Han Fei’s ideas greatly conflicted with Confucius’s ideas when it came to running a state. Han Fei believed that the enforcement of laws was vital in order to run a state and that punishment was compulsory for all wrong-doers. On the other hand, Confucius believed that virtue was the essential element that the person in charge of the government needed to have and that the government needed to set an example for its people and thus, they depended on elite emulation. One reason why Han Fei would oppose Confucius’s opinion on how to run a state would be because Han Fei believed that rules and regulations in the form of laws needed to exist in order to lead and guide people towards the right path in order to make the country strong. “Having Regulations” …show more content…
“If people be led by laws…they will try to avoid punishment, but have no sense of shame” but “if they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame and moreover will become good”. This meant that having laws and punishments would have no effective impact on the morals of the citizens, he believed that virtue, however, would have a positive impact as it would instill good morals in the citizens and make them feel shame meaning that they may not repeat the same act in the future and become good. Moreover, once virtue begins to impact some citizens and instill good morals in them then there would a positive bias towards conformity as other people after seeing their family or friends would also want to have good morals and thus, be impact by …show more content…
Confucius wrote about his ideas during a period in which states were at war and there was a lot of confusion, it can be inferred from the continuous mention of “virtue” that Confucius was trying to instill good morals in his citizens and he tries to inspire them to do good. In a way he wants to spread calmness righteousness inside the state at this time as the state is already at war with others, support and love is required from the citizens for its state so if the government puts strict laws and punishments there may be backlash from the citizens causing more problems for the government to deal with at a time where they need to be focused on warring other states. In the case of Han Fei, he wrote his article at the very end of the warring states period, meaning that the government had more or less dealt with the wars already meaning that they had more time and resources on their hands to focus elsewhere at that time. They focused their time and resources (e.g. soldiers/police) to solve problems inside their own state now to set up laws and enforce them in order to improve their state and make it stronger from the inside. As a result, Han Fei would disagree with Confucius’s ideas because his state would not be in the same position as Confucius’s was due to the difference of periods and circumstances. In conclusion, Han Fei differed
In contrary previously, “the government officials and officers were chosen from the families of nobility, and generally through official recommendations” and Empress Wu carried on the tradition of the Tang Dynasty of skill over connection when receiving a job or a promotion. This proved that she believed in merit of a government and wanted the best for the Chinese government and the Chinese people. The ideas of merit within a government were an honorable act of a leader. However, many nobles did not like the ideas of meritocracy in the government, especially when the orders on how the government was going to run was coming from a woman. Many of the noble people believed that Empress Wu was trying to crush families with a good name, money, and connections.
The spread of Buddhism in East Asia had great success when the region became a center of learning for monks and scholars. Merchants in Central Asia came to the region for trade, and as they learned about Buddhism, they accepted this cultural adaptation. When the Chinese had their first contact with Buddhism through people from central Asia, who were already Buddhist, this religion expanded itself through the Chinese empire. As an interest was established for Buddhism in China, monastic orders were established causing political disputes between the emperor and Buddhists for the centuries to come. During the Han Dynasty, Buddhism enjoyed a great state support; however, after the collapse of the Han Dynasty to the Tang Dynasty influences
Confucian principles emphasized the ruler's responsibility towards the people, and the idea of "benevolent governance" or "ruling by virtue" was upheld. The government officials were selected based on merit through the civil service examination system, which aimed to promote capable individuals to serve the state and the people. Tang Dynasty is known for people's regulations like births, deaths and
In the Classical Era, two influential empires emerged, Han China and the Roman Empire. Both were order-focused societies, which greatly supported the rise of these empires. However, Han China was built off the foundation laid by previous empires and already had a governmental precedent. In the end, both empires eventually fell due to a number of shared factors, one being the overextension of their land causing expenses to rise and borders to become vulnerable.
