Do away with the old and set up the new. Ge (革) and ding (鼎) are two trigrams in The Book of Changes. In Commentary on The Book of Changes, it is explained that the lower ge trigram symbolizes fire and the upper ge trigram symbolizes water. Since fire and water are opposed and in conflict, and they cannot keep an original state of equilibrium, changes are bound to occur. Consequently, the ge trigram implies change of an unsuitable old state of affairs. The lower ding trigram symbolizes wood and the upper ding trigram symbolizes fire. When people throw the wood into the fire, they can cook their food in a ding. Thus, the ding trigram signifies the creation of new things. Following the doctrine in Commentary on The Book of Changes, later people combined the two together to represent an outlook advocating changes.
Ding was a vessel to cook food and was also used as an important ritual object in ancient times. Legend has it that Emperor Yu of the Xia Dynasty had nine dings cast, symbolizing the nine regions in the country. Ding was regarded as embodying the legitimacy and authority of the throne during the three dynasties of Xia, Shang, and Zhou. Ding was mostly cast in bronze, usually with two ears and three or four legs. The three legs stood for the “three chief ministers” (the three most powerful official positions in ancient times in charge of national civil administration, the judiciary, and military affairs). The four legs stood for the four advisors to the emperor. After the Qin Dynasty, ding gradually lost its function as a symbol of royal authority, but the word ding was still used to refer to the royal throne, the monarchy, or state power. It was also given the meaning of “glory,” “grandeur,” and “dignity.”
The term means order and bestowment from Heaven. “Mandate of heaven” mainly contains three different meanings: The first is the order of heaven over human affairs. Such order first of all focuses on a change of the supreme ruler’s authority: Heaven empowers the virtuous to attack and replace a ruler who has lost his virtue, and thus enjoy the highest and unsurpassed power and benefits. Secondly, mandate of heaven means fate, which is irresistible and imposes limit on human power. Thirdly, the term indicates the natural disposition bestowed by heaven upon human being. According to The Doctrine of the Mean, “Mandate of heaven endows one with his nature.” Song-dynasty Confucian scholars developed this idea, proposing that human nature was the “nature of mandate of heaven,” that is, the inherent pure and good nature one receives from heaven.
The term means taking power from a ruler. Ge (革) means to change or remove. Ming (命) first referred to the mandate of heaven and later came to mean a ruler’s decrees and his mandate to rule. Changing the mandate usually involves replacing a ruler and a change of dynasty, in other words, overthrowing an old regime and establishing a new one. People in ancient China believed that a ruler’s mandate to rule was ordained by Heaven and therefore any change of the mandate should in essence be carried out in response to the will of Heaven. However, change is a basic law of the universe, and the removal of a ruler’s mandate is a specific expression of this law. The legitimacy and success of such change depend on whether those who lead the change do so in response to the will of heaven and the popular desire of the people. In modern times, the term is used as an expression meaning revolution, denoting major social, political or economic changes.
This term refers to an ongoing process of self-renewal, which also brings new life to the people, society, and the nation. This process features continuous progress and improvement. It represents a tenacious and innovative spirit that permeates all levels of “self-cultivation, family regulation, state governance, bringing peace to all under heaven.”
The term means to make political reform together with the people. Gengshi (更始) means to make a fresh start. The term used to refer to a new emperor ascending the throne, taking a new reign title or implementing a series of new policies. Later, it came to mean that the rulers worked together with the people trying to change the status quo and opening up new prospects. The term reflects a profound and far-reaching thought of putting people first, and highlights the spirit of monarchs and the people working with one heart and one mind to abolish what is old and establish in its place a new order.
The ancient Chinese believed that virtuous men followed the will of heaven in establishing a political regime and becoming its sovereigns; hence their success came from the mandate of heaven. This thought is similar to the Western notion of the divine right of kings; but it also emphasizes the wishes and will of the people, or people-centered thinking. In ancient China, this phrase was often used in praise of the founding of a new dynasty, and the implementation of major social reforms to justify its legitimacy.