In addition, Japan placed extreme importance on the family, with a very strong paternal leader, who was the "law" of the family unit. Thus, the landowners were powerful in society, but in the community, the fathers were the most powerful, and who the family looked to for guidance and understanding. Therefore, complete control did not lie with the feudal lords, and so, society was less constricted, and held on to feudal values longer. In fact, much of modern Japanese society still has roots in the feudal system, such as the continuing importance of the father in Japanese families and society. Writer Scalapino continues, "The element of feudal influence can be seen most clearly in two respects: the feudal system greatly strengthened the hierarchical nature of the family, and also facilitated the integration of the family into larger social-economic units" (Scalapino 127). In addition, feudalism did not begin in Japan until the late tenth century, and it remained until the late nineteenth, while feudalism flourished in Europe between the ninth and thirteenth centuries. The Europeans learned from feudalism and moved on, while Japan stubbornly held on to an antiquated system far longer than it was necessary. Japan's construct, socially, politically, and economically, can certainly be applied to various societies around the globe, particularly China's, which followed in Japan's footsteps to an extent. However, it can also be applied to many European countries, Japan just took longer to mature and develop. European countries threw off feudalism much earlier, and nations like Great Britain and France developed into great nation-states, which replaced the liege lord with early kingdoms and then democracies, and developed their political systems to include rule by the people, not by a single, despotic entity. Economically, nation-states grew much more quickly than their feudal predecessors, because more people would profit as economic trade grew, and more people had a vested interest in trade progressing. When only the lord profited, it was difficult for the vassals to see any point in working harder or faster, but when they too could profit, they had more incentive to work harder and more creatively....
It is doubtful if the Industrial Revolution of the nineteenth century could have occurred in a feudal society, there simply was not as much incentive for innovation and technological change on a grand scale. Socially too, the feudalistic towns of Europe had significant classes and stigmas, and many of these ended when feudalism ended, creating more of a feeling of community in the nation-states. Feudalism came to Europe as a result of a feeling of fear and unrest after many attacks from foreign nations. Feudalism served a purpose, but could not last forever, because it was too limiting and undemocratic. Feudalism spread throughout the world, so it certainly was not only applicable to European society. It was a rigid form of life, which did not allow for much freedom or equality, and gradually, people wanted more than their plot of land and lord over their dominion. They wanted their own rights and freedoms, and that feeling also spread around the world.
Did the crafts and guilds actually build a foundation for formal business and social organizations? This also is very likely. And indeed, isn't it germane to explore what the growth, development and ultimate sophistication of medieval crafts and guilds may have led to? In the interest of the big picture, this paper looks now at that pivotal point through an interesting, lengthy article written ten years before Rosser's piece, Alfred Kieser
French 130) There is a clear sense that medicine in many ways changed dramatically after the many plagues began to ravage the European world. Physicians were often called to gain further understanding of what caused the plague and how to avoid it or even treat it when it was possible. (French 129) Medieval medicine was truly not a dark practice of seedy solutions to unknown and superstitious problems. It was the
In England, the characteristics of what came to be known as English Gothic architecture and design is best illustrated by the Cathedral of Salisbury, built between 1220 and 1260 a.D. In order for this building to appeal to the citizens, the architects decided to construct it in a park, surrounded by verdant lawns and great stately trees. Unlike cathedrals and churches in France, this building does not reach high into
Thus, stylistically, they may have owed a great deal to the Persian-style painting traditions in the lands from which the relics came. However, only vestiges remain today, making it difficult to ascertain this for a certainty (Derbes, 1995). S. Maria in Cosmedin's connection with the tradition of Marian veneration and with the entire substrate of Eastern/Islamic influence is easier to trace. The church began as a fourth-century loggia, was enclosed
The representations to be found in literature are echoed in the history of medieval times, akin to art imitating life in the most literal sense. Before the emergence of the major dissenters who gained much ground in medieval times, the papacy fought against anticlerical dissent from many other sources as well. Much of this centered on allegations of corruption within the Catholic clergy and the perceived decadence of certain leaders.
Medieval Art Dearest Friend, I have travelled around the world and looked for the top five examples of Medieval Art. I believe the following are these: http://www.websters-dictionary-online.org/images/wiki/wikipedia/commons/thumb/3/3e/Angouleme_cathedral_StPierre_a.jpg/220px-Angouleme_cathedral_StPierre_a.jpg Angouleme Cathedral in France embodies the Romanesque aesthetic of the Medieval period. There are many castles that show the Romanesque style, but there are far more churches, the church being a very important aspect of life in medieval times. The columns and pillars of the Roman style
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