During the Spring and Autumn Period, with the development of productivity, science and technology also improved, such as astronomy and calendars, which achieved great breakthroughs at this time.
The preliminary system of astronomy in my country was established during this period.
In ancient times, due to the needs of agricultural development and political governance, rulers always attached great importance to the development of astronomy. Not only the Zhou royal family had full-time personnel to carry out astronomical legislation, but other vassal states also did the same. As a result, many famous astronomers emerged, such as Zi Shen of Lu, Bu Yan of Jin, and Ziwei of Song. wait.
Years of wars and frequent floods and droughts characterize the Spring and Autumn Period. Natural and man-made disasters made it difficult for people to live a stable and peaceful life. Under such circumstances, people had no choice but to turn to astrology to seek some psychological comfort. This also contributed to the early astronomers having the ability to be astrologers. They observe and study celestial phenomena through astrology. They can not only predict the trajectory of the five stars, but also predict when solar and lunar eclipses will occur. This series of actions played a very good role in accumulating astronomical data and revealing the movements of celestial bodies.
The book "Spring and Autumn" records many astronomical observations during this period. For example, it records that the earliest total solar eclipse occurred on February 22, the third year of Lu Yingong (February 22, 720 BC). The Western record is a full 135 years later than it; it also records that the earliest meteorite record was in the 16th year of Xi Gong, "Meteorite in the fifth year of Song Dynasty". The earliest record of the Lyrid meteor shower in the world is found in "Zuo Zhuan" "In the fourth month of summer, Xin Mao, the stars disappeared at night, and the stars fell like rain in the night" (Zhuang Gong's seventh year, that is, March 16, 687 BC).
With the further development of astronomy and the accumulation of sufficient astronomical data, the astrological coordinate system represented by the twenty-eight constellations was established during this period. The stars along the celestial equator or near the ecliptic are divided into twenty-eight different star sector parts, each part is a constellation, and the twenty-eight constellations come from this. The order is as follows: the seven constellations in the East (Cang Long): Jiao, Kang, Di, Fang, Xin, Wei, and Ji; the seven constellations in the North (Xuanwu): Dou, Ox, Female, Xu, Danger, Room, and Wall; the seven constellations in the West (White Tiger): Kui, Lou, Wei, Pleiades, Bi, Gan, Shen; Southern Seven Constellations (Suzaku): Well, Ghost, Willow, Star, Zhang, Yi, Zhen. In addition, the names of some constellations are recorded in books such as "The Book of Songs" and "Xia Xiaozheng".
"Zuo Zhuan" records in the first year of Zhaogong: "In the past, the Gaoxin family had two sons. The uncle was called Yan Bo, and Ji was called Shi Shen... He moved Uncle Yan to Shangqiu and was in charge of Chen. The businessman was because of this, so Chen was a business star; Qian Shi Shen In Daxia, the main star was Shen. In the Tang Dynasty, it was because of it, to serve Xia and Shang." The Shen and Chen mentioned here refer to the two constellations of Shang Xing and Shen Xing. From this record, it can be seen that people at that time had a relatively general understanding of the knowledge of the stars. At that time, the Three Walls, the Four Symbols, and the Twenty-Eight Constellations were commonly used astrological symbols, and the star sector system in ancient my country was formed and developed from this.
During this period, when people observed the movement patterns of celestial bodies, they also came up with some theoretical theories about the origin, structure and evolution of the universe, which laid a good foundation for the subsequent development of astronomy.
In addition to astronomy, the calendar also developed greatly during the Spring and Autumn Period.
The calendar in ancient my country is very rich, including many contents, such as the arrangement of big and small months, the arrangement of solar terms and the arrangement of the number of days in each month. The main purpose of setting up the calendar is for farming and to facilitate people's daily production activities. Therefore, whether the transition of solar terms can be calculated accurately and regularly is an important criterion for evaluating the quality of a calendar. Our country's calendar during the Spring and Autumn Period was already very advanced and was at the leading level in the world. The "four-point calendar" that appeared in the late Spring and Autumn Period is an important representative of this period.
The "Quarter Calendar" is a calendar made by taking 365 and a quarter as the length of a tropical year and adding 7 leap months to 19 lunar years. What should be pointed out here is that the calendar in ancient my country began to be a lunisolar calendar, that is, the solar calendar and the lunar calendar were used together. The so-called solar calendar is a calendar based on the movement cycle of the sun; the so-called lunar calendar, also called a lunar calendar, is a calendar based on the waxing and waning of the moon. The sun's year is called a tropical year, and the moon's synodic cycle is a synodic month. One of the most difficult problems with the luni-solar calendar used in our country is how to arrange leap months.
