Peasant rebellions began to arise. They received no benefits from the city; the city tried its best to remain separate from them. The Chinese then developed a justice system to stop the outbreaks of rebellions. The idea from the Chinese authority was that peace must keep intact. Many people did not agree with the authority they had over the people.
However, Chiang and the GMD failed to gain population which was due to the lack of help and improvement towards the living standards of the millions of peasants in China, showing the GMD was only representative of minority groups and never fully solved all domestic problems in the country. In order these solve domestic problems in China, it was clear that foreign influence needed to be completely eliminated to enable China to become independent again. Nationalism was one of the GMD’s main three principles, so Chiang should have seen freeing China from foreign controls as a priority. Although he noticed this was important and went about fixing it by increasing the strictness of the Chinese law over foreign concessions which decreased the total number of foreign concessions from 33 to 13. Chiang did solve the domestic problem of foreign control in China; he relied on having foreigners around.
Being afraid of inferior if a fight really happened, the Vietnam Communist Government hopelessly gave its island up to China. The main reason of this yield is that Vietnam was not ready for a war yet; and its leader didn’t have a really powerful army in hand. So, it’s willing to give up in front of stronger militaries. Another, Machiavelli argued that the leader should take control of his people by force rather than by law. Oppositely, Lao-Tzu admitted that a good leader should not rule his people, but to follow.
The Japanese originally developed an interest in trading with the Europeans, but the Jesuit missionaries who followed the traders arose hesitation that ultimately affected their decision to succumb to Western influences in the sense of preserving their beliefs and cultures. The Jesuits main goal was converting Japanese to their religion, which the Japanese did not approve of. In China, the Jesuits argued with the emperor over the conversion of Chinese people to their foreign religion, which resulted in the extrication of the Jesuits and their European counterparts from Chinese society. In an attempt to preserve their ways of life, China and Japan endured a long period of isolationism. After the overthrow of the shogunate and the beginning of the Meiji restoration, Japan ended their policy of isolationism because they quickly came to the realization that in order to fully ensure its future and prosperity, they had to modernize, which meant establishing alliances with the West.
However, China's revolution differed because the initial democratic establishment led to opposition from the Communist party while the formation of the U.S.S.R faced minimal opposition. In China, the Qing dynasty was ineffective, instead of trying to modernized as early as possible, it squandered what remained of its wealth and in doing so led to heavy losses in influence and power. Similarly, in Russia, The Tsars became ineffective, the decision to enter World War I had brought Russia to its knees socially, politically and economically. The Tsars also faced many scandals that would deface their influence in Russian cities. It was due to these reasons that both China and Russia were seeking to replace the government in power with new ones that would appeal to the population's demands.
However, Sun Yatsen was not in the country at the time the revolution started, implying that the Qing would’ve fallen anyway. An influential character of the revolution was Sun Yatsen, the leader of the tongmenghui. Sun was a nationalist revolutionary who believed that the only way China could refrain from being a backwards country was to adopt western ways in agriculture, industry and become a republic. Sun was educated abroad as a doctor in Hong Kong where he experienced the lifestyle of those who lived in the Western Society. However, by the time of his graduation, Sun believed that whilst the Manchu dynasty still existed, China would remain corrupt and backwards.
The Americans are not complying with our demands. . . For these reason our relationship is constricted and shall remain that way and will not be able to grow" Masakazu Nanba. Japan later was upset with the U.S. because the U.S. setup halfway measures to try to resolve some of the problems between Japan and China.
Han Yu, the leading Confucian scholar and author of document four, argues that Buddhism is the work of barbarians and didn’t exist in China in ancient times. The author states that the Buddha didn’t speak the Chinese language or dress the Chinese way. He refers to Buddhism as an “evil” and wants it eradicated and never to be heard of in future generations. This author treats Buddhism as a delusion to the commoners and wants is to be dismissed. Document six is slightly different from the rest, as for it is written by an emperor, Tang Emperor Wu.
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.
Comparing to them, China lacks far behind in many aspects, especially influence, and can only be considered a partial power now. The fact that China is unable to project power, be it militarily or politically, outside of the Asian periphery shows that it still does not have a clear sphere of influence a superpower should possess, and it is not shaping the actions of other countries. The US were able to send troops to areas well beyond its territory, to Afghanistan or Iraq for example, either for their own interests or for global security, but not the Chinese. The fact that the Chinese are unable to dominate international relations or project power globally shows it’s still far from being a superpower. China is also too passive and does not take part in global politics and issues significantly.