Podcasts about confucian

Send us a textAfter the Noron and Soron slaughter of 1721–22, Joseon lay fractured. When Prince Yeoning ascended as King Yeongjo, he resolved to break the cycle. Through calculated pardons, strategic reshuffles, Confucian exhortations against in-group politics, and reforms of the powerful Ministry of Personnel and private schools, Yeongjo pursued an uneasy peace. Yet rival camps continued scheming even as he sought “Impartiality.” This episode unpacks Yeongjo's high-stakes gambit to tame factionalism and why, despite his best efforts, Joseon's scholar-officials remained as divided as ever.https://patreon.com/darksideofseoulTop Tier PatronsAngel EarlJoel BonominiDevon HiphnerGabi PalominoSteve MarshEva SikoraRon ChangMitchy BrewerHunter WinterCecilia Löfgren DumasAshley WrightGeorge IrionKwang Ja MoonEdward BradfordBoram YoonChad Struhs Korea's #1 ghost and dark history walking tour. Book at DarkSideOfSeoul.com Get your comic at DarkSideOfSeoul.comSupport the showJoin our Patreon to get more stuff https://patreon.com/darksideofseoul Book a tour of The Dark Side of Seoul Ghost Walk at https://darksideofseoul.com Pitch your idea here. https://www.darksideofseoul.com/expats-of-the-wild-east/ Credits Produced by Joe McPherson and Shawn Morrissey Music by Soraksan Top tier Patrons Angel EarlJoel BonominiDevon HiphnerGabi PalominoSteve MarshEva SikoraRon ChangMackenzie MooreHunter WinterCecilia Löfgren DumasJosephine RydbergDevin BuchananAshley WrightGeorge Irion Facebook Page | Instagram

The Doctrine of the Mean (Chinese: 中庸, Pinyin: Zhōngyōng, Korean: 중용, Japanese: 中庸, Vietnamese: Trung Dung) is also one of the Four Books (四書) of Confucianism. It consists of 33 chapters attributed to Zisi (子思), the only grandson of Confucius, with interspersed notes by Zhu Xi. Zhu Xi's master, Cheng Yi, says, "Being without inclination to either side is called Zhong; admitting of no change is called Yong. By Zhong is denoted the correct course to be pursued by all under heaven; by Yong is denoted the fixed principle regulating all under heaven. This work contains the law of the mind, which was handed down from one to another, in the Confucian school, till Zisi, fearing lest in the course of time errors should arise about it, committed it to writing, and delivered it to Mencius. The book first speaks of one principle; it next spreads this out, and embraces all things; finally, it returns and gathers them all up under the one principle. Unroll it, and it fills the universe; roll it up, and it retires and lies hid in mysteriousness. The relish of it is inexhaustible. The whole of it is solid learning. When the skillful reader has explored it with delight till he has apprehended it, he may carry it into practice all his life, and will find that it cannot be exhausted." Scottish translator James Legge was a Hong Kong missionary, Nonconformist pastor of the English Union Church, and the first professor of Chinese studies at Oxford University. Cover: Queen Mother of the West Visits Confucius by cartoonist Robin Bougie (2025), released by him into the public domain.

“That has to come out”.  “Why?”.  “It might offend women in the audience”.  “But this example is totally in context with what I am saying”.  And so it went on.  This was my first bruising encounter with cancel culture.  Living in Japan this third time since 1992, I have been outside the cancel culture debates sweeping America.  Until now.  The speech I was going to give would be videoed and go global, including to America.  Perplexed, confused, insulted – these were the emotions I was confronting upon hearing I had to make that specific change to my speech.  It got me wondering about our ability as presenters to present our thoughts in public.  What does this mean for the future of public speaking? Living in Japan, I had vaguely heard of cancel culture.  I understood it to be mainly centred on Universities where students were confronting their Professor's ideas and comments they disagreed with.  I had read in the media about youthful tweets and social media postings coming back to haunt the authors many years later.  I cannot say I ever expected to be cancelled.  The offending item was an image objectifying women in Japan.  A photo of a maid café young lady done up in a frilly miniskirt in fact.  At her request, I took my anime besotted teenage daughter to visit a maid café in Akihabara when she was visiting from Australia a number of years ago.  The image in the photo corresponded with the outfits I saw being worn by the staff, so the image in question was congruent with the maid café experience.  That is to say it reflected a reality, a truth, we can see any day of the week in Akihabara.  Apparently, such a confronting picture would be too much for women located outside Japan and in particular those living in the USA. The speech topic was on Diversity and Inclusion in Japan.  The main issue here is gender inequality, although sexual orientation has become more prominent lately.  The context of this speech was that the comment by ex- Prime Minister Yoshiro Mori about women on boards talking too much, can be traced back to the Confucian idea of a woman's place in society being there to serve men, throughout all stages of their lives.  The maid café photograph was an example of how these women are being objectified to serve male fantasies in the modern era and therefore, there is still a long way to go for women in business to achieve gender equity here in Japan.  The photograph was totally in context with the text and was not supporting the objectification of women, in fact the precise opposite. So, being told it had to be removed was incomprehensible to me.  I argued about the photograph being in the context of the text and that the central argument I was making made it all congruent.  This next pushback  was the snapper for me:  “Women seeing the photo alone would be offended.  There was the danger they would not pick up on what you were saying in the video and may misinterpret your meaning”.  “Wait a moment.  You are saying they are not smart enough, intelligent enough to discern the context of what I am saying and therefore the photograph and that paragraph have to be cut?”.  That struck me as being totally chauvinistic and condescending to women.  By now you will have worked out I was having this conversation with another man.  He reported back to me that he had discussed it with some female leaders in that organisation and the consensus was that I couldn't include it.  Here is the dilemma we have to face – do we agree with this cancel culture putsch or do we stand our ground.  I felt this was a matter of free speech, free expression and I really struggled with whether I should buckle under this request for removal pressure or should I fight.  If I remove it, unintelligent people win.  If I refuse to go ahead and recuse myself on the basis of the principle of free speech, unintelligent people win.  If I fight, then I create powerful enemies and get bogged down in the cancel culture wars.  Where is the line regarding what is acceptable and what is not?  Who is the arbiter of the line location?  How do we deal with committees making these decisions?  Are they representative of the masses or are they wannabe oligarchs calling the shots? I removed it.  But I have felt very uneasy about that decision ever since.  I have so many thoughts flying around in my brain about this cancel culture issue and I cannot get them to fly in formation as yet.  This was an eye opener for me.  I often make the point that we speakers and presenters live in the Age of Distraction and the Era of Cynicism.  It would appear we are also living in the Epoch of Cancel Culture.  What do we do?  Pick our fights?  Assemble the barricades on principle on every occasion?  Fight or fold?  I folded, but I regretted it.  What about you?  When the cancel culture brown shirts turn up, what is your plan?  “What is that you say, no plan”.  Time for all of us who speak and present to make a plan, I would suggest.  If you have any bright ideas on resolving this enigma, please let me know!  

In this intimate conversation hosted at Don't Look Projects for her solo show By the Company They Keep, the Chenhung Chen traces a path from formative memories of classroom murals in Taiwan to a tactile, spiritually inflected sculptural practice rooted in the poetics of material and memory. Drawing on a lifetime of cross-cultural experience—born in Taiwan, educated in New York at the School of Visual Arts, and now based in California—Chen reflects on the diasporic transformations that shaped her worldview, her practice, and her understanding of artistic responsibility. Over the course of the episode, she speaks candidly about the lasting impact of calligraphy, the subtle power of Taoist and Confucian thought, and the slow labor of crochet and wire weaving as acts of embodied meditation. Her early engagement with Chinese ink painting, which emphasizes the expressive qualities of line and brushstroke, has evolved into three-dimensional constructions made from recycled electrical wires and cables—materials charged both with literal energy and symbolic resonance. The conversation explores the artist's conceptual relationship to “order and chaos,” how her sculptural forms emerge from stream-of-consciousness gestures, and the intuitive logic behind her use of nontraditional materials. She discusses how her experiences as a medical and legal interpreter have revealed the porous boundaries between cultures and languages, underscoring the interconnectedness of all people. Throughout, she emphasizes the importance of embracing contradiction, translating cultural tension into visual rhythm, and honoring what she describes as “the inner world”—a central tenet of her creative methodology. Themes of hybridity, displacement, and the invisible labor of women recur throughout the dialogue, as the artist describes her attraction to utilitarian crafts like crochet and basketry, her reverence for nature, and her use of everyday materials—paper, staples, hair, and cables—as repositories of lived experience. The result is a body of work that operates like a visual diary: both diaristic and durational, deeply rooted in personal memory and shaped by global histories. From reflections on the Cultural Revolution and Renaissance painting to the pandemic-era shift toward domestic intimacy, this episode offers a nuanced meditation on what it means to make art across geographies, traditions, and states of being. For Chenhung Chen, to create is to process—an act of digestion as much as construction. “Everything I see, I take in,” she says. “And then it comes out.” — Listen now on Apple Podcasts, Spotify, or your preferred platform.

Most big goals in life require sustained effort and long-term patience. Be guided as you connect with your deeper aspirations, understanding that growth and mastery take time. Ancient Wisdom Weave: Inspired by Confucian ethics on persistent self-cultivation and the enduring commitment to virtue and lifelong learning. THIS WEEK'S THEME: "The Patient Heart: Cultivating Inner Stillness" Welcome to "The Patient Heart: Cultivating Inner Stillness," a 7-part meditation series designed to help you rediscover the profound power and peace found in patience. In a world that often demands instant gratification, true tranquility lies in our ability to wait, to observe, and to trust in the natural unfolding of life. Drawing upon the timeless wisdom of ancient traditions, this series will guide you to cultivate patience not as passive waiting, but as an active, compassionate engagement with the present moment. Each episode offers a unique lens to understand and embody this vital virtue, fostering inner resilience and a deeper connection to the rhythm of existence. YOUR MEDITATION JOURNEY DURING THIS WEEK'S SERIES This is episode 6 of a 7-day meditation series titled, "The Patient Heart: Cultivating Inner Stillness" episodes 3311-3316. Day 1:  Patience Visualization Day 2:  Patience Affirmation: "I unfold with patience, presence, and peace." Day 3:  Patience Breathing Visualization Day 4:  Lotus Mudra for Patience Day 5:  Fourth Chakra focus for Patience Day 6:  Patience flow meditation combining the week's techniques. Day 7:  Weekly review meditation and closure. WEEKLY CHALLENGE: The Pause Pivot Challenge THE PAUSE (Awareness): When you feel that familiar tug of impatience (the urge to rush, frustration, annoyance, a sigh, tapping your foot, etc.), immediately internally say to yourself: "Aha! A Patience Opportunity!" Take one deep, intentional breath. Notice the sensations in your body and mind without judgment. This is your "Pause." THE PIVOT (Choice): After that single breath, consciously choose a patient response, even if it's small. This isn't about solving the problem instantly, but shifting your internal state. SHARE YOUR MEDITATION JOURNEY WITH YOUR FELLOW MEDITATORS   Let's connect and inspire each other! Please share a little about how meditation has helped you by reaching out to me at Mary@SipandOm.com or better yet -- direct message me at https://www.instagram.com/sip.and.om. We'd love to hear about your meditation ritual!  SUBSCRIBE, LEAVE A REVIEW + TAKE OUR SURVEY SUBSCRIBE so you don't miss a single episode. Consistency is the KEY to a successful meditation ritual. SHARE the podcast with someone who could use a little extra support. I'd be honored if you left me a podcast review. If you do, please email me at Mary@sipandom.com and let me know a little about yourself and how meditation has helped you. I'd love to share your journey to inspire fellow meditators on the podcast! SURVEY: Help us get to know more about how best to serve you by taking our demographics survey: https://survey.libsyn.com/thedailymeditationpodcast FOR DAILY EXTRA SUPPORT OUTSIDE THE PODCAST Each day's meditation techniques posted at: sip.and.om Instagram https://www.instagram.com/sip.and.om/ sip and om Facebook https://www.facebook.com/SipandOm/ A DIFFERENT MEDITATION TECHNIQUE EVERY DAY FOCUSED ON A WEEKLY THEME: Get ready for an exciting journey with a new meditation technique daily, perfectly tailored to the week's theme! Infuse these powerful practices into the most stressful moments of your day to master difficult emotions. These dynamic techniques will help you tame the "monkey mind," keeping your thoughts from interrupting your meditation and bringing peace and focus to your life. FREE TOOLS: For free meditation tools to help you meditate please head over to my website at www.SipandOm.com, and there you'll find free resources to help you on your Meditation Journey. Enjoy access to more than 3,000 guided meditations without ads on the Sip and Om app. Try it for 7 days of free access to the full app! Listen on iTunes for 1-Week Free! https://itunes.apple.com/us/app/sip-and-om/id1216664612?platform=iphone&preserveScrollPosition=true#platform/iphone   1-week Free Access to the Android app! https://play.google.com/store/apps/details?id=com.sipandom.sipandom   ***All meditations are Mary Meckley's original copyrighted content unless otherwise stated, and may not be shared without her written permission.   RESOURCES Music composed by Christopher Lloyd Clark licensed by RoyaltyFreeMusic.com, and also by musician Greg Keller.   I'D LOVE TO HEAR FROM YOU I'd love your feedback! Please let me know how you're enjoying the meditations by leaving me a review on iTunes.   **All of the information shared on this podcast is for your enjoyment only. Please don't consider the meditation techniques, herbal tea information, or other information shared by Mary Meckley or any of her guests as a replacement for any medical or psychological treatment. That being said, please enjoy any peace, energy, or clarity you may experience as you meditate. SHARE YOUR MEDITATION JOURNEY WITH YOUR FELLOW MEDITATORS   Let's connect and inspire each other! Please share a little about how meditation has helped you by reaching out to me at Mary@SipandOm.com or better yet -- direct message me at https://www.instagram.com/sip.and.om. We'd love to hear about your meditation ritual!  SUBSCRIBE, LEAVE A REVIEW + TAKE OUR SURVEY SUBSCRIBE so you don't miss a single episode. Consistency is the KEY to a successful meditation ritual. SHARE the podcast with someone who could use a little extra support. I'd be honored if you left me a podcast review. If you do, please email me at Mary@sipandom.com and let me know a little about yourself and how meditation has helped you. I'd love to share your journey to inspire fellow meditators on the podcast! SURVEY: Help us get to know more about how best to serve you by taking our demographics survey: https://survey.libsyn.com/thedailymeditationpodcast FOR DAILY EXTRA SUPPORT OUTSIDE THE PODCAST Each day's meditation techniques posted at: sip.and.om Instagram https://www.instagram.com/sip.and.om/ sip and om Facebook https://www.facebook.com/SipandOm/ A DIFFERENT MEDITATION TECHNIQUE EVERY DAY FOCUSED ON A WEEKLY THEME: Get ready for an exciting journey with a new meditation technique daily, perfectly tailored to the week's theme! Infuse these powerful practices into the most stressful moments of your day to master difficult emotions. These dynamic techniques will help you tame the "monkey mind," keeping your thoughts from interrupting your meditation and bringing peace and focus to your life. FREE TOOLS: For free meditation tools to help you meditate please head over to my website at www.SipandOm.com, and there you'll find free resources to help you on your Meditation Journey. Enjoy access to more than 3,000 guided meditations without ads on the Sip and Om app. Try it for 7 days of free access to the full app! Listen on iTunes for 1-Week Free! https://itunes.apple.com/us/app/sip-and-om/id1216664612?platform=iphone&preserveScrollPosition=true#platform/iphone   1-week Free Access to the Android app! https://play.google.com/store/apps/details?id=com.sipandom.sipandom   ***All meditations are Mary Meckley's original copyrighted content unless otherwise stated, and may not be shared without her written permission.   RESOURCES Music composed by Christopher Lloyd Clark licensed by RoyaltyFreeMusic.com, and also by musician Greg Keller.   I'D LOVE TO HEAR FROM YOU I'd love your feedback! Please let me know how you're enjoying the meditations by leaving me a review on iTunes.   **All of the information shared on this podcast is for your enjoyment only. Please don't consider the meditation techniques, herbal tea information, or other information shared by Mary Meckley or any of her guests as a replacement for any medical or psychological treatment. That being said, please enjoy any peace, energy, or clarity you may experience as you meditate.  

