Sima Qian was a writer and astrologer of Han dynasty. Han dynasty was a highly structured society, and people were classified into three classes. The emperors were at the higher level than all three classes, and had absolute power when the dynasty began. However, the emperor guradually began to lose power as the wards and rebellions. Sima Qian lived life in the middle of Han dynasty while the structure of the society was about to corrupt. Sima Qian’s works are still highly rated and are used in literary and historical textbooks. His works are valued even today, since his works cover the historical figures, which were not covered by the writers before then, and also uses literary techniques that have been used from then on. Looking at his works, one can explore the individuals that were not given spotlights at the time, such as Jing Ke, Bo Yi and Shu Qi, who have failed at their tasks or their duties, not to mention the rulers who come before his time. His works are large in knowledge, depth and volume. Since his works are abnormally high in quality, one can also conclude his values on certain things. In this paper, I will illustrate how his personal life had affected his work, and how one can analyze his intelligence from his work.
First of all, Sima Qian’s works reflect his personal life, since one can spot on his Confucianism and his kind attention on those historians who failed.
Sima Qian was born to an astrologer family. His father, Sima Tan served as the Court Astrologer. His duties included managing the imperial library and maintaining or reforming the calendar. Since his father started to train him at the age of ten, Sima Qian was well reserved and familiar with old writings. He was studying with Kong Anguo and Dong Zhong...
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There are little to no direct accounts of how individuals’ lives were a couple thousand years ago in Ancient China. With a wealth of information on the rise, decline, and fall of empires, Michael Loewe, a sinologist who specializes in oriental studies and theology, writes an imaginary story about a hero named Bing set around 70 BCE. Bing: From Farmer’s Son to Magistrate in Han China is Loewe’s fictional portrait of life during the Han Empire. It is by no means a comprehensive historical account of Han times, in fact, it was written with those readers who are not familiar with Chinese in mind, however through the life of Bing we can gage how the lives of laborers, those involved in military service, merchants, and government officials might
“The Death of Woman Wang”, written by Chinese historian Jonathan Spence, is a book recounting the harsh realities facing citizens of Tancheng country, Shandong Province, Qing controlled China in the late 17th century. Using various primary sources, Spence describes some of the hardships and sorrow that the people of Tancheng faced. From natural disasters, poor leadership, banditry, and invasions, the citizens of Tancheng struggled to survive in a devastated and changing world around them. On its own, “Woman Wang” is an insightful snapshot of one of the worst-off counties in imperial Qing China, however when taking a step back and weaving in an understanding of long held Chinese traditions, there is a greater understanding what happened in
Some of the more fascinating documents of the Han period in ancient China were arguably those written by women. The writings were at once contradictory due to the fact that they appeared to destroy the common perceptions of women as uneducated and subservient creatures while simultaneously delivering messages through the texts that demonstrated a strict adherence to traditional values. Those are the paradoxical characteristics of prominent female scholar Ban Zhou’s work called Lesson for a Woman. Because modern opinions on the roles of women in society likely cloud the clear analysis of Zhou’s work, it is necessary to closely examine the Han’s societal norms and popular beliefs that contributed to establishing the author’s perspective and intent.
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.
Chapter one, The Observers, in the Death of Woman Wang demonstrates the accuracy of the local historian; Feng K'o-ts'an, who compiled The Local History of T'an-ch'eng in 1673. The descriptive context of the Local History helps the reader to understand and literally penetrate into people's lives. The use of records of the earthquake of 1668, the White Lotus rising of 1622 and rebels rising vividly described by Feng the extent of suffering the people of T'an-ch'eng went through. Jonathan Spence stresses on how miserable the two-quarter of the seventeen-century were to the diminishing population of the county. The earthquake claimed the lives of nine thousand people, many others died in the White lotus rising, hunger, sickness and banditry. P'u Sung-ling's stories convey that after the loss of the wheat crops there were cases of cannibalism. On top of all of this came the slaughtering of the entire family lines by the bandits. The incredible records of women like Yao and Sun in the Local History present the reader the magnitude of savagery the bandits possessed. All of these factors led to the rise of suicides. The clarity of events Spence given to the reader is overwhelming.
