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{
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"id": 419,
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"long_name": "Yangshao",
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},
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"name": "Moralizing_enforcement_is_agentic",
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"comment": "Inferring absence based on the absent code for the most recent period that has left written evidence of religious beliefs (Late Shang, c. 1250-1046 BCE). That absent code is based on the following quote: “Nowhere in the texts do we see clear indication that the Powers are beneficent …. The Shang rulers seek advance approval for their actions - sometimes, it seems, obsessively - but there is no suggestion that the basis for approval will be anything other than the arbitrary inclinations of the Powers”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HRDEVGKT\">[Eno_Lagerway_Kalinowski 2009, p. 100]</a>",
"description": null
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{
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"id": 420,
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"name": "Moralizing_enforcement_is_agentic",
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"comment": "Inferring absence based on the absent code for the most recent period that has left written evidence of religious beliefs (Late Shang, c. 1250-1046 BCE). That absent code is based on the following quote: “Nowhere in the texts do we see clear indication that the Powers are beneficent …. The Shang rulers seek advance approval for their actions - sometimes, it seems, obsessively - but there is no suggestion that the basis for approval will be anything other than the arbitrary inclinations of the Powers”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HRDEVGKT\">[Eno_Lagerway_Kalinowski 2009, p. 100]</a>",
"description": null
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{
"id": 412,
"polity": {
"id": 422,
"name": "cn_erligang",
"long_name": "Erligang",
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"end_year": -1250
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"year_from": null,
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"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "Inferring absence based on the absent code for the most recent period that has left written evidence of religious beliefs (Late Shang, c. 1250-1046 BCE). That absent code is based on the following quote: “Nowhere in the texts do we see clear indication that the Powers are beneficent …. The Shang rulers seek advance approval for their actions - sometimes, it seems, obsessively - but there is no suggestion that the basis for approval will be anything other than the arbitrary inclinations of the Powers”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HRDEVGKT\">[Eno_Lagerway_Kalinowski 2009, p. 100]</a>",
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{
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"id": 64,
"name": "gr_crete_post_palace_1",
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"start_year": -1300,
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"One potentially fruitful approach, given the scant sources, is to understand the Mycenaeans as part of a common Late Bronze Age culture of the Eastern Mediterranean and the Near East, which emphasized gift-exchange, reciprocity, and diplomatic guest friendship. The Amarna Letters (1–5), for example, speak of the “brotherhood” of kings and mention diplomatic marriage and gift exchange (Westbrook 2000). The Treaty of Kadesh between Egypt and the Hittites (1258 BCE) includes curses and divine punishment for either “brother” who breaks it. Since the Mycenaeans were part of these Late Bronze Age interactions, they may have shared in such beliefs (Blackwell 2021).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 20]</a>",
"description": null
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{
"id": 414,
"polity": {
"id": 63,
"name": "gr_crete_mono_palace",
"long_name": "Monopalatial Crete",
"start_year": -1450,
"end_year": -1300
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"One potentially fruitful approach, given the scant sources, is to understand the Mycenaeans as part of a common Late Bronze Age culture of the Eastern Mediterranean and the Near East, which emphasized gift-exchange, reciprocity, and diplomatic guest friendship. The Amarna Letters (1–5), for example, speak of the “brotherhood” of kings and mention diplomatic marriage and gift exchange (Westbrook 2000). The Treaty of Kadesh between Egypt and the Hittites (1258 BCE) includes curses and divine punishment for either “brother” who breaks it. Since the Mycenaeans were part of these Late Bronze Age interactions, they may have shared in such beliefs (Blackwell 2021).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 20]</a>",