Forget everything you thought you knew about pirates—because this week, we're telling the real story of the woman who ran the South China Sea and left Blackbeard in the dust. Meet Zheng Yi Sao: sex worker turned pirate queen, ruthless businesswoman, and literal nightmare of the Qing Dynasty. In this wild ride through 18th-century China, you'll hear how a nameless girl from a fishing village built the most powerful pirate confederation the world has ever seen—and retired with her head (and fortune) intact. TLDR: She didn't die in battle. She negotiated her way out and opened a salt empire. Iconic. ⏱️ What You'll Hear The Origins – How a Tonka girl outsmarted a pirate king and negotiated her way into power Fleet Boss Moves – Zheng Yi Sao's brutal pirate code (decapitations included) Protection Rackets & Political Games – When piracy meets mafia tactics and government bribes The Retirement Plot Twist – Why this pirate queen walked away, rich and respected Legacy – Her influence on Pirates of the Caribbean, feminist history, and pop culture

In Strangers in the Family: Gender, Patriliny, and the Chinese in Colonial Indonesia (SAPP, 2023), Guo-Quan Seng provides a gendered history of settler Chinese community formation in Indonesia during the Dutch colonial period (1816–1942). At the heart of this story lies the creolization of patrilineal Confucian marital and familial norms to the colonial legal, moral, and sexual conditions of urban Java. Departing from male-centered narratives of overseas Chinese communities, Strangers in the Family tells the history of community- formation from the perspective of women who were subordinate to, and alienated from, full Chinese selfhood. From native concubines and mothers, creole Chinese daughters, and wives and matriarchs, to the first generation of colonial-educated feminists, Seng showcases women's moral agency as they negotiated, manipulated, and debated men in positions of authority over their rights in marriage formation and dissolution. In dialogue with critical studies of colonial Eurasian intimacies, this book explores Asian-centered inter-ethnic patterns of intimate encounters. It shows how contestations over women's place in marriage and in society were formative of a Chinese racial identity in colonial Indonesia. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Strangers in the Family: Gender, Patriliny, and the Chinese in Colonial Indonesia (SAPP, 2023), Guo-Quan Seng provides a gendered history of settler Chinese community formation in Indonesia during the Dutch colonial period (1816–1942). At the heart of this story lies the creolization of patrilineal Confucian marital and familial norms to the colonial legal, moral, and sexual conditions of urban Java. Departing from male-centered narratives of overseas Chinese communities, Strangers in the Family tells the history of community- formation from the perspective of women who were subordinate to, and alienated from, full Chinese selfhood. From native concubines and mothers, creole Chinese daughters, and wives and matriarchs, to the first generation of colonial-educated feminists, Seng showcases women's moral agency as they negotiated, manipulated, and debated men in positions of authority over their rights in marriage formation and dissolution. In dialogue with critical studies of colonial Eurasian intimacies, this book explores Asian-centered inter-ethnic patterns of intimate encounters. It shows how contestations over women's place in marriage and in society were formative of a Chinese racial identity in colonial Indonesia. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Strangers in the Family: Gender, Patriliny, and the Chinese in Colonial Indonesia (SAPP, 2023), Guo-Quan Seng provides a gendered history of settler Chinese community formation in Indonesia during the Dutch colonial period (1816–1942). At the heart of this story lies the creolization of patrilineal Confucian marital and familial norms to the colonial legal, moral, and sexual conditions of urban Java. Departing from male-centered narratives of overseas Chinese communities, Strangers in the Family tells the history of community- formation from the perspective of women who were subordinate to, and alienated from, full Chinese selfhood. From native concubines and mothers, creole Chinese daughters, and wives and matriarchs, to the first generation of colonial-educated feminists, Seng showcases women's moral agency as they negotiated, manipulated, and debated men in positions of authority over their rights in marriage formation and dissolution. In dialogue with critical studies of colonial Eurasian intimacies, this book explores Asian-centered inter-ethnic patterns of intimate encounters. It shows how contestations over women's place in marriage and in society were formative of a Chinese racial identity in colonial Indonesia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

In Strangers in the Family: Gender, Patriliny, and the Chinese in Colonial Indonesia (SAPP, 2023), Guo-Quan Seng provides a gendered history of settler Chinese community formation in Indonesia during the Dutch colonial period (1816–1942). At the heart of this story lies the creolization of patrilineal Confucian marital and familial norms to the colonial legal, moral, and sexual conditions of urban Java. Departing from male-centered narratives of overseas Chinese communities, Strangers in the Family tells the history of community- formation from the perspective of women who were subordinate to, and alienated from, full Chinese selfhood. From native concubines and mothers, creole Chinese daughters, and wives and matriarchs, to the first generation of colonial-educated feminists, Seng showcases women's moral agency as they negotiated, manipulated, and debated men in positions of authority over their rights in marriage formation and dissolution. In dialogue with critical studies of colonial Eurasian intimacies, this book explores Asian-centered inter-ethnic patterns of intimate encounters. It shows how contestations over women's place in marriage and in society were formative of a Chinese racial identity in colonial Indonesia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Strangers in the Family: Gender, Patriliny, and the Chinese in Colonial Indonesia (SAPP, 2023), Guo-Quan Seng provides a gendered history of settler Chinese community formation in Indonesia during the Dutch colonial period (1816–1942). At the heart of this story lies the creolization of patrilineal Confucian marital and familial norms to the colonial legal, moral, and sexual conditions of urban Java. Departing from male-centered narratives of overseas Chinese communities, Strangers in the Family tells the history of community- formation from the perspective of women who were subordinate to, and alienated from, full Chinese selfhood. From native concubines and mothers, creole Chinese daughters, and wives and matriarchs, to the first generation of colonial-educated feminists, Seng showcases women's moral agency as they negotiated, manipulated, and debated men in positions of authority over their rights in marriage formation and dissolution. In dialogue with critical studies of colonial Eurasian intimacies, this book explores Asian-centered inter-ethnic patterns of intimate encounters. It shows how contestations over women's place in marriage and in society were formative of a Chinese racial identity in colonial Indonesia. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/southeast-asian-studies

