Podcasts about Confucius

Joan tells us that we can ask God to activate the attributes of our souls that have been given to us by His gift of Divine Love. Confucius adds a blessing of healings.  Go to divinelovesanctuary.ca to learn more about God's Divine Love. Or visit facebook.com/divinelovesanctuaryfoundation/live for previous circle recordings or soul-truth.ca and new-birth.net to browse transcripts of previous messages.

The man who moves a mountain begins by carrying away small stones. - Confucius Check out John Lee Dumas' award winning Podcast Entrepreneurs on Fire on your favorite podcast directory. For world class free courses and resources to help you on your Entrepreneurial journey visit EOFire.com

Daniel Chamberlain and Kenny Simpson discuss offseason heat, bringing in Marines through a free Glazier program for a fitness/team-building test, and a Confucius quote about moving mountains by carrying small stones to frame staff development. They promote “The Field House” membership, transitioning from May's gun T offense sessions to June defensive topics starting with defensive game planning, and note they're capping membership at 100. The main episode focuses on head coaches managing assistant coaches: creating a coaches' manual, clearly defining roles, using non-negotiables vs negotiables, meeting one-on-one and weekly, helping assistants reach career goals, and delegating to reduce burnout without micromanaging while leveraging staff diversity. They outline criteria for giving responsibilities (ownership, coachability, willingness) and emphasize correcting mistakes through private, direct communication, clear expectations, follow-up, and documentation when necessary.00:00 Podcast Intro00:36 Summer Heat Talk01:21 Marines Team Challenge02:44 Fresh vs Tough05:09 Quote of the Week07:03 Field House Update09:18 Sponsors Shoutouts10:53 Managing Assistants13:58 Roles and Manuals15:33 Nonnegotiables Framework21:52 Communication and Delegation26:19 Assistant Responsibilities28:07 Earning More Trust29:22 Earn More Responsibility29:39 Staff Goals and Ambition30:31 Coachable Loyalty and Trust31:33 Doing the Unfun Jobs34:13 Delegation Boundaries36:34 Diverse Staff Without Micromanaging39:46 Teach Delegation Not Dumping41:20 Avoid Burnout With Systems42:26 Rotate Roles to Develop Coaches46:02 Correcting Adults With Clarity57:57 Closing Sponsors and WrapDaniel Chamberlain:@CoachChamboOKChamberlainFootballConsulting@gmail.comchamberlainfootballconsulting.comKenny Simpson:@FBCoachSimpsonfbcoachsimpson@gmail.comFBCoachSimpson.com

What happens when humanity reaches a spiritual breaking point?In this extraordinary conversation, Anjie Hipple channels some of history's greatest ascended masters — including Babaji, Lao Tzu, Quan Yin, Confucius, Yeshua (Jesus), Krishna, Mary Magdalene, Buddha, and Paramahansa Yogananda — each delivering profound teachings about the collapse of old systems, humanity's spiritual awakening, and the rebirth now unfolding on Earth.Throughout this deeply transformational episode, the masters speak about consciousness, divine love, stillness, sovereignty, fear, femininity, spiritual evolution, and humanity's future. Their messages reveal why the world appears chaotic, what humanity is truly being prepared for, and how each soul can move into peace, awakening, and higher consciousness during this monumental shift.Become a supporter of this podcast: https://www.spreaker.com/podcast/next-level-soul-podcast-with-alex-ferrari--4858435/support.Take your spiritual journey to the next level with Next Level Soul TV — our dedicated streaming home for conscious storytelling and soulful transformation.Experience exclusive programs, original series, movies, tv shows, workshops, audiobooks, meditations, and a growing library of inspiring content created to elevate, heal, and awaken. Begin your membership or explore our free titles here: https://www.nextlevelsoul.tv

Sima Qian – China's Grand Historian (with Tim McGirk) John Ross chats with repeat guest Tim McGirk about Sima Qian (c. 145–86 BC), the Father of Chinese History. He earned this accolade for his monumental work, the Shiji (usually translated as Records of the Grand Historian). It covers more than two thousand years, from the legendary early emperors up to Emperor Wu, under whom Sima Qian lived and fell afoul. Sima Qian would use his history writing to criticize cruel leaders, most notably Qin Shi Huang, the despotic first emperor of China, who burned books and attacked the humanistic legacy of Confucius. The backstory of the Records is one of the great bibliographic tales of all time. And as McGirk explains, the man and his work were inspiration for his historical novel, The Wondrous Elixir of the Two Chinese Lovers. Books discussed: Records of the Grand Historian by Sima Qian (English translation by Burton Watson, Columbia University Press, 1961, 1993, 1996). The Wondrous Elixir of the Two Chinese Lovers by Tim McGirk (Plum Rain Press, 2025) Related episodes: In episode 53, John chatted with Tim about his Plum Rain Press novel The Wondrous Elixir of the Two Chinese Lovers. It weaves the story of archeological discoveries in modern-day Mexico with that of Xu Fu, a Taoist alchemist/priest sent to bring back the secret of immortality. And in episode 65, John and Tim talked about Simon Winchester's biography of Sinologist Joseph Needham, The Man Who Loved China. The Books on Asia Podcast is co-produced with Plum Rain Press. Podcast host Amy Chavez is author of The Widow, the Priest, and the Octopus Hunter: Discovering a Lost Way of Life on a Secluded Japanese Island. and Amy's Guide to Best Behavior in Japan.The Books on Asia website posts book reviews, podcast episodes and episode Show Notes. Subscribe to the BOA podcast from your favorite podcast service. Subscribe to the Books on Asia newsletter to receive news of the latest new book releases, reviews and podcast episodes.

