The Chinese period of Zhou was characterized by a great philosophical awakening. During the Zhou period, the ruling dynasty sought to find philosophical ways of handling power and ruling its subjects efficiently. Consequently, the Zhou period led to an age of intellectual pursuit that was characterized by opposing schools of thought, regional philosophical divisions, and public debates. Nevertheless, by the end of the Zhou period only three schools of thought emerged on top.
These three philosophies were Daoism, Legalism, and Confucianism. All of the three philosophies have parallel teachings that have both similarities and differences. However, Confucianism remains the most influential school of thought among the three philosophies.
Therefore, both Daoism and Legalism can be viewed as having a dialogue with Confucianism. This paper discusses how both Daoism and Legalism differ from Confucianism on the issues of family, human nature, education, role of ruler, role of government, and role of individual.
The founder of Confucianism, Confucius, was a teacher and politician from Lu and he taught between 5th and 6th centuries BC. Confucius held tradition in high regard and his teachings always encouraged the study of history, poetry, music, and ritual. The core message in Confucius’ message was an ideal society where people from all walks of life devoted themselves to being responsible towards others.
Confucianism concerns itself with ultimate virtue or the ability to achieve “humanity, perfect goodness, benevolence, human-heartedness, and nobility” (Ebrey and Walthall 27). Laozi is the personality behind Daoism. The Daoism School of philosophy harbors a disapproval of anything that is artificial and unnatural.
According to Daoism, whereas plants and animals are able to align themselves with the natural way of life, human beings insist on planning, plotting, organizing, and analyzing. On the other hand, Legalism focused on harnessing state powers. Legalism was prompted by the existence of disorder in the Chinese society. Henceforth, the rulers sought to impose tough measures to curb the increasing disorder.
Both Daoism and Legalism differ with Confucianism on their outlook of family. Legalism does not concern itself with familial matters. In addition, Legalism only focused on family members in their capacity as citizens. On the other hand, Confucianism consisted of roles that were to be assumed by family members in an ideal society.
For example, according to Confucianism, the children were obligated to take care of their aging parents. Confucianism dealt with family matters with the view of bringing order and peace to the society while Legalism did not see the need to include the family unit in its system of governance.
Daoism handled family matters with the view of harnessing natural harmony. Consequently, Daoism’s views on family are closely related to Confucianism. For instance, Daoism teaches that both men and women should assume their natural roles. Similarly, Confucianism offers women a more background role in the family setting.
Legalism outlawed the study of all pre-existing philosophies and doctrines. When legalism came into effect, the rulers burnt all the study materials that were connected to other philosophies (Debary 137). Legalists also monitored the type of education that was offered to its citizens.
Unlike Legalists, Confucius encouraged his disciples and followers to study poetry and history in order to achieve enlightenment. Furthermore, Confucianism was of the opinion that the stability of any government depended on well-educated officials. On the other hand, Daoism differed with Confucianism because the philosophy taught that “political involvement and education were unnecessary” in human life (Hoff 74).
Daoism taught that human beings are one with nature and the world’s harmony depends on this realization. On the other hand, Confucianism teaches that humans are naturally born with the ability to choose good over bad. Consequently, both Daoism and Confucianism have an element of natural and moral order.
There is a similarity between Daoism and Confucianism’s outlook on human nature because both philosophies agree that morality in human beings can be achieved without outside influence. On the contrary, Legalism advocates for tough and severe punishments to ensure that human beings follow rules and regulations. Moreover, Legalists insist on tough punishments even for simple mistakes.
Daoism does not consider the government to be a vital component of the society because the philosophy teaches that political ambition and activism only bring chaos to the society. Consequently, Taoists believe that natural balance has the ability to bring harmony to the society even without the existence of a government.
Daoism differs with Confucianism on the issue of government because the latter insists on the existence of an informed and able governing system (Ebrey and Walthall 27). However, Legalism insists that the government is the supreme body in the society and it is supposed to harness its power. For instance, Legalist rulers considered “the Confucian notion that government could be based on virtue” to be naïve (Ebrey and Walthall 31).
In addition, rulers only exist in Legalism and Confucianism. However, in Legalism rulers are supreme beings who strive to bring discipline in the society by all means necessary. The role of the individual is different in all three philosophies. For instance, in Confucianism the individual plays a prime role in the cohesion of the society.
On the other hand, Daoism advocates for a reclusive individual who aims to be one with nature. In Legalism, the role of the individual is to serve the state by engaging in activities such as hard work and military service (Ebrey and Walthall 32).
Works Cited
Debary, Williams. Sources of Chinese Tradition, New York, NY: Columbia Press, 1960. Print.
Ebrey, Patricia, and Anne Walthall. East Asia: a cultural, social, and political history, New York, NY: Cengage Learning, 2013. Print.
Hoff, Benjamin. The Tao of Pooh, New York: Penguin Books, 1983. Print.
Confucianism is a traditional form of ethics that was developed among the Chinese people during antiquity. Confucius, a Chinese teacher, taught his followers various things about living in a society (Harwood 52). Other influential people such as Jesus of Nazareth did their teachings in a style similar to his.
However, Confucius lived more than five hundred years before Jesus of Nazareth. Confucianism holds a belief that all humans can be molded through teaching to improve their conduct and productivity in the society (Harwood 54). Confucianism does not qualify to be considered a religion since it is not a belief system.
It is an ethical system, which that demands people sacrifice themselves for their society. This ideology formed the basis of successive Chinese social and political structures. Today, this ideology forms the basis of the Chinese communist government, an authority much different from other communist setups.
On the other hand, Chinese teachers developed Daoism much later during antiquity, at around 100 BC (Brine 3). Daoism is a philosophical field with a religious aspect. It is also known as Taoism, an older term. This philosophical field includes religious teachings, spiritualism, physical wellbeing, and societal norms (Hu & Allen 4).
It is also deeply integrated into the Chinese culture. Daoism was developed for individual practice rather than for communal purpose. There are several differences between Daoism and Confucianism (Brine 7).
Confucianism is a hierarchal philosophy where the government is highly regarded. According its teachings, the authorities are for the good of the society. For this reason, all men in the society are required to assist the authorities in the administration of the state.
In addition, human beings are supreme in the world according to Confucianism (Harwood 56). All people are expected to conduct themselves properly through humility and obedience. Furthermore, people are expected to educate themselves and maintain order in the society.
On the other hand, Daoism has little regard for communal practices. It does not integrate the individual into the social structure (Hu & Allen 3). Moreover, it does not support any form of hierarchal order in the society. According to Daoism, the individual is supreme.
For this reason, it is not possible to form any kind or social order using Daoism. Art and skill are important aspects of practice of Daoism, particularly because it focuses on the enhancement of the individual. Daoism defines Confucianism as a distortion of human values.
Daoism discourages communal practices since they are against any form of individualism. For Daoism, it is best to understand oneself since individualism is the true human nature. Taoists consider hierarchal society to be a oppressive system built due to greed. Structures such as the military are evil creations of acquisitive people according to Daoism (Hu & Allen 10).
Confucianism describes how a people should relate to one another. The relationship between a master and his followers is clearly defined. In addition, the manner in which values are passed from one generation to another is also defined for the sake of maintaining order (Harwood 58).