"description": null
},
{
"id": 415,
"polity": {
"id": 65,
"name": "gr_crete_post_palace_2",
"long_name": "Final Postpalatial Crete",
"start_year": -1200,
"end_year": -1000
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"One potentially fruitful approach, given the scant sources, is to understand the Mycenaeans as part of a common Late Bronze Age culture of the Eastern Mediterranean and the Near East, which emphasized gift-exchange, reciprocity, and diplomatic guest friendship. The Amarna Letters (1–5), for example, speak of the “brotherhood” of kings and mention diplomatic marriage and gift exchange (Westbrook 2000). The Treaty of Kadesh between Egypt and the Hittites (1258 BCE) includes curses and divine punishment for either “brother” who breaks it. Since the Mycenaeans were part of these Late Bronze Age interactions, they may have shared in such beliefs (Blackwell 2021).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DIRZ999P\">[Larson_et_al 2024, p. 20]</a>",
"description": null
},
{
"id": 416,
"polity": {
"id": 62,
"name": "gr_crete_new_palace",
"long_name": "New Palace Crete",
"start_year": -1700,
"end_year": -1450
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 417,
"polity": {
"id": 61,
"name": "gr_crete_old_palace",
"long_name": "Old Palace Crete",
"start_year": -1900,
"end_year": -1700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 418,
"polity": {
"id": 443,
"name": "mn_mongol_late",
"long_name": "Late Mongols",
"start_year": 1368,
"end_year": 1690
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
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},
{
"id": 420,
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"id": 267,
"name": "mn_mongol_emp",
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},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 421,
"polity": {
"id": 442,
"name": "mn_mongol_early",
"long_name": "Early Mongols",
"start_year": 1000,
"end_year": 1206
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 422,
"polity": {
"id": 48,
"name": "id_medang_k",
"long_name": "Medang Kingdom",
"start_year": 732,
"end_year": 1019
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Dharma, as an epicenter of Hindu systems of MSP, is associated with two key mechanisms through which retribution or reward is experienced by a human for actions toward another human. The first mechanism is through the action of a divine or supernatural being or deity, characterized as Deva or Devi, or Parama Brahman, the Supreme Spirit or God. The second mechanism is through karma, a nonagentic, impersonal force that works automatically based on a logic of puṇya (merit) versus pāpa (demerit). The totality of one’s puṇya is weighed against the pāpa that one accrues in one’s lifetime as the phala (fruits) of one’s karma, understood as action. Transgressing from one’s dharma will incur undesirable consequences (Flood 1996; Krishan 1988, 1997).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a> “In sum, pre-modern Buddhism was eminently concerned with [moralizing supernatural enforcement]. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 423,
"polity": {
"id": 50,
"name": "id_majapahit_k",
"long_name": "Majapahit Kingdom",
"start_year": 1292,
"end_year": 1518
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Dharma, as an epicenter of Hindu systems of MSP, is associated with two key mechanisms through which retribution or reward is experienced by a human for actions toward another human. The first mechanism is through the action of a divine or supernatural being or deity, characterized as Deva or Devi, or Parama Brahman, the Supreme Spirit or God. The second mechanism is through karma, a nonagentic, impersonal force that works automatically based on a logic of puṇya (merit) versus pāpa (demerit). The totality of one’s puṇya is weighed against the pāpa that one accrues in one’s lifetime as the phala (fruits) of one’s karma, understood as action. Transgressing from one’s dharma will incur undesirable consequences (Flood 1996; Krishan 1988, 1997).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a> “In sum, pre-modern Buddhism was eminently concerned with [moralizing supernatural enforcement]. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 424,
"polity": {
"id": 282,
"name": "kg_western_turk_khaganate",
"long_name": "Western Turk Khaganate",
"start_year": 582,