In Strangers in the Family: Gender, Patriliny, and the Chinese in Colonial Indonesia (SAPP, 2023), Guo-Quan Seng provides a gendered history of settler Chinese community formation in Indonesia during the Dutch colonial period (1816–1942). At the heart of this story lies the creolization of patrilineal Confucian marital and familial norms to the colonial legal, moral, and sexual conditions of urban Java. Departing from male-centered narratives of overseas Chinese communities, Strangers in the Family tells the history of community- formation from the perspective of women who were subordinate to, and alienated from, full Chinese selfhood. From native concubines and mothers, creole Chinese daughters, and wives and matriarchs, to the first generation of colonial-educated feminists, Seng showcases women's moral agency as they negotiated, manipulated, and debated men in positions of authority over their rights in marriage formation and dissolution. In dialogue with critical studies of colonial Eurasian intimacies, this book explores Asian-centered inter-ethnic patterns of intimate encounters. It shows how contestations over women's place in marriage and in society were formative of a Chinese racial identity in colonial Indonesia. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Hello Interactors,This week, I've been reflecting on the themes of my last few essays — along with a pile of research that's been oddly in sync. Transit planning. Neuroscience. Happiness studies. Complexity theory. Strange mix, but it keeps pointing to the same thing: cities aren't just struggling with transportation or housing. They're struggling with connection. With meaning. With the simple question: what kind of happiness should a city make possible? And why don't we ask that more often?STRANGERS SHUNNED, SYSTEMS SIMULATEDThe urban century was supposed to bring us together. Denser cities, faster mobility, more connected lives — these were the promises of global urbanization. Yet in the shadow of those promises, a different kind of city has emerged in America with growing undertones elsewhere: one that increasingly seeks to eliminate the stranger, bypass friction, and privatize interaction.Whether through algorithmically optimized ride-sharing, private tunnels built to evade street life, or digital maps simulating place without presence for autonomous vehicles, a growing set of design logics work to render other people — especially unknown others — invisible, irrelevant, or avoidable.I admit, I too can get seduced by this comfort, technology, and efficiency. But cities aren't just systems of movement — they're systems of meaning. Space is never neutral; it's shaped by power and shapes behavior in return. This isn't new. Ancient cities like Teotihuacan (tay-oh-tee-wah-KAHN) in central Mexico, once one of the largest cities in the world, aligned their streets and pyramids with the stars. Chang'an (chahng-AHN), the capital of Tang Dynasty China, used strict cardinal grids and walled compounds to reflect Confucian ideals of order and hierarchy. And Uruk (OO-rook), in ancient Mesopotamia, organized civic life around temple complexes that stood at the spiritual and administrative heart of the city.These weren't just settlements — they were spatial arguments about how people should live together, and who should lead. Even Middle Eastern souks and hammams were more than markets or baths; they were civic infrastructure. Whether through temples or bus stops, the question is the same: What kind of social behavior is this space asking of us?Neuroscience points to answers. As Shane O'Mara argues, walking is not just transport — it's neurocognitive infrastructure. The hippocampus, which governs memory, orientation, and mood, activates when we move through physical space. Walking among others, perceiving spontaneous interactions, and attending to environmental cues strengthens our cognitive maps and emotional regulation.This makes city oriented around ‘stranger danger' not just unjust — but indeed dangerous. Because to eliminate friction is to undermine emergence — not only in the social sense, but in the economic and cultural ones too. Cities thrive on weak ties, on happenstance, on proximity without intention. Mark Granovetter's landmark paper, The Strength of Weak Ties, showed that it's those looser, peripheral relationships — not our inner circles — that drive opportunity, creativity, and mobility. Karl Polanyi called it embeddedness: the idea that markets don't float in space, they're grounded in the social fabric around them.You see it too in scale theory — in the work of Geoffrey West and Luís Bettencourt — where the productive and innovative energy of cities scales with density, interaction, and diversity. When you flatten all that into private tunnels and algorithmic efficiency, you don't just lose the texture — you lose the conditions for invention.As David Roberts, a climate and policy journalist known for his systems thinking and sharp urban critiques, puts it: this is “the anti-social dream of elite urbanism” — a vision where you never have to share space with anyone not like you. In conversation with him, Jarrett Walker, a transit planner and theorist who's spent decades helping cities design equitable bus networks, also pushes back against this logic. He warns that when cities build transit around avoidance — individualized rides, privatized tunnels, algorithmic sorting — they aren't just solving inefficiencies. They're hollowing out the very thing that makes transit (and cities) valuable and also public: the shared experience of strangers moving together.The question isn't just whether cities are efficient — but what kind of social beings they help us become. If we build cities to avoid each other, we shouldn't be surprised when they crumble as we all forget how to live together.COVERAGE, CARE, AND CIVIC CALMIf you follow urban and transit planning debates long enough, you'll hear the same argument come up again and again: Should we focus on ridership or coverage? High-frequency routes where lots of people travel, or wide access for people who live farther out — even if fewer use the service? For transit nerds, it's a policy question. For everyone else, it's about dignity.As Walker puts it, coverage isn't about efficiency — it's about “a sense of fairness.” It's about living in a place where your city hasn't written you off because you're not profitable to serve. Walker's point is that coverage isn't charity. It's a public good, one that tells people: You belong here.That same logic shows up in more surprising places — like the World Happiness Report. Year after year, Finland lands at the top. But as writer Molly Young found during her visit to Helsinki, Finnish “happiness” isn't about joy or euphoria. It's about something steadier: trust, safety, and institutional calm. What the report measures is evaluative happiness — how satisfied people are with their lives over time — not affective happiness, which is more about momentary joy or emotional highs.There's a Finnish word that captures this. It the feeling you get after a sauna: saunanjälkeinen raukeus (SOW-nahn-yell-kay-nen ROW-keh-oos) — the softened, slowed state of the body and mind. That's what cities like Helsinki seem to deliver: not bliss, but a stable, low-friction kind of contentment. And while that may lack sparkle, it makes people feel held.And infrastructure plays a big role. In Helsinki, the signs in the library don't say “Be Quiet.” They say, “Please let others work in peace.” It's a small thing, but it speaks volumes — less about control, more about shared responsibility. There are saunas in government buildings. Parents leave their babies sleeping in strollers outside cafés. Transit is clean, quiet, and frequent. As Young puts it, these aren't luxuries — they're part of a “bone-deep sense of trust” the city builds and reinforces. Not enforced from above, but sustained by expectation, habit, and care.My family once joined an organized walking tour of Copenhagen. The guide, who was from Spain, pointed to a clock in a town square and said, almost in passing, “The government has always made sure this clock runs on time — even during war.” It wasn't just about punctuality. It was about trust. About the quiet promise that the public realm would still hold, even when everything else felt uncertain. This, our guide noted from his Spanish perspective, is what what make Scandinavians so-called ‘happy'. They feel held.Studies show that most of what boosts long-term happiness isn't about dopamine hits — it's about relational trust. Feeling safe. Feeling seen. Knowing you won't be stranded if you don't have a car or a credit card. Knowing the city works, even if you don't make it work for you.In this way, transit frequency and subtle signs in Helsinki are doing the same thing. They're shaping behavior and reinforcing social norms. They're saying: we share space here. Don't be loud. Don't cut in line. Don't treat public space like it's only for you.That kind of city can't be built on metrics alone. It needs moral imagination — the kind that sees coverage, access, and slowness as features, not bugs. That's not some socialist's idea of utopia. It's just thoughtful. Built into the culture, yes, but also the design.But sometimes we're just stuck with whatever design is already in place. Even if it's not so thoughtful. Economists and social theorists have long used the concept of path dependence to explain why some systems — cities, institutions, even technologies — get stuck. The idea dates back to work in economics and political science in the 1980s, where it was used to show how early decisions, even small ones, can lock in patterns that are hard to reverse.Once you've laid train tracks, built freeways, zoned for single-family homes — you've shaped what comes next. Changing course isn't impossible, but it's costly, slow, and politically messy. The QWERTY keyboard is a textbook example: not the most efficient layout, but one that stuck because switching systems later would be harder than just adapting to what we've got.Urban scholars Michael Storper and Allen Scott brought this thinking into city studies. They've shown how economic geography and institutional inertia shape urban outcomes — how past planning decisions, labor markets, and infrastructure investments limit the options cities have today. If your city bet on car-centric growth decades ago, you're probably still paying for that decision, even if pivoting is palatable to the public.CONNECTIONS, COMPLEXITY, CITIES THAT CAREThere's a quote often attributed to Stephen Hawking that's made the rounds in complexity science circles: “The 21st century will be the century of complexity.” No one's entirely sure where he said it — it shows up in systems theory blogs, talks, and books — but it sticks. Probably because it feels true.If the last century was about physics — closed systems, force, motion, precision — then this one is about what happens when the pieces won't stay still. When the rules change mid-game. When causes ripple back as consequences. In other words: cities.Planners have tried to tame that complexity in all kinds of ways. Grids. Zoning codes. Dashboards. There's long been a kind of “physics envy” in both planning and economics — a belief that if we just had the right model, the right inputs, we could predict and control the city like a closed system. As a result, for much of the 20th century, cities were designed like machines — optimized for flow, separation, and predictability.But even the pushback followed a logic of control — cul-de-sacs and suburban pastoralism — wasn't a turn toward organic life or spontaneity. It was just a softer kind of order: winding roads and whispered rules meant to keep things calm, clean, and contained…and mostly white and moderately wealthy.If you think of cities like machines, it makes sense to want control. More data, tighter optimization, fewer surprises. That's how you'd tune an engine or write software. But cities aren't machines. They're messy, layered, and full of people doing unpredictable things. They're more like ecosystems — or weather patterns — than they are a carburetor. And that's where complexity science becomes useful.People like Paul Cilliers and Brian Castellani have argued for a more critical kind of complexity science — one that sees cities not just as networks or algorithms, but as places shaped by values, power, and conflict. Cilliers emphasized that complex systems, like cities, are open and dynamic: they don't have fixed boundaries, they adapt constantly, and they respond to feedback in ways no planner can fully predict. Castellani extends this by insisting that complexity isn't just technical — it's ethical. It demands we ask: Who benefits from a system's design? Who has room to adapt, and who gets constrained? In this view, small interventions — a zoning tweak, a route change — can set off ripple effects that reshape how people move, connect, and belong. A new path dependence.This is why certainty is dangerous in urban design. It breeds overconfidence. Humility is a better place to start. As Jarrett Walker puts it, “there are all kinds of ways to fake your way through this.” Agencies often adopt feel-good mission statements like “compete with the automobile by providing access for all” — which, he notes, is like “telling your taxi driver to turn left and right at the same time.” You can't do both. Not on a fixed budget.Walker pushes agencies to be honest: if you want to prioritize ridership, say so. If you want to prioritize broad geographic coverage, that's also valid — but know it will mean lower ridership. The key is not pretending you can have both at full strength. He says, “What I want is for board members… to make this decision consciously and not be surprised by the consequences”.These decisions matter. A budget cut can push riders off buses, which then leads to reduced service, which leads to more riders leaving — a feedback loop. On the flip side, small improvements — like better lighting, a public bench, a frequent bus — can set off positive loops too. Change emerges, often sideways.That means thinking about transit not just as a system of movement, but as a relational space. Same with libraries, parks, and sidewalks. These aren't neutral containers. They're environments that either support or suppress human connection. If you design a city to eliminate friction, you eliminate chance encounters — the stuff social trust is made of.I'm an introvert. I like quiet. I recharge alone. But I also live in a city — and I've learned that even for people like me, being around others still matters. Not in the chatty, get-to-know-your-neighbors way. But in the background hum of life around you. Sitting on a bus. Browsing in a bookstore. Walking down a street full of strangers, knowing you don't have to engage — but you're not invisible either.There's a name for this. Psychologists call it public solitude or sometimes energized privacy — the comfort of being alone among others. Not isolated, not exposed. Just held, lightly, in the weave of the crowd. And the research backs it up: introverts often seek out public spaces like cafés, libraries, or parks not to interact, but to feel present — connected without pressure.In the longest-running happiness study ever done, 80 years, Harvard psychologist Robert Waldinger found that strong relationships — not income, not status — were the best predictor of long-term well-being. More recently, studies have shown that even brief interactions with strangers — on a bus, in a coffee shop — can lift mood and reduce loneliness. But here's the catch: cities have to make those interactions possible.Or they don't.And that's the real test of infrastructure. We've spent decades designing systems to move people through. Fast. Clean. Efficient. But we've neglected the quiet spaces that let people just be. Sidewalks you're not rushed off of. Streets where kids can safely bike or play…or simply cross the street.Even pools — maybe especially pools. My wife runs a nonprofit called SplashForward that's working to build more public pools. Not just for fitness, but because pools are public space. You float next to people you may never talk to. And still, you're sharing something. Space. Water. Time.You see this clearly in places like Finland and Iceland, where pools and saunas are built into the rhythms of public life. They're not luxuries — they're civic necessities. People show up quietly, day after day, not to socialize loudly, but to be alone together. As one Finnish local told journalist Molly Young, “During this time, we don't have... colors.” It was about the long gray winter, sure — but also something deeper: a culture that values calm over spectacle. Stability over spark. A kind of contentment that doesn't perform.But cities don't have to choose between quiet and joy. We don't have to model every system on Helsinki in February. There's something beautiful in the American kind of happiness too — the loud, weird, spontaneous moments that erupt in public. The band on the subway. The dance party in the park. The loud kid at the pool. That kind of energy can be a nuisance, but it can also be joyful.Even Jarrett Walker, who's clear-eyed about transit, doesn't pretend it solves everything. Transit isn't always the answer. Sometimes a car is the right tool. What matters is whether everyone has a real choice — not just those with money or proximity or privilege. And he's quick to admit every city with effective transit has its local grievances.So no, I'm not arguing for perfection, or even socialism. I'm arguing for a city that knows how to hold difference. Fast and slow. Dense and quiet. A city that lets you step into the crowd, or sit at its edge, and still feel like you belong. A place to comfortably sit with the uncertainty of this great transformation emerging around us. Alone and together.REFERENCESCastellani, B. (2014). Complexity theory and the social sciences: The state of the art. Routledge.Cilliers, P. (1998). Complexity and postmodernism: Understanding complex systems. Routledge.David, P. A. (1985). Clio and the economics of QWERTY. The American Economic Review.Granovetter, M. (1973). The strength of weak ties. American Journal of Sociology.Hawking, S. (n.d.). The 21st century will be the century of complexity. [Attributed quote; primary source unavailable].O'Mara, S. (2019). In praise of walking: A new scientific exploration. W. W. Norton & Company.Roberts, D. (Host). (2025). Jarrett Walker on what makes good transit [Audio podcast episode]. In Volts.Storper, M., & Scott, A. J. (2016). Current debates in urban theory: A critical assessment. Urban Studies.Waldinger, R., & Schulz, M. (2023). The good life: Lessons from the world's longest scientific study of happiness. Simon & Schuster.Walker, J. (2011). Human transit: How clearer thinking about public transit can enrich our communities and our lives. Island Press.West, G., & Bettencourt, L. M. A. (2010). A unified theory of urban living. Nature.Young, M. (2025). My miserable week in the ‘happiest country on earth'. The New York Times Magazine. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Episode 1-125: The True Meaning of Yin and YangEveryone thinks they know yin and yang—but beneath the pop culture symbol lies a mystery that shaped the very fabric of Taoist cosmology. In this episode, Taoist Master Mikel Steenrod lifts the veil on one of the most misunderstood symbols in spiritual history.More than a balance of opposites, yin and yang represent the hidden structure of how the Dao becomes reality—through the descent of the Ching, a rarely discussed symbolic layer that bridges energy and matter. Learn why the swirling symbol once included dragons, why its orientation changed under Confucian influence, and how its true meaning could change how you see the universe—and yourself.

