Legalism and Militarism in China

[Gen. Chris]

Legalism and Militarism in China

In traditional China there were many schools of thought and forms of religion that has an influence on the Chinese people. During the period of the Warring States, legalism and militarism began to be a prevailing form of political thought because of the strict focus on obedience and control. Although, legalism and militarism began as a way to control political and economic areas of China, it also began influencing other sectors of life and culture for the Chinese. The manner in which legalism and militarism made an impact on the lives of the Chinese people can be considered unconventional compared to the schools of thought that supported free thinking and personal experiences. Legalism and militarism were based on uniformity, punishment, and a focus on control, but its influence was so wide spread and dominating that it could still be considered a powerful way of ruling and thinking.

Origins of Legalism and Militarism

Legalism has transformed throughout the history of China, mainly through the increasing need to control an intense warring population. Prior to the implementation of legalism, China was considered weak and vulnerable because of disorganization; there was a distinct lack of control and unity. In the seventh century BCE, Guan Zhong executed a form of legalism that involve “concentrating power in the hands of a single ruler and by adopting governmental institutions that afforded greater centralized control” but “at the same time he upheld many of the traditional moral virtues and accepted the old enfeoffment system”. Essentially, Zhong wished to combine the totalitarian ideas of legalism with the traditional religious and philosophical ideas that were already popular amongst the Chinese citizens. Zhong’s ideas for uniting China under one ruler appeared effective in theory but with the Warring States becoming more intense and powerful changes needed to be made to eliminate fighting and personal desires.

Spoiler Alert, click show to read: 

Warring States period

For legalism to be a truly a political form of great power and control, the rulers of China felt that they needed to reject all the traditional values of humanity and righteousness that were taught by the previous schools of thought. In this altered form of legalism, individuals were not as important as creating a successful and dominating state. The Qin Dynasty, lead by the First Emperor Qin Shihuangdi and two of his advisors, Shang Yang and Han Fei, united China under the key ideas of legalism, “They conceived of a political order in which all old feudal divisions of power would be swept away and all authority would reside in one central administration headed by an absolute monarchy”. Although, for the Qin Dynasty to have this absolute power strict policies had to be implemented and any form of deviance or resistance was squashed with harsh punishments. The changes the Qin Dynasty made to legalism had a lasting effect on the Chinese people, but not in a way that is always considered positive.



Militarism developed in China in response to the rise in warfare and the increasing desire to defeat one’s enemies as all cost and through any means. Prior to the development of militarism, in the Shang and Zhou Period, war was seen to be an “aristocratic affair, governed by complex protocols” and “required fair treatment of one’s enemy”. This tradition of honor in battle and extremely generous treatment of enemies continued until the military strategist and general, Sunzi (Sun Tzu), began writing of the ideas that would become key components of militarism. Militarism is not only concerned with having a continuous standing army, but militarism also encouraged that knowledge is a greater weapon in battle the pure force of strength, “knowledge must comprehend everything pertinent to war—terrain, morale, logistics, spies, weather, economics, psychology, and so on”. During the period of the Warring States militarism became a necessary form of combat, although the ideas of militarism began to expand into other areas of Chinese life.

The Main Doctrines of Legalism and Militarism

The first main contributor to the ideology of legalism, Guan Zhong, attempted to use legalism in conjunction with the moral or religious systems already in the lives of the Chinese people to unite China under one ruler. A text titled The Guanzi, named after Guan Zhong, although written from a time after Zhong, clearly states how traditional virtues and the new political form were mixed and enforced in China. Furthermore, The Guanzi confronted issues such as how to handle crimes and how to dole punishments and rewards, “When punishments are imposed, they shall not be applied to the guilty alone. When rewards are granted, they shall not be bestowed merely on the person credited with the achievement”. In legalist doctrine, no one individual is more important than the state or government, any reprimands or rewards must be shared by all. Despite the government being the most important aspect of society, Guan Zhang allowed for the Chinese people to continue to hold their religious and philosophical values.

Following the ideas put forth by Guan Zhong on the matter of legalism, the Qin Dynasty expanded the area of governmental control to include how the Chinese people thought and what they believed religiously. Under the rule of the First Emperor Qin Shihuangdi, the Prime Minister Shang Yang developed the ideas of legalism into an expansive and dominating ideology. Gongsun Yang’s changes to legalism during the Qin Dynasty were detailed in a text called The Book of Lord Shang. Legalism expanded from a way to unite the Chinese population to a way to control their every thought and action; under the Qin Dynasty basic feelings and behaviors were taken away, “The six parasites are: rites and music, odes and history, cultivation and goodness, filial devotion and brotherly love, sincerity and trustworthiness, uprightness and integrity, humaneness and rightness, criticism of the army and being ashamed of fight…”. Shang Yang and the Qin Dynasty expressed that free thinking and Overall, legalism’s main components were implemented to gain more and more control over a warring population, but its final achievement was undermining the values and the beliefs of the traditional Chinese people.

