Chapter 6 Classical Era Variations

Chapter 6 Classical Era Variations

Strayer conveys many different civilizations throughout this chapter, and a few civilizations were civilizations were similar to what we have studied in the past as well. On page 264, there’s a chart on the continental population in the second wave era. These population numbers were estimates and controversial among many scholars. I found the statistics particularly interesting because Australia/Ocenia’s population remained almost the same throughout. There was not much fluctuation in the population, whereas Africa kept bouncing up and down. The image “Lord of Sipan” displayed on page 280 caught my eye because the Moche civilization, or in fact the Mesoamerica civilizations, reminded me of the Egyptian civilization. To enjoy afterlife, the Egyptians would bury their dead rulers in tombs dug underground similar to the Moche ruler going back to 290 C.E.  Mesoamerica is similar to Egypt spiritually as well and the rulers acted as the middleman between heaven and earth.

The cities without states intrigued me as well. In the past, we have learned about the Greeks thriving in city-states and the ancient Mesopotamians, where they had their own centralized form of government. Also known as “cities without citadels”, they were functioning without a coercive authority of a state. The question we had debated in class, is subjugation inevitable in societies, popped up in my head. Referring back to the chart on page 280, the African population thrived and increased from 11% (400 B.C.E) to 15% (1000 C.E). This civilization reminded me of the Indus Valley. However, there was no one person/group who controlled the population, but the civilization did not last very long compared to for example the china civilization.

Chapter 5 Society and Inequality in Eurasia

 Chapter 5 Society and Inequality in Eurasia

                  Strayer opens the chapter with China’s social hierarchy. During the second wave era, the classes consisted of the elite of officials, landlord class, merchants, and the peasants. China’s social hierarchy was much needed and enforced because I believe that humans will naturally try to dominate one another thinking back on other societies we have studied and pondering on the question if subjugation is inevitable in societies. The peasants were a substantial majority of the population. Being at the lowest class, they were the most vulnerable because famines, droughts, and pests could do a lot of damage at any given point in time. 

                In India, they ran the society on the caste system. The caste system as Varna and/or Jati was similar with the classes in which birth decided the social status for most people (affluent or poor families, inequalities characterized social life, and religion played a role in defining the inequalities as natural, external, and ordained by the gods. The caste system was a hierarchal structure as well and consisted of the Brahmins (priests), Kshatryia (warriors and rulers), and the Vaiysa class (commoners). These classes were called "twice born", and the last class was the Sudras. This does not surprise me that another caste system arose (caste as jati). There will always be people opposed to society's infrastructure because everyone's mind thinks differently and socially accepts different values and religions. India cannot satisfy the entire population under one structure.  On the chart displayed on page 226, I found it interesting that each caste as Varna had different colors symbolizing the different levels of the caste system.

Confucius – The Analects

                                                            Confucius – The Analects

                                                            Ca. 479-221 B.C.E.

            “The Analects of Confucius” became even more prominent after his death. Confucius’ teachings recorded in “The Analects” were philosophies and values that still are idealized today in China. Confucius attempted to map out a path for achieving man’s destined superior role.  “The Analects” was mentioned by many philosophers, such as Yu and Tsang in this excerpt.

            Yu commentary showed an interesting character of the Superior Man as he categorized that they are models for the tradition, a higher stage of human development.  Tsze-Hsia mentioned involvement into loyalty and devotion. Chi K’ang questioned how to persuade people to be faithful to their ruler.  Confucius responded that the usage of love and respect cultivate forms of goodness.  Confucius reiterated that frequent themes consider righteousness by showing respect to others continually and doing the right things would contribute the principle of goodness and sincerity.  When Chung-kung asks Confucius about government, Confucius put emphasis that the ruler’s governance should consist of the principle of goodness, without using external action. Throughout the excerpt, Confucius reiterated that sincerity would be shown on the outside if given on the inside.  

            Finally, this excerpt teaches us Confucius’ standards for conduct in society that focused on the idea what is a “superior man or proper man.”   This fellow man respects elders and his subordinates.   He wants brotherhood and believes these qualities would make a better society.   Futhermore, Confucius made it seem like man would die without regrets if he acted on goodness, a positive quality of humans.

The Writings of Master Han Fei, Third Century B.C.E.

                        The Writings of Master Han Fei, Third Century B.C.E.

            I presuppose that Han Fei tries to isolate legalism as a practical philosophy practice in China.   In his writings, he elaborates and question if war is unorthodox or orthodox.   I credit Han Fei’s view that rulers should reprimand those individuals who are disloyal.   His approach toward people should be through conscious efforts of justice.   I affirm that under Han Fei true wealth is predetermine by good behavior.

            In the writings, I feel that Han Fei tries to reach everyone through benevolence in their community by enforcing that heaven will wait for those who live by goodness in their life.   I conceive that through his circulations of his writings, that intelligent people make the laws that govern the people.   However, laws cannot model controlling, manipulating, and endangering the people in the country.   Han Fei ingrained that “powerful” leaders must be powerful, but not ruthless.   Thus, “benevolent rulers” made a weak government.   His approach suggested that a ruler must eliminate kindness to promote social justice.   However, I consider Han Fei’s efforts a way of totalitarianism did promote many followers because it was the routine for absolute rulers to govern the ancient world and maintain control.   However, today, totalitarian makes enemies and does not make a government effective. 

            Finally, I affirmed that Han Fei’s writings attempted to implement positive changes toward governing a country.  Thus, his ideas were written to promote changes for what he thought was fair and lack favoritism.   Conceivably, he wanted to promote peace and order by his opinions and judgments.  I consider that Han Fei’s writings influenced the ancient world.