The Fall of Qin

When I read this book, I felt inexplicably heavy and tired. Later I realized that this was the author lifting up the heavy reality. In this heavy reality, heaviness is the oppression of reality. But this burden is also borne by individuals, and we need to be collective. Only collectivization can save the heavy nature of this reality. I want to know how many book lovers are willing to face the problem of "the connotation of borrowing books is too heavy" together.

Some people in the comments section have a negative attitude, citing the illusion of equality. But there is a saying called "Unfairness leads to anger". Do people put the so-called righteousness first? Shouldn't we be angry when we see that the poor have no place to stand and the hungry die without food? Should we say that people are not equal and they deserve to suffer? Can we say that people who cannot find a job, are suffering from cold, hunger and are just not working hard? Human beings are not machines and cannot be controlled by so-called principles. For modern people with lofty ideals, some people's methods cannot save the country. Can we say that they are stupid? Perhaps people may not be equal, but injustice should not be allowed to exist. Actions create history, not so-called principles. I wrote in anger, not knowing what to say.

Come on Davarisi, I will definitely give you the whole silver cuteness with a million words.

Personal analysis of the surname of the Duke of Qin (royal family): I really don't understand, so many people think that the surname of the Duke of Qin (royal family) is Zhao!!! The first generation of the Ying surname Zhao was Zaofu. After he was granted the title of Zhao, he began to take Zhao as his surname. Before he was granted the title, there was no such thing as the Ying surname Zhao. Before being granted the title, Zaofu, including his brothers, could not take Zhao as their surname. If he changed his surname after being granted the title of Zhao, it did not mean that his brothers would also change their surname to Zhao. The first generation of the Qin family named Ying was a son of Feizi. Feizi is the great-nephew of Zaofu! Note that Feizi is the grandson of Cepheid's brother, not his direct grandson. I'm not sure whether Feizi took Zhao as his surname. I only know that he was called Qin Feizi in history. Feizi was granted the title of Qin and became a noble (not yet a prince, the Zhou royal family directly governed the nobles), and established an ancestral temple of the Qin family named Ying in the fief. At this time, someone must be trying to argue. If you want to say that the surname of the duke (royal family) of Qin is not based on the fiefdom, but based on the surname Zhao, I am surprised. Why is Feizi not called Zhao Feizi in history? What's even more strange is how did the Zhao family come from? It turns out that your first generation Zaofu, who was named Zhao, was granted the title of Zhao and became a noble (not a prince, but a nobleman directly under the Zhou royal family). He immediately took the land as his surname to show that his family was awesome and developed. When Qin Feizi arrived, you said that others didn't use the land as a surname and used the surname of Zhao instead. You built another ancestral temple in Qin with the surname of Zhao? I'm confused. The Zhao family is really awesome. They built two ancestral temples. Then who listens to whom in Qin and Zhao? When I think about the fact that there is a branch in the Qin Dynasty that is branched off from the Qin royal family (Ying's surname is Bai), I understand that those who say that the Qin royal family is Ying's surname Zhao are talking nonsense. Next, let's talk about the following logical analysis: Qin Feizi's fifth grandson Qin Kai (Qin Xianggong Ying Kai) fought against Xirong and became a vassal. Note that Qin was already a vassal state and began to call the king. At this time, Ying's surname Zhao was still a noble of Jin State, not a vassal state. At this time, it would be funny if the Ying family named Qin and the Ying family named Zhao were not completely separated, or if the Qin family still had the Ying family name Zhao. The fifth server was released early in the morning. Qin Feizi was only the grand-nephew of Zaofu. Zaofu was changed to the Zhao family, but his brother and his brother's descendants may not change. The second Ying family named Qin is now a vassal. If they were not completely separated from the Ying family named Zhao and were still one family, then it is estimated that there would not be three subsequent Jin families and the establishment of the Zhao Kingdom. The people of the Zhao family named Ying in Zhaodi of the Jin State were either wiped out by the Jin State or moved to the Qin State a long time ago. I am the king of Jin. I will be afraid. The Qin royal family occupies a large amount of land, population and army in my country. Does the land of Zhao belong to my Jin or your Qin? Whenever I want to go to war with your Qin State, I will be frightened and have an internal response.                                                                                                                       <br Let's look at what Han Wu did to Sima Qian. Emperor Qin and Wu of Han were both tyrants in his eyes. In addition, the political correctness of the Han Dynasty didn't mean to belittle Qin! When most people say that Qin is not good, there are very few historical materials, and you can only find many people to ask about many historical things, how many of you have been misled and made mistakes? Just like Epang Palace was never built, Xianyang was burned by Xiang Yu. Moreover, there are still inconsistencies in the historical records. For example, Zhao Ji was a dancing girl sent by Lu Buwei to Qin Yiren, and then she was the wife of Yiren. In fact, the dancing girl was most likely unreliable. King Qin Zhao was still alive when the First Emperor and Zhao Ji arrived in Qin. He was a ruthless man. He really didn't know how to investigate Zhao Ji's quality. If Zhao Ji was not Yiren's wife, the Qin royal family and Yiren were not that concerned about Zhao Ji and the First Emperor. The same goes for the surname of the Qin State. As mentioned earlier, when Shi Feizi was granted the title, the original text of the Historical Records contains the words of the Emperor of Zhou, "The emperor continued to worship the Ying family, and named him Qin Ying." Then the surname of the Qin royal family should also be the Ying family, that is, the surname Ying. Isn't this contradictory to the later Shi Huang's self-proclaimed Zhao Zheng? But I think the probability of the princes having the same surname is too small. The biggest reason is that as in the case of the Emperor of Zhou, the Emperor of Zhou will not take a surname and directly use the surname. This is different from the princes and nobles, probably to demonstrate authority. The Emperor is the source of all branches of the Ji surname and the Ji family, just like the source of all the princes and nobles also comes from the Emperor of Zhou. Later, when Sima Qian wrote about the Qin royal family, he may have directly called them by their surnames. Finally, let's talk about the First Emperor. If he really called himself Zhao Zheng, there would be a problem. Some people say that he took the surname Zhao because he was born in Zhao. But I looked at Changping Jun Xiong Qi. Even if the foreigner is really crazy or has other reasons, and insists on giving the first emperor Zhao as his surname, then the first emperor will still change his surname to Qin after returning to Qin. Otherwise, how can the Qin royal family accept him? I have never heard that direct descendants of royal families in various countries do not use the ancestral temple as their surname, unless he splits the clan and creates a branch, or is expelled from the clan. When King Qin Zhao was chatting with him and told him something, "What should I do to the descendants of the Qin family (Ying family)?", The first emperor said, "Well, Zhao Zheng knows." Don't you think it's funny! If the first emperor and the ancestral temple had different surnames, how could he inherit the throne and inherit the ancestral temple? If they have different surnames, how can they succeed to the throne and inherit the ancestral temple? Just like Li Yuan went to the Yang Guang family ancestral temple to burn paper money to worship the ancestors of the Yang family, and said: "Today I, Li Yuan, come to worship the late emperor of the Yang family. The Yang family's state will be inherited by me, Li Yuan. I, Li Yuan, will take over the business and incense of the Yang family. Please protect me." Don't say that the coffin boards of the ancestors of the Yang family cannot be covered. The surviving members of the Sui and Yang royal families couldn't stand it, and even the civil and military officials of Li and Tang could not stand it. This humiliation was too great. You could seize the world and destroy its ancestral temple, but it is estimated that not many people could do this kind of nonsense and manipulation, and those who could do it would also be those who could not achieve great things. After all, this is not about taking over the Sheji Ancestral Temple, it is about dancing on someone else's grave. Coupled with thousands of years of Confucian slander, many things about the First Emperor have been changed beyond recognition. I don't know if Zhao Zheng's Zhao is reflecting a wild species. After all, the ancients have nothing to do with modern people... The above is just my personal thinking when reading. The Qin royal family should have the surname Qin or the surname Ying. The first emperor is either Qin Zheng or Ying Zheng.       ,😊

"A New World of Harmony" Adapted from the Internationale Rise up, slaves who are hungry and cold! Rise up, all the suffering people in the world! My blood is already boiling, We must fight for our ideals! The old world is in ruins, Slaves, get up, get up! Don't say we have nothing, we want to be the masters of the world! This is the final struggle. If we unite until tomorrow, the new world of world harmony will be realized! This is the final struggle. If we unite until tomorrow, the new world of world harmony will be realized! There has never been a good emperor, nor rely on gods and saints! To create human happiness, it all depends on ourselves! We want to take back the fruits of our labor, let our thoughts break out of the cage! Hurry and burn the fire red, Strike while the iron is hot to succeed! This is the final struggle, unite until tomorrow, The new world of world harmony must be realized! This is the final struggle. If we unite until tomorrow, the new world of world harmony will be realized!

