The adoption of three key political philosophies in China’s vast history of imperial dynasties defines the successes and the flaws of the Qin, Han, and Tang Dynasties. Based on a spectrum of government interference, Daoism is the political philosophy with the least amount of government interference, while legalism is on the complete opposite side of the spectrum. Confucianism sits in between these two political philosophies, as there is some government action, but not as much as government action in legalism or as little as there is in Daoism. Even though all three of these political philosophies brought important cultural and economic developments in China’s history, each of them had several flaws that eventually led to the downfall of China’s …show more content…
most prosperous dynasties. Legalism, which was adopted in the Warring States Era by the Qin Dynasty, is defined by a harsh authoritarian style of rule and a no-tolerance enforcement of the law. During 220-206 BC, legalism’s harsh zero tolerance policy allowed for the unification of China and the destruction of the ancient feudal order, which started the many wars in the nation due to feudal families fighting for land and power. The destruction of the ancient feudal system in China is due to King Cheng of the Qin Dynasty’s use of legalism. King Cheng punished anyone that broke the law in order to quickly mobilize people and soldiers to wipe out the rest of the other four warring states in the era. Legalism also allowed for the Qin to complete the dynasty’s most notable achievement, centralization of government and standardization. By subjecting all citizens to a detailed, uniform code of law and distributing former feudal-owned land among government appointees, the Qin dynasty quickly standardized every aspect of Chinese life, such as currency, language, transportation, and even road widths. The Qin Dynasty’s powerful centralized government, which spawned due to the legalist philosophy, also allowed for the construction of many great projects, such as the first version of the Great Wall of China, and the expansion of territory, specifically into Inner Mongolia and Hanoi (Hucker 53). However, the harsh adherence to the law eventually led to the downfall of the Qin Dynasty, as countryside dissidents affected by Qin’s harsh laws attacked the dynasty (Hucker 54). The Qin Dynasty ineffectively dealt with this civil war, as the sheer number of rebels was too much for the dynasty to conquer. Thus, even though this political philosophy allowed for the Qin Dynasty to unify and standardize every part of China, the short-life of the Qin Dynasty reveals the shortcomings in legalism. The short life span of the Qin reveals that legalism is unsuitable for later dynasties as too much government involvement would eventually lead to civil war, as shown by the downfall of the Qin. Chinese historians view legalism and the tyrannical rule of the Qin kings as the main cause of the rapid decline and collapse of the dynasty (Hucker 54). This means that the fall of the Qin dynasty relates to the flaws of the legalist philosophy itself, as the harsh laws and unusually cruel punishments conducted under a legalist philosophy led to a civil war that culminated in the destruction of the Qin Dynasty. Unlike legalism, Daoism is a political philosophy that focuses on no government interference. Daoists believe that government interference suppresses individual spontaneity and keeps people in a state of innocence and ignorance, thus the government should not be involved in any aspect of a citizen’s life (Hucker 47). After the collapse of the Qin Dynasty, the Han Dynasty’s use of Daoism allowed for the dynasty to prosper and enjoy a long life span. The long life of the Han Dynasty proved that Daoist philosophies were the best remedy to the strict authoritarian rule of the previous legalist emperors. The first commoner ruler of China, Han Kao-tsu, embraced a Daoist philosophy during the creation of the Han dynasty. Kao-tsu adopted Daoism in order to end the Qin’s harsh oppressive laws and corrupt rule of the government on the people of China. These Daoist philosophies allowed for Kao-tsu to rule the people with much magnanimity due to the lassiez-faire policies inspired by Daoism. In order to address the tyrannical rule of the emperor, which was created by the previous legalist philosophy, Kao-tsu also took on two important Daoist policies. The first policy is that only officials could initiate policy proposals and not the emperor. While the second policy is that the emperor can only make policy proposals only after considerable deliberation and consultation with his advisors (Hucker 57). These two