Following the death of Takara Hime, and the war on the Korean peninsula, Naka no Ōe was taking hold--or perhaps keeping hold--of the reins of government.  He wasn't finished with his changes to the government.  He also had a new threat--the Tang Empire.  They had destroyed Yamato's ally, Baekje, and defeated the Yamato forces on the peninsula.  While the Tang then turned their attention to Goguryeo, Yamato could easily be next.  The Tang had a foothold on the Korean peninsula, so they had a place to gather and launch a fleet, should they wish to bring Yamato into their empire. For more, especially to follow along with some of the names in this episode, check out our blogpost at https://sengokudaimyo.com/podcast/episode-125     Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 125: The Sovereign of Heavenly Wisdom The people of Baekje looked around at the strange and unfamiliar land.  They had fled a wartorn country, and they were happy to be alive, but refugee status was hardly a walk in the park.  Fortunately, they still knew how to farm the land, even if their homeland was hundreds of miles away, across the sea, and occupied by hostile forces.  Here, at least, was a land where they could make a home for themselves. Some of them had to wonder whether this was really permanent.  Was their situation just temporary until their kingdom was restored?  Or were they truly the last people of Baekje, and what would that mean? Either way, it would mean nothing if they didn't work the land and provide for their families.  And so, as with displaced people everywhere, they made the best of the situation.  They had been given land to work, and that was more than they could have asked for.  They might never return to Baekje, but perhaps they could keep a little of it alive for themselves and their descendants. Greetings, everyone, and welcome back.  Last episode we talked about the downfall of Baekje and the defeat of the Yamato forces at the battle of Hakusukinoe, also known as the Battle of Baekgang, in 663.  And yet, something else happened as well: the sovereign, Takara Hime, aka Saimei Tennou, died as the Yamato forces were setting out.  Immediately Prince Naka no Oe took the reins of government.  He would be known to later generations as Tenji Tennou, with Tenji meaning something like “Heavenly Wisdom”. Now Prince Naka no Oe has been in the forefront of many of our episodes so far, so I'd like to start this episode out with a recap of what we've heard about him so far, as all of this is important to remind ourselves of the complex political situation.  I'm going to be dropping – and recapping – a lot of names, but I'll have many of the key individuals listed on the podcast website for folks who want to follow along.  I would note that this episode is going to be a summary, with some extrapolation by me regarding what was actually happening.  Just remember that history, as we've seen time and again, is often more messy and chaotic than we like, and people are more complex than just being purely good or evil.  People rarely make their way to the top of any social hierarchy purely through their good deeds.  To start with, let's go back to before the year 645, when Naka no Oe instigated a coup against Soga no Iruka and Soga no Emishi.  In the Isshi Incident, covered in Episode 106, Naka no Oe had Soga no Iruka murdered in court, in front of his mother, Takara Hime, when she sat on the throne the first time.  And yet, though he could have taken the throne when she abdicated in apparent shock, he didn't.  Instead, he took the role of “Crown Prince”, but this wasn't him just sitting back.  In fact, evidence suggests that he used that position to keep a strong hand on the tiller of the ship of state. Prior to the Isshi Incident of 645, the rule of the Yamato sovereign had been eroded by noble court families.  These families, originally set up to serve the court and its administration, had come to dominate the political structures of the court.  The main branch of the Soga family, in particular, had found its way to power through a series of astute political marriages and the support of a new, foreign religion:  Buddhism.  Soga no Iname, Emishi's grandfather, had married his daughters to the sovereigns, and thus created closer ties between the Soga and the royal line.  He also helped ensure that the offspring of those marriages would be the ones to take over as future sovereigns.  Soga no Iname, himself took the position of Oho-omi, the Great Omi, or the Great Minister, the head of the other ministerial families.  As Prime Minister, he held great sway over the day-to-day running of the court, and execution of much of the administration.  Much of this was covered in previous episodes, but especially episodes 88, 90, 91, 92, 95, 98, 99, and 103. Soga no Umako, who succeeded his father as Oho-omi, was joined in his effort to administer the government by his grand-nephew, Prince Umayado, also known as Shotoku Taishi, son of Tachibana no Toyohi, aka Youmei Tennou, and thus grandson of Umako's sister, Kitashi-hime, and the sovereign known as Kimmei Tennou.  Umayado's aunt, sister to Tachibana no Toyohi, was Kashikiya Hime, or Suiko Tennou.  The three of them:  Soga no Umako, Prince Umayado, and Kashikiya Hime, together oversaw the development of Yamato and the spread of Buddhism.  Buddhism was also controversial at first, but they turned it into another source of ritual power for the state—ritual power that Soga no Umako, Prince Umayado, and even Kashikiya Hime were able to harvest for their own use. Unfortunately, the Crown Prince, Umayado, died before Kashikiya hime, suddenly leaving open the question of who would take the throne.  Soga no Umako himself, passed away two years before Kashikiya Hime.  When she in turn passed away, there was another struggle for the throne, this time between the descendants of Crown Prince Umayado and Soga no Umako.  Eventually, Soga no Umako's son and heir, Soga no Emishi, made sure that a more pliant sovereign, Prince Tamura, would take the throne, and Prince Umayado's own son, Prince Yamashiro no Oe, was cut out of the succession.  Soga no Emishi, serving as prime minister, effectively ran things much as his father had.  When Tamura diedhis queen, Takara Hime, took the throne, rather than passing it back to Umayado's line—no doubt with Emishi's blessing.  He was careful, however, not to provoke direct action against Yamashiro no Oe, possibly due to the reverence in which Yamashiro's father, Prince Umayado, aka the Buddhist Saint Shotoku Taishi, was held.  Meanwhile, Emishi appears to have been cultivating his grandson by way of Prince Tamura, Furubito no Oe, to eventually succeed to the throne, trying to duplicate what his own father Umako and even grandfather had been able to accomplish. Soga no Emishi's son, Soga no Iruka, was not quite so temperate, however.   Who would have thought that growing up at the top of the social hierarchy might make one feel a bit arrogant and entitled?   When Soga no Emishi was ill, Soga no Iruka took over as Prime Minister, and he didn't just stand back.  He decided that he needed to take out Furubito no Oe's competition, and so he went after Yamashiro no Oe and had him killed. Unfortunately for him, he apparently went too far.  There were already those who were not happy with the Soga family's close hold on power—or perhaps more appropriately, this particular line of the Soga family.  This kind of behavior allowed a group of discontented royals and nobility to gain support. According to the popular story recounted in the Nihon Shoki, the primary seed of resistance started with a game of kickball, or kemari.  Nakatomi no Kamako, aka Nakatomi no Kamatari, was the scion of his house, which was dedicated to the worship of the traditional kami of Yamato.  The Nakatomi were ritualists: in charge of chanting ritual prayers, or norito, during court ceremony.  This meant that their powerbase was directly challenged by the increasing role of Buddhism, one of the Soga patriarchs' key influences on the political system. Kamatari was feeling out the politics of the court, and seemed to be seeking the support of royal family members who could help challenge the powerful Soga ministers.  He found that support in two places.  First, in Prince Karu, brother to Takara Hime, the current sovereign, who had been on the throne ever since her husband, Tamura, had passed away.  And then there was the Prince Katsuraki, better known to us, today, as Prince Naka no Oe.  A game of kemari, where a group of players tried to keep a ball in the air as long as they could, using only their feet, was a chance to get close to the Prince.  When Naka no Oe's shoe flew off in the middle of the match, Kamatari ran over to retrieve it.  As he offered the shoe back to its owner, they got to talking, and one of the most impactful bromances in Yamato history was born. The two ended up studying together.  The unification of the Yellow River and Yangzi basin regions under the Sui and Tang, and the expansion of the Silk Road, had repercussions felt all the way across the straits in Yamato.  Naka no Oe and Kamatari were both avid students and were absorbing all that the continent had to throw at them about philosophy and good governance.  As is so often the case, it seems like idealistic students were the fertile ground for revolutionary new thoughts. There were problems implementing their vision, however.  Although the Nihon Shoki claims that Naka no Oe was the Crown Prince, that honor was probably given to Prince Furubito no Oe, who would have no doubt perpetuated the existing power structures at court.  This is something that the Chroniclers, or perhaps those before them, glossed over and may have even tried to retconned, to help bolster the case that Naka no Oe was actually working for the common good and not just involved in a naked power grab for himself.  There is also the question as to where Yamashiro no Oe had stood in the succession, as he likely had a fair number of supporters. With the destruction of Yamashiro no Oe's family, however, the balance of power shifted.  Although Soga no Emishi had long been an influential member of the court, and not solely because of his role as Prime Minister, Soga no Iruka was relatively new to power.  Yamashiro no Oe's family, in turn, likely had a fair number of supporters, and even neutral parties may have been turned off by Iruka's violent methods to suppress an opponent who had already been defeated politically.  Naka no Oe and Kamatari seem to have seized on this discontent againt the Soga, but they needed at least one other conspirator.  They achieved this by offering a marriage alliance with Soga no Kurayamada no Ishikawa no Maro, a lesser member of the Soga household, whose own immediate family had been supporters of Yamashiro no Oe, and so likely had plenty of grievances with his cousins.  Naka no Oe married Ishikawa no Maro's daughter, Wochi no Iratsume, also known as Chinu no Iratsume.  Together, these three—Naka no Oe, Kamatari, and Ishikawa no Maro—brought others into their plot, and finally, in 645, they struck.  Soga no Iruka was killed at court, in front of a shocked Takara Hime and Prince Furubito no Oe.  By the way, this is another thing that suggests to me that Furubito no Oe was the Crown Prince, because why was he front and center at the ceremony, while Naka no Oe was able to skulk around at the edges, tending to things like the guards?  After the assassination at the court – the Isshi Incident -- Naka no Oe gathered forces and went after Soga no Emishi, since they knew they couldn't leave him alive.  With both Soga no Emishi and Soga no Iruka dead, and Takara Hime having abdicated the throne in shock at what had just occurred, Naka no Oe could have taken the throne for himself.  However, in what was probably a rather astute move on his part, he chose not to.  He recognized that Furubito no Oe's claim to the throne was possibly stronger, and those who had supported the Soga would not doubt push for him to take the throne.  And so, instead, he pushed for his uncle, Prince Karu, to ascend as sovereign.  Karu was Takara Hime's brother, and they could use Confucian logic regarding deference to one's elders to support him.  Plus, Karu's hands weren't directly bloodied by the recent conflict. As for Prince Furubito, he saw the way that the winds were blowing.  To avoid being another casualty, he retired from the world, taking the vows of a Buddhist monk.  However, there were still supporters who were trying to put him on the throne and eventually he would be killed, to avoid being used as a rallying point. Prince Karu, known as Jomei Tennou, ruled for around a decade. During that time, Naka no Oe and his reformers helped to cultivate a new image of the state as a bureaucratic monarchy.  Naka no Oe was designated the Crown Prince, and Nakatomi no Kamatari was made the “Inner Prime Minister”, or Naidaijin.  Ishikawa no Maro was made the minister of the  Right, while Abe no Uchimaro was made Minister of the Left, and they ran much of the bureaucracy, but the Naidaijin was a role more directly attached to the royal household, and likely meant that Kamatari was outside of their jurisdiction, falling into a position directly supporting Naka no Oe.  They instituted Tang style rank systems, and set up divisions of the entire archipelago.  They appointed governors of the various countries, now seen as provinces, and made them report up to various ministers, and eventually the sovereign.  After all, if you were going to manage everything, you needed to first and foremost collect the data.  This period is known as the Taika, or Great Change, period, and the reforms are known as the Taika reforms, discussed in episode 108. They even built a large government complex in the form of the Toyosaki Palace, in Naniwa, though this may have been a bit much—for more, check out episodes 112 and 113. Years into the project, though, things seem to have soured, a bit.  Rumors and slander turned Kamatari against his ally, Ishikawa no Maro, resulting in the death of Ishikawa no Maro and much of his family.  Naka no Oe and other members of the royal family eventually abandoned the Naniwa palace complex, leaving now-Emperor Karu and the government officials there to run the day-to-day administration, while much of the court made its way back to the Asuka area.  Karu would later pass away, but the throne still did not pass to Crown Prince Naka no Oe, despite his title.  Instead, the throne went back to Takara Hime.  This was her second reign, and one of only two split reigns like this that we know of.  The Chroniclers, who were creating posthumous titles for the sovereigns, gave her two names—Kogyoku Tennou for her reign up to 645, and then Saimei Tennou for her second reign starting in 655.   During her latter reign, Naka no Oe continued to wield power as the Crown Prince, and the Chroniclers don't really get into why she came back into power.  It may be that Naka no Oe, in his role as Crown Prince, had more freedom: although the sovereign is purportedly the person in power, that position can also be limiting.  There are specific things which the sovereign is supposed to do, rituals in which they are expected to partake.  In addition, there were restrictions on who was allowed into the inner sanctum of the palace, and thus limits on who could interact with the sovereign, and how.  That meant that any sovereign was reliant on intermediaries to know what was going on in their state and to carry out their orders.  As Crown Prince, Naka no Oe may have had more flexibility to do the things he wanted to do, and he could always leverage the sovereign's authority. When Baekje was destroyed, and Yamato decided to go to their aid, Naka no Oe appears to have had a strong hand in raising forces and directing movements, at least within the archipelago.  When Takara Hime passed away rather suddenly, he accompanied her funerary procession much of the way back, and then returned to Tsukushi—Kyushu—to direct the war.   This is the same thing that Toyotomi Hideyoshi would do when he sent troops to Korea in the late 16th century.  Moving headquarters closer to the continent would reduce the time between messages.  Theoretically he could have moved out to the islands of Iki or Tsushima, but I suspect that there were more amenities at Tsukushi, where they even built a palace for Takara Hime—and later Naka no Oe—to reside in.  It was likely not quite as spectacular as the full-blown city that Hideyoshi developed in a matter of months, but the court could also leverage the facilities previously created for the Dazaifu. The war took time.  This wasn't like some “wars” that were more like specific military actions.  This was a war that dragged on for several years, with different waves of ships going over to transport people and supplies.  Things came to a head in the 9th month of 663, roughly October or November on the Western calendar.  The Baekje resistance was under siege, and their only hope was a fleet of Yamato soldiers coming to their aid.  The Yamato fleet met with a much smaller Tang fleet at the mouth of the Baek River—the Hakusukinoe.  They attempted to break through the Tang blockade, but the Tang had positional advantage and were eventually able to counterattack, destroying the Yamato fleet.  Without their relief, the Baekje resistance fell. The remnants of the Yamato army, along with those Baekje nobles that were with them, headed out, fleeing back to the archipelago.  One presumes that there may have been other Baekje nobles, and their families, who had already made the trip. After the entry describing this rout, on the 24th day of the 9th month of 663, we have a gap in the Chronicles of just a little more than 4 months.  We then pick up with Naka no Oe's government starting to look at internal affairs.  For one thing, we are told that he selected his younger brother, the Royal Prince Ohoama, as Crown Prince, and he made updates to the cap-rank system, changing it from 19 ranks to 26 ranks.  The first six ranks remained the same, but the name “kwa”, or “flower”, for the 7th through 10th ranks was changed to “Kin”, meaning “brocade”.  Furthermore, a “middle” rank was added between the Upper and Lower ranks, further distinguishing each group, and adding 6 extra ranks.  Finally, the initial rank, Risshin, was divided into two:  Daiken and Shouken.  We aren't told why, but it likely meant that they could have more granular distinctions in rank. At the same time that was going on, the court also awarded long swords to the senior members of the great families, and short swords to the senior members of lesser families.  Below that, senior members of the Tomo no Miyatsuko and others were given shields and bows and arrows.  Furthermore, the vassals, or kakibe, and the domestic retainers, or yakabe, were settled, to use Aston's translation.  The kanji used in the text appears to refer to settling a decision or standardizing something, rather than settling as in giving a place to live.  It seems to me to mean that the court was settling servants on families: determining what kind and how many servants that various houses could have based on their position in the hierarchy.  I can't help but notice that all of these gifts were very martial in nature.  That does not mean, of course, that they were necessarily because of the war over Baekje, nor that they were in response to the concern about a possible Tang invasion -- we've seen in the past where swords were gifted to people who had served the court --but it is hard not to connect these gifts with recent worries.  We also know that this year, Naka no Oe turned his focus on building defenses, setting up guards and beacon fires on the islands of Tsushima and Iki.   Should any unknown fleet be seen coming to the archipelago, the fires would alert the forces at Kyushu, so they could send word and prepare a defense. In addition, the court built an impressive defense for Tsukushi—for the Dazai itself, the seat of the Yamato government in Kyushu.  It is called the Mizuki, or Water Castle, though at the time “castle” was more about walls and fortifications than the standalone fortress we tend to think of, today.  Along those lines, the Mizuki was an earthen embankment, roughly 1.2 kilometers long, extending from a natural ridgeline to the west across the Mikasa river.  Archeological evidence shows it had a moat, and this line of fortifications would have been a line of defense for the Dazai, should anyone try to invade.  This construction was so large and impressive that you can still see it, even today.  It stands out on the terrain, and it is even visible from overhead photographs. In the third month of 664, we are told that Prince Syeongwang of Baekje and his people, were given a residence at Naniwa.  In fact, even though Baekje was no longer an independent kingdom, there appear to have been thousands of Baekje people now living in Yamato, unable to return home.  Many of these were former nobles of the Baekje court, which Yamato treated as a foreign extension of its own.  Resettling these people would be a major theme for the Chronicles, but we will also see, as we read further on, how their talents were leveraged for the state. Also in the third month, a star fell in the north—it says “in the north of the capital”, but I suspect that anywhere north, south, east, or west of the capital would have seen the same thing “in the north”.  There was also an earthquake, which isn't given any particular significance, beyond its mention as a natural phenomenon. On the 17th day of the 5th month of 664, so roughly 2 months later, we are told that Liu Jen'yuan, the Tang dynasty's general in Baekje, sent Guo Wucong  to Yamato with a letter and gifts.  We aren't told the contents of the letter, but one imagines that this may have been a rather tense exchange.  Yamato had just been involved in open warfare against Tang forces on the peninsula, and they still weren't sure if the Tang empire would come after them next.  Their only real hope on that front was Goguryeo, since the Tang and Silla were still trying to destroy the Goguryeo kingdom, and that may have kept the Tang forces tied up for a while.  No doubt Guo Wucong would have seen some of the defenses that Yamato was constructing during his visit. Guo Wucong would hang around for about seven and a half months.  He was given permission to take his leave on the 4th day of the 10th month.  Naka no Oe had his friend and Inner Prime Minister, Nakatomi no Kamatari send the Buddhist Priest, Chisho, with presents for Guo Wucong, and he and his officers were granted entertainments  before they left as well. Finally, Guo Wucong and his people returned to the Tang on the 12th day of the 12th month. While the delegation from the Tang was in Yamato, we are told of several tragedies.  First was that Soga no Murajiko no Oho-omi had passed away.  Soga no Murajiko appears to have been another son of Soga no Kuramaro, and thus brother to Soga no Ishikawa no Maro.  Unfortunately, we don't have much more on him in the record. Just a month later, we are told that the “Dowager Queen” Shima passed away.  Aston translates this as the Queen Grandmother, suggesting that she was Naka no Oe's grandmother. We are also told, that in the 10th month of 664, around the time that Guo Wucong was given leave to depart, that Yeon Gaesomun, the Prime Minister—though perhaps more correctly the despotic ruler—of Goguryeo, died.  It is said that he asked his children to remain united, but, well, even if we didn't know how it all turned out, I think we would look somewhat skeptically on any idea that they all did exactly as they were told.  Sure enough, in 667 we are told that Gaesomun's eldest son, Namseng, left the capital city of Pyongyang to tour the provinces, and while he was gone his younger brothers conspired with the nobility, and when he came back they refused to let him back in.  So Namseng ran off to the Tang court and apparently helped them destroy his own country. This is largely corroborated by other stories about Goguryeo, though the dates do seem to be off.  Tang records put Gaesomun's death around 666 CE, which the Samguk Sagi appears to follow, but on his tomb the date would appear to be 665.  Confusion like this was easy enough given the different dates and trying to cross-check across different regnal eras.  Sure, there were some commonalities, but it was very easy to miscount something. One last note from the twelfth month of 664—it seems that there were omens of apparent prosperity that came to the court from the island of Awaji.    First, there was rice that grew up in a farmer's pig trough.  The farmer's name is given as Shinuta no Fumibito no Mu, and Mu gathered this rice and stored it up, and thus, every day his wealth increased.  Then there was the bridal bed of Iwaki no Sukuri no Oho, of Kurimoto district.  They claimed that rice grew up at the head of his brides' mattress during her first night's stay with him.  And this wasn't just some brand new shoot, but overnight it formed an ear, and by the morning it bent down and ripened.  Then, the following night, another ear was formed.  When the bride went out into the courtyard, two keys fell down from heaven, and after she gave them to her husband, Oho, he went on to become a wealthy man. The exact purpose of these stories is unclear, but it seems to be that the Chroniclers are choosing to focus on stories of wealth and growth, which speak to how they wanted this reign as a whole, including the sovereign, to be remembered. However, more tragedy struck the following year, in 665,  when Hashibito, another Dowager Queen – this time the wife of Karu, aka Koutoku Tennou - passed away on the 25th day of the 2nd month.  On the first day of the 3rd month, 330 people took Buddhist vows for her sake. We are also told that in the second month the ranks of Baekje were cross-referenced with the ranks of Yamato, and then ranks were given out to some of the Baekje nobles that had come over to Yamato.  Kwisil Chipsa, who was originally ranked “Dalsol” in Baekje, was accorded “Lower Shoukin”.  That was rank 12 of the 26.  In comparison, “Dalsol” seems to have been the 2nd rank of 16 in Baekje.  Along with handing out rank, over 400 Baekje commoners, both men and women, were given residence in the Kanzaki district in Afumi.  This appears to be an area along the Aichi river, running from the Suzuka Mountains, west towards Lake Biwa. The court granted them rice-lands in the following month.  At the same time, several high ranking Baekje nobles were put in charge of building castles at strategic points around the archipelago.  These included one castle in Nagato, as well as the castles of Ohono and Woyogi, in Tsukushi.  Two years later, in 667, we also see the building of Takayasu castle, in Yamato and Yashima castle in Yamada, in Sanuki—modern Kagawa, on Shikoku, facing the Seto Inland Sea passageway.  Kaneda castle in Tsushima was also a Baekje-built one. We mentioned something about these castles last episode.  They were in the Baekje style, and as I said, the term “castle” here is more about the walls, which were largely made of rammed earth ramparts.  This means that you pile up earth and dirt in a layer and then the laborers use tools specifically to tamp it down until it is thick and hard.  Then another layer is piled on top and the process is repeated.  These walls were often placed on mountain tops, and they would follow the terrain, making them places that were easy to defend.  Beyond that, they didn't necessarily have a donjon keep or anything like that—maybe a tower so that one could see a little further, but being at the top of a mountain usually provided all the visual cues that one needed. We know there were other castles made as well.  For example, I mentioned last week about Kinojo, in Okayama, the ancient Kibi area.  Kinojo is not mentioned in the Nihon Shoki, but it clearly existed back then, and matches the general description of a 7th century mountain castle as built in Baekje.  The name means Demon Castle, and there is a story about it that is connected to the local Kibitsu Jinja—the Shrine to Prince Kibi.  According to legend, Kibitsu Hiko, aka Prince Kibitsu or, perhaps more appropriately, the Prince of Kibi, came to the area around the time of the Mimaki Iribiko, so probably about the 3rd century, at the head of a large force.  Kibitsu Hiko had come to defeat the demon, Ura, who lived in the nearby castle, hence Kinojo, and legend says that he freed the people from the demon's rule. As I also mentioned, last week, this particular castle may have ended up in the Momotaro story.  There are those who believe that the story of Momotarou is based on the story of Prince Kibitsu Hiko, and his defeat of the so-called demon, “Ura”.   Certainly the story has grown more fantastical, and less connected to the ancient history of the Kibi region, but it still may have its origin in a much more standard legend of a founding prince of the ancient Kibi kingdom that was later changed into a fairy tale.   More likely, the castle was built by a Baekje nobleman, often thought to be a prince, who settled in the area.  There is the possibility that the demon's name “Ura” came from a mistranslation of his name, or it is also possible that he was unrelated to the story at all.  The Kibitsu Hiko legend may have incorporated the castle, Kinojo, at a later date, once people had forgotten when and why the castle was actually built. It would make sense if Kinojo had been built as part of the defenses for Yamato, as that area overlooks a large part of the fertile plains of Okayama and out beyond Kojima to the Seto Inland Sea -- it is perched over a key overland route from the western edge of Honshu to Yamato, and there would have been several ways to signal boats to put to sea to intercept forces on the water.  . This all suggests to me that Kinojo was probably part of Naka no Oe's castle-building effort, even if it isn't specifically remembered in the Chronicle.  But building castles wasn't enough to bring peace of mind that Yamato would survive a Tang invasion, and it is possibly as a defensive measure that Naka no Oe would go on to do something truly incredible—he would eventually move the capital from Asuka and Naniwa all the way to the shores of Lake Biwa itself, establishing the Ohotsu palace.  This was a truly extreme step that didn't endear Naka no Oe to the court, but it had several advantages.  For one thing, this move pulled the capital further away from the sea routes, meaning that if they were attacked, they had a more defensible position.  Even more so than Yamato, the Afumi region around Lake Biwa is surrounded by mountains, with a few narrow passes that restricted movement in and out. One of these is the famous Sekigahara, which remained a choke point even up to modern times.  The name even means the Field of the Barrier, indicating the barrier and checkpoint that had been set up there in ancient times.  Moving the capital also pulled the court away from some of the previous political centers, which may have been another feature that made it attractive to Naka no Oe.  Many capital moves have been made, at least in part, to get farther away from strong Buddhist temples, and this certainly would have moved things out of the Asuka region, which by now was a hotbed of Buddhist temple activity. But we'll talk about that all more, next episode.  Until then, thank you once again for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan

Chris Do is coming to Singapore!

We follow Korea's thousand-year struggle to maintain its integrity and independence, fending off cataclysmic invasions by the Mongols, the Manchus, and the samurai of Japan, and repeatedly transforming itself -- from a confederation of Buddhist warrior-nobles, to a strictly Confucian surveillance state, to a fledgling modern industrial nation -- before finally falling to Meiji Japan. Suggested reading: Han Woo-Keun, “The History of Korea”; Michael J. Seth, “A History of Korea” & “A Brief History of Korea”; Takashi Hatada, “A History of Korea”; Ki-Baek Lee, “A New History of Korea” Image: Seokguram Grotto, outside Gyeongju, late 700s Please sign on as a patron to hear all patron-only lectures! -- www.patreon.com/c/user?u=5530632

Mencius (c. 371–289 BC) was a prominent Confucian philosopher known as the “Second Sage” after Confucius. He emphasized the innate goodness of human nature, advocating for humane governance, moral cultivation, and the welfare of citizens. His teachings greatly influenced Confucianism and later Neo-Confucian thought.

In Economic Thought in Modern China: Market and Consumption, c.1500–1937 (Cambridge University Press, 2020), Margherita Zanasi argues that basic notions of a free market economy emerged in China a century and half earlier than in Europe. In response to the commercial revolutions of the late 1500s, Chinese intellectuals and officials called for the end of state intervention in the market, recognizing its power to self-regulate. They also noted the elasticity of domestic demand and production, arguing in favour of ending long-standing rules against luxury consumption, an idea that emerged in Europe in the late seventeenth and early nineteenth centuries. Zanasi challenges Eurocentric theories of economic modernization as well as the assumption that European Enlightenment thought was unique in its ability to produce innovative economic ideas. She instead establishes a direct connection between observations of local economic conditions and the formulation of new theories, revealing the unexpected flexibility of the Confucian tradition and its accommodation of seemingly unorthodox ideas. Margherita Zanasi is Professor of Chinese History at Louisiana State University. She has published widely on different aspects of modern China's history, including her first book Saving the Nation: Economic Modernity in Republican China (University of Chicago Press, 2005). She also serves as the editor of the journal Twentieth Century China.  Ghassan Moazzin is an Assistant Professor at the Hong Kong Institute for the Humanities and Social Sciences and the Department of History at the University of Hong Kong. He works on the economic and business history of 19th and 20th century China, with a particular focus on the history of foreign banking, international finance and electricity in modern China. His first book, Foreign Banks and Global Finance in Modern China: Banking on the Chinese Frontier, 1870–1919, is forthcoming with Cambridge University Press.