On the other hand, Daoism encourages focus on individual development. It denounces any acquisitive moves made by the state or an individual. According to Daoism, every individual must understand oneself. Thus, the virtues of tradition and norms that are passed from one generation to another by ethical systems such as Confucianism are disruptive.
Scholars, who applied their knowledge of philosophy and political ethics to create a basis for a society, developed Confucianism. Rituals are important in Confucianism although the system it does not qualify to be considered a religion.
On the other hand, the founders of Daoism were skilled in art (Jixu 9). Thus, they focused on developing ways in which an individual could adapt to nature. This is the reason why martial arts are one of the core practices in strict Daoism.
When Confucianism was developed, it considered maintenance of order in the society to be supreme. Order had to be obtained through all means including use of force. Thus, for Confucianism everyone must behave in a certain ethical way or be compelled to do so by the system.
For this reason, Confucianism is regarded a tyrannical system based on belief by (Daoism Jixu 6). Confucianism encourages achievement through tedious effort and force given that the activities carried out to achieve a certain feat are done according to a certain defined ethical procedure (Harwood 60).
On the other hand, Daoism encourages use of minimum effort to achieve. Use of clever tactics is encouraged to avoid strain. Instead of trying to find a solution to the apparent problem, Daoism encourages people to investigate the cause of a problem and remove it. Thus, results are obtained trough minimum effort.
Confucianism focused on family, and it required people to observe rules within the family. Responsibilities of each member of the family are to be observed for the sake of prosperity of the society. These rules and responsibilities are to be observed by every member of the society regardless of rank or status. This way, human beings can dominate all other creatures and other aspects of creation.
In contrast, Daoism encourages people to isolate themselves physically and spiritually to individual confines. This explains the development of monasteries for monks who believed in Daoism. In addition, Daoism teaches that humans should be humble, and should consider themselves one of the lesser creations in the world. Inaction is noble according to Taoism. It encourages the use of least force to achieve any objective.
Since order is important to Confucianism, planning of activities is also a requirement for success. Every activity has to be carried out according to plan and at a definite predetermined moment. All ethics to be observed in performing a specific task are considered in the plan.
On the other hand, Daoism encourages spontaneous action. A person should react to the situation in the environment according to the nature of the present problem. One should avoid premeditated actions according to Daoism. Thus, in Daoism the difference between good and bad is ill defined. The nature of an action depends on the present circumstances.
Confucianism is considered a promoter of violence in some instances. It is the responsibility of the citizens to expand their territory and acquire wealth for it. To a Confucian, the state is the guardian of every individual, and should be protected (Slavicek 45).
On the other hand, Daoism encourages peace and respect for oneself. It is trough this belief that one is able to avoid war and destruction. In fact, the founders of Taoism referred to the masters of the state as robbers, due to their acquisitive preferences.
Finally, there is the Confucian belief that morals can be forced on an individual. Through training, teaching, or rule of law, good morals are maintained within individual actions and even within the larger society (Slavicek 54). This is an ethical practice adopted from traditional practices.
In contrast, Daoism maintains that there is no universal practice for any discipline. All actions should have an intrinsic motivation within the individual. The individual develops morals instantaneously as he or she goes about all activities in life according to Daoism.
Confucianism and Daoism present two complex realms of moral practice. Neither of the two can be describe as a religion. While Confucianism is an ethical system, Daoism is spiritualism that is not built around any belief in a deity. Followers of Confucius, the primary founder of Confucianism, tried to turn him into a form of a supernatural deity in quest for gratification that religion offers (Slavicek 57).
However, Confucius cautioned them against developing a baseless belief in a human deity. Due to Confucius’ insistence that he was not a deity, Confucianism lacked the religious aspect of a belief system. That is why Confucianism is purely an ethical system.
In contrast, Daoism incorporates spiritualism as part of its methods of finding solutions. Meditation is an important practice for Daoism, and is used to find solutions for problems, since every problem as its own unique solution. Although Daoism has a spiritual aspect, it does not qualify to be classified a religion due to the influence of craft and physical skills in its practice.
Thus, both Daoism and Confucianism are not religions. The two moral systems have one common goal, and that is prosperity of the people. However, their approaches to the issue are sharply antagonistic.
Works Cited
Brine, Rebecca. “Taoism and Ink Brush Painting.” philosophy of Taoism 1.4 (2011): 1-10. Print.
Harwood, Larry. “Sagely Wisdom in Confucianism.” Analytic Teaching and Philosophical Praxis 31.1 (2012): 56-62. Print.
Hu, Hsiao, and William Cully Allen.Taoism. Philadelphia: Chelsea House, 2005. Print.
Jixu, Zhou. “Confucius and Lao Zi: Their Differing Social Foundations and Cultures.” Sino-Platonic Papers 33.4 (2001): 2-17. Print.
Slavicek, Louise Chipley. Confucianism. San Diego, Calif.: Lucent Books, 2002. Print.
Confucianism is an ethical, philosophical, and political ideology that is common in Asian communities. It is based on the teachings of Confucius who is rated among the greatest Chinese philosophers. After its founding, the system was embraced as an ethical and political system to govern people’s lives. However, as it spread to other regions, it turned into a moral, metaphysical, and cosmological system of beliefs and teachings.
In certain societies, Confucianism is embraced as a religion and a way of life. The system was first adopted by the Han dynasty after the collapse of the Qin dynasty. Confucius did not intend to start a movement through his teachings and philosophy. However, the system was developed in his honor because of the great impact he had on people’s lives and the political system of China. The Chinese develop the majority of their beliefs, traditions, morals, and ethical codes on Confucianism.
Confucius’ impact in the fields of philosophy and politics is one of the major reasons why his teachings were adopted into an ethical and philosophical system. Confucianism has several beliefs and principles that form its fabric as a moral, religious, political, and philosophical system.
The central doctrines include relationships, ethics, the rectification of names, gods, and tian. Confucianism promotes the concept of ethics through its five core values that include Ren (humanness), Hsin (sincerity and fidelity), Chih (wisdom), Li (correct behavior and propriety), and Yi (honesty and righteousness).
Ren includes values such as sympathy, politeness, and kindness. These ideals are expressed through one’s language and actions. According to Confucius, everyone should be humane, merciful, and loving. Li involves the practice of good mannerisms when dealing with different people. It is important for individuals to act appropriately and speak respectfully. Zhi is a value that requires individuals to embrace wisdom and knowledge for proper living.
It endows people with values such as honesty and sincerity. Rectification of names refers to the proper use of language in order to create and maintain order in society. Things and people should be referred to according to their proper names in order to create harmony in communication. Confucianism emphasizes the importance of relationships. Confucius taught that the most important relationships in society are those between married people, parents and children, rules and their subjects, friends, and brothers.
Each individual has a special role to play depending on the type of relationship involved. A core tenet of Confucianism is filial piety, which is expressed through rituals such as ancestor worship and veneration. In addition, it is expressed through respect for parents and superiors. Children are required to honor their parents because of the sacrifices they make to take care of them. On the other hand, parents are required to love and respect their children.
