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The Chinese communist revolution
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Throughout, 1900- 1950 there were a number of changes and continuities in China. From the fall of the dynasties to the rise of the Communist Party, these changes shaped China’s government and society. Although, many political changes were made multiple continuities were held constant such as, consistent rebellions and the lack of democracy. From the time periods of 1900- 1950 changes like the emerge of the Communist Party and the end of the Qing Dynasty greatly affected China’s further construction of their government. Before, the rise of the Communist Party, China depended on the Dynastic cycle for centuries to govern. The cycle was used as a tool to replace failing dynasties with new families. As a result, of the decline of the Qing Dynasty
From 100 CE to 600 CE the Chinese had many cultural and political life changes and continuities. A political change was in the end of the Classical Chinese period when the Han Dynasty fell. A cultural change during 100 CE to 600 CE was the paper invention that led to passing down cultural rituals. Not only were there changes but there was also continuities in the Chinese political and cultural life. An example of a cultural continuity is the increasing power of Buddhism. A political continuity is the ruler of the Chinese wanting the people to be protected with for instance The Great Wall of China.
China has an extensive history that spans thousands of years and various dynasties. Each dynasty has made their own significant achievements which have contributed to the shaping of China. However, some historians believe that because China followed a "dynastic cycle" for so long, the society was unchanging and stagnant. But the fact of the matter is that China was actually undergoing massive changes within itself which would lead to the shaping of a new China.
China was one of the most politically and economically strong countries during 1500 – 1800. The state was identified as family. It brought unity and integration. The political system was an expanded role of Confucianism. From 1500 – 1800, China was the most highly commercialized non-industrial society in the world. China had what is known as the perfected late imperial system. The two Dynasties that ruled China during this time period were Ming (1368 – 1644) and Ch’ing (1644 – 1911). They both had the same type of government, good familial and good educational system. The emperor was stronger than ever during Ming - Ch’ing. It made all-important and UN-important decisions. Below him were the Grand Secretaries. They made all decisions the Emperor did not want to make. The Ming and Ch’ing had an organization of offices, at the top was the military, censorate, and administrative branch, below them were six ministries. They ran a Confucianism political system. These were also Chinas last Dynasties.
The rise and fall of the Roman and Chinese empires are one of the most well know and well documented events in human history. The Roman Empire lasting from 27 BCE – 476 CE, and the Chinese Empire from 202 BCE to 220 CE. Each lasted for roughly 400 years. As more and more information about the two empires is uncovered, there have been a number of striking similarities and differences between the two realms. What especially stands out between the two empires is there system to govern, and their methods of political theologies to govern. Each empire were similar with a well-organized bureaucracy, but they differed in how they functioned and how their governments controlled their land.
The title of Ray Huang’s book 1587: A Year of No Significance: The Ming Dynasty Decline suggests that this book is a work based on a single year in which little occurred. But in reality, Huang’s look at the events of 1587 demonstrates the complex workings of the leadership during the decline of the Ming dynasty, giving the reader an insight into the societal structure, the governmental process, and the mistakes that occurred systematically to enhance the progression towards the seemingly inevitable downfall. Though nothing of historical significance occurred during the year 1587, Huang is able to demonstrate the way in which the existing culture and the smaller, more systematic elements of political leadership can be understood within the context of a seemingly unimportant period of time. Chapter 1: The Wan-Li Emperor, begins by explaining the major premise of the work: The concept of looking at a single year in the history of the leadership of China and evaluating the implications for understanding other aspects of history, including the decline of the Ming Dynasty.
After the fall of the Qin Dynasty, the Han dynasty drew from the teachings of Confucius to create the Han Synthesis. This formed the traditional belief in China that history repeats itself and directly contributed to the Dynastic Cycle. This is demonstrated by the use of Confucius teachings, the Dynastic Cycle and the Han Synthesis when addressing the Good Life, Good Society and Good State respectively. Each of these philosophies highlight that Chinese history repeats itself by casting light on this theme of repetition through the three different areas. This makes the state accountable for its actions to its people. Confucius was a Chinese philosopher whose ideas greatly affect China in every aspect of its culture. In The Analects, he preached how to be a good man through living a life of filial piety, being a gentleman, and the way a ruler should govern his empire. The Han Synthesis used many of Confucius’ ideas to be the guiding force in China’s political ideology which contributed to the Dynastic Cycle of an empire, which stated that empires go through periods of success and decline. All of these highlight the cyclical nature of history in China, and its importance in the development of the state.