The length of a tropical year is more than 365 days, and the length of a synodic month is more than 29 days. Therefore, it requires a lot of wisdom to accurately design a calendar. The lunar months are divided into large and small months of 29 days and 30 days. In this way, the 12 lunar months are 354 or 355 days, and the length of a tropical year differs by 10 to 11 days. Calculated this way, the difference between three years is more than one lunar month. Through experience summarization, the ancients gradually discovered the method of inserting leap months.
If a leap month is inserted every three years, the lunar time will be several days shorter than the solar calendar time; if three leap months are inserted every eight years, the lunar time will be several days longer than the solar calendar time. In short, it is not very accurate. After years of accumulation, people finally found a way to add 7 leap months in 19 lunar years, so that the days are almost equal to 19 years in the solar calendar.
According to records in "Zuo Zhuan", the State of Lu determined the winter solstice twice, one in the first month of Xinhai in the fifth year of Duke Xi of Lu (655 BC) and the other in February of the twentieth year of Duke Zhao of Lu (522 BC). Ugly twice. The two winter solstices are 133 years apart. From this, it can be deduced that during the Spring and Autumn Period, the State of Lu began to adopt the method of adding 7 leap months to 19 lunar years to set the calendar. Although our country has not formulated a calendar with changing rules during the Spring and Autumn Period, the emergence of the "Four-Point Calendar" is enough to show the superb wisdom of people during the Spring and Autumn Period, and the "Four-Point Calendar" adopts the method of adding 7 leap months to 19 lunar years. It has been continued in later generations and is an important crystallization of the wisdom of the ancient Chinese people.
As Confucius said, this is an era of "the collapse of rituals and the collapse of music". During the Spring and Autumn Period, with the development of productive forces, production relations and the land system also underwent changes, followed by the decline of the ritual system and the rise of the county system. Changes in the political and economic foundations have caused drastic changes in the ideological and cultural fields. With the rise of private schools, various ideological trends emerged one after another, forming a historical situation of "a hundred schools of thought contending".
The "Contact of a Hundred Schools of Thought" led to the great development of legal thought in this period. Thinkers from various schools launched fierce debates on the issues of "rule of etiquette" and "rule of law", with Confucianism, Legalism, and Taoism as the main representatives.
Confucius is a representative of Confucian legal thought. He advocated the use of both ritual and punishment, and tried to save and maintain the traditional "rule by ritual" through his own efforts. The core of his legal thought is "to balance leniency with force and to relax one's powers." "The Analects of Confucius·Yan Yuan" records that when Ji Kangzi asked Confucius about politics, he said: "If there is no way to kill, how can we have the way?" Confucius said to him: "You are the proof, why kill? You want to be good and the people are good." ." This dialogue contains Confucius's bold vision of the elimination of crime and criminal law.
The main representatives of Legalism during this period were Guan Zhong, Zichan, Deng Xi and others. Different from the conservatism of Confucianism, Legalism followed the development trend of the times, proposed changes, and created new laws. As the pioneers of Legalism, Guan Zhong and others advocated "ruling the country by law" and emphasized the normativeness, fairness, and openness of the law. This proposition had a profound impact on the subsequent development of Legalism.
The continuous development of legal thought has promoted the reform of the legal system. In the early Spring and Autumn Period, the laws of the Western Zhou Dynasty had been used by various vassal states, and all countries adopted the form of customary law. Even if there were new legal forms such as royal orders, they were all expressed in unwritten forms. This is applicable when the productive forces are underdeveloped. As production relations continue to change, the original legal system gradually reveals its irrationality. In order to adapt to the new social needs, in the middle and late Spring and Autumn Period, various countries began a huge transformation from customary law to statutory law. Among them, Zheng Guo's "Casting Book", Deng Xi's "Bamboo Punishment" and Jin State's "Casting Punishment" The "Tripod" activity is the most prominent.
According to the records of the sixth year of Zhaogong in "Zuo Zhuan": "In March, the people of Zheng cast the "Book of Punishments"." Du Yu noted this as: "The "Book of Punishments" was cast on a tripod and became the common law of the country." This is Zi Chan, the ruling minister of the Zheng State. In view of the great changes in social relations at that time and the serious destruction of the old ritual system, the response measures taken were known as the "casting of punishment books" in history. This was also the first activity in Chinese history to publish written laws. Casting legal provisions on the tripod, which symbolizes state power, not only highlights the dignity of the law, but also enables the law to be effectively spread across the country.
