Hundred Schools of Thought
[3] The era in which they flourished was one of turbulence in China,[4] fraught with chaos and mass militarization, but where Chinese philosophy was developed and patronized by competing bureaucracies.
The intellectual landscape of this era was characterized by itinerant scholars, who were often employed by various state rulers as advisers on the way of government, war, and diplomacy.
Confucius (551–479 BC) looked back to the earlier days of the Xia, Shang, and Zhou dynasties for an ideal sociopolitical order.
The effect of the combined work of Confucius, the codifier and interpreter of a system of relationships based on ethical behavior, and Mencius, the synthesizer and developer of applied Confucianist thought, was to provide traditional Chinese society with a comprehensive framework by which to order virtually every aspect of life.
Interpretations adapted to contemporary society allowed for flexibility within Confucianism, while the fundamental system of modeled behavior from ancient texts formed its philosophical core.
Diametrically opposed to Mencius, in regards to human nature, was the interpretation of Xunzi (c. 300 – 237 BC), another Confucian follower.
Accordingly, the goal of life for each individual is seeking to adjust oneself and adapting to the rhythm of nature (and the Fundamental) world, to follow the Way (Tao) of the universe, and to live in harmony.
A scholar serving as an official could usually follow Confucian teachings, but in retirement might seek harmony with nature as a Taoist recluse.
Mohism might be argued to have elements of meritocracy: Mozi contended that rulers should appoint officials by virtue of their ability instead of their family connections.
Although popular faith in Mohism had declined by the end of the Qin dynasty, its views are said to be strongly echoed in Legalist thought.
[7] His theory attempted to explain the universe in terms of basic forces in nature: the complementary agents of yin (dark, cold, wet, passive, contracting, negative) and yang (light, hot, dry, active, expanding, positive) and the Five Elements or Five Phases (water, fire, wood, metal, and earth).
Agriculturalism was an early agrarian social and political philosophy that advocated peasant utopian communalism and egalitarianism.
The Agriculturalist king is not paid by the government through its treasuries; his livelihood is derived from the profits he earns working in the fields, not his leadership.
[10] Unlike the Confucians, the Agriculturalists did not believe in the division of labour, arguing instead that the economic policies of a country need to be based upon an egalitarian self sufficiency.
[10] For example, Mencius once criticized its chief proponent Xu Xing for advocating that rulers should work in the fields with their subjects.
The Art of War ascribes supernatural elements to good generalship, such as the intertwining of the four seasons with Tian, which is also yin and yang.
These classical texts have received great interest among contemporary interpreters, some of whom have applied it to military strategy, the martial arts, and modern business.
