Objectives: SWBAT: Identify social and political aspects of classical era China Analyze Chinese political ideology and compare to other Classical era political ideas

Classical Civilization: China 500 B.C.E. to 600 C.E.

Dynasties*of Classical China Zhou – 1122 B.C.E. – 256 B.C.E. Period of Warring States 403 B.C.E. – 221 B.C.E. Qin – 221 B.C.E. – 207 B.C.E. Han – 206 B.C.E. – 220 C.E. (See timeline handout) *A dynasty is a family of kings. Of all societies in the world today, China has maintained the clearest links to its classical past. Already in the period of classical Chinese history a pattern was set in motion that lasted until the early part of the 20th century. A family of kings called a dynasty would start its rule of China with great vigor, developing strong political institutions and encouraging an active economy. As a result, the dynasty grew weaker and tax revenues decliens while social division increased in the larger society. Internal rebellions and sometimes invasions from the outside hastened the dynasty’s decline. As the ruling dynasty declined, another dynasty emerged, usually from the family of a successful general, invader of peasant rebel, and the pattern would start anew. As a result many Chinese conceive of history in terms of cycles, in contrast to the Western tendency to think of steady progress from past to present.

Religion and Culture. Maintained belief in gods but little focus on religion. Veneration of ancestors Stressed harmonious earthly life and social unity In theory, they frowned on individual excess. Collectivism Upper classes were militarily trained and educated, led to technological and scientific developments. The Chinese way of viewing the world, as the belief system developed during the classical period, was closely linked to a distinct political structure. Upepr class cultural values emphasized a good life on earth and the virtues of obedience to the state, more than speculations about God and the mysteries of heaven. At the same time, the Chinese tolerated and often combined various specific beliefs, so long as they did not contradict basic political loyalties. Rulers in the Zhou dynasty maintained beliefs in a god or gods, but little attention was given to the nature of a deity. Rather, Chinese leaders stressed the importance of a harmonious earthly life which would maintain proper balance between earth and heaven. Harmony included carefully constructed rituals to unify society and prvent individual excess. Among the upper classes, people were trained in elaborate exercises and military skills such as archery. Commonly, ceremonies venerating ancestors and even marking special meals were conducted. The use of chopsticks began at the end of the Zhou dynasty; it encouraged a code of politeness at meals. Soon after this, tea was introduced, although the most elaborate tea drinking rituals developed later on.

Confucian Values Ren: attitude of kindness and a sense of humanity Li: sense of propriety ( in good taste with good manners); respectful Xiao: filial piety which means respect for family; in particular, children’s respect to parents and family elders. Junzi: Encouraged education to all talented and intelligent members of society. King Fuzi means Kung the philosopher. Confucius devoted his life to teaching and traveled through many parts of China preaching his ideas of political virtue and good government. Confucius was not a religious leader; he believed in a divine order but refused to speculate about it. Chinese civilization was unusual, in the classical period and well beyond, in that its dominant values were secular rather than religious.

Confucius say: “When the ruler does right, all men will imitate his self control. What the ruler does, the people will follow.” “When the ruler excels as a father, a son, and a brother, then the people imitate him.” Confucianism was primarily a system of ethics—do unto others as your status and theirs dictate—and a plea for loyalty to the community. It confirmed the distaste that many educated Chiense had developed for religious mysteries, as well as their delight in learning and good manners. Confucian doctrine, carefully recorded in a book called the Analects, was revived under the Han emperors who saw the usefulness of Confucian emphasis on political virtue and social order. Confucian learning was also incorporated along with traditional literary works into the training of aspiring bureaucrats.

Confucianism on Leadership Force alone cannot conquer unrest. Kindness toward the people and protection of their vital interests will. Rulers should be humble and sincere. Rulers should not be greedy. True happiness rests in doing good for all, not individual gain.

Religion Among the Peasant Class While the study of Classical China focuses on the upper-classes because of literacy, 98% of the population was part of the peasantry. Peasant class focused on polytheism and spirits of nature. Peasants created statues and household decorations honoring spirits. Peasant class took on elements of Confucian values.

Gender Roles in Classical China Patriarchal family was emphasized through importance of filial piety and women’s subordination to men. Confucian Classic of Filial Piety taught that children should obey and honor their parents and superiors. Ban Zhao, educated woman from Han family, wrote Admonitions for Women that emphasized humility, obedience, and devotion to husbands. The mother of a famous confucian philosopher, Mencius, continually claimed how humble she was, but during the course of his life she managed to exert considerable influence over him. There was even a clear hierarchical order for children, with boths superior to girls and the oldest son having the most enviable position of all.

The Family in Classical China Tight family organization. Hierarchy: Father, Mother (until her sons were grown) eldest son, other sons, daughters. Stressed authority to extremes. Confucius said, “There are no wrongdoing parents.” Law courts did not prosecute parents who injured or killed children. Culture stressed strict control of one’s emotions. Family was a microcosm of social hierarchy

Questions for Analysis How does a monarch lose the Mandate of Heaven, and what are the consequences of this loss? What evidence can you find here of the Chinese cult of reverence for the ancestors? What evidence can you find to support the conclusion that classical Chinese political philosophy perceived the state as an extended family? What sort of harmony does the monarch maintain? Would Yi Yin accept the notion that there can be a distinction between ruler's private morality and public policies? What does the theory of the Mandate of Heaven suggest about the nature of Chinese society? 7. American politicians often promise "innovative answers to the challenge of tomorrow." What would Yi Yin think about such an approach to statecraft? What would Yi Yin think about modern politicians who attempt to appear youthful? What would he chink of popular opinion polls?