<P> However, there were certain other areas where these dynasties all clearly fell short . The brutal behavior of Zhu Wen and the Later Liang was a source of considerable embarrassment, and thus there was pressure to exclude them from the Mandate . The following three dynasties, the Later Tang, Later Jin, and Later Han were all non-Han Chinese dynasties, all having been ruled by the Shatuo ethnic minority . There is also the concern that though each of them was the most powerful Chinese kingdom of its respective era, none of them ever really had the ability to unify the entire Chinese realm as there were several powerful states to the south . However, it was the conclusion of Xue Juzheng that the Mandate had indeed passed through each of the Five Dynasties, and thus onto the Song Dynasty when it conquered the last of those dynasties . </P> <P> In previous dynasties the Song, Jin, and Yuan dynasties reigned for much of the beginning three centuries where the mandate of heaven was questioned heavily between dynastic councils among each emperor . Some emperors were not entirely sure of their validity when it came to claiming the mandate, for it was ambiguous . Especially for the case of the Jurchen Jin, where much of the council was not sure how to discern the validity of their rulers . From the Emperor Gaozong of the Tang Dynasty to Kangxi Emperor much of the chosen emperors contemplated much of this when they became a contender for the mandate . The reason for this was because of the ambiguity of the Mandate and overwhelmingly unofficial formality when declaring the Mandate of Heaven . However, Kubilai Khan was the only indifferent ruler when he claimed the Mandate of Heaven over the Yuan Dynasty since he had a sizable military and was part of the Khitan people, as with many others from the same background since they did not have the same traditions and culture as their Chinese adversaries . </P> <P> It was said that the peasant group of the Ming dynasty were the real selectors which allowed for the Mandate of Heaven to be claimed by the ruler . As a prospective candidate to the Mandate, they could please the peasantry group in order to win favor amongst the dynasty . It was solely politics from beginning to end and an attempt from the emperor to maintain a favorable act towards Heaven . Many emperors within the Qing dynasty looked immensely within themselves trying to come to terms with their ruling if natural disasters occurred within their time . This was interpreted as a warning of Heaven's displeased wrath towards an emperors ruling, such that the Mandate under their rule was unstable . Furthermore, Qing emperors would take their advisors feedback very seriously when pertaining to ruling and take it upon themselves to reflect on their current decisions of the dynastic overview in hopes that it favors Heaven . Towards the end of the Qing dynasty, as the Peoples Republic of China began to become established, there was no more Mandate to be claimed as it became a ritual of the past . Especially since there was no formal statement or writing of the Mandate of Heaven . </P> <P> The concept of the Mandate of Heaven eventually spread to nearby countries as a justification for rule by divine political legitimacy . In Korea, it was first adopted by the Joseon dynasty and became an enduring state ideology . </P>

When did china stop using the mandate of heaven