In Economic Thought in Modern China: Market and Consumption, c.1500–1937 (Cambridge University Press, 2020), Margherita Zanasi argues that basic notions of a free market economy emerged in China a century and half earlier than in Europe. In response to the commercial revolutions of the late 1500s, Chinese intellectuals and officials called for the end of state intervention in the market, recognizing its power to self-regulate. They also noted the elasticity of domestic demand and production, arguing in favour of ending long-standing rules against luxury consumption, an idea that emerged in Europe in the late seventeenth and early nineteenth centuries. Zanasi challenges Eurocentric theories of economic modernization as well as the assumption that European Enlightenment thought was unique in its ability to produce innovative economic ideas. She instead establishes a direct connection between observations of local economic conditions and the formulation of new theories, revealing the unexpected flexibility of the Confucian tradition and its accommodation of seemingly unorthodox ideas. Margherita Zanasi is Professor of Chinese History at Louisiana State University. She has published widely on different aspects of modern China's history, including her first book Saving the Nation: Economic Modernity in Republican China (University of Chicago Press, 2005). She also serves as the editor of the journal Twentieth Century China.  Ghassan Moazzin is an Assistant Professor at the Hong Kong Institute for the Humanities and Social Sciences and the Department of History at the University of Hong Kong. He works on the economic and business history of 19th and 20th century China, with a particular focus on the history of foreign banking, international finance and electricity in modern China. His first book, Foreign Banks and Global Finance in Modern China: Banking on the Chinese Frontier, 1870–1919, is forthcoming with Cambridge University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

In Economic Thought in Modern China: Market and Consumption, c.1500–1937 (Cambridge University Press, 2020), Margherita Zanasi argues that basic notions of a free market economy emerged in China a century and half earlier than in Europe. In response to the commercial revolutions of the late 1500s, Chinese intellectuals and officials called for the end of state intervention in the market, recognizing its power to self-regulate. They also noted the elasticity of domestic demand and production, arguing in favour of ending long-standing rules against luxury consumption, an idea that emerged in Europe in the late seventeenth and early nineteenth centuries. Zanasi challenges Eurocentric theories of economic modernization as well as the assumption that European Enlightenment thought was unique in its ability to produce innovative economic ideas. She instead establishes a direct connection between observations of local economic conditions and the formulation of new theories, revealing the unexpected flexibility of the Confucian tradition and its accommodation of seemingly unorthodox ideas. Margherita Zanasi is Professor of Chinese History at Louisiana State University. She has published widely on different aspects of modern China's history, including her first book Saving the Nation: Economic Modernity in Republican China (University of Chicago Press, 2005). She also serves as the editor of the journal Twentieth Century China.  Ghassan Moazzin is an Assistant Professor at the Hong Kong Institute for the Humanities and Social Sciences and the Department of History at the University of Hong Kong. He works on the economic and business history of 19th and 20th century China, with a particular focus on the history of foreign banking, international finance and electricity in modern China. His first book, Foreign Banks and Global Finance in Modern China: Banking on the Chinese Frontier, 1870–1919, is forthcoming with Cambridge University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Economic Thought in Modern China: Market and Consumption, c.1500–1937 (Cambridge University Press, 2020), Margherita Zanasi argues that basic notions of a free market economy emerged in China a century and half earlier than in Europe. In response to the commercial revolutions of the late 1500s, Chinese intellectuals and officials called for the end of state intervention in the market, recognizing its power to self-regulate. They also noted the elasticity of domestic demand and production, arguing in favour of ending long-standing rules against luxury consumption, an idea that emerged in Europe in the late seventeenth and early nineteenth centuries. Zanasi challenges Eurocentric theories of economic modernization as well as the assumption that European Enlightenment thought was unique in its ability to produce innovative economic ideas. She instead establishes a direct connection between observations of local economic conditions and the formulation of new theories, revealing the unexpected flexibility of the Confucian tradition and its accommodation of seemingly unorthodox ideas. Margherita Zanasi is Professor of Chinese History at Louisiana State University. She has published widely on different aspects of modern China's history, including her first book Saving the Nation: Economic Modernity in Republican China (University of Chicago Press, 2005). She also serves as the editor of the journal Twentieth Century China.  Ghassan Moazzin is an Assistant Professor at the Hong Kong Institute for the Humanities and Social Sciences and the Department of History at the University of Hong Kong. He works on the economic and business history of 19th and 20th century China, with a particular focus on the history of foreign banking, international finance and electricity in modern China. His first book, Foreign Banks and Global Finance in Modern China: Banking on the Chinese Frontier, 1870–1919, is forthcoming with Cambridge University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Economic Thought in Modern China: Market and Consumption, c.1500–1937 (Cambridge University Press, 2020), Margherita Zanasi argues that basic notions of a free market economy emerged in China a century and half earlier than in Europe. In response to the commercial revolutions of the late 1500s, Chinese intellectuals and officials called for the end of state intervention in the market, recognizing its power to self-regulate. They also noted the elasticity of domestic demand and production, arguing in favour of ending long-standing rules against luxury consumption, an idea that emerged in Europe in the late seventeenth and early nineteenth centuries. Zanasi challenges Eurocentric theories of economic modernization as well as the assumption that European Enlightenment thought was unique in its ability to produce innovative economic ideas. She instead establishes a direct connection between observations of local economic conditions and the formulation of new theories, revealing the unexpected flexibility of the Confucian tradition and its accommodation of seemingly unorthodox ideas. Margherita Zanasi is Professor of Chinese History at Louisiana State University. She has published widely on different aspects of modern China's history, including her first book Saving the Nation: Economic Modernity in Republican China (University of Chicago Press, 2005). She also serves as the editor of the journal Twentieth Century China.  Ghassan Moazzin is an Assistant Professor at the Hong Kong Institute for the Humanities and Social Sciences and the Department of History at the University of Hong Kong. He works on the economic and business history of 19th and 20th century China, with a particular focus on the history of foreign banking, international finance and electricity in modern China. His first book, Foreign Banks and Global Finance in Modern China: Banking on the Chinese Frontier, 1870–1919, is forthcoming with Cambridge University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Economic Thought in Modern China: Market and Consumption, c.1500–1937 (Cambridge University Press, 2020), Margherita Zanasi argues that basic notions of a free market economy emerged in China a century and half earlier than in Europe. In response to the commercial revolutions of the late 1500s, Chinese intellectuals and officials called for the end of state intervention in the market, recognizing its power to self-regulate. They also noted the elasticity of domestic demand and production, arguing in favour of ending long-standing rules against luxury consumption, an idea that emerged in Europe in the late seventeenth and early nineteenth centuries. Zanasi challenges Eurocentric theories of economic modernization as well as the assumption that European Enlightenment thought was unique in its ability to produce innovative economic ideas. She instead establishes a direct connection between observations of local economic conditions and the formulation of new theories, revealing the unexpected flexibility of the Confucian tradition and its accommodation of seemingly unorthodox ideas. Margherita Zanasi is Professor of Chinese History at Louisiana State University. She has published widely on different aspects of modern China's history, including her first book Saving the Nation: Economic Modernity in Republican China (University of Chicago Press, 2005). She also serves as the editor of the journal Twentieth Century China.  Ghassan Moazzin is an Assistant Professor at the Hong Kong Institute for the Humanities and Social Sciences and the Department of History at the University of Hong Kong. He works on the economic and business history of 19th and 20th century China, with a particular focus on the history of foreign banking, international finance and electricity in modern China. His first book, Foreign Banks and Global Finance in Modern China: Banking on the Chinese Frontier, 1870–1919, is forthcoming with Cambridge University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Regina Linke|Author|Ilustrator|Art, Storytelling, and Cultural Identity The Power of Visual NarrativesToday, we're joined by Regina Linke, a Taiwanese American artist who brings ancient Chinese art and philosophy to a new generation. She specializes in contemporary Chinese gongbi-style painting and is the creator of The Oxherd Boy, a bestselling webcomic-turned-book that shares heartwarming stories inspired by Taoist, Buddhist, and Confucian wisdom. Her work makes these timeless ideas accessible and engaging for modern audiences. With a background in marketing tech and a passion for East Asian folklore, Regina continues to bridge past and present through her art. Her next picture book, Big Enough, arrives in April 2025.Link:https://reginalinke.com/Support PEG by checking out our Sponsors:Download and use Newsly for free now from www.newsly.me or from the link in the description, and use promo code “GHOST” and receive a 1-month free premium subscription.The best tool for getting podcast guests:https://podmatch.com/signup/phantomelectricghostSubscribe to our Instagram for exclusive content:https://www.instagram.com/expansive_sound_experiments/Subscribe to our YouTube https://youtube.com/@phantomelectricghost?si=rEyT56WQvDsAoRprPEG uses StreamYard.com for our live podcastshttps://streamyard.com/pal/c/6290085463457792Get $10.00 Credit for using StreamYard.com when you sign up with our linkRSShttps://anchor.fm/s/3b31908/podcast/rss

We inaugurate the brilliant Taiwanese master Edward Yang with a conversation about his transcendent 1994 social satire A Confucian Confusion. Following up his staggering masterwork A Brighter Summer Day, Yang turned his attention to Taipei in the 1990s at the height of its rapid evolution into a port city of global capital and the effects this shift had on the value systems and relational dynamics of the city's people. Evoking the slapstick and breackneck pacing of more popular modes of cinema - including the American romantic comedy - the film follows a large ensemble of Taipei's young professionals caught up in the frenzy of capitalism's mechanisms of social order, all in pursuit of an irresolute alternative that can liberate them from their self-made misery and help them achieve something approaching an honest, authentic way of life. We begin with a conversation about Yang as artist, his preoccupations, his distinct convergence of heart and wit. Then, we break down A Confucian Confusion's ensemble, how the characters reflect Yang's feelings about Taipei's consumer-friendly, corporatized status, and how honest desire is sublimated into the cold calculus of business language - a phenomenon that presages and predicts modern tech culture and its bastardized language of wellness and attunement. Finally, we discuss the film's unique and delicate balance of trenchant political satire and touching character drama; how Yang achieves a profound and honest reflection of the minor victories and acts of liberation we can achieve within a totalizing capitalist milieu. Get access to all of our premium episodes and bonus content by becoming a Hit Factory Patron for just $5/month.....Our theme song is "Mirror" by Chris Fish. 

The Great Learning (Traditional Chinese: 大學, Simplified: 大学, Pinyin: Dàxué, Korean: 대학, Japanese: 大学, Vietnamese: Đại Học) is one of the Four Books (Great Learning, Doctrine of the Mean, Analects, Mencius) of Confucianism. The text consists of a short main text attributed to Confucius (孔子) and ten commentary chapters attributed to Zengzi (曾子) the disciple of Confucius. The translation also includes interspersed notes by the 12th-century philosopher Zhu Xi (朱熹). Zhu Xi's master Cheng Yi (程颐) says, "The Great Learning is a Book transmitted by the Confucian School, and forms the gate by which first learners enter into virtue. That we can now perceive the order in which the ancients pursued their learning is solely owing to the preservation of this work, the Analects and Mencius coming after it. Learners must commence their course with this, and then it may be hoped they will be kept from error."

Disagreements between the Mohists and the Confucians: is seeking benefits the right way to approach life? What motivates us to act morally, care for our loved ones or a doctrine of impartiality?

“One thing I would note about the Trumpian populists and their counterparts elsewhere in the West today is that they're a very peculiarly tribal kind of post conservative right. It's almost a kind of reassertion of paganism and tribal boundaries and grievance. That is very different from a more traditional kind of conservatism, where the texture of society and the accumulated wisdom of the past and the cultivation of virtue loomed large – at least as ideals, as aspirations. In contrast to that, this kind of contemporary populism has very little texture or wisdom or virtue – its more like a resentful atomism that is invoking certain tribal markers of membership because it's politically convenient, as it were.” – Adam Kempton Webb, NBN interview March 2025 In this expansive and thought-provoking interview, Adam K. Webb lays out a sweeping vision for a post-liberal, post-national world constitution, challenging the dominance of state sovereignty, corporate capitalism, and procedural liberalism. Drawing on over a quarter-century of scholarship culminating in his latest book The World's Constitution (Routledge, 2025) Webb proposes a system of functional sphere pluralism, where governance is rooted in ethical traditions rather than ideology – where citizenship, law, and economic participation are no longer restricted by territorial nation-states. Coming to terms with Webb's interdisciplinary and cross-cultural perspective suggests an affinity with thinkers like the late James C. Scott, in his critique of centralized control, coupled with the sensibilities of Roger Scruton and Patrick Deneen, in their defense of ethical and cultural order. Yet Webb diverges from them all in his insistence on a global, meta-constitutional framework, which might place him closer to the likes of Robert D. Kaplan, as seen in his latest work on civilizational cycles and geopolitical evolution. From his critique of elite legal capture (responding to a question on Katharina Pistor's The Code of Capital) to his historical engagement with Confucian, Islamic, and European pluralist traditions, Webb offers a bold alternative to today's stagnating governance models. Whether you are interested in constitutional theory, global governance, or the future of civilization itself, the professor's insights in this interview offers an intellectually rich and thought provoking conversation that is well worth your time. Below are links to Dr. Webb's latest books – Taylor & Francis Open Access publications: Deep Cosmopolis: Rethinking World Politics and Globalization (2015) The World's Constitution: Spheres of Liberty in the Future Global Order (2025) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

“One thing I would note about the Trumpian populists and their counterparts elsewhere in the West today is that they're a very peculiarly tribal kind of post conservative right. It's almost a kind of reassertion of paganism and tribal boundaries and grievance. That is very different from a more traditional kind of conservatism, where the texture of society and the accumulated wisdom of the past and the cultivation of virtue loomed large – at least as ideals, as aspirations. In contrast to that, this kind of contemporary populism has very little texture or wisdom or virtue – its more like a resentful atomism that is invoking certain tribal markers of membership because it's politically convenient, as it were.” – Adam Kempton Webb, NBN interview March 2025 In this expansive and thought-provoking interview, Adam K. Webb lays out a sweeping vision for a post-liberal, post-national world constitution, challenging the dominance of state sovereignty, corporate capitalism, and procedural liberalism. Drawing on over a quarter-century of scholarship culminating in his latest book The World's Constitution (Routledge, 2025) Webb proposes a system of functional sphere pluralism, where governance is rooted in ethical traditions rather than ideology – where citizenship, law, and economic participation are no longer restricted by territorial nation-states. Coming to terms with Webb's interdisciplinary and cross-cultural perspective suggests an affinity with thinkers like the late James C. Scott, in his critique of centralized control, coupled with the sensibilities of Roger Scruton and Patrick Deneen, in their defense of ethical and cultural order. Yet Webb diverges from them all in his insistence on a global, meta-constitutional framework, which might place him closer to the likes of Robert D. Kaplan, as seen in his latest work on civilizational cycles and geopolitical evolution. From his critique of elite legal capture (responding to a question on Katharina Pistor's The Code of Capital) to his historical engagement with Confucian, Islamic, and European pluralist traditions, Webb offers a bold alternative to today's stagnating governance models. Whether you are interested in constitutional theory, global governance, or the future of civilization itself, the professor's insights in this interview offers an intellectually rich and thought provoking conversation that is well worth your time. Below are links to Dr. Webb's latest books – Taylor & Francis Open Access publications: Deep Cosmopolis: Rethinking World Politics and Globalization (2015) The World's Constitution: Spheres of Liberty in the Future Global Order (2025) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

