U.8 East Asian WV

Question 1

Mandate of Heaven

Answer 1

-accounts of China’s history with rulers who behaved well as having the “Mandate of Heaven”
(Confucianisms influence)

Question 2

Dynastic cycle

Answer 2

The Historical accounts favor the times of dynastic (imperial) rule over the times of fragmentation.

Question 3

Middle Kingdom

Answer 3

Earliest civilization and the “mother” of East Asia, gives China the airs of being the “Greece and Rome” of Asia

Question 4

Harmony

Answer 4

Within humans, but manifests outward (Balance of Yin and Yang).

Question 5

Yin and Yang

Answer 5

What reality is, everything composed of opposite BUT interacting, interdependent, and complementary energy/forces.
-After death Yin goes to the ground/Yang goes to the ancestoral spirit

Question 6

De

Answer 6

virtue/power/morality
-brings harmony
-it is a means of transformation

Question 7

Xiao

Answer 7

Fillial piety/respect/reverance for superiors (familial/ancestry)

Question 8

Laozi

Answer 8

“old master”- founder of Daoism
(don’t know if he was really real or not)

Question 9

Daeodejing

Answer 9

set of poems (sacred text), compiled during the Warring states period (475-221 BC) of the Zhou Dynasty.
Literary classic-timeless in meaning. (81 chapters, 5000 chinese characters)
= mystical and confusing
(most translated in the world)
- Original intent was to instruct in best ways to govern
Through natural, simple living; helps to examine destructive lifestyle patterns
Focus on the mystical and harmonious true reality

Question 10

Dao

Answer 10

“the Way”

Question 11

Wu Wei

Answer 11

Non-action

Question 12

Kong Qiu/Confucious

Answer 12

Founder of Confucianism
- Jesuit missionaries to China latinized his name to Confucius in the 16th century.

Question 13

Tian

Answer 13

“heaven” - emperors = Sons of heaven
)Mandate of Heaven - duty to maintain the legitimacy of T’ien by Zhou/Chou Dynasty

Question 14

Ren

Answer 14

Humaneness, thoughtfulness, empathy, kindness
-Seek the good of others
-Sees worth/value for every person

Question 15

Li

Answer 15

Propriety, good form, doing what is proper for the situation.
-rituals of society, court

Question 16

Shu

Answer 16

Reciprocity
-treat others how you want them to treat you

Question 17

Hsueh

Answer 17

“self-correcting wisdom”
-compare behavior to “ideal person”
= humility

Question 18

Cheng-ming

Answer 18

“Rectification of Names”

Question 19

Wen

Answer 19

“culture”
Literary and artistic cultivation
Cultural sophistication and refinement
Civilization and civility
The patterns and elegance of culture

Question 20

Junzi

Answer 20

“superior individual/ideal moral person”
-Leaders of character

Question 21

Analects

Answer 21

Ideas for good government and society
Authored by Confucius or compiled by Confucius’ followers over time – rearranged and added to in various layers? 500 passages into 20 books
Became foundation for Chinese educational and examination
(confucianism)

Question 22

Neo-Confucianism

Answer 22

Neo-Confucianism is a version of Confucianism that keeps its focus on being good and respectful but adds Buddhist ideas about improving your mind and understanding yourself.

Question 23

Sage

Answer 23

a moral, social, and political paragon.
(he does not seek anything- inaction)

Question 24

Explain the two major categories of China’s History - Dynastic and Modern and the
role Confucianism played in each of th

Answer 24

China’s history divides into the Dynastic Era (2070 BCE-1912 CE) when Confucianism served as the official state ideology providing governmental structure through civil service examinations and moral guidance, and the Modern Era (1912-present) when Confucianism was initially rejected as feudal tradition but later partially revived to reinforce social stability and national identity while adapting to contemporary needs.