Filial piety is also expressed through the worship of ancestors in shrines and graveyards. Ancestor worship is a sign of respect for parents after they die. Confucianism has several teachings that encourage individuals to become superior persons (junzi). The junzi is the ideal personality that everyone should aim for. It is characterized by ideals such as simplicity, knowledge, wisdom, honesty, humanness, and respect.
Confucianism also teaches that the most appropriate people to govern any society are those who have learned how to govern themselves. Superior individuals are self-governing people who possess high moral standards. Therefthe ore, they are fit to govern others because of their admirable moral values. The virtues above are the core tenets of Confucianism that teach individuals how to behave and relate with other people.
What do you think Confucius was?
Confucius was an educator whose teachings had great impact on the lives of many people in China. One of the most important aspects of Confucianism is emphasis on the importance of education. Confucius believed and taught that education and study are important factors in the creation a good life. He was against the idea that intuition is more important in the attainment of knowledge than proper study.
According to him, long and careful study is the main way through which an individual can attain knowledge. He believed that effective learning involves searching for a good teacher and imitating their words and actions. He recommended older people for the roles of teachers because of their experience with life situations. Confucius taught that the role of the elders is to teach the youth and the role of the youth is to learn from the elders.
Confucius emphasized the importance of various arts such as music, archery, calligraphy, language, and speech. Morality was an important component of Confucius’ teachings that were aimed at forming superior persons (junzi). Confucius taught that it was possible for an individual to acquire virtues through study. He helped many students to solve problems and acquire knowledge in various fields. Throughout his life, he taught more than 3, 000 students using teaching and learning methods that he had created.
Confucius taught through his words and actions and he is considered as the first professional teacher in China who taught people how to develop noble morals in order to improve their lives. The importance of education in China was developed from ancient philosophers such as Confucius. In order to attain harmony in society, Confucius taught that it is important for people to get an appropriate education.
According to him, all humans have equal potential and should desist from immoral conduct by embracing good morals that are furnished by education. In his teachings, Confucius disregarded social class and made education available to all students despite their differing backgrounds. He used ancient anecdotes to instill various ethical and social norms of the Chinese people in his students’ lives. He borrowed many concepts from the Chinese traditions.
Confucius used the term junzi to refer to a person who possessed high moral standards and who served as a role model to other people. In The Analects, he used the term to define the traits of an ideal person that everyone in society should strive toward. Confucius’ teachings aimed to make people better persons by instilling in them virtues and morals that would create harmony in society. Another teaching that shows Confucius as an educator is his insistence on the proper use of language.
Proper language is important in society because it helps to create order, understand the will of Heaven, develop character, and understand other people. Four prominent teachings of Confucianism include culture, loyalty, conduct, and truthfulness. The main components of culture include music, poetry, and conduct. Moral duties such as filial piety and respect for elders are also important tenets. Confucius played important roles in several fields that include politics, education, and literature.
However, his impact as an educator was the greatest. In politics, he taught that only people who govern themselves through the attainment of values can govern others. He believed that leadership was a reserve of the junzi. Confucius’ impact as an educator was evident from the adoption of his teachings into a moral, political, and social system that was monumental in the civilization of China. Confucius was a philosopher, politician, and a great teacher who played an important role in creating the moral and ethical fiber of the Chinese society.
Briefly describe the Han dynasty.
According to historical records, the Han dynasty was formed after the death of Qin Shihuangdi who was the leader of the Qin dynasty. The dynasty’s rule occurred in two different periods, namely the Western Han and the Eastern Han. The boundaries of the empire were determined by emperor of the Qin dynasty and their impact is still felt today because they are the boundaries of present-day China.
The Han dynasty lasted between 206BC and 220 AD and was founded by a rebel leader known as Liu Bang. Its domination was interrupted by the Xi dynasty between the years 9 AD and 23 AD. This interruption was responsible for the aforementioned Eastern and Western Han periods. Historians argue that the period of the dynasty’s existence marked an important period in the history of China, mainly because of its impact and innumerable achievements in different fields.
The positive impact of the dynasty is evident in contemporary China. Many Chinese people consider themselves as descendants of the Han people. The Han’s social class was defined by a certain hierarchy that held the emperor as the head of the dynasty, followed by the kings, and other nobles below them. The dynasty had twenty ranks that divided members into different social classes. Each rank had different legal privileges that were accorded to nobles only.
Pension and territorial rule are examples of these privileges. Members of high ranks enjoyed more privileges than members of lower ranks. The family unit comprised approximately five nuclear family members who lived in one household. This tradition was abolished in later dynasties. The Han dynasty embraced the teachings of Confucianism. One of the core tenets of Confucianism is the role that each family member plays.
For instance, during the marriage ceremonies of daughters, the opinions of the fathers were considered more important than those of the mothers. Marriages were both monogamous and polygamous. Polygamous marriages were mainly practiced by nobles who were wealthy enough to support several wives and concubines. The Han dynasty is considered as the most important dynasty in the Chinese history because of its numerous achievements.
Among the developments that occurred during the rule of the dynasty, the most monumental was the development of paper. The paper was made from hemp fibers. The development of paper was a major step in civilization because it introduced a reliable way of storing records. The dynasty’s government structure accorded a lot of power to the emperor. He was the highest judge and also appointed people to serve in different positions in his government.
The emperor appointed his relatives to govern the small kingdoms that comprised the dynasty. The Han dynasty collapsed during the tenure of Emperor Xian. The dynasty disintegrated into regional regimes that were later reunified by Cao Cao. However, the unified dynasty collapsed after a while due to intensified conflicts. The legacy of the Han dynasty is invaluable to the Chinese people.
Briefly describe the Qin dynasty
In the history of China, the Qin dynasty was the first state that centralized power. It lasted from 211 to 207 BC. During the initial years after its founding, the dynasty had great impact on the civilization of China. The most important feature was its impact on the dynasties that were established after its fall. The empire was ruled by two emperors only before its fall that emanated from an uprising. The origin of the Qin dynasty is traced back to the Warring States period that lasted from 476 BC to 221 BC.
The dynasty developed rapidly during this period. The first emperor, Yingzheng, created the empire by conquering several states that had weak military presence. After conquering the states, Yingzheng unified them and founded the Qin dynasty. The dynasty’s unity brought the chaos of the wars to an end. The initial years of Yingzheng’s rule were characterized by rapid developments, economic growth, and peace.
However, the last years of his rule were characterized by oppression, corruption, and cruelty. After founding the Qin dynasty, the emperor implemented several economic, cultural, military, and political reforms that aided in unifying the states. Politically, he assumed the role of the emperor and controlled all the affairs of the dynasty. He restructured local counties and elected new people to govern them.
Economically, he created new units of measure and introduced a currency that was used throughout the empire. Moreover, he improved agriculture by constructing dams and canals that increased production. One of the greatest achievements of the emperor was the construction of the Great Wall of China. Yingzheng used tyranny as a strategy to control people and exploit them. He commissioned the burning of books that he thought could free the minds of his people and prompt them to oppose his rule.
During his second year as emperor, he killed scholars who attempted to compromise his rule by discussing and criticizing his egotism. In China, the aforementioned incidents are important historical events that have great significance. Despite his oppressive rule, Yingzheng built numerous palaces, roads, irrigation projects, and the Terra-Cotta Warriors and Horses. He accomplished these feats by imposing heavy taxes, introducing hard labor and mandatory military service, and harsh laws.