However, the specific content of the "Book of Punishment" cast by Zichan cannot be examined in detail. However, it can be seen from some records in "Zuo Zhuan" that Zichan advocated harsh punishments, which was the same as the later Legalists.
Decades later, Deng Xi, a doctor of Zheng State, summarized the laws of various countries at that time, compiled a punishment book, and wrote it on bamboo slips, which is called "Bamboo Punishment". Because the "Bamboo Punishment" was done by Deng Xi personally, it had no legal effect at first. Later, "Zheng Simin killed Deng Xi and used the Bamboo Punishment", and the "Bamboo Punishment" was recognized by the rulers and became an official law. Compared with the "cast punishment book", the "Bamboo Punishment" has the characteristics of being easy to carry and widely circulated, so it is a great progress in the history of law.
The Jin State had enacted and revised laws many times before the "casting tripod" activity. For example, during the Jin Wengong period, the "Bei Lu Law" was formulated, and during the Jin Jinggong period, the Jin State's laws were revised. Although the Jin State already had written laws at this time, they had not yet been made public.
In 513 BC, the second official promulgation of statutory law in Chinese history took place in the Jin State. "Zuo Zhuan" records: "Zhao Yang and Xun Yin commanded the city of Rubin, and then gave the Jin Dynasty a drum of iron to cast a punishment tripod, and wrote the "Book of Punishment" written by Fan Xuanzi." That is, Zhao Yang and others transferred the former ruling Fan The punishment book compiled by Xuanzi was officially cast on the tripod and made public to the public. It was called "casting the punishment tripod" in history.
During the Spring and Autumn Period, in addition to the states of Zheng and Jin, the State of Chu also enacted laws twice, namely the Law of the Servant District under King Wen of Chu and the Law of Maomen under King Zhuang of Chu. In addition, the State of Chu also had the "Law of Escape": Chu sent troops to coordinate with each other, and killed those who escaped. If he died before he could be executed, "there was a three-inch coffin with an ax attached to it, in order to die for the country."
In addition, the Song Dynasty also carried out the activity of promulgating statutory laws, which were known as "criminal instruments" in history. In order to meet the needs of social development, other vassal states also promulgated some statutory laws accordingly.
During the Spring and Autumn Period, unwritten law was transformed into written law, which was of epoch-making significance in the history of ancient Chinese legal system. First of all, the formulation and promulgation of statutory law ended the mysterious and mysterious state of the law and made the law public; secondly, the promulgation of statutory law protected the interests of emerging classes, thereby promoting the development of feudal production relations and the advancement of social history. Thirdly, after the promulgation of statutory law, the ritual system was replaced by the legal system, which laid the foundation for later Legalist legislation; finally, the emergence of statutory law adapted to the needs of social development and conformed to the trend of history, which is of great significance in the history of Chinese legal system .
What does the Spring and Autumn Annals say?
"Spring and Autumn" is known as China's earliest chronological history book and is listed as an important Confucian classic. "Spring and Autumn" mainly records the history of the Lu State from the first year of Lu Yin (722 BC) to the fourteenth year of Lu Aigong (481 BC). Therefore, the book "Spring and Autumn" is the chronicle of the Lu State. "Spring and Autumn" also has a little-known name, "Lin Jing". "Spring and Autumn" is written with concise words and concise descriptions of historical events. The book has a total of more than 18,000 words.
Due to the concise language of "Spring and Autumn", works that interpret it appeared, called "Zhuan". The most famous ones are the "Three Biography of the Spring and Autumn Period", "The Biography of the Zuo Family in the Spring and Autumn Period", "The Biography of the Spring and Autumn Period Gongyang" and "The Biography of Huliang in the Spring and Autumn Period".
"The Spring and Autumn Gongyang Biography" was written by Gong Yanggao, and the "Spring and Autumn Gongyang Biography" was written by Gu Liangchi. Both books were written in the early Western Han Dynasty. These two books have a common feature: they strive to elaborate on Confucius's "small words and great meanings" and interpret the true intention of Confucius's "Spring and Autumn Annals".
