The Tongzhi Restoration and the Self-Strengthening Movement (1861–1874) marked a critical phase in China's response to internal rebellion and external imperialist pressures during the late Qing Dynasty. These movements attempted to revitalize the imperial regime, restore Confucian values, and introduce limited modernization in military and technological sectors. Together, they represent a period of conservative reform shaped by traditional values and a growing awareness of the need for Western learning in selected domains. The Tongzhi Restoration began after the devastation caused by the Taiping Rebellion (1850–1864), the Second Opium War (1856–1860), and other internal uprisings. The restoration was named after the Tongzhi Emperor (r. 1861–1875), but real power was exercised by the Empress Dowager Cixi and the Grand Council, particularly Prince Gong and several regional governors like Zeng Guofan, Li Hongzhang, and Zuo Zongtang. Their efforts reflected an intention to preserve Qing rule by strengthening Confucian institutions, restoring public order, and improving administrative efficiency, while avoiding direct confrontation with entrenched traditions. One major feature of the Tongzhi Restoration was its strong emphasis on the revival of Confucian orthodoxy. The Qing rulers believed that internal weaknesses stemmed not only from military defeat but also from moral decay. The restoration thus prioritized the reestablishment of Confucian education, the civil service examination system, and the reconstruction of schools and temples. The goal was to reinstate the ideological and moral fabric of Chinese society, which was seen as the bedrock of imperial stability. Neo-Confucian thought, particularly the teachings of Zhu Xi, were promoted to shape the conduct of officials and citizens alike. However, while moral regeneration was pursued, it was accompanied by practical reforms in military and economic spheres, which formed the essence of the Self-Strengthening Movement. The central objective of this movement was to strengthen China by borrowing Western technologies while preserving Chinese values. Reformers like Zeng Guofan, Li Hongzhang, and Zhang Zhidong advocated for a policy known as “Chinese learning as the essence, Western learning for application” (Zhongxue wei ti, Xixue wei yong), which allowed them to selectively adopt Western military techniques and industrial tools while maintaining the Confucian worldview. One of the