What was the significance of the demise of the two feudal dynasties of the Ming and Qing dynasties?

The fall of the Ming Dynasty can be said to have fallen into the hands of the Manchus in mainland China. And the fall of the Qing Dynasty represented the end of feudalism.

The demise of the Ming and Qing dynasties meant the end of the era of feudal dynastic rule, and China would develop into a socialist country.

The demise of the Ming and Qing dynasties meant that the feudal social system completely disappeared in China. It is the beginning of China's development into a socialist country.

The fall of the Ming Dynasty represented the highest peak of the feudal imperial system, and the beginning of the closed country, and the fall of the Qing Dynasty represented the destruction of the feudal imperial system.

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Analysis: The defeat of the Opium War marked the beginning of China's degeneration into a semi-feudal and semi-colonial society. With the decline of the Chinese feudal empire, the traditional family motto, which has developed for more than 3,000 years, has gradually lost its former glory and is declining.

However, this process of decline is not a process of going downhill, but a tortuous process of "landslide" and part of "climbing".

After the defeat of the Opium War, a group of new bureaucrats called the Westernists emerged within the ruling class of the Qing Dynasty, among which Zeng Guofan, Zuo Zongtang, Li Hongzhang, and Zhang Zhidong were the main representatives. Compared with the old bureaucrats, they are a group of people who can open their eyes to the world. In the process of running foreign affairs, Lasheng accepted some new ideas and concepts of Western capitalism, and gained a certain understanding of the Western education system and family model.

These new ideas and concepts are not only manifested in the Western-style activities they are engaged in, but also in their education and guidance for their children and families, thus bringing a "new wind" to the traditional Chinese family discipline and education.

The most vivid embodiment of the new situation of family discipline and education created by the Western-style school is first of all in education and training of children. Compared with the previous family motto, an important change in their guiding ideology of family education is to conform to the historical trend and form an enlightened consciousness of teaching children; The guidance in the study and career selection is to emphasize the combination of reading and world experience, and advocate the study of the world and the world. In addition, in terms of the teaching of the way of learning for the children and their families, the philosophy of life and the education of health and fitness, new content in line with the spirit of the times has been added to the traditional family motto.

During this period, a major change in the form and way of education of the Western-style family motto was the family letter instruction, which was a development in the form of the traditional family motto. Although it has been used in ancient times to teach children and family members with family letters, it is not much in length and the content is not comprehensive. The family motto of the representatives of the Western-style faction basically took the form of family letters to teach the family discipline, which was mainly related to their long-term service as officials outside the country and their busy military and government affairs.

Although their letters vary in length, they are extremely rich and extensive, covering many aspects such as education, self-cultivation, life, political affairs, health care, calligraphy and so on. It should be particularly pointed out that during this period, Zeng Guofan, one of the main representatives of the Westernization School, pushed the traditional Chinese eunuch family motto to the peak. He not only inherited the tradition of the family motto of the Chinese Eurun Na Laoliang, but also did not stick to the ancients, adapted to the changes of the times, and had many developments and innovations in the content and teaching methods of the family motto.

In addition, in addition to the partial reform of the Westernists, with the rise of the bourgeois reform movement, both the reformists and the revolutionaries made certain criticisms and developments of the traditional family motto.

Essentially, it is because the relations of production are not adapted to the development of the productive forces.