"Zuo Shi Zhuan" in the Spring and Autumn Period was written by Zuo Qiuming, a Lu historian in the late Spring and Autumn Period. This book is also known as "Zuo Shi Zhuan" and "Zuo Shi Chun Qiu". Zuo Qiuming was a contemporary of Confucius, so Zuo Qiuming's interpretation of the Spring and Autumn Period must be more accurate and true than that of later generations. Moreover, Confucius spoke highly of Zuo Qiuming, and their temperaments were very similar. The description in "The Analects of Confucius: Gongye Chang" well proves this: "Qiu Qiuming, Lingse, and Gong, Zuo Qiuming Qiu Ming is ashamed of him, and Qiu is also ashamed of him. Zuo Qiu Ming is ashamed of him, and Qiu is also ashamed of him. "Zuo Qiu Ming is ashamed of him, and Qiu is also ashamed of him." Confucius compared himself with Zuo Qiu Ming, which shows that Confucius valued Zuo Qiu Ming. In this way, "Zuo Zhuan" can truly reflect the true meaning of Confucius.
As a historian, Zuo Qiuming fully paid attention to the historical value of the book when interpreting "Spring and Autumn" and emphasized the description of historical events. Zuo Qiuming is particularly good at narrative. When narrating historical events, he is clear-cut and detailed, allowing people to better understand the events mentioned in "Spring and Autumn". In addition, "Zuo Zhuan" is very outstanding in describing characters and describing words. When describing characters, it is meticulous, and when describing people, it is clever and penetrating. It is these characteristics of "Zuo Zhuan" that make up for the shortcomings of "Chun Qiu" as a history book. At the same time, the artistic expression of "Zuo Zhuan" is better than that of "Chun Qiu".
During the Wei and Jin Dynasties, people began to append the "Chun Qiu Zuo Shi Biography", "Chun Qiu Gong Yang Biography" and "Chun Qiu Gu Liang Biography" to the "Chun Qiu" scriptures. Now most people see three biographies. .
As for why Confucius compiled "Spring and Autumn", Sima Qian gave people an explanation as early as the Western Han Dynasty. "Historical Records" describes Confucius' motivations like this: "I heard that Dong Sheng said: 'The way of Zhou is declining, Confucius is a bandit of Lu, the princes are harming him, and the officials are blocking him. Confucius knows that words are not used, and the way is not feasible, right and wrong. During the two hundred and forty-two years, I thought that I was a good figure in the world, demoted the emperor, retreated from the princes, and begged the officials, just to achieve the king's affairs." The Master said: "The empty words I want to convey are not as profound and clear as the actions. .'" Judging from Sima Qian's attitude, Confucius compiled "Spring and Autumn" because "the Zhou Dynasty was in decline", things were not done well, and morals were not there. Instead of using some useless preaching, it is better to let real events speak for themselves to warn the world.
It can be seen that the real purpose of Confucius's "Spring and Autumn Annals" is not to record history, but to use the many events that happened in history to warn the world that the Zhou rites are gone, and hope that the world can return to the ritual system of the early Zhou Dynasty. . Therefore, Confucius's tendency has been very clear. Those who can return to the Zhou rites are good, and those who cannot return to Zhou rites are bad. This has an important impact on the historical value of "Spring and Autumn". Hu Shi, a famous Chinese scholar, once commented: "The Spring and Autumn Annals can only be read as a reference book for Confucianism, but not as a model history book... The purpose of the Spring and Autumn Annals is not to record Real things are only written about personal judgments of real things." It can be said that Hu Shi revealed the purpose and intrinsic value of writing "Spring and Autumn" in one sentence.
"Spring and Autumn" is considered by most people to be a political science work. Throughout the ages, many people have interpreted the "Spring and Autumn" and constantly explored Confucius' political ideals and governing concepts. Some people have proposed to treat the "Spring and Autumn" as both classics and history. This seems to be more in line with the original intention of Confucius' writing and can make people better. Come and understand this book. "Spring and Autumn" is a treasure among Chinese cultural classics and a classic worthy of continuous study and exploration by future generations.
The Book of Songs is also called "The Book of Songs" or "Three Hundred Poems". It is my country's first collection of poems, containing a total of 305 poems from the early Western Zhou Dynasty to the middle of the Spring and Autumn Period, which lasted about 500 years. It pioneered the realistic style of ancient Chinese poetry creation, showed the social life of my country's Zhou Dynasty, and presented the historical appearance of China's slave society from its prosperity to its decline to readers.
