Chinese urbanization was more pronounced in northern China, but lagged in southern China.
The imperial capitals were enormous, but there were few other Chinese cities of size.
The degree of urbanization reached during the Han dynasty was never achieved during the Tang-Song era, although some recovery of cities accompanied the commercial revival.
Chinese urbanization muchroomed during the Tang-Song era with a higher proportion of the population living in cities.
Cities were depopulated as people moved back into the countryside due to the collapse of the Chinese economy.
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Tang
Chou
Song
Sui
Qing
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The Tang continued to support and patronize the growth of Buddhism in China at the expense of the Confucian scholar-gentry.
The Tang supported the rebirth of the Confucian scholar-gentry, often at the expense of the aristocracy.
The Tang feared the development of the scholar-gentry and continued to support the nomadic aristocracy of China.
Confucianism continued to wane during the Tang dynasty and was only resuscitated under the Song.
The scholar-gentry class began to evolve into a new merchant and trade class due to the intervention of the emperors.
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Were members of the Chinese aristocracy.
Served in the Chinese military.
Were members of the imperial family.
Passed the most difficult exams on Chinese literature.
Traced their ancestry back to the Han.
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Yangdi
Wendi
Gaozu
Empress Wu
Empress Wei
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The Buddhists' insistence on rebellion against the emperor
The Confucians' successful campaign to convince the emperor that the Buddhist monastic establishment represented an economic threat
The aristocracy's concern that the growing Buddhist monastic establishment was monopolizing land that otherwise would belong to them
The entry of nomadic invaders who were Islamic during the ninth century
The challenge from Daoism and other polytheistic religions which were appealing to Chinese merchants
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620s
720s
840s
1030s
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Confucianism emerged as the central ideology of Chinese civilization until the 20th century.
Confucianism emerged in a strengthened condition, but still remained behind Buddhism in the sense of providing a basis for the intellectual rationale of Chinese civilization.
Because Confucian scholar-gentry were associated with the persecution, Confucianism failed to generate much popular support outside the imperial government.
Confucianism, like Buddhism, declined in popularity, and its place was taken by Daoism.
Confucianism and Daoism blended with Buddhism to form a new philosophy.
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Jurchen
Silla
Liao
Hangzhou
Jin
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The Song empire was greater in territorial extent than the Tang empire.
The Song empire and the Tang empire were virtually identical in territorial extent.
The Song empire was smaller in territorial extent than the Tang empire.
Although approximately the same size, the Song empire extended farther north than the Tang.
The Song was larger than the Tang and Han.
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The Confucian scholar-gentry continued to exist, but the examination system weakened noticeably causing the imperial bureaucracy to depend more and more on the aristocracy.
The domination of the scholar-gentry over its aristocratic and Buddhist rivals was fully secured in the Song era.
The Song emperors came to rely increasingly on the military as defense of the borders placed less emphasis on the role of intellectual ideology and more on warfare.
The Song continued to rely on the Confucian scholar-gentry, but more rigorous examination systems resulted in fewer men entering the civil service as a result of education.
The scholar-genry attempted to revive warlordism which led to the fall of the Song.
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Major river systems in China ran from north to south, and the canal was necessary to connect the coastal regions with the western frontier.
Chinese population was increasingly concentrated along the northern plains of the Yangtze River.
The Yangtze River valley was becoming the major food-producing region of China by the late Tang era.
The canal connected the Tang capitals Changan and Loyang with the newly acquired regions in the North.
Peasants were moving from the countryside of southern China to the urban areas of the North.
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Because foot-binding could only be afforded by the elite, poorer women were assigned to a lower social status.
Foot-binding sufficiently crippled women to effectively confine their mobility to their household.
As foot-binding was required in order to practice certain professions, Chinese women found that occupational alternatives were diminished.
Foot-binding, although considered socially attractive, was condemned by neo-Confucians.
Upper-class women considered it high status and hoarded money to pay for it.
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Riddles.
Devotional objects.
Religious homilies.
Landscape paintings.
Sculptures of ideal athletic figures.
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