Son of Heaven in the context of "Tianxia"

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⭐ Core Definition: Son of Heaven

Son of Heaven, or Tianzi (Chinese: 天子; pinyin: Tiānzǐ), was the sacred monarchial and imperial title of the Chinese sovereign. It originated with the Zhou dynasty and was founded on the political and spiritual doctrine of the Mandate of Heaven. Since the Qin dynasty, the secular imperial title of the Son of Heaven was "Huangdi".

The title, "Son of Heaven", was subsequently adopted by other Sinospheric monarchs to justify their rule. The name Celestial Empire (or "Heavenly Dynasty") was also used in reference to the status of the Chinese emperor as the Son of Heaven in the Sinosphere.

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👉 Son of Heaven in the context of Tianxia

Tianxia (Chinese: 天下; pinyin: Tiānxià; lit. '[everything] under Heaven') is a Chinese term for a historical Chinese cultural concept that denoted either the entire geographical world or the metaphysical realm of mortals, and later became associated with political sovereignty. In ancient China and imperial China, tianxia denoted the lands, space, and area divinely appointed to the Chinese sovereign by universal and well-defined principles of order. The center of this land was directly apportioned to the Chinese court, forming the center of a world view that centered on the Chinese court and went concentrically outward to major and minor officials and then the common subjects, tributary states, and finally ending with fringe barbarians.

The center of this world view was not exclusionary in nature, and outer groups, such as ethnic minorities and foreign people, who accepted the mandate of the Chinese Emperor were themselves received and included into the Chinese tianxia. In classical Chinese political thought, the "Son of Heaven", having received the Mandate of Heaven, would nominally be the ruler of the entire world. Although in practice there would be areas of the known world which were not under the control of the Chinese monarch, in Chinese political theory the rulers of those areas derived their power from the Chinese monarch.

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Son of Heaven in the context of Mandate of Heaven

The Mandate of Heaven (Chinese: 天命; pinyin: Tiānmìng; Wade–Giles: T'ien-ming; lit. 'Heaven's command') is a Chinese political doctrine that was used in Ancient China and Imperial China to legitimize the rule of the king or emperor of China. According to this doctrine, Heaven (, Tian) bestows its mandate on a virtuous ruler, called the Son of Heaven (天子, Tianzi), who is the supreme universal monarch that will rule the world (天下, Tianxia; "[all] under heaven"). If a ruler was overthrown, this was interpreted as an indication that the ruler and his dynasty were unworthy and had lost the Mandate. It was also a common belief that natural disasters such as famine and flood were divine retributions bearing signs of Heaven's displeasure with the ruler, so there would often be revolts following major disasters as the people saw these calamities as signs that the Mandate of Heaven had been withdrawn.

The Mandate of Heaven does not require a legitimate ruler to be of noble birth. Chinese dynasties such as the Han and Ming were founded by men of common origins, but they were seen as having succeeded because they had gained the Mandate of Heaven. Retaining the mandate is contingent on the just and able performance of the rulers and their heirs.

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Son of Heaven in the context of Emperor of China

Throughout Chinese history, "Emperor" (Chinese: 皇帝; pinyin: Huángdì) was the superlative title held by the monarchs of imperial China's various dynasties. In traditional Chinese political theory, the emperor was the "Son of Heaven", an autocrat with the divine mandate to rule all under Heaven. Emperors were worshiped posthumously under a secular imperial cult. The lineage of emperors descended from a paternal family line constituted a dynasty, and succession in most cases theoretically followed agnatic primogeniture. The emperor of China was an absolute monarch, though in the late Qing reforms plans were made to move the emperor to a constitutional monarch.

During the Han dynasty, Confucianism gained sanction as the official political theory. The absolute authority of the emperor came with a variety of governing duties and moral obligations; failure to uphold these was thought to remove the dynasty's Mandate of Heaven and to justify its overthrow. In practice, emperors sometimes avoided the strict rules of succession and dynasties' purported "failures" were detailed in official histories written by their successful replacements or even later dynasties. The power of the emperor was also limited by the imperial bureaucracy, which was staffed by scholar-officials, and eunuchs during some dynasties. An emperor was also constrained by filial obligations to his ancestors' policies and dynastic traditions, such as those first detailed in the Ming-era Huang-Ming Zuxun (Ancestral Instructions).

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Son of Heaven in the context of Sinocentrism

Sinocentrism refers to a worldview that China is the cultural, political, or economic center of the world. Sinocentrism was a core concept in various Chinese dynasties. The Chinese considered themselves to be "all-under-Heaven", ruled by the emperor, known as Son of Heaven. Those that lived outside of the Huaxia were regarded as "barbarians". In addition, states outside of China, such as Vietnam, Japan or Korea, were considered to be vassals of China.

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Son of Heaven in the context of Chinese Empire

Chinese Empire (traditional Chinese: 中華帝國; simplified Chinese: 中华帝国; pinyin: Zhōnghuá Dìguó), or Empire of China, refers to the realm ruled by the Emperor of China during the era of Imperial China. It was coined by western scholars to describe the Ming and Qing dynasties (or imperial Chinese dynasties in general). Another term was the "Celestial Empire", in reference to the status of the emperor as the Son of Heaven. In 221 BC, China was unified under an emperor for the first time, and various imperial dynasties ruled China for a total of two millennia since then, including the Qin, Han, Jin, Sui, Tang, Song, Yuan, Ming, and Qing, among others.

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Son of Heaven in the context of Fengjian

Fengjian, literally "demarcation and establishment" but often (controversially) described as Chinese feudalism, was a governance system and political thought in Ancient China and Imperial China, whose social structure formed a decentralized system of confederation-like government. The ruling class consisted of the Son of Heaven (king or emperor) and aristocracy, and the lower class consisted of commoners categorized into four occupations (or "four categories of the people", namely scholar-officials, peasants, laborers and merchants). Elite bonds through affinal relations and submission to the overlordship of the king date back to the Shang dynasty, but it was the Western Zhou dynasty who enfeoffed their clan relatives and fellow warriors as vassals. Through the fengjian system, the king would allocate an area of land to a noble, establishing him as the ruler of that region and allowing his title and fief to be legitimately inherited by his descendants. This created large numbers of local autonomous dynastic domains.

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Son of Heaven in the context of Seven Warring States

The Seven Warring States or Seven Kingdoms (traditional Chinese: 戰國七雄; simplified Chinese: 战国七雄; pinyin: zhàn guó qī xióng) were the seven leading hegemonic states during the Warring States period (c. 475 to 221 BC) of ancient China:

  • Han (韓/韩), defeated by Qin in 230 BCE
  • Zhao (趙/赵), defeated by Qin in 228 BCE
  • Wei (), defeated by Qin in 225 BCE
  • Chu (), defeated by Qin in 223 BCE
  • Yan (), defeated by Qin in 222 BCE
  • Qi (齊/齐), defeated by Qin in 221 BCE
  • Qin ()

During the Eastern Zhou dynasty, the weakened Zhou central sovereignty quickly lost control of its confederate vassal states, and the numerous autonomous states began overreaching and expanding their political ambitions via diplomacy and warfare, sparking a period of chaotic conflicts known as the Spring and Autumn period. After most of the smaller, weaker states were conquered and annexed by larger states, the geopolitical landscape eventually became dominated by seven most powerful states, and wars became increasingly pitched and violent. Over the Warring States period, many of the seven states underwent bureaucratic and military reforms in order to mobilise resources on a greater scale. This led to an intensification of warfare over the period, but also led to significant economic and cultural developments.

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