political policies relates to Daoism as both policies limit the emperor’s opportunities and power in creating policies that control different aspects of citizens’ lives. These policies also allow the emperor to adjust any policies before implementing them by discussing prospective land-wide policies with close minstrel advisors. With the practice of Daoism, laissez-faire policies, and weakened imperial powers, the Chinese enjoyed population growth, cultural and economic expansion, during the first 60 years of the Han Dynasty (Hucker 58). However, the fall of the Han Dynasty quickly signaled the flaws of the Daoist political philosophy. Near the end of the Han Dynasty, the central government was ill prepared in defending the various rebellions brought on by the Yellow Turbans in eastern China and the Five Pecks of Rice Band in Szechwan (Hucker 76). The central government was not prepared due to Daoism creating a small central government and few government policies being able to be enacted in an efficient manner. This limits the central government’s ability to respond to chaos in the state, as the central government was powerless in the eventual rise of warlords usurping the power of the throne at the end of the Han Dynasty. The weak central government created by Daoist philosophies led to power in China being separated into three different kingdoms and the later unification responsibility to nomads entering the state. The fall of the Han Dynasty is also mirrored in the use of Daoist philosophies during the Tang Dynasty. Similar to the Han, the Tang Dynasty also used Daoist philosophies. The Tang Dynasty used Daoist philosophies because China was currently experiencing cultural and economic prosperity during this time, so the government did not have to interfere much in the state. However, the fall of the Tang Dynasty is also marked by the central government’s inability to respond to the invasion of nomadic tribes in the North, specifically the An Lushan Rebellion. During this rebellion, the military generals in the north became too powerful, while the Tang became too relaxed due to prosperity in the country and Daoist philosophies making the central government too weak to respond to chaos in the state. Even though the An Lushan Rebellion was eventually quashed, the rebellion weakened the Tang Dynasty significantly due to the large death toll and the weakening of the already small central government during the time. Thus, Daoism is proven to be effective during times of prosperity as this political philosophy allows for cultural and economic growth to flourish without government affair. However, Daoism is severely hindered during times of chaos, as the central government is unable to effectively mobilize the state in propelling foreign nomadic threats. The final major political philosophy in China’s dynastic history is Confucianism.
Compared to Daoism and legalism, Confucianists believe in an average amount of government interaction with citizens’ lives. Confucianism also had rulers focus on cultivating virtue and goodness instead of war with others. The use and values of Confucianism is seen in the policies enacted by Emperor Wu of the Han Dynasty. The change of political philosophies from Daoism to Confucianism in the middle of the Han Dynasty allowed for China to begin expanding to the northwest. For example, instead of attempting to conquer the Hsiung-nu tribe in the north, Emperor Wu decided to trade and become allies with them. This reflects the cultivating of goodness in the Confucian political philosophy, as the trading between China and the Hsiung-nu allowed for China to expand to the northwest. This eventually allowed for the Han Dynasty to become one of the first most prosperous dynasties in China’s history due to interactions with the Middle East and the development of the Silk Road. Confucian political philosophies also differed from the previous two philosophies by focusing more on individual merit. This means that government officials were chosen based on individual merit instead of feudal bloodline. Emperor Wu used recommendations of local authorities to select potential government officials and potential students attempting to enroll in national Chinese universities (Hucker 64). This focus on individual merit allows for Emperor Wu to obtain the most qualified officials to join and work for the government bureaucracy. However, these recommendations can be seen as undemocratic due to the nature of those that mainly received them. Mostly men from wealthy families that could afford tutors who taught these men how to read and write would be nominated (Hucker 65). Thus, Emperor Wu’s bureaucracy was not the most diverse due those from wealthy families being the ones who received recommendations. During