Spoiler Alert, click show to read: 

Qin Shihuangdi, emperor of China

In militarism, the main ideas of war are based on deception and succeeding through any means necessary rather than behaving in an aristocratic and honorable manner. The most prominent philosopher of militarism, Sunzi, detailed the importance of warfare being a way of thinking and strategizing. The Sunzi is recognized as the most influential text on militarism; the text addresses how other schools of thoughts can be combined with military strategy to ensure victory. Some other philosophies condemn militarism’s use of deception to reign over one’s enemies, but in warfare dishonesty and specific planning is necessary, “The military is a way of deception…/ When he [the enemy] seeks advantage, lure him./ When he is in chaos, take him./ When he is substantial, prepare against him./ Attack where he is unprepared. Emerge where he does not expect”. Deception is only one facet of militarism, others include how to maintain order and achieve the desired behavior from soldiers and citizens. The ideas of militarism were embraced by the rulers of China and are still being taught at military academies throughout China and the rest of the world.

The Impact of Legalism and Militarism on China

Legalism had an effect on the Chinese citizens, whether the people approved or not. Not only did legalism take over the government and the economy, but it expanded into all aspects of daily life. Overall, the rules and restrictions created by the Emperor and his advisors limited the free thinking and religious practices in China, “In their complete rejection of traditional ethical values, in their emphasis upon government by law rather than by personal example, and in their scorn for the ideals drawn from the past, the Legalists represent the antithesis of Confucian thinking”. Although legalism had a lasting effect in China, the influences can rarely be seen as positive. The creativity, intelligence, free thinking, and emotional responses were stifled during the time that legalistic thinking prevailed in China.

Militarism had an impact on China, but its influences were not contained to its borders, armies and military thinkers still refer militaristic ideas. The military strategist, Sunzi, had brilliant ideas about how to think and function in warfare situations, and under his militaristic philosophies the Chinese army operated more successfully. As a result of the success China had with a militaristic manner of warfare, countries today continue to study and use militarism, “The Sunzi has been the most influential strategy text in East Asia…Canonized as the first of the Seven Military Classics in early Song times, it is read today in the military academies of the People’s Republic, the Republic of China, Japan, and the United States”. Without the creation of militarism, armies today may still treat war as an aristocratic event, with strict rules of conduct.

Spoiler Alert, click show to read: 

English translation of The Art of War

Conclusion


Legalism and militarism were forms of thinking that were prevalent in traditional China. As legalism began and expanded in China, more and more aspects of Chinese life were restricted and controlled. On the other hand, governmental officials embraced the ideas of legalism that lead to discipline and power. Where legalism crushed free thinking and religious beliefs, militarism combines many different forms of thinking and analyzing to best succeed in combat and warfare. Militaristic strategies and thoughts are still studied throughout the world by some of the most powerful countries. Both of these ideologies began in traditional China but their effects, positive or negative, on the Chinese people and the rest of world cannot be disputed.

Source

All quotes are from Sources of East Asian Tradition, Volume 1, by William Theodore de Bary.

Volume two was consulted but not used

Constructive criticism is highly appreciated and sought. I hope this was a good read.

[hellheaven1987]

Haha, Legalism does have its impact but it probably is the least school that has influence in Chinese history, largely because Qin Dynasty was ended because the brutal doctrine of Legalism and hence the emperors of Han Dynasty had tried to keep minimum influence of Legalism in its government.

[Gen. Chris]

I suppose I should have emphasized the point its effect was most noticeable during the Qin Dynasty. But it still had a noticeable effect throughout time.

[hellheaven1987]

But it still had a noticeable effect throughout time.

Such as? Following government law was not some ideas that invented by Legalism; in fact the chief focus of Confucius was to revived the law code of Zhou Dynasty, is Confucius a Legalist too?

Generally, there are two features of Legalism that set it apart from others:

1. It believes that everything should have a law to control it, and those laws must be enforced with extreme brutal punishments by state.

2. Legalists believe only brutal punishments would work because they believe men are naughty, evil creature that only obey to strong force.

If we examine it closely we can see there are some basic elements that are shared by legalists and fascists - both believes government should control the state by fear and strict laws, with little confidence that its citizens would act by their own good will. Study the Chinese history, we can say that few dynasties have such characteristics.

[Gen. Chris]

Well, I could make the argument that it was legalism ideals that had a hand in unifying China under a single, strong ruler after over two hundred years of turmoil. But, as you said, legalism also had a hand in ending it, though the unified China persisted for quite some time before being broken up again, if I remember correctly.


Perhaps it is a weak argument but it is a start. I'd have to re-read some of the books I have read to provide a more concise argument.