Prehistoric Xia Dynasty/ Ancient Shang (Written language)/ Zhou (Chou) Dynasty (Ended with Warring States Period- Legalism, Daoism, Confucianism)/ Qin dynasty “China”/ Classical Han Dynasty (Confucianism, Buddhism)/ Medieval (6 Dynasties Period)- Buddhism, takes hold/ Post-classical: Sui,Tang,Song, Neo-confucianism (Daoist & Buddhist elements)/ Yuan (mongol), used confucianism/Ming- Rebuffed foreign influence/Qing- FINAL dynasty
slow decline brought on by internal and European pressures (opium wars)
MODERN
)1911 Nationalist Revolution- Sun Yat-sen
) 1912-1949 Republic of China
) External pressures- WW1/Communist party formed/WW2 Sino-Japanese Wars)
) 1949 to Present- People’s Republic of China/ Mao Zedong
(short but failed attempt at “democracy”

Question 25

Explain the central role of harmony in the East Asian Worldview

Answer 25

1) What is a human? HARMONY - is within humans and manifests outward HARMONY will be a balance of complementary forces → Yin and Yang 2) What is the problem? Disharmony is a disconnect from nature. 3) Cause: Turning from Harmony. Human action/inaction leads to Harmony and Disharmony 4) End: Life on earth lived in harmony 5) reality: the harmony of yin and yang 6) Sacred: a fundamental harmony

Question 26

Explain the answers for the Timeline Questions?

Answer 26

1. Place the World History Time Period markers on the timeline Period I First Civilizations to 600 B.C.E (Xia/Shang/Early Zhou) Period II Classical 600 B.C.E. to 600 C.E. (End of Zhou/Qin/Han) Period III Post-Classical/Medieval 600. - 1450 (Sui/Tang/Song/Yuan) Period IV Early Modern 1450-1750 (Ming) Period V Modern “Europe’s Moment in History” 1750-1900 (Qing) Period VI Most Recent Century 1900- present (Rest of modern history)

Question 27

2. What do you notice about these markers? Do they work for China? Why or why not?

Answer 27

Many key Chinese dynasties start earlier than the "classical" in other regions. China's history is more fragmented.

Question 28

3. Why is the Zhou time period so important?

Answer 28

1) Ended the Warring States Period, Qin unification 2) Introduced Legalism, Daoism, and Confucianism

Question 29

4. What is the Chinese equivalent to Greece and Rome? Why?

Answer 29

Han Dynasty. 1) It is seen as the "golden age" of Chinese civlization 2) lasting influence through confucianism 3) A shared cultural and political identity

Question 30

5. Define “Middle Kingdom.”

Answer 30

China views itself as the cultural and poltical center of civilization, feel "superior"

Question 31

What two prominent non-Chinese ideas influence Chinese history to this day?

Answer 31

Communism and Buddhism

Question 32

Explain the history of Daoism and its impact on China

Answer 32

Daoism began in ancient China (500-300 BCE) through Laozi and Zhuangzi's teachings about living in harmony with nature, and later grew into a religion with rituals and practices aimed at long life. Daoism shaped China by: )Offering balance to Confucian rules with focus on natural living )Helping develop Chinese medicine and science )Inspiring art and poetry that celebrate nature )Giving rulers ideas about gentle leadership "ruling by non-action" )Creating everyday practices like tai chi and seasonal celebrations

Question 33

Explain the history of Confucianism and its impact on China

Answer 33

- A model for government: (Individuals were educated in Confucian thought, given exams=passed exams= move up the social ladder (Scholar-gentry), competing for status with landowners. - 1937 - Chinese Nationalist made a shrine for Confucius to symbolize a new China. Later.. -Daoism is viewed as superstition and Confucianism as a “class enemy” -1966 Cultural Revolution - destroyed all religions and “Four olds” old ideas, old culture, old customs, and old habits After Mao Zedong’s death, Confucianism is rehabilitated as a means to instill respect for authority and moral obligations/virtue

Question 34

Humanity (Confucianism)

Answer 34

"Social Relationships" -We are more than just individuals (interconnection and relationships) -know your place/relationship) 1)Rulers/subjects 2)Father/son 3)Husband/wife 4)Elder brother/younger brother 5)old friend/young friend

Question 35

Problem (Confucianism)

Answer 35

"Social Chaos" when 5 relationships are not maintained

Question 36

Cause of the problem (Confucianism)

Answer 36

"Breakdown of Virtue" When leadership is no longer virtuous, societal breakdown occurs

Question 37

End goal (Confucianism)

Answer 37

"Leaders of Character (Junzi) and Harmonious Society" - Just as in Daoism, Sage leaders need to rise up and live by example

