NEO-CONFUCIANISM IN THE MING DYNASTY: Lauren Gorsky
CONFUCIANISM IMPACTS GOVERNMENT
Confucius believed that in order to govern others, one must first govern oneself. This belief that educated people were obliged to serve in the government marked a new chapter in imperial China. His teachings were the framework for the imperial examinations, the system that was used to select candidates for the state bureaucracy. Rather than being judged based on wealth and social class, officials were appointed based on their skill and knowledge of Confucianism. These tests involved the memorization of Neo-Confucian texts and calligraphy. The new meritocracy created by Confucian principles chose educated and ready-to-rule people to run the government, and protected China from impurity and corruption. As Hongwu Emperor, Zhu Yuanzhang wrote An Imperial Edict Restraining Officials from Evil to remind his civil and military officials that they are to "refrain from evil" and resist the temptations of "music, beautiful girls, and valuable objects" in order to be praised as worthy men.
Confucius believed that in order to govern others, one must first govern oneself. This belief that educated people were obliged to serve in the government marked a new chapter in imperial China. His teachings were the framework for the imperial examinations, the system that was used to select candidates for the state bureaucracy. Rather than being judged based on wealth and social class, officials were appointed based on their skill and knowledge of Confucianism. These tests involved the memorization of Neo-Confucian texts and calligraphy. The new meritocracy created by Confucian principles chose educated and ready-to-rule people to run the government, and protected China from impurity and corruption. As Hongwu Emperor, Zhu Yuanzhang wrote An Imperial Edict Restraining Officials from Evil to remind his civil and military officials that they are to "refrain from evil" and resist the temptations of "music, beautiful girls, and valuable objects" in order to be praised as worthy men.
ESSAY
Lauren Gorsky
8-5
The Revival of Neo-Confucianism in the Ming Dynasty
During the reign of the Ming Dynasty (1368–1644 AD), the dominant philosophy in China had become Zhu Xi’s Neo-Confucianism. Since the times of Confucius (ca. 500 BC), the philosophy had naturally changed over time, but always emphasized self-cultivation, virtue, and respect as a path to a harmonious society. However, society wasn’t always as law-abiding as it Confucius intended it to be. Governmental corruption was a serious issue in the Ming Dynasty, so the morals of Confucius were brought back to keep government officials from becoming self-indulgent. These Confucian principles were the basis for the imperial examination, a civil service examination system that was used to select righteous candidates for the state bureaucracy. The legitimacy of the government and the framework of society depended on this philosophy. Neo-Confucian teachings ended up playing a vital role in Chinese society, by shaping social structure, family life, and the civil service system.
The social structure of the Ming Dynasty was heavily based off of a main Confucian principle, the five relationships. Ruler to subject, parent to child, husband to wife, older brother to younger, and friend to friend were the exchanges Confucius believed to be necessary in an orderly society. These ideas stressed a social hierarchy, the “four occupations”. The top class, the shi, included aristocratic Confucian scholars and an educated bureaucracy, which demonstrates how throughout the Ming Dynasty, people valued education and knowledgeable people. The lower classes were made up of farmers, artisans, and lastly merchants, who were all considered illiterate, and therefore invaluable to intellectual society. From this relationship-based doctrine, Confucianism constructed a social structure that maintained order within the Ming Dynasty as it prospered and thrived.
Neo-Confucian teachings were emulated profoundly within family life. Confucius taught that a family is the most basic unit of society, and even within familial units there was structure and hierarchy. Confucius also instilled a principle known as filial piety, a virtue of respect for one’s parents and ancestors, creating a structure where the lower level is obedient to the higher level. At the top tier of the family structure lies the eldest male in the family, often the father or grandfather, showing signs of an early patriarchy. Collectivism was also present in the Ming Dynasty, where one was defined not by his or her own achievements, but by their relationship to their family, community, and country. Confucius believed that honesty, hard work, selflessness, and respect would create a stable society. This created an environment during the Ming Dynasty that was loyal to and heavily dependent upon Confucianism for values and principles to guide people through everyday life.
The fundamental justification of the Chinese Imperial Examinations was that candidates for the state bureaucracy were to be chosen based on their skill and knowledge of Confucianism, rather than their wealth and social status. Confucius said, “By nature, men are pretty much alike. It is learning and practice that set them apart.” This principle created meritocratic Confucian values within the Ming Dynasty, which allowed them to utilize a system that chose educated and ready-to-rule officials to run the government. This system also protected China from a corrupt and impure government. Zhu Yuanzhang, as Hongwu Emperor, wrote An Imperial Edict Restraining Officials from Evil to remind his civil and military officials that they are to “refrain from evil”. They were to resist the temptations of “music, beautiful girls, and valuable objects” in order to be praised as worthy men, and to be rewarded with a place in Heaven. Confucius believed that in order to govern others, one must first govern oneself, remain righteous and respectful to keep society intact.