"Understanding the Theory of Contradiction by Talking about Objects as an Example" To deal with objects is to engage in contradictions. The contradictions and opposites must be unified, and the objects must also be unified. The conflict between two people having a good relationship and a bad relationship is common in every couple. That is to say, no matter how much affection a couple shows, there will still be conflicts about a bad relationship, and no matter how much they quarrel, there will also be a conflict about a good relationship. Moreover, this contradictory struggle runs through the entire process of working on the object. When the object is eliminated, the above contradictions will disappear. This is the universality and absoluteness of the contradiction. Different people have different ways of dealing with objects. This is the particularity of contradiction. For example, the couple who is a top student spends time studying and doing experiments every day, which is a special form of contradiction. We couldn't understand the simple and simple love of top students at that time because we didn't have a partner at the time, so having a partner was not our main contradiction. The main aspects and non-main aspects of the contradiction can be transformed into each other. For example, if two people have a good relationship at the beginning, it means that their good relationship accounts for the main aspect of the conflict. Later, we started to quarrel every day over issues such as whether to eat sweet or salty tofu pudding, whether to put coriander in the noodles, etc. In this way, the main conflicting aspect of the good relationship will gradually give way to the main conflicting aspect of the bad relationship. Of course, the contradiction between differences in dietary preferences is universal and absolutely exists, but it does not necessarily mean that everyone will ignore it. This is to treat non-antagonistic contradictions as antagonistic conflicts. The struggle here is not a fight, but an expression of the objective existence of action and reaction. Another example is when a couple eats hot pot together. One pot should be spicy and the other should be non-spicy. This is also a manifestation of conflict and struggle. To maintain a good relationship, you cannot subjectively assume that the contradictory good and bad aspects do not exist. It is necessary to realize the absoluteness and universality of contradictions, and then continue to dominate the positive aspects through small surprises from time to time. This copy is reproduced by Shi Sangong, the up leader of Station B

