This second collection of studies by Hok-lam Chan focuses on the person and the image of Ming Taizu, the founder of the Ming dynasty, and a powerful, brutal and autocratic emperor who has had a significant impact not only in late imperial China, but also in East Asia, over the last six centuries. Individual studies look at the legitimation of the dynasty, particular military and religious figures, policies of persecution and punishment, and struggles over the succession.

This second collection of studies by Hok-lam Chan focuses on the person and the image of Ming Taizu, the founder of the Ming dynasty, and a powerful, brutal and autocratic emperor who has had a significant impact not only in late imperial China, but also in East Asia, over the last six centuries. Individual studies look at the legitimation of the dynasty, particular military and religious figures, policies of persecution and punishment, and struggles over the succession.

This second collection of studies by Hok-lam Chan focuses on the person and the image of Ming Taizu, the founder of the Ming dynasty, and a powerful, brutal and autocratic emperor who has had a significant impact not only in late imperial China, but also in East Asia, over the last six centuries. Individual studies look at the legitimation of the dynasty, particular military and religious figures, policies of persecution and punishment, and struggles over the succession.

What happens when a monotheistic, foreign religion needs a space in which to worship in China, a civilisation with a building tradition that has been largely unchanged for several millennia? The story of this extraordinary convergence begins in the 7th century and continues under the Chinese rule of Song and Ming, and the non-Chinese rule of the Mongols and Manchus, each with a different political and religious agenda. The author shows that mosques, and ultimately Islam, have survived in China because the Chinese architectural system, though often unchanging, is adaptable: it can accommodate the religious requirements of Buddhism, Daoism, Confucianism, and Islam.

China was the most advanced country in the world when Huizong ascended the throne in 1100 CE. In his eventful twenty-six year reign, the artistically-gifted emperor guided the Song Dynasty toward cultural greatness. Yet Huizong would be known to posterity as a political failure who lost the throne to Jurchen invaders and died their prisoner. The first comprehensive English-language biography of this important monarch, Emperor Huizong is a nuanced portrait that corrects the prevailing view of Huizong as decadent and negligent. Patricia Ebrey recasts him as a ruler genuinely ambitious—if too much so—in pursuing glory for his flourishing realm. After a rocky start trying to overcome political animosities at court, Huizong turned his attention to the good he could do. He greatly expanded the court’s charitable ventures, founding schools, hospitals, orphanages, and paupers’ cemeteries. An accomplished artist, he surrounded himself with outstanding poets, painters, and musicians and built palaces, temples, and gardens of unsurpassed splendor. What is often overlooked, Ebrey points out, is the importance of religious Daoism in Huizong’s understanding of his role. He treated Daoist spiritual masters with great deference, wrote scriptural commentaries, and urged his subjects to adopt his beliefs and practices. This devotion to the Daoist vision of sacred kingship eventually alienated the Confucian mainstream and compromised his ability to govern. Readers will welcome this lively biography, which adds new dimensions to our understanding of a passionate and paradoxical ruler who, so many centuries later, continues to inspire both admiration and disapproval.

In a single generation, the rise of Asia has precipitated a dramatic sea change in the world’s economic and political orders. This reconfiguration is taking place amidst a host of deepening global predicaments, including climate change, migration, increasing inequalities of wealth and opportunity, that cannot be resolved by purely technical means or by seeking recourse in a liberalism that has of late proven to be less than effective. The present work critically explores how the pan-Asian phenomenon of Confucianism offers alternative values and depths of ethical commitment that cross national and cultural boundaries to provide a new response to these challenges. When searching for resources to respond to the world’s problems, we tend to look to those that are most familiar: Single actors pursuing their own self-interests in competition or collaboration with other players. As is now widely appreciated, Confucian culture celebrates the relational values of deference and interdependence—that is, relationally constituted persons are understood as embedded in and nurtured by unique, transactional patterns of relations. This is a concept of person that contrasts starkly with the discrete, self-determining individual, an artifact of eighteenth- and nineteenth-century Western European approaches to modernization that has become closely associated with liberal democracy. Examining the meaning and value of Confucianism in the twenty-first century, the contributors—leading scholars from universities around the world—wrestle with several key questions: What are Confucian values within the context of the disparate cultures of China, Japan, Korea, and Vietnam? What is their current significance? What are the limits and historical failings of Confucianism and how are these to be critically addressed? How must Confucian culture be reformed if it is to become relevant as an international resource for positive change? Their answers vary, but all agree that only a vital and critical Confucianism will have relevance for an emerging world cultural order. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.

The Qing dynasty (1636–1912)—a crucial bridge between “traditional” and “modern” China—was remarkable for its expansiveness and cultural sophistication. This engaging and insightful history of Qing political, social, and cultural life traces the complex interaction between the Inner Asian traditions of the Manchus, who conquered China in 1644, and indigenous Chinese cultural traditions. Noted historian Richard J. Smith argues that the pragmatic Qing emperors presented a “Chinese” face to their subjects who lived south of the Great Wall and other ethnic faces (particularly Manchu, Mongolian, Central Asian, and Tibetan) to subjects in other parts of their vast multicultural empire. They were attracted by many aspects of Chinese culture, but far from being completely “sinicized” as many scholars argue, they were also proud of their own cultural traditions and interested in other cultures as well. Setting Qing dynasty culture in historical and global perspective, Smith shows how the Chinese of the era viewed the world; how their outlook was expressed in their institutions, material culture, and customs; and how China’s preoccupation with order, unity, and harmony contributed to the civilization’s remarkable cohesiveness and continuity. Nuanced and wide-ranging, his authoritative book provides an essential introduction to late imperial Chinese culture and society.