Emperor Wu’s reign, Confucian principles allowed for intellectual texts to be saved instead of being burned. This differed from the era of legalism, as King Cheng burned any text that did not agree with his legalist political philosophies. This cultivation of intellectual texts led to new words being developed as different species and plantations were being discovered and newly named throughout China. Emperor Wu’s use of Confucianism can be compared to Emperor Taizu’s, the founder of the Song Dynasty, use of Confucianism to solve the problems created by the Tang Dynasty. Emperor Taizu allowed for many Confucius students to translate Confucian texts into new interpretations of Confucianism. This new interpretation of Confucianism defined a domestic role for women and helped solve the issue of women contending for political power and interfering with politics. However, this redefinition of Confucianism also redefined femininity in the Song Dynasty and started the distasteful tradition of bound feet. Based on Emperor Wu and Taizu’s implementation of Confucianism, the benefits of cultivating goodness and virtue can be seen. By making peace with surrounding nomads and celebrating Chinese texts, both Emperor Wu and Emperor Taizu were able to develop a cultural and economic prosperous dynasty. However, both emperor’s government bureaucracy was limited in diversity and can be seen as undemocratic. This is due to Emperor Wu’s merit based selection being focused on males from wealthy families and Emperor Tang’s redefinition of Confucianism limiting the opportunity for females to work in the government bureaucracy. Overall, all of these philosophies played a critical role in the development of China during the age of dynasties. Legalism showed that the China could be unified under a large, physical territory. Daoism allowed for cultural and economic development to prosper under times of relaxed rule in China. Confucianism allowed for peace and the expansion of Chinese interactions with the Middle East. However, these political philosophies are not perfect as each of them had their flaws. For example, legalism involved too much government control, which led to harsh adherence to the law and cruel punishments. Daoism’s relaxed rule caused the fall of China’s two most prosperous dynasties due to the weak centralized government. Confucianism led to an undemocratic bureaucracy as some demographics were barred from working in the government. Thus, all three of these philosophies can be seen as experimental political philosophies that have allowed China to prosper and grow, but also struggle under the flaws of each.
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
To begin, Confucianism is a system of philosophical and ethical teachings founded by Confucius. Confucianism was the code of ethics accepted as the certified religion of most of the immense empires in the territory since the Han Dynasty. Confucianism provided an outline of ethical and religious beliefs that most of the Chinese expanded to make other religions such as Daoism and Legalism. To expand, Confucianism was founded by Confucius and his beliefs on the political and social order of China. Confucius believed that everything would fall into place if children had respect for their parents and if the rulers were honest. In Confucianism, specific roles were followed by each person in the family. The head of the family, the father, was the one primarily in control and then it was the oldest son that was next in line. Confucius had the belief that a ruler has to be everything he wants
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
Han China and Ancient shared bureaucratic governments. This means that they had a government ruled by unelected officials, giving the people little to no say in government. In Rome the ruler was once a king but then their government transitioned to an oligarchy, which would put the rich people in the highest place in society. On the other hand in Han China, which was an imperial dynasty, and emperors were decided by the Mandate of Heaven. The Mandate gave the common man a chance to become a major ruler during the Han period. The Han government was mainly influenced by confucian government while Romes was based on Roman law and the classics. The Han government spread Confucianism since that was the basis for their government. Rome also relied on local rulers to make sure that their many lands were following rules and not plotting against them. Both the Han and Rome shared a bureaucratic government which affected their social structures in different ways.
