Part 3: China Theme: The costs of maintaining order

1. Part 3: ChinaTheme: The costs of maintaining order Lesson 16

2. ID & SIG • Confucianism, Daoism, dynasty, Han Feizi, junzi, legalism, mandate of heaven, Period of the Warring States

3. Where we left off in Lesson 4 • Dynasty • “A sequence of powerful leaders in the same family” • Shang Dynasty 1766 to 1122 B.C. • Zhou Dynasty 1122 to 256 B.C.

4. Characteristics of a Civilization • Intensive agricultural techniques • Specialization of labor • Cities • A social hierarchy • Organized religion and education • Development of complex forms of economic exchange • Development of new technologies • Advanced development of the arts. (This can include writing.)

5. Social Hierarchy: Mandate of Heaven • Zhou justified their disposition of the Shang by the mandate of heaven • Earthly events were closely related to heavenly affairs • Heavenly powers granted the right to govern to an especially deserving individual known as the son of heaven • Ruler served as a link between heaven and earth

6. Social Hierarchy: Mandate of Heaven • The ruler had the duty to govern conscientiously, observe high standards of honor and justice, and maintain order and harmony within his realm • As long as he did, the heavenly powers would approve his work, all would be in balance, and the ruler would retain his mandate to govern • If the ruler failed his duties, balance would be disrupted, chaos would follow, and the displeased heavenly powers would withdraw the mandate and transfer it to a more deserving candidate • This principle was maintained by Chinese rulers until the 20th Century

8. Decline of the Zhou • The Zhou relied on a decentralized administration, entrusting power, authority, and responsibility to subordinates who in return owed allegiance, tribute, and military support to the central government • Subordinates gradually established their own bases of power, setting up regional bureaucracies, armies, and tax systems which allowed them to consolidate their rule and exercise their authority • The Zhou began to lose control

9. Period of the Warring States (403 to 221 B.C.) • The late centuries of the Zhou Dynasty brought political confusion to China and led eventually to chaos • Territorial princes ignored the central government and used their resources to build, strengthen, and expand their own states • They fought ferociously among themselves to become the leader of the new political order • Violence and chaos gave rise to the name “Period of the Warring States”

10. Period of the Warring States

11. Education • In response to this chaos, people began thinking about the nature of society and the proper roles of human beings in society to hopefully identify principles that would restore political and social order • Confucianism • Daoism • Legalism

12. Education: Confucianism • Founded by Kong Fuzi (551-479 B.C.) • Known in English as Confucius • Thoroughly practical approach • Moral, ethical, and political thought • Did not address abstruse philosophical or religious questions

13. Education: Confucianism • Thought social harmony arose from the proper ordering of human relationships rather than the establishment of state offices • Believed the best way to promote good government was to fill official positions with individuals who were both well educated and extremely conscientious • Concentrated on forming junzi (“superior individuals”) who took a broad view of public affairs and did not allow personal interests to influence their judgments

14. Education: Confucianism • Even more important than advanced education to the ideal government official was a strong sense of moral integrity and a capacity to deliver wise and fair judgments • Confucius encouraged his students to cultivate high ethical standards and hone their facilities of analysis and judgment • Required social activism • Ren • An attitude of kindness and benevolence or a sense of humility • Courtesy, respectfulness, diligence, and loyalty • Li • A sense of propriety, which called for individuals to behave in conventionally appropriate fashion • Xiao • Filial piety (reflective of the high significance of the family in Chinese society)

15. Education: Daoism • Daoists were the most prominent critics of Confucian activism • Considered it pointless to waste time and energy on problems that defied solution • Instead, Daoists devoted their energies to reflection and introspection, hoping that they could understand the natural principles that governed the world and learn to live in harmony with them Laozi, founder of Daoism

16. Education: Daoism • Dao means “the way,” “the way of nature,” or “the way of the cosmos” • Dao is neither positive or negative • It is a supremely passive force that does nothing but accomplishes everything • Individuals should tailor their behavior to Dao’s passive and yielding nature • Called for retreating from the world of politics and administration and living a simple, accepting life Chinese character for Dao

17. Education: Legalism • Ultimately, order was restored through legalism • Unlike the Dao, legalists cared nothing about principles governing the world or the place of human beings in nature • Practical and efficient approach to statecraft in which the state was strengthened and expanded at all costs • Sought to channel as many people as possible into cultivation or military service and discouraged them from careers as merchants, entrepreneurs, scholars, educators, philosophers, poets, or artists

18. Education: Legalism • “Legalism” • Self-interest must be subordinated to the interests of the state • Strict legal regimen that clearly outlined expectations and provided severe, swiftly administered punishment • Harsh penalties for even minor infractions

19. Education: Legalism • Collective responsibility before the law • Expected all members of a family or community to observe others closely, forestall any illegal activity, and report infractions • Failure to do so meant all members of the family or community were subject to punishment along with the violator • Unpopular program but eventually restored order and brought about a unified China

20. Shang Yang (390 to 338 B.C.) and Han Feizi (280 to 233 B.C.) • Yang and Feizi were the chief developers of the legalist doctrine • Both served as advisors to the Qin court • Both made serious enemies • Yang was murdered, his body mutilated, and his family annihilated • Feizi was forced to commit suicide

21. Legalism: According to Han Feizi • “...rewards should be rich and certain so that the people will be attracted by them; punishments should be severe and definite so that the people will fear them; and laws should be uniform and steadfast so that the people will be familiar with them. Consequently, the sovereign should show no wavering in bestowing rewards and grant no pardon in administering punishments, and he should add honor to rewards and disgrace to punishments--when this is done, then both the worthy and the unworthy will want to exert themselves...”

22. Qin: Unification • Rulers of several regional states adopted elements of the legalist doctrine • The most enthusiastic were the Qin in western China (where Yang and Feizi had oversaw the legalist doctrine’s implementation) • The Qin soon dominated their neighbors and imposed centralized rule throughout China • Qin only lasted a few years, but their successors, the Han, followed their policy of centralized imperial administration

23. How were populations controlled in China?

24. How were populations controlled in China? • Philosophically, as a response to the failed social and political order of the Period of the Warring States • Confucianism • Cultivate high ethical standards and facilities of analysis and judgment and apply them in a socially active way • Daoism • Retreat from the world of politics and administration and living a simple, accepting life • Legalism • Subordinate self-interests to the interests of the state and harshly punish all violations