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Imperial Examination
清代的科舉考試過程，繁複且冗長，除了少數幸運兒有機會走入紫禁城參加殿試外， 「鄉試」才是眾多學子真正的試煉場。連考三場，每場三天的鄉試考場，稱之為「貢院」，貢院中則設有「考棚」，是一間間相連的小隔間，每個考生都會分配到專屬隔間，考棚空間是鄉試這九天考生們考試、吃飯、休息、睡覺的場所，直到應考結束才得離開。
During the Qing Dynasty, the imperial examination process was complex and lengthy. While only a selected few were fortunate enough to partake in the Palace Exam, the "Provincial Exam" stood as the primary testing ground for most candidates. The provincial exam, which lasted for nine days, took place in dedicated examination halls known as "Gongyuan." Within the Gongyuan were "examination cells"-- interconnected small compartments, each allocated to an individual candidate and served as multifunction spaces where candidates could take exams, eat meals, rest, and sleep throughout the nine-day exam. The candidates were permitted to leave their assigned cell only upon the conclusion of the examination.
科舉是選才制度，中國自有統一王朝以來，即有培養人才的制度，《孟子‧滕文公上》說： 「夏曰校，殷曰序，周曰庠，學則三代共之，皆所以明人倫也。」 隋唐行科舉制度以來，最重要的教育機構即是書院。
書院有公有私，重要的書院通常承擔傳遞全面的儒家價值體系的功能，它包含了教學、圖書館、祠堂、公共講堂的作用。
環繞著書院―科舉的制度，許多陪伴傳統士子一生的文化現象由此產生，如祭孔、學規、試場規定、鄉飲酒禮等。
The imperial examinations were a system for selecting talent to serve as civil officials, and from the unification of China into a dynasty onwards, a system for talent cultivation had largely been in place. Following the adoption of the imperial examination system in the Sui and Tang dynasties, the most significant educational institutions were shuyuan (academies). There were both public and private academies, and the best-regarded among them typically assumed the functions of imparting a comprehensive Confucian value system, notably related teachings, and of a library, ancestral hall, and public lecture hall. Surrounding this system of imperial examinations and academies, many cultural phenomena that would accompany traditional scholars throughout their lives arose, such as ritual sacrifices to Confucius, rules and standards on learning, examination hall rules, and the so-called rites of the district symposium.
臺灣自1684 年被納入滿清版圖後，也進入科舉文化圈。
1823 年新竹鄭用錫高中進士，開臺灣科舉之新紀元。
清領臺灣時期，臺灣培育了不少進士、舉人與秀才，這些人廣泛地參與了當時臺灣內內外外的公共事務，他們與遍佈臺灣各地區的書院，共同構成清領臺灣時期這塊島嶼的文化世界。
本單元以展覽臺灣進士、舉人、秀才等的書畫作品為主，
並介紹在臺灣的書院。
After being incorporated into the Manchu Qing Empire in 1684, Taiwan likewise entered the cultural sphere of the imperial examination system. In 1823, Cheng Yongxi (1788–1858) of Hsinchu earned the degree of jinshi (lit. “advanced scholar” or successful candidate of the court exam)—the first to do so from Taiwan—ushering Taiwan into a new era of the exam system. During the period of Taiwan under Qing rule, numerous scholars who would obtain a juren (lit. “recommended man” or successful candidate of the provincial exam)or jinshi degree were cultivated in Taiwan. These scholars participated extensively in public affairs both within and outside Taiwan, and together with the academies established throughout the island, largely formed the cultural world of Taiwan. This portion of the exhibition showcases the paintings and calligraphy works of xiucai (successful candidate of the county exam), juren, and jinshi of Taiwan, as well as introducing related academies.
1905 年，科舉制度結束後，如何承繼以往科舉與書院制度的遺產，以回應新時代的需要，即成了新學制的重要考量。
本單元介紹清末以來籌劃新式制度的奏摺、早期大學的成績單與畢業證書，由此可見科舉制度的今世化身與前世遺蹤。
After the exam system was abolished in 1905, how the new education system would inherit the legacy of the imperial examinations and related academies to respond to the needs of the newly unfolding era was a foremost consideration. Here memorials to the emperor that proposed new styles of systems as well as transcripts and graduation certificates of early universities from the late Qing onwards are introduced, revealing both the heritage and modern incarnation of the imperial examination system.