I have read, however, that legalism blended with Confucianism later down the line, and as we know, Confucianism has had a continuing effect on China throughout its existence.

[hellheaven1987]

Well, I could make the argument that it was legalism ideals that had a hand in unifying China under a single, strong ruler after over two hundred years of turmoil.

That is true, since it did transfer the political structure of Kingdom of Qin from feudalism towards a centralized government quicker than other kingdoms; however we also need to remember that other six kingdoms had also adopted certain degree of centralization without legalism. Overall, I would say the economical reform of Kingdom of Qin performed by Shang Yang, which abolished feudal holding and allowed a more capitalist practice (for example, allowed land be traded freely), played a bigger role in Qin's rise.

But, as you said, legalism also had a hand in ending it, though the unified China persisted for quite some time before being broken up again, if I remember correctly.

There were two chief reasons why Qin ended; one was of course the overbrutal punishments for petty crimes, and another was local nationalism that were still strong in many people's mind. Remember that, the concept of China did not become mature until East Han Dynasty.

I have read, however, that legalism blended with Confucianism later down the line, and as we know, Confucianism has had a continuing effect on China throughout its existence.

It did, this person played the most important role to introduce Confucianism we familiar today.

[StealthFox]

A good read. I'm not an expert on Chinese history, so I can't really comment on your topic, other than that I enjoyed reading about it. Overall you're writing is very good. You can double check your verb tenses and a few commas when proofreading. You might also try to organize your points a bit better and create transitions between each topic/paragraph to help guide the reader along the way. I've made just a few comments/suggestions below.

Spoiler Alert, click show to read: 

In traditional China there were (are) many schools of thought and forms of religion that has (have or had) an influence on the Chinese people. During the period of the Warring States, legalism and militarism began to be a prevailing form of political thought because of the strict focus on obedience and control. Although, legalism and militarism began as a way to control political and economic areas of China, it also began influencing other sectors of life and culture for the Chinese. The manner in which legalism and militarism made an impact on the lives of the Chinese people can be considered unconventional compared to the schools of thought that supported free thinking and personal experiences. Legalism and militarism were based on uniformity, punishment, and a focus on control, but its influence was so wide spread and dominating that it could still be considered a powerful way of ruling and thinking.

Origins of Legalism and Militarism

Legalism has (had been?) transformed throughout the history of China, mainly through the increasing need to control an intense warring population. Prior to the implementation of legalism, China was considered weak and vulnerable because of disorganization; there was a distinct lack of control and unity. In the seventh century BCE, Guan Zhong executed a form of legalism that involved “concentrating power in the hands of a single ruler and by adopting governmental institutions that afforded greater centralized control” but “at the same time he upheld many of the traditional moral virtues and accepted the old enfeoffment system”. Essentially, Zhong wished to combine the totalitarian ideas of legalism with the traditional religious and philosophical ideas that were already popular amongst the Chinese citizens. Zhong’s ideas for uniting China under one ruler appeared effective in theory, but with the Warring States becoming more intense and powerful changes needed to be made to eliminate fighting and personal desires.

Spoiler Alert, click show to read: 

Warring States period

For legalism to be a truly a a true political form of great power and control, the rulers of China felt that they needed to reject all the traditional values of humanity and righteousness that were taught by the previous schools of thought. In this altered form of legalism, individuals were not as important as creating a successful and dominating state. The Qin Dynasty, lead by the First Emperor Qin Shihuangdi and two of his advisors, Shang Yang and Han Fei, united China under the key ideas of legalism, “They conceived of a political order in which all old feudal divisions of power would be swept away and all authority would reside in one central administration headed by an absolute monarchy”. Although, for the Qin Dynasty to have this absolute power, strict policies had to be implemented and any form of deviance or resistance was squashed with harsh punishments. The changes the Qin Dynasty made to legalism had a lasting effect on the Chinese people, but not in a way that is always considered positive. (Need to have a transition sentence leading into your next topic. This last sentence makes me think you will continue talking about the Qin Dynasty and it;s changes to legalism)


Militarism developed in China in response due to the rise in warfare and the increasing desire to defeat one’s enemies at all cost and through by any means. Prior to the development of militarism, in the Shang and Zhou Period, war was seen to be an “aristocratic affair, governed by complex protocols” and “required fair treatment of one’s enemy”. This tradition of honor in battle and extremely generous treatment of enemies continued until the military strategist and general, Sunzi (Sun Tzu), began writing of the ideas that would become key components of militarism. Militarism is not only concerned with having a continuous standing army, but militarism also encouraged that knowledge is a greater weapon in battle the pure force of strength, “knowledge must comprehend everything pertinent to war—terrain, morale, logistics, spies, weather, economics, psychology, and so on”. During the period of the Warring States militarism became a necessary form of combat, although the ideas of militarism began to expand into other areas of Chinese life. (transition sentence needed, same as above)