An Insight Of Chinggis Khan's Philosophical Ideology

At the turn between the 12th and 13th centuries, the internal and external social contradictions on Mongolian steppe in North China had been in a severe situation, when people began to realize that it was an urgent job for them to change the situation of the time, which was reflected from both subjective and objective perspectives, known in Chinese history as "the high time for a change". Chinggis Khan, the then chieftain of a Mongolian tribe, brought up in adversity, had a good mind of his own responsibilities, so that he, based on a long time struggle for existence, had made himself a great man of talent to handle such difficult situation in a quite powerful but tactful way, in which, his special philosophy had been playing an important role leading to his unparalleled achievements.His childhood and teenage life was full of hardships and persecutions coming from all directions, which, however, had trained him and enriched his treasure of knowledge and experience. Almost all his life was spent in military affairs on horsebacks, by which, he turned himself to be a talent of not only a strategist, but a philosopher as well, due to his own effort and the opportunity of the time.The ideology or the world view of a person has, not at all, nothing to do with his background, living conditions, his social practice and the spiritual achievements of his antecedents or predecessors. What's more, a good and correct and scientific point of view towards the world can not be successfully established without a step-by-step practice and enrichment. Therefore, it may be safe to say that the philosophical idea of Chinggis Khan was not only a necessary demand of the then society, but can also be dated far back to the culture and ideology created by his ancestors and forefathers. It is evident that the Mongolian traditional culture had a great impact on his way of thinking. It is very easy to find those impacts in his standpoint, ways to handle problems and his speeches.The form and way of thinking of Chinggis Khan can be regarded as the representation of the capacity of thinking of the Mongols in that part of the history: firstly, it is practicable in that it is an experience out of his factual life; secondly, it is applicable in that it is a guideline for his people; and thirdly, it is integrative and resourceful in that it includes not only political, military, but ethical or life knowledge as well.Unlike his predecessors, Chinggis Khan was the controller or commander of his own destiny. As a chieftain and later an emperor of the Mongol empire, he certainly believed in protection from the Eternal Heaven. However, he had, more than ever, put his trust and affirmation on his men. For the first time in the history of the Mongolian, it was Chinggis Khan who had swerved the traditional track of thought in which Heaven dominates everything, that is to say, in his mind, man is first and Heaven second, absolutely a strikingly important change in the history of Mongolian philosophy.On one hand, the Mongolian warriors were deeply affected by the traditional ideology that they were undertaking a just, heavenly and righteous act for the public good. On the other, Chinggis Khan had infused the idea to every Mongolian mind that man was the most important element, unity was highly evaluated and one's credit standing was the steadfast base to fight against any hardship, which has been playing an active and positive role even in today's people's life, being the substantial part of the Mongolian culture.This dissertation consists of three parts, namely, introduction, the body text and conclusion. Based on the researches conducted by antecedent scholars, this dissertation has given a brief exploration of the philosophical concept of Chinggis Khan, by, firstly, an analysis of the influence from both subjective and objective conditions, exotic cultures; and an argumentation of how to recognize the characteristics of his philosophical concept; secondly, a probe into the content of his thoughts from both the ideology that Heaven dominates everything and that man is more important; thirdly, an elucidation of the impact of his philosophy on the ethnical consciousness and ethnical spirits of the Mongols; and lastly, in a conclusion, as one can see, his thoughts is both spiritualistic and materialistic, being a research topic with great significance.