Confucian in the context of "Xia dynasty"

The Qing dynasty (/tʃɪŋ/ CHING), officially the Great Qing, was a Manchu-led imperial dynasty of China and an early modern empire in East Asia. The last imperial dynasty in Chinese history, the Qing dynasty was preceded by the Ming dynasty and succeeded by the Republic of China. At its height of power, the empire stretched from the Sea of Japan in the east to the Pamir Mountains in the west, and from the Mongolian Plateau in the north to the South China Sea in the south. Originally emerging from the Later Jin dynasty founded in 1616 and proclaimed in Shenyang in 1636, the dynasty seized control of the Ming capital Beijing and North China in 1644, traditionally considered the start of the dynasty's rule. The dynasty lasted until the Xinhai Revolution of October 1911 led to the abdication of the last emperor in February 1912. The multi-ethnic Qing dynasty assembled the territorial base for modern China. The Qing controlled the most territory of any dynasty in Chinese history, and in 1790 represented the fourth-largest empire in world history to that point. With over 426 million citizens in 1907, it was the most populous country at the time.

Nurhaci, leader of the Jianzhou Jurchens and House of Aisin-Gioro who was also a vassal of the Ming dynasty, unified Jurchen clans (known later as Manchus) and founded the Later Jin dynasty in 1616, renouncing the Ming overlordship. As the founding Khan of the Manchu state he established the Eight Banners military system, and his son Hong Taiji was declared Emperor of the Great Qing in 1636. As Ming control disintegrated, peasant rebels captured Beijing as the short-lived Shun dynasty, but the Ming general Wu Sangui opened the Shanhai Pass to the Qing army, which defeated the rebels, seized the capital, and took over the government in 1644 under the Shunzhi Emperor and his prince regent. While the Qing became a Chinese empire, resistance from Ming rump regimes and the Revolt of the Three Feudatories delayed the complete conquest until 1683, which marked the beginning of the High Qing era. As an emperor of Manchu ethnic origin, the Kangxi Emperor (1661–1722) consolidated control, relished the role of a Confucian ruler, patronised Buddhism, encouraged scholarship, population and economic growth.

Emperor Wu of Han (156 – 29 March 87 BC), personal name Liu Che and courtesy name Tong, was the seventh emperor of the Han dynasty from 141 to 87 BC. His reign lasted 54 years – a record not broken until the reign of the Kangxi Emperor more than 1,800 years later – and remains the record for ethnic Han emperors. His reign resulted in a vast expansion of geopolitical influence for the Chinese civilization, and the development of a strong centralized state via governmental policies, economical reorganization and promotion of a hybrid Legalist–Confucian doctrine. In the field of historical social and cultural studies, Emperor Wu is known for his religious innovations and patronage of the poetic and musical arts, including the development of the Imperial Music Bureau into a prestigious entity. It was also during his reign that cultural contact with western Eurasia was greatly increased, directly and indirectly.

During his reign, Emperor Wu led the Han dynasty through its greatest territorial expansion. At its height, the Empire's borders spanned from the Fergana Valley in the west, to northern Korea in the east, and to northern Vietnam in the south. Emperor Wu successfully repelled the nomadic Xiongnu from systematically raiding northern China, and dispatched his envoy Zhang Qian into the Western Regions in 139 BC to seek an alliance with the Greater Yuezhi and Kangju, which resulted in further diplomatic missions to Central Asia. Although historical records do not describe him as being aware of Buddhism, emphasizing rather his interest in shamanism, the cultural exchanges that occurred as a consequence of these embassies suggest that he received Buddhist statues from Central Asia, as depicted in the murals found in the Mogao Caves.

Wang Mang (45 BC – 6 October AD 23), courtesy name Jujun, officially titled the Shijianguo Emperor, was the founder and the only emperor of the short-lived Xin dynasty of imperial China. Originally an official and consort kin of the Han dynasty, Wang seized the throne in AD 9. The Han dynasty was restored after his overthrow, and his rule marked the separation between the earlier Western Han dynasty and the later Eastern Han dynasty.

