Analyzing Governance: Japan's and China's Perspectives

This essay undertakes a comparative analysis of governance concepts in ancient Japan and China, focusing on the Seventeen-Article Constitution of Prince Shotoku and Emperor Taizong's principles on effective government. The essay examines how each document reflects the attributes of an ideal ruler and the structure of governance within their respective societies. It highlights the emphasis on harmony, respect for authority, and the role of Buddhism in Japan, contrasting these with the Chinese focus on the ruler's responsibility, fairness, and the importance of consulting advisors. The analysis reveals similarities in promoting equality and securing rights while also pointing out differences in the approaches to leadership and societal control. The essay concludes by summarizing the key aspects of governance in both countries, emphasizing the nuances in their approaches to achieving societal order and prosperity.

Running head: APPROPRIATE GOVERNANCE
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Name of the Student
Name of the University
Author Note

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The paper seeks to understand what in ideal ruler should look like and how governance should
expand its impact on the country for the welfare of the same. The paper will precisely talk about
Japan and China and the convention of these two countries to justify the chosen topics. The first
represents Japan where Prince Shotoku’s Seventeen–Article Constitution will be at the heart of
discussion and the next country is China for which the Emperor Taizong on Effective Government
has been taken into consideration.
The Constitution cited by Prince Shotoku was a reforming framework for Japan. He has
incorporated the studies of Buddhism into the constitution. The superiors are expected to maintain
the prevailing harmony in order to avoid any rebellious condition. Buddha has been put at the centre
of all power along with the Buddhist law and the Priesthood preached by Buddhism (Shotoku). All
the people residing in the country are ordered to listen to the commands of the emperor because he
is the most superior being and disrespecting him would be equivalent to disrespecting God.
Disobeying the sovereign must be followed by ruins. The ministers are expected to have an
authoritarian voice over the inferiors. The keepers of law are expected to work impartially so that
the poor and the rich are given verdict equally.
It was important to punish the bad and making improvement by rewarding who is good. It
would help one to come up and exhibit the good qualities and rectify the bad habits if anybody had
any. The governance was based on division of labour where people were assigned to do particular
job and the people were preached to have faith in God to show excellence. The constitution also
showed how the strength of people could be used in right time by employing them into work when
they are not doing anything. That would not only help them earning money but also would
contribute in the nation’s progress.
According to Emperor Taizong of China equality was the base of any perfectly running
governance. He believed that the country would be complete only when there would be people to
complete it and in order to be a great ruler one has to incorporate all his people to make a promising

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country together. He had preached a widened thought ahead of his time where he focused on how an
emperor foolish in nature does not take advice from others and punishes the people who criticizes
his actions however, a good ruler is he who carries out what the loyal officers suggest in his action
(Ebrey & Ebrey, 1993). Although the Japanese Constitution of Shotoku says that nobody takes any
decision alone and it should be backed by some advisers but it is not applicable for the supreme of
the country while the Chinese concept was different. Taizong had shown if the ruler is “as bright
and illuminating as the sun” then it becomes obvious that people would never fail to admire him.
In his opinion, a ruler should be fair enough to everyone so that no line of discrimination can
be drawn between the rich and the poor. The good ruler has to be compassionate and understanding
towards his subject otherwise his subject would never support any of his action and start rebelling
against him. Japanese Constitution focused on suppressing the inferior so that none can announce
any revolution through maintaining harmony but Chinese emperor believed that the ruler has to be
responsible and loving at the same time to comprehend what the subjects demand (Martinez-Vealey
et al). If he is disciplined enough to get what he desires, then his subjects would also be trained in
the same manner so that they also get the things they look for.
This country also ruled on the principle of division of labour where the whole country was not
governed by the emperor alone. It was rather fragmented into different territories so that all of them
can work peacefully in coordination. The country even at its happiest moment should stay united
and must stay like this when it is going to meet its ultimate fall. However, the emperor emphasized
on the fact that the subordinates must be allocated with equal power so that nobody can grow more
powerful and invincible that it might declare war against the government. Peace was the ultimate
aim for the Chinese governance.
Therefore, it can be concluded that both the countries had some similarity in the rule of
governance but Chinese emperor was more effective in understanding the worth and the duties of a
good ruler while the Japanese Prince concentrated more on the superiority of the sovereign,

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however, both of the countries believed in preaching equality and securing equal rights of everyone.
It had been made sure that the people were given equal opportunity though the concept of being a
good ruler was little stricter in Japanese Constitution and a little in Chinese convention.

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References
Ebrey, P., & Ebrey, P. (1993). Chinese Civilization. Free Press.
Martinez-Vealey, S., Howe, M., High, P. J., & UHSD, W. H. H. Reunification of the Tang in
Medieval China.
Shotoku, F. P. The Seventeen Article Constitution. Sources of Japanese History, 1.