Confucianism And The Conflicts Of The Han Dynasty Of Ancient China

Religion has changed and spread dramatically throughout China. The severity of the oppression has changed, but one thing remains: the Chinese government attempts to oppose the Christian faith and its followers. For example, Liao claims that “my generation was told that religion was the tool employed by the imperialists to enslave people and that the nuns

During the Han Dynasty and later at the end of the Tang Dynasty during the classical/post-classical periods, the Chinese bureaucrat was the one came into power. Those bureaucrats who rose to power during the Han Dynasty, brought with them the philosophy of Confucianism. Although Confucianism was an ethical set of beliefs based on mutual respect, it was ultimately not very tolerant of anything that may challenge the authority and power of a Confucian bureaucrat. Confucianists had a tolerable relationship with Daoism, despite hostilities occurring from time to time. This happened because Confucian Scholars were against these views of Daoist thinking, especially as it pertained to Daoism’s support of mysteries and magic, however, they saw no real reason to challenge the influence it had.

During the period of ancient chia there were many philosophers who saw their own views upon the ways of which china was to be run. With the time there were many rulers which lead their views on china’s government and its exploits and so with these views came counterviews. There were those who saw a new way to run china for bad or for worse such as two famous philosophers named Confucius and Han Fei. Confucius wanted china to be run with peaceful yet firm rules and restrictions whereby the people of chia would act in such a way that was thought to be most moral and respectful. A quote from the analects of Confucius (Doc 1.) says “Lead the people with governmental measures and regulate them with laws and punishment, and they will avoid wrongdoing but will have no sense of honor and shame.

Confucius also famously states,”The virtue of a gentle-man is like the wind, the virtue of a small person like the grass. When the wind blows over it, the grass must bend.” This demonstrates that according to Confucian beliefs that the government should lead by example and that the use of violence should be discouraged. It is understandable that Confucius would write this because while Confucius lived, China was

during the Zhou Dynasty, China was experiencing a great deal of political turmoil. A major part of this era was called the Period of the Warring States. It was a time when there were numerous wars that occurred due to the conflict that existed between seven states. (Watkins, 2013) These warring states were the Han, Wu, Zhao, Chu, Qi, Yan and Jin. According to Jerry H. Bentley and Herbert F. Ziegler of the book Traditions and Encounters, “This period forced some people to reflect on the nature of society, and the roles of humans beings within society.” The authors continued saying that it forced others to “identify principles that would restore political and social order.” (Bentley & Ziegler, 2011) The principles of Confucianism were established and followed in order to help the citizens of China to live and govern their communities more efficiently. Through Confucianism, Confucius helped legitimize China’s rule and bring about order in the mist of turmoil. The effects of Confucius’ principles are still seen and felt today in many aspects of modern day Chinese society. Veritably, there were points throughout Chinese history where Confucianism affected almost every aspect of life in China. Confucius has impacted the development of Chinese thought and culture in various ways from education to politics, to familial relationships.

Emperor Wu also issued taxes on industries and agriculture while monopolizing the production of goods such as salt and iron. The salt and iron monopoly angered many Confucians and other progressive thinkers as they argued that the government should stay out of the market and have a laissez faire approach. This conflict of beliefs led to the “Debate on Salt and Iron”, a debate between Confucian scholars and a minister for the Han government. This debate showed much improvement from the policies of the Qin government because, as opposed to Qin Shihuangdi who burned most Confucian literature, the Han government was able to hear what the learned men had to say. The minister defended the government’s Legalist actions by insisting, “I again assert that to do away with the salt and iron monopolies and equitable marketing system would bring havoc to our frontier military policies and would be heartless toward those on the frontier” (“The Debate on Salt and Iron”, 176). The minister argued that without the revenue coming in from the salt and iron monopolies, there would be no money to fund an army and defend the state. While the minister was correct in stressing the importance of the monopolies for government revenue, the government recognized the need for Confucius ideas and scholars within their government.

China had been through ages of different government ideologies. Thus, there are citizens who are not in accord with the government and want to incur change. There are those who are inspired by other countries and those who are inspired by moral codes. From the Sourcebook readings, Liang Qichao and his trip to America, Getting rid of Bad Customs, and Posters calling for Democracy, we understand the different viewpoints from various reformers and their intentions for China.

