Editing Qin Shi Huang (section)

===Reputation and assessment===
[[File:Qinshihuang.jpg|thumb|An imaginary depiction of Qin Shi Huang, painted during the late [[Qing dynasty]]]]
Traditional Chinese [[historiography]] almost always portrayed the Emperor as a brutal tyrant who had an obsessive fear of assassination. Ideological antipathy towards the [[Legalism (Chinese philosophy)|Legalist]] State of Qin was established as early as 266 BC, when Confucian philosopher [[Xun Kuang|Xunzi]] disparaged it.{{Citation needed|date=July 2011}} Later Confucian historians condemned the emperor, alleging that he [[Burning of books and burying of scholars|burned the classics and buried Confucian scholars alive]].<ref>{{citation|last = Neininger |first = Ulrich |chapter= Burying the Scholars Alive: On the Origin of a Confucian Martyrs' Legend", Nation and Mythology| title = East Asian Civilizations. New Attempts at Understanding Traditions vol. 2|year=1983 |editor-first= Wolfram |editor-last=  Eberhard| pages= 121–136}} [http://ulrichneininger.de/?p=461 Online] {{Webarchive|url=https://web.archive.org/web/20220310223442/http://ulrichneininger.de/?p=461 |date=10 March 2022 }}</ref> They eventually compiled a list of the ''[[Ten Crimes of Qin]]'' to highlight his tyrannical actions.<ref>Ærenlund Sørensen, "How the First Emperor Unified the Minds Of Contemporary Historians: The Inadequate Source Criticism in Modern Historical Works About The Chinese Bronze Age." ''Monumenta Serica'', vol. 58, 2010, pp. 1–30. [https://www.jstor.org/stable/41417876 online] {{Webarchive|url=https://web.archive.org/web/20210109161003/https://www.jstor.org/stable/41417876 |date=9 January 2021 }}</ref>

The famous Han poet and statesman [[Jia Yi]] concluded his essay ''The Faults of Qin'' (過秦論, ''Guò Qín Lùn'') with what was to become the standard Confucian judgment of the reasons for Qin's collapse. Jia Yi's essay, admired as a masterpiece of rhetoric and reasoning, was copied into two great Han histories and has had a far-reaching influence on Chinese political thought as a classic illustration of Confucian theory.<ref>Loewe, Michael. Twitchett, Denis. (1986). ''The Cambridge History of China: Volume I: the Ch'in and Han Empires, 221 B.C. – A.D. 220''. Cambridge University Press. {{ISBN|0-521-24327-0}}.</ref> He attributed Qin's disintegration to its internal failures.<ref>[[Julia Lovell]], (2006). ''The Great Wall: China Against the World, 1000 BC–AD 2000''. Grove Press. {{ISBN|0-8021-1814-3|978-0-8021-1814-1}}. p. 65.</ref> Jia Yi wrote that:

{{quote|Qin, from a tiny base, had become a great power, ruling the land and receiving homage from all quarters for a hundred odd years. Yet after they unified the land and secured themselves within the pass, a single common rustic could nevertheless challenge this empire... Why? Because the ruler lacked humaneness and rightness; because preserving power differs fundamentally from seizing power.<ref>{{cite book|title= Sources of Chinese Tradition: Volume 1, From Earliest Times to 1600|others= Compiled by Wing-tsit Chan and Joseph Adler|year= 2000|publisher= Columbia University Press|isbn= 978-0-231-51798-0|page= 230}}</ref>}}

In the modern period, assessments began to emerge that differed from those of traditional historiography. The reassessment was spurred on by the weakness of China in the latter half of the 19th century and early 20th century. At that time, some began to regard Confucian traditions as an impediment to China's entry into the modern world, opening the way for changing perspectives.

At a time when foreign nations encroached upon Chinese territory, leading [[Kuomintang]] historian [[Xiao Yishan]] emphasized the role of Qin Shi Huang in repulsing the northern barbarians, particularly in the construction of the Great Wall.

