History, Economics& Politics in Ancient China

1. History, Economics& Politics in Ancient China

2. A) Zhou Dynasty (1122-249B.C) • After the death of Zhou-menwang, his son (the later King Mo武王) became the “tribal” leader of Zhou. • King Mo successfully rebel against the wicked King of Shang Dynasty, whom only focuses on physical enjoyment, especially women, wine. • The formation of the Zhou Dynasty • King Mo was a good king and warrior. • He brought peace to the state

3. The Duke of Zhou: - the brother of King Mo, a son of Zhou- menwang • The Duke of Zhou周公, • The most important noble (“adviser”) of King Mo • After King Mo’s death, he became the “acting King” for 7 years (King Mo’s son was too young).

4. The Duke of Zhou • During his acting period, he completed feudalism封建制度, family-oriented system宗法制度, li-system禮法, and extended the border. • His words/contributions were documented in the Book of Documents. • It was believed that he finalized the Book of Rituals禮記(Lijing). • The idol of Confucius: his name was mentioned many times in the Analects

5. Contributions of the Duke of Zhou • 1. Assisted King Mo to unified China, revolted against the wicked King Chou Hsin • 2. Assisted King Sing成王, the son of King Mo • 3. During the resign of King Sing, he leaded the army to fight against revolutions in Eastern China • 4. He built an important city in the East, which became another political, military center

6. Contributions of the Duke of Zhou • 5. Feudalism • 6. Family-oriented system • 7. Ritual and music system

7. The Zhou Dynasty: Fedualism • Zhou Dynasty: the longest dynasty of China, > 800 years • Feudalism: King Mo took the Duke of Zhou’s advice and implement feudalism • Gave land/resources to his relative/warriors, so that they could help him to rule the state.

8. Why Feudalism? • 1. In order to win the heart of the people, King Mo entitled the families of the Ancient Kings as noble. • 2. To stabilize the country, King Mo entitled the son of the wicked King Chou Hsin as noble • 3. To prevent the revolt of the son of King Chou Hsin, King Mo placed his brothers around the former’s land • 4. To reward his warriors and good officials

9. Beginning of Feudalism • In total, 71 states/ areas • 53 belonged to the relatives of the King

10. Reasons of Feudalism • 1. To keep an eye on the remaining power of the Shang Dynasty. • 2. To comfort various tribes within the state. • 3. To place the close relatives (brothers) and officials at important areas, for example, in various borders. • 4.To extend the border by absorbing the tribes nearby.

11. Results of Feudalism • 1. In the Shang Dynasty, the tribes were self-governing. After feudalism, they were all under the King. • 2. With entitlement, the border of the Zhou Dynasty kept on expanding. • 3. The Zhou dynasty was the longest one in Chinese history • 4. Harmonious culture

12. Feudalism: Zhou Dynasty • Under the King of Zhou: • Nobles: 5 kinds (公,侯,伯,子,男) & sub-nobles • Nobles: land, official, soldiers, annual meetings with the King, regular contribution to the King • Sub-nobles: land, annual meetings with the superior, regular contribution to the superior • Nobles/sub-nobles: rule their land

13. A Comparison of the Western and Chinese Feudalism • Content of the Western feudalism • Same structure? • No, even feudalism in different Western kingdoms in various time are v. different • Similar: according to one’s blood, family members are reliable

14. Family-oriented system宗法制度 • Feudalism is a family-oriented system • Originated from the father-based tribal tradition. • Before the Zhou dynasty, common: elder brother-younger-brother/ father-son • After the Duke of Zhou: only father-son, which influenced the Chinese culture for the next 3000 years. • Applicable to the King, nobles, sub-nobles, and the practice of the common people

15. Content of the Family-oriented System • Only the eldest son of the official wife can be the successor • Clear hierarchy: each layer knows its superior and inferior. • Thus, the whole empire is related and in order.

16. Relation of Feudalism & Family-oriented System • Mutually-enhancing • Aim of both: strengthen the governance of the state • Feudalism was abolished after the Zhou Dynasty, yet family-oriented system influenced China for 3000 years

17. Usage of Family-oriented system • A combination of political and family relation: the King is the “father” of the state. • Reduce the conflict in heritage. It was common that men of high position to have more than a wife, such system provide clear guideline for inheritance. • From then on, China became a family-based state. The emphasis of family, elderly, & fatherly.

