The Intellectuals of China During the Period of 1860-1890
During the period of 1860-1890, ChinaÂ’s intellectuals experienced
changes in their ideas of strengthening the country. Their goal was to
make China strong and powerful enough to cover the weakness surfaced
in military, political and economic aspects in the Qing court. In the
1860s conservative, moderate and radical intellectuals possessed
different ideas. While after the defeat of China in the Sino-Japanese
War, they responded with a new set of ideas. During this period,
intellectuals tended to have different ideas in strengthening China
since it was resulted from their link with the tradition idea of
Confucianism, the degree of them being influenced by western knowledge
and the pressure exerted to them by foreign powers. But, all their
ideas were aiming at achieving ‘fu chiang’ (wealth and power) of
China.
In the 1860s, conservative ideas might be represented by Wo-jen (å€ä»),
a grand secretary of Qing court and a neo-Confucian scholar. He
insisted on restoring the traditional order of Chinese society
according to the Confucian teaching. He stated that the only thing
China could rely upon to restore its strength was the maintenance of
Chinese scholars who were able to develop into Confucian principles by
means of which they might keep the minds of the people quiet and
harmonious. He therefore advocated the restoration of traditional
order in the Tongzhi Restoration. For instance, measures were taken to
rehabilitate the farms, to reopen libraries and schools.
At the same time, self-strengthening leaders like Tseng Kuo-fen, Li
Hung-chang, Tso Tsung-tang advocated the...
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... not acceptable,
by the people at that time, these officials might have been severely
criticized by others and might not had been able even to maintain
their own position. As a result, scholar officials in power tended to
have conservative and moderate ideas, which the people could accept.
Nevertheless, intellectuals not in power might have more radical ideas
since they regarded the idea of the officialdom were too backward to
meet the changing and deteriorating situation. But, they still aimed
to making China powerful and strong. Ever since, the ideas of these
intellectuals had not change. It was only the time element that had
made one idea surfaced after one another since the former had been
driven by time to become an anachronism, and the latter had become an
appropriate solution to the changing political situation.
Confucius was a philosopher, political intellect and an educator whose philosophies have significantly prejudiced not only the Chinese principles but the entire world evolution. He lived through the “Spring” and “Autumn” epoch of Chinese history, when east central China was separated over a dozen fighting states. The inordinate ailment and grief he saw swayed his political thoughts, which highlighted command, grading and the rule of a compassionate self-governing state.
In the middle of the 19th century, despite a few similarities between the initial responses of China and Japan to the West, they later diverged; which ultimately affected and influenced the modernizing development of both countries. At first, both of the Asian nations rejected the ideas which the West had brought upon them, and therefore went through a time period of self-imposed isolation. However, the demands that were soon set by Western imperialism forced them, though in different ways, to reconsider. And, by the end of the 19th century both China and Japan had introduced ‘westernizing’ reforms. China’s aim was to use modern means to retain and preserve their traditional Confucian culture. Whereas Japan, on the other hand, began to successfully mimic Western technology as it pursued modernization, and thus underwent an astounding social upheaval. Hence, by the year 1920, Japan was recognized as one of the world’s superpowers, whereas China was on the edge of anarchy.
China hasn’t operated with an aristocratic social group since the Han Dynasty (Global Security). The equality that was encouraged during the communist regime blocked the development of an elitist culture within China. However, communism is being glossed over in favor of capitalism, Chinese aristocrats, powered by the recent boom of the economy, are on the rise. China lacks a long established aristocratic culture due to it’s communist past, and as a result, its nouveau riche look elsewhere for examples of elitist culture. Compared to China’s nouveau riche, who are not from traditionally wealthy families, long established European elitist cultures, or the “old money”, are prestigious. These upper classes, such as the Victorian high class of the 1800s are seen as prestigious because of their strict social conduct and total control of society and politics (Bayley). The acceptance of China’s nouveau riche among these long established elite “old rich” cultures requires emulation of the cultural and social norms. “The realities of the Victorian age are seen to be with significant historical resonance to China’s modernization process” (Li). The Victorian era holds the perfect stanford of taste for Chinese aristocrats. For Chinese nouveau riche women, emulation of 19th century Victorian Era elitist culture is the ultimate show of status, through patterns of consumerism, appreciation of Western art, and focus on classic etiquette.
In the early years of China, the Chinese began a period of establishment in the world with ideas and teachings of new religions, changing powers, and building empires. In a nutshell the Chinese were progressing toward new technology, writings, and belief systems. The Chinese saw many dynasties come and go as well as many ups and downs experienced with societies over the course of history. As all nation’s go through change, the Chinese experienced changes from other lands far away and produced many concepts in which helped other realms to see change for themselves. The Chinese used many inventive innovations to prosper as an economic power and stabilize intellectually. Change mixed with innovation proved to be the roots of China’s success as a powerful nation to be reckoned with for the vast numbers appeared in China’s favor.
