The way the Chinese have conceived of their past - and thus of themselves - was profoundly shaped by a book written in Han times, the Historical Records (Shiji) of Sima Qian. Before Sima Qian was able to complete his history, he made the political mistake of defending a general who had surrendered to the Xiongnu. Given the choice between death and becoming a palace eunuch, he chose the humiliation of castration and servitude rather than leave his history unfinished. He wrote to a friend that he had chosen to live in disgrace "because I have things in my heart that I have not been able to express full." (Cambridge Illustrated, Pg. 67) Qian lived a life marked by devoted piety, rightness, and dedication to a cause; however, he still felt worthless. In a letter to his friend, Jen An, he explains why he is unable to recommend anybody to the imperial service. Sima Qian did not requite his offense by suicide, as would have been appropriate, customary, and in most ways honorable. Instead, driven as he was to complete his private project of writing a comprehensive, universal history, he accepted the alternative punishment of castration. Sima Qian tells us this quite clearly in a letter to his friend Jen An, one of the most moving and poignant of Chinese writings ever: "If I concealed my feelings and clung to life, burying myself in filth without protest, it was because I could not bear to leave unfinished my deeply cherished project, because I rejected the idea of dying without leaving to posterity my literary work." Sima Qian cites many examples of famous historical figures who, in their time of crisis, wrote books that ultimately brought them their due recognition by posterity. At base Sima Qian wished to embed his personal philosophy i... ... middle of paper ... ...cities, permanent dwellings, or agriculture. Where the Xiongnu excelled was in warfare, for their men could all ride and shoot and would raid without hesitation: "When they see the enemy, eager for booty, they swoop down like a flock of birds." (Cambridge Illustrated) In Sima Qian’s ethnography of the Xiongnu we encounter a similar inversion of the standard Chinese view of the northern “barbarians.” The standard view was, of course, that the customs of the Han Chinese were in every way superior to those of the nomads. Sima Qian, however, first explains the functioning of Xiongnu society in remarkably neutral and unbiased terms, and then has a Chinese who has gone over to the side of the Xiongnu explain why the customs of the nomads are reasonable in the steppe environment, and in some ways even superior to the ways of the Han. (Sima Qian’s treatment of the Xiongnu)
Shi Huangdi now able to unite the warring states, explored ways to establish a stable, and long lasting dynasty. The improvements he made to a now unified China, changed they way the world looked upon the country.
Chapter 1: The Wan-Li Emperor, begins by explaining the major premise of the work: The concept of looking at a single year in the history of the leadership of China and evaluating the implications for understanding other aspects of history, including the decline of the Ming Dynasty. In this initial chapter, Huang provides an anecdotal history of some of the events that occurred, and includes within it a discussion of the set up of the leadership, the repercussions that occurred in the event of certain actions, including the prospects of an audience with the emperor. Huang reviews these issues as he considers that actions taken by the Wan-li emperor, who was only twenty-four in 1587 and who had been a veteran of ceremonial proceedings, and considers his history as an element of understanding the progression of leadership.
Daughter of Heaven: The True Story of the Only Woman to Become Emperor of China written by Nigel Cawthorne is the true story of the first and only woman ruler of China and her path to the throne. Early in her life it was predicted that she would rule the Empire one day. Wu Chao was born into a successful family, and as a young teenager in the Tang Dynasty she became a concubine in the court of Emperor T’ai-tsung. Traditionally, the Emperor’s concubines were banished to a Buddhist convent after his death, but at a young age Wu Chao was clever and was not about to lose her place in court. To secure her place she seduced T’ai-tsung’s son, the Emperor Kao-tsung, who was next in line for the throne. This was believed to be an incestuous act according to traditional Confucian practices, but from early on Wu Chao was willing to take drastic measures to get what she wanted.
When Lu Xun was born, Chinese society had been following the same traditions for generations. A pillar of these traditions, strict social hierarchies particularly oppressed women. Instead of having a say in their lives, they were subject to their father, their husbands, their husband’s family, and then even to their sons. Marriages were arranged, and in the event of the death of a husband, the woman would be expected to remain chaste even to the extent of choosing suicide over remarriage. Social hierarchies also restricted the intermingling of classes with strict social rituals separating the elite from the common. During Lu Xun’s early years, however, society had begun to get restless, and many pushed for change. At the forefront of the changing tides in Chinese society, Lu Xun advocated for change in the ancient social hierarchies that had directed Chinese society for generations in his stories “My Old Home” and “New Year’s Sacrifice” which specifically responded to the injustices of the traditional system against women and the arbitrariness of the separation between classes that the hierarchical system imposed.
The "Historical Records," written by Sima Qian, is a historical account which showcases how the corrupted legalist system of the Qin Dynasty led to the loss of the Mandate of Heaven and the fall of the Empire. Qian, who lived during the Han Dynasty, used the example of Li Si, the Chief Minister of the Emperors of the Qin Dynasty, to emphasis the newly accepted Confucian values. It was the shortcomings of Li Si which led to the fall of the Qin Dynasty as well as his own death. However, Qian is careful to note that prior to his downfall, Li Si followed many Confucian values which allowed him to rise up from a commoner to his eventual position as Chief Minister. These dual lifestyles of Li Si, and their respective consequences, in many ways parallels the two systems implemented by the Qin and Han Dynasties. Using the values written in the "Analects of Confucius," the work of Li Si to establish the Qin Dynasty can ultimately be assessed as a failure, due mainly to his weaknesses outweighing his strengths later in his life. Bearing in mind that the "Historical Records" were written with Confucian values as the ideal way of life, it can be seen how Li Si was portrayed as a good advisor for the Qin ruler, but a bad advisor for China.
