Law in the People's Republic of China is currently undergoing gradual reform, as many elements inside and outside the country emphasize the need to strengthen the rule of law in China, and international trade and globalization spur transformations in various areas of Chinese domestic law. The word for law in classical Chinese was "Fa"(法) . The Chinese character for fǎ denotes a meaning of "fair", "straight" and "just", derived from its water radical. It also carries the sense of "standard, measurement, and model". Derk Bodde and Clarence Morris held that the concept of fǎ had an association with yì (義: "social rightness").
The Fall of the Qing Dynasty Author Zhang Weiwei in The China Wave, Rise of a Civilizational State, argues that Japan became a national state during the Meiji Restoration, but China was unable to accomplish this due to its decline in the mid-19th century. He claims that this decline was a result of its inability to cope with modern states, as demonstrated by the loss of wars against such powers as the British, French and Japanese (49). The primary question is how a formerly world leading power with extensive human and natural resources at hand could decline to the extent that it lost virtually every war from this period on. It is commonly proposed that such Western nation-states as Britain, because of their superior military power, brought China to its decline. Though this proposition is correct, I argue that the decentralization of the Chinese system of governance was an integral reason for its inability to cope with the challenges posed by modern nation-states.
However, by the time of his graduation, Sun believed that whilst the Manchu dynasty still existed, China would remain corrupt and backwards. His experiences abroad shaped his political ideas as at the beginning of the 20th century, the West were advancing and modernising their countries quicker than Sun’s own country of China. He toured Europe and America in hope to raise funds for the “Save China League” and made attempts to start a revolution against the Qing for example, the unsuccessful uprising in Canton, 1895. Sun worked hard travelling around to different countries, gaining more foreign funds and support. Sun Yatsen influenced the Chinese with his Three Principles – Nationalism, Democracy and Socialism and later in 1905; he formed the United League which was a revolutionary
These Sages, who were given “Zi” at the end of their names, went around the kingdoms, explaining to the ruler what they thought the best solution was for uniting China. The most prominent ideas were usually any of the three sects, Daoist, Confucianist or Legalist. Daoism was based on the ideas of Laozi and Zhuangzi, Confucianism on those of Confucius (Kongzi) and Mencius (Mengzi), and Legalism on those of Han Feizi. Confucianism was not adopted in Confucius’ life time. It developed later,
Confucianism is an influential philosophical and teaching system that originated in China. The influence of Confucianism, however, goes beyond China and reaches the border of many East Asian countries, namely Japan, Korea and Vietnam. Among all the characteristics of Confucianism, the fact that its influence can cast a shadow upon different countries and that we can still see the features of Confucianism in modern-day society, 2400 years after the death of Confucius, are the most impressive. This paper aims to elaborate more deeply about the regional impact of Confucianism as well as how it still plays a big role in modern Chinese society. Japan adopted Confucianism in the 6th century (Ping & Lili, 2010), and it has developed in Japan since then.
Even if there have been several influential predominant cultures that penetrated and conquered the leadership throughout the centuries (namely Mongolian and Manchurian cultures, Buddhism and also partially Islamism). In Modern Era the idea of a collective Chinese identity has focused on the basis that Chinese population is composed for the great majority by people belonging to Han cultural and ethnic group. Since the end of the Empire and the foundation of the Chinese Nationalist Republic in 1911, and throughout the process that led to the creation of People’s Republic of China in 1949 until the very present day, Chinese rulers had made a strong effort to legitimate their power, creating a new modern Chinese identity that could be shared by the multitude of different ethnic, cultural and religious identities scattered all around the immense territories that we now call China. From the start of the modernization process it has been a central question for the intellectuals of the beginning of the century to determine what must be preserved and what should be abandoned in the traditional
For both China and India, the early twentieth century marked a period of radical changes that were not common to these highly traditional societies. The phenomena that spurred both leaders’ desire for change were mainly systems that both perceived as representative of the West. In India, Gandhi opposed British colonization in his country. The British had forced Western civilization, industrialization, and modernization onto the Indians. Gandhi struggled to fight against British colonizing power and the Western models of society brought with it.
Art and China’s Cultural Revolution Traditional Chinese art has always been a major aspect of Chinese history. However, shortly after the founding of the People’s Republic of China in 1949, Mao Zedong declared that art should serve the people. In the three decades following the establishment of China’s Communist party art and China’s Revolution undergone one of the most disastrous and tumultuous eras in modern Chinese history. During this time, the Mao Zedong led government sought to modernize all aspects of Chinese society, a process that included suppressing or destroying much of traditional culture. The government also wanted to produce a new visual culture to communicate its philosophy and objectives to the people of China.
After losing the civil war to Communist Chinese and fleeing to Taiwan in 1949, the nationalist Kuomintang (Also called the KMT) leaders of the Republic of China regarded the Communist Chinese government as illegitimate, claiming the mainland as rightfully their own. (Steinfield) Beijing, in turn, regards Taiwan as a renegade province, and has tried repeatedly to persuade the island to negotiate a return to the idea(Taiwan). The KMT returned to power in 2008 after being in opposition for eight years. During this time President Chen Shui-bian and his Democratic Progressive Party had engaged in policy that widely departed from the KMT, invigorating efforts to seek Taiwan's sovereignty. Current President Ma Ying-jeou takes a decidedly more conciliatory approach; shortly after taking office he declared a "diplomatic truce" with China.
This principle was called jus sanginis, (Zerba, 2008). The nationality law was later adopted by the nationalist government and later by PRC. The Chinese viewed themselves as temporarily residents with the intention of returning back to china. During the republican period (1949), Chinese governments continued to emphasize links with overseas Chinese. The overseas Chinese played a pivotal role in the economic front for china because during period of national disasters, they would raise money.