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Confucianism and legalism in chinese law
Confucianism and legalism in chinese law
Confucianism and legalism in chinese law
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The main theme that entangles itself in all of the source material is the idea of how governments should be run in such a powerful empire, such as Imperial Rome and the Han Dynasty. Starting with the first source, it is evident that the first Qin emperor believed that only the orthodox teachings should be tolerated, which meant that the works of the Five Classics and its teachings were to be extinguished. The next primary source serves as a supplement to explaining the fall of the Qin dynasty due to its warring ideas and Jia Yi argues that if Confucius teachings were implemented then the dynasty would have still been intact. The third source explains how the Qin dynasty was unjust in its equal appropriation of punishment against criminals regardless of motives or social class. Essentially, Dong Zhongshu believed that a dynasty could not be successful if it failed to establish a fair and righteous justice system for its citizens.
This daring act further solidifies Judge Dee’s character as a good Legalist, as he is committed to enforcing the impartiality of Legalism. Although opponents may argue that Judge Dee is not a good Tang Dynasty Magistrate as he abuses his power to torture individuals and is impatient and reckless with civilians, however, his discipline to maintain the virtue of Confucian principles, and uphold the impartiality of Legalist thinking, proves his excellence as a Tang Dynasty Magistrate. As a good Confucian, Judge Dee upheld the Chinese Penal Code and vowed to de-cap as a magistrate if Mrs. Djou were proven innocent. This principled act exhibits Dee’s profound reverence for adhering to virtue, which is a characteristic of an honorable Confucian. Accordingly, when Hsu, a well-regarded student from a prestigious family, cited his family’s wealth to evade being tortured, Judge Dee ignored his familial connections and punished him accordingly, demonstrating his commitment to preserving the impartiality of Legalism.
Qin Shi Huangdi was the first emperor to unify all regions of China into one single empire, taking drastic steps and measures to achieve this aim. He conquered six kingdoms and survived many attempts on his life. Through his barbarity and brutality, he had earned himself the title of the most successful and influential man of China. The State of Qin believed in a political philosophy called Legalism, which justified strict and centralized control and using the people to strengthen Qin. They believed that part of strengthening his rule was to force everyone to simply obey, not speak out against him and by decreeing even how people could write, what they could believe and what they could do.
Erick Roque Chinese Legalism History Report Background Information According to the website, Legalism - Ancient History Encyclopedia, it says that the Chinese legalism now became the official philosophy of the Qin Dynasty. After the website says that, it has parentheses that says numbers. I think it means the years (221 - 206 BCE). The person who wrote this was named Emily Mark.
The Qin Dynasty reigned over a small period but made great/bad changes to Ancient China. The first emperor of the Qin Dynasty was Qin Shi Huang, a legalist. The Qin Dynasty was full of legalist changes. Qin Dynasty was changed by Qin Shi Huang by introducing legalism, making laws, and standardizing money for Ancient China. The Qin Dynasty was full of legalist change.
During the time period 221-206 BCE, the Qin dynasty had a strict rule over ancient China, the philosophy they used to keep a. Legalism was a very violent philosophy used in Ancient China, it was based upon the belief that all humans were evil and were more likely to do more wrong deeds, than right. Legalism was a system that was based upon discipline and harshness, it was meant to scare the citizens of China into doing whatever the ruler wanted without having a second thought. Legalism during the Qin Dynasty resulted in a huge loss of life and culture (Mark, Ancient.eu), and it also caused a widespread fear of free thought, and doing anything wrong. Since classical China, the government has changed so that the severity of punishments and law
Jerress C. Askew Professor Nicole Ennis History of World Civilization 1 January 27, 2018 Compare and Contrast the Origins of Confucianism, Legalism, and Daoism With the birth of their civilization, the ancient Chinese wanted to know what role human beings played within society and the universe as a whole? This question and many others help develop the “hundred schools” of ancient philosophy. In the beginning of Chinese civilization, they believed that the universe comprised of two primary energies, good and evil, light and dark, male and female. In other words, everything had an opposite and finding the balance would lead to a prosperous life and ultimately a prosperous society.