In late 1700s, Sin Hudam asserted, as ethical guidelines, Neo-Confucian moral obligations to the five hierarchal relationships are the basis for the nation in proper order. In the late 1800s, the Neo-Confucian cardinal virtues still remained as a source of innovation, self-definition, and structuring organization in Korea, based on which the elites and non-elites designed the reform agendas. In particular, Yi Hangno in 1866, Pak Yŏnghyo in 1888, and Chŏn Pongjun in 1895, identify the corruption of a relationship on trust between the ruler and the ruled as the evidence of the national decline. All three individuals believe prosperity, confidence, and peace of the nation depend on how the mutual relationships are reinforced in the political system. Therefore, Yi Hangno, Pak Yŏnghyo, and Chŏn Pongjun assert the replacement of the depraved officials with those who are qualified, in order to protect and strengthen Korea at a dangerous time of imperialist encroachments; although each agenda differs in degree of
Confucianism acknowledges that the best way to make people behave is to govern them with virtue
The Chinese government is trying to integrate some of the Confucian principles into the lives of the Chinese by creating TV shows based on “good Confucian emperors” (Benjamin 7). The Confucian ideology as a whole was considered the main ideology of China for over a millennium, and it was accepted by the majority of Chinese until the 20th century (Benjamin 7). Confucianism has had a powerful influence on Chinese culture, and will likely continue to as long as the Chinese people adopt the values into their everyday lives. Although there pure Confucians may not exist in abundance, many others still practice certain aspects of this ideology. As long as humans desire to become better, more respectful people, the centuries old Confucian ideology will continue to have an influence on modern
In conclusion, the two civilizations believed in entirely different ways to govern themselves and they both had completely different values of individuals. Athens had a strong confidence in each male citizen, believing that men were higher over all. They believed each man should engage in government and contribute their thoughts. On the other hand, Han China did not cherish the individual, instead, they believed men were a part of nature. They also believed that people should behave, be kind to others, and let the higher classes govern
The Han Dynasty is predominantly concerned with laws and education when trying to regulate their citizens. They use Legalist and Confucius teachings as a baseline for how they rule. Furthermore, emperor Han Wudi created the Confucian Education System to teach future government officials discipline and loyalty to elders, especially the emperor. This lowered the chance that bureaucrats would betray them. While men doing government services were disciplined, the government used strict laws and their military to maintain order in the community.
The Qin and Han employed different philosophies on how to run their dynasties. The Qin used controlling Legalistic ideas while the Han used the relationship building Confucianism. The Qin and Han had a different relationship with outsiders because the Qin preferred to keep foreigners out while the Han wanted to build a relationship with them. The Qin and the Han each contributed to the growth of China’s culture and expansion. The developments in trade, foreign relations, and building expansive building projects in the Qin and Han Dynasties effected the design of every dynasty
The standardization and strict rules from the QIn Dynasty helped lead the Han Dynasty in many ways. The most significant way was by beliefs. In the Qin dynasty, Emperor Shi Huangdi believed in Legalism, where everybody is bad by nature and guilty until proven innocent. On the other hand, Emperor Liu Bangi believed in Confucianism, where respect and freedom where the main beliefs and people were innocent until proven guilty. Due to the big contrast, I believe that Han Dynasty was a success because the people were not used to being lead in a more superior way.
Since “any action is well performed when it is performed in accordance with the appropriate virtue”(1098a15), a good performance of function (which is a display of goodness) is virtuous. For example, a good lyre player is a virtuous player. In the previous part, he concludes that function of humans is rational activity, or the soul acting in accordance to reason. In humans’ case, a good performance of rational activity is thus a display of virtue. For example, as morality is a part of rationale, the good performance of morality can lead an individual towards a virtuous and good life.
Although both Confucius and Mencius have a lot in common with regards to governance, the two do have varying opinions on certain matters such as the legitimacy when rulers are overthrown, and the relationship between the ruler and his people. In precedence to coming up with policies and administrative measures, one has to first consider the issue of human nature as it plays an essential role in the development of a state 's political system. In the Confucian philosophy, the belief is that goodness is innate in humans and that everyone shares this same trait [子曰:“性相近也,习相远也。”] (Analects, 17.2). Mencius further elaborated on this doctrine by stating that it is mankind’s natural tendency to be kind to others, just as water would naturally flow downwards (Mencius, 6A2).
Portuguese traders began arriving in China around 1515. They were interested in trading new goods but also intended to spread Christianity, so they brought Jesuits along with them. Matteo Ricci, the leader of the Jesuits, aimed to convert members of the elite, who he hoped would then assist in spreading his religion among the Chinese people. The Jesuits were highly educated and served the Ming and Qing emperors as advisers, astronomers, cartographers, and painters, but they were generally unsuccessful in converting. They attempted to explain how the people can believe in both Confucian and Christian teachings.
Background Information: Yun-Fei Ji was born in Beijing, China in 1963, it is here, during the Chinese Cultural Revolution that he was raised and separated from his parents at the age of two. After being torn from his parents at this young age he was taken to a collective farm outside Hangzhou where he was raised by his grandmothers. This period of his life highly influenced to his art as he recollects memories the oppressed society enforced by the Mao Dynasty and of his grandmother’s telling him ghost stories and folk tales to pass the hours in the absence of television and radios. Experience: Later on in his life Ji started studying at various tertiary institutions, first he was accepted into the Central Academy of Fine Arts (Beijing) where he earned his BFA and discovered his unique style: “[finding] his voice as an artist” who created a way of exposing not only the dark side of the tyrannical