Hundred Schools of ThoughtFrom Wikipedia, the free encyclopedia The Hundred Schools of Thought (Chinese: 諸子百家; pinyin: zhūzǐ bǎijiā) were philosophies and schools that Hundred Schools of Thought flourished from the 6th century to 221 BC, during the Spring Traditional Chinese 諸子百家 and Autumn period and the Warring States period of ancient China.[1] Simplified Chinese 诸子百家 Transcriptions An era of great cultural and intellectual expansion in Standard Mandarin China,[2] it was fraught with chaos and bloody battles, but it was also known as the Golden Age of Chinese philosophy Hanyu Pinyin zhūzǐ bǎijiā because a broad range of thoughts and ideas were developed Wade–Giles chu1-tzu3 pai3-chia1 and discussed freely. This phenomenon has been called the Contention of a Hundred Schools of Thought (百家爭鳴/ IPA [ʈʂúts ̀ pàitɕjá] 百家争鸣; bǎijiā zhēngmíng; pai-chia cheng-ming; "hundred Wu schools contend"). The thoughts and ideas discussed and Romanization Tsoe tzy ba' ga refined during this period have profoundly influenced lifestyles and social consciousness up to the present day in Yue: Cantonese East Asian countries and the East Asian diaspora around the Yale Romanization Jyū-jí baak-gāa world. The intellectual society of this era was characterized by itinerant scholars, who were often employed by various Jyutping Zyu1-zi2 baak3-gaa1 state rulers as advisers on the methods of government, war, Southern Min and diplomacy. Tâi-lô Tsu-tsú pah-ka This period ended with the rise of the imperial Qin Dynasty and the subsequent purge of dissent. Contents 1 Schools listed in the Shiji 1.1 Confucianism 1.2 Legalism 1.3 Taoism 1.4 Mohism 1.5 School of Yin-yang 1.6 Logicians 2 Schools listed in the Hanshu 2.1 School of Diplomacy 2.2 Agriculturalists 2.3 Syncretism 2.4 School of "Minor-talks" 3 Unlisted schools 3.1 Yangism 3.2 School of the Military 4 History and origins 5 See also 6 References 7 External links Schools listed in the Shiji 338 BC). to follow the Way (tao) of the universe. Ju-chia. he contended that a king must be virtuous in order to rule the state properly. Tao-chia. . Taoism was for many of its adherents a complement to their ordered daily lives. was to provide traditional Chinese society with a comprehensive framework by which to order virtually every aspect of life. Han Feizi (d. 233 BC). and to see to a strict enforcement of laws. A scholar serving as an official would usually follow Confucian teachings. There were many accretions to the body of Confucian thought. In many ways the opposite of rigid Confucian morality. Furthermore. the goal of life for each individual is seeking to adjust oneself and adapting to the rhythm of the natural (and the supernatural) world. but at leisure or in retirement might seek harmony with nature as a Taoist recluse. formulated his teachings directly in response to Confucius. the only way to preserve the social order was to impose discipline from above.A traditional source for this period is the Shiji. Diametrically opposed to Mencius. Fa-chia. marking the creation of a new form of government that would remain largely intact until the late 19th century. or Records of the Grand Historian by Sima Qian. and Zhuangzi (369–286 BC). The Legalists exalted the state above all. Taoism advocates for rule through inaction. The effect of the combined work of Confucius. he asserted that goodness is attainable only through training one's desires and conduct. and Mencius. The autobiographical section of the Shiji. To Confucius. He believed that the only effective system of government necessitated prescribed relationships for each individual: "Let the ruler be a ruler and the subject a subject". Legalism greatly influenced the philosophical basis for the imperial form of government. which later became the foundation of traditional society. The focus of Taoism is on the individual within the natural realm rather than the individual within society. Interpretations adapted to contemporary society allowed for flexibility within Confucianism. 208 BC). or Mengzi. who maintained that human nature was incorrigibly selfish. Its formulation is often attributed to the legendary sage Laozi ("Old Master"). while the fundamental system of modeled behavior from ancient texts formed its philosophical core. accordingly. in regards to human nature (性). looked back to the early days of the Zhou dynasty for an ideal socio-political order. thus his ideal human was the junzi. Legalism The School of Law or Legalism (法家. "School of scholars") is the body of thought that arguably had the most enduring effects on Chinese life. Shang Yang (d. both immediately and over the millennia. the "Taishigong Zixu" (太史公自序). Its written legacy lies in the Confucian Classics. Fǎjiā. Politically. the most practical elements of Confucianism and Legalism were taken to form a sort of synthesis. Rújiā. "School of law") doctrine was formulated by Li Kui. who is said to predate Confucius. Xunzi preached that man is not innately good. the synthesizer and developer of applied Confucianist thought. and to live in harmony. 