The collapse of the dynasty began after the death of Yingzheng, which occurred during a trip to acquire magical powers from Taoist magicians. The dynasty’s chief eunuch and prime minister devised a plan that they thought would allow them to rule the dynasty. They believed that if they appointed the son as the emperor, they would manipulate and lead him to their ways in order to control the dynasty indirectly.
Like his father, Qin Er Shi killed many top government officials and continued the massive projects his father had started. He raised taxes and enlarged the army to suit his political purposes. His cruelty resulted in revolts and uprisings that led to the emergence of small territories that had their own kings.
Constant fights between the chief eunuch and the prime minister contributed towards the increased turmoil that was experienced in the dynasty. Attempts by the emperor’s nephew to declare himself king were unfruitful. The move increased uprisings that resulted in the dynasty’s disintegration.
Briefly describe the Zhou dynasty and the Zhou political ideology
The Zhou dynasty was the longest-lasting dynasty that ruled China for a thousand years from 1046 BCE to 256 BCE. It was founded after the disintegration of the Shang Dynasty and collapsed after the city of Changzhou was taken over by military men belonging to the state of Qin. The dynasty is famous for the proliferation of China’s greatest intellectuals during its period. The last years of its existence saw the emergence of great historical figures such as Mozi, Confucius, and Mencius.
These intellectuals lived during one of Zhou dynasty’s period that was known as the Eastern Zhou period. The ideas and teachings of these intellectuals played a key role in evolving and developing the civilization of the Chinese people. The capital of the dynasty was located in two different regions during two different times. This explains the existence of Western Zhou and Eastern Zhou periods.
According to historians, the Eastern Zhou period was more significant than the Eastern Zhou period because of the developments in art and education that occurred. It lasted from 770 BC to 221 BC. The Zhou people replaced the Shang Dynasty and formed a government in which land was owned by the elite class. On the other hand, the Western Zhou was similar to the Shang in that the rulers came from a noble lineage.
The poor were not allowed to mingle with the nobles. The philosophers of the time developed the concept of divine leadership through their belief that leaders were specially chosen by the gods to govern and their dethronement meant that the gods had rejected them. The Eastern Zhou experienced a period of decreased reliance on royal authority. Despite this, kings ruled for more than five hundred years before the collapse of the system.
The Spring and Autumn Period was a significant period in the growth of the dynasty because it was during that period that the greatest reforms and developments occurred. This period had three sub-periods, namely the age of regional cultures, the age of reforms, and the age of encroachments. During this period, the kings only possessed insignificant power and controlled small regions. The second phase was referred to as the Warring States Period.
Han, Zhao, and Wei were recognized as independent states and had their won kings. They later collapsed due to continued conflicts. The period marked an important stage in the development of Chinese philosophy. Numerous schools of thoughts emerged, but only a few survived. The ones that survived included Legalism, Confucianism, Mohism, Agriculturalism, Taoism, Diplomatists, Logicians, Naturalists, and the Militarists. The Zhou political ideology was referred to as fengjian, which was a decentralized form of government.
It was similar to European feudalism even though many differences were evident. The Zhou system of governance was unique compared to other systems that existed at the time in other places. Farming was a major economic activity and was controlled by the government. Farming lands were owned by the elite class but tilled by the people of the lower social classes. To develop agriculture, the government constructed dams and canals.
Art was diverse because of the versatility of the numerous states that made up the dynasty. Confucian and Legalist philosophers developed the majority of the concepts that the government followed. Members of the dynasty belonged to four major professions in the fields of education, business, agriculture, and art. The occupations played different roles under the fengjian system.
Wisdom can be defined as the ability of utilizing experience and knowledge with common sense and insight. Judaism is a religion based on the relationship between God and man and to the Jewish wisdom means having insightful knowledge of the relationship between oneself and God. According to their traditions, the Jews believe that the religion started with a covenant between God and Abraham, who is considered as the father of Judaism. Judaism is governed by a number of principles which help the Jews to live a holy life that they are expected to live. In Judaism, God is seen as the overall and everything must start and end with God, he is omnipresent and transcendent. The lives of the Jews must begin with an obedience and understanding of God. This obedience is then transferred to the society. The relationship between God and human beings must be mutual, in the sense that human beings must reciprocate. These relationships are based on mutual connectedness, which is why in Judaism wisdom comes from having a mutual relationship between oneself and God. (Simcha, 1997).
Main body
The Jewish lives are based on making God happy, that is by surrendering everything to God, as this is seen as trying to make God happy thereby bringing joy to God. For example, it is considered as worthless if someone’s love depended on others but rather it should depend on God. In Judaism if someone’s love is given by God then everything else is good even the relationships with others, therefore, the Jewish aim at having smooth relationships between oneself and God.
Understanding the relation between oneself and God is seen as the beginning of wisdom. There are Jewish who even believe that reconciliation, peacemaking and healing can be achieved by prayers. This is as a result of a deep understanding of the laws and ways of God. This relationship enables one to know that prayers can be said in the midst of a quarrel and it can resolve conflicts. This enables the Jewish to know how to relate to one another. (Elkins, 2007).
In Judaism one should not do anything without God. This is from their beliefs and traditions that God is their guider and protector. This knowledge is derived from their traditions that God guided and protected their ancestors from harm and guided their steps in the way that he wanted. But one should lead a righteous life in line with God’s commands and a good relationship with him in order for one to prosper in life. This is in terms of his/her relationships with oneself, others and the society at large. (Elkins, 2007).
Confucius was a Chinese social philosopher and thinker whose philosophy has greatly influenced Japanese, Korean and Chinese life and thought, throughout history. His philosophy emphasized on the relationships between oneself and others. He advocated for sincerity, justice, personal and governmental morality and correct social relationships.
In terms of sincerity, he advocated for the honesty among the leaders and the social classes that existed in the society. He noticed that leaders will defend their fellow leaders regardless of the truth. (Simcha, 1997)He therefore advocates for co-existence among all the people.
In terms of justice, he advocated for justice to be justly imposed in order to have peaceful co-existence. The society should also have a proper allocation of things between different people, be it wealth, reward, power or respect. If things are properly distributed then conflicts in the society will not be there. This is why Confucius advocated for proper relationship between oneself and others as the basis for peaceful co-existence.
As noted by Simcha (1997) Confucius advocated for correct social relationships, that is, the relationships that are formed between oneself and fellow human beings. The social relationships can include the relationship between an individual who belong to a certain group, relations between groups of people and relations between a group and an individual. These social relations form the basis for social groups, systems, movements, structure and organization. Social relations are dictated by the social norms that are found in the society. Each person in the society has a social position and if people respect these social positions then peaceful co-existence will be achieved. Wisdom dictates that social positions should be respected in order to have peaceful co-existence in the community. Social harmony is one of the greatest goals in Confucianism, this is because it is only when an individual knows his /her position in the society and practices his/her part well that social harmony is achieved. In relation to social relations, certain virtues are to be used in order to live in harmony. Some of these virtues include: Filial piety to mean “of a child” to show to the parents. Each participant has a role to play in the society and relationships are sacred for instance if a child committed a crime against a parent he/she was severely punished as compared to other criminals. Loyalty is another virtue that he advocated, and it was also seen as an extension of someone’s love towards family, friends or spouse. Confucius also advocated for humaneness, that is, what one did not wish for himself/herself, he/she should not wish that for others. This was especially so in relation to the rulers and the ruled. A ruler who is inhumane risks not going to heaven, therefore he advocated for leaders to be humane to their subjects.
