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Psychology Research 07 (2012) 1838—658X
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Psychology Research
Journal Homepage: www.seiofbluemountain.com
On Morality Education in Qin Dynasty
Xiaoxuan WANG 
Institute of Higher Education, Henan Polytechnic University, Jiaozuo 454003, Henan, P.R. China
KEYWORDS
ABSTRACT
Qin Dynasty,
Education,
Confucianism,
Officials' morality
Qin Dynasty carried out its morality education to the entire people by unifying code of
ethics, strengthening officials' morality education and moral internalization. The fact was
discovered that the morality education in Qin Dynasty acquired some achievements, but it
did not take shape powerful ideological force to maintain the rule of Qin Dynasty by
studying historical literature such as bamboo slips unearthed of the Qin Dynasty, and so on.
Its cause was that they lacked experience how to deal with the contradiction of a highly
concentrated politics and a highly decentralized economy.
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After unification, in order to meet the political needs of the centralized feudal state, Qin Dynasty carried out a series of cultural and
educational policies, such as unified text, correct statutes, and unified people's ethical behavior. From the policies, the rulers of Qin
Dynasty attached importance to the moral education in the whole people. Qin Dynasty extinct ultimately in short time because it did
not deal with the idea and social issues by ethical enlightenment, together with its violent rule in the political, economic and cultural
field. This paper tries to discuss three aspects of moral education in the Qin Dynasty.
First, the Ethics Was Unified in All Country by Enlightening People
The rulers of Qin dynasty implemented the unified spirit, and took the policies in favor of a unified in the cultural and educational
fields in order to strengthen the centralized system. In this series of policies, many of which are for moral education. In 1975, a large
number bamboo slips which recorded events before and after the Qin unification were unearthed at Shuihudi, Yunmeng County,
Hubei Province. The content of those bamboo slips sufficed to show that the moral education was taken seriously in Qin Dynasty. Yu
Shu was one of the bamboo clips of those Qin Dynasty bamboo slips. The first words in Yu Shu said, "In ancient China, each
township had himself custom, different profits and taste. Those were inconvenience to people and damage to state. So the sage king
laid down some rules in order to correct people’s idea and get rid of their disrepute and bad customs."[1] The aim of the laws
implemented widely was two aspects: one was unified different customs. The other was transformed social traditions and get rid of
bad customs and made for the formation of a new morality. The Qin Dynasty bamboo clips unearthed Shuihudi also showed that the
decree is the important matter of social reinforcement. The thought of the rule of law contained moral education. “Yu Shu” said,
"Laws and decrees are which enlighten the masses to get rid of their kinky habits and bad customs and make their good men." [2]
Actually, that was a nationwide legal education. The content of the legal system was “act as the same norm” that the rulers want to

Corresponding author.
E-mail address: [email protected]
English edition copyright © ST. PLUM-BLOSSOM PRESS PTY LTD
DOI: 10. 5503/J. PR. 2012.07.005
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achieve nationwide. In other words, the ethics of the Qin Dynasty was observed and learned compulsively by the legal form. So, we
can know that the Qin Dynasty attached importance to moral education.
Emperor Qin Shihuang five around the state what proved once again that the Qin Dynasty paid attention to moral education to the
entire population. According to historical data and sharpening, Emperor Qin Shihuang’s the main purpose was to enlighten people,
unify people's ideas and regularize universal ethical behavior by five times around the state, in addition to highlight his dignity and
mightiness to the old nobilities and princes.
According to the “Shi Ji” (Records of the Great Historian), Emperor Qin Shihuang 218 (BC 219), his second cruising in state began,
and he sharpened stones on Mountain Zouyishan, he was praised because of his tireless governance, focusing on the teachings,
revering old saying and classic and moral education to the people. During mounting Mountain Langya, the Langya sharpening was
made as well, and said: “Just laws are abided by everything on the earth. People live in peace like as the father and son by catching
on the relationship. Zhi (wisdom), Ren (kindheartedness, humanity, kindness or charity) and Yi (righteousness, generosity or
philanthropy) are elementary truth. The upright and honest man’s career will be developed.” [3] It indicated that Emperor Qin
Shihuang corrected law, and educated the masses by the “zhi”, “ren” and “yi”, and straightened strange costumes. Everyone,
regardless of gentle and simple, was not contrary to the ethics and will never allow the person of treacherous. The masses were
required that they should become good-oriented person and cultivate serious, dignified, upright, honest and loyal character. And the
people were educated should have "Support their family career", and accept their position in life. Emperor's five cruising, not only
must unify their thinking, customs, correct folkways, change the different customs, morals and ideas of the original nobility of six
countries, but should educate people to subject politically, ideologically to the rule of the central, so that the original six countries
folklore, moral must keep pace with Qin state. The actions were not only favorable of consolidating the centralized, but also had
positive effect to form the whole nation’s folkways and ethics.
