The emperor is the sole leader of the country, and the actual power is not in the royal family, but in **. It is the prime minister who represents **. The emperor is the head of state and symbolizes the unity of the country; The prime minister is the leader of the first class and is responsible for all practical political responsibilities.
The division between imperial power and relative power is often a major topic in Chinese political history.
In the past few decades, most people have believed that China has been feudal since the Qin and Han dynasties, or that it is the emperor, which is inconsistent with historical facts.
Excerpted from the first lecture of Qian Mu's "Political Gains and Losses in China's Past Dynasties" "Han Dynasty and Han Dynasty ** Organization".
These three paragraphs are very informative.
The emperor is the sole leader of the country, and the actual power is not in the royal family, but in **. The first half of the sentence is very easy to understand, under the monarchy, the imperial power is the only power spire of the country, all power is in the emperor, the emperor is naturally the only leader of the country, there can be no two.
However, in the past studies of the Shang Martingale Transformation Method, researchers have only paid attention to its metaphysics but not to the metaphysics.
In the metaphysical world, Shang Ying changed the law and established a set of legal systems, which have long been recognized as harsh laws, and Shang Yang was also Jedi into the list of the most famous cool officials in history. The historical merits of Shang Yang are more locked in the county system and the new system of promotion to knighthood.
These are all metaphysical.
Metaphysically, Shang Ying has a subversive historical contribution, that is, the previous power was strictly divided from private rights, and the largest part was divided from private rights and turned into public rights.
Private power, the total power of society, is concentrated in the family. The top is the Wang family, followed by the princes' family, and then the princes' family. Layered upon layers, all in the hands of individuals, without any meaningless public power.
The root of the Shang Dynasty reform is that only at the level of the king (later the emperor of the Qin Shi Huang era), private rights are retained, that is, the private rights of the royal family or the royal family, and under it, all private rights are nationalized and attributed to the first and become public rights.
This is what Mr. Qian Mu said, "And the actual power is not in the royal family, but in **."
This change has given rise to an absolute division of power, with private power being the family and political power being the state.
Previously, I literally explained the semantics of the word state, emphasizing the feudal era, and the connotation of the semantics of the state, including two parts.
First, the Son of Heaven is the capital of the king and the core of the feudal kingdom of the princes, both of which are cities, called countries, and the word "country" means "city". For related content, please refer to: Familiar and unfamiliar Chinese characters: 国 .
Second, the home refers to the Son of Heaven and the princes, and there is also a building complex in the city, and this building complex is the home of the Son of Heaven or the princes. In the feudal era, commoners had no social status, and there were only three types of people who could be called homes, and these three types of people were the Son of Heaven, the princes and the princes.
For related content, please refer to: Familiar and unfamiliar Chinese characters: home.
Therefore, the semantics of the state are actually the outer city (country) plus the inner home.
After feudalism, that is, since the Qin and Han dynasties, the word state has a second semantics, that is, state power actually includes two major parts, one is imperial power, and the other is political power.
The imperial power is at home, the political power is in the country, and when it is one, it is the state.
It must be understood that the imperial power is a private right, while the state power is a public power.
The so-called word state also represents the two parts of imperial power and state power, that is, the two major parts of public power and private power.
This also illustrates the fact that in the feudal era before the Qin and Han dynasties, power was at home, and it was only private power. After the Qin and Han dynasties, state power, at the top level, was the unification of public power and private power, and it was also the fundamental reason for the formation of the word state. The collapse of the Qing Dynasty was marked by the complete separation of private and public rights, and in the sense of the state, there was no longer private power, and the state only represented public power.
Before the Qin and Han dynasties, state power was only private power, and naturally there was no question of the division of imperial power and political power. Later, at the level, only public power no longer has private power, that is, there is only no family, and there is no division between imperial power and political power.
Mr. Lao said, "The division between imperial power and relative power is often a major topic in Chinese political history. It refers only to a period, that is, the new social system established after the Qin and Han dynasties.
We have given a lot of terms to this system, but none of them are accurate. For example, history textbooks identify the feudal era, which is obviously wrong.
Some historians or sociologists call it a monarchy, which has a certain amount of truth, but it seriously blurs the separation of the monarch's private power during this period, and it is easy to cause a misunderstanding that this period belongs to the monopoly of imperial power.
This is what Mr. Qian Mu said, and it does not fully summarize the historical facts of the division of imperial power and political power.
Furthermore, some people attribute this to imperial power**, which is even more inconsistent with history.
Compared with the above statements, the county system is more objective. However, the county system mainly reflects only the public power of the political power, but it fails to reflect the public power of the political power at the first level.
If you understand the word state, it actually means that public power and private power are actually juxtaposed at the first level in this period, and after the first day, after the imperial power withdrew from the historical stage, private power completely disappeared from the regime, and it is accurate to summarize this historical period with the state system.
In this way, there will be a new problem, that is, a new word is needed to describe the future system of public ownership of power.
It's a bit complicated to wrestle with nouns or definitions related to nouns, but at least, I don't have the wisdom to solve this historical problem.
Here, my efforts are only to clarify this issue from the perspective of the historical development process, and nothing more.
If we still have to use the word state to describe the modern state, it is absolutely necessary to recognize the fact that before the Qin and Han dynasties, the state was the home, and its embodiment was private rights.
After the Qin and Han dynasties to the Qing Dynasty, the country and the family were established as the state, which reflected the parallel of public power and private power, and below the state, the power has been completely reduced to public power. After the Qing Dynasty, there was a country without a home, that is, private rights completely withdrew from history in the first place.
To discuss the science of power, we must understand the practical significance of the science of power in the field of public and private rights in different periods of historical development.
The first lecture of Mr. Qian Mu's book "China's Political Gains and Losses in the Past Dynasties" is "The Han Dynasty", and the first part is about "The ** Organization of the Han Dynasty", and there are only two paragraphs in the first section. Although I have divided a lot of small paragraphs when talking about these, in fact, in Mr. Qian's book, so far it is only the first paragraph of "The Royal Family and **".
In this paragraph, Mr. Qian only said one question.
In fact, the *** of the Han Dynasty was the combination of imperial power and political power.