The "six arts" in "The Book of Songs" refer to wind, elegance, ode, fu, comparison, and xing. "Zhou Li·Master Chun Guan" records: "Teach six poems: Feng, Fu, Bi, Xing, Ya and Ode." The so-called Feng, Ya and Song refer to the three categories classified by music in the Book of Songs.
"Wind" refers to the local music of different regions. There are a total of 160 "winds", mainly including Zhou Nan, Zhao Nan, Bei Feng, Wei Feng, Wang Feng, Wei Feng, Qin Feng, Bin Feng, etc., also known as the Fifteen Kingdoms, most of which are from the Yellow River Basin. folk song. "Wind" is the most accomplished part of literature in "The Book of Songs". It originates from the most vivid people's lives. Some of them sing about beautiful or sad love, some express the wanderer's nostalgia for his homeland and family, and some express his feelings about exploitation and oppression. of resentment and anger.
"Ya" refers to the music of the areas directly under the Zhou Dynasty. "Ya" includes Xiaoya and Daya, with a total of 105 chapters. Except for a small number of folk songs in "Xiaoya", most of them are poems written by aristocratic scholars for ceremonies such as sacrifices and banquets. The content is mainly about praising the virtues of the ancestors and praying for a good harvest in the coming year.
"Song" refers to the dance music and lyrics used to praise virtues during sacrifices in ancestral temples. The "Song" poems are further divided into thirty-one "Zhou Songs", four "Lu Songs", and five "Shang Songs", for a total of forty poems. All are works by aristocratic literati.
The so-called Fu, Bi and Xing are the main expression techniques in The Book of Songs. The so-called "Fu is to express it, to tell the story directly." Fu is to directly describe things and is the most basic expression method in the Book of Songs. "Comparing" means "comparing another thing to this thing", including similes, metaphors and other different techniques. "Xing" means to associate, to evoke feelings when touching a scene, to be inspired by things. This expression technique is relatively unique in the Book of Songs and even in most Chinese poems.
Under the overlapping effects of Fu, Bi and Xing, The Book of Songs vividly displays the lives of the ancestors of the Spring and Autumn Period in front of readers. The men and women in the "Book of Songs" go in and out of palaces and homes, go to and from the city gates and countryside, go to the sandfields and hunting grounds, travel to the countryside and forests, and play in the riverside fields. Therefore, in the "Book of Songs", there is such a recklessness as "The general will come to you, and he will not cross my wall." Vivid love, there is also a marriage life full of interest such as "a woman says cock crows, a scholar calls me Dan", as well as "a gentleman is in battle and does not know the end of his life", the deep yearning for the soldiers from far away, and even more "the love of the heart" "I'm so worried, I want to protect my death." This kind of person has passed away, and the sad feelings of missing people after seeing things.
From the love at first sight and lifelong private engagement in "Wild Weeds", to the long but never-given longing and waiting in "The Pheasant", to the perfect happiness of entering marriage and building a nest for love in "Magpie's Nest", From the sadness and misery of a woman being abandoned in "Valley Wind", to finally the elusive parting and death in "Drum Beating", "The Book of Songs" interprets all human love one by one without omission. Joy, anger, sadness, and joy are all straightforward and passionate, but they also contain profound meanings.
The "joy but not obscenity, sadness but not sadness" in "The Book of Songs" comes from the original and natural mind of the ancestors. In that era when the world was first established and the people's hearts were not yet enlightened, whether they were farming in the fields, going up the mountains to cut wood, making devout sacrifices, hunting together, going on expeditions, or visiting Qishui, they were all part of the life of our ancestors. The origin, continuation, transition and union of every love story in The Book of Songs are closely related to these daily customs and habits. Therefore, our ancestors never isolated love from reality in their narcissism and self-pity. Instead, they enjoyed the beauty of love in the fields, mountains, and rivers, while picking, cutting, and playing. At the same time, they also tried their best to Take on the pain and hurt in love.
The miraculous "Examination of Work"
"Kaogong Ji" is an important scientific and technological document in ancient my country. The author and the year of its publication are unknown. It is generally believed that this book was written in the Qi State in the late Spring and Autumn Period and the early Warring States Period. As an official document of the Qi State, it came from the hands of intellectuals from the Jixia Academy.
During the Western Han Dynasty, Liu De, the king of Hejian Xian, compiled "Zhou Guan". There was a missing chapter in "Dong Guan·Sikong", so he chose to fill the gap with "Kaogong Ji". Later Liu Xin changed "Zhou Guan" to "Zhou Li", so "Kaogong Ji" was also called "Zhou Li·Kaogong Ji".