Second, Moral Education of Officials in Qin Dynasty
The Qin's bamboo slips at Shuihudi in Yunmeng County provided convenient conditions for us to examine the moral education of
officials of the Qin Dynasty. "Wei li zhi dao"[4] (Toward Officials) is a kind of bamboo clips unearthed at Shuihudi. According to the
team of reorganizing, "Wei li zhi dao" (Toward Officials) was a kind of textbook to use for who wanted to secure an official position.
So its content is most moral norms and standard of behavior which the officials should possess of at that time. The textbook
elaborated the ethical code of conduct of officials. It pointed out that the ways as an official were impartial and uncorrupted, cautious
and honest, selfless and penetrating details, quiet and rigorous, and moderate rewards or punishments. The sentence pointed out as an
official in Qin dynasty who should be fair-minded and uncorrupted, prudent and stick to principles, carefulness to things, clear up the
things in every detail, meanwhile, should hold quiet and impartial mentality and not be overcritical to someone or something. Then
make appropriate rewards. It described moral knowledge and conduct of officials of Qin Dynasty for us. There were reflection to
social ethical relation as well in the textbook, "the monarch should mollify the masses, the ministers should be loyal to their
sovereign, father should love his offspring, children should be filial obedience; if everyone can abide by the requirement, officials
should be governed, one's ambition should be reached, the monarch should be sagacious, the masses should be virtuous as well. It is
fundamental to government that the sovereign has placatory spirit and the officials have loyal thought, and fathers love their children
and offspring give presents to their parents. It is outline to administration that ambition is realized and the ministers are disinterested,
and the sovereign is sage man and the masses are moral men." There were some ethics requirement to both monarch and ministers,
both father and sons and both gentle and simple in the sentence.
The rulers of the Qin Dynasty understood that consolidated their rule must implement moral education and subdue the will of the
people by the moral influence rather than only by using penalties and other legal means. Dealing with the masses should be "Gather
them by benefit, rule then by loose law", so the officials must have moral character and they must "tread kindly the people, not crime
the innocent men", "see correctly the ability of the masses, and be good at using pecuniary resources of them." Not only that, officials
must also set an example for the people, asking people to do, they have to lead by example. "The man set an example to lead, people
will follow an example. Set an example is not correct, then the people will be flee and difficult to pro-attached." and should be
consistent. Thus it can be seen, the moral education was quite comprehensive to the officials in Qin Dynasty. There were not only
essential code of conduct as officials, such as knowing through laws and decrees, honesty and loyalty, not autocratic, justice,
rectifying himself mistakes, cooperation with his colleagues, but also requirement of personality of officials. The requirements, such
as "seriousness and firmness but no atrocity, toleration and integrity, peace but no resentment, no repeatable mistake, self-perception",
were mentioned in the bamboo clips. That is to say that official should be like gentleman who was be characteristic of softness and
hardness, equilibrium and neutralization. This was the requirement of personality of officials. The ethics of officials in Qin Dynasty
also provide a useful reference for us in what how to carry on the construction of cadre team at the present.
Third, Internalized Morality Education among Confucian Scholars
Although there was a blemish, that is "burn books and bury Confucian scholars alive", in the history of education in Qin Dynasty,
Confucianism was not completely banned. Shiji-biographic sketches of Emperor Qin Shihuang said, "Emperor Qin Shihuang installs
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seventy doctors." (Doctor was a name of office in ancient China.) The seventy doctors were all celebrated scholar at that time that
belonged to respectively different schools. The number of Confucianism in them was the most. And six person's name can be
researched. Such as "Fu Sheng, Jinan people, was the doctor in Qin Dynasty."[5] "Fu sheng get shu from Li ke who was a doctor in
Qin Dynasty."[6] "Shu Suntong, Xue people. He was conscripted because he was familiar with literature and classic, and was
appointed Daizhao doctor."[7] "Yangzi had four texts, one hundred chapters. The author is a doctor in extinct Qin Dynasty."[8] Chun
Yuyue, Qi people, and Bao Bailingzhi were doctors as well. The former discussed now things by ancient theory, and asked
subinfeudation at a banquet in Xianyang Palace in Emperor Qin Shihuang 34 (BC 213), and he was reviled as a stupid Confucian
scholar by Li Si. [9] The latter denounced Emperor Qin Shihuang “was a person who only was profit-making for himself"[10] when
Emperor Qin Shihuang discussed demise with doctors. The persons' name unable was more. It is not difficult to imagine,
Confucianism imparted was very common, since there were lots of Confucian scholars in Qin Dynasty.