It was a pity for the First Emperor. This book is very well written. I hope to see a different Qin Shihuang in this novel. ()          ,,, In order to facilitate economic communication, cultural exchanges and personnel exchanges, Qin Shihuang divided China into 36 counties and set up guards and supervisors, respectively responsible for administrative, military and supervisory powers. Legislative power and supreme judicial power were returned to the central government, and local judicial power was delegated to local administration. On the economic level, unified weights and measures were implemented across the country, and on the cultural level, simplification was carried out on the basis of the large seal script, which abolished the phenomenon of one-character polymorphic languages ​​that could be pronounced easily due to China's long-term separatism. The rapid unification of Qin caused serious indigestion. People did not have a unified concept and national identity was not formed. However, Qin's unification was not ready for administrative management of the whole country, and there was a serious gap in the reserve of administrative talents. Based on the Liye Qin bamboo slips unearthed in Longshan County, Hunan, it can be proved that a large number of Qin soldiers became military cadres at that time. Coupled with the strict Qin laws, the combination of the two naturally caused problems.                                                                           Hundreds of years of mutual attacks during the Warring States Period in China have accumulated countless hatreds. Although they were unified at this time, the people did not recognize each other in their hearts. Qin Shihuang naturally knew these problems, and he had been working on solving them since he unified China. For this reason, Qin Shihuang began to travel around as soon as he was unified.          26, 28,, Confucian scholars may say: In ancient times, the ancients named Zen as a push cart that harmed the earth, stone, grass and trees on the mountain, swept the ground and offered sacrifices, and used stalks for the mat, saying that it was easy to follow. It means that the Confucian scholar asked Qin Shihuang to take a broom to sweep Mount Tai before major renovations, and then sit on a straw mat to have a meal and that was it. In order to win over the six kingdoms of Shandong, Qin Shi Huang humbly went to discuss with the Confucian scholars, but it made these people feel weak and bullied. With the great achievement of unifying China, the answer Qin Shi Huang gave was to have a meal on a straw mat and sweep the floor to worship Mount Tai. Qin Shihuang's hot face but cold buttocks behavior made a sharp knife in the heart of the first emperor, and also created a rift between Qin Shihuang and the Confucian scholars, and then the rift expanded wirelessly. And Qin Shihuang climbed Mount Tai with a sacrificial inscription to bring peace to the world and allow the people of the six kingdoms to cultivate and live, and set up a stone as evidence to seal the land and offer sacrifices to Mount Tai. As a result, Qin Shi Huang was soaked by the heavy rain when he went down the mountain and returned in embarrassment. But when Qin Shihuang came back, he saw ridicule instead of concern from the Confucian scholars. After that, Qin Shihuang almost never had any leisure time. He was either traveling around the world or on the road touring the world. Unlike Yang Guang later, Qin Shihuang's eastward journey was obviously more like giving specific solutions based on the specific conditions of each place. In the 32nd year of Qin Shihuang, conflicts in various places still existed. During the tour, Qin Shihuang could only start to look for another way out. This method was to find a new enemy for the entire country and let the people give birth to a new national identity out of the same hatred. But at this time, the Xiongnu was still a younger brother, and Meng Tian led an army of 300,000 people to run around like rabbits. It is naturally difficult for this kind of opponent to make the divided Chinese people feel the same hatred. The same situation applies to the expansion of the south. None of the surrounding countries can conquer it. In the 33rd year of the First Emperor of Qin, Confucian scholars from Shandong went to celebrate the birthday of the First Emperor of Qin. Dr. Chun Yuejin from Qi Dynasty said: I heard that the king of Yin and Zhou was a thousand years old. The Confucian scholar's remarks and almost suggestions to split China directly stepped on Qin Shihuang's face. Qin Shihuang could tolerate the Confucian scholars mocking him and the drowned chicken could tolerate the assassination of him by the remaining forces of the Six Kingdoms in Shandong, but he could not accept the remarks of dividing China. Afterwards, Qin Shihuang could no longer bear it and raised the Qin Sword, and Prime Minister Li Si used Qin Shihuang's anger to strengthen the authority of Legalism. Prime Minister Li Si said: I invite historians who are not Qin Ji to burn them, and those who are not Ph. D. Officials. There are those who dare to collect poems and books written by hundreds of scholars in the world. Xiyi Shou Wei Za burns them. Anyone who dares to even talk about poems and books abandons the market. Those who think the ancients are not the current ones. Those who do not do it when the officials see it are guilty of the same crime. I ordered not to burn it for thirty days and to tattoo it as the Dan of the City. . . This is the burning of books in the burning of books and the entrapment of Confucianism. Since bending down could not bring about the reconciliation of conflicts, and there was no common enemy, Qin Shihuang began to try out magnificent buildings to make the people yearn for and be proud of. In just a few years, the Great Wall Afang Palace, Qin Zhidao and Qin Huang Mausoleum projects were fully launched. Efang Palace alone employed 700,000 people according to historical records, not to mention the Great Wall Qin Zhidao and the Qin Emperor's Mausoleum Although these projects have become projects that have made great achievements in the contemporary era, they undoubtedly meant the oppression of the people at the time. The Qin State, which had originally been at odds with each other and had not eliminated its internal conflicts, has made the rifts wider and wider because of its excessive oppression of the people. The name Qin Shihuang, who was once full of glory and brought a stable life to the people, is becoming more and more detestable, and has begun to become more and more synonymous with tyranny. What happened next gave the remaining forces of the Six Kingdoms in Shandong an excuse to take action. At this time, Qin Shihuang began to enter his old age. The newly unified China and endless problems and contradictions were tormenting Qin Shihuang. Just like King Zhaoxiang in his later years, he also began to feel the aging of his body and the strength of his desires. Therefore, the matter of asking for immortality and medicine happened, but he was deceived by the method. Together with the previous book burning incident, this is the incident of burning books and entrapping Confucians. Regarding this matter, there are also problems in the records of historical records. In the same passage, it is said that the Qin Emperor summoned many literary alchemists in order to refine strange medicines and confuse the people with evil words. The Qin Emperor asked the censor to ask all the living beings, and all the living beings eliminated more than 460 people who violated the ban. Those who died became Confucian scholars One year after the burning of books and entrapment of Confucian scholars, a meteorite fell into Dongjun in the 36th year of Emperor Qin's reign. On the meteorite were the words "The First Emperor died and the earth was divided". It was recorded in the historical records that it was carved by the surrounding farmers. As for how a group of peasants who had no ability to receive education more than 2,000 years ago carved Xiaozhuan, it is unknown In the 37th year of Emperor Qin's reign, he wielded a sword in order to unify China by force. He worked hard to maintain a unified China and was finally drained of his last energy by the new China. This year Qin Shihuang died on the way to his fifth eastward tour One year after Qin Shihuang's death, Chen Sheng and Wu Guang rose up and started the first large-scale civilian uprising in Chinese history. This was how the Qin Empire came to an end.

I think this young Emperor is very nice.