"Kaogong Ji" is my country's earliest manual craftsmanship document. Although it has only more than 7,000 words, it covers a wide range of topics, including carmaking, musical instruments, weapons, bells and chimes, washing and dyeing, water conservancy, construction and other crafts in the pre-Qin era. technology. There are also natural science knowledge such as mathematics, physics, chemistry, biology, astronomy and so on. It can be said to be a work that integrates theory and engineering, occupying an important position in the history of science and technology and craftsmanship in my country.
On the other hand, because this book is considered an official document of the State of Qi, it is used as a programmatic document for the government to guide and supervise the development of science and technology industry. It reflects the requirements and industry standards of the State of Qi for the above-mentioned fields at that time. It can be seen from it The development level of social productive forces during the Spring and Autumn Period and the Warring States Period.
Although the content of "Kao Gong Ji" mainly involves the field of science and engineering, it was written by scholars from Jixia Academy. Therefore, the writing is elegant, the sentences are smooth, and the language is rich in meaning. It not only has the rigor and organization that a science and technology book should have, but also has A pre-Qin classic has cultural heritage and literary flavor.
The annotation and research of this book can be viewed from multiple angles, either from the scientific and technological level or from the social and cultural level. Therefore, there have been endless studies of "Kaogong Ji" in the past dynasties. Zheng Xuan in the Han Dynasty, Jia Gongyan in the Tang Dynasty, Dai Zhen, Cheng Yaotian and others in the Qing Dynasty all wrote on it.
Since the 20th century, with the rapid progress of science and technology, textual criticism has also developed and produced revolutionary leaps. Using archaeological objects and simulated experiments, many technologies and craftsmanship methods recorded in ancient classics can be partially reproduced, allowing people to more truly appreciate the wisdom and insights of the ancients.
In terms of ideological content, "Kaogong Ji" on the one hand reflects the ancestors' spirit of worshiping God's will, and also reflects the Chinese nation's emphasis on reality. It divides the professions in the world into six categories: first, those who are in charge of the country and have foresight and foresight are called princes; second, those who are hands-on and caring for the people are called officials; third, those who examine the square, round and straight sides of building materials and forge them are called craftsmen; The fourth is traveling around to provide for the needs of the people, which is for business travel; the fifth is working hard in the fields, working as a farmer; the sixth is spinning silk and linen, and moving machines, which is for women's work. He also believes that craftsmanship is created by the essence of heaven and earth, and people just imitate it.
"Kao Gong Ji" further subdivided many crafts, specifically classified and characterized craftsmen in the same industry.
The commendable thing is that the author of "Kao Gong Ji" has initially realized the importance of productivity. The book places special emphasis on the improvement of production tools, carefully lists the production and processing plans for different types of production tools, and strives to standardize the most advanced processes at the time.
The description of the specific process in the article is very detailed, which fully reflects its rigor and seriousness as a guiding and programmatic document. It lists the response plans one by one for different situations that may arise.
In terms of the production process, "Kaogongji" can be said to have high standards and strict requirements, covering the right time, location, and people as production factors. Although it is not without idealization, it reflects the ancients' piety and devotion to craft production. serious. The article also describes different techniques in detail to give learners room for improvement. In terms of the implementation of production standards, "Kao Gong Ji" clearly pointed out what kind of defective products cannot be circulated in the market, reflecting a high degree of responsibility.
"Worker Examination" also creatively puts forward the concept of engineering process management, which requires that during construction, the construction period should be estimated based on the general level of workers, the completion progress should be controlled, and everything should be quantified to improve efficiency.
Although "Kaogong Ji" is an "official book" with a strong governmental flavor, it does not "emphasis on officials and despise the people". It points out that some vassal states did not set up departments specifically to manufacture certain things. The reason is that these When things are produced among the people, both quality and quantity can be guaranteed, so there is no need for the government to produce them specifically. This reflects the preservation of folk crafts and folk economic activities.
"Kao Gong Ji" is very profound and broad. It can be said that it contains the existence status of our ancestors in agricultural production, industrial manufacturing, science and technology, social management, ideology and culture. Its significance goes far beyond the scope of a science and technology industry guidance manual. Instead, it has been circulated in the long history of the Chinese nation as a classic full of wisdom and artistic flavor.
