Qing Tan, as far as Wei and Jin Dynasties are concerned, is usually regarded as a synonym for metaphysics in Wei and Jin Dynasties, also known as Tan Xuan, Tan Xuan and Qing Yan. Peace talks are not debates organized by the government to solve a practical or theoretical problem, but spontaneous academic discussions among scholars. As early as before the Wei and Jin Dynasties, the wind of argument existed for a long time. The "contention of a hundred schools of thought" in the Warring States period and the "talking about classics in the right place" in the Eastern Han Dynasty are both ideological and academic disputes among scholars. Talking about capital in Wei and Jin Dynasties obviously directly inherited the debate movement of "one man suppresses anger and Chu Shi argues" at the end of the Eastern Han Dynasty. However, celebrities in Wei and Jin Dynasties no longer took it as their duty to teach the world right and wrong, but creatively reinterpreted the classics through free and equal debates, used the academic method of "forgetting words with pride" and put the cart before the horse, thus creating a new academic trend of thought.

Talking in peace is not only a way of academic exchange for scholars in Wei and Jin Dynasties, but also a way of life for scholars. Scholars practice a philosophical life in endless debates, which is what people usually call Wei-Jin demeanor. Celebrities in Wei and Jin Dynasties were open-minded, personable, informal, and did not stick to appearances. They thought highly of themselves. "The more noble they were, the more they taught them, the more they let nature take its course." They were taciturn, turned their eyes away, ate meat, played the piano, and indulged in drinking and debauchery. It is the bold lifestyle of celebrities and the spiritual realm of nature, true feelings, detachment and freedom that makes the talk in the Wei and Jin Dynasties seem a bit "different" in ancient China society, and this "different" just happened in the special historical era of "sinking" and "capsizing between China and North Korea". Then, people will naturally establish some kind of logical relationship between them, and this historical logical relationship is manifested as "wrong talk"

The theory of "saying the wrong country" sprouted at the beginning of Liang Wudi's succession, and Fu Xuan was the first to make trouble. In "Lifting the Clear Source", Fu Xuan said: "Wei Wu, who is close, is good at illusion and expensive in the world; Wei Wen is eager to understand, while the world is humble and sober. Later, the outline dimension was not taken, but it was mostly for the ruling and opposition parties, so that there was no reconsideration in the world, and Qin died of illness and relapsed. " Fu Xuan's theory of "making something out of nothing" refers to the conversation activities of celebrities represented by Yanhe, Wang Bi and the Seven Sages of Bamboo Forest since the beginning. In his view, these conversations made the spirit of "clean and honest discussion" in the Han Dynasty disappear, and there was no "Qingyuan polite minister" in the court, which was a sign of national subjugation, that is, the "disease of Qin Dynasty" in a fog. This passage has been quoted many times, and it is usually regarded as the origin of the theory of "talking about the wrong country". As far as its political position is concerned, Fu Xuan belongs to the "people of etiquette and law". Most of these people were in power who attached themselves to and took refuge in Sima's regime during the Wei, Jin and Zen Dynasties, but as far as their academic thoughts are concerned, they are the continuation of Confucian classics in the Han Dynasty, and they usually pretend to be orthodox Confucianism. Fu Xuan's criticism of Qingtan is a continuation of the contest between two political forces, namely, "Celebrities in Qingtan" and "People with Etiquette and Law", in the political arena in the late Cao Wei period. Therefore, his so-called "Qin's illness and death" is not a historical truth, but a criticism from one side based on the differences in academic thoughts and political positions.

Unfortunately, Fu Xuan's "Qin's illness and death" became a prophecy, and the demise of the Western Jin Dynasty seemed to verify his assertion of "talking about the wrong country". In addition, Wang Yan, then known as the founder of Qingtan, said when he was "killed": "Although I am not as good as the ancients, if I have no ancestors, I will still be open-minded and dedicated to the world." "People are dying, and their words are good." Rebecca's reflection further confirms "talking about the wrong country".