This week on Sinica, I speak with Andrew Seth Meyer, professor of history at CUNY Brooklyn College and the author of a remarkable new book from Oxford University Press, To Rule All Under Heaven: A History of Classical China from Confucius to the First Emperor. Sixteen years in the making, it's the first proper one-volume narrative history of the Warring States in English aimed at a general reader — a gap in the field that Andy has now decisively filled. We talk about why this period — the roughly 260 years between Confucius's death and Qin's unification in 221 BCE — really is the deepest layer of Chinese political history that still genuinely matters, and we try together to find the line between responsible historical reasoning about modern China and the kind of lazy essentialism that reaches for Han Feizi every time Xi Jinping makes a speech. Along the way we get into the displacement of the hereditary aristocracy by the shi, the Lüshi Chunqiu as a piece of political genius, why the standard caricature of “Legalist” Qin is wrong, and what it means that the Chinese state is still, in some real sense, running on operating software written in the 4th century BCE.8:14 – The 16-year gestation, why no general-reader Warring States book existed in English, and what made Andy think he could be the one to write it11:06 – The romanization headaches: Wei vs. Wey, King Zhao of Qin vs. King Zhao of Yan, and the special agonies of writing about early China for an English audience14:31 – Why he organized the book by state rather than strictly chronologically — and what that structure lets him do18:14 – The relevance question: how to take the deep continuity of Chinese political life seriously without falling into the orientalist “eternal China” trap25:52 – Why the Warring States is properly called a revolution: the destruction of Zhou-era hereditary aristocracy and the rise of the shi33:15 – Fukuyama's claim that Qin built the world's first genuinely modern state — is “modern” the right word?36:30 – Qin's 38 commanderies, why the radical version lasted only 15 years, and the Han retreat: aristocracy or regional autonomy?39:46 – Reading the Hundred Schools as embedded political actors rather than tidy textbook categories — and the Jixia Academy as ancient Brookings44:06 – The Lüshi Chunqiu as a brilliant piece of political propaganda, and what its tripartite cosmological structure was actually arguing52:31 – Why the cartoon-legalist version of the Qin is wrong: the 70 erudites, the Taishan stelae, and what the book-burning episode really was57:05 – The axial age question: pattern-matching or something real?1:00:40 – What the Warring States actually has to teach us about China in 2026: zhong guo as aspiration, not description1:05:08 – How the Warring States is taught in China and Taiwan today, and what archaeology is doing to the field1:08:36 – Constant self-reinvention as the real Chinese legacy, and why no plausible future China fully repudiates the CCPPaying it forward:Avital Rom (postdoc at Cambridge, early Chinese cultural history, editor of a forthcoming volume on disability and impairment in early China)Liang Cai (Notre Dame, new book on Han-era jurisprudence and legal traditions)Recommendations:Andy: Hadestown on Broadway — and Anaïs Mitchell's original concept albumKaiser: To Say Nothing of the Dog: or, How We Found the Bishop's Bird Stump at Last by Connie Willis (audiobook especially recommended)See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Fluent Fiction - Mandarin Chinese: Renewed Bonds: Rekindling Friendship in Qufu's Spring Find the full episode transcript, vocabulary words, and more:fluentfiction.com/zh/episode/2026-05-19-07-38-19-zh Story Transcript:Zh: 春天的曲阜，阳光柔和，温暖的微风轻轻拂面。En: Springtime in Qufu features gentle sunlight and a warm breeze that lightly brushes the face.Zh: 古老的街道由石墙围绕，传统的木质建筑讲述着久远的故事。En: The ancient streets are bordered by stone walls, and traditional wooden buildings narrate stories from long ago.Zh: 开花的树木为小径披上了鲜艳的面纱，空气中飘散着淡淡的花香。En: Blooming trees don vivid veils over the paths, and a light floral scent wafts through the air.Zh: 一天，两个老朋友——连和明，漫步在曲阜的街头。En: One day, two old friends, Lian and Ming, strolled down the streets of Qufu.Zh: 这是他们阔别多年的重聚。En: It was a reunion after many years apart.Zh: 曲阜，这里曾是他们年轻时立下承诺的地方。那个承诺曾改变了他们的人生。En: This place, Qufu, was where they had once made promises in their youth—promises that had changed their lives.Zh: 连是一位沉思的作家，正在寻找创作的灵感，而明则是位充满干劲的企业家，渴望拓展更多的商业领域。En: Lian is a contemplative writer seeking inspiration for his work, while Ming is a motivated entrepreneur, eager to expand his business ventures.Zh: 然而，他们都深知，友情的缺席和年轻时的选择让他们渐行渐远。En: However, they both understood well that the lack of friendship and the choices they made in their youth had driven them apart.Zh: “这里的一切都没有变，而我们呢？”连轻声说道，注视着不远处的孔子像。En: "Nothing here has changed, but what about us?" Lian said softly, gazing at the statue of Confucius not far away.Zh: “是啊，我们改变了好多。”明回应道，眼神中透着一丝感伤。En: "Yes, we've changed a lot," Ming replied, a hint of sadness in his eyes.Zh: 两人各有心事。En: Both had thoughts weighing on their minds.Zh: 连想找回他曾经的激情与创造力，而明则希望明白生活中什么比成功更重要。En: Lian wanted to regain his former passion and creativity, while Ming hoped to understand what in life is more important than success.Zh: 但多年积累的误解和骄傲，让他们难以真正坦诚相待。En: Yet, years of accumulating misunderstandings and pride made it difficult for them to be truly open with each other.Zh: “我一直很想念我们的友情。”连终于开口，打破了沉默。他决定打开心扉，放下心中的自尊与过去的芥蒂。En: "I've always missed our friendship," Lian finally broke the silence, deciding to open his heart and let go of his pride and past grievances.Zh: 明在内心的挣扎中。En: Ming wrestled with an internal struggle.Zh: 他需要选择，是继续保持表面的寒暄，还是回应连的真诚。En: He needed to choose whether to continue with surface-level pleasantries or to reciprocate Lian's sincerity.Zh: 他们走到孔子像前，眼前的一切将他们拉回到童年的回忆。En: They reached the statue of Confucius, and everything before them drew them back to memories of childhood.Zh: 那时，他们在这里发誓要彼此支持，直到生命的尽头。En: Back then, they had vowed here to support each other until the end of their lives.Zh: “对不起，那些年我都太执着于事业，很少联系。”明终于坦白，心中的坚冰逐渐融化。En: "I'm sorry, I was too focused on my career all those years and rarely kept in touch," Ming finally admitted, as the ice in his heart gradually melted.Zh: 连也微笑着回应：“我也是。写作有时让我忘记了生活中真正重要的东西。”En: Lian smiled back, "I also allowed my writing to sometimes make me forget what truly matters in life."Zh: 两人静静站着，过去的误会在春日的阳光中被消融。En: The two stood silently, as past misunderstandings were dissolved in the spring sunlight.Zh: 他们意识到，真正的友情是生活中的无形支柱，无论岁月如何变迁。En: They realized that true friendship is an invisible pillar in life, regardless of how time changes.Zh: 分别时，连感觉自己重新找回了写作的动力，而明则懂得了人际关系的价值远不止于商业利益。En: As they parted ways, Lian felt he had regained his motivation for writing, while Ming came to understand that the value of relationships goes far beyond business interests.Zh: 在曲阜的石板路上，他们的步伐坚定而轻快，友情的重生让他们看到了全新的生活方式。En: On the stone-paved streets of Qufu, their steps were firm and light, the rebirth of friendship offering them a new perspective on life. Vocabulary Words:gentle: 柔和breeze: 微风brushes: 拂narrate: 讲述blooming: 开花的wafts: 飘散strolled: 漫步reunion: 重聚contemplative: 沉思的entrepreneur: 企业家ventured: 拓展choices: 选择vowed: 发誓pillar: 支柱inspiration: 灵感creativity: 创造力regain: 找回understanding: 误解pride: 骄傲misunderstandings: 误会enlightened: 启发apology: 道歉sincerity: 真诚internal struggle: 内心的挣扎pleasantries: 寒暄gradually: 逐渐dissolved: 消融invisible: 无形rebirth: 重生firm: 坚定

"Is it not a joy to have friends come from afar?" Confucius once said.The ancient Chinese saying offers a fitting note as China welcomes Russian President Vladimir Putin on Tuesday for his 14th visit to the country since 2013.Putin used the same phrase when recalling his first meeting with Xi Jinping, then Chinese vice-president, in Moscow in March 2010. The meeting, he wrote in a signed article published in People's Daily in 2023, was held in a "business-like and at the same time sincere and friendly" atmosphere — a style of communication that he said he personally liked.Three years following the early encounter, Xi chose Russia as the destination of his first overseas trip after taking office as Chinese president in 2013, underscoring the special weight of China-Russia relations in China's foreign policy.During that visit, President Xi said that a high-level and strong China-Russia relationship serves not only the interests of both countries, but also the international strategic balance as well as world peace and stability.More than a decade later, the two leaders are meeting again at another important moment.Putin's two-day state visit, at the invitation of Xi, comes in a landmark year marking the 30th anniversary of the China-Russia strategic partnership of coordination and the 25th anniversary of the signing of the China-Russia Treaty of Good-Neighborliness and Friendly Cooperation."China-Russia relations are standing at a new historical starting point. The two sides are entering a golden period of opportunity marked by stronger political trust, deeper economic integration, closer people-to-people ties and greater global influence," said Li Yonghui, a research fellow of Russian studies at the Chinese Academy of Social Sciences.She said that Putin's visit is not only a review of decades of neighborly friendship and strategic coordination, but also an opportunity for the two sides to plan the next stage of cooperation under the guidance of the two heads of state.Andrey Denisov, first deputy chair of the Russian Federation Council Committee on Foreign Affairs and former Russian ambassador to China, said that Putin's upcoming visit will once again demonstrate the high level and stability of Russia-China relations.He said Russia-China relations are not an alliance in the traditional sense, but the two sides maintain a high degree of mutual trust and close coordination on major international issues, which he described as the essence of the relationship.The momentum of China-Russia ties has been shaped by more than a decade of frequent head-of-state diplomacy. Since 2013, Xi has visited Russia 11 times, while Putin has traveled to China 13 times for state visits or major events. Last year, the two leaders paid state visits to each other's countries, underscoring the intensity and continuity of top-level exchanges.In a signed article published in Russian media in 2023, Xi said that high-level interactions have played an important strategic guiding role in China-Russia relations.Xi noted that he and Putin had maintained close working contact and met 40 times on bilateral and international occasions, drawing blueprints for bilateral ties and cooperation in various fields, and maintaining timely coordination on major international and regional issues of common concern.In his New Year greetings exchanged with Putin on Dec 31, 2025, Xi said he was ready to maintain close contact with Putin and jointly lead China-Russia relations in the new era toward new achievements.During a virtual meeting on Feb 4 this year, Xi noted that the day coincided with the Beginning of Spring on the Chinese calendar, which represents a new start, and expressed his readiness to work with Putin to chart a new blueprint for bilateral ties.Xi also called on the two sides to increase high-level exchanges and strengthen pragmatic cooperation in various fields.Li, from the CASS, said the frequent interactions between the two presidents have helped the two sides build consensus, set the direction of the relationship and maintain strategic steadiness despite fluctuations in the international situation."Each meeting helps reaffirm mutual support on issues concerning sovereignty, security, territorial integrity and independent development paths," she said, adding that such political mutual trust serves as a key anchor for the steady and long-term development of China-Russia relations.The close communication between the two heads of state has also helped translate political trust into practical cooperation, Li added.One notable example is trade, where top-level consensus has been translated into measurable progress. China-Russia trade exceeded $240 billion in 2024, meeting ahead of schedule the $200 billion target set by the two heads of state.People-to-people tiesThe two sides have also continued to expand cooperation in areas such as energy, agriculture, connectivity, education and people-to-people exchanges. The China-Russia Years of Education, to be launched this year, are expected to provide another platform for closer exchanges between young people from both countries.Denisov, the Russian diplomat, noted that China and Russia once set a goal of increasing two-way student exchanges to 100,000. "At the time, it seemed almost out of reach, but today it has become a reality," he said.Youth exchanges carry special significance for the long-term development of bilateral relations, he said, adding that he hopes that more young people from the two countries will participate in educational and cultural cooperation, and deepen mutual understanding and friendship through such exchanges.Andrey Kortunov, former director-general of the Russian International Affairs Council, wrote in a recent CGTN commentary that trust defines what is possible in relations among major powers.In the case of China-Russia relations, he said that strong personal relations between the two top leaders add to the stability and predictability of bilateral ties.Li, the CASS researcher, said that at a time of geopolitical conflicts and global uncertainty, the steady development of China-Russia relations serves as an important pillar for global strategic balance.Close communication between the two heads of state allows the two sides to exchange views in a timely manner, coordinate positions, manage differences and safeguard their core interests, she said. It also helps translate top-level consensus into cooperation across various fields."Such high-level engagement uses the certainty of head-of-state diplomacy to offset the uncertainty of the international environment," Li said, adding that it helps consolidate the foundation for regional and global peace and development.• Underscore /ˌʌndəˈskɔː/强调，在...之下画线• Strategic partnership of coordination /strəˈtiːdʒɪk ˈpɑːtnəʃɪp əv kəʊˌɔːdɪˈneɪʃn/战略协作伙伴关系• Pragmatic /præɡˈmætɪk/务实的，实际的• Fluctuation /ˌflʌktʃuˈeɪʃn/波动，起伏• Connectivity /ˌkɒnekˈtɪvəti/互联互通