300– 237 BC). which is translated as "gentleman" or "superior person". "School of the Way") developed into the second most significant stream of Chinese thought. seeking its prosperity and martial prowess over the welfare of the common people. the codifier and interpreter of a system of relationships based on ethical behavior. During the Han Dynasty. or Kongzi ("Master Kong"). accordingly. and Li Si (d. Confucius (551–479 BC). from within and without the Confucian school. and avoiding excessive interference. Confucianism Confucianism (儒家. Dàojiā. another Confucian follower. the functions of government and social stratification were facts of life to be sustained by ethical values. Mencius (371–289 BC). refers to the schools of thought described below. Taoism Philosophical Taoism or Daoism (道家. was the interpretation of Xunzi (c. Zonghengjia) specialized in diplomatic politics. hot. literally: "inclusive love/care"): Mozi believed that "everyone is equal before heaven". cold. not a deficit in compassion as such. the "Yiwenzhi" of the Book of Han adds four more into the Ten Schools (十家. so it stressed political and diplomatic tactics. This is often translated and popularized as "universal love". and that people should seek to imitate heaven by engaging in the practice of collective love. male. Zou Yan is considered the founder of this school. Míngjiā. "School of names") grew out of Mohism. It is said to have parallels with that of the Ancient Greek sophists or dialecticians. His political philosophy bears a resemblance to divine-rule monarchy: the population ought always to obey its leaders. which he denounced as extravagant. Though the school did not survive through the Qin Dynasty. Shijia). and debate and lobbying skill. condemning the Confucian emphasis on ritual and music. according to Mozi. In later periods. positive) and the Five Elements or Five Phases (water. 470–c. In its early days. Although popular faith in Mohism had declined by the end of the Qin Dynasty. This school focused on practical matters instead of any moral principle.391 BC). Mo-chia. Mohism was seen as a major rival of Confucianism in the period of the Hundred Schools of Thought. Ming-chia. This school was absorbed into Taoism's alchemic and magical dimensions as well as into the Chinese medical framework. necessitated the unity of thought and action. Yīnyángjiā. this theory was most strongly associated with the states of Yan and Qi. with a philosophy that focused on definition and logic. "School of Mo") was developed by followers of Mozi (also referred to as Mo Di.Mohism Mohism or Moism (墨家. its views are said to be strongly echoed in Legalist thought. Mòjiā. elements founded on the human capacity for abstraction. Scholars from this school were good orators. Schools listed in the Hanshu In addition to the above six major philosophies within the Hundred Schools of Thought. His aim was to re-evaluate behavior. negative) and yang (light. female.[4] His theory attempted to explain the universe in terms of basic forces in nature: the complementary agents of yin (dark. The most notable Logician was Gongsun Longzi. Logicians The School of Names or Logicians (名家. he believed that human cognition ought to be based on one's perceptions – one's sensory experiences. not emotions or attitudes. such as sight and hearing – instead of imagination or internal logic. The earliest surviving recordings of this are in the Ma Wang Dui texts and Huang Di Nei Jing. pinyin: Jian Ai. these epistemological theories came to hold significance in both philosophy and popular belief. metal. as its leaders ought always to follow the will of heaven. Mohism might be argued to have elements of meritocracy: Mozi contended that rulers should appoint officials by virtue of their ability instead of their family connections. and earth).[3] His epistemology can be regarded as primitive materialist empiricism. wood. He regarded offensive warfare as wasteful and advocated pacifism or at the most. Its philosophy rested on the idea of impartial care (Chinese: 兼愛. Yin-yang-chia. debaters and tacticians. School of Yin-yang The School of Naturalists or Yin-yang (陰陽家/阴阳家. Mozi advocated frugality. Agriculturalists . which is misleading as Mozi believed that the essential problem of human ethics was an excess of partiality in compassion. Zhang Yi and Su Qin were representative thinkers. "School of Yin-Yang") was a philosophy that synthesized the concepts of yin-yang and the Five Elements. defensive fortification. The achievement of social goals. fire. School of Diplomacy The School of Diplomacy or School of Vertical and Horizontal [Alliances] (縱橫家/纵横家. there were some government officials responsible for collecting ideas from non- famous people on the street and report to their senior. Syncretism Syncretism.Agriculturalism (農家/农家. or the School of Miscellany (雜家/杂家. Sunzi and Sun Bin were influential leaders. Unlisted schools These schools were not listed in the Hanshu but did have substantial influence. is led by a benevolent king."