The term junzi translated in English to mean a “nobleman” is important in Confucianism. Every person should aim at being the perfect man; people are supposed to be morally upright, show loyalty and piety where necessary and humanity. If one has the knowledge about how society works, then one will be in a position to have a clear understanding of what to avoid and how to relate well with others. According to Confucianism, if people adopt the gentleman nature and treat each other with the respect that one deserves, then the social relationships in the society will be fine. People should aim at improving the relationship between self and others.
Conclusion
Both Judaism and Confucianism are important concepts in any society. This is because they aim at improving ones relationship with the other people in the society whether the authority is from God or just the expectations of the society. If they are employed in everyday life they would help to improve mans relationship in the society. (Joseph, 1994) This will be out of obedience for God (Judaism) and just the need to treat other human beings as we would like to be treated (Confucianism).
Work Cited
Joseph, Telushkin. Jewish Wisdom, New York: William Morrow, 1994.
Rabbi, Dov Peretz Elkins. The Wisdom of Judaism, Woodstock, VT: Jewish lights publishing, 2007.
Simcha, Raz. Hasidic Wisdom: Sayings From The Jewish Sages, Northvale, NJ: Jason Aronson Publishers, 1997.
Yutang, Lin. The Wisdom of Confucius. New York: Modern Library, 1994.
Philosophy is a very important part of human life. People search for some answers, ideas, and advice in philosophical studies. It is not a secret that most philosophical movements arose during ancient times, Confucianism and Daoism are not an exception. Three dynasties have been very popular in China and these dynasties have been largely responsible for all the religious changes and the lifestyle that have taken place in China. The most influential dynasties before 500 CE were the Xia, the Shang, and Zhou (Bentley and Ziegler 111). During the ruling of these dynasties two the most significant philosophies appeared: Confucianism and Daoism, which directed people’s outlook, they created a new vision of government and governors.
Main body
The contribution of the Zhou dynasty is invaluable and the most visible. They wrote books in poetry, history, politics, and philosophy. The most valued are notes about Confucius. As he never wrote down his expressions during the ruling of the Zhou dynasty his expressions were noted down (Bentley and Ziegler 126). During the ruing of the Zhou dynasty China prospered: the military power strengthened and the agriculture area increased. People get an education with books written by the Zhou dynasty. (Bentley and Ziegler 126)
Two of the biggest, from our point of view, philosophical movements were Confucianism and Daoism. Confucianism is a philosophical movement in China that states that only a powerful and morally strong person can govern the state successfully. Confucius noted that only law and people’s responsibility may lead to obedience. He believed that military equipment could help to govern. He also pointed out that people should be faithful to the people who take the responsibility of governing on their shoulders. If the rulers of the state are clever and respected people there will be no need to think of punishment; the rulers’ conduct should also be perfect as people repeat and inherit their actions and behavior, people should be sure of their governors (Bentley and Ziegler 184).
Confucianism also provided the straights of character which should possess a real leader: kindness and sense of humanity, sense of propriety, and good family relations which should be combined with ambitions and activeness (Bentley and Ziegler 186). Confucius believed that education is not so important as the ability to make wise and faithful decisions during the judgment when you govern the state. As it was said above, moral qualities are also rather important (Bentley and Ziegler 184).
Daoism is another philosophical study that was founded by Laozi. This movement aims to make people believe that to solve some problem people should not just defy the solution but to understand the character of the problem and the solution and to try to find the fundamental aim, to look for their nature (Bentley and Ziegler 186).
According to Daoism people should live in harmony with nature and the whole world. Ambitious and active people cannot govern the state, they should leave politics and govern. Only balanced people, those who live in the consent with nature and the world can govern. The ambitions and physical power have nothing to do with governing as only wise people can find a balance between themselves and the surrounding world (Bentley and Ziegler 186).
Conclusion
These two conceptions are rather different in their points of view about the rulers, but still, they have one common trade: they both arose during the ruling of the Zhou dynasty and they were supported and developed by that dynasty. Confucianism and Daoism philosophies give the effect of variety but still, it was one country and one religion where they appeared and it gives them some commonness.
The text talks about the human cravings that are propelled by the personal instincts and inner feelings that if they are left without a commendable action they will cause damage and ruin. This is a perspective that is directed towards the human nature according to Confucianism. According to Hsun Tsu, (162), humanity in general is tainted by prejudice, lack of responsibility and led by chaos with the overall aim of having to attain self satisfaction the drive of greed that is the propelling factor to the human evil.
Despite this view of the writer he receives opposition from the Mencious view of the human nature who argues that if at all a man saw a child at the verge of falling over a cliff, he will be driven by compassion of the Childs cry and help. (Mencius, 11 A 6).further more he also says that man is full of compassion, courteous, shame and modesty beyond rightness. This is what Hsu Tsu disagrees with completely by trying to question of why the nature is so spoilt and hard to reshape it if at all man was this rational.Hsun Tsu, (162), argues that if at all the man was a good person he would not devour each other resources and drop warmth offers when he’s feeling cold which are the factors that are aimed at attainment of individual needs.
He supports his view by questioning the act that follows human being after the hindrances are left out. “Why would the majesty impose against the weak” and lead the world into destruction and a chaotic perspectives. The reasons found to support this are grounded on the fact that human nature is Evil and destructive.
As a dooms day preacher, (Hsun Tsu, 152), its indicated that the humanity should be destroyed despite all that they have done by supported by the fact of a man who sticks to the doctrine of nature and get into the emotional perspectives of his self interest will end up with wrangles and strife and an individual who is a violator of the social rules and at last will be a die hard fugitive. from this perspective, Hsun Tsu then recommend that man should be changed by the use of a teachers instructions and given a guide by the principles of ritual connotations and cut of this he will be encouraged to follow the callings of courteousness and humility, abide to the societal codes of conduct and hence orderliness shall be attainable. The great emphasis on education that is depicted by the writer here is the factor behind him being a Confucian.
According to Hsun Tsu, (19), there are the encouragment reasons toward the attainment of humanity in a man by using learning to create a student focus in a certain way. he says that setting aside of the rules of ritual and craving to attain aims with the use of a Odes and the relevant materials alone is comparable to the person who works at testing the rivers depth with a finger Emphasis on education is coupled by Confucius when he says that a profound man is described as eager to gain knowledge and postulating. (Confucius 11:15).
Concept do create an emphasis of the educational help that can be applied to assist the settling of problems that are described by Hsun Tsu in the definition of evil.Hsun Tsu point of view concerning the human nature is in one way or the other derailed from the accepted Confucian norms, still has a bigger count of how an evil man can go about the recreating oneself.