Join EVOLVE, my $27/month community for INFPs who want to understand themselves and actually do something with that understanding: http://evolve.geekpsychology.comMost INFPs think leadership means becoming someone they're not.It doesn't.INFP leadership starts inside. Your Soul (Fi) already knows what matters. The problem is you've been told that real leaders look a certain way, loud, decisive, directive. And that version of leadership feels like a costume.In this video I break down what INFP leadership actually looks like, why your wiring is an advantage not a liability, and how the tension between your Soul and your Commander is something you can actually work with.You lead by resonance, not by control. Here's what that means in practice.Timestamps0:00 Why INFP leadership starts inside, not in front of people0:30 How going deep into your own experience helps you lead others1:00 The Confucius quote that reframes what it means to "win"1:30 Why INFPs actually outperform expectations in leadership roles2:00 The Soul vs the Commander, and why they clash3:00 The mistake INFPs make when they try to lead like everyone else3:45 How to define your values and bring them into your work5:00 Leading by resonance, not control

Le concept de sagesse est profondément ancré dans l'histoire de l'humanité. Il a été considéré comme une vertu dans toutes les grandes traditions philosophiques et religieuses, de Pythagore à Platon, Aristote et Confucius, et du christianisme au judaïsme, à l'islam, au bouddhisme, au taoïsme et à l'hindouisme. Mais bien que la littérature sur la sagesse remonte aux débuts de l'humanité, il semble que ce n'est qu'au milieu des années 1980 que les premiers travaux empiriques sur la sagesse ont vu le jour, avec le développement du paradigme de la sagesse de Berlin. Article de la revue Acropolis de mai 2026, par Sabine Leitner, philosophe, directrice de Nouvelle Acropole au Royaume-Uni, lu par Noëlle Vannini.Abonnez-vous gratuitement à notre newsletter philosophique :www.revue-acropolis.comSaviez-vous que Nouvelle Acropole est réalisée à 100% par des bénévoles ? Nous dépendons donc beaucoup de nos étudiants et amis pour la divulgation !   N'oubliez pas de vous abonner à la chaîne et si possible de la partager sur vos réseaux sociaux.   Ce sera d'une grande aide !

I Ching · Book of Changes · Part 1 of 2 (Hexagrams 1-45) The Book of Changes (Traditional: 易經; Simplified: 易经; Legge: Yî King, Wade-Giles: I Ching; Pīnyīn: Yìjīng; Bopomofo: ㄧˋㄐㄧㄥ; Korean: 역경; Japanese: 易経; Vietnamese: Kinh Dịch) Fúxī (伏羲), King Tāng of Shāng (商湯), King Wén of Zhōu (周文王), his son the Duke of Zhōu (周公旦), and Confucius (孔子) have traditionally been credited as the originators of the trigrams (八卦 bāguà), hexagrams (卦 guà), hexagram statements (彖 tuàn), line statements (爻辭 yáocí), and Ten Wings (十翼) commentaries. "The I Ching does not offer itself with proofs and results; it does not vaunt itself, nor is it easy to approach. Like a part of nature, it waits until it is discovered." — Carl Jung Different combinations of three yang (⚊) and yin (⚋) lines create the eight trigrams, namely: ☰ (乾 Qián Heaven, the sky. S. Untiring strength; power.) or (Father. NW) ☱ (兌 Duì Lake, or marsh. Collected water. SE. Pleasure; complacent satisfaction.) or (Youngest daughter. W) ☲ (離 Lí Fire, as in lightning; the sun. E. Brightness; elegance.) or (Second daughter. S) ☳ (震 Zhèn Thunder. NE. Moving, exciting power.) or (Oldest son. E) ☴ (巽 Xùn Wind; wood. SW. Flexibility; penetration.) or (Oldest daughter. SE) ☵ (坎 Kǎn Water, as in rain, clouds, springs, streams, and defiles. The moon. NW. Peril; difficulty.) or (Second son. N) ☶ (艮 Gèn Hills, or mountains. NW. Resting; the act of arresting.) or (Youngest son. NE) ☷ (坤 Kūn The Earth. N. Capaciousness; submission.) or (Mother. SW) When three lines are added to a trigram the resultant pairs of trigrams constitute the sixty-four hexagrams. The lower trigram is called 'the inner,' and the one above 'the outer.' The lines are numbered from one to six, commencing with the lowest. To denote the number of it and of the sixth line, the terms for 'commencing' and 'topmost' are used. The intermediate lines are simply 'second,' 'third,' &c. As the lines must be either whole or divided, technically called strong and weak, yang and yin, this distinction is indicated by the application to them of the numbers nine and six. All whole lines are nine, all divided lines, six. The Book of Changes is included as one of the Five Classics (五經) of the Confucian canon and Confucius said, "If some years were added to my life, I would give fifty to the study of the Yì, and might then escape falling into great errors." (Analects, VII.16) Scottish translator James Legge was a Hong Kong missionary, Non-Conformist Pastor of the English Union Church, and the first professor of Chinese studies at Oxford University. The original manuscript of his translation was nearly destroyed after being soaked in the Red Sea for a month. Cover: Leftmost Guardian of the Yî by cartoonist Robin Bougie (2024), released by him into the public domain. Special thanks to Lancy (王欣兰), a graduate student at Guangdong University of Foreign Studies, for her help with Chinese pronunciation.

What makes a civilization endure, and how did a Chinese empire that conquered everything fall apart in 15 years?In the latest episode of A Book with Legs, Smead Capital Management CEO and Portfolio Manager Cole Smead is joined by professor and author Andrew Seth Meyer to discuss his book, titled "To Rule All under Heaven: A History of Classical China, from Confucius to the First Emperor."Cole and Andrew explore one of the most consequential periods in Chinese history, a 200-year era of warring states that began with Confucius and ended with the rise and swift collapse of China's first empire. They also discuss the role of philosophy in shaping power, Confucius' works in a modern context, and what this story reveals about the world we navigate today.Those who would like to learn more about Professor Meyer can visit: https://www.andrewsethmeyer.com/.Sign up to be notified about new A Book with Legs episodes: https://hubs.ly/Q0452Lh70

Why are we often kinder and more considerate to strangers than to our own family members? This episode explores the psychodynamic reasons behind this common paradox, drawing on ancient philosophy from Confucius and Aristotle alongside modern attachment theory and emotional labor research. Listeners gain practical insights for bringing greater awareness and respect into their closest relationships.

