China to 1800
September 29, 2025
The law
The Effects - Aimed to weaken familial solidarity and enforce a universal administrative structure, while also serving the state’s economic interests. - First instance of the state regulating the size of peasant families through legislation.
Horizontal Alliance:
Vertical Alliance:
Cast of Characters: (Clockwise from top)
The Master said, “The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.”
Mencius said, ’I like fish and I also like bear’s paws. If I cannot have both, I will give up fish and take bear’s paws. So, I like life indeed, and I also like righteousness. If I cannot keep both, I will give up life and choose righteousness. I like life indeed, but there is that which I like more than life, and therefore I will not seek to possess it by any improper ways. I dislike death indeed, but there is that which I dislike more than death, and therefore there are occasions when I will not avoid danger.
If a man were to regard life as the thing of supreme value, would he use any means whatever to preserve it? If he were to regard death as what he most dislikes, would he do anything whatever in order to avoid it? There are some means which men do not use to preserve their lives, and so there are some things which they will not do to avoid danger. Thus it appears that there are things which men like more than life, and things which they dislike more than death. All men have this feeling, but it is only the worthy who do not lose it.’
The king Xuan of Qi met Mencius in the Snow palace, and said to him, ‘Do superior men also find pleasure in these things?’
Mencius replied, ’They do; and if people generally are not able to enjoy themselves, they condemn their superiors. For them, when they cannot enjoy themselves, to condemn their superiors is wrong, but when the superiors of the people do not make enjoyment a thing common to the people and themselves, they also do wrong. When a ruler rejoices in the joy of his people, they also rejoice in his joy; when he grieves at the sorrow of his people, they also grieve at his sorrow. A sympathy of joy will pervade the kingdom; a sympathy of sorrow will do the same - in such a state of things, it cannot be but that the ruler attain to the royal dignity.
Records of the Grand Historian (Shiji 史記)
Jing Ke said, “I have a plan to save Yan and avenge you. Will you consider it?” Fan Yuqi stepped forward and said, “What is it?” Jing Ke said, “If I can present your head to the King of Qin, he will be pleased and grant me an audience. Then I can kill him, avenging you and saving Yan. Will you agree?” Fan Yuqi, baring his shoulder and clenching his wrist, said, “This has been my deepest wish. Now I have heard your plan.” He then committed suicide. The Crown Prince, hearing this, rushed to mourn Fan Yuqi deeply. Unable to change the situation, he placed Fan Yuqi’s head in a sealed box.
Records of the Grand Historian (Shiji 史記)
The King’s physician, Xia Wuju, threw his medicine bag at Jing Ke. The King, still fleeing, was urged by his attendants to draw his sword from his back. He did so and struck Jing Ke, severing his thigh. Wounded, Jing Ke hurled the dagger at the King, missing and hitting a bronze pillar instead.
Records of the Grand Historian (Shiji 史記)
The King struck Jing Ke again, inflicting eight wounds. Realizing his mission had failed, Jing Ke leaned against a pillar, laughed, and said, “My plan failed because I wanted to capture him alive to secure the Crown Prince’s promise.” The courtiers then killed Jing Ke, and the King, though initially unsettled, later rewarded those who had helped.
Sima Qian: “Jing Ke immortalized as hero”
“The winds howl sadly and the waters of the Yi River are frozen. Brave men, once gone, Never come back again.”
But Majority of the imperial literati deplored Jing Ke:
Despite “right to rebel”, assassination of the ruler seen as not just morally unacceptable, but also difficult and politically ineffective.
Achilles acts for himself. He feels the thrust of the blade as it pierces his opponent’s breast; he is directly responsible; he has “dirty hands.” The analogous Chinese vision of the hero, at least by the time of the Eastern Chou, was radically different. […] Rather than undertaking the task himself, as Achilles would have done, the Chinese protagonist relies on the charisma of his elevated social and political position to engage an assassin. The assassin, in turn, attempts to perform the deed (with results fatal to himself in four of the five cases), not for monetary gain but to requite the overwhelming social honor the lord had conferred by deigning to entrust him with the task.
Jing Ke willing to sacrifice himself for the sake of his master, who recognized his true worth.
Yu Rang was a man of Jin. He once served the Fan and Zhonghang families, but gained no fame. He left and served Zhi Bo, who greatly respected and favored him. When Zhi Bo attacked Zhao Xiangzi, Zhao Xiangzi conspired with Han and Wei to destroy Zhi Bo, and after destroying Zhi Bo, they divided his territory among themselves. Zhao Xiangzi resented Zhi Bo the most, and lacquered his skull to make a drinking vessel. Yu Rang fled into the mountains and said, “Alas! A gentleman dies for the one who understands him, and a woman adorns herself for the one who appreciates her. Now, Zhi Bo understood me, I must avenge him and die to repay Zhi Bo, so that my soul will not be ashamed.”