The regret of historical parties is undoubtedly the most important and direct historical evidence. After the Western Jin Dynasty, Wang Yan was gradually regarded as the chief culprit of "talking about the wrong country". Wang Yan himself was born in the famous Wang family in Langya, and lived in the Western Jin Dynasty when the aristocratic society began to emerge. As the son of a noble family, he is famous for his official career. History calls him "a person who is tired of being famous, a backward person, and a person who is eager to make a difference." Wang Yan's "Miao Shan Xuan Yan only pays attention to Lao Zi and Zhuang Zi", "Yi Li was uneasy, then changed, and the world name was" loose lips and orpiment ",which was known as" Longmen's life ". On the occasion of Xianning and Taikang in the Western Jin Dynasty, the ideological circle, which had been silent for nearly 20 years after Gao Ping Ling's coup, became active again, and the wind of discussion revived. The younger generation of metaphysical celebrities stepped onto the political stage and gained an unprecedented relaxed political environment, resulting in celebrity groups such as "four friends" and "eight big ones". Wang Yan is the spiritual leader of these groups. Although these celebrities pretend to be the inheritors of Zhengshi and Bamboo Forest thoughts, they lack the sense of hardship and social responsibility of Zhengshi and Bamboo Forest celebrities. The two are similar in shape and different in spirit. They no longer have the profound ideological content of the seven sages of the bamboo forest, but blindly pursue the open form and speak freely as an excuse for their "indulgence". At the same time, the political situation in the Western Jin Dynasty has also undergone profound changes. The "Eight Kings Rebellion" lasted for 16 years, and finally pushed the regime of the Western Jin Dynasty to extinction. When the political situation was turbulent, Wang Yan was in a high position, but he had no political talent and poor political integrity. He is among all kinds of political forces and only knows how to protect himself. For example, in the early days of Emperor Jinhui, the family gave up the idea of having a prince, and Wang Yan's daughter was a crown princess. He was "afraid of disaster and divorced himself"; For another example, after being captured by Schleswig-Holstein, he actually "wanted to be free because he persuaded Schleswig-Holstein to call him your title". Of course, Rebecca's poor political performance is also hard to blame for its "mistaken country". But to be fair, after Emperor Wu of Jin Dynasty, Yang Jun, Jia Nanfeng, Sima Lun, Sima Tong, Sima Yi, Sima Yue and others came to power one after another, and Wang Yan and other celebrities were just decorations of the regime. Although in the autumn, as Wang Yan himself said, "I have no sense of being an official, and I am here with my family." "What can Ann do today?" In other words, in the face of strong military pressure such as Schleswig-Holstein, Wang Yan, who was so incompetent, was unable to return to heaven, and the collapse of the Western Jin Dynasty was inevitable. Wang Yan was by no means his own fault when the regime changed and the Central Plains fell. Putting the responsibility of the "wrong country" on Yan Wang may not have the true flavor of history. At the end of Sui Dynasty, Wang Tong attributed the cause of the demise of the Western Jin Dynasty to "the decline of the Jin Dynasty after storage was unnatural and people did not blame it." Wang Tong pointed out that the demise of the Western Jin Dynasty was a "post-storage" (Jin Huidi, called an idiot). Of course, it may not be completely fair, but what he said is undoubtedly very correct. The political chaos in the Western Jin Dynasty has already laid a curse as early as the times. Emperor Wu of Jin Dynasty "sealed the king" and "stopped the soldiers in the county", which lacked sufficient control over the situation of "five lakes connected" formed since the Eastern Han Dynasty (when Emperor Wu was in Jiang Tong's position, but "the emperor could not use it"), and the more serious mistake was that Emperor Wu of Jin entrusted a non-person to be emperor. In this case, don't you blame people for being "unprepared" when you expect celebrities such as Rebecca to revolve around Gan Kun? Rebecca's confession before his death was a misunderstanding of his ability. The most important reason for his death is that he has no talent, not because his ancestors were vain. Speaking clearly is not necessarily related to political ability. Another founder of the Qing Dynasty, who is as famous as Wang Yan, showed high political talent during the period of Henan Yin. For another example, most of the scholars who founded the Eastern Jin regime were famous talkers in the Yuan Kang period. Wang Dao and Wang Dun are talkative, but the situation of "the king and the horse are in the world" has resulted, which shows that there may not be a direct logical relationship between the talkative and the wrong country.

