China’s and Japan’s Classical Ages were a time that involved the growth and development of political, social, and cultural expressions. Classic Japanese literature resulted from using China’s language system and implementing its own ideas. The ideas that were spread during this time were a result of a cultural diffusion, which led to Japan developing their own writing system during the Nara period near 700 A.D. Both countries’ poetry continues show much of this development and growth. As a result of using the Chinese language system, two distinct types of literature formed: one being native to Japan, the other called kanbum which involves Chinese literary elements. Still, having drawn influences from Chinese literature, the main ideas of the
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Part of the reason that China did not succumb to the same fate as other ancient societies was due to the sense of unity that held the nation together. The political, social, and cultural unity of China essentially encompasses what it means to be Chinese. Literature influenced the cultural identity that helped unit China. As religions developed in China, so did literature. Chinese culture centers on adherence to one’s elders, education, and humanity; these cultural beliefs that are expressed in China can find their roots in the teachings of Confucius’ philosophy which reflects Chinese cultural expression. The first Confucius Analects explains that obedience to ones elders is the staple for a child’s character, “Being good as a son and obedient as a young man is, perhaps, the root of a man's character” (Confucius Disciple 1.2.). Also, in regards to the Confucius’ views on humanity the Analect 15:8 says "A resolute scholar and a man of humanity will never seek to live at the expense of injuring humanity. He would rather sacrifice his life in order to realize humanity" (Confucius Disciple). This Analect reinforces the Chinese views on the interest of collective versus the individual. These views held by Chinese society would be that of the majority until the introduction of Daosim and Buddhism into …show more content…
One of the main premises behind Daoism was “opposition to authority, government, coercion, and even to normal socialization in values” (Hansen). By the followers of Daoism returning to a natural way of being, and shunning worldly affairs, they would reach “the way” or the highest level of spiritual achievement. One can see the change in social expression within the poem the XVII, “The best of all rulers is but a shadowy presence to his subjects. / Next come the ruler they love and praise; / Next come on they fear; / Next comes ones with whom they take liberties…The people all say, it happened to us naturally”(Laozi XVII). This poem presents an image that by having a ruler, that ruler is prone to become corrupt and take the liberties of their citizens. Essentially, this poem is challenging the central authority of the imperial court. Socially, this challenge was radical because as a citizen one is expected to follow the authority of their government, but with Daoism the attitude of Indifference impacted the traditional cultural adherence to the government. The growth of poetry depicted the changes in social and cultural expression, and the introduction of Buddhism, China’s political landscape was greatly altered. During the period of Disunion Buddhism was introduced into china Buddhism was influential
Part of the reason that China did not succumb to the same fate as other ancient societies was due to the sense of unity that held the nation together. The political, social, and cultural unity of China essentially encompasses what it means to be Chinese. Literature influenced the cultural identity that helped unit China. As religions developed in China, so did literature. Chinese culture centers on adherence to one’s elders, education, and humanity; these cultural beliefs that are expressed in China can find their roots in the teachings of Confucius’ philosophy which reflects Chinese cultural expression. The first Confucius Analects explains that obedience to ones elders is the staple for a child’s character, “Being good as a son and obedient as a young man is, perhaps, the root of a man's character” (Confucius Disciple 1.2.). Also, in regards to the Confucius’ views on humanity the Analect 15:8 says "A resolute scholar and a man of humanity will never seek to live at the expense of injuring humanity. He would rather sacrifice his life in order to realize humanity" (Confucius Disciple). This Analect reinforces the Chinese views on the interest of collective versus the individual. These views held by Chinese society would be that of the majority until the introduction of Daosim and Buddhism into …show more content…
One of the main premises behind Daoism was “opposition to authority, government, coercion, and even to normal socialization in values” (Hansen). By the followers of Daoism returning to a natural way of being, and shunning worldly affairs, they would reach “the way” or the highest level of spiritual achievement. One can see the change in social expression within the poem the XVII, “The best of all rulers is but a shadowy presence to his subjects. / Next come the ruler they love and praise; / Next come on they fear; / Next comes ones with whom they take liberties…The people all say, it happened to us naturally”(Laozi XVII). This poem presents an image that by having a ruler, that ruler is prone to become corrupt and take the liberties of their citizens. Essentially, this poem is challenging the central authority of the imperial court. Socially, this challenge was radical because as a citizen one is expected to follow the authority of their government, but with Daoism the attitude of Indifference impacted the traditional cultural adherence to the government. The growth of poetry depicted the changes in social and cultural expression, and the introduction of Buddhism, China’s political landscape was greatly altered. During the period of Disunion Buddhism was introduced into china Buddhism was influential