It has been said that Legalism takes after Daoism, borrowing some of its well-known ideas such as non-action or the usefulness of being empty. Though Legalism is typically grouped with the other early Chinese philosophers, it is actually quite a different system. Han Feizi’s Basic Writings, an exemplary text of Legalism, is aimed at how to successfully run an empire, and caters to one person in particular: the ruler. On the other hand, writings like the Dao de Jing are aimed more towards the individual and are personable. Still, it’s interesting to note that both texts talk about what it takes to be a good leader. In examining relations between Laozi’s Dao De Jing and Hand Feizi’s Basic Writings, one can extract both similarities and differences between Legalism and Daoism when it comes to how a leader should govern. Daoism and Legalism are similar in the fact that they both believe the leader should practice non-action and emptiness, believe that there should be a natural
The Han dynasty and the Roman Empire were both powerful empires during their era. However, the ways they obtained their power varied greatly because they used different methods that involved their political structures, which revolved around their centralized governments. The Han dynasty and the Roman Empire acquired very unique techniques that allowed them to control social and political. For example, the Han dynasty adopted a religion known as Confucianism, which monitored everything in the lives of the Chinese. Contrary, the Roman Empire established a monarchy but allowed its residents more freedom as compared to the Han. Nevertheless, the two empires were similar in political structures in that the power was depended on the wealthy that were in authority, the peasants struggled with their lives because of concerning issues such as food supply. The empires were able to create and preserve a peaceful and sustainable lives for a long time, unlike the past empires. Social distribution were under the control of the wealthiest and they could effortlessly impact community viewpoints and interactions among the residents. These two empires existed during the Classical Period had comparable and various social, political, religions, as well as economical values and practices. However, they both possessed differences and similarities in their economic and social perspectives even though the two empires were established around the same era.
Amidst the chaos of political instability and constant warring of the Zhou era, arose many intellectual thinkers that brought such profound impact in the field of politics, religion and philosophy. Even to the day, their influence can be cited in the many matters of China. Confucianism became the paramount school of thinking and later significant philosophies such as Daoism and Legalism gained immense recognition as well. Each party had their own proposals for creating an idealistic political society where the many problems they faced in their everyday lives could be eliminated. All three approaches were very distinct, but at the same time, they contained certain similarities as well.
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.
A lot of Chinese viewpoint were created early, as culture emerged along the Yellow River before 1000 B.C .E. One such idea strained the significance of agreement in and with environment around the idea of the Way which e may say described a fair and controlled way of life. More recognized systems of attention developed afterward, if we see in the 5th and 6th centuries B.C, for the period of a separated and anxious period of Chinese politics. A variety of thinkers sought way to shore up a physically powerful political system or survive without one. Of the resultant philosophies or religions, Confucianism proved the majority of durable and noteworthy.
Most often, all in life eventually comes to an end, which additionally brings the Han Dynasty and Roman Empire to mind, who have also collapsed and came to an end. The Han Dynasty was one of China’s largest dynasties, while the Roman Empire was the most expansive political and social structure in their civilization. Both Roman Empire and Han Dynasty have fallen but several pundits believe that the United States may be in the same crisis like the others who have went through a state of decline.
It is thus rational for us to question the validity of preconditions upon which these ideas were acquired and the legitimacy of the ideas; and later but more importantly, how did the Legalists become the only classical thoughts had its teaching adopted as the sole official doctrine of a regime ruling all China and bring about the unification of China; and lastly, the association of the all-too-soon collapse of the ephemeral Qin Dynasty and the Legalists thoughts.
Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.
It can also be argued that the political activities of Chairman Mao’s Communist China were more of a continuation of traditional Imperial China, based heavily in Confucian values, than a new type of Marxist-Leninist China, based on the Soviet Union as an archetype. While it is unquestionable that a Marxist-Leninist political structure was present in China during this time, Confucian values remained to be reinforced through rituals and were a fundamental part of the Chinese Communist ...
2. Confucianism sought to help streamline society and encourage proper participation in politics. Filial piety was said to have even mimicked a form of bureaucracy in the family unit. This stands in sharp contrast to Daoism which urged its followers to withdraw from political life and find solace in nature. Interestingly though, Daoism was seen as complementary to Confucianism, and
Confucian culture has persistence, so it does not disappear with the annihilation of the old system. Confucian culture, formed under two thousand years of feudal autocratic rule, not only exists for a long time, but also still has important influence on Chinese contemporary political life and political culture with its strong vitality. The theme of moderation is to educate people consciously to self-improve, self supervise, and self educate, and train themselves have the ideal personality. Fundamentally, the Confucian thinks that the root of governing revolution lies in the will of people, therefore, it should govern from the will of people if it wants to achieve the social governance, which has its profound meaning (Chan, Cho, 2014). The emergence of a lot of social problems, in the final analysis, is due to the lack of governance...