Confucianism is considered as one of the philosophies that were developed in the ancient times yet it still asserts a significant influence on the contemporary society (Liu 2006, 47). One of the authors who have written widely on Confucianism is Yao. In his presentation of Confucianism, Yao (2005, 17) makes attempts to link the philosophy to its developer and the culture or tradition within which Confucianism developed. This paper looks into the conception of Confuciasm by Yao. The paper also assesses the classical development of Confucian, the Yi jing.
The broader view of the philosophy
Yao reacts against the constricted view of the philosophy, which comes from failure to open into the historical development of the philosophy and the role of the Confucian tradition as a whole in advancing Confucianism. By opening up into this history, it becomes easier to establish the role and influence of Ru in the advancement of Confucian teachings (Yao 2005, 21).
Yao does not rule out the role of the founder of this philosophy. He tries to present a broader picture of the development of the philosophy by picturing it from his tradition and the society from which it developed, rather that basing on Confucius. This is achieved by focusing on the evolution of the philosophy of Confucianism.
By placing the philosophy in the context of the entire Chinese society, it emerges that Confucianism has grown within the traditional Chinese society has thus been influenced by the changes in the political and social demands of the society. The point that is brought out here is that Confucianism had an influence on the functionality of the society through learning and the exercise of the Confucian ethos.
By arguing that Confucianism was not solely developed by Confucius, Yao tries to present a broader view of how the philosophy of Confucianism has grown and spread across the world. Yao tries to present Confucianism, not merely as a philosophy, but also as a tradition. This is done through the linkage of Confucianism to the Ru tradition in China (Yao 2005, 17).
Understanding Confucianism from the societal context
In order to link the development of the Confucian tradition to the development and enhancement of the Chinese society, its development is divided into two. There is the creative period of Confucian development, which depicts the formulation of the philosophy together with the development of the principles within the tradition.
The second part is the most valid part as it links the Confucian tradition to the social and political developments over the period of development of the philosophy. This puts the philosophy in the context of the tradition, thereby moving it away from the focus on the developer and picturing it from a wider perspective. Confucianism is further divided into three epochs.
These are the periods of development that are presented in a sequential manner in order to capture the developments in the philosophy and other historical happenings (Yao 2005, 18-20). The main aim of such a presentation of the historical development of Confucianism is to establish its tie with the developments in the contemporary globalized society.
The question that leads to this is whether Confucianism can be likened to global culture and spirituality. Yao seeks to present an understanding of the doctrines of Confucianism in the modern society. This cannot be attained by looking at philosophy from the developer perspective, but from the perspective of the tradition and society.
Apart from the founder of the philosophy of Confucianism, the tradition and society within which the philosophy has developed exerted a lot of influence on the philosophy. This justifies the exploration of diverse dimensions in the development of the tradition (Yao 2005, 6-8).
What Yi Jing says about the role of a Confucian?
Of great importance to the development of Confucianism is the translation of the teachings and doctrines of Confucianism into other languages. This is known as Yi jing. Yin jing was a curriculum that was utilized in the study of Confucian philosophies. Yi jing falls within the main Confucian classics of China. Yi jing plays a significant role in advancing the Confucian commentary.
The concept of divination has been one of the core concepts in the doctrine of Confucianism. Therefore, translation of the ethical and philosophical commentaries in the Yi jing provides a background for understanding the conceptions of divination in Confucianism. Western conceptions of Confucian philosophies are highly founded in the binary translations (Engelfriet 1998, 98-99).
The translations in the Yi Jing can be likened to western Geomancy. These classical texts have portrayed a deeper sense of the role of Confucian in the society. However, the translation takes complex process, which makes it hard for one to translate the Confucian commentary. One needs a substantial amount of time in order to know how to make translations of the Confucian commentaries as posited in the Yi jing.
This is a negative implication as it portrays Confucian commentaries as difficult for translation and understanding (Little 2006, 165). The paper has profoundly implored the confines in the understanding of the philosophy of Confucianism. From the discussion, it has come out that a clear understanding of the philosophy, more so in the context of the contemporary world can only be attained through studying it within the context of the tradition and society in which it developed.
Reference List
Engelfriet, Peter M. 1998. Euclid in China: The Genesis of the First Chinese Translation of Euclid’s Elements Books I – VI (Jihe Yuanben; Beijing, 1607) and its Reception up to 1723. Leiden, Boston, Köln: Brill.
The philosophical teachings of Stoicism and Confucianism concerning their differences and similarities are of great interest to researchers. Taking their origins in incomparable cultures, they possess several identical points. Although the cultural distance between Chinese and Hellenistic civilizations might be regarded as a giant, the comparison of these philosophies can lead to identifying the relationship between them.
Firstly, speaking about the principal contrasts between Stoicism and Confucianism, it should be mentioned that Confucius developed the teaching aimed at the improvement of the state structure, whereas the Stoics pay the main attention to logic and physics. Expressing the idea of devotion to the country and humility, Confucianism was also used as an ideological instrument to rule the nation. On the other hand, Stoicism is a school of Hellenistic philosophy, which concentrates mostly on developing logical thinking and wonders about the nature of the universe. This dissimilarity in the approaches makes evident the theoretical contradictions in the basic provisions of Stoicism and Confucianism.
Secondly, the concepts of morality seem to be indispensable for the comparison as well. Trying to build a highly disciplined and prosperous society, Confucius advocates that morality plays a crucial role in education, making people understand what is good and what is evil. In other words, Confucianism implies the possibility of reducing human-made evil. Contrariwise, Stoicism concentrates on a slightly different aspect of the question.
One of the central tenets of Stoic ethics claims that human happiness is not influenced by any goods or evils, which are considered non-moral, such as pleasure and pain, health and illness. Thus, Stoicism introduces the notion of morally indifferent things, which are absent in the theory of Confucianism.
However, representing one of the central aspects of these teachings, the understanding of relationships with others can be useful for further comparison. Confucianism, as it was mentioned above, covers all aspects of social life, from the individual to the state structure. One of the basic principles of this ethical teaching implies respect for other people and all living things. To produce a fairly functioning society, Confucius considers it necessary to talk about the personal responsibility of each concerning others.
A similar idea can be found in the doctrines of Stoicism, which claims that all people are citizens of space as a world state. In other words, the Stoics’ ethics implies cosmopolitanism that equates all people in the face of world law. Thus, according to the Stoics, slaves are equal to free citizens, barbarians to Greeks, and women to men. The common good depends on the well-being of all, and, as a consequence, it actualized the necessity of the brotherhood of humanity and a respectful attitude towards others. Moreover, both Stoicism and Confucianism consider discipline as a fundamental category, which occupies one of the leading positions in their theories. Given that fact, it can be said that these philosophies agree on the concepts of human relationships and discipline, which are significant aspects of the teachings.
To conclude, although there are differences in the basic provisions of Stoicism and Confucianism and they came from different cultures, these philosophies might be regarded as comparable. Stoicism focuses mainly on questions of logic and physics, and Confucianism’s main goal is a perfectly operating society. Nevertheless, both teachings consider discipline and respect for others as fundamental issues.