18. The East Zhou • The Zhou dynasty: • West/Early Zhou西周(1122-771 B.C.) • East/ Late Zhou (770-249 B.C.) • relocation of its capital • not long after that, the period is distinguished as • Spring-Autumn春秋時代Period(722-481 B.C.) – Laozi, Confucius were born • Warring Period戰国時代(403-221B.C.) -- Mencius, Zhuangzi were born

19. B) The Unification of China by the State of Qin • The up-rise of the state of Qin/Zhen秦, due to a prime minister, named Shang Yang商鞅 • Shang Yang’s proposals were carried out in Zhen, which enhance Zhen became the strongest state in Warring Period. • Shang Yang was the founder of legalism

20. Shang Yang’s policies (390-338 B.C.) • 1. The abolishment of the feudalism. Descendants of the nobles, who had no contributions to the state could only inherit wealth but not power/fame. • 2. Reward military performance, strictly restrict private fighting • 3. Five families were grouped as one unit, every 10 units were grouped as a group. They kept an eye on each other.

21. Shang Yang’s policies • 4. Centralization of the government, i.e. the King appointed officials to rule the land. • 5. Focus on agriculture and suppress business. Those with good agricultural returns could avoid taxation/military duty. Could not go for business from farming, or the whole family would be slaves.

22. Shang Yang’s policies • 6. Permit the buy-sell of land. Privatization of land. • 7. Unification of the measuring system. • 8. Unification of the written language.

23. C) Han Dynasty • Early Han (Emperor Wen文帝& Ching景帝) • – rule with Daoistic ideas • A reaction against Legalism • “laisser faire & laisser passer” • E.g. rulers should refrain from interfering the people • Laws/li = harmful • Simple life e.g. in Laozi’s Dao De Ching • “In those times, people never visited one another even where they could hear each other’s cocks & dogs.” • Period= one of the highlights of Chinese history • People lived peacefully & quietly

24. The Strongest King of Han: - Emperor Wu (Han Wu Di) • Energetic & ambitious • Wanted a strong & powerful kingdom • Shaped his government according to Confucianism, of which then influenced Chinese for the next 2000 years • Confucian scholar, Tung Zhong Zhu董仲舒, became the high official • Tung suppressed all other schools • An academy of Confucianism was formed • Grouped the educated together & restored the ancient text (the Book of Music suffered extinction) • Anyone who could produce an old would be rewarded

25. Emperor Wu (Han Wu Di) • Tung’s book: Zhuenzhiufenlu春秋繁露 • Confucian, with an emphasis on the stabilization & development of the empire • Criticism of Tung Zhong Zhu • Even if Confucianism is superior, did it justify the exclusion of all other schools? • Superstitious, all celestial as well as terrestrials were taken as omens as future good or evil e.g. eclipse of sun/moon, heavy rain, a deformed animal… He granted all these elements on to Confucian philosophy in his text

26. I.1 Mencius’ ideas on Public Opinion • “When your close attendants all say of a man that he is good and wise, that is not enough; when men in the capital all say so, then have the case investigated. If the man turns out to be good and wise, then and only then should he be given office. When your close attendants all say of a man that he is unsuitable, do not listen to them; when the Counselors all say the same, do not listen to them; when men in the capital all say so, then have the case investigated. If the man turns out to be unsuitable, then and only then should he be removed from office. When your close attendants all say of a man that he deserves death, do not listen to them; when the Counselors all say the same, do not listen to them; when men in the capital all say so, then have the case investigated. If the man turns out to deserve death, then and only then should he be put to death. In this way, it will be said, “He was put to death by men in the capital” (M 2.7)

27. I.1 Mencius’ ideas on Public Opinion • (M 2.7) “左右皆曰賢,未可也;諸大夫皆曰賢,未可也;國人皆曰賢,然後察之;見賢焉,然後用之.左右皆曰不可,勿聽;諸大夫皆曰不可,勿聽;國人皆曰不可,然後察之;見不習焉,然後去之.左右皆曰可殺,勿聽;諸大夫皆曰可殺,勿聽;國人皆曰可殺,然後察之;見可殺焉,然後殺之.故日,國人殺之也.” • be careful in judging a man

