Confucianism and Government: Chinese Political System

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Table of Contents

Introduction
Major Concepts
Adoption of Confucianism as the Political Doctrine
The Impact of Confucianism
Conclusion
Bibliography
Footnotes

Introduction

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 20^th and the beginning of the 21^st 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.

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