"end_year": 630
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 425,
"polity": {
"id": 468,
"name": "uz_sogdiana_city_states",
"long_name": "Sogdiana - City-States Period",
"start_year": 604,
"end_year": 711
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Ahura Mazda is the eternal source of all blessings and benefactions. To those who turn to him in joy and sorrow, and who trust in his infinite goodness, he is all merciful.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 73]</a> \"Ahriman prompts all human beings to perform evil deeds and in- stigates discord, violence, and licentiousness (Bundahishn 3.17; Dadastan i Dinig 37.8; Menog i Xrad 45.8). He deceives human beings and obstructs them from hearing and accepting the message of Ahura Mazda (Bundahishn 1.8, 1.10, 28.1-6). He is a father of lies, a murderer from the beginning, and the source of death (Bunda- hishn 3.17; Dadastan i Dinig 37.46, 37.72, 37.81-82). He is an op- pressor of mankind's happiness as well as the inveterate enemy of Ahura Mazda (Bundahishn 3.15, 3.24; Zadspram 4.3, 4.10).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 85]</a>",
"description": ""
},
{
"id": 426,
"polity": {
"id": 623,
"name": "zi_toutswe",
"long_name": "Toutswe",
"start_year": 700,
"end_year": 1250
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 427,
"polity": {
"id": 440,
"name": "mn_turk_khaganate_2",
"long_name": "Second Turk Khaganate",
"start_year": 682,
"end_year": 744
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 428,
"polity": {
"id": 283,
"name": "mn_turk_khaganate_1",
"long_name": "Eastern Turk Khaganate",
"start_year": 583,
"end_year": 630
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "\"Erleg Khan, ruler of the lower world, is responsible for the disposition of the suns, and determines when and where it reincarnates. If a soul was extremely evil during its life on earth he may send it to Ela Guren, a part of the lower world where souls are extinguished forever.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S4CBUW7I\">[Odigan_Stewart 1997]</a>",
"description": ""
},
{
"id": 429,
"polity": {
"id": 260,
"name": "cn_sui_dyn",
"long_name": "Sui Dynasty",
"start_year": 581,
"end_year": 618
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with [moralistic supernatural enforcement]. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 430,
"polity": {
"id": 288,
"name": "mn_khitan_1",
"long_name": "Khitan I",
"start_year": 907,
"end_year": 1125
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 431,
"polity": {
"id": 266,
"name": "cn_later_great_jin",
"long_name": "Jin Dynasty",
"start_year": 1115,
"end_year": 1234
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 432,
"polity": {
"id": 268,
"name": "cn_yuan_dyn",
"long_name": "Great Yuan",
"start_year": 1271,
"end_year": 1368
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "absent",
"comment": "“In sum, pre-modern Buddhism was eminently concerned with MSP. The primary force in this was karma, an impersonal mechanism instantiating universalistic moral proscriptions, as well as primarily ingroup-directed charitable injunctions. The effects of karma were embodied in pantheons of supernatural agents inhabiting graphically terrifying or tantalizing realms. Buddhists everywhere grappled with ways to mitigate karma, including at times through the direct intervention of supernatural agents. But the underlying motivational force of karma is a unifying thread throughout pre-modern Buddhist history.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 433,
"polity": {
"id": 261,
"name": "cn_tang_dyn_1",
"long_name": "Tang Dynasty I",
"start_year": 617,
"end_year": 763
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“In the medieval schools, […] the Daoist otherworld became an elaborate construction of manifold offices. […] In each case, the celestial administrators keep a detailed record of every individual ‘s deeds and intentions, for each sin subtracting an appropriate number of days from his or her life expectancy. They control a huge staff of divine guards, bailiffs, and local agents; they receive regular reports from the stove god installed in each family’s hearth and from three divine agents that live within the person and are known as the Three Worms or Three Corpses. […] If sins prevail, they receive orders to make the person sick, morally impure, or prone to misfortunes, leading eventually to disgrace, ailments, and death.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, pp. 99-100]</a>",
"description": ""
},
{
"id": 434,
"polity": {
"id": 264,
"name": "cn_tang_dyn_2",
"long_name": "Tang Dynasty II",
"start_year": 763,
"end_year": 907