China has been a communist country. Despite persistent debate over an extended period of time, the question whether which Chinese government is the most responsive to its people has never been permanently settled. However, I dare to claim that Qing Dynasty was the most open and receptive to its people among several Chinese governments. Some people might contend that Republic of China, Warlords, and Chinese Communist Party were the most responsive to its people. However, a close examination throughout this essay will clearly reveal the fallacious nature of their argument. My line of reasoning will derive its support from the most fundamental sources of human wisdom and history.

Confucianism is a time enduring philosophy that has stood up to invading clans, war, resentment, enforcement and infringement of new philosophies, and eventually, revival. For almost 80 years, up until the late 1970’s, Confucianism and its ideas and values have been all but wiped away from China. Though effort was made to remove Confucianism for good from China by the Communist leader Mao Zedong in 1949, the ideas and values were so deeply embedded into peoples mind and the culture that even suppression could not keep it out of the culture and practices. The main factor that has brought Confucianism back into the limelight in China and other East Asian countries is the recent

The Han dynasty was a golden era for China. It saw the greatest land confiscation of the nation’s history and economic success. In this paper I will be focusing on the structure of the national government, the monopolizing of iron and salt, the Yumen Pass and the Yellow Turban rebellion. Join me as we take a trip back in time to visit a time in Chinas history that is highly revered.

In china there has been no central rule in China for 70 years until the Song Dynasty created in 960. Things started to change in China, for example, the government started to aid the poor a lot more than what they have in the past. They were getting this money from the newly introduced income tax. This made a lot of people happy and everyone started to have more patriotism and pride. This pride gave the government a feel of legitimacy. Some of the major things the government is paying for is the roads, food, and education. Pottery at this time helps out the economy in China, because the pottery is so advanced that it was being exported for good money and it also led more people to come to China. Even though China was number one in the world for many things like technology and a sophisticated culture they were weak military wise (Holcombe p.127).

Neo-Confucianism is a moral, ethical, and metaphysical Chinese philosophy influenced by Confucianism, and originated with Han Yu and Li Ao in the Song Dynasty, and became prominent during the Song and Ming dynasties. Neo-Confucianism was an attempt to create a more rationalist and secular form of Confucianism by rejecting superstitious and mystical elements of Taoism and Buddhism that had influenced Confucianism during and after the Han Dynasty. Although the Neo-Confucianists were critical of Taoism and Buddhism. Neo-Confucianism has its origins in the Tang Dynasty; the Confucianist scholars Han Yu and Li Ao are seen as forebears of the Neo-Confucianists of the Song Dynasty.

For section two of the book, the author purposely dedicated chapter 5 to “U.S-China Misunderstandings”. The author breaks the chapters up into different questions from the general view point Americans get wrong about China to more in-depth issues such as ethnicity, religion, and governing system. It is clear that the focus of the chapter is about the misunderstandings that some Americans may have of China, thus it could be difficult for some non-American readers to relate to this specific chapter.

The sources of the 1989 student demonstrations mirrored the two main tensions articulated in Selden’s article: conflict between the government and the market, and rising tensions between the individual and the state. After the Cultural Revolution’s disastrous excesses, social unrest and built-up consumer demands created high expectations for China’s reformers. Like Mao, Deng’s plan came in two stages. In the first, he decollectivized agriculture and welcomed foreign investment. During the final stage, Deng hoped to partially privatize more state-owned industries. Initially, Deng’s institutional reforms and opening of China to foreign trade achieved great economic success. At the same time, the rapidly growing economy limited the state’s power and increased the levels of inequality due to both the privatization and closing of many state-owned industries increased unemployment. The decentralization of state control made it easier for unhappy groups to voice their complaints about those in charge of the system, but Deng paid little

Furthermore, the Marxist revolutionary government of Communist China dealt with Confucianism negatively. “In the early 20th century, both before and after the fall of the Qing dynasty, Confucianism was harshly criticized by the New Culture Movement. (Adler 6)” The assumption of this movement was that “virtually everything about China’s traditional culture was holding it back from becoming a modern nation-state.” In fact, Confucianism was high on the list of culprits in this “blanket rejection” of traditional China. “The New Culture Movement criticized Confucianism for its age and gender-based hierarchies, which had become quite rigid during the Ming and Qing dynasties. Communist thinkers also joined this anti-Confucian trend, so by the time of the Communist victory in 1949 Confucianism in mainland China seemed virtually dead. (Adler 7)” “After the Communists took power their anti-Confucian rhetoric only increased. In addition to their professed opposition to social hierarchies, they viewed Confucianism as a feudal ideology. (Adler 8)”