Abstract
Minben represents an enduring tradition of Chinese political thought that conceives of common people (mín 民) as the root (běn 本) of the state, implying that the state’s priority lies in serving the best interest of the people. While the term exclusively appears in Confucian classics, its content transcends Confucianism. Similar ideas are valued not only in Confucianism but also in other pre-Qin schools of thought, namely Mohism, Legalism, Daoism, and Syncretism, where these ideas form an integral part of distinct visions of ideal society. Interestingly, this shared recognition of the people’s importance falls short of granting active political agency to the people, whether as a collective or as individuals. Evidently, there was none among pre-Qin thinkers who found fault with hierarchy in which political participation is a privilege exclusive to the ruler and qualified few.Given this background, there is a prevailing tendency among students of Chinese political philosophy to perceive the people as passive, dependent, and ignorant. This dominant perspective extends its influence to contemporary political theory, providing theoretical support for Confucian meritocracy. The issue lies in the fact that this widespread view, while revealing a crucial aspect of Chinese political philosophy substantiated by textual evidence, offers a rather simplistic characterization of the people based not on a comprehensive philosophical investigation of the people in the context of respective political theories but on a deterministic assumption that philosophical conception is contingent on socio-political conditions, such as hierarchical monarchy. Consequently, a discrepancy arises as pre-Qin thinkers who share the common conception of the people craft distinct and frequently incompatible political visions, in which the people consistently emerge an essential component.
This dissertation explores the concept of the people and the ideal of minben within the framework of pre-Qin political philosophy with a keen focus on the diversity and intricacy of the discourses of the time. It takes a philosophical approach in the sense that the research aims not to investigate who the people were and how they perceived themselves and their society but to examine how pre-Qin thinkers conceived of the people in their competing visions of ideal society. When referring to pre-Qin thinkers, this includes those who are conventionally categorized as major schools in early China, namely, Confucianism (Confucius, Mencius, and Xunzi), Mohism (Mozi), Legalism (Han Fei), Daoism (Laozi and Zhuangzi), and Syncretism (the authors of the Lüshi Chunqiu).
The main argument is that there are notable differences between Confucianism, Mohism, Legalism, and Daoism concerning the conception of the people, including the people’s moral and political agency, the relationship between the ruler and the ruled, and the meaning of minben or rule for the people. It further argues that the Lüshi Chunqiu’s syncretic project leaves certain theoretical tensions unresolved. By drawing special attention to the multifaceted concept of the people in close relation to the various modes of political theorizing, this dissertation aims not to dismiss the passive nature of the people resulting from social and political hierarchy but to unveil intricacies in the ancient political discourses that may have gone unnoticed.
This dissertation is structured in three parts with five chapters. Part I consists of two chapters: Chapter 1 argues that Mohists present the most progressive view of the people as capable of exercising moral and political agency, whereas Chapter 2 posits that there is room for the people’s political agency in Confucianism, though not to the extent of Mohism in moral and intellectual capabilities. Part II introduces two different ways in which the idea of minben is not grounded on the people’s normative value. According to Han Fei’s Legalist political philosophy, discussed in Chapter 3, minben policy is a by-product of the ruler’s struggle to hold onto power, which merely has instrumental importance. Chapter 4 looks into a unique case of Daoism, an apolitical vision of ideal society with a clear emphasis on rule for the people, which leaves unexplored the people’s agency and relationship with the ruler. Chapter 5 of Part III holds that in Lüshi Chunqiu, both the nature of the people and that of minben remain ambiguous in its endeavor to incorporate different ideas into a single political vision that works best for a newly emerging empire. Finally, I conclude the dissertation with a discussion on the implications of this research.
| Date of Award | 7 Aug 2024 |
|---|---|
| Original language | English |
| Awarding Institution |
|
| Supervisor | Sungmoon KIM (Supervisor) |