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“In the medieval schools, […] the Daoist otherworld became an elaborate construction of manifold offices. […] In each case, the celestial administrators keep a detailed record of every individual ‘s deeds and intentions, for each sin subtracting an appropriate number of days from his or her life expectancy. They control a huge staff of divine guards, bailiffs, and local agents; they receive regular reports from the stove god installed in each family’s hearth and from three divine agents that live within the person and are known as the Three Worms or Three Corpses. […] If sins prevail, they receive orders to make the person sick, morally impure, or prone to misfortunes, leading eventually to disgrace, ailments, and death.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, pp. 99-100]</a>",
"description": ""
},
{
"id": 435,
"polity": {
"id": 269,
"name": "cn_ming_dyn",
"long_name": "Great Ming",
"start_year": 1368,
"end_year": 1644
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 436,
"polity": {
"id": 1,
"name": "cn_qing_dyn_1",
"long_name": "Early Qing",
"start_year": 1644,
"end_year": 1796
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 437,
"polity": {
"id": 2,
"name": "cn_qing_dyn_2",
"long_name": "Late Qing",
"start_year": 1796,
"end_year": 1912
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 438,
"polity": {
"id": 251,
"name": "cn_western_han_dyn",
"long_name": "Western Han Empire",
"start_year": -202,
"end_year": 9
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to oCend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 439,
"polity": {
"id": 253,
"name": "cn_eastern_han_dyn",
"long_name": "Eastern Han Empire",
"start_year": 25,
"end_year": 220
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Wrongdoing and violation of moral principles which for the time being cannot be corrected and punished are believed to be eventually corrected and punished by Heaven which is closely ‘watching’ and passionately concerned with the world below. It is therefore regarded as the most serious crime to offend Heaven or to violate the Way of Heaven. Confucius made it clear that ‘He who offends against Heaven has none to whom he can pray’ (Lunyu, 3: 13). He subsequently believed it to be a devastating fate for an individual to be abandoned by Heaven.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPNWGG55\">[Yao 2000, p. 145]</a>",
"description": ""
},
{
"id": 441,
"polity": {
"id": 425,
"name": "cn_northern_song_dyn",
"long_name": "Northern Song",
"start_year": 960,
"end_year": 1127
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“In the medieval schools, […] the Daoist otherworld became an elaborate construction of manifold offices. […] In each case, the celestial administrators keep a detailed record of every individual ‘s deeds and intentions, for each sin subtracting an appropriate number of days from his or her life expectancy. They control a huge staff of divine guards, bailiffs, and local agents; they receive regular reports from the stove god installed in each family’s hearth and from three divine agents that live within the person and are known as the Three Worms or Three Corpses. […] If sins prevail, they receive orders to make the person sick, morally impure, or prone to misfortunes, leading eventually to disgrace, ailments, and death.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, pp. 99-100]</a>",
"description": ""
},
{
"id": 443,
"polity": {
"id": 245,
"name": "cn_jin_spring_and_autumn",
"long_name": "Jin",
"start_year": -780,
"end_year": -404
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 444,
"polity": {
"id": 889,
"name": "cn_qi_spring_autumn",
"long_name": "Qi - Spring and Autumn",
"start_year": -770,
"end_year": -489
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 445,
"polity": {
"id": 890,
"name": "cn_qi_warring_states",
"long_name": "Qi - Warring States",
"start_year": -488,
"end_year": -222
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 446,
"polity": {
"id": 423,
"name": "cn_eastern_zhou_warring_states",
"long_name": "Eastern Zhou",
"start_year": -475,
"end_year": -256
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 447,
"polity": {
"id": 424,
"name": "cn_wei_dyn_warring_states",
"long_name": "Early Wei Dynasty",
"start_year": -445,
"end_year": -225
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 448,
"polity": {
"id": 250,
"name": "cn_qin_emp",
"long_name": "Qin Empire",
"start_year": -338,
"end_year": -207