Question 38

Means of transformation (Confucianism)

Answer 38

"Virtuous Life through Relationships/Hierarchy"

Question 39

Reality (Confucianism)

Answer 39

"Life-Giving, Relational, Harmonious" - Relationships in proper hierarchy cosmos and humans

Question 40

Sacred (Confucianism)

Answer 40

"Humanity making the Dao Great" - Striving for virtuously living in relationship on earth will produce the Dao (“way”)

Question 41

Humanity (Daoism)

Answer 41

"The Dao Within" part of the cosmic process known as Dao -Humans are flawed, Nature spontaneously coming out - Mind should be “responsive mirrors to the world” (as opposed to using your reason/intellect) - Tapping into de will turn humans into sages that then influence the world positively

Question 42

Problem (Daoism)

Answer 42

"Resisting the Flow of the Dao" -Ignorant, so we don't understand Dao -Act intellectually= problem -We don’t want to align with Nature and the Dao because we don’t know who we are (there is something in us that resists/distorts the dao)

Question 43

Cause of the problem (Daoism)

Answer 43

"Striving for permanence and Virtue" -We're trying to understand the Dao (action vs inaction) -intellectual lives obstacle to wisdom, self-interest, language, trying to figure out morality. -Humans distort the Dao through their intellect, looking for good and evil, classifying, using language, selfishly pursuing pleasure and possessions, planning actions

Question 44

End goal (Daoism)

Answer 44

"The Harmony of the Dao" -We're aligned with nature. -sage that oozes wisdom -Being “self-so” and “non-striving” → one with nature, tapping into de, the power of the Dao → sage that oozes wisdom

Question 45

Means of transformation (Daoism)

Answer 45

“Inaction”= “Wu Wei” -Disintangle from previous beliefs -act on spontaneous impulse -No distinction between good and evil -be yourself, value relativity (don't have purpose) -don’t use intellectual constructs align with nature/ no ethics Minds should be used to mirror nature, not to construct own meaning

Question 46

Reality (Daoism)

Answer 46

"The power of the Dao" - Overarching/underlying order, no good/bad -Seen in nature -Being in sync with nature is experiencing the power of the Dao

Question 47

Sacred (Daoism)

Answer 47

"The Nameless and Eternal Dao" Dao, governed cosmos from the beginning and contines to pervade every aspect of existence. )The Dao IS... Overarching eternal governing order of the universe Revealed in nature )The Dao is NOT ... a personal god a being, although all beings reflect the Dao

Question 48

Chart -- HARMONY

Answer 48

HARMONY D: experienced when we tune with nature (reflected in natural order of things) B: we all have within C: Experienced in proper relationship

Question 49

Chart -- DISHARMONY

Answer 49

DISHARMONY D: Think too much/try to figure out morality B: leads to social chaos/break down in society C: when people don't understand their role in society

Question 50

Chart -- HARMONY IN THIS LIFE

Answer 50

HARMONY IN THIS LIFE D: Mirroring nature/animal-like response (sage and virtuous lifestyle) B: prosperity/health/wellbeing/not concerned about afterlife- can be virtuous in this life. C: Focus is on proper relationship between superiors and subordinates

Question 51

Chart -- YIN/YANG

Answer 51

YIN/YANG (Balance and interdependence) D: seasonal rythms, no value judgment, aligned with nature B: This balance brings order to the world C: manifested best with relationships

Question 52

Chart -- UNDERLYING ORDER

Answer 52

UNDERLYING ORDER D: Following the natural order of things, brings out the Dao and produces sages. B: Dao: produces sages C: proper relationships, knowing titles/tapping into "de" brings out the way (Dao).

Question 53

Inner virtues vs outer virtues and how they relate to Confucianism?

Answer 53

INNER: (Ren,Shu,Hsueh) OUTER: (Li,Xiao,Cheng-ming,Wen) Inner virtues are your personal moral character (kindness, honesty). Outer virtues are how you behave in society (respect, proper conduct). In Confucianism, good character must come first, then guide your actions. Without sincere inner goodness, outward behaviors are just empty gestures. The junzi (superior person) cultivates both inner and outer virtues, achieving harmony.