Traditional Chinese historiography viewed Wang as a tyrant and usurper, while more recently some historians have portrayed him as a visionary and selfless social reformer. During his reign, he abolished slavery and initiated a land redistribution program. A learned Confucian scholar who sought to implement the harmonious society he saw in the Chinese classics, his efforts ended in chaos. Wang Mang's late reign saw large-scale peasant rebellions, most notably the revolts of the Lülin and Red Eyebrows (Chimei). In October AD 23, the capital Chang'an was overrun and the imperial palaces sacked. Wang Mang was killed in the battle. The Han dynasty was re-established, the Gengshi Emperor taking the throne in the year 23 and the Guangwu Emperor taking the throne in the year 25 after defeating the Red Eyebrows who had deposed the Gengshi Emperor.

In traditional Confucian philosophy, li is an ethical concept broadly translatable as 'rite'. According to Wing-tsit Chan, li originally referred to religious sacrifices, but has come to mean 'ritual' in a broad sense, with possible translations including 'ceremony', 'ritual', 'decorum', 'propriety', and 'good form'. Hu Shih notes that li has "even been equated with natural law" by some western scholars. In Chinese cosmology, li refers to rites through which human agency participates in the larger order of the universe. One of the most common definitions of 'rite' is a performance transforming the invisible into the visible: through the performance of rites at appropriate occasions, humans make the underlying order visible. Correct ritual practice focuses and orders the social world in correspondence with the terrestrial and celestial worlds, keeping all three in harmony.

Throughout the Sinosphere, li was thought of as the abstract force that made government possible—along with the Mandate of Heaven it metaphysically combined with—and it ensured "worldly authority" would bestow itself onto competent rulers. The effect of ritual has been described as "centering", and was among the duties of the emperor, who was called the 'Son of Heaven'. However, rites were performed by all those involved in the affairs of state. Rites also involve ancestral and life-cycle dimensions. Daoists who conducted the rites of local gods as a centering of the forces of exemplary history, of liturgical service, of the correct conduct of human relations, and of the arts of divination such as the earliest of all Chinese classics—the I Ching—joining textual learning to bodily practices for harmonization of exogenous and endogenous origins of energy qi for a longer healthier life.

Chinese folk religion comprises a range of traditional religious practices of Han Chinese, including the Chinese diaspora. This includes the veneration of shen ('spirits') and ancestors, and worship devoted to deities and immortals, who can be deities of places or natural phenomena, of human behaviour, or progenitors of family lineages. Stories surrounding these gods form a loose canon of Chinese mythology. By the Song dynasty (960–1279), these practices had been blended with Buddhist, Confucian, and Taoist teachings to form the popular religious system which has lasted in many ways until the present day. The government of modern China generally tolerates popular religious organizations, but has suppressed or persecuted these that they fear would undermine social stability.

The People's Republic of China is officially an atheist state, but the Chinese government formally recognizes five religions: Buddhism, Taoism, Christianity (Catholicism and Protestantism are recognized separately), and Islam. Chinese folk religion, being a syncretism, the government does not consider it a religion because it has ambiguous boundaries and a poorly defined structure, which is why Taoism and Buddhism are recognized as the country's historical religions, but folk religion is considered part of China's cultural heritage.

The burning of books and burying of scholars was the purported burning of texts in 213 BCE and live burial of 460 Confucian scholars in 212 BCE ordered by Chinese emperor Qin Shi Huang. The events were alleged to have destroyed philosophical treatises of the Hundred Schools of Thought, with the goal of strengthening the official Qin governing philosophy of Legalism.

Modern historians doubt the details of the story, which first appeared more than a century later in the Han dynasty official Sima Qian's Records of the Grand Historian. As a court scholar, Sima had every reason to denigrate the earlier emperor to flatter his own, but later Confucians did not question the story. According to the historian Ulrich Neininger, their message was, "If you take our life, Heaven will take the life of your dynasty."

Fu Sheng (Chinese: 伏勝; 268–178 BC), also known as Master Fu (伏生), was a Chinese philosopher and writer. He was a Confucian scholar of the Qin and Western Han dynasties of ancient China, famous for saving the Confucian classic Shangshu (Book of Documents) from the book burning of the First Emperor of Qin. Fu Sheng is depicted in the Wu Shuang Pu (無雙譜, Table of Peerless Heroes) by Jin Guliang.