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Tian never evolved into a fully moralizing supernatural force/agent. According to conflicting interpretations, Tian could either punish transgressions directly or leave enforcement to human agents, and punishment could be either individual-focused or collective. Furthermore, all these [moralizing supernatural enforcement] aspects are most relevant at the level of the state and elites. Popular religion included its own versions of [moralizing supernatural enforcement], enforced by a variety of spirits. In common with many other religious traditions described in this volume, ritual transgressions were not clearly distinguished from antisocial behavior.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 261]</a>",
"description": ""
},
{
"id": 449,
"polity": {
"id": 464,
"name": "uz_koktepe_1",
"long_name": "Koktepe I",
"start_year": -1400,
"end_year": -1000
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 450,
"polity": {
"id": 463,
"name": "kz_andronovo",
"long_name": "Andronovo",
"start_year": -1800,
"end_year": -1200
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 451,
"polity": {
"id": 466,
"name": "uz_koktepe_2",
"long_name": "Koktepe II",
"start_year": -750,
"end_year": -550
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 452,
"polity": {
"id": 465,
"name": "uz_khwarasm_1",
"long_name": "Ancient Khwarazm",
"start_year": -1000,
"end_year": -521
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 454,
"polity": {
"id": 129,
"name": "af_hephthalite_emp",
"long_name": "Hephthalite Empire",
"start_year": 408,
"end_year": 561
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "unknown",
"comment": "“We have no evidence of the specific content of these religious beliefs but it is quite possible that they belonged to the Iranian (or Indo-Iranian) group.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7MTFU42T\">[Litvinsky_et_al 1996, p. 147]</a> However, sources on Indo-Iranian beliefes tend to privilege much earlier time periods.",
"description": ""
},
{
"id": 455,
"polity": {
"id": 354,
"name": "ye_himyar_2",
"long_name": "Himyar II",
"start_year": 378,
"end_year": 525
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "A single known inscription (MB 2002 I-28) describes an instance of divine punishment that may be interpreted as moralistic. The transgression had been selling food to neighbouring communities during bad harvest years, and selling enslaved people from one’s own community to other communities. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F54SC2DB\">[Multhoff_et_al 2008]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IR3ESBXZ\">[Maraqten 2006]</a>",
"description": ""
},
{
"id": 456,
"polity": {
"id": 70,
"name": "it_roman_principate",
"long_name": "Roman Empire - Principate",
"start_year": -31,
"end_year": 284
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“As one means of seeking justice for a perceived wrongdoing, an individual might turn to so-called “magical” practices to invoke divine retribution (on the use of the term magic to describe these ritual practices, see Frankfurter 2019). The most common of these “magical” practices are defixiones (or curse tablets), which have been found throughout the Roman Empire, from Asia Minor to Italy and Britain (Eidinow 2019: 351). Though the term defixiones encompasses a wide variety of texts, many are classified as “prayers for justice” and attest to a conception of [moralistic supernatural enforcement]. On these tablets, wronged individuals would invoke the names and agencies of divinities to enact justice on their transgressors. […] For example, a tablet from southern Italy transfers the ownership of the author’s stolen garments and gold pieces to an anonymous goddess and beseeches her to torment the thief until they are returned to the goddess’s temple (Gager 1992: 192, no. 92).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 52]</a>",
"description": ""
},
{
"id": 457,
"polity": {
"id": 71,
"name": "tr_roman_dominate",
"long_name": "Roman Empire - Dominate",
"start_year": 285,
"end_year": 394
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“As one means of seeking justice for a perceived wrongdoing, an individual might turn to so-called “magical” practices to invoke divine retribution (on the use of the term magic to describe these ritual practices, see Frankfurter 2019). The most common of these “magical” practices are defixiones (or curse tablets), which have been found throughout the Roman Empire, from Asia Minor to Italy and Britain (Eidinow 2019: 351). Though the term defixiones encompasses a wide variety of texts, many are classified as “prayers for justice” and attest to a conception of [moralistic supernatural enforcement]. On these tablets, wronged individuals would invoke the names and agencies of divinities to enact justice on their transgressors. […] For example, a tablet from southern Italy transfers the ownership of the author’s stolen garments and gold pieces to an anonymous goddess and beseeches her to torment the thief until they are returned to the goddess’s temple (Gager 1992: 192, no. 92).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 52]</a>",