28. I.2 Mencius’ ideas on a Good Ruler • “There is a way to win the Empire; win the people and you will win the Empire. There is a way to win the people; win their hearts and you will win the people. There is a way to win their hearts; amass what they want for them; do not impose what they dislike on them.” “得天下有道:得其民,斯得天下矣;得其民有道:得其心,斯得民矣;得其心有道:所欲與之聚文,所惡勿施,爾也” (M 7.9) • i.e. even for a ruler “Do not impose on others what you do not desire” “己所不欲勿施于人”

29. I.3 Mencius’ ideas on Revolution • Mencius = the first one • People have a right to revolution when the Ruler is wicked & ignores repeated advice. • “He who mutilates ren is a mutilator; he who cripples yi is a crippler; and a man who is both a mutilator and a crippler is an ‘outcast.’ I have indeed heard of the punishment of the ‘outcast Tchou,’ but I have not heard of any regicide.” “賊仁者謂之賊,賊義者謂之殘.殘賊之人謂之 ‘一夫’.聞誅一夫紂矣,未聞弒君也” (M 2.8)

30. I.3 Mencius’ ideas on Revolution • “If the ruler made serious mistakes, they would remonstrate with him, but if repeated remonstration fell on deaf ears, they should depose him.” “君有大過則諫,反复之而不聽,則易位” (M 10.9)

31. I.4 Mencius’ Ideas on Rulers & Officials • Rulers vs. Officials • (M 8.3) “If a prince treats his subjects as his hands and feet, they will treat him as their belly and heart. If he treats them as his horses and hounds, they will treat him as a mere fellow-countryman. If he treats them as mud and weeds, they will treat him as an enemy.” • “君之視臣如手足,則臣視君如腹心;君之視臣如犬馬,則臣視君如國人;君之視臣如土谷,則臣視君如寇雔.” • That is, relationship between rulers & officials is interactive.

32. I.4 Mencius’ Ideas on the Common People • 4. The importance of the common people • “The people are of supreme importance; the altars to the gods of earth and grain come next; last comes the ruler. That is why he who gains the confidence of the multitudinous people will be Emperor; he who gains the confidence of the Emperor will be a feudal lard; he who gains the confidence of a feudal lord will be a Counselor. When a feudal lord endangers the altars to the gods of earth and grains he should be replaced. When the sacrificial animals are sleek, the offerings are clean and the sacrifices are observed at due times, and yet floods and droughts come, the altars should be replaced” (M 14.14)

33. I. Mencius’ ideas on the Common People • “民為貴,社稷次之,君為輕.是故得乎丘民而為天子,得乎天子為諸侯,得乎諸侯為大夫.諸侯危社稷,則變置.犧牲既成,粢盛既絜,祭祀以時,然而旱乾水溢,則變置社稷.” (M 14.14)

34. II. Traditional Chinese: Agricultural Community 1. Confucius says, “What I have heard is that the head of a state or a noble family worries not about under-population but about uneven wealth distribution, not about poverty but about instability…” “丘也聞有國有家者,不患寡而患不均,不患貧而患不安” (A 16.1) • To have enough for everyone seems to be unattainable, thus, looking for fairness均

35. II. Traditional Chinese: Agricultural Community • 2.Satisfied with what you have in hand知足 • Stabilization • if the farmers are satisfied with what they have (even if insufficient), no war/conflict

36. II. Traditional Chinese: Agricultural Community • 3. Encourage farming, suppress business/ trading • In Zhen/Qin Dynasty秦, legalism heavily punish if people change from farming to trading. • Since Han Dynasty: official history text (Hanshu漢書) on social status: • 1.scholars士 (of highest status) • 2.farmers農 • 3. craftsmen工 • 4. businessmen商 (of lowest status)

37. II. Traditional Chinese: Agricultural Community • Farmers: the poorest sector • produce food (basic necessity) • “high status” to comfort them • Merchants: the easiest sector to gain wealth • To prevent them to be both wealthy & powerful • Suppress

38. II. Traditional Chinese: Agricultural Community • 3. Encourage farming, suppress business/trading • Farmers: the poorest, comfort them with ‘high status” • e.g. Han Dynasty: businessmen could not dress silk clothing or ride a horse in public • For farmers: tax: 1/30; for businessmen: 1/10 • State-owned business in essential & profit-making area e.g. iron, salt, wine • Businessmen cannot attend public examination (their sons who do not inherit business can) • State-monopoly in import/export trading