英语名言-英语学习与人生修养，论语中的一句话全讲透了今天要和大家分享的这一句英文，自我们中国人再熟悉不过的《论语·学而篇》第一句—— “学而时习之，不亦说乎？” 。论语这本书有很多翻译的版本。我们今天分享译本来自于安乐哲（Roger T. Ames）。他是世界知名的中西比较哲学家、汉学家与中国哲学典籍翻译家，他与另一位汉学家罗思文（Henry Rosemont Jr.）于1998年合译了《论语》英译本，书名是 The Analects of Confucius: A Philosophical Translation，被誉为20世纪中后期最权威的《论语》英译本之一。安乐哲的翻译理念非常独特，他主张 “让中国哲学说出自己的声音” ，而不是用西方哲学的概念框架去“套”中国文化，力求保留经典的原汁原味。New Wordsstudy [ˈstʌdi] v. 学习；研究She studies English for 20 minutes every day on the subway.她每天在地铁上学习20分钟英语。repeatedly [rɪˈpiːtɪdli] adv. 反复地；重复地He listened to the same audio book repeatedly until he could understand every word.他把同一本有声书反复听了很多遍，直到每个词都听懂。apply [əˈplaɪ] v. 应用；运用；实践Don't just memorize grammar rules—try to apply them when you speak.不要只是死记硬背语法规则——试着在口语中把它们用出来。Quote to learn for todayHaving studied, to then repeatedly apply what you have learned——is this not a source of pleasure?——Confucius( translated by Roger T. Ames & Henry Rosemont Jr.)翻译学而时习之，不亦说乎？已经学习了之后，再把所学的东西反复地应用和践行——这难道不正是一种愉悦的源泉吗？——孔子（安乐哲与罗思文 译）语法结构分析并列结构作主语：Having studied现在分词完成式短语to then repeatedly apply what you have learned动词不定式短语两个短语并列，共同充当全句主语：“学习，并且随后反复践行所学”what you have learned：宾语从句，作 apply 的宾语= 你所学到的东西is this not a source of pleasure?这是反问句的主干部分。source of pleasure 字面意思是“快乐的源头”，比喻一种深远、持续的快乐，而不是短暂的开心。名言卡卡说：大多数人对这句话的理解，往往只停留在字面上：我学习，我反复练习，我有所收获，然后我很开心。但如果仅止于此，这其实只是一种比较表层的逻辑理解。我经常听林安梧教授讲《论语》，他常说：你要真正理解《论语》，一定得先回到历史。回到春秋末年，那是一个礼崩乐坏的时代。在此之前，“学”是贵族的特权。而孔子，是第一个大规模开办私学、让普通平民也能走进“学”的人。我们今天说起“学”，可能只会想到坐在教室里记笔记。但在那个历史背景下，学意味着：你作为一个普通人，获得了一种参与文化创造、参与宇宙大化的权利。你的生命，不再只是被自然和等级身份所规定，而是可以主动地、自由地，成为你想成为的人。所以林教授说，“学”其实是存在论意义上的跃升。再说“时习”这两个字。它不是机械的重复，而是反复实践。这也是为什么我一定要选择安乐哲教授的英译本。他把“习”翻译成 repeatedly apply——反复应用。这正好呼应了林教授所说的：你不能把《论语》当做一个静态的文本来训诂考据，你要带着自己的生命体验，去和古圣先贤做真实的相遇。那我是怎么理解这个“时习”、这个 repeatedly apply 的呢？就拿我们学英语来说吧。英语是一门需要大量重复才能脱口而出的语言。关键不在于我今天记住一个单词，明天再复习一遍，后天就能说出一个流利的句子。而在于什么呢？在于我们把这个单词、这个短语、这个句子反反复复去重复。你要先让你的脑子、嘴巴、耳朵把这个句子说对。然后再把它反反复复应用到生活的各个场景当中。“反复”，不是死坐在桌边对着字读，而是把这个句子、这个单词，反复应用在你生命的各种环境、各个时刻里。当你回过头去看自己学英语的经历，当你真正体会到“原来我是这样把英语学会的”，那一刻，你对“时习”的理解，就和古圣先贤有了一种真实的相遇。你们之间，便有了一种跨越时空的、心与心的交融。最后，再来说“不亦乐乎”。安乐哲的译文是：is this not a source of pleasure?林安梧教授反复强调：这个“悦”，可不是普通的高兴，它是一个非常有分量的词。用佛家的话来讲，这是法喜充满的瞬间。什么是法喜？就是你的生命和这个世界、和“道”发生真实连接的时候，从根子上涌出来的那种深层次的、安静的、充实的喜悦。我举个也许不算很恰当、但很有相关性的例子：你看到一只特别可爱的小猫或小狗朝你走过来，它歪着头，眼睛湿漉漉的，尾巴轻轻摇着。你会很自然地蹲下来，伸手摸摸它的头，和它亲切地互动。那一瞬间，没有言语，但有一种很纯粹的信任和温柔在流动。你感受到的那种美妙的瞬间、那种幸福的瞬间，其实就是你和这个世界相融的瞬间。如果你细心观察，你会发现一个真相：你生命中获得的所有的幸福感，都来自于这种相融。而所有的焦虑、孤独、恐惧，都源于隔阂与分离。为什么“学而时习之，不亦说乎”让人如此动容？因为在你“学而时习”的过程里，就是你在感通万物的时候。而正是在感通万物的过程中，你也理解了——那些和你一样、通过学而时习去感通万物的人，他们当时的那种体会。更多卡卡老师分享公众号：卡卡课堂 卡卡老师微信：kakayingyu002送你一份卡卡老师学习大礼包，帮助你在英文学习路上少走弯路

In this podcast, I got the chance to do a face-to-face interview with Professor Li Wai-yee, a Harvard scholar who is one of the most prolific scholars of Chinese literature. During our interview, we discussed her new book, The Confucius Chronicles, just released by Columbia University Press, along with the massive role that Confucius has played in Chinese history. 

In this episode, Jacinta speaks with Jennifer Wang, Associate Professor of Philosophy at Simon Fraser University, about her recent published work on the intersection between Confucian role ethics and contemporary analytic metaphysics. Associate Professor Wang explains Confucius's historical context, before distinguishing between his teachings and how they're interpreted by scholars of classical Chinese philosophy today. She talks about Confucius' resources for understanding personhood, and how the novel approach of engaging with his teachings within an analytic framework not only opens up new philosophical possibilities, but makes Confucius' thought accessible for a modern audience. Associate Professor Wang wraps up the episode by sharing available resources for getting into classical Chinese philosophy, and advice for researchers who are considering breaking new ground in philosophy.

Dr Heidi Matisonn, Senior Lecturer at The Ethics Lab at the University of Cape Town’s Neuroscience Institute and Department of Medicine joined Clarence on air for a “Philosophically Speaking”. Views and News with Clarence Ford is the mid-morning show on CapeTalk. This 3-hour long programme shares and reflects a broad array of perspectives. It is inspirational, passionate and positive. Host Clarence Ford’s gentle curiosity and dapper demeanour leave listeners feeling motivated and empowered. Known for his love of jazz and golf, Clarrie covers a range of themes including relationships, heritage and philosophy. Popular segments include Barbs’ Wire at 9:30am (Mon-Thurs) and The Naked Scientist at 9:30 on Fridays. Thank you for listening to a podcast from Views & News with Clarence Ford Listen live on Primedia+ weekdays between 09:00 and 12:00 (SA Time) to Views and News with Clarence Ford broadcast on CapeTalk https://buff.ly/NnFM3Nk For more from the show go to https://buff.ly/erjiQj2 or find all the catch-up podcasts here https://buff.ly/BdpaXRn Subscribe to the CapeTalk Daily and Weekly Newsletters https://buff.ly/sbvVZD5 Follow us on social media: CapeTalk on Facebook: https://www.facebook.com/CapeTalk CapeTalk on TikTok: https://www.tiktok.com/@capetalk CapeTalk on Instagram: https://www.instagram.com/ CapeTalk on X: https://x.com/CapeTalk CapeTalk on YouTube: https://www.youtube.com/@CapeTalk567See omnystudio.com/listener for privacy information.