Another historian, Ma Feibai ({{lang|zh|馬非百}}), published in 1941 a full-length revisionist biography of the First Emperor entitled ''Qín Shǐ Huángdì Zhuàn'' ({{lang|zh|秦始皇帝傳}}), calling him "one of the great heroes of Chinese history". Ma compared him with the contemporary leader [[Chiang Kai-shek]] and saw many parallels in the careers and policies of the two men, both of whom he admired. Chiang's [[Northern Expedition (1926–1927)|Northern Expedition]] of the late 1920s, which directly preceded the new Nationalist government at [[Nanjing]] was compared to the unification brought about by Qin Shi Huang.

With the advent of the [[Chinese Communist Revolution]] and the establishment of a new, revolutionary regime in 1949, another re-evaluation of the First Emperor emerged as a Marxist critique. This new interpretation of Qin Shi Huang was generally a combination of traditional and modern views, but essentially critical. This is exemplified in the ''Complete History of China'', which was compiled in September 1955 as an official survey of Chinese history. The work described the First Emperor's major steps toward unification and standardisation as corresponding to the interests of the ruling group and the merchant class, not of the nation or the people, and the subsequent fall of his dynasty as a manifestation of the [[class struggle]]. The perennial debate about the fall of the Qin dynasty was also explained in Marxist terms, the peasant rebellions being a revolt against oppression—a revolt which undermined the dynasty, but which was bound to fail because of a compromise with "landlord class elements".

On hearing he'd been compared to the First Emperor for his persecution of intellectuals,<ref>{{Cite news |date=12 October 2012 |title=Qin Shi Huang: The ruthless emperor who burned books |url=https://www.bbc.com/news/magazine-19922863 |access-date=24 November 2022 |work=BBC}}</ref> [[Mao Zedong]] reportedly boasted in 1958:{{quote|He buried 460 scholars alive; we have buried forty-six thousand scholars alive... You [intellectuals] revile us for being Qin Shi Huangs. You are wrong. We have surpassed Qin Shi Huang a hundredfold. When you berate us for imitating his despotism, we are happy to agree! Your mistake was that you did not say so enough.<ref>''Mao Zedong sixiang wan sui!'' (1969), p. 195. Referenced in ''Governing China'' (2nd ed.) by Kenneth Lieberthal (2004).
</ref>}}

[[File:Qin Shi Huang statue.jpg|thumb|Statue of Qin Shi Huang in [[Handan]]]]
Since 1972, however, a radically different official view of Qin Shi Huang in accordance with [[Maoist]] thought has been given prominence throughout China. Hong Shidi's biography ''Qin Shi Huang'' initiated the re-evaluation. The work was published by the state press as a mass popular history, and it sold 1.85 million copies within two years. In the new era, Qin Shi Huang was seen as a far-sighted ruler who destroyed the forces of division and established the first unified, centralized state in Chinese history by rejecting the past. Personal attributes, such as his quest for immortality, so emphasized in traditional historiography, were scarcely mentioned. The new evaluations described approvingly how, in his time (an era of great political and social change), he had no compunctions against using violent methods to crush [[counter-revolutionaries]], such as the "industrial and commercial slave owner" chancellor Lü Buwei. However, he was criticized for not being as thorough as he should have been, and as a result, after his death, hidden subversives under the leadership of the chief eunuch [[Zhao Gao]] were able to seize power and use it to restore the old feudal order.

To round out this re-evaluation, Luo Siding put forward a new interpretation of the precipitous collapse of the Qin dynasty in an article entitled "On the Class Struggle During the Period Between Qin and Han" in a 1974 issue of ''Red Flag'', to replace the old explanation. The new theory claimed that the cause of the fall of Qin lay in the lack of thoroughness of Qin Shi Huang's "dictatorship over the reactionaries, even to the extent of permitting them to worm their way into organs of political authority and usurp important posts."