dedication of the Military. This procedure of the rot of an old supreme administration and the supplanting with another one can be seen in all of pre-present day Chinese history, and in a few other Imperial, absolutist states. The essential instrument of the dynastic cycle will be sketched out beneath, then an inside and out investigation of the fall of the Yuan and Ming States. There are a few purposes behind the breakdown of an administration. Initially, Emperors bit by bit lose access to data about what is going on all through their domain. Court legislative issues, an absence of enthusiasm on the ruler, convention and bureaucratic inactivity additionally are contributing elements. The second purpose behind the breakdown of the Regimes is
...ering the recent changes in China’s politics. Many are wondering what the future holds for Chinese politics and the idea of a democracy with Confucian characteristics is something many have been looking at since Confucianism holds an important place in Chinese traditions. We have witnessed on many occasions the failure of trying to implement a democratic system in a country that either wasn’t “ready” for democracy or a country where the political culture wasn’t compatible with the democracy models we are used to. This idea is very relevant when you talk about China since it’s easy to see how democracy might not fit right with the Chinese political culture. In such a case, the best solution would be a democracy with Confucian characteristics. So we can see here how the relationship between Confucianism and democracy is something worth reflecting on in current times.
The Qing Dynasty prospered well into the 20th century despite the numerous problems the administration faced. However, during the early days of the 20th century, civil disorders continued to grow in such unmanageable factions that the administration was pushed to do something about it. The high living standards of the previous century had contributed to a sharp increase in China’s population, there was approximately 400 million people living in China around the nineteenth century. This spike increased population density, it also created a surplus of labour shortages, land shortages, inadequate food production and several famines. As an attempt for a solution, Empress Dowager Cixi proclaimed a call for proposals for reform from the generals and governors. There were three reform movements between 1860-1911, “ the Qing court and Chinese provincial officials had tried to adapt a wide range of Western techniques and ideas to China’s proven needs: artillery, ships, the telegraph, new schools, factories, chambers of commerce and international law” (Spence, 234). The first reform being the Self-strengthening Movement the second was the Hundred Days Reform and the last is regarded as the Late Qing reform. These three reforms were similar in the fact that the main objective was to strengthen China. However, there were multiple reasons for the failed plans of the reforms. Analyzing certain individuals and events during the late Qing dynasty will help determine if the Manchus would have been viable leaders for modern China.
When Mao Zedong was born in 1893, his homeland of China was in deep political and economic trouble. Long before the rise of Mao, China believed that they were the most superior country in comparison to all other cultures and religions, resulting in complete isolation and a lack of contact with foreign countries. However, China’s political stability was tested in the early 1830’s when Western countries such as Great Britain, Germany, France, and the United States of America threatened China to open up their main trading port known as Canton, modern day Guangzhou. As a result, the Chinese faced unequal treaties and rights through this sphere of influence, leading to the loss of land to the West. 1 Furthermore, the Imperial Government and Republic
China had a unique governing system called dynasties. A dynasty is a family who rules. Dynasties usually last many generations, though they can last less depending on who is leading. To prevent leaders from becoming corrupt, the Chinese created the dynastic cycle. When a new dynasty rules they are usually fair. That means they treat their people nicely and take care of their land. As dynasties get older, the emperors become more corrupt, greedy, and did not take care of their people or perform their duties. Once a dynasty became corrupt they would lose the Mandate of Heaven, which is essentially a blessing from god for the family to rule. After that, a new dynasty would claim the Mandate of Heaven and begin to rule. The Shang dynasty lasted from about 1766 B.C. to 1122 B.C. The Zhou dynasty ended in 770 B.C. The people from the early Chinese
The spread of Communism and its ideals significantly increased during the final stages of the Chinese Civil War which intensified after the Second World War and resulted in a victory to the Communists in October 1949. At this time, the majority of the provinces in China were led by either the GMD or the CCP. However, the civilians in the GMD-ruled cities were suffering rapid inflation, strikes, violence and riots which led to a collapse of public order. Adding to this instability, corruption was rife within the Nationalist party’s leadership.... ... middle of paper ...
China’s ruling party at the time was the Kuomintang (KMT). They had toppled the Qing emperor, but they were unable to truly unite the country. In 1923, the KMT and the CCP briefly allied to defeat the warlords in Northern China, but this was not an alliance that we meant to last; the KMT leader Chia...
For this multimedia project, I decided to watch “The Last Emperor.” In “The Last Emperor,” Puyi the last emperor of the Qing dynasty, the last dynasty, is faced with the close of traditional monarchy and the switch to a republic. I want to examine why traditional monarchy fell and the republic of China took over. I would like to discuss the various transitions China’s government. China went through an imperialistic monarchy, republic, warlord governments, and communism. Though China went through many different changes I would like to discuss why China shifted and the instant it happened. I would like to talk about the corruption and the government’s relationship with its people. My thesis statement is China’s governmental change from a traditional monarchy to a republic was because of a poor governmental/societal relationship and corruption within the Qing dynasty.
Zheng, Y., (1999), ‘Political Incrementalism: Political lessons from China’s 20 years of reform’ Third World Quarterly, 20(6): 1157-1177.