Welcome to the Art, Life, Faith Podcast, and I’m your host, Roger Lowther. Let me take a moment to invite you to our upcoming conference, May 22-27, 2026, just one month away, here in downtown Tokyo with easy access to all the beautiful art and culture of our city. During our time together, we will offer many short presentations, talks, and performances to lead us in worship through the heart art languages of Japan, all around the theme of “The Beauty of Japan, The Beauty of Heaven.” Every session will include discussion times to get to know the people around you, to encourage networking, and to inspire and encourage one another. We will also have an art gallery with plenty of space to display and distribute materials. We will also host unique activities we are calling “Worship in the City,” enabling people to worship God outside the walls of our building and through the art and culture of Tokyo. This gathering has space for up to 200 people. This is not just a conference, it is an experience. You have to come to know what I'm talking about. I know it's going to change your life. God has already blessed tremendously through the preparations for this event, and we can’t wait to see what he already has in store. We are hosting this event specifically over Pentecost weekend to celebrate the things to come, when all the nations will be united across their different languages and different cultures and different arts in worshiping God together. Hear me on this. We will not be speaking one language or sharing one culture, but God delights in the diversity of the cultures and calling us to worship together. So, come spend Pentecost weekend with us here in Tokyo! We look forward to having you. Well, this episode I had the privilege of having a conversation with Alexandra Hudson, or Lexi, the author of “The Soul of Civility: Timeless Principles to Heal Society and Ourselves.” A number of weeks ago, she was passing through Tokyo on vacation with her family when she was gracious enough to sit down with me and talk about the various themes in her book and then lead an Art Life Faith event right afterward. One of the things that came up during our conversation was about “porching.” Porch is not usually used as a verb, but Lexi talks about it in her book. She and I share a mutual friend, Joanna Taft, director of the Harrison Center for the Arts in Indianapolis, who invites people onto her porch every week to just share their lives with one another. And through this Art Life Faith event, we realized that that is exactly what these gatherings are. We gather around a table, have a meal together, and get to know each other. This time, three visitors came who I had never met before. And then they came again to gatherings we had in the weeks that followed. This porching was a wonderful opportunity to invite people into our community, and it was wonderful to have Lexi and her family spend that time with us as well. I’m glad I get to share this conversation with all of you. Roger Welcome to the Art Life Faith podcast, and I’m your host, Roger Lowther. Well, tonight we have the privilege of talking with Alexandra Hudson, who was passing through with her family on vacation, and so we got to arrange an Art Life Faith event happening right after our conversation. So I wanted to introduce her to all of you. So thank you, Alexandra, for being on the show. Lexi Thanks for your hospitality. Great to be with you and Abi tonight and excited for the conversation. Roger We just met, so I’m not quite sure how to introduce you. Can you introduce yourself? Lexi Yeah, I am passionate about ideas and storytelling and how they can make our lives richer and better. I love history and philosophy, and I wrote a book called “The Soul of Civility: Timeless Principles to Heal Society and Ourselves.” It’s about how to flourish across deep differences, which is the most urgent question of our day in our era of hyper-partisanship, of extremism, of despair, of loneliness. But it’s also a timeless fundamental human question: How do we peacefully coexist amidst competing visions of the good? That’s what I explore my book. Roger Well, it’s an interesting book title because civility, when I try to translate it into Japanese in my head, I’m not quite sure which word to use. Lexi Oh, interesting. What are the options? Roger Well, the one I want to use is politeness, but it’s not politeness, is it? Lexi No, it is not. It’s interesting that you said that. Roger How is it different? Lexi You’re setting me up really nicely. A core argument of my book is that there is an essential distinction between civility and politeness, and in English we have these two words. We have civility and politeness, but people often today use them interchangeably, whether or not they want more of it or less of it. And in America, in the West, we have two vocal groups right now. One group says, “Oh, we are so divided. We’re so broken. Democracy is in peril. We need more civility and politeness in order to save democracy.” So they use this one phrase, “civility and politeness.” And there’s another contingent as well that says, no, civility and politeness are part of the problem. They’re the tools of the powerful, the patriarchy. They oppress the powerless, and we need to burn it all down, throw the baby out with the bathwater. Less civility and politeness in order to achieve greater justice and equity in the world. But both these contingents use these phrases interchangeably, and I argue that they’re different. I love etymology. I love studying language, and I love the origin of language. I’ve loved learning about Japanese and Japanese characters and the stories. So the etymology of civility and politeness is illuminating, and it’s, it’s actually honoring the original etymology to separate these words. So the etymology of, well, let me tell you what the difference is first, then I’ll go. Roger I'm thinking like civilization… Lexi So politeness, I argue, is manners. It’s etiquette. It’s technique. I know there’s a lot of influence in Japan on Confucius philosophy, but so is this concept of li. I don’t know if that is a concept here at all, but it’s like ritual. It’s propriety. Roger Japan is certainly known for its politeness. Lexi That’s correct. What we do is what we say, whereas civility isn’t external, it’s internal. It’s an inner disposition of the heart. It’s a way of seeing others fundamentally as our moral equals, worthy of respect just by virtue of our shared dignity, our equal moral worth as human beings, by virtue of the imago dei, that we are, we are created with it. We have the divine imprint, and that means that every single one of us without exception bear an irreducible moral worth and are worthy of respect. We owe to others that bare minimum of respect by virtue of imago dei. Roger I think I read on the back of your book that it’s not just about your actions and words but about the attitude of your heart, right? Lexi Right. The disposition of the heart is what civility is, and that sometimes actually respecting someone, actually loving someone, requires being impolite. It requires telling a hard truth, having an uncomfortable conversation, even especially in a democracy, engaging in robust debate. I mean, think of a marriage, you know, sweeping differences under the rug is not sustainable for an authentic true relationship. It’s going to get messy. It’s going to get hard. You have to have uncomfortable conversations. But, and in fact, having difficult conversations can be a tool of strengthening a relationship. It’s not about whether you disagree, it’s how you do it and whether you are… Roger If you’re uncivil, does that mean that you are fighting these? What kind of interaction is uncivil? You guys are being uncivil. You know, something I may say to my boys something, right? Lexi Civility requires action sometimes, but it also takes certain action off the table. I’ll give you an example. In chapter 7 of my book, I talk about civil disobedience. And let me just go to the etymology to illuminate the distinction a little bit more. So politeness, our word in English, comes from the Latin polire, which means to smooth or polish. And that’s what politeness does—it papers over difference, it sweeps it under the rug, as opposed to giving us tools to grapple with difference head-on. The etymology of civility is civitas, which is our etymological root for citizen, citizenship, civilization, city. And that’s what civility is— it’s the, the duty, duties, the conduct, the mores, that the disposition, the habits befitting a citizen in a city, and especially in a democracy that requires truth-telling, that requires honest, robust debate that is the lifeblood of a democracy. Roger Okay, so, you know, living here in Japan, we’re often taught to be polite because that’s such a big part of society. And I have seen a lot of relationships broken when they don’t know how to be polite. They say, well, let’s just not talk to that person, and then I don’t have to be fake. I just won’t see that person. And there doesn’t seem to be a kind of a way through for building community. There’s a lot of brokenness in relationships in Japan. So what you’re talking about is a way through that. Lexi That’s so interesting. I’m not saying don’t be polite. I’m not condemning Japan as a polite society. I’m saying that’s not enough, that the form the words, the rituals, the actions, without the inner disposition that sees you as my fellow human being worthy of respect, that it’s not going to be enough. And in the West as well, we too often settle for politeness. We, we settle for just people doing and saying the perfectly correct thing, but we’re missing civility, that inner disposition of the heart that helps us actually know when to depart from politeness, when to have those uncomfortable conversations. Roger Okay, so let me ask you now, because this is the Art Life Faith Podcast, what is the role of beauty and art in creating this soul of civility? Lexi I did a kintsugi class while I was here in Japan, and I love that as a metaphor for life and the human condition, this ancient practice of taking broken pottery that some might cast away but taking it, piecing it back together, and making it more beautiful on the other side of this process, illuminating our brokenness. I think that’s really powerful. Roger So the brokenness of society is something that you as an artist of society are trying to speak into? Lexi I’ve been going back and forth about what I am because I’m not just a writer, I’m not just a speaker. In fact, like this season of my work, I’m a practitioner. Like I am both trying to live this and build initiatives and institutions in my community and helping dozens of other people across the country right now, including Congress, including state legislatures, including Ivy League universities, build initiatives around my work as well. So, civic architect is one idea. I don’t know. Listeners, write to me with your ideas for how to characterize what I’m doing. I wrote this book. It’s both descriptive and normative, but now I’m doing it, and so I don’t have there’s no category really for that that I know of. So if you know of one, if you can help me think of one, I welcome it. Roger Yeah, well, I’ll keep thinking about it. I mean, one reason I asked you to come and speak tonight for this event is we were connected by a mutual friend who runs the Harrison Center for the Arts. I looked at some of the pictures. I saw you were doing events there. You were connected to this art gallery. Can you tell us a little bit more about that connection? Lexi To really do justice to that story, let’s back up a little bit about why I wrote this book. I love history. I love philosophy. I love ideas. I was raised by two very curious human beings. My mom and dad are intellectually omnivorous, and our home life growing up was just very stimulating. And my parents taught me wonder was a way of life. I went to a combination of public, private, and charter schools growing up, but I loved all school because I had this really intellectually robust home life that promoted the life of the mind. Then I went to grad school at the London School of Economics, because I wanted to put ideas into practice. I feel like my education kind of stopped at the Italian Renaissance, and I wanted to know more about the world that I was about to live in. Then I got my first big break in DC. I served in federal government, and it felt like the honor of a lifetime. I couldn’t wait to serve my country, and I chose to serve at the United States Department of Education, the single largest institution in the history of mankind dedicated to student instruction. And I was devastated to discover they didn’t really care about education, at least not how I had been educated, about soul craft and ordering our passions and beauty and goodness and truth. And on top of that, it was so dehumanizing, my experience in Washington. My experience was kind of a microcosm of our dysfunction and division as a whole. I saw two extremes that are equally as