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In today's society, the rectification of names is being used popularly with government decisions. Backed by strong public demands, Taiwan during Democratic Progressive Party administrations puts effort into reviewing the names of state-owned enterprises and government entities to preserve their unique identity from Chinese influence. [ 24 ]
An example of the classical use of xíng is Xíng Bù (刑部, lit. "Department of Punishment") for the legal or justice department in imperial China. The two major Chinese philosophical schools discussed below, Confucianism and Legalism, strongly influenced the idea of law in China.
During the Han dynasty (206 BC – 220 AD), Confucian approaches edged out the "proto-Taoist" Huang–Lao as the official ideology, while the emperors mixed both with the realist techniques of Legalism. [4] Confucianism regards principles contained in the Five Classics, the key tenets that should be followed to promote the harmony of the family ...
Confucianism was particularly strong during the Han dynasty, whose greatest thinker was Dong Zhongshu, who integrated Confucianism with the thoughts of the Zhongshu School and the theory of the Five Elements. He also was a promoter of the New Text school, which considered Confucius as a divine figure and a spiritual ruler of China, who foresaw ...
Legalism survived in a diluted form after the Han dynasty succeeded the Qin. It was recognised that there was a need for complex penal and administrative codes that enabled the emperor to govern the country through a hierarchy of ministers and officials, all ultimately responsible to him.
This "sense of shame" is an internalization of duty. Confucianism prioritizes creating a harmonious society over the ruler's interests, opposes material incentives and harsh punishments, and downplays the role of institutions in guiding behavior as in Legalism, emphasizing moral virtues instead. [48]
Confucianism is arguably the most enduring body of thought on Chinese life. Its written legacy lies in the Confucian classics, which later became the foundation of traditional society. Confucius (551–479 BC) looked back to the earlier days of the Xia, Shang, and Zhou dynasties for an ideal sociopolitical order.
As the editors of a recent volume write, "the reception of Schmitt and Strauss in the Chinese-speaking world (and especially in the People's Republic of China) not only says much about how Schmitt and Strauss can be read today, but also provides important clues about the deeper contradictions of Western modernity and the dilemmas of non-liberal ...