Confucianism is often seen as the Chinese religion, and the influence of this tradition on the government is often ignored. However, it is possible to note that it had a profound effect on the way various rulers exercised their power throughout centuries. This tradition has been criticized by many scholars, politicians and thinkers, but it has returned as a core doctrine many times.1 At present, Confucianism is also the basis of the Chinese political thought, though, it has been affected by various changes that have taken place in the Chinese society. It is important to analyze the way Confucianism appeared as the political doctrine to understand the way it affects the contemporary Chinese society. This paper focuses on the way Confucianism became a state doctrine during the Han dynasty.
Major Concepts
One of the central concepts of Confucianism is harmony. Thus, people should strive for harmony in their souls, their lives, their families and their state.2 Balance in the social sphere is as important as it is in people’s private lives. Remarkably, according to Confucianism, harmony in the state can be achieved through submission to authority. It is important to add that some scholars criticize Confucianism claiming that it leads to authoritarianism and dictatorship. Nonetheless, Confucian doctrine condemns tyranny, and it is even stressed that a dictator can be overthrown and even killed as this kind of ruler usually destroys the harmony.3
The authority is still a central concept in the Chinese tradition as it is deeply rooted in the Chinese history. According to Confucius, people should follow a wise leader and accept his/her authority. Importantly, the Chinese people often had to look for the balance between following regulations and orders of a ruler and limiting the power of a dictator.
Finally, wisdom is another important concept of Confucianism that has affected the political sphere. Leaders tried to assign people who had the necessary knowledge, skills and experience in this or that area.4 The concept of nobility was linked to an individual’s background: knowledge, experience, achievements, contribution, and so on.
Adoption of Confucianism as the Political Doctrine
Confucianism as a definite philosophical doctrine emerged in the VI century when the philosopher Confucius started teaching some values. However, Confucius did not actually ‘invent’ the philosophy as he rather tried to spread Zhou values.5 During the Zhou Dynasty, consideration, as well as politeness, was seen as the primary virtue. These values were also mainly associated with the spiritual aspect. Confucius systemized those values and changed the philosophical doctrine following the changes that were taking place in the society. Notably, the philosopher concentrated on societal issues rather than the spiritual sphere. It is necessary to add that Confucius developed his doctrine at the period when there is no stability in the region. There were numerous military conflicts, and there was no strong central power.
The Western Han government is mainly associated with adoption of the Confucian doctrine.6 There was a need to create a strong centralized power and the focus on authority was beneficial for the emperors. Emperor Wu is one of the rulers who used Confucianism as the basis of the state government. This brought the necessary order and it also corresponded to the imperial longings of Chinese leaders of that period.
The government during the Western Han dynasty was characterized by a significant bureaucracy. As has been mentioned above, the ruler chose people who were capable administrators. Interestingly, people obtained particular positions due to their social status, adherence to the elite, but their promotion depended on other factors.7 Administrators had to have a real knowledge of Confucian classics, and they had to follow the Confucian ethical code. However, they also had to be good at administrating.
It has been estimated that among the officials of the Western Han administration, 75% were promoted due to their exceptional performance.8 At that, almost 12% of these administrators were chosen as they could maintain the public order. The rest of assigned people had a distinct image that enabled them to hold their position. Thus, 16% of these administrators were chosen due to their image of an “Incorruptible” person, 3% were assigned due to their image of “Abundant Talents”, and 2% of officials were promoted due to their image of “Upright” people.9
Clearly, nobody questioned such decisions as the authority of the emperor was adamant. Likewise, the bureaucratic machine was aimed at the development of respect for the representative of the state. Soon, the Confucian concept of the authority became prevailing, and people tended to follow regulations as well as the order of their rulers and their officials.
The Impact of Confucianism
It is necessary to note that the period of the rule of the Han dynasty is regarded as the golden age. This was also a result of the efficient administration and incorporation of Confucian values. The emperor had a support of the nobility and the scholarly elite. It is possible to state that these three forces ruled the country although the major decisions were made by the Emperor. Such values as authority, sincerity, wisdom, experience and commitment were primary for administrators who were chosen in accordance with these virtues.
This enabled the rulers to create a strong centralized power that united the country. The centralization led to the economic and cultural growth of the empire. It also brought balance to the administration as the emperor and various administrators controlled each other’s decisions.10 There was a balance, and all officials had the same doctrine that resulted in the country’s prosperity. There was also a particular instrumentation used by all administrators that united different parts of the empire.
Unfortunately, all bureaucracies have intrinsic flaws that lead to the development of corruption. The Western Han dynasty was the period of prosperity, but soon officials neglected Confucian values and started focusing on their personal ambitions and needs. This resulted in stagnation and collapse of the dynasty.
Conclusion
On balance, it is possible to note that Confucianism was one of the central building blocks of the Chinese political doctrine. Authority was one of the principal values, and the rulers managed to create a strong centralized power that resulted in the development of the empire. It is important to add that this concept is still apparent in the contemporary political tradition. Adherence to such Confucian values as authority, wisdom and experience has enabled the Chinese to create a stable state in the III century BC. It also helped China to achieve unprecedented results at the end of the 20th and the beginning of the 21st centuries. Therefore, it is important to make sure that these values will be present in the Chinese society.
Bibliography
Tang, Yijie. Confucianism, Buddhism, Daoism, Christianity and Chinese Culture. New York: Springer, 2015.
Yao, Xinzhong. The Encyclopedia of Confucianism. New York: Routledge, 2015.
Zhao, Dingxin. The Confucian-Legalist State: A New Theory of Chinese History. New York: Oxford University Press, 2015.
Footnotes
Yijie Tang, Confucianism, Buddhism, Daoism, Christianity and Chinese Culture (New York: Springer, 2015), 15.
Xinzhong Yao, The Encyclopedia of Confucianism (New York: Routledge, 2015), 112.
Ibid., 113.
Xinzhong Yao, The Encyclopedia of Confucianism (New York: Routledge, 2015), 113.
Dingxin Zhao, The Confucian-Legalist State: A New Theory of Chinese History (New York: Oxford University Press, 2015), 292.
Ibid.
Dingxin Zhao, The Confucian-Legalist State: A New Theory of Chinese History (New York: Oxford University Press, 2015), 290.
Ibid.
Ibid.
Dingxin Zhao, The Confucian-Legalist State: A New Theory of Chinese History (New York: Oxford University Press, 2015), 292.
Confucianism traces its origin to the ideas of an ancient Chinese philosopher by the name Confucius. The scholar is credited for establishing the guidelines upon which the Confucianism school of thought is founded. Confucius created a set of principles that defined moral behaviors both at an individual level as well as at the societal level. Confucianism dominated China’s political and education systems during the Han Dynasty. Even though Confucianism is slowly losing its popularity in the contemporary world, its key ideas are still relevant even in the modern China. In the modern era, the ethical lessons that form the framework of Confucianism continue to influence the mindsets and conducts of billions of people in the world.
Legalism and Confucianism differ in numerous ways. Firstly, legalism places absolute power to the king and the preeminence thereof of the authority. In addition, legalists advocate tough punishments on lawbreakers. On the other hand, Confucianism places weight not on the supremacy of a leader, but on his/her conduct. If a leader acts in the best interest of his/her followers, they will view him/her as a role model and support his/her leadership, hence eliminating the need for strict laws and punishments as in the case of legalism (Hansen 106). In light of the above insights, scholars of the both schools of thought offer varying advices to a leader seeking to understand the best leadership strategies to adopt in his/her administration. This paper will explore the Confucianism and paint a picture on the advice a Confucian scholar living in the Qin Dynasty would offer to the First Emperor. The paper will also compare both Confucianism and the legalism views, and thus deduce the differences in their advices to the First Emperor.