dehumanizing. One was the hostile contingent in government, people who were willing to step on anyone to get ahead, overtly belligerent. And the other contingent were polished and poised and polite, but ruthless and cruel. Roger Yeah, I believe it. Lexi I saw people who would smile at me and others one moment and then stab us in the back the next. And that really disillusioned me. And I realized upon reflection that these two extremes they seem like polar opposites. And in fact, people often tack in one direction as an antidote to the other. People who are just exhausted by the hostility are trying to be uber polite to try and compensate, but they’re actually equally as dehumanizing. Both insufficiently appreciate the profound gift of being human in ourselves and in others. The hostile contingent sees others as pawns to be bludgeoned into submission, silenced. Roger That's certainly the image of government. Lexi And the polite contingent sees others as pawns to be manipulated and then discarded, but neither see human beings as they really are— beings with dignity, worthy of respect. So I fled Washington. I served one year. I remember the day very clearly. I came home from work one day. It was a very dispiriting day, and I said to my husband, I’m done with DC. I’m done with the swamp. I’m done with government. Let’s move to Indiana. And he said, okay, sounds good, we’ll move to Indiana. Roger So why Indiana? Lexi Because he’s from there originally. He’s from northern Indiana, and I wanted anywhere but Washington. I just wanted something different. I had in my mind like rolling pastures and farmland, like just peace and tranquility. So he smiled and said, okay, sounds good, we’ll move to Indiana. No takebacks. And a few months later, we were out there, and one of my first friends came up to me after church one day and she said, “Hi, I’m Joanna Taft. Would you like to porch with us sometime?” And I never heard the word porch used that way. Roger I’m not sure what that is. Lexi But I was curious, and again, we didn’t know many people in town. And so we went to her beautiful historic great big front veranda on her porch that Sunday afternoon, and I realized that she was staging a quiet revolution against our polarized, divided, isolated status quo from her front porch. She had curated people that day, much like what you’re doing here tonight, you know, not to have a structured dialog across difference, but just to say You know, what does it mean to engage one another as human beings first? And it was a beautiful oasis from the divisions that I had been just so immersed in in government, where, you know, the world wants us to assign value to our race, our wealth, our political persuasion, where we live, all these different identities. And it was an oasis from that. It was just a chance to be present with other human beings and I’ve been on book tour the last several years. I’ve been in like 145 cities and 5 countries. And I saw people like Joanna doing the same independently. People who said, this is the power in Joanna’s work and her life being an argument for this work. Lexi She was saying, I can’t control others. I can’t control who’s president. I can’t control what’s happening down at city hall. I can only control myself, and I’m going to choose to double down and make my community better and more beautiful. And I tell her story in my book, The Soul of Civility, because the porch is the metaphor that I use, one of the metaphors I used for this, this theory of social change, that we can’t change others. We can’t. It’s the world wants to disempower us and blame. Roger Yeah, I love it. Especially here in Japan, community is so much more important than ideas. And my sense is that America is getting more and more interested in, this is my idea, this is where I stand, are you with me or are you an enemy? Lexi Is there “porching” in Japan? Roger There’s a lot of cafes. People are always going out to izakaya, which is kind of Japanese bar restaurant type of thing. That is a meeting ground. Country Chicken is a fried chicken, izakaya-type place that’s just down there. We can see it out the living room window here. I do karate with my dojo, and we meet there like every couple months. It’s just a fun place to gather and talk. And I’m the only Christian in the group, I’m the only foreigner in the group, and they’ve invited me into their community through the sport of doing karate together. It feels like porching, I guess, because we’re always sharing various ideas. They sometimes ask me provocative questions about politics in the States, and I usually try to avoid those topics. But yeah, that could be porching, I guess. Lexi It absolutely is porching because it’s not even about the porch. You got that right away. It’s a way of engaging others in the world with civility, seeing them as a human being first. You know, you’re not American or Japanese first. You’re not a Republican or Democrat first. You’re my fellow human being and I want to know you. I want to see you. I want to know you and maybe even love you. That is what Joanna fostered on her porch that day that felt so powerful, to have people be seen and known and loved in the fullness of who they are. And that’s refreshing in a world that wants to essentialize us. Roger Yeah, that definitely is what we’re trying to create tonight. We open our home to people. It’s why we are where we are. It’s kind of easy to get to. You came from Tokyo Station. How far are we from there? Lexi Like 10 minutes. Roger Not too far, right? Lexi I know, it was wonderful. Roger Yeah, so we’re trying to be centrally located for that reason. And our church too isn’t far from here. We’re trying to create that kind of community. So going back to the art gallery, or just arts in general…For artists who are listening, what would you say to them about their role in this? How can they help be an architect of civility in their cities, in their communities? What does that look like? Lexi Well, Pope Francis has this great phrase. He called us all to be artisans of the common good. And I love that. I do a lot of work with civic leaders, with elected officials, with CEOs, with educators, people who might not consider themselves artists. I think we’re all artists. We are all creators because we are made in God’s image, and our God is the Creator. Roger Yes. Lexi And I think that we are closest to being who we really are and who God created us to be and most like him when we are creating. So that’s a core message I have for people in my community that might not think of themselves as creative. They’re not part of the creative economy. And it’s like, no, you are. And it’s about finding that still quiet voice that you have a calling to, and to innovate, to see a need, something that doesn’t exist, and to build something that meets that need. So this season of my work, I’m not just talking about the book. I call myself a co-creator with these dozens of local leaders. I call them Civic Renaissance Ambassadors. They’re congresspersons. They’re state representatives. They’re local mayors. They’re city councilors. They’re school teachers. They’re people from all walks of life who have read my book, found it useful, and said, “Okay, I’ve read it, I love it, but how do I live it?” And when I was getting that question all throughout book tour, I said, “I don’t know, I just wrote a book.” But now I’ve learned a lot and I’m co-creating. That’s what I call myself, a co-creator with these people who are doing this, who see loneliness, they see brokenness, they see life as it ought not be because people are cutting friends off, cutting family members off over politics. I don’t know if that’s a problem here. I’d be curious to know if it is, but that’s a big problem in the US where you’re ending friendships, lifelong friendships, family, no contact with parents. Over politics, your view on the vaccine, your view on Donald Trump. And that is like self-sabotage. That is disordered loves. We are making the most important things the not important. And so people see those needs and they want to be part of the solution. So, I’m calling them to co-create with me. Roger I think a lot of artists have this image that they make work and they hope somebody is going to buy their painting or hope that someone’s going to hire them to come in and play for this event but don’t know how it fits into the bigger picture. But you’re saying that everyone has a role to play in building the kind of community to build the kind of city that we want to see. It’s so easy for us to get practical. Like, this is what I have to do to make a living. And this is my narrow pathway here. But it’s a much bigger vision, how it all fits together. Is that right? Lexi Yes. And I think that the message I would share with my co-creators, these civic leaders that I work with is also a message for artists as well, is that no effort to create beauty is ever wasted. It can be really easy to feel like it if the piece doesn’t sell, or if, you know, no one notices— I feel that sometimes. I feel like I work so hard and I’m like, does anyone even care? Is this working? Is this doing anything? And then I have to remind myself, no, the process is the point. Just the act of creation, the act of bringing goodness and beauty and truth into the world, that is its own reward. Roger You were talking about keeping the conversation going by continuing to meet with these people working in government and other business leaders and people like that. I can see how the arts can play a role in that as well. There’s tremendous power in the arts to bring people together over certain topics from a third-party perspective. It’s a safe way to create a platform for people to engage one another, I think. So we’re almost out of time. People are going to start ringing the doorbell and coming in here. Is there anything you’d like to share before we end? Lexi The final chapter on my book argues—it’s on misplaced meaning and forgiveness—and it argues that we have made a religion out of politics, and that’s bad for democracy, bad for religion, bad for Christianity, bad for our souls. And I argue that we need to do things that give us life, that it’s not enough just to say love politics less. We have to do things to actively displace and replace a harmful affection. I’m getting this idea from Thomas Chalmers. He’s a Scottish theologian. He has an essay called “The Expulsive Power of a New Affection.” He says it’s not enough just to say, soul, love sin less. You have to cultivate love of God. That is what will permanently displace the love of the sin. Nature abhors a vacuum, he says. It’s not enough just to diagnose that we have an unhealthy attachment to politics and to toxicity that is poisoning our soul. What are some things we can proactively pursue that are more noble and life-giving? I talk about intellectual curiosity. I talk about friendship, especially friendship across difference. I talk about beauty and the sublime. Beauty is something that delights us. The sublime fills us with awe. It’s like, you know, a thunderstorm, waves crashing on the shore. It’s like staring up space at night and being humbled by this concept of infinity and giving us a sense of smallness. That is good for our souls. I’m on holiday here in Japan with my 3 children, and it’s hard to travel with 3 kids under 6, and it’s tiring. But I want them to know that the world is big and vast, and how we live every day is not the way that most of the world lives. That is humbling. It’s so beautiful. And I’m just so grateful to be here with you. Roger Yeah, that’s great. Well, how can people learn more about you? Lexi I host a newsletter intellectual community called Civic Renaissance. It’s about beauty, goodness, and truth, and reviving the wisdom of the past to help us lead better lives in the present. Please do consider joining me over at Civic Renaissance. It’s about taking ideas out of the ether and living them, like putting this work into practice now, and how can we live richer, more fulfilled lives and relationships now. And, of course, read my book, “The Soul of Civility.” I hope it’s an encouragement. If you are in Japan, and whether you’re Japanese or American or from the West, I want to hear your observations about how this distinction between civility and politeness applies here. I came here with a kind of working hypothesis. I’ve been all over the world talking about this distinction. I was like, what’s it going to be like going to the most polite society in the world? I hope that this does meet a need in some way here, because we need human dignity first. Just manners alone are not enough. Roger Well, thank you. I’m really looking forward to tonight and seeing the kind of discussions that we’re going to have. So thank you so much for sharing your time with us. Lexi My pleasure. Thanks for having us. Roger You’ve been listening to the Art, Life, Faith Podcast. Don't forget to pick up your own copy of The Soul of Civility, wherever you buy your books. As we say in Japan, “Ja, mata ne!” We’ll see you next time.

