What influence did the Qin and Han political reforms have on later generations?

Qin Shihuang not only established a set of autocratic and centralized ruling institutions and systems, but also adopted the theory of five virtues of Yin and Yang in the Warring States period to defend the legal system of the Qin Dynasty. According to the theory of five virtues, in the end, every dynasty ruled in the order of five virtues, such as earth, wood, gold, fire and water, and so on. Qin's water virtue is still black, so Qin's dresses and flags are all black; The corresponding number of Shuide is six, so the length of symbol transmission and the height of crown are six inches each, and the width of bar is six feet; Water virtue is the main punishment, so political rule strives to be harsh and does not pay attention to "benevolence and righteousness"; Corresponding to Shuide, the calendar begins in October, and so on. Qin Shihuang also decided on a set of complex sacrificial ceremonies and Buddhist ceremonies suitable for the position of emperor, and carried out activities at the right time. Qin Shihuang built many palaces near Xianyang, modeled after the palaces of Kanto countries, and built a magnificent Epang Palace south of Weishui. The layout of Xianyang Palace is taken from Wei Zi Palace in the sky. It is like the residence of God on earth and a symbol of world unity. Qin Shihuang also built a mausoleum in Lishan ahead of schedule. The rivers and seas in the mausoleum were infused with mercury, with astronomy above and geography below. He took these measures, just as he adopted the emperor's name, to show that his power on earth is equivalent to God's power in heaven, thus instilling mysterious imperial power into his subjects. The mysterious concept of imperial power is the ideological basis of authoritarian centralization.

The strengthening and deification of imperial power, the comprehensive implementation of county system, the establishment of bureaucracy and various systems embodying imperial power autocracy, the perfection and unification of laws, and the emperor's strengthening of military control are the main contents of authoritarian centralization. Authoritarian centralization was an indispensable condition for maintaining feudal unity at that time. However, this political system has great restrictions on the people; Moreover, its role in promoting economic and cultural development can also be transformed into a blocking role, which is more significant in the later period of feudal society.

The measures to prevent the feudal separatist regime caused by the long-term division of Confucianism led Qin Shihuang to pay close attention to the trend of the old places in the six countries and worried that the old nobles in the six countries would attempt to restore them. In order to prevent the recurrence of the separatist situation, Qin Shihuang moved 120,000 rich and powerful families in six countries to Xianyang, and the other part moved to Bashu, Nanyang, Sanchuan and Zhao Di, so that they could be monitored separately from the countryside. He destroyed the seized and confiscated weapons and cast twelve clocks weighing thousands of stones in Xianyang? Copper man. He also ordered that "the barriers should be destroyed, the defense should be made clear, and the obstacles should be removed", so as to eliminate the means of feudal nobles relying on separatist regimes as much as possible. In order to control the vast territory, especially the old territory of the six countries, Qin Shihuang also built Chidao from the capital Xianyang to all parts of the country, with Yanqi in the east and Wu Chu in the south. He himself visited many counties along the equator and carved stones in many places to demonstrate. In order to strengthen the northern defense, in the thirty-fifth year of Qin Shihuang (2 12 BC), a straight road was built from Xianyang to Jiuyuan (now west of Baotou, Inner Mongolia), with a ravine of 1,800 miles. Wuchi Road was built in the southwest, which is now the place south of Yibin in Sichuan and Zhaotong in Yunnan, and officials were set up nearby.

Qin Shihuang also struggled with the ideological and political tendency of the separatist regime. At that time, some Confucian scholars and tourists hoped to restore the situation of aristocratic separatism. They "go in with their hearts, but come out with their opinions." They quoted poems, books and hundreds of languages and regarded the past as the past. In the thirty-fourth year of the first emperor, Prime Minister Lisi demanded that poetry books be burned and private schools be destroyed. He suggested that "historians should burn all the records of the Qin Dynasty. If you are not a doctor, people who dare to collect poems, books and hundreds of languages in the world will learn to keep them and burn them. Some people who dare to speak "poetry" and "books" abandon the market. Think of the past as a family that is not the present. Those officials are all guilty of the same crime if they don't mention it. If it doesn't burn for the next 30 days, it will be a city. Those who don't go, the book of planting trees. If you want to learn laws and regulations, you should take officials as teachers. " Qin Shihuang accepted this suggestion, so there was a book burning incident. In the second year, the alchemist who sought the elixir for Qin Shihuang slandered him and invited him to flee. Qin Shihuang sent an imperial adviser to monitor the Confucian alchemist in Xianyang and killed more than 460 people who were considered to have violated the ban. Under the early historical conditions of feudal society, in the era of fierce struggle between unification and division, it is understandable that Qin Shihuang used the means of burning books to bury Confucianism to crack down on aristocratic politics. However, the behavior of burning books to bury Confucianism and destroy culture is extremely barbaric, which has caused great losses to the preservation of ancient documents and academic teaching.

Another way of saying it is that at that time, under the pressure of Xiongnu invasion, the Qin Dynasty had to pacify the country as soon as possible. Confucian scholars and tourists demanded the restoration of the aristocratic separatist regime, which was tantamount to giving the Xiongnu an opportunity for civil strife and foreign invasion, thus suppressing Confucian scholars' private studies.

Although Qin Shihuang's policy customization adopted two thoughts of Yin and Yang, it was basically based on Legalism. Burning books to bury Confucianism, "teaching by law" and "taking officials as teachers" more prominently reflect his legalist thought. Based on the original Qin system, Qin Shihuang unified the political, economic and cultural systems of some countries in an attempt to eliminate the regional differences caused by long-term separatist regimes as much as possible in order to facilitate reunification. During the Warring States period, although the basic structure of Chinese characters in different countries was the same, the complexity of fonts and the position of radicals were different. Li Si was ordered to unify the script. Based on the characters of Qin State and referring to the characters of six countries, he formulated seal script, wrote it as a model, and promoted it throughout the country. At that time, there was a popular calligraphy called official script, which was simpler than Xiao Zhuan.