Asian Studies 102: Introduction to Asian Studies Study Guide Included Materials: I. Lecture Outlines & Terms Lecture Outline: The Traditional Chinese Moral Universe I. Social and Intellectual Legacy of the Early Dynasties A. The Chinese Written Language B. From Matrilineal to Patrilineal Society C. The Growing Importance of Rituals II. The Confucian Foundation A. The Life of Confucius B. The Works and Thoughts of Confucius III. The Elaboration of Confucian Philosophy A. Mencius and the Mandate of Heaven B. Xunzi the Synthesizer IV. The Non-Confucian Traditions A.Mozi and the Utilitarian Ethic B. The Legalist Alternative C. Daoism D. Buddhism E. Moral Culture as Social Foundation TERMS logographic matrilineal patrilineal Li (ritual) li ̓ 因 ̈́ Confucius [Kong Fuzi, 551-479 BCE] ̓ ৿ॢৼ ̈́ Warring States 5 Classics/ 4 Books Uprightness (Zhi) ̓ ྊ ̈́ Benevolence (Ren) ̓Ռ ̈́ Loyalty (Zhong) ̓ ம ̈́ Righteousness (Yi) ̓ 嬝 ̈́ Rule by Moral Example Mencius [Mengzi, 372-289 BCE] ̓ ਈৼ ̈́ inner sage/outer king xin [heart] ̓ ஞ ̈́ Mandate of Heaven (Tianming) ̓ ॠ޸ ̈́ Xunxi (213 CE) ̓ 艗ৼ ̈́ Mozi (490-403 BCE) ̓ ूৼ ̈́ universal love utilitarian Legalists (Qin dynasty) Laozi/Zhuangzi ̓ 聲ৼ/艾ৼ ̈́ Wuwei (do nothing) ̓ 篷傶 ̈́ Guatama Siddharta karma transmigration Three important elements of Chinese culture are Ritual, Writing and the Family system The concept of Ritual (Li) 愊 One of the most important Chinese rituals has been Ancestor Worship. A person must live in order to be worthy of the glory of their ancestors, and must pay constant respect to their ancestors in various ceremonies. Rituals (Li) can include songs, prayers, bowing the head, lighting incense, pouring wine and other activities. It may seem from a Western perspective that "ritual" is superficial, on the outside, but the secret of Chinese ritual is not just in the outward display but the inner feeling which animates the person. The Chinese Writing System ෈ਁ Writing Chinese characters has been the great unifier of China. The Chinese are a very literate and elegant people because of the beauty of the Chinese language. The characters are multifaceted and can communicate even when people do not know each other's dialects. Characters are often meaning units within themselves. The Chinese do not have an alphabet however the writing system is not based on hieroglyphics or pictographs. Over eighty percent of Chinese characters are logographic [thought + expression]. This means that the character contains both the sound and the meaning within it, and in thus most characters can tell you the pronunciation and idea of the word. ଶګThe Chinese Family System 疑ସ The family unit is the most important element of socialization, which is relevant because the Chinese culture is a collective culture. In a sense your relationship within the family defines your position in society. Generally, traditional Chinese relationships do stress some hierarchy with understood superordinate to subordinate positions in what is known as the Five Relationships. These are: Ruler to Subject; Husband to Wife; Father to Son; Older Brother to Younger Brother; and Friend to Friend. Only the Friend to Friend relationship is one of equality. In conclusion, the Chinese cultural system is one where: The Moral order is based on the Social Order From the Confucian Analects. The Master said, A young man's duty is to behave well to his parents at home and to his elders abroad, to be cautious in giving promises and punctual in keeping them, to have kindly feelings towards everyone, but seek the intimacy of the Good. If, when all that is done, he has any energy to spare, then let him study the polite arts. The Master said, Govern the people by regulations, keep order among them by chastisements, and they will flee from you, and lose all self-respect. Govern them by moral force, keep order among them by ritual, and they will keep their self-respect and come to you of their own accord. The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer' suffered from perplexities. At fifty, I knew what were the biddings of heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the Boundaries of right. (Source: Nelson & Peebles) Lecture Outline: The Historical Landscape of Chinese Civilization This lecture is a survey and includes highlights of various epochs. The Dynastic Cycle The last Chinese dynasty ended in 1911. The first Chinese dynasty began in 2100 B.C.E. With only a few periods of disunity China has been ruled by dynastic houses. The history of each dynasty is written by the dynastic house that follows. Therefore, it appears that a dynastic cycle follows a Bell Curve of the first few dynamic emperors, a plateau period, and the decadent and possibly evil behavior of the final few emperors. The Mandate of Heaven The ruling house ruled by virtue of the Mandate of Heaven, a concept used by the Duke of Zhou to justify the overthrow of the Shang dynasty. This was not a "god" centered idea such as the divine rights of kings in the West. In China, the Mandate of Heaven was more tenuous. There were 3 elements to obtaining the Mandate of Heaven: 1.The leader must lead by ability and virtue 2.The dynasty's leadership must be justified by succeeding generations 3.The mandate could be revoked by negligence and abuse; the will of the people was important Chinese Timelines: Ancient China Eastern Chin 317-420 Neolithic ca. 12000 – 2000 B.C. Southern and Northern Dynasties 420-588 A.D. Xia ca. 2100-1800 B.C. Shang 1700-1027 B.C. Classical Imperial China Western Zhou 1027-771 B.C. Sui 580-618 Eastern Zhou 770-221 B.C. T'ang 618-907 770-476 B.C. -- Spring and Autumn period 475-221 B.C. -- Warring States period Five Dynasties 907-960 Early Imperial China Song A.D. 960-1279 Qin 221-207 B.C. 960-1125 – Northern Song Western Han 206 B.C.