Patrick King explores how thought experiments, like Schrödinger's cat, challenge our beliefs and assumptions. Learn to question your own knowledge and open the door to new ideas and perspectives. Discover the power of systematic thinking in understanding complex issues. ⏱ CHAPTERS 0:00 Intro 1:39 The Struggle for Knowledge 3:12 Thought Experiments Overview 5:49 Virtues and Drawbacks of Thought Experiments 7:22 Types of Thought Experiments 9:57 Philosophical Implications of Thought Experiments 12:04 Historical Examples of Thought Experiments 15:12 Schrödinger's Cat Explanation 18:21 Critical Thinking Through Thought Experiments 21:29 Newton's Cannon Example 23:33 Practical Applications and Benefits Learn To Think Using Thought Experiments: How to Expand Your Mental Horizons, Understand Metacognition, Improve Your Curiosity, and Think Like a Philosopher (Clear Thinking and Fast Action Book 5) By Patrick King Hear it Here - https://bit.ly/ThoughtExpKing Use the mental tools that the world's greatest thinkers used to generate epiphanies, explore the world, and hone their reasoning. In traditional education, you're taught to recite and regurgitate. Going a step farther, you might learn some critical thinking skills. But what about applying them in the most audacious, fascinating, and inquisitive ways possible with thought experiments? Philosophical and exploratory thinking pushes your boundaries and opens new worlds. Learn to Think Using Thought Experiments is about how to analyze, perceive, and interact with information and situations - all in your mind and imagination. It poses a hypothetical and forces you to engage it and answer questions and reason through arguments you've never known. This book will confuse, frustrate, and ultimately improve your thinking prowess like nothing else, on account of being thrown into the mental deep end. Challenge yourself and you will grow. Improve critical thinking by applying it in innovative and novel ways. Patrick King is an internationally bestselling author and social skills coach. His writing draws of a variety of sources, from scientific research, academic experience, coaching, and real life experience. Become more naturally curious, inquisitive, and Sherlock Holmes-like. - The curious case of two cats and what they teach us about uncertainty. - What choosing between 1 and 5 people says about you. - Why this entire world might just be a dream or simulation. - What a javelin has to do with infinite. - How Zeno's tortoise represents the point where reality and numbers diverge. - How Chinese logicians, beetles, fish, and monkeys demonstrate different angles of reality and perception. Learn to thrive in uncertain situations and contemplate more thoroughly and deeply. Thought experiments are a classic tool that everyone can use, and they enable us to explore more abstract situations and reason through them. Master thought experiments and you can master simply dealing with difficult, uncertain, impossible, or confusing questions and situations. Use the same models and tools that Einstein, Plato, Socrates, Galileo, and Lao-tzu used - and see your thinking prowess grow exponentially. This is the fifth book in the “Clear Thinking and Fast Action” series as listed below: 1. The Science of Getting Started: How to Beat Procrastination, Summon Productivity, and Stop Self-Sabotage 2. The Art of Clear Thinking: Mental Models for Better Reasoning, Judgment, Analysis, and Learning. Upgrade Your Intellectual Toolkit. 3. 10-Minute Philosophy: From Buddhism to Stoicism, Confucius and Aristotle - Bite-Sized Wisdom From Some of History's Greatest Thinkers 4. Practical Intelligence: How to Think Critically, Deconstruct Situations, Analyze Deeply, and Never Be Fooled 5. Learn To Think Using Thought Experiments: How to Expand Your Mental Horizons, Understand Metacognition, Improve Your Curiosity, and Think Like a Philosopher 6. Take Rapid Action: Get Productive, Motivated, & Energized; Stop Overthinking & Procrastinating 7. Relentless Focus: 27 Small Tweaks to Beat Procrastination, Skyrocket Productivity, Outsmart Distractions, & Do More in Less Time If you're looking to sharpen your social skills and communication abilities with a dose of philosophy and critical thinking, Patrick King's channel is the place to be! Dive into engaging thought experiments like Schrödinger's Cat and explore how they can enhance your self-improvement journey. Join us for insightful tips on conversation and communication that will take your social interactions to the next level.

