If a scholar of Confucian Thoughts who lived during the Qin period could advocate and provide a feasible advice, what would the nature of the advice be to the First Emperor? The buzzing question which will thereafter erupt will be whether the scholar will be in a position to respond to the arguments of the Legalists. Fundamentally, from the perspectives of Qin-dynasty, statesmen and thinkers and their corresponding issues have been at stake for a considerable time. In 221 B.C., the Qin succeeded at putting an end to the period of chaos in ?China' by conquering all the polities under the control of different regional leaders. However, while the new ruling family had to maintain itself in power, it had to simultaneously face new challenges. The Empire had to come to terms and attain a position of being unified. Thereby, the state would be reorganized in order to establish peace and harmony. The ?authoritarian' methods of the Qin government mostly influenced by Legalists' ideas could then be largely criticized by a scholar of Confucian thoughts who would probably provide the First Emperor with different advices to solve the issues which were at stake. In effect, Xunzi provided a suitable example by describing the Qin's method of governing by stating and confirming that ?they employ them [the people] harshly, terrorize them with authority, embitter them with hardship, coax them with rewards, and cow them with punishments.' Using this influential quotation of Xunzi's, I will attempt to imagine and deduce the advices that this scholar would give to the First Emperor concerning his manner of governing in order to reestablish order within the empire. Thereby ensuring its prosperity as well as its resilience.
[...] Thus, in order to secure his throne, the ruler had to take care of the well-being of the people and there would no longer be enemies in the kingdom. Moreover, while the Legalists advised the ruler to hide his feelings, his qualities and his weaknesses since eliminate [his] wisdom and break off [his] abilities, inferiors cannot gauge a disciple of Confucian thoughts would say that a ruler should behave as an example to show to his people the right way to follow. [...]
[...] Selections from Mencius, Confucian Teachings, p22. Selection from The Analects, Confucian Teachings, p19 The Way of Rulership, from the Han Fei Zi- Han Fei Zi and his Antecedents, p 141. Selections from The Analects, Confucian Teachings, p21. Hansen, pp101-102. Hansen, p91. Selection from The Analects, Confucian Teachings, p22. [...]
[...] If he is generous, he will win over the people. If he is diligent, he will have great achievements. If he is kind, he will be able to influence others.”[12] This scholar would emphasize “benevolence”[13] over strictness to maintain order in the Empire. Moreover, this scholar would advice the ruler that he should make his people follow the Way rather than obey to ensure the prosperity of his Empire. In effect, a Legalist thinker would assert that humaneness did not encourage people to obey while, in this transitional situation, the ruler had to be efficient to unify he needed discipline and obedience to reorganize the state. [...]
[...] In effect, the Qin had to reestablish order in and then used “heavy methods”[6] to reach their goal. They emphasized the need of “authority strict”[7] as, according to the Legalists, “authority makes them [the people] [content with] a bitter and since authority is meager, then those who disobey will not suffer”[9]. However, according to a scholar of Confucian thoughts, the main tool to rule a country would not be “authority” but “humaneness” and then would provide the First Emperor with this famous Confucius's advice: not do unto others what you would not have them do unto you”[10]. [...]
[...] Hansen, p101. Selections from The Analects, Confucian Teachings, p22. The Way of Rulership, from the Han Fei Zi- Han Fei Zi and his Antecedents, p 141. Selections from The Analects, Confucian Teachings, p21. Outer and Inner, from the Writings of Lord Shang- Han Fei Zi and his Antecedents, p 139. Outer and Inner, from the Writings of Lord Shang- Han Fei Zi and his Antecedents, p 139 Selections from Mencius, Confucian Teachings, p23 Selection from The Analects, Confucian Teachings, p21. [...]
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