Throughout the Ming Dynasty, Neo-Confucianism was an integral part of how the government functioned and how the family life and social interactions played out. In every walk of Ming Chinese life, both Neo-Confucian and classic Confucian beliefs were mirrored in the behavior of the people. The Ming Dynasty became exactly the kind of society Confucius had intended his philosophy to create: an orderly, structured, civilization in which everyone played their role and did their duties. This philosophy became the basis for multiple aspects of Chinese life, and set standards for ethical behaviors and thoughts within groups from as small as families, to as big as a whole nation and its government.
Lauren Gorsky
8-5
The Revival of Neo-Confucianism in the Ming Dynasty
During the reign of the Ming Dynasty (1368–1644 AD), the dominant philosophy in China had become Zhu Xi’s Neo-Confucianism. Since the times of Confucius (ca. 500 BC), the philosophy had naturally changed over time, but always emphasized self-cultivation, virtue, and respect as a path to a harmonious society. However, society wasn’t always as law-abiding as it Confucius intended it to be. Governmental corruption was a serious issue in the Ming Dynasty, so the morals of Confucius were brought back to keep government officials from becoming self-indulgent. These Confucian principles were the basis for the imperial examination, a civil service examination system that was used to select righteous candidates for the state bureaucracy. The legitimacy of the government and the framework of society depended on this philosophy. Neo-Confucian teachings ended up playing a vital role in Chinese society, by shaping social structure, family life, and the civil service system.
The social structure of the Ming Dynasty was heavily based off of a main Confucian principle, the five relationships. Ruler to subject, parent to child, husband to wife, older brother to younger, and friend to friend were the exchanges Confucius believed to be necessary in an orderly society. These ideas stressed a social hierarchy, the “four occupations”. The top class, the shi, included aristocratic Confucian scholars and an educated bureaucracy, which demonstrates how throughout the Ming Dynasty, people valued education and knowledgeable people. The lower classes were made up of farmers, artisans, and lastly merchants, who were all considered illiterate, and therefore invaluable to intellectual society. From this relationship-based doctrine, Confucianism constructed a social structure that maintained order within the Ming Dynasty as it prospered and thrived.
Neo-Confucian teachings were emulated profoundly within family life. Confucius taught that a family is the most basic unit of society, and even within familial units there was structure and hierarchy. Confucius also instilled a principle known as filial piety, a virtue of respect for one’s parents and ancestors, creating a structure where the lower level is obedient to the higher level. At the top tier of the family structure lies the eldest male in the family, often the father or grandfather, showing signs of an early patriarchy. Collectivism was also present in the Ming Dynasty, where one was defined not by his or her own achievements, but by their relationship to their family, community, and country. Confucius believed that honesty, hard work, selflessness, and respect would create a stable society. This created an environment during the Ming Dynasty that was loyal to and heavily dependent upon Confucianism for values and principles to guide people through everyday life.
The fundamental justification of the Chinese Imperial Examinations was that candidates for the state bureaucracy were to be chosen based on their skill and knowledge of Confucianism, rather than their wealth and social status. Confucius said, “By nature, men are pretty much alike. It is learning and practice that set them apart.” This principle created meritocratic Confucian values within the Ming Dynasty, which allowed them to utilize a system that chose educated and ready-to-rule officials to run the government. This system also protected China from a corrupt and impure government. Zhu Yuanzhang, as Hongwu Emperor, wrote An Imperial Edict Restraining Officials from Evil to remind his civil and military officials that they are to “refrain from evil”. They were to resist the temptations of “music, beautiful girls, and valuable objects” in order to be praised as worthy men, and to be rewarded with a place in Heaven. Confucius believed that in order to govern others, one must first govern oneself, remain righteous and respectful to keep society intact.
Throughout the Ming Dynasty, Neo-Confucianism was an integral part of how the government functioned and how the family life and social interactions played out. In every walk of Ming Chinese life, both Neo-Confucian and classic Confucian beliefs were mirrored in the behavior of the people. The Ming Dynasty became exactly the kind of society Confucius had intended his philosophy to create: an orderly, structured, civilization in which everyone played their role and did their duties. This philosophy became the basis for multiple aspects of Chinese life, and set standards for ethical behaviors and thoughts within groups from as small as families, to as big as a whole nation and its government.
BIBLIOGRAPHY
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- Wang Yangming (Stanford University)By: Norden, Bryan. http://plato.stanford.edu/entries/wang-yangmingBryan, Van Norden. "Wang Yangming." Stanford Encyclopedia of Philosophy. July 11, 2011. Accessed November 24, 2014.
- Wm. Theodore de Bary and Irene Bloom. Sources of Chinese Tradition. New York: Columbia University Press, 1999. 45-50, 52, 54-55.
- "What Is Confucianism? Chinese Li and Ren" ChineseOnTheGo.com. Accessed November 24, 2014. http://www.chineseonthego.com/culture/confucius1.html
IMAGES USED
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http://upload.wikimedia.org/wikipedia/commons/8/84/Rongo_Analects_02.jpg
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http://oldchinesebooks.files.wordpress.com/2012/11/sinica2-19.jpg