Both Roman and Han empires are similar and also different in one way or more. Their similar in both the and how they are more technologically advance in their region. They both were very different in their political government and also how they treat their slaves. The similarities in their fall had lots of internal problems like riots and corrupt politicians and disease. Also because of the different believes like Christianity, Confucianism and Buddhism.
Confucianism is a complex system of moral, social, political, philosophical, and religious thought which has had big influence on the culture and history of East Asia. The cultures most strongly influenced by Confucianism include those of China, Japan, Korea, and Vietnam. Neo-Confucianism combined Taoist and Buddhist ideas with existing Confucian ideas to create a more complete bonding than had ever existed before. At the same time, many forms of Confucianism have historically declared themselves opposed to the Buddhist and Taoist belief
Enormous construction projects took place, such as the resurrection of the Great Canal and the famous Great Wall. The Ming was also responsible for establishing the Forbidden City in Beijing. The Qing’s success did not last eventually after many reforms due to land distribution, examinations, and social inequality; the Qing began to lose hold on their once strong control. Events such as the Opium war and the Boxer rebellion damaged the Qing dynasties social order and military force. The systems became corrupt which lead to political and social disintegrations.
A cultural continuity is the continued practice of ancestor worship and faithfulness, the reason these were still practiced was because Confucianism was still very well-known in China. Also social class remained the same; rulers, nobles, farmers, craftspeople, traders, and slaves. Although 500 years is a long time, from 100 C.E. to 600 C.E China consisted of many changes in the last centuries of the classical era, but it had more continuities. These political and cultural continuities and changes allowed classical china
However, the success of Christian missions dwindled, as Christianity did not have as much to offer to the already established Chinese society with their Confucian beliefs and faith. Eventually, Christians were forced out of China following Emporer Kangxi’s forbidding of Westerners to spread Christian doctrine in China. Not only did the emperor dislike the Christians contradictory teachings in comparison to their traditions, but he also feared the same European aggressiveness that had been observed in the Philippines and
The Mongols had foreign administrators in China because they did not trust any Chinese person to be left in charge therefore foreign people were used. While in the Middle East the Mongols felt that leaving the Persians to have some charge would be the best for the people and result in benefits. Along with similar and different political effects of Mongol rule, there were similar and different economic effects of Mongol rule on China and the Middle East. The economic effects of Mongol rule on China and the Middle East were similar in that both were forced to give up money. In
to 600C.E. China experienced much continuity and little changes, which varied from the ideas of Confucianism to the ruling of the emperors’ through the dynastic cycle. Over the years since the classical period, the firm teachings of Confucianism had been kept in the Chinese society and it still is very much part of the culture today. For example, Confucius’ Five Relationships created a guideline to demonstrate what roles people had Global Essay#2: Analyze the political and cultural changes and continuities in CHINA during the last periods of the classical era. Chinese, 100 C.E.
Buddhism originated in India, but after the fall of the Han Dynasty in 220 C.E., it gained many converts in China. The people responded rather positively to the spread of Buddhism in China, because after their kingdom fell into turmoil, it was also torn apart by power hungry warlords. They responded this way, because not only did China have to deal with nomadic invaders from the north, but they also had feudal warlords fighting over the land. Because of this, people needed something to have faith in, so they turned and found it in Buddhism. People also tried to turn away from all the sorrow, so they accepted this new foreign religion coming in, regardless of the political situation in China at the time.
The Responses to the Spread of Buddhism in China After Buddhism spread to China from India, many people began converting to Buddhism because it gave them a meaning in life during the period of instability and disunity after the collapse of the Han Dynasty as shown in Document 2. The Chinese at first welcomes Buddhism, as it gave them support during political instability and disunity, but as political relations improved, the government saw Buddhism as a threat to their power and moved to get rid of it. During the Tang Dynasty, Buddhism threatened the power of the nobility and they rose up to disclaim it as shown in Document 6; however not many people were the emperor of China so this wouldn’t effective give a good representation of the responses shown by the majority of the Chinese citizens. After the collapse of the Han Dynasty, there was people who needed more than just Confucianism to give them meaning in their life, Buddhism was then spread to China through merchants and missionaries. In China, among the many classes of Chinese social structure, they show positive responses to the spread of Buddhism as seen in Documents 1,2,3, and 5.
Buddhism was introduced to China through migrants and through trade, and it rapidly spread and several opinions about it sprung about. A large number of people were pro-Buddhism, while various others were completely against it. There were even certain individuals who just wanted unity and for Confucianism and Buddhism to coexist. As expressed in documents one and two, Buddhism is a good, new religion. The Four Noble Truths are spoken of in document one and they are said to help an adherent to steer clear of sorrow and suffering.