39. II. Traditional Chinese: Agricultural Community • 4. Disadvantages of suppressing business/ trading & craftsmanship • People care for their social status. • When businessmen become rich, most buy land to upgrade theirsocial status • Commerce and industry are inter-related. Without further investment, there is no development in industry. • Agricultural community: conservative & traditional vs. business & trading: competitive & aggressive

40. II. Traditional Chinese: Agricultural Community • Agricultural community encourages big family: more hands to work, but always not enough to eat… • Craftsmanship (include scientists/technologists) • Unimportant • belong to the second lowest group. • No support from the government • 5. Kings personally take part in farming • symbolic meaning • From Han Wendi漢文帝to Tong Dynasty, most governmental policies are for farmers (the majority).

41. II. Traditional Chinese: Agricultural Community • 6. Busy farming seasons: sowing/ harvest • Postpone less important official duties • officials & prisoners help in the fields • More hands in the family needed in these days • farmers want large families, but not enough food for everyone. • 7. Han dynasty: • e.g. in Hanpandi漢平帝period • 13 officials to supervise/ assist agricultural development

42. II. Traditional Chinese: Agricultural Community • 8. Diligent vs. lazy farmers • E.g. in Songmandi宋文帝period • Appreciates/ gives credit to diligent farmers • 9. officials = not interested in farming • Exception: e.g. in Han Wudi漢武帝period • an official named Zhaoguo趙過: farming expert • BUT, no official of latter generations is interested

43. II. Traditional Chinese: Agricultural CommunityWhy were & are farmers in poverty? • 1. Large population: • not enough food for all from farming • 2. Since Warring Period, very littletechnological progress in farming. • Now, rural China, farm with a cow • just rely on a big family • 3. Free trade of land after Han Dynasty. • Wealthy merchants bought land to become landlords • In early Han, land-tax cut from 1/15 to 1/30 • Only decreased tax-burden of landlords, not the rent of ordinary farmers.

44. II. Traditional Chinese: Agricultural Community Why were farmers very often in poverty? • 4. Aged 20-50: • a month’s free labor-service for the country • 3 days free labor by the border. • Later, can pay cash = more tax • 5. More & more tax for the commom people • E.g. Early Han Dynasty: age-tax: from 15-56 • From Han Wudi, age-tax: from 7-14; 15-56

45. Selection of Officials • Confucianism from Han Dynasty onwards • Focus on moral qualities • Qn: a good person = an good official???

46. III. The Appointment of Governmental Officials in the Han漢(206 B.C-220 A.D) • Early Han, no official system for the appointment. • Sons of governmental officials • wealthy people • Official system since King Han Wu-di漢武帝(the strongest King of Han): • 1. annual basis • proposed by government officials • according to moral conduct (Confucian virtues: filial piety, trustworthiness, straightness) & verbal, writing skills.

47. III. The Appointment of Governmental Officials in the Han漢(206 B.C-220 A.D) • Later, too many people; to attend an exam (no formal format). • Blood was unimportant. • No of appointment is according to population of the area • 2. On an irregular basis • the King needs famous, good people for specific problems e.g. facing a drought. • related questions asked before appointment. • 3. In need of people with special skills • e.g. in need of someone who knows foreign language for diplomatic affairs.

48. III. How to Appoint Governmental Officials in the Han Dynasty? • Virtues and conduct • Confucian teachings • Many Confucian scholars become officials. • Theoretically: • Rich/common people = equal chance • REALITY: education is expensive, rare for ordinary people • Most scholars & officials: from rich/ powerful families

49. IV. Nine-pan system九品制in Wei, Chin, South & North Dynasty魏,晉,南北朝(220-589 A.D.) • short dynasties: each lasted < 50 years. • Reasons for changes: • end of Han • Wars, people flee. • Appointment system = ineffective • In Han, • appointment system: controlled by local officials • to enrich their power and connections

50. IV. Nine-pan system in Wei, Chin, South & North Dynasty (220-589 A.D.) • Kings of early Wei appointed officials according to their abilities. • Appointment was made every three years.