Chinese language

In Confucianism, the Sangang Wuchang (Chinese: 三綱五常; pinyin: Sāngāng Wǔcháng), sometimes translated as the Three Fundamental Bonds and Five Constant Virtues or the Three Guiding Principles and Five Constant Regulations, or more simply "bonds and virtues" (gāngcháng 綱常), are the three most important human relationships and the five most important virtues. They are considered the moral and political requirements of Confucianism as well as the eternal unchanging "essence of life and bonds of society."

The Tao or Dao (Chinese: 道; pinyin: dào; Jyutping: dou6) is the source and fundamental principle of the universe, primarily as conceived in East Asian philosophy and religions. The concept is represented by the Chinese character 道, which has meanings including 'way', 'path', 'road', and sometimes 'doctrine' or 'principle'.

According to Tao Te Ching, Tao is self-existent, formless, eternal, omnipresent, and is the source of all existence. While all phenomena in the universe change continuously, Tao, as the source of all, remains motionless and changeless intrinsically :

Pu is a Chinese word meaning "unworked wood; inherent quality; simple" that was an early Daoist metaphor for the natural state of humanity, and relates with the Daoist keyword ziran (literally "self so") "natural; spontaneous". The scholar Ge Hong (283–343 CE) immortalized pu in his pen name Baopuzi "Master who Embraces Simplicity" and eponymous book Baopuzi.

The Three Treasures or Three Jewels (Chinese: 三寶; pinyin: sānbǎo; Wade–Giles: san-pao) are basic virtues in Taoism. Although the Tao Te Ching originally used sanbao to mean "compassion", "frugality", and "humility", the term was later used to translate the Three Jewels (Buddha, Dharma, and Sangha) in Chinese Buddhism, and to mean the Three Treasures (jing, qi, and shen) in Traditional Chinese Medicine.

The Daozang (Chinese: 道藏; pinyin: Dàozàng; Wade–Giles: Tao Tsang) is a large canon of Taoist writings, consisting of around 1,500 texts that were seen as continuing traditions first embodied by the Daodejing, Zhuangzi, and Liezi. The canon was assembled by monks c. 400 CE in an attempt to bring together these disparate yet consonant teachings, and it included commentaries and expositions from various masters on material found in the aforementioned core texts of Taoism. The anthology consisted of three divisions (known as grottoes) based on what were seen at that time in Southern China as Taoism's primary focuses: meditation, ritual, and exorcism. These three grottoes were ranked by skill level—with exorcism being the lowest and meditation the highest—and used for the initiation of Taoist masters.

In addition to the Three Grottoes, there were the "Four Supplements" that were added to the canon c. 500 CE. Three were primarily sourced from the older core texts, with the other taken from a separate, established philosophical tradition known as Tianshi Dao.

Mohism or Moism (/ˈmoʊɪzəm/, Chinese: 墨家; pinyin: Mòjiā; lit. 'School of Mo') was an ancient Chinese philosophy of ethics and logic, rational thought, and scientific technology developed by the scholars who studied under the ancient Chinese philosopher Mozi (c. 470 BC – c. 391 BC), embodied in an eponymous book: the Mozi. Among its major ethical tenets were altruism and a universal, unbiased respect and concern for all people, stressing the virtues of austerity and utilitarianism. Illuminating its original doctrine, later Mohist logicians were pivotal in the development of Chinese philosophy.

Mohism developed at about the same time as Confucianism, Taoism and Legalism, and was one of the four main philosophic schools from around 770–221 BC, during the Spring and Autumn and Warring States period. During that time, Mohism was seen as a major rival to Confucianism. While its influence endured, Mohism almost disappeared as an independent school of thought as it transformed and integrated into sects of Taoism in the wake of the cultural transformations of the Qin dynasty, after 221 BC.

The I Ching or Yijing (Chinese: 易經 Mandarin pronunciation:[î tɕíŋ] ), usually translated Book of Changes or Classic of Changes, is an ancient Chinese divination text that is among the oldest of the Chinese classics. The I Ching was originally a divination manual in the Western Zhou period (1000–750 BCE). Over the course of the Warring States and early imperial periods (500–200 BCE), it transformed into a cosmological text with a series of philosophical commentaries known as the Ten Wings. After becoming part of the Chinese Five Classics in the 2nd century BCE, the I Ching was the basis for divination practice for centuries across the Far East and was the subject of scholarly commentary. Between the 18th and 20th centuries, it took on an influential role in Western understanding of East Asian philosophical thought.

As a divination text, the I Ching is used for a Chinese form of cleromancy known as I Ching divination in which bundles of yarrow stalks are manipulated to produce sets of six apparently random numbers ranging from 6 to 9. Each of the 64 possible sets corresponds to a hexagram, which can be looked up in the I Ching. The hexagrams are arranged in an order known as the King Wen sequence. The interpretation of the readings found in the I Ching has been discussed and debated over the centuries. Many commentators have used the book symbolically, often to provide guidance for moral decision-making, as informed by Confucianism, Taoism and Buddhism. The hexagrams themselves have often acquired cosmological significance and been paralleled with many other traditional names for the processes of change such as yin and yang and Wuxing.

Zhou, known in historiography as the Wu Zhou (Chinese: 武周) and Southern Zhou (Chinese: 南周), was a short-lived Chinese imperial dynasty that existed between 690 and 705. The dynasty consisted of the reign of one empress regnant, Wu Zhao (Wu Zetian), who usurped the throne of her son, the Emperor Ruizong of Tang, in 690. The dynasty lasted until another one of Wu Zhao's sons, the Emperor Zhongzong of Tang, was restored to the throne in the Shenlong Coup [zh] in 705, marking the restoration of the Tang dynasty. Historians generally regard the Wu Zhou as an interregnum of the Tang dynasty.

Wu named her dynasty after the ancient Zhou dynasty, from whom she believed herself to be descended.

The House of Li (Chinese: 李; pinyin: Lǐ; Wade–Giles: Li) was the ruling house of the Western Liang and the Tang dynasty of China.

The Western Xia or the Xi Xia (Chinese: 西夏; pinyin: Xī Xià; Wade–Giles: Hsi Hsia), officially the Great Xia (大夏; Dà Xià; Ta Hsia), also known as the Tangut Empire, and known as Mi-nyak to the Tanguts and Tibetans, was a Tangut-led imperial dynasty of China that existed from 1038 to 1227. At its peak, the dynasty ruled over modern-day north-central China, including parts of Ningxia, Gansu, eastern Qinghai, Northern Shaanxi, North Eastern Xinjiang, and Southwest Inner Mongolia, and Southernmost Outer Mongolia, measuring about 800,000 square kilometres (310,000 square miles).

The capital of Western Xia was Xingqing (modern Yinchuan); another major Xia city and archaeological site is Khara-Khoto. Western Xia was annihilated by the Mongols in 1227. Most of its written records and architecture were destroyed, so the founders and history of the empire remained obscure until 20th-century research in China and the West. Today the Tangut language and its unique script are extinct, only fragments of Tangut literature remain.