The First Emperor’s philosophy: legalism
Towards the end of the Warring States period (476 BC to 221 BC), seven states were wrestling for power, viz. Chu, Han, Wei, Zhao, Qi, Yan, and Qin. The state of Qin had been considered as a weaker state as compared to the others until Lord Shang made legalistic reforms in the 4th century BC. These reforms signified the rise of the Qin state and the unification of the remaining states into the Qin Dynasty (Potter 57). Legalism had its pros and cons in ruling, as evident in the Qin Dynasty.
One of the most important accomplishments of legalism was the standardization of the writing system during the Qin Dynasty. Prior to this period, each state has its own system of writing and characters. The unification simplified and modified the language and imposed it throughout the land. For the first time, a mutual written system could be understood by people from different regions of the country (Hansen 72).
The objective that the Qin Dynasty was trying to achieve was very clear, viz. it wanted to exercise control on the written material. The view that rules are understood by all would have the Qin’s objective of putting everything in place to obtain order and unity. The control that the First Emperor wanted was obtained at a price. In order to control the flow of information and reduce the threat of negative responses to the way the government was being run, there was act of burning books and burying scholars alive. This aspect shows that in order to make sure that legalism was effective, extreme measure had to be taken to keep things operational. Legalists defend this position by noting, “…there are no sermons on the former kings…scholars praise the ways of the former kings…thus casting doubt upon the laws of the time and causing the ruler to be of two minds” (Ebrey 103).
This assertion implies that legalism in the Qin Dynasty was similar to today’s censorship to control the dissemination of information. There was a lack of freedom for citizens and their rights to express their ideas. Legalists were afraid of criticism and mistakes, and thus they tried to keep their citizen docile by denying them information that could be used to question how the government was being run.
Confucius scholar’s response to the objections raised by the legalists
Given that both Confucianism and legalism differ ideologically, there would be objections to the Confucianism advice to the First Emperor, who was a legalist. One of the major controversies lies in the Confucianism approach to leadership. According to Confucianism, leaders must not impose strict laws if they are to succeed their mandate as kings (Hansen 199). Legalists would probably raise the question on how the king could govern the people devoid of laws. Legalists advocated absolute power for the king. Their advocacy was attractive to leaders of the time since they would make decisions without being questioned. Ruling of the time was twofold, viz. of reward and punishment aimed at maintaining loyalty of the citizens. This philosophy was highly attractive to newly established states that experienced deficit in the area of control and leadership. Legalists held that if states adopted the legalistic philosophy, rulers could exercise their control over the entire territory to preserve order. Therefore, the legalist would argue on the persuasion to adopt legalism ideology given that it aligns leadership and kings’ objectives. Confucianism scholars would address this issue from the point of view that every person has a sense of humanity and no one is evil as alleged by legalists. The leader greatly influences the conduct of his/her subjects. A leader who has a strong sense of humanity and who treats his/her subordinate with high level of reverence, the subjects will reciprocate by being loyal to the leadership, hence minimizing incidences of criminal activities in society.
Confucianism was deemed by many as too idealistic and criticized as an obstacle for adopting new ideas apart from the ones from the Zhou period. One of the main Confucianism focus was on filial piety, which fostered loyalty to authority, and thus it had negative impacts on individuals’ freedom. It contributed to a long tradition of corruption among Chinese officials and undermined attempts at economic modernization (Ebrey 26). The fact that Confucianism was always looking back into history for guidance was hindering advancement of ancient China.
The Confucian educational goals and methods were also affected in their variability. Confucians lacked the inclination to discover the natural order and rules that shaped and operated the world and it had little interest in terms of metaphorical ideas and thinking (Hansen 123). On these aspects, it has lost out to the Daoism’s way of perceiving as opposed to what is present and this concept gave rise to brilliant Daoist paintings and literature. Confucianism emphasized family value and moral persuasions. In addition, personal relations rather than institutions were emphasized. The Confucianism approach had a merit of encouraging the rulers to take the welfare of citizens into consideration in their ruling. However, the idealistic approach and principles of Confucianism were unable to fit into reality.
Confucianism standards had resulted in corruption within government officials. The selection of government officials through the recommended set of values favored by Confucianism were monopolized internally. High positions in the government were controlled by individuals with strong family backgrounds, which barred capable individuals with weak family backgrounds from rising to power.
A Confucianism scholar would advise the king to shelf the rule of law in favor laissez-faire leadership with meritocracy defining those that seek to lead others. The king would be advised to put the interests of his/her citizens first and abandon practices likely to suggest preference of his/her interest over that of the subjects. Given that the Qin state was initially governed by harsh laws that spelt abrasive penalties including penal servitude, the king would be advised to look for means to promote harmony in his/her jurisdiction and act ethically for the subordinates to view him/her as a role model and act ethically too.
Confucius was against the use of strict laws in governance. According to Confucianism, laws and penalties only served the purpose of intimidation, which led to scaring people from doing wrongs in order to avoid punishments, but they did not instill a sense of shame among such individuals. Shame, according to this school of thought, is the most essential in shaping peoples’ behavior. Leadership was based on virtues and it viewed rules and laws as harmful. The Confucius scholar would warn the First Emperor that people led by “laws and punishments will try to avoid punishment, but lose the sense of shame, but if they are led by virtue and directed by propriety, it ensures that society retains the sense of shame, thus leading to desirable citizenship” (Ebrey 57). In view of this, the king would be advised to exercise virtue-based leadership in order to instill a sense of shame among his subjects, and thus lead to a peaceful coexistence amongst individuals and groups within his jurisdiction. The First Emperor would be advised to view his subjects as his own family members, and thus act as a father to everyone within his jurisdiction.
Conclusion
Apparently, Confucianism and legalism held different leadership perspectives. However, a blend of the two ideologies would work towards building a conventional society. Legalism’s good points would be taken into ideas like meritocracy and capitalism, while Confucianism would be the best social standard upheld by any society rather than a political tool. Just like how people thought that Communism was a viable when it was introduced, theories and ideologies do not present their loopholes and shortcomings until practical testing. Likewise, the failures and lessons learnt from legalism and Confucianism are similarly a step in setting the foundations for today’s effective policies. A Confucianism scholar would advise the First Emperor, who was a legalist, to abandon self-serving rules and uphold virtue in leadership. The scholar would quote Confucius and warn the king, “Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue” (Adair 84).
Works Cited
Adair, John. Confucius on Leadership, Basingstoke: Macmillan, 2013. Print.
Ebrey, Patricia. Chinese civilization: A sourcebook, Camp Hill: Simon and Schuster, 2009. Print.
Hansen, Valerie. The Open Empire: A History of China Through 1600, New York: WW Norton, 2000. Print.
Potter, Pittman. From Leninist Discipline to Socialist Legalism: Peng Zhen on Law and Political Authority in the PRC2, Stanford: Stanford University Press, 2003. Print.