SciencePublic Chapter 143 Related Stone mill It can be used in the intermediate procedures of processing rice, wheat, beans (to make powder and pulp) and oil extraction. Stone mills of different sizes require different forces. The most important thingis the ancient large stone mill, which usually uses animal power and water power (wind power, windmill). Even personal stone grinders have tools that save effort in turning. Human power, animal power, water power. (Starting to look for other ways to save manpower and improve manpower efficiency. This should be Ju Zizhou's purpose, to increase productivity←upgrade production tools→change production methods---﹥Transformation of production relations? This is quite difficult) UmA stone roller The stone roller is generally used to shell grains (sorghum, millet, rice) and grind the rice into powder. In primary school textbooks, Chairman Mao helped farmers push rocks and rollers to thresh the chaff. Stone rollers are commonly used threshing tools in northern areas. Ideas From the limited books I have read, it can be inferred that stone mills are generally used in the south and stone rollers are used in the north. Adding water to the stone grinding pulp is a secondary reason. The fundamental reason is that productivity development in the south is higher than that in the north. Population → Demand → Trade → Technology. Shen Congwen wrote the Workshop and Big Mill in the story of Cuicui in "Border Town" (it is close to the river, guess it is based on water power); in "Old Stories in the South of the City", the wet nurse's husband's donkey sometimes has to grind; in "The Story of Hulan River", outside the garden window, the donkey grinds flour to make sticky cakes for the family. The first one is from the south (large scale, rich), and the next two are from the north (small scale, poor). There may be differences in perspective here and no inferences can be made about the economic conditions of the north and the south. But it can be seen that the mode of production reflects productivity and production efficiency, and the driving force is population (population demand). Ju Zizhou wanted to improve productivity. In that era when people were not saturated, crops and tools were removed to "capture" people. Guess, persuading farmers and stone grinding are all means to achieve the goal. Choose a stone mill instead of a stone roller. Maybe the stone roller is too low-tech, or the stone roller cannot attract the ruler? Looking at the description in the article, the farmers at the bottom have not yet been able to eat threshed rice. Even if you have a stone roller, there is no hope of popularizing it. In terms of human power, stone rollers are more efficient than stone mills in threshing and grinding flour.

I found that many people talk about historical materialism but always think about personal heroism in their hearts. There has never been a savior, nor a fairy emperor. Whether it is the protagonist Ju Zizhou or Mr. Mao in history, they are not (and cannot be) saviors, they are just liberators. In primitive society, people were killed, sacrificed, and eaten after war. However, slave society can still survive, liberate some people, and develop some productive forces. Therefore, slavery is superior to the primitive commune system. But without freedom, slaves will be passive and slow at work, unable to perform more delicate work. The feudal system gives partial freedom and allows a certain degree of more gain for more work, so feudal system is better than slavery. However, a rentier class emerged in the feudal system, which was not engaged in production and monopolized knowledge to facilitate rule. In order to industrialize large-scale production, capitalism must popularize education, allow people to gather, and liberate people's intelligence and subjective initiative. Therefore, capitalism is superior to feudalism. However, there is exploitation in capitalism, which will occupy surplus value, making the goods ultimately unconsumable, leading to an economic crisis. And (already harmonious)... Therefore, slavery, feudalism, imperial power, capitalism... These systems are not charity from the ruling class, but are fought for by the workers themselves. They are the exploiters who have to retreat in the face of the liberation of productive forces. It was the indomitable, direct and indirect, active and passive resistance of slaves, farmers, and workers that won for themselves slavery, feudalism, and the capital system. It also forced the plunderers to retreat step by step from cannibals who drank hair and blood, and became slave owners, landlords, and capitalists. The laws of nature are on the side of the creator, and wealth is created by the producer. Although they are always violated and always suffer losses; as creators, if they do not work, there will be no output - predators will have no way to plunder. This is natural power, the most iron-clad authority that can only be strengthened and cannot be taken away. Since the generation of wealth is inseparable from producers, their unhappiness can be passive and passive resistance - not actively producing, dragging the plunderers to starve to death together; they can also be active and active resistance - sabotaging production, taking the initiative to go on strike or even rising up. Producers naturally have rights, and the rights of exploiters are by no means granted by God, but by the people and can be taken back. Back to the topic, Ju Zizhou and Mr. Mao, they are liberators, not saviors. They only (and can only) play a catalytic role in the process of workers regaining their power, reducing unnecessary casualties and unnecessary time. But if workers do not have a strong desire to take back power (ignorance), or if the power gap between willing workers and opposing exploiters is too great, then they will never be able to liberate successfully. At the same time, if they succeed in liberating workers, they will liberate productive forces and strengthen the new production system. Develop new productive forces, carry out popular education, develop new production relations, and wait for the right time to launch changes and revolutions. This is what the protagonist can do. It is absolutely impossible to rely on personal charm and so-called power skills to directly modernize and modernize. That can be called a miracle.