Preamble

A newly formed nation faces many challenges, including establishing an economy, educating the people, and creating a national cultural identity. We must not be deterred by such challenge but rise to meet it in the effort of building a prosperous state for our citizens. The records of history have taught us innumerable lessons on good governance and the way to establish a flourishing dynasty. Drawing from such wisdom, I have drafted a set of principles that will help our young nation achieve such heights of glory. The birth of a nation presents with it incredible opportunity, and we must seize it.

We will Centralize the Government to Consolidate Political Power

One of the largest threats our new nation is facing is political instability. To combat this we must centralize the government and establish the authority of the sovereign to consolidate political power. It is imperative that the capital not rely too heavily on the strength of local warlords and magnates as that can undermine the capital’s authority and weaken their political base.

We must take caution not to repeat history, such as when the Imperial Han capital in Luoyang relied on regional warlords to help quell the Yellow Turban Rebellion—thereby diminishing their own central control over the empire and giving the warlords the power to act independently as lords of their own regions. The centralization of the government is the crucial backbone to the prosperity and longevity of our newly formed state.

We will Embrace Buddhism as a National Religion and Create a Robust Cultural Identity

Buddhism is an incredibly powerful vehicle for creating a unified identity as we can build a culture around being a Buddhist country. Similarly to what Goguryeo did during its age of expansionism, our young state can embrace Buddhism for political expediency, as well as use it to establish friendly relations with our neighbors. Goguryeo utilized Buddhism to establish peaceful relations with their Northern Chinese neighbors which ultimately promoted peace and harmony between states.

Given the threat of invasion, the spread of Buddhism could not only assist in establishing a cohesive cultural identity but also strengthen national security through the form of allyship with neighboring states who possess similar cultural values.

We will Grant our Rulers with Divine Legitimacy to Establish Authority and Strengthen The Trust of the People

Buddhism, as well as aiding in the formation of a national cultural identity, has political expediency. Buddhism can play a role in legitimizing the rulers through divine authority. We will employ a similar strategy to the Wei clan who claimed they were the reincarnation of the Bodhisattva Chakravarti. However we must take caution to ensure that the nation is not completely reliant on one individual—for if that individual falls prematurely the government will be thrown into political chaos. The Han dynasty, for example, devolved into crisis after the death of Emperor Wu in 87 BCE. The crown prince Lui Ju was accused of witchcraft and subsequent emperors were under the influence of their regents. The ruling family was weakened and stripped of political power. Similarly, following Emperor Qin Shihuangdi of the Qin Dynasty’s death in 210 BCE, Prime Minister Li Si placed Shiguangdi’s young son on the throne as a puppet emperor.

Through these examples it’s clear that it would be best to establish a divine lineage rather than a divine individual; if an individual falls the lineage is still strong. The Japanese royal family claims descent from the Sun Goddess Amaterasu, a claim Emperor Jimmu used during his expedition around 620 BCE to raise the morale of his army, stating: “We shall march with the sun on our backs…our imperial ancestor, Amaterasu Omikami, desires to help us.” (Kojiki, 10) This claim not only rallied his army, but inspired them to trust Emperor Jimmu as the descendant of Amaterasu. Indeed, if the people believe the ruler has been placed in his position by heaven, then as long as their trust in heaven remains, their trust in the ruler—and by extension the government—will be strong.

Both Confucius and Hanfeizi, despite opposing views on innate human nature, agree that the trust of the people is crucial for a prosperous government. When Chong’er returned to reclaim his throne as Duke Wen of Jin, the people welcomed him despite his exile. Chieh Chih-t’ remarked “Heaven did not bring an end to the state of Chin, so it must intend for it to have a ruler of some kind… Heaven has in fact put him where he is.’ (Zhuozuan) If the people believe heaven has ordained the ruling family, they will believe in the ruler.

We will Establish a Legalistic Governmental Framework to Build an Orderly Society

A Legalistic governmental framework will promote the centralization of the government that is all too crucial for prosperity. Confucian ideology is valuable, and certainly has its place in state functionings, however a government cannot be run on Confucianism alone for it is too idealistic. During times of resource shortage and warfare, practicing the virtues of benevolence and loyalty rooted in an idealized antiquity will not lead your state to prosperity. As Hanfeizi notes, “as circumstances change the ways of dealing with them alter too.” (Hanfeizi, 101)

The government should be built on a Legalist framework emphasizing law, beginning with the implementation of the Shang Yang reforms that paved the way for Qin supremacy during the Warring States era. These reforms include: (i) Attack the entitlement system of aristocrats, (ii) Standardized land surveys, (ii) Joint responsibility, and (iv) Uniform Weights and Measures. These reforms will promote political centralization which establishes imperial authority. Additionally, the implementation of the Tang Codes, which syncretize Confucian and Legalist philosophies, would once again promote political centralization. It is important for a state to have punishments, as law and consequences helps keep the population orderly.