Riichi, Yokomitsu. Shanghai. Michigan: The Center for Japanese Studies, The University of Michigan , 2001.
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.
Qian, Sima. Records of the Grand Historian, Volume 55, House of the Marquis of Liu.
Herodotus and Sima Qian were undoubtedly great historians due to their substantial advancements in history writing. Thomas R. Martin concludes that the link between Herodotus and Sima Qian is their common goal to create history as a guide to the past, and that the history they create is left up to individual interpretation. Although the time period, backgrounds, and situations between the two historians were vastly different, comparing both of their work is an opportunity to view the writing of history across cultures and around the world. Their ability to write intricate and lengthy histories during the time in which they lived and under the circumstances they faced make them great historians. The way they composed their material and shared it with the world should be recognized and accounted for.
In his poem, “Notes from the City of the Sun”, Bei Dao utilizes obscure imagery consistent with the Misty Poets and veiled political references to illustrate the struggles in Chinese society during the Cultural Revolution. The poem is sectioned into fourteen short stanzas containing imagery that are symbolic of the cultural hegemony in China under the rule of Mao Zedong. Bei Dao, born Zhao Zhen-kai, is an anti-revolutionary poet and one of the founders of a group known as the Misty Poets. The Misty Poets wrote poems that protested the Cultural Revolution led by Mao Zedong. Therefore, a lot of Bei Dao’s poems speak out against the Cultural Revolution and the restrictions that it placed on any form of art. Bei Dao’s poetry is categorized as “misty” because of the ambiguity in its references to Mao Zedong and the Cultural Revolution. An obscure imagery that occurs twice in “Notes” is the sun imagery. Another imagery that depicts the injustice of the Cultural Revolution is the description of freedom as scraps of paper. In the poem, Bei Dao also equates faith to sheep falling into a ditch; this is a depiction blind faith during the Cultural Revolution. The purpose of this essay is to analyze how Bei Dao’s use of the Misty Poet’s ambiguous imagery and implicit political context in the poem “Notes from the City of the Sun” to illustrate the cultural hegemony in China under Mao.
At the center of Japanese and Chinese politics and gender roles lies the teachings of Confucius. The five relationships (五倫） of Confucius permeated the lives of all within the Heian and Tang societies.4 However, the focus here will be on the lives of the courtesans. The Genji Monogatari provides us with an unrivalled look into the inner-workings of Confucianism and court life in the Heian period. Song Geng, in his discourse on power and masculinity in Ch...
Douglas Reynolds, China, 1898-1912: The Xinzheng Revolution and Japan. Cambridge, MA: Harvard University Press, 1993.
Poets were very prevalent in ancient China. Their poems often included vivid imagery of the land, romance, and praising of their leaders (“Chinese Poetry”). One of the most famous poets was Li Bai. Li Bai was also known as Li Po (“Li Bai”). Li Bai is now considered one of the greatest of the ancient Chinese poets, if not the greatest. Beginning at an early age, Li Bai had a deep love for words (“Biography of Li Bai”). When he grew up, he became a “wandering poet” (“Li Bai”). As a wandering poet, he got to meet a lot of people; eventually he became a very influential person in the Tang Dynasty. His influence would continue all the way to modern times. People often wonder what contributes to the influence a poet has on his or her community. For Li Bai, it was his love for travelling, his political positions, and his celebrity status which helped to increase the influence of his poems on everyday life in ancient China.
One of his descriptions from the Analects was, “At 15 I set my heart on learning; at 30 I firmly took my stand; at 40 I had no delusions; at 50 I knew the Mandate of Heaven; at 60 my ear was attuned; at 70 I followed my heart’s desire without overstepping the boundaries.” This shows that he was deeply concerned about the different cultures that weren't taught properly. Texts were also very beneficial to the Chinese culture when compared to the aspects of Confucianism.” The classical Confucian texts became key to the orthodox state ideology of the Chinese dynasties.” The Chinese government systems was influenced by many intellects and works that motivated the examination systems of China Works, such as Sage Go-un’s writings, also became very intellectual and contained a motivational aspect to guide the community of the Chinese people and the
Confucius. The Four Books. Mandarin and English. Ed. And Trans. By James Legge. Beijing: Culture Book Co. 1992. Print.