This new dynasty remained in power for several centuries, as it did not fall until 222 B.C.E. (Duiker, 61). While the Zhou kings retained much of the power that was present in the Shang dynastic period, a new idea, called the “Madate of Heaven,” was introduced that altered the political landscape and ideas of power in general. Under this new way of thinking, kings were not divine beings themselves, but only representatives from heaven. On top of this, if a ruler was not governing effectively, he could theoretically be replaced by a more able or benevolent overlord. This shift was very important because it forced the Zhou kings to govern with a sense of responsibility to the people of the empire, giving the Chinese individual, in theory, more power to affect government than was previously available (Duiker, 62). Essentially, as China moved into the Classical age under the Zhou, the government became less of a dictatorial and more
This new dynasty remained in power for several centuries, as it did not fall until 222 B.C.E. (Duiker, 61). While the Zhou kings retained much of the power that was present in the Shang dynastic period, a new idea, called the “Madate of Heaven,” was introduced that altered the political landscape and ideas of power in general. Under this new way of thinking, kings were not divine beings themselves, but only representatives from heaven. On top of this, if a ruler was not governing effectively, he could theoretically be replaced by a more able or benevolent overlord. This shift was very important because it forced the Zhou kings to govern with a sense of responsibility to the people of the empire, giving the Chinese individual, in theory, more power to affect government than was previously available (Duiker, 62). Essentially, as China moved into the Classical age under the Zhou, the government became less of a dictatorial and more