But in any case, from the historical perspective, the demise of the Western Jin Dynasty is empty talk. Wang Yan's "The Last Regret" became an important ideological resource for people to criticize and clarify in the Eastern Jin Dynasty. Huan Wen said in the Northern Expedition: "Therefore, people like Shen in China, Xu Qiu in the past 100 years and Wang Yifu should shoulder their responsibilities!" Ironically, Huan Wen himself is a celebrity talker, and he suffers from the lack of first-class talents.

During the Eastern Jin Dynasty, there was a new trend in public opinion, that is, the criticism of Wang Yan gradually evolved into the denial of the whole talk, and Wang Bi, Ji Kang and Ruan Ji gradually became the targets of criticism. For example, Fan Ning thought that "its origin began with Wang Bi, and its crime was deeper than that of Xiezhou", and he predicted that "all over China" was due to Ruan Ji's nakedness. Chen Qi wrote to Wang Dao, who is in charge of government affairs, demanding that the style of study of "Zhuang and Lao Feng" be banned. Bian Hu even called it "overthrowing China and North Korea" because of this. The formation of this public opinion tendency is mainly due to the revival of Confucianism in the early Eastern Jin Dynasty. Fan Ning, Yu Yu, Gambao and others all stood on the position of Confucianism. They attacked Qingtan as a heresy, out of the need to defend Confucian orthodoxy, and more out of the enthusiasm to defend morality, regardless of whether the accusations against Qingtan in history were "true".

It is in this case that the theory of "talking about the wrong country" is gradually constructed as a historical "truth", and the book of Jin revised by the Tang Dynasty further solidified this theory. Preface to the Scholars and the Book of Jin says: "There was a dynasty of A Jin, which started in China and ended in Jiangzuo. They all admire Huajing very much, and their ancestors described it in a mysterious way ... so the charter was abolished, the famous religion was destroyed, and the five lakes competed with each other, and both followed suit. Extreme luck is gone, but it is a long sigh. " Hu Sansheng's note in Zi Tong Zhi Jian also said: "The disaster of talking about Ming Dynasty has reached Yongjia and Jiangzuo, and it is still unfinished." Gu also said when commenting on "At the Beginning of the Wind": "Even the country fell to the top, the religion fell to the bottom, the Qiang and Rong abused each other, and the monarch and ministers changed frequently. Who is not the fault of the sages in the forest? " Of course, there are occasional theories of maintaining peace in history, such as Zhong Shuo by Wang Tong, Xi Xue Ji Yan by Ye Shi, Wang Bi Lun by Zhu Yizun, Yan He Lun by Qian Daxin and Wu Dai Xue by Zhang Taiyan. But after all, it can't change the conclusion of "talking about the wrong country."

Investigating the historical construction process of "On the Wrong Country", it is not difficult to find that "On the Wrong Country" was the earliest criticism of "the people of etiquette and law". When the Western Jin regime moved its capital, Wang Yan, as a historical participant, made an incorrect interpretation of himself, which provided ideological and historical resources for the theory of "talking about the wrong country". In this regard, although Wang Yan is not talking about the wrong country, he is the chief culprit. At the beginning of the Eastern Jin Dynasty, Confucianism had a chance to revive again. For the purpose of defending morality, they regarded the conversation as heresy and spared no effort to attack it. "On the Wrong Country" was gradually constructed as a historical "truth" and accepted by people as an orthodox concept, which further strengthened the "authenticity" of "On the Wrong Country" and became one of the guiding ideology of the Book of Jin in Tang Dynasty.

It is unfair to overestimate or underestimate any ideological trend or thought in history. As far as Wei and Jin dynasties are concerned, it is obviously not the historical truth to talk about whether we have wronged our country. As Xie An said in the Eastern Jin Dynasty, "Qin Wei Shang Yang died in the second year. Is it clear that words are guilty? "

Zhang Qiming (Author: National College of China Renmin University)