The purpose of this was to show people how to be in harmony with their place in life. Legalism is a ruling made by Shi Huangdi, who was a strict ruler in china. The purpose of this ruling was to get the people of china to follow the rule, and if they didn’t there was a very harsh punishment. Although confucianism and legalism have some similarities, but the differences between the two are amazingly clear.
Confucianism has not only affected China and Asia socially but also politically. Everyone has a role and it is their job to fulfill that role and do it as well as they can. Let the ruler be the ruler, you have your own rule and what you have to do, let the subject be the subject. Showing importance in your role is very important and can make or break the society. Document one suggests that the society will fall apart and not run successfully if the subjects don't fulfill their role.
Compare and contrast the roles of Confucianism and Buddhism in both China and Korea until roughly the 7th century Introduction East Asia is the largest emerging economy of the world at present, and this phenomenon can be traced back to its cultural, demographic, political and social traditions and identities. Yang and Tamney (2011) said religion was an integral part of cultural which played an extremely great role in enriching people’s spiritual life, guiding people to do good (p.132), and strengthening the state authority and legitimating their rule by instilling people with the politics-oriented beliefs from the perspective of the ruling class. Confucianism and Buddhism played a dominant role in the feudal society in both China and Korea and they exerted far-reaching impacts on both countries until today. As religion, both Confucianism and Buddhism served similar purposes in maintaining the social orderliness and stability, despite the differences between them in the religions beliefs and their impacts. In this paper, the roles of two mainstream religions, Confucianism (including Neo-Confucianism) and Buddhism in China and Korea until roughly the 7th century are compared and contrasted in various aspects.
In his most famous publication, Weber studies the relationship between the ethics of ascetic Protestantism and the emergence of contemporary capitalism. He accounts bureaucracy as a key feature in modern society. This is in no way a detailed account of Protestantism itself but instead an introduction to his later studies such as “The Religion of China: Confucianism and Taoism” or “The Religion of India: The Sociology of Hinduism and Buddhism”. Weber argues that the “spirit” that defines capitalist ideas originates in the Protestant Reformation.
From my research it evident that the Chinese Communist Party and authoritarian stability remains resilient due to their reinforcement of the three pillars model of authoritarian stability which I will discuss throughout my essay. It is of no surprise that Chinas authoritarian regime remains resilient because like many authoritarian regimes, China has defied and gone against the global trends of democratization. Going in order “Legitimation” is the first pillar I will look at and briefly discuss. Legitimation or legitimization is the action of providing legitimacy. When we think of legitimacy, words like legality, rightfulness, validity and justice spring to mind.
When you think about the frontline in combat in the military you think of men in there and not women. Society has made us to think sexest and be more towards the male. Some people believe women are too weak to be in combat, women should be able to have different roles in the military and be able to fight if they want based on equality and if they meet the physical and mental requirements. Women can tolerate much more pain than man, we are strong and worthy of fighting in combat with men. It’s been proven that women can tolerate more pain than men.
According to Gallup poll, sixty-three percent of Americans don't believe that climate change will seriously affect their way of life (Evans). Among those Americans, one in particular stands out. In 2016, the country voted for a president that does not believe in Climate change. President Donald Trump has been said that climate change is a hoax and has already began actions to stop policies put in place by the Obama administration to regulate Climate change. Although Americans and the public do not believe in climate change, there is physical evidence that explains otherwise.
While Confucius would emphasize the good of the old sage-kings, Han Feizi emphasized that it was not virtue that allowed any sage-king (which the Legalists hardly believed in to begin with) but rather a combination of “timeliness of seasons, the hearts of the people, skills and talents, and position of power” (Chan p. 254). Without these attributes, no amount of virtue can resolve disorder. Legalists, rather than focus on resolving disorder with virtue and filial piety, would therefore look at a leader’s ability to enact law and enforce statecraft. Han Feizi writes “if the ruler has no statecraft, he will be ruined . . . if ministers are without laws, they will become rebellious.