“One thing I would note about the Trumpian populists and their counterparts elsewhere in the West today is that they're a very peculiarly tribal kind of post conservative right. It's almost a kind of reassertion of paganism and tribal boundaries and grievance. That is very different from a more traditional kind of conservatism, where the texture of society and the accumulated wisdom of the past and the cultivation of virtue loomed large – at least as ideals, as aspirations. In contrast to that, this kind of contemporary populism has very little texture or wisdom or virtue – its more like a resentful atomism that is invoking certain tribal markers of membership because it's politically convenient, as it were.” – Adam Kempton Webb, NBN interview March 2025 In this expansive and thought-provoking interview, Adam K. Webb lays out a sweeping vision for a post-liberal, post-national world constitution, challenging the dominance of state sovereignty, corporate capitalism, and procedural liberalism. Drawing on over a quarter-century of scholarship culminating in his latest book The World's Constitution (Routledge, 2025) Webb proposes a system of functional sphere pluralism, where governance is rooted in ethical traditions rather than ideology – where citizenship, law, and economic participation are no longer restricted by territorial nation-states. Coming to terms with Webb's interdisciplinary and cross-cultural perspective suggests an affinity with thinkers like the late James C. Scott, in his critique of centralized control, coupled with the sensibilities of Roger Scruton and Patrick Deneen, in their defense of ethical and cultural order. Yet Webb diverges from them all in his insistence on a global, meta-constitutional framework, which might place him closer to the likes of Robert D. Kaplan, as seen in his latest work on civilizational cycles and geopolitical evolution. From his critique of elite legal capture (responding to a question on Katharina Pistor's The Code of Capital) to his historical engagement with Confucian, Islamic, and European pluralist traditions, Webb offers a bold alternative to today's stagnating governance models. Whether you are interested in constitutional theory, global governance, or the future of civilization itself, the professor's insights in this interview offers an intellectually rich and thought provoking conversation that is well worth your time. Below are links to Dr. Webb's latest books – Taylor & Francis Open Access publications: Deep Cosmopolis: Rethinking World Politics and Globalization (2015) The World's Constitution: Spheres of Liberty in the Future Global Order (2025) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

Questions? Comments? Text Us!How do rituals, traditions, and philosophical reasoning shape our understanding of the divine and the human experience?In this episode of God: An Autobiography, The Podcast, Dr. Jerry L. Martin and Dr. Michael Poliakoff explore the evolution of thought and tradition from ancient Jewish practices and Egyptian influences to the philosophical insights of Plato, Aristotle, Confucius, and Emmanuel Levinas.The conversation examines how humanity has sought wisdom across cultures and eras—from the Torah's laws to Aristotelian virtue, Confucian ethics, and Levinas' concept of “the other.” How do ritual and habit shape moral understanding? And what happens when tradition gives way to reason?Key Themes in This Episode:Ritual and Ethical Evolution – From Jewish law and Confucian rites to Aristotle's philosophy of virtueJonah and Nineveh: God's Call Beyond Borders – What it means to be “chosen” and how divine purpose extends beyond any single traditionLevinas and the Ethics of the Other – How encountering another person transforms our understanding of self and moralityThe Power of Tradition in Daily Life – From religious rituals to simple habits, how they shape human interaction and spiritualityBreaking Down Borders: Ancient Thought and Modern Philosophy – How wisdom from across cultures connects in the search for meaningThis episode presents a rare exploration of how ritual and reason interact—not just in religious practice, but in the very fabric of human thought. Whether you're interested in philosophy, history, or spirituality, this discussion offers insights that transcend time and tradition.Other Series:The podcast began with the Dramatic Adaptation of the book and now has several series:From God To Jerry To You- a brand-new series calling for the attention of spiritual seekers everywhere, featuring breakthroughs, pathways, and illuminations.Two Philosophers Wrestle With God- sit in on a dialogue between philosophers about God and the questions we all have. What's On Our Mind- Connect the dots with Jerry and Scott over the most recent series episodes. What's On Your Mind- What are readers and listeners saying? What is God sayingResources:THE LIFE WISDOM PROJECT PLAYLISTStay ConnectedSubscribe to the podcast for free, and explore the book God and Autobiography as Told to a Philosopher by Jerry L. Martin, available on amazon and at godanautobiography.com.Share your thoughts or questions at questions@godandautobiography.com—we'd love to hear your story of God!

Regarding the Song Dynasty mandarin who defined the mission for the Confucian intelligentsia.Support the show

Fluent Fiction - Mandarin Chinese: Discovering Roots: A Journey Through Family and Time Find the full episode transcript, vocabulary words, and more:fluentfiction.com/zh/episode/2025-03-18-22-34-01-zh Story Transcript:Zh: 阳光透过图书馆的大窗户，洒在刘伟的脸上。En: Sunlight streamed through the large windows of the library, casting its glow on Liu Wei's face.Zh: 他坐在窗边，看着外面的樱花树，心里满是忧伤。En: Sitting by the window, he looked at the cherry blossom tree outside, his heart filled with sadness.Zh: 他的新家就在附近，因为父母离婚，他搬到了奶奶家。En: His new home was nearby, as he had moved to his grandmother's place after his parents' divorce.Zh: 这个春天，他特别想念过去的生活和朋友。En: This spring, he particularly missed his past life and friends.Zh: 刘伟是个内向的少年，但他也很有思想。En: Liu Wei was an introverted teenager, but he was also very thoughtful.Zh: 他知道清明节快到了，这是个祭拜祖先的日子。En: He knew that the Qingming Festival was approaching, a day to honor one's ancestors.Zh: 他很好奇自己的家族历史，却不敢问奶奶。En: He was curious about his own family history, yet didn't dare to ask his grandmother, fearing that it might bring up painful memories for her.Zh: 他怕奶奶会想起伤心的往事。En: In search of answers, he decided to start at the public library.Zh: 为了寻找答案，他决定先从公共图书馆开始。En: In this quiet room, ancient scrolls coexisted with modern books, as if to tell him that the past and present could coexist.Zh: 在这个安静的房间里，古老的卷轴与现代的书籍相依，仿佛在告诉他，过去与现在是可以共存的。En: There were many books about family history on the shelves.Zh: 书架上有很多关于家族历史的书籍。En: Liu Wei flipped through one and then another.Zh: 刘伟翻翻这本，看看那本。En: He was deeply drawn to one of them, which talked about a family sharing the same surname, Liu.Zh: 他被其中的一本深深吸引，书中讲的是一个同姓刘的家族。En: He discovered that his ancestor had once been a highly learned Confucian scholar, a finding that surprised and excited him.Zh: 他发现，自己的先祖竟然曾是个学识渊博的大儒，这让他感到意外又兴奋。En: With this discovery, Liu Wei gathered his courage.Zh: 带着这个发现，刘伟鼓起勇气。En: He decided to participate in the ancestral rites and go with his grandmother to visit the gravesite.Zh: 他决定参加祭祖活动，和奶奶一起去扫墓。En: On the day of the Qingming Festival, they arrived at their ancestors' burial ground.Zh: 清明节那天，他们来到祖先的墓地。En: As his grandmother gently cleaned the tombstone, she softly recounted stories of the past.Zh: 奶奶一边擦拭墓碑，一边轻声讲述过去的故事。En: Listening intently, Liu Wei felt his heart gradually calm down.Zh: 刘伟认真聆听，心里渐渐平静下来。En: After the ancestral rites were completed, his grandmother held Liu Wei's hand, her eyes full of affection.Zh: 祭拜完毕，奶奶握住刘伟的手，眼中满是慈爱。En: Liu Wei smiled slightly, feeling a long-lost sense of connection.Zh: 刘伟微微一笑，心中感到了一种久违的联系感。En: He realized that behind him lay a long and rich family history, and he was no longer alone.Zh: 他知道，自己的身后有一个悠久而丰富的家族，他不再是孤单的。En: On the way home, a gentle breeze blew, and cherry blossom petals fell like rain.Zh: 在回家的路上，微风轻拂，樱花瓣如雨般飘落，刘伟感到一种从未有过的平和。En: Liu Wei felt a new sense of peace he had never experienced before.Zh: 他的生活虽然有了改变，但他对这一切更加开放。En: Although his life had changed, he was more open to all of it.Zh: 他与奶奶之间的纽带也更为紧密，家族的历史像是给了他一个坚实的依靠。En: The bond with his grandmother also grew stronger, and the history of his family offered him a solid support.Zh: 这个春天，他找到了属于自己的地方和故事。En: This spring, he found his place and his story. Vocabulary Words:streamed: 透过casting: 洒introverted: 内向的thoughtful: 有思想的approaching: 快到了honor: 祭拜ancestors: 祖先curious: 好奇ascertained: 发现participate: 参加ancestral: 祖先的rites: 活动gravesite: 墓地recounted: 讲述listening intently: 认真聆听gradually: 渐渐calm: 平静affection: 慈爱connection: 联系感long-lost: 久违的breeze: 微风solid support: 坚实的依靠scholar: 大儒curiosity: 好奇心coexist: 共存scrolls: 卷轴past life: 过去的生活divorce: 离婚rich: 丰富solid: 坚实

In early nineteenth-century China, a remarkable transformation took place in the art world: artists among China's educated elites began to use touch to forge a more authentic relationship to the past, to challenge stagnant artistic canons, and to foster deeper human connections. Networks of Touch is an engaging exploration of this sensory turn. In Networks of Touch: A Tactile History of Chinese Art, 1790-1840 (Penn State UP, 2023), Michael J. Hatch examines the artistic network of Ruan Yuan (1764-1849), a scholar-official whose patronage supported a generation of artists and learned people who prioritized epigraphic research as a means of truing the warped contours of Confucian heritage. Their work instigated an "epigraphic aesthetic"--an appropriation of the stylistic, material, and tactile features of ancient inscribed objects and their reproductive technologies--in late eighteenth- and early nineteenth-century artwork. Rubbings, a reduplicative technology, challenged the dominance of brushwork as the bearer of artistic authority. While brushwork represented the artist's physical presence through ink and paper, rubbings were direct facsimiles of tactile experiences with objects. This shift empowered artists and scholars to transcend traditional conventions and explore new mediums, uniting previously separate image-making practices while engaging audiences through the senses. Centering on touch and presenting a fresh perspective on early nineteenth-century literati art in China, this volume sheds light on a period often dismissed as lacking innovation and calls into question optical realism's perceived supremacy in reshaping the sensory experience of the modern Chinese viewer. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In early nineteenth-century China, a remarkable transformation took place in the art world: artists among China's educated elites began to use touch to forge a more authentic relationship to the past, to challenge stagnant artistic canons, and to foster deeper human connections. Networks of Touch is an engaging exploration of this sensory turn. In Networks of Touch: A Tactile History of Chinese Art, 1790-1840 (Penn State UP, 2023), Michael J. Hatch examines the artistic network of Ruan Yuan (1764-1849), a scholar-official whose patronage supported a generation of artists and learned people who prioritized epigraphic research as a means of truing the warped contours of Confucian heritage. Their work instigated an "epigraphic aesthetic"--an appropriation of the stylistic, material, and tactile features of ancient inscribed objects and their reproductive technologies--in late eighteenth- and early nineteenth-century artwork. Rubbings, a reduplicative technology, challenged the dominance of brushwork as the bearer of artistic authority. While brushwork represented the artist's physical presence through ink and paper, rubbings were direct facsimiles of tactile experiences with objects. This shift empowered artists and scholars to transcend traditional conventions and explore new mediums, uniting previously separate image-making practices while engaging audiences through the senses. Centering on touch and presenting a fresh perspective on early nineteenth-century literati art in China, this volume sheds light on a period often dismissed as lacking innovation and calls into question optical realism's perceived supremacy in reshaping the sensory experience of the modern Chinese viewer. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/east-asian-studies

Echo chambers are a growing concern in today's social and political landscape, reinforcing existing beliefs and fostering distrust. Some argue that civility isn't owed to those entrenched in these environments, while others suggest that moderate incivility is justified in response to problematic views. But what if there's a better way?In this episode, we explore an alternative vision inspired by Chinese philosophy. Emily's guest, Kyle van Oosterum, introduces the concept of ‘reparative civility'—a framework rooted in Confucian traditions that aims to rebuild fractured social relationships. Kyle is a Research Fellow in Political Philosophy at UCL's Digital Speech Lab, specializing in political theory, social epistemology, and democratic discourse.Mentioned in this episode:Digital Speech LabKyle van Oosterum (2025) Confucian Harmony, Civility, and Echo Chambers. Journal of Applied Philosophy. UCL's Department of Political Science and School of Public Policy offers a uniquely stimulating environment for the study of all fields of politics, including international relations, political theory, human rights, public policy-making and administration. The Department is recognised for its world-class research and policy impact, ranking among the top departments in the UK on both the 2021 Research Excellence Framework and the latest Guardian rankings.

