Empress Wu was a successful leader because she stabilized the Tang dynasty when it was struggling. Before Empress Wu came to the throne in the Tang dynasty, China was not stabilized at all. Leading up to the Tang dynasty there were the six dynasties and the Sui dynasty. All of these dynasties were short lived because of China not being
Some citizens have wanted the past autocratic rule of communism and others have wanted a more westernized democracy for the state. Regime change is also an important topic in class because it often leads to significant changes in a state. This was true in Iran when the regime changed from the Shah to the Islamic Republic. The regime switch caused many changes including the requirement for women to wear veils, the termination of many French schools, and assemblies against western influence. In Unit Four, the class discussed how China switched from the dynastic rule to a communist rule.
During the Warring States period (475 – 221 BC), China was made up of seven major states which were often at war with each other. In 221 BC, Shi Huangdi unified the major warring states under the Qin dynasty. Rather than maintain the title of king, he ruled as the First Emperor of the Qin dynasty from 220 to 210 BC. During his reign, he supported the philosophy of Legalism. Legalism in ancient China was a philosophical belief that human beings are essentially bad because they are inherently selfish.
China had several independent states before unification. The Shang and the Zhou were evidently the powerful state that took control over some states. However, the Zhou experienced its decline that led to wars and chaos. The Zhou dynasty’s last years were known to be a period of turmoil and confusion. This incident is better known as the Period of the Warring States in which conflagration was of great magnitude that led society to reflect on their situation.
Caesar’s expedition in Gaul did indeed contribute to this buildup of tensions, as he gained vast amounts of wealth, influence and power. However, this was not the only factor involved. The previous instability within the Republic, including the opposition to Caesar in the senate and the volatility of the alliance between Pompey and Caesar, also contributed to the tensions building up. While Stevenson and Caesar himself blame the Optimates for the buildup to the war, Pompey ultimately made the decision to break the alliance and hence shares the blame for the split as well. Crassus death also served as a pivotal point in the breakup, as a sense of rivalry developed between Pompey and Caesar as their power and influence further increased.
In the story “The Wounded”, the main character Xiaohua untied herself from her mother who has been labeled a traitor during the Cultural Revolution. Such circumstances reflect the overwhelming influence of the Maoist ideology with the Gang of Four during the Chinese Cultural Revolution. Yet the Cultural Revolution reveals, in bas relief, the many irresolvable contradictions in China’s quest for cultural modernization and national sovereignty in the twentieth century (Feng, 2011). Marxists and modernization theorists shared key ontological assumptions regarding the conditions of the societies; that even if they have different views of the substance of the key historical process; both assume that there is such as fundamental process, that social life, in general, should be assessed when it comes to the degree to which they have been seized by this process, and that unequal development is unstable and possibly dangerous (Kershaw & Lewin, 1997). Wong (2009) wonders "what the revolution was all about” and believe that she still need remedial help to recover from Maoism by writing a book that is tantamount to a Maoist self-criticism."
However, that decision had seemingly backfired in the end. “By delegating new federals authorities to the republics”, Tito virtually captained the formation of new political figures who eventually utilized nationalistic ideals as a means of further expanding influence and authority. With the country failing on both political and economic level, Tito’s former party was delegitimized and spilt in a liberal and conservative faction. Subsequently, heightening political and economic pressure coupled with the formation of divergent nationalistic ideas from appointed political elites, lead to the failure of negotiations between the two parties and an eventual violent
The religion and beliefs of empires in East and South Asia have been a decisive force in the fate of these regions. Ultimately, religion can be a key factor in the collapse or success of an empire, such as Persia, Han, Qin, India and other civilization within the region. In 600 BC to 600 CE, many belief systems within East and South Asia have created conflicts as well as united the people. The Buddhist who spread from South Asia to East Asia created much change in the way some civilization ruled their country but also caused persecution because of clashing views. Buddhism and its followers have caused many changes and ends up uniting the people of several civilizations.
However, in 1912, before the establishment of the Republic of China, Sun Yat-sen led the revolutionaries, the weak and miserable Chinese bullying by foreign powers, the problem was blamed on the Qing Dynasty, foreign powers tried to seek support for the Chinese national revolution on Foreign Relations, and brought to the revolutionary party to overthrow the Qing Dynasty. In 1924, in a speech on the Three People 's Principles for further more detailed discussion of imperialism put forward, that Imperialism is the political force to conquer other nations in the form of political is "force" and "diplomacy." Before Western forces did not enter East Asia, East Asia, China is the only imperialist countries. Economic power of the 20th century imperialism counseling practice in the original basis of political power, through the "economic power" implicit aggression. In China, through the signing of unequal treaties with the bank powers to obtain tariff advantages for Chinese economic invasion force.
Huang (1993) sees Chinese intellectuals divided between “in-institution” and “out-institution” groups, depending on whether they work primarily within the state sector or outside it. This institutional boundary implies no anticipation that “out-institution” intellectuals are “autonomous humanists” (zi you wen hua ren) who might otherwise work in an independent sphere of civil society. THE MIDDLE CLASSES State factory workers, because of their lifelong employment and a high level of benefits, were seen to be Mao’s “quasi middle class” (Li 2001), and this once politically and economically protected group has become differentiated in the reform era (Whyte 1999). Mao’s middle classes—managers and professionals—were incorporated into the Communist order from the early 1950s onward (Davis 2000a), but in the reform era these two groups, along with private entrepreneurs, appear to have become the central players in the rising market economies in rural and urban China (Qin 1999:29–48). But China’s middle classes today do not yet share a commonly recognized image of their