In ancient times, the consequences of crime were not only cruel punishments, but also labor education. This kind of upbringing means not only physical pain, but also humiliation on both the mental and physical levels. From the labor system that began in the Western Zhou Dynasty to the different degrees of labor service, the ancient punishment system bears a profound historical imprint.
In ancient times, the system of servitude was closely related to punishment. For those who commit serious crimes, cruel corporal punishments such as stabbing, cutting, slashing, and cutting become a means of punishment. For example, slashing, that is, cutting off the nose, resulting in the prisoner being exiled to the remote border guards. This may seem cruel, but it embodies a kind of humanity in that desolate place: because there are few people, the damage to the face is no longer important. The palace prisoners who lost their official positions were assigned to serve in the court and received similar treatment to eunuchs.
Ink was tattooed on the face, and the prisoners were assigned to guard the city gates. The markings on their faces made it impossible for them to hide their identities, and defending the city became their proper servitude. Even Yingbu, the king of Huainan, was assigned to build the imperial mausoleum after being tortured by ink, which was also a form of ancient **. But as time passed, he fled and became a river thief.
Offenders for different crimes are punished to varying degrees. Those who committed lesser crimes may be assigned to relatively light forms of labor, such as "chengdan" or "chongjiao". "Chengdan" refers to the activities of male prisoners who build the city walls and maintain the city towers, which lasts for several years. The "Basket" is specially designed for female offenders, including rice and firewood, which is more suitable for weak laborers.
During the ancient Qin and Han dynasties, these punishments were strictly regulated, such as the requirement for men to shave their hair before performing the chengdan, which was considered extremely disrespectful at the time. However, with the prevalence of Confucianism, the emphasis on filial piety has led to some gradual changes in some methods, such as simply shaving your beard without shaving your hair.
In ancient China, there was a small-scale peasant economy, and labor was essential to maintaining social productivity. The ** rule of the imperial power required a lot of manpower to do all kinds of work, and these prisoners were forced to participate in it. This method not only meant punishment, but also gave full play to their value as labor, and it became their duty to build mausoleums and walls.
Behind the ancient punishment and re-education through labor, there is a rich historical connotation. This brutal punishment system shows, to a certain extent, the power structure and values of the society at that time. Labor became a kind of punishment and social service in a dual sense, integrating criminals into the production and construction of ancient society.
This article reinterprets the main thrust of the original text, the relationship between the ancient system of servitude and punishment, and the methods of servitude endured by prisoners at different levels.
This article on the ancient punishment system and re-education through labor is thought-provoking. It sheds light on the way crime was dealt with in ancient societies, closely linking punishment to labor. This correlation reflects not only the power structure and values of the time, but also the attitudes and ways in which society deals with the perpetrators.
First of all, the article gives an in-depth description of ancient punishments, including various cruel punishment methods, such as nose cutting and ink punishment, which makes people feel the severe punishment attitude towards crime in ancient times. What's more interesting is that it shows a kind of "re-education through labor" behind the punishment, integrating criminals into production and construction, which is not only a kind of punishment for criminals, but also makes full use of their labor force and makes a certain contribution to the construction of society.
Secondly, the article compares the types of labor that offenders with different degrees of labor endure, and the punishment and hard labor suffered by those who commit crimes from mild to severe offenders are also different. This meticulous analysis demonstrates the complexity and diversity of ancient penal systems. In particular, the differential treatment of male and female offenders, such as "chengdan" and "chongjiao", reflects the different perceptions of gender roles in punishment in society at that time.
Most importantly, the article reveals the relations of production and the labor system of ancient societies. The small-scale peasant economy and society required a large amount of labor to maintain productivity, and the imperial rule relied on the labor of the low-level people, such as criminals, to complete various projects. This kind of labor is not only a kind of tempering for criminals, but also a part of social construction, which fully demonstrates the power and labor relations of ancient society.
In general, this article delves into the connection between ancient punishment and re-education through labor, and shows the way criminals were punished and the side of social operation in ancient society. It makes people think, gives people a deeper understanding of the ancient social system, and also makes people think about the punishment and methods of today's society.
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