- 9 1127-1279 – Southern Song Hsing (Wang Mang interregnum) 9-25 Eastern Han 25-220 Later Imperial China Three Kingdoms 220-265 Yuan -1279-1368 Western Chin 265-316 Ming – 1368-1644 Qing – 1644-1911 Lecture Outline: Japan: Inner Harmony – Outer Adaptation I. Physical and Human Geography A. Mountains and Sea B. NaturalResources C. Isolation and Homogeneity II. Japanese Social Values A. Hierarchy B. The Importance of Duty III. The Way of the Gods A. Myth of Creation B. The Divinity of Nature C. Ritual Purity IV. Classical Japan – Early Cultures A. Political Centralization B. YamatoAge(300-650 CE) V. Classical Japan A. External Influences and Aristocratic Development B. Heian Culture VI. Medieval Japan A. Development of the Bakufu B. Popular Buddhism TERMS 4 main islands Hiragana – Katakana – Kanji Wet agriculture Man'yoshu (Collection of Myriad Leaves,760CE) Rice, Vegetables, Fish Aristocratic Buddhism – 8th Century On – Gimu & Giri Bushido (Way of the Warrior) Kojiki (712 CE) Samurai Nihongi (720 CE) Heiji War (1179-1185) Amaterasu Taira (Heike)/Minamoto (Genji) Families JimmuTenno(660 BCE) Bakufu [Tent Government] Yamato state Tales of the Heike[Heike monogatari] Kami Tale of Genji-Lady Murasaki ritual purity PillowBook - Sei Shonagon Jomon(10,000-7,000 BCE) Kamakura Period (1185-1333) Yayoi (300 BCE) feudalism YamatoAge (300-650) Daimyo [lords] Uji (hereditary aristocratic family groups) 【 " 】 Ashikaga Shogunate (1338-1573) Prince Shotoku (573-621CE) Onin War (1467-77) Seventeen Article Constitution Kukai (774- 835) Confucianism/Buddhism Shingon (true words) TangDynasty(618-907 CE) Amida Buddhism Pure Land (10thcentury) Soga Family/ Nakatomi Family namu amida butsu Taika Reform( January1,646 CE) Zen Buddhism (12th century) Fujiwara Family self-knowledge Nara Period (710-94 CE) koan Heian Period (794-1185CE) Nichiren (1222-1282) Shoen system Tendai Writing and Literacy Lotus Sutra The Importance of Duty From: Benedict, The Chrysanthemum and the Sword (p.116) On – obligations passively incurred. One 'receives an on' wears an on 'i.e.on are obligations from the point of view of the passive recipient. Ko on – received from the Emperor; Oyo on – received from parents Reciprocals of on. One 'pays' these debts, one 'returns these obligations' to the on man, i.e., these are obligations regarded from the point of view of active recipients. There are two types: Gimu. The fullest repayment of these obligations is still no more than partial and there is no time limit. Examples include: chu. Duty to the Emperor, the law, Japan; ko. Duty to parents, ancestors; nimmu. work. Giri. These debts are regarded as having to be repaid with mathematical equivalence to the favor received and there are time limits: Giri to the World: Duties to liege lord; to affiinal family; to non-related persons due to on received… Giri to one's name: Examples: One's duty to clear one's reputation of insult or imputation of failure; One's duty to admit no(professional) failure or ignorance; One's duty to fulfill the Japanese proprieties. Lecture Outline: The Meiji Restoration: The Political Revolution I. Prelude to Modernization A. Unification: Shoguns and Sakoku B. Rise of the Merchant Culture C. Intellectual Trends: The Secret Plan D. The Perry Mission and the Opening of Japan II. Meiji Restoration A. The Political Revolution-Dismantling Feudalism B. The Change in Samurai Status & Consequences TERMS Daimyo Commodore Matthew C. Perry (1853) Oda Nobunaga (1534-1582) Gunboat diplomacy Hideyoshi (1536-1598) Unequal treaties Tokugawa Ieyasu (1542-1616) Townsend Harris Tokugawa Shogunate (1600-1868) Sonno Joi (Revere the Emperor/Expel the Barbarian) 1614 Edict Treaty of Kanagawa(1858) Sakoku (1639) Rise of Choshu/Satsuma Nagasaki/Dutch Mito School Chonin Culture Yoshida Shoin (1830-1859) Genroku Era (1688-1704) 1868- Meiji Emperor Hiroshige (1797-1858) 1869 – Move from Kyoto to Edo (Tokyo) Basho (1644-1694) Charter Oath (April 1868) Honda Toshiaki: A Secret Plan for Government, domain registers 1798 universal conscription Eastern Ethics/Western Science Yamagato Aritomo (1838-1922) Sakuma Shozan(1811-1864) Surnames & Swords Satsuma Rebellion (1877) Charter Oath By this oath we set up as our aim the establishment of the national weal on a broad basis and the framing of a constitution and laws.