The late 19th century and the beginning of the early 20th century marks a critical turning point in Chinese history. The high pressures of western imperialism and regenerated peasant revolutions caused a sudden shift in the Chinese social order. The fear of western imperialism caused a demand for modernization, self-strengthening, and defense. Sons of the traditional landlord-bureaucratic lost confidence in Confucian values and traditional institutions; this elite class was too weak to withhold foreign invasion. The sons of the gentry, soon became the most important contributors to the revolution that would rise up against the Confucius bureaucrats intellectuals. The new revolutionaries visioned not only a fortified, modern China with a powerful defense system, but also a unified country. One without “class struggle” or the unfair socio-economic differences between the impoverished masses and higher social classes. To achieve this new political vision, the Chinese Communist Party (CCP) was formed in 1921 but not with ease.
After the coming to power of the CCP and the formation of the People’s Republic of China, thorough and drastic changes began to take place in China. A country which had been founded on a mixture of Confucianism and a very spiritual lifestyle, with ancestor worship and even praying to the god of a particular object, which had went through various revolutions and changings of the guard, began to follow the influence of a Red Giant.
...ering the recent changes in China’s politics. Many are wondering what the future holds for Chinese politics and the idea of a democracy with Confucian characteristics is something many have been looking at since Confucianism holds an important place in Chinese traditions. We have witnessed on many occasions the failure of trying to implement a democratic system in a country that either wasn’t “ready” for democracy or a country where the political culture wasn’t compatible with the democracy models we are used to. This idea is very relevant when you talk about China since it’s easy to see how democracy might not fit right with the Chinese political culture. In such a case, the best solution would be a democracy with Confucian characteristics. So we can see here how the relationship between Confucianism and democracy is something worth reflecting on in current times.
From 1662 to 1795 China experienced the “High Qing”, a period in which the country prospered greatly under the rule of significant emperors such as Kangxi and Qianlong. It is regarded as a high point of Chinese civilization due to its transition from traditional to modern China. These emperors ruled over the large empire and China felt their influence for many years to come. The Manchu people ruled the vast empire of China during the Qing Dynasty in a pragmatic approach through the unification of their people using Han ideology combined with hands on tactics in the economy and government, which became a large contributor for their prosperity in the 18th century.
5. Zeng, Miss. The Book of Filial Piety for Women. Translated by Patricia B. Ebrey. n.d.
Confucius was born in 551 B.C at the end of the Chou dynasty as a descendent of dispossessed noble family. “His ancestors were of lesser aristocracy who had, however sunk to the position of poverty and insignificance by the time of his birth” (De Bary, Chan and Watson 15). His father died when he was really young, and he was educated there was not any stability in China. It was divided into small states, which were constantly making war upon each other. Therefore, there was no peace in the country during that time. The political and the social situation during that time greatly influenced Confucius and his philosophies. During his time Confucius walked from one state to another looking for an emperor to employ him because of his strong political mission and also his self-confidence to accomplish everything in three years. However, most of the time he was unsuccessful in that field. He is recognized as the first professional teacher in China rather than a politician or a philosopher. His teachings later gave rise to the new school of thought known as Confucianism (Liu).
A philosopher named Confucius founded Confucianism in China 2,500 years ago. Confucianism is a system of ethical behavior and social responsibility that became the great traditions of the East.1 It played an important role in the evolution in Chinese culture over the centuries. It has influenced near-by countries and had made a mark in the history of religion. There are today over six million people who call themselves Confucianists. Most Confucianists live in East Asia where Confucianism is thought to be born. For over two thousand years, Confucianism has been the dominant philosophical system of Chinese government, which has still a great hold on their people. Because Chinese culture has spread to the counties of Vietnam, Korea, and Japan, the values of Confucianism can be found there too.
Confucian culture, also known as Confucianism, was founded by Confucius during the Spring and Autumn Period, which was developed gradually after the Han Dynasty with benevolence as the core. Since the Han Dynasty, Confucianism was the official ideology and the basis of mainstream ideology in the vast majority of historical periods of China, and it also influenced many southeast Asian countries in history. After a variety of shocks, Confucianism was still the core values of China's social public, and represented the Chinese culture and national tradition in the world (Littlejohn, 2010). In the contemporary society, the Confucian culture in China increasingly spread, at the same time, its modern value is excavated by many countries in the world, and its international influence is also growing with the rise of China.
Confucianism is a religious philosophy formed by the Chinese philosopher Kung-fu-Tsu. This philosophy came out of need during the warring states period of Chinese history. K'ung-fu-Tsu was a teacher at the hundred schools. His prime concern was the improvement of society. Confucianism has no gods, and the only written history of this religion is in the Analects, a collection of his responses to his disciple's questions. K'ung-fu-Tsu believed that the improvement of society was the responsibility of the ruler and that the quality of government depended on the ruler's moral character. This new way meant concern for others and adherance to the golden rule. Confucianism has had a greater and longer lasting influence on China than that of any other religious philosophy.
there are three mythical beings called the Three Pure Ones. These beings were worshiped as
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