However, while the law and government may be built on a Legalist framework, it is important the rulers and populace practice Confucian values. A Legalist ruler has absolute authority and is fiercely autocratic, which leads to various issues, such as paranoia and anger. The Three Kingdoms’s Cao Cao, ruler of Wei, is one such example. He is arrogant and does not tolerate any challenge to his authority, exemplified when he impulsively speared the accomplished Liu Fu for asking “why does Your Excellency utter ominous words at such a time?” (The Three Kingdoms, 244) during a banquet after Cao Cao had recited a bit of poetry. Cao Cao comes to greatly regret this the next day. This incident shows he is quick to anger and distrustful, both unfavorable qualities in a ruler and certainly not the qualities our new nation’s ruler should possess.

On the subject of ministers, as Hanfeizi argues, I believe we should adopt a policy of advancement based on merit rather than familial prestige. This way competent individuals will advance to positions of power while those who would rather use the emperor to further their familial interests are kept out. Confucius and Mengzi may argue that those who are benevolent and practice Confucian values are deserving of ministerial positions, however I believe Hanfei’s policy of merit will result in a more efficient and prosperous state. Just because someone is virtuous and benevolent does not mean their skills are suited for government; as Hanfeizi states “a man who is a filial son to his father may be a traitorous subject to his lord.” (Hanfeizi, 107) As such the ruler should take caution.

We will Sponsor of the best Academies to Educate the Populace in Proper Confucian Values

As stated briefly in point 4, the practice of Confucian values by the ruling family is important in the efficiency of the government. As the ruling family sets an example for its people, we hope this will inspire the populace to practice Confucianism as well. To encourage this we will sponsor Confucian academies to educate the population, similar to the policy of Emperor Wu of Han (141 – 87 BCE).

Confucianism has the strength of precedent practice, and can be used strategically to divert the influence of the aristocratic families who will undoubtedly be upset at new policies of political centralization which minimize their power. To quell the aristocratic families, they will be granted ceremonial roles which link their power to cultural rites rather than land and influence on the emperor. Confucian practice can additionally assist in the establishment of a cohesive cultural identity as a familiar ideological connection between the ruling class and its citizens.

We will Build Culturally Religious sites to Promote the Economy and Show our Glory

Buddhism has the ability to transform material culture, and its practice calls for the creation of various religious sites such as temples and monasteries. The sponsorship of Buddhism transformed the Northern Wei Dynasty’s economy and helped the state amass incredible wealth. Utilizing a similar strategy, our new state, through the endorsement of Buddhism, will build various religious sites which in turn works to establish a cohesive cultural identity as well as serves as a physical manifestation of the glory of the state and the authority of the ruling family’s divine right to the throne.

We will Educate in Skill-Based Trades to Cultivate an Efficient and Capable Population which will Stimulate our Economy

The sponsorship of Buddhism and Confucianism will create numerous opportunities for labor and education in the state. Skilled craftsmen will be needed to construct the cultural monuments, fabric-workers will be required for garment making for ritual purposes, carpenters, cobblers, stonemasons—our state will present grande opportunities for artisans and craftsmen. Hanfeizi argues that artisans are one of “The Five Vermin” who “spend their time making articles of no practical use and gathering stores of luxury goods, accumulating riches, waiting for the best time to sell, and exploiting the farmers.” (Hanfeizi, 118) Our artisans will differ from those he describes as their work actively benefits the state. While the craftsmen and artisans will make a profit from their work as it’s their livelihood, the state benefits alongside the individual—in this case their interests are aligned. So these artisans do not put their interests above the state, and the goods they make are practical and serve to enrich the state.

A population of skilled artisans will additionally bring fame and acclaim to the state due to their superior abilities. The Shang dynasty, for example, are infamous for their superior Bronze craftsmanship which serves as a distinctive cultural attribute that is recognizable as Shang metalwork. This method is another way our state can establish a cohesive cultural identity—through the production of unique cultural vessels and ritual items. Such designs will be characteristic of our state and thus reinforce a shared identity among the population. A population of skilled artisans could additionally encourage trade between neighboring states, and therefore potentially minimize the threat of invasion as well as work to maintain a strong connection with our neighbors, similar to the Iron trade between the Yamato of Japan and Baekje of Korea during the late 400s to 500s CE.

Concluding Thoughts

The centralization of the government will combat political instability by weakened authority. The ruling family will further establish its authority through the legitimacy of a divine or blessed Buddhist lineage, which will also work to strengthen the trust of the citizens in the government. Through a Legalistic governmental framework we will create an orderly population that respects the authority of the government and a ministerial system in which individuals advance based on their merit rather than their family. The sponsorship of Confucian academies will encourage individuals to pursue Confucian ideology and aristocratic families will be granted cultural power rather than direct political power following the centralization of the government. The cultural sites constructed through the promotion of Buddhism will help to establish a cohesive cultural identity rooted in Buddhism and serve as a physical manifestation of the glory of the state and ruling family. Buddhism and Confucianism will promote the growth of the economy through education in skill-based trades, which will subsequently grant our state prestige, encourage trade, and increase national security. Through the implementation of these 7 ideals we will ensure an efficient and glorious state that will not only survive, but prosper with longevity.