In early nineteenth-century China, a remarkable transformation took place in the art world: artists among China's educated elites began to use touch to forge a more authentic relationship to the past, to challenge stagnant artistic canons, and to foster deeper human connections. Networks of Touch is an engaging exploration of this sensory turn. In Networks of Touch: A Tactile History of Chinese Art, 1790-1840 (Penn State UP, 2023), Michael J. Hatch examines the artistic network of Ruan Yuan (1764-1849), a scholar-official whose patronage supported a generation of artists and learned people who prioritized epigraphic research as a means of truing the warped contours of Confucian heritage. Their work instigated an "epigraphic aesthetic"--an appropriation of the stylistic, material, and tactile features of ancient inscribed objects and their reproductive technologies--in late eighteenth- and early nineteenth-century artwork. Rubbings, a reduplicative technology, challenged the dominance of brushwork as the bearer of artistic authority. While brushwork represented the artist's physical presence through ink and paper, rubbings were direct facsimiles of tactile experiences with objects. This shift empowered artists and scholars to transcend traditional conventions and explore new mediums, uniting previously separate image-making practices while engaging audiences through the senses. Centering on touch and presenting a fresh perspective on early nineteenth-century literati art in China, this volume sheds light on a period often dismissed as lacking innovation and calls into question optical realism's perceived supremacy in reshaping the sensory experience of the modern Chinese viewer. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

In early nineteenth-century China, a remarkable transformation took place in the art world: artists among China's educated elites began to use touch to forge a more authentic relationship to the past, to challenge stagnant artistic canons, and to foster deeper human connections. Networks of Touch is an engaging exploration of this sensory turn. In Networks of Touch: A Tactile History of Chinese Art, 1790-1840 (Penn State UP, 2023), Michael J. Hatch examines the artistic network of Ruan Yuan (1764-1849), a scholar-official whose patronage supported a generation of artists and learned people who prioritized epigraphic research as a means of truing the warped contours of Confucian heritage. Their work instigated an "epigraphic aesthetic"--an appropriation of the stylistic, material, and tactile features of ancient inscribed objects and their reproductive technologies--in late eighteenth- and early nineteenth-century artwork. Rubbings, a reduplicative technology, challenged the dominance of brushwork as the bearer of artistic authority. While brushwork represented the artist's physical presence through ink and paper, rubbings were direct facsimiles of tactile experiences with objects. This shift empowered artists and scholars to transcend traditional conventions and explore new mediums, uniting previously separate image-making practices while engaging audiences through the senses. Centering on touch and presenting a fresh perspective on early nineteenth-century literati art in China, this volume sheds light on a period often dismissed as lacking innovation and calls into question optical realism's perceived supremacy in reshaping the sensory experience of the modern Chinese viewer. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

In this episode, I speak with Chi-Ming Lam, Acting Head & Associate Professor, Department of International Education in the Education University of Hong Kong.  We had a great conversation about his work "Building ethical virtual classrooms: Confucian perspectives on avatars and VR."

When the world told them to sit down, they danced. When their voices were silenced, they sang. When religion and government tried to erase them, they thrived in the shadows. Welcome to the story of mudang (무당), the women who shaped and preserved Korean shamanism (or Musok 무속) against all odds. This episode dives into their centuries-long defiance and the magic, rebellion, and resilience that kept their traditions alive. ✨ How Korean shamanism became a lifeline for women cast out by Confucian society

Was he a Confucian or a Legalist? Regarding one of the most controversial Chinese thinkers.Support the show

What is the meaning of love in modern Chinese politics? Why has 愛 ai (love) been a crucial political discourse for secular nationalism for generations of political leaders as a powerful instrument to the present day? Religion, Secularism, and Love as a Political Discourse in Modern China (Amsterdam University Press, 2025) offers the first systematic examination of the ways in which the notion of love has been introduced, adapted, and engineered as a political discourse for the building and rebuilding of a secular modern nation, all the while appropriating Confucianism, Christianity, popular religion, ghost stories, political religion, and their religious affects. The insights of this exploration expand not only the discussion of the role of emotions in the project of Chinese modernity, but also the study of affective governance and religious nationalisms around the world today. Expanding this book's sensitivity to the reinvention of traditions in modern politics, her next project will contextualise and historicise the political evolution of “Confucian patriarchy” in East Asia against two forms of binary essentialisation: the state's reinvention and the Orientalist imagination of Asian religions. The pilot research on this topic is published as “Double Decolonization: Bridging East Asia and Religious Studies in a Post-COVID World.” Another project, based on her own diasporic experience, will explore the religious role in the dynamics of “conservative minorities” in North America who align with right-wing politics despite historical experiences of racism and exclusion themselves. A brief survey of this topic is published as “On Sinophone Evangelical Conservatism and Trumpism.” She will also look at the intraminority solidarity among minorities of different racial and religious backgrounds, inspired by her pilot fieldwork in Canada with young Sinophone feminists who find solidarity and hope with Muslim, Indigenous, and Black communities and movements. By highlighting the intersections of religion, gender, and multiple imperialisms, she aims to broaden the scope of decolonial theory and offer new perspectives on the global power structures that shape contemporary religious and political identities. Works mentioned in the podcast: - (Forthcoming) “Sisters, Strangers, Friends: Queering the Political Discourse of Love.” Special issue: Feminist and Queer Critiques of Multiple Empires: The Case of Sinophone Asia, International Feminist Journal of Politics. - 2024 “Double Decolonization: Bridging East Asia and Religious Studies in a Post-Covid World.” Implicit Religion 25.3–4, pp. 399–415. 2024 Special issue on religion, identity, and social movements in Hong Kong, Journal of Asian Studies 83 (2). - 2021“Christianity and Sinophone Trumpism.” Reflexion 42, pp. 243–250. Author Ting Guo is Assistant Professor of Cultural and Religious Studies, Chinese University of Hong Kong and book reviewer editor for the Journal of the American Academy of Religion. She co-hosts a podcast called 時差 in-betweenness. The episode is hosted by Ailin Zhou, PhD student in Film & Digital Media at University of California - Santa Cruz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Machine learning, big data and AI are reshaping the human experience and forcing us to develop a new ethical intelligence. In Buddhism and Intelligent Technology: Toward a More Humane Future (Bloomsbury, 2021), Peter Hershock offers a new way to think about attention, personal presence, and ethics as intelligent technology shatters previously foundational certainties and opens entirely new spaces of opportunity. Rather than turning exclusively to cognitive science and contemporary ethical theories, Hershock shows how classical Confucian and Socratic philosophies help to make visible what a history of choices about remaking ourselves through control biased technology has rendered invisible. But it is in Buddhist thought and practice that Hershock finds the tools for valuing and training our attention, resisting the colonization of consciousness, and engendering a more equitable and diversity-enhancing human-technology-world relationship. Focusing on who we need to be present as to avoid a future in which machines prevent us from either making or learning from our own mistakes, Hershock offers a constructive response to the unprecedented perils of intelligent technology and seamlessly blends ancient and contemporary philosophies to envision how to realize its equally unprecedented promises. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In our final episode on classical Confucianism, our interview guest tells us about the surprising moral depth of the concept of "etiquette"

******Support the channel******Patreon:https://www.patreon.com/thedissenterPayPal: paypal.me/thedissenterPayPal Subscription 1 Dollar:https://tinyurl.com/yb3acuuyPayPal Subscription 3 Dollars:https://tinyurl.com/ybn6bg9lPayPal Subscription 5 Dollars:https://tinyurl.com/ycmr9gpzPayPal Subscription 10 Dollars:https://tinyurl.com/y9r3fc9mPayPal Subscription 20 Dollars:https://tinyurl.com/y95uvkao ******Follow me on******Website:https://www.thedissenter.net/The Dissenter Goodreads list:https://shorturl.at/7BMoBFacebook: https://www.facebook.com/thedissenteryt/Twitter:https://x.com/TheDissenterYT This show is sponsored by Enlites, Learning & Development done differently. Check the website here:http://enlites.com/ Dr. Elena Ziliotti is an Assistant Professor of Ethics and Political Philosophy at the Delft University of Technology. She works on Comparative political theory, focusing on debates in contemporary Confucian and Western political theory. She is the author of Meritocratic Democracy: A Cross-Cultural Political Theory. In this episode, we focus on Meritocratic Democracy. We start by talking about the premise of the book, and what democracy means for political scientists and political philosophers. We talk about Western political theory and Confucian political theory. We discuss how political parties work, political meritocracy and its shortcomings, meritocratic democracy, the role of political leaders, and meritocratic screenings. Finally, we discuss the value of cross-cultural political debates.--A HUGE THANK YOU TO MY PATRONS/SUPPORTERS: PER HELGE LARSEN, JERRY MULLER, BERNARDO SEIXAS, ADAM KESSEL, MATTHEW WHITINGBIRD, ARNAUD WOLFF, TIM HOLLOSY, HENRIK AHLENIUS, FILIP FORS CONNOLLY, DAN DEMETRIOU, ROBERT WINDHAGER, RUI INACIO, ZOOP, MARCO NEVES, COLIN HOLBROOK, PHIL KAVANAGH, SAMUEL ANDREEFF, FRANCIS FORDE, TIAGO NUNES, FERGAL CUSSEN, HAL HERZOG, NUNO MACHADO, JONATHAN LEIBRANT, JOÃO LINHARES, STANTON T, SAMUEL CORREA, ERIK HAINES, MARK SMITH, JOÃO EIRA, TOM HUMMEL, SARDUS FRANCE, DAVID SLOAN WILSON, YACILA DEZA-ARAUJO, ROMAIN ROCH, DIEGO LONDOÑO CORREA, YANICK PUNTER, CHARLOTTE BLEASE, NICOLE BARBARO, ADAM HUNT, PAWEL OSTASZEWSKI, NELLEKE BAK, GUY MADISON, GARY G HELLMANN, SAIMA AFZAL, ADRIAN JAEGGI, PAULO TOLENTINO, JOÃO BARBOSA, JULIAN PRICE, EDWARD HALL, HEDIN BRØNNER, DOUGLAS FRY, FRANCA BORTOLOTTI, GABRIEL PONS CORTÈS, URSULA LITZCKE, SCOTT, ZACHARY FISH, TIM DUFFY, SUNNY SMITH, JON WISMAN, WILLIAM BUCKNER, PAUL-GEORGE ARNAUD, LUKE GLOWACKI, GEORGIOS THEOPHANOUS, CHRIS WILLIAMSON, PETER WOLOSZYN, DAVID WILLIAMS, DIOGO COSTA, ALEX CHAU, AMAURI MARTÍNEZ, CORALIE CHEVALLIER, BANGALORE ATHEISTS, LARRY D. LEE JR., OLD HERRINGBONE, MICHAEL BAILEY, DAN SPERBER, ROBERT GRESSIS, IGOR N, JEFF MCMAHAN, JAKE ZUEHL, BARNABAS RADICS, MARK CAMPBELL, TOMAS DAUBNER, LUKE NISSEN, KIMBERLY JOHNSON, JESSICA NOWICKI, LINDA BRANDIN, NIKLAS CARLSSON, GEORGE CHORIATIS, VALENTIN STEINMANN, PER KRAULIS, ALEXANDER HUBBARD, BR, MASOUD ALIMOHAMMADI, JONAS HERTNER, URSULA GOODENOUGH, DAVID PINSOF, SEAN NELSON, MIKE LAVIGNE, JOS KNECHT, ERIK ENGMAN, LUCY, MANVIR SINGH, PETRA WEIMANN, CAROLA FEEST, STARRY, MAURO JÚNIOR, 航 豊川, TONY BARRETT, BENJAMIN GELBART, AND NIKOLAI VISHNEVSKY!A SPECIAL THANKS TO MY PRODUCERS, YZAR WEHBE, JIM FRANK, ŁUKASZ STAFINIAK, TOM VANEGDOM, BERNARD HUGUENEY, CURTIS DIXON, BENEDIKT MUELLER, THOMAS TRUMBLE, KATHRINE AND PATRICK TOBIN, JONCARLO MONTENEGRO, AL NICK ORTIZ, NICK GOLDEN, AND CHRISTINE GLASS!AND TO MY EXECUTIVE PRODUCERS, MATTHEW LAVENDER, SERGIU CODREANU, BOGDAN KANIVETS, ROSEY, AND GREGORY HASTINGS!

Rosie reflects on the concept of Ren, a Confucian practice of cultivating compassion and understanding by seeing the world through others' perspectives. Through stories of Taylor Swift's Eras Tour and Oaxacan chapulines, she explores how asking open-ended questions and practicing active listening can bring us closer to those we care about—even when we don't share their tastes. Learn how empathy and curiosity can deepen connections in everyday life. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Welcome to 听故事说中文, the podcast where stories come alive to help you improve your Chinese language proficiency and cultural competency. Today, we bring you a tale that is both a glimpse into history and a lesson in courage. Set in the late 19th century, our story follows a young Sun Yat-sen, the future father of modern China, as he navigates the traditional Confucian school system. In a classroom where rote learning and strict discipline reign supreme, Sun Yat-sen finds himself questioning the meaning behind the words he is forced to memorize. One day, after flawlessly reciting his lesson, he summons the courage to ask his teacher for an explanation, a move that shocks both his classmates and the teacher. Share your comments and join the conversation. _ LCTS ************************************************************ Support Our Podcast If our podcast brings value to your life and you'd like to help us continue creating great content, consider becoming a patron for as little as $7 a month. As a patron, you will enjoy: ✨ Ad-free episodes for an uninterrupted listening experience.

Can classical Confucian ideas be adapted to produce a theory of democracy fit for today's world?

Welcome to 听故事说中文, the podcast where stories come alive to help you improve your Chinese language proficiency and cultural competency. Today, we bring you a tale that is both a glimpse into history and a lesson in courage. Set in the late 19th century, our story follows a young Sun Yat-sen, the future father of modern China, as he navigates the traditional Confucian school system. In a classroom where rote learning and strict discipline reign supreme, Sun Yat-sen finds himself questioning the meaning behind the words he is forced to memorize. One day, after flawlessly reciting his lesson, he summons the courage to ask his teacher for an explanation, a move that shocks both his classmates and the teacher. Share your comments and join the conversation. _ LCTS ************************************************************ Support Our Podcast If our podcast brings value to your life and you'd like to help us continue creating great content, consider becoming a patron for as little as $7 a month. As a patron, you will enjoy: ✨ Ad-free episodes for an uninterrupted listening experience.