"description": ""
},
{
"id": 458,
"polity": {
"id": 183,
"name": "it_roman_rep_2",
"long_name": "Middle Roman Republic",
"start_year": -264,
"end_year": -133
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Reflecting the more traditional views likely shared by commoners as well as aristocrats, the poetry of the equestrian Catullus alluded to normative beliefs that perjury and breaches of fides were punishable by the gods and that the gods assist those whose behavior reflects pietas (Carmina 30; 64.135; 76.1–6, 19–20).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 48]</a>",
"description": ""
},
{
"id": 459,
"polity": {
"id": 184,
"name": "it_roman_rep_3",
"long_name": "Late Roman Republic",
"start_year": -133,
"end_year": -31
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“Reflecting the more traditional views likely shared by commoners as well as aristocrats, the poetry of the equestrian Catullus alluded to normative beliefs that perjury and breaches of fides were punishable by the gods and that the gods assist those whose behavior reflects pietas (Carmina 30; 64.135; 76.1–6, 19–20).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, p. 48]</a>",
"description": ""
},
{
"id": 460,
"polity": {
"id": 182,
"name": "it_roman_rep_1",
"long_name": "Early Roman Republic",
"start_year": -509,
"end_year": -264
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“The Twelve Tables (c. 450 BCE) constitute the earliest written evidence of [moralistic supernatural enforcement] in the early Republic. […] In Table 8.21, it is decreed that a patron who defrauds a client shall be sacer. Here, sacer means “accursed,” such that an individual’s life is forfeited to the gods. The offense is the breaking of fides, an informal “good faith” agreement or a binding contract made within a formal relationship of reciprocity. Similarly, the early Roman leges regiae (laws attributed to the kings) declared that the lives of sons who abused their parents and daughters-in-law who mistreated a parent-in-law were forfeited to their parents’ gods (Festus 1889: 290, s.v. plorare). A similar judgment was made regarding persons who defrauded neighbors by moving boundary stones; their lives were forfeited to Jupiter Terminalis, the god of property lines (Dionysius of Halicarnassus, Roman Antiquities 2.74.3). Certain breaches of fides and pietas (faith and duty) threatened social order and made one incur the penalty of becoming sacer (Ter Beek 2012: 27–8), because the gods who watched over the Roman state were offended and these deeds required expiation. In practical terms, a person who became sacer lost all protections of the law; he or she could be killed with impunity or otherwise mistreated. No particular individual was tasked with the punishment, and the exact means was left to the gods (Ter Beek 2012: 29), so this form of [moralistic supernatural enforcement] was not certain.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6N4XAUD7\">[Larson_et_al 2024, pp. 44-45]</a>",
"description": ""
},
{
"id": 461,
"polity": {
"id": 108,
"name": "ir_seleucid_emp",
"long_name": "Seleucid Empire",
"start_year": -312,
"end_year": -63
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "Hellenistic-era texts such as the \"Confession Inscriptions\" of Lydia and Phrygia suggest that, though the gods mostly punished ritual transgressions, they also punished moral transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/NWCQSASD\">[Versnel_Cohen_Müller-Luckner 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JM8SCEDQ\">[Petzl 1994]</a>",
"description": ""
},
{
"id": 462,
"polity": {
"id": 109,
"name": "eg_ptolemaic_k_1",
"long_name": "Ptolemaic Kingdom I",
"start_year": -305,
"end_year": -217
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had [...] limited domains of moral concern [...]; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 464,
"polity": {
"id": 126,
"name": "pk_indo_greek_k",
"long_name": "Indo-Greek Kingdom",
"start_year": -180,
"end_year": -10
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_agentic",
"coded_value": "present",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had [...] limited domains of moral concern [...]; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
}
]
}