User:Jshlng/sandbox

While each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. Many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has passed away. In addition Heaven was thought to be of how a rulers works and performance was, which reflected upon how favorable they would be to Heaven.

Such as Mencius, a great philosopher who many thought was the successor to Confucius proclaimed :

"The people are of supreme importance; the altars of the gods of earth and grain come next; last comes the ruler. That is why he who gains the confidence of the multitudinous people will be Emperor... When a feudal lord endangers the altars of the gods of earth and grain, he should be replaced. When the sacrificial animals are sleek, the offerings are clean and the sacrifices are observed at due times, and yet floods and droughts come [by the agency of heaven], then the altars should be replaced."

The Ming and the Qing dynasties
In previous dynasties the Song, Jin, and Yuan dynasties reigned for much of the beginning three centuries where the mandate of heaven was questioned heavenly between dynastic councils among each emperor. Some emperors were not entirely sure of their validity when it came to claiming the mandate, for it was ambiguous. Especially for the case of the Jurchen Jin, where much of the council was not sure how to discern the validity of their rulers. From the Emperor Gaozong of the Tang Dynasty to Kangxi Emperor much of the chosen emperors contemplated much of this when they became a contender for the mandate. The reason for this was because of the ambiguity of the Mandate and overwhelmingly unofficial formality when declaring the Mandate of Heaven. However, Kubilai Khan was the only indifferent ruler when he claimed the Mandate of Heaven over the Yuan Dynasty since he had a sizable military and was part of the Khitan people, as with many others from the same background since they did not have the same traditions and culture as their Chinese adversaries.

It was said that the peasant group of the Ming dynasty were the real selectors which allowed for the Mandate of Heaven to be claimed by the ruler. As a prospective candidate to the Mandate, they could please the peasantry group in order to win favor amongst the dynasty. It was solely politics from beginning to end and an attempt from the emperor to maintain a favorable act towards Heaven. Many emperors within the Qing dynasty looked immensely within themselves trying to come to terms with their ruling if natural disasters occurred within their time. This was interpreted as a warning of Heaven's displeased wrath towards an emperors ruling, such that the Mandate under their rule was unstable. Furthermore, Qing emperors would take their advisors feedback very seriously when pertaining to ruling and take it upon themselves to reflect on their current decisions of the dynastic overview in hopes that it favors Heaven. Towards the end of the Qing dynasty, as the Peoples Republic of China began to become established, there was no more Mandate to be claimed as it became a ritual of the past. Especially since there was no formal statement or writing of the Mandate of Heaven.