In conclusion, the belief, relevance, and importance of the repetition of Chinese history are all explained and propagated by concepts of the Good Life, Good Society and Good State presented within the teachings of Confucius, the Dynastic Cycle and the Han Synthesis. All three concepts evolved from the ideas of Confucius and all highlight that Chinese history repeats itself by focusing on the inevitable rise and fall of each new dynasty. This makes the state accountable to its people for its actions. Confucius’ ideas on filial piety and how a ruler should govern shaped the Han Synthesis. No matter how benevolent the individual is, time and history march inevitably onward. Benevolence gives way to corruption and the process of degeneration and creation are repeated.
The first section of Pan’s book called “Remembering,” discusses two of the major role-players, Zhao Ziyang and Lin Zhao, during the different campaigns and revolutions throughout China’s history, and the way the public recalls their deaths. Both Zhao Ziyang and Lin Zhao’s lives and deaths received differing treatment by the government censors and the public. Zhao Ziyang was an important senior member in the C...
Most outcasts of history had a particular, exclusive life; full of struggles against the society ever since birth and grew up with a heart made out of steel from the harsh criticism they have endured. They differ from the community within their beginning to their end, and many of their stories end up becoming legends and gaps of the past that nobody will be able to reincarnate. China’s first and last female emperor, Wu Zetian, was one of these exclusives. Ever since birth, her history of tactics to the people around her; in order to ascend the throne, juxtaposed towards society’s attitudes of women at the time; through her breakdown of gender stereotypes and quick knowledge, and offered a new perspective to the world of just how cruel and beautiful women can be. She successfully destructed all accumulated views of women in the Tang Dynasty, and created her future in the way she wanted it – on top of every man in her country. She was an outcast – somebody who juxtaposed against the demands of her. She was history.
History writing has evolved much over time with the contributions of many people. In the modern sense, it can be traced back to ancient Greece and China, where historians Herodotus and Sima Qian began keeping records of human existence. Although they were not literally the first people to write history, together they are named the first great historians of the Western world and the East because of their individual innovations and extensive work that has long affected history writing up until this day. There is much to debate when it comes to the greatness of these ancient historians, and although some believe they were both important and successful in what their works, The Histories and The Records of a Historian, accomplished, others believe the total opposite. Thomas R. Martin, the author of Herodotus and Sima Qian: The First Great Historians of Greece and China, argues that the two men were indeed vital to the progression of history writing over time. In my opinion, Herodotus and Sima Qian made huge advancements in history writing, and their titles as the first great historians of the Western world and the East are very fitting.
Daily life was influenced in both Ancient India and China because of religion and philosophies. Their well being, their beliefs, and their caste system were affected by religion and philosophies.
Confucius once stated, “Study the past, if you would divine in the future.” This means that if you want to get a good idea of your future, then you should study your past. In addition, if you do not study your past then you may make the same mistakes in your future. There are multiple changes that have occurred in China throughout history that shaped the country into its current state. For example, though China was mainly secluded after the communist revolution, it has opened its doors to the rest of the world again. Of course, all of these changes have advantages and disadvantages. Lu Xun and Li Po, who are both very influential Chinese authors, would agree that there are still changes that need to be made. Although China has advanced economically, the country is declining environmentally and socially. Moreover, there is a lack of trust between the citizens of China and the Chinese government. As Confucius stated, China needs to study its history so it can avoid future mistakes. The country should look back at its Sage emperors and their ways to deemphasize political status and focus on moral status.
In her article "The body as attire," Dorothy Ko (1997) reviewed the history about foot binding in seventeenth-century China, and expressed a creative viewpoint. Foot binding began in Song Dynasty, and was just popular in upper social society. With the gradually popularization of foot binding, in the end of Song Dynasty, it became generally popular. In Qing Dynasty, foot binding was endowed deeper meaning that was termed into a tool to against Manchu rule. The author, Dorothy Ko, studied from another aspect which was women themselves to understand and explained her shifting meaning of foot binding. Dorothy Ko contends that “Chinese Elite males in the seventeenth century regarded foot binding in three ways: as an expression of Chinese wen civility,
The impact (or lack thereof) of the Chinese Revolution of 1911 is seen throughout Lu Xun’s stories. In particular the works “Diary of a Madman”, “A New Year’s Sacrifice” and “The True Story of Ah Q” provided evidence of changes (or lack thereof) the revolution brought to China. Focus in particular was paid to the topics of filial piety, female chasteness and Chinese conservatism, respectively in each story.
Over the last 3000 years, China has had many inspirational leaders who have greatly influenced China's economy, literature, and philosophy. Not only have each one of China's historical and contemporary leaders had an impact on China as a nation, but many of their ideas have flourished throughout literature which has allowed other countries around the world to attain those ideas and learn from them. One of China’s great leaders whose ideas, theories and philosophical ponderings have had a great impact on China's ancient and modern day societies is Master Confucius. Confucius has inspired the literature of modern and ancient China through important books which are still being read by Chinese authors today. Moreover, Confucius has had many achievements which have revolutionized philosophy in contemporary China through his philosophy of “The Five Relationships” which teach us truth to being human. Lastly, Confucius has had a major influence over religion throughout China's ancient age, as his religion known as Confucianism, is still being pursued today by many people in China. Confucius is evidently one of the most significant and important people ever to exist in ancient China.
Standen, N. (Ed.). (2013). Demystifying China: New Understandings of Chinese History. Maryland: Rowman & Littlefield Publishers,Inc.