There were some Confucian scholars among doctors, that indicated teaching and learning etiquette of Confucian scholars was banned.
Emperor Qin Shihuang "perambulated counties in the east of empire, mounted mountain Zouyishan, monumentalized, and
deliberated eulogizing benevolent rule of Qin Dynasty by sharpening and offering sacrifices to heaven and earth and offering
mountains and rivers with Confucian scholars in Lu state in Emperor Qin Shihuang 28." [11] (BC 219) The words in sharpening of
First Emperor of Qin Dynasty reflected also dense breath of Confucian etiquette. [12] The Confucian scholars in Lu state passed on and
learned Confucian classics and ritual all along. According to Hanshu-biographies of Confucian scholars, "at that time, when Emperor
Han Gaozu killed Xiangji, Lu state was besieged, the Confucian scholars in Lu state passed on and learned Confucian classics and
ritual and the sound of music continued all the while." According to Shiji-biography about Shu Suntong , in Emperor Han Gaozu 5
(BC 202), Shu Suntong "called up more than 30 Confucian scholars in Lu state", and let them take part in making the etiquette in
imperial palace. It also can be used as evidence.
Confucian education was a moral education in essence. [13] Confucianism took a part in "changing ethics", "changing politics" and
"changing religion". So, it manifested Confucianism speciality that it changed China in ethics, politics, religion and society, etc. Such
as Hanshu (official history of the Former Han dynasty)-Yiwenzhi (bibliography) said: "Confucian school, its source was Situ (a name
of office in ancient China) who administered enlightenment, and its purpose was that assisted monarchs in complying with the nature
and advocating enlightenment. It studied learned six Classics, kept its mind on Ren (kindheartedness, humanity, kindness or charity)
and Yi (righteousness, generosity or philanthropy), followed the way to rule of Yao and Shun (they were legendary monarchs in
ancient China), emulated Emperor Zhou Wenwang and Zhou Wuwang, Confucius was looked upon as its grand master, and showed
weight of its words and indicated that its theory was most profound by this way." That is to say, in order to realize the ideal of politics
ordered and society harmonized, original Confucian school held the way of rule of the former monarchs, kept a watchful eye on
ethics and society and politics, depended on six classics, and carried out indoctrination. Confucianism was imparted continually
because there were lots of Confucian scholars. The moral character of a large number of Confucian scholars has also been
internalized and exercised, and the Confucian fine tradition was inherited and promoted in the process of learning Confucianism.
The moral education of Qin Dynasty included also teen-age moral education. According to pertinent historical data, Cang Jie Pian
(elementary dictionary by Li Si, Zhao Gao and Hu Wujing) was the most primary reading primer, and was promulgated as standard
wordbook. It was not a simple list of words, but advertised ethics through some significant sentences. [14]
Conclusion
The rulers of Qin Dynasty fully understood the importance of moral education and also practiced what they preached, but after
uniting, they still lacked experience on how to deal with the contradiction of a highly concentrated politics and a highly decentralized
economy, and did not know they must use patriarchal system and thoughts to control a unshared housing small-scale peasant
economy to strengthen centralized rule. They cannot deal with the ideological and social problem by way of moral cultivation
although they realized the importance of moral education among the whole people. So, Qin Dynasty collapsed because of its brutal
regime in political, cultural and economic field.
References
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Unearthed from Tomb of Qin Dynasty at Shui Hudi. Beijing: Wen Wu (Cultural Relics) Press. 1978: p15 (in Chinese)
[2]. The Team of Tidying Bamboo Clips Which Unearthed From Tomb of Qin Dynasty at Shui Hudi. The Bamboo Clips Which
Unearthed from Tomb of Qin Dynasty at Shui Hudi. Beijing: Wen Wu (Cultural Relics) Press. 1978: p15 (in Chinese)
[3]. Sima Qian. Shi ji (Records of the Great Historian)-Biographic Sketches of Emperor Qin Shihuang. (in Chinese)
[4]. The Team of Tidying Bamboo Clips Which Unearthed from Tomb of Qin Dynasty at Shui Hudi. The Bamboo Clips Which
Unearthed from Tomb of Qin Dynasty at Shui Hudi. Beijing: Wen Wu (Cultural Relics) Press. 1978: p15 (in Chinese)
[5]. Sima Qian. Shi ji (Records of the Great Historian)-Biographies about Confucian Scholars. (in Chinese)
[6]. GUO Xian. Dong Ming Ji (Phantastic Biographiy of Emperor Han Wudi). (in Chinese)
[7]. Sima Qian. Shi ji (Records of the Great Historian)-Biographic about Shu Suntong. (in Chinese)
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