[6] The Agriculturalists believed that the ideal government. One of Xu's students is quoted as having criticized the duke of Teng in a conversation with Mencius by saying: "A worthy ruler feeds himself by ploughing side by side with the people. At that time. The Agriculturalists supported the fixing of prices. Due to its stress on individualism. not his leadership. so the ruler is supporting himself by oppressing the people". School of "Minor-talks" The School of "Minor-talks" (小說家/小说家. The Agriculturalist king is not paid by the government through its treasuries. Yangism Yangism was a form of ethical egoism founded by Yang Zhu. one who works alongside the people in tilling the fields. Xiaoshuojia) was not a unique school of thought. are set at exactly the same. Bingjia) that studied warfare and strategy. These thoughts formed the origin of this school. This also explains its Chinese name. the officials spread all over the country and started to teach their own field of knowledge as . 330 BC) Shizi is the earliest textual example of the Syncretic School. in which all similar goods. modeled after the semi-mythical governance of Shennong. which literally means "school of minor-talks".[7] For example. Lü Buwei found scholars from different schools to write a book called Lüshi Chunqiu cooperatively. The (c. arguing instead that the economic policies of a country need to be based upon an egalitarian self sufficiency. This school tried to integrate the merits of various schools and avoid their perceived flaws. Nongjia) was an early agrarian social and political philosophy that advocated peasant utopian communalism and egalitarianism. School of the Military Another group is the School of the Military (兵家. unchanging price. In this way. Mencius once criticized its chief proponent Xu Xing for advocating that rulers should work in the fields with their subjects. his livelihood is derived from the profits he earns working in the fields. and rules while cooking his own meals. Indeed.[5] The philosophy is founded on the notion that human society originates with the development of agriculture. it influenced later generations of Taoists. Zajia) integrated teachings from different schools. for instance. all the thoughts which were discussed by and originated from non-famous people on the street were included in this school. regardless of differences in quality and demand. the Agriculturalists did not believe in the division of labour. and societies are based upon "people's natural prospensity to farm. It was once widespread but fell to obscurity before the Han dynasty.[7] Unlike the Confucians. History and origins The "Yiwenzhi" of the Hanshu claims that the officials working for the government during the early Zhou Dynasty lost their position when the authority of the Zhou rulers began to break down in the Eastern Zhou period. Now Teng on the contrary possesses granaries and treasuries. James Daryl (2010). 6. 2005. Sellmann. 7. Ronald Bontekoei (1999).questia. 5. the School of Miscellany from the government counselors. the Legalist School from the Ministry of Justice. and philosophy. A companion to world philosophies. There was never an organized group of people describing themselves as "Legalists. ChinaCulture Zhou dynasty literature. Graham. It should be stressed that only the Ru. (Chinese) 先秦诸子学基本资料 歷代農家代表人物及著作 《子藏》總序 . Although the details are unclear.. the Taoists from the historians. p. p. or Confucians and the Mohists were actual organized schools of teachers and disciples during this period.臺北大學中國文學系 05子藏-1155部 Hundert Schulen Hundred Schools of Thought. Chinese Text Project (Chinese and English) 先秦諸子‧要覽子藉 Many fragmentary and newly discovered texts of the hundred schools of thought. All the other schools were invented later to describe groups of texts that expressed similar ideas. the School of Scholars (i. Denecke. 38.com/EBchecked/topic/112694/Chinese-philosophy#ref1714 69). "Zou Yan" (http://www. (htt p://www. 183. Retrieved 1 March 2011. A.e. the Mohist School from the Guardians of the Temple. In this way the schools of philosophy were born. 76. Deutsch. Eliot.C. See also Axial Age Hellenistic philosophy Hundred Flowers Campaign Jixia Academy References 1. thought. Wiebke (2011). 4. SUNY Press.com/PM. the School of Minor Talks from the minor officials. Timing and rulership in Master Lü's Spring and Autumn annals." for example.britannica. The Dynamics of Masters Literature: Early Chinese Thought from Confucius to Han Feizi. the School of Diplomacy from the Ministry of Embassies.private teachers.britannica. p. Disputers of the Tao: Philosophical Argument in Ancient China (Open Court 1993). Wiley Blackwell. Routledge Publishing.com/EBchecked/topic/607826/Zou-Yan). accessed 4/6/2014 2. ChinaKnowledge 輯佚資料集成目次【子部】 Mo Zi-Wikisource . "Chinese philosophy" (http://www. In particular. and the term "Daoist" was only coined in the Eastern Han after having succeeded the Western Han's Huang-Lao movement.qst?a=o&d=91219343) ISBN 0-8126-9087-7 3. Edited by Edward Craig. the School of Agriculture from the Ministry of the Soil and Wheat. Harvard University Press. Encyclopædia Britannica. the burning of books and burying of scholars during the Qin was the end of the period of open discussion. the Confucian School) was born from the officials of the Ministry of Education. the Yin-yang School from the astronomers. the School of Names from the Ministry of Rituals. External links Classics of the hundred schools. The Shorter Routledge Encyclopedia of Philosophy. Encyclopædia Britannica. at 10:19. 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