In this episode, Chris and Anna Lisa are diving into the philosophy of video games with Ian Schnee. Ian is a teaching professor and Director of Undergraduate Studies in the Philosophy Department at the University of Washington. In this episode, we cover:- Why new art forms (from Confucius's time to the Reagan era) always face skepticism.- A look at the philosophical depth of games like Celeste.- Common myths about video games and violence while exploring the actual cognitive benefits of play.- How apps like Duolingo can sometimes simplify complex human values.- Why TRL is providing teen gaming spaces to foster social-emotional growth and equitable access.Whether you're a philosophy professor, a teen gamer, or someone who hasn't forgiven your mom for taking away GoldenEye 007 in the 90s (Chris), this conversation is for you.Links & ResourcesWatch on YouTube:

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings. 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

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings. 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

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/political-science

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings.

Daniel A. Bell joins the podcast to discuss his new book, Why Ancient Chinese Political Thought Matters: Four Dialogues on China's Past, Present, and Future (Princeton UP, 2026). This isn't your standard, dusty history — it's a series of modernized dialogues that grew out of Bell's own classroom at the University of Hong Kong. In this episode, Daniel tells us about the time he spent as an academic Dean at Shandong University, and where he saw firsthand how ancient Legalist ideas about strict punishment were making everyday life, and even faculty meals, feel rigid and 'joyless'. We talk about why he chose to write the book as a 'heavyweight match' between the descendants of thinkers like Confucius and Zhuangzi, and why he believes the ancient concept of 'harmony' is actually about celebrating differences rather than enforcing sameness. Whether we're talking about the 'fire exit' of modern divorce laws or the high stakes of corruption in Beijing, Daniel shows why these ancient voices are still the most relevant ones in the room. The book is an entertaining introduction to ancient Chinese thinkers, and what they can teach us about today's most pressing political questions in China and beyond. China's most original, diverse, and fascinating political debates took place more than two millennia ago, but they have profoundly shaped Chinese political thinking and practice ever since and, remarkably, their influence on the country's leaders is only growing today. Yet these timeless debates which are very likely to influence the answers to such questions as whether China should use military force to take control of Taiwan seem far too little understood in the West. In this enlightening and entertaining book, Professor Bell takes the greatest thinkers from China's past — Confucius, Mencius, Xunzi, Shang Yang, Han Feizi, Zhuangzi, and Mozi—and puts them in dialogue with each other in modern settings. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/politics-and-polemics

Kong Qiu may be the most influential people who ever lived.Listen to Nathan explain why he is at the top of the list.

Ron takes a look at Confucius, Shakespeare, and all those other people that come up with that verbiage.... Guest: Financial Literacy Expert Dave Zusada

Misogyny and patriarchy are a later misreading of The Analects, argues the author of a new translation of the Confucian classic.The China Books Podcast is a companion of China Books Review, a project of Asia Society's Center on U.S.-China Relations and The Wire China. For any queries or comments, please write to info@chinabooksreview.com.

Our greatest glory is not in never falling, but in rising every time we fall - Confucius Check out John Lee Dumas' award winning Podcast Entrepreneurs on Fire on your favorite podcast directory. For world class free courses and resources to help you on your Entrepreneurial journey visit EOFire.com

Wu Hsin revient sans cesse sur trois points clés. Premièrement, sur le plan phénoménal, lorsque l'on cesse de résister à Ce-qui-est et que l'on entre davantage en harmonie avec Lui, on atteint un état de Ming, ou vision claire. Une fois ce stade atteint, toute action devient wei wu wei, ou action sans action (sans effort), et l'on travaille en harmonie avec Ce-qui-est pour accomplir ce qui est nécessaire. Deuxièmement, à mesure que la vision claire s'approfondit (ce qu'il appelle l'ouverture de la grande porte), on comprend qu'il n'y a personne qui fasse quoi que ce soit et qu'il n'y a qu'Un qui fasse tout à travers les nombreux et divers phénomènes objectifs qui lui servent d'instruments. De là découle la troisième et dernière étape : le moi apparemment séparé est une idée fausse, créée par l'esprit qui divise tout en pseudo-sujet (moi) et objet (le monde extérieur à ce moi). Cette apparente dualité (dva en sanskrit, duo en latin, dual en anglais), ce sentiment d'être séparé et distinct, est la cause profonde du malheur. Wu Hsin, qui signifie "sans mental", est un sage chinois imaginé par Roy Melvin, qui aurait un siècle après Confucius. Ses messages, situés au carrefour du zen, du taoisme et de l'advaita, sont intemporels et pleins de paradoxes permettant ainsi de ralentir l'esprit, voire de l'arrêter, à l'instar des koans zen, révélant ainsi notre nature profonde. Après avoir écouté cet audio, oubliez le. Bibliographie: Les enseignements perdus de Wu Hsin (https://www.babelio.com/livres/Melvin-Les-enseignements-perdus-de-Wu-Hsin/1922242 ) Musique: Bruno Léger (https://www.youtube.com/watch?v=t-nfPiqJOXU) Narration et réalisation: Bruno Léger Production: Les mécènes du Vieux Sage Que règnent la paix et l'amour parmi tous les êtres de l'univers.  OM Shanti, Shanti, Shanti. 

What does Xi Jinping share with Mao Zedong? Why is Confucius still central to a communist state? What really happened in Tiananmen Square—and why is it still a taboo?In this accessible and politically astute primer Everything You Wanted to Know about China*: * But Were Afraid to Ask (Bui Jones Books, 2026) acclaimed historian Jeffrey Wasserstrom tackles the questions many are afraid to ask about China. Drawing on decades of research and first-hand experience in Beijing, Shanghai, and Hong Kong, Wasserstrom offers clear, unflinching answers to topics often shrouded in cliché, censorship, or moral panic.From personality cults and protest movements to censorship, soft power, and trade wars, Everything You Wanted to Know About China (But Were Afraid to Ask) demystifies the People's Republic without exoticising it—offering a vital starting point for understanding one of the most powerful and misunderstood countries in the world.Structured as a series of conversational questions and answers—edited from an extended dialogue and reframed around key themes in History, Politics, and Culture— this is a necessary book for anyone seeking to cut through the noise. Jeffrey Wasserstrom is Chancellor's Professor of History at the University of California, Irvine. Lucas Tse is Examination Fellow at All Souls College, Oxford. 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

What does Xi Jinping share with Mao Zedong? Why is Confucius still central to a communist state? What really happened in Tiananmen Square—and why is it still a taboo?In this accessible and politically astute primer Everything You Wanted to Know about China*: * But Were Afraid to Ask (Bui Jones Books, 2026) acclaimed historian Jeffrey Wasserstrom tackles the questions many are afraid to ask about China. Drawing on decades of research and first-hand experience in Beijing, Shanghai, and Hong Kong, Wasserstrom offers clear, unflinching answers to topics often shrouded in cliché, censorship, or moral panic.From personality cults and protest movements to censorship, soft power, and trade wars, Everything You Wanted to Know About China (But Were Afraid to Ask) demystifies the People's Republic without exoticising it—offering a vital starting point for understanding one of the most powerful and misunderstood countries in the world.Structured as a series of conversational questions and answers—edited from an extended dialogue and reframed around key themes in History, Politics, and Culture— this is a necessary book for anyone seeking to cut through the noise. Jeffrey Wasserstrom is Chancellor's Professor of History at the University of California, Irvine. Lucas Tse is Examination Fellow at All Souls College, Oxford. 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

What does Xi Jinping share with Mao Zedong? Why is Confucius still central to a communist state? What really happened in Tiananmen Square—and why is it still a taboo?In this accessible and politically astute primer Everything You Wanted to Know about China*: * But Were Afraid to Ask (Bui Jones Books, 2026) acclaimed historian Jeffrey Wasserstrom tackles the questions many are afraid to ask about China. Drawing on decades of research and first-hand experience in Beijing, Shanghai, and Hong Kong, Wasserstrom offers clear, unflinching answers to topics often shrouded in cliché, censorship, or moral panic.From personality cults and protest movements to censorship, soft power, and trade wars, Everything You Wanted to Know About China (But Were Afraid to Ask) demystifies the People's Republic without exoticising it—offering a vital starting point for understanding one of the most powerful and misunderstood countries in the world.Structured as a series of conversational questions and answers—edited from an extended dialogue and reframed around key themes in History, Politics, and Culture— this is a necessary book for anyone seeking to cut through the noise. Jeffrey Wasserstrom is Chancellor's Professor of History at the University of California, Irvine. Lucas Tse is Examination Fellow at All Souls College, Oxford. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/chinese-studies

What does Xi Jinping share with Mao Zedong? Why is Confucius still central to a communist state? What really happened in Tiananmen Square—and why is it still a taboo?In this accessible and politically astute primer Everything You Wanted to Know about China*: * But Were Afraid to Ask (Bui Jones Books, 2026) acclaimed historian Jeffrey Wasserstrom tackles the questions many are afraid to ask about China. Drawing on decades of research and first-hand experience in Beijing, Shanghai, and Hong Kong, Wasserstrom offers clear, unflinching answers to topics often shrouded in cliché, censorship, or moral panic.From personality cults and protest movements to censorship, soft power, and trade wars, Everything You Wanted to Know About China (But Were Afraid to Ask) demystifies the People's Republic without exoticising it—offering a vital starting point for understanding one of the most powerful and misunderstood countries in the world.Structured as a series of conversational questions and answers—edited from an extended dialogue and reframed around key themes in History, Politics, and Culture— this is a necessary book for anyone seeking to cut through the noise. Jeffrey Wasserstrom is Chancellor's Professor of History at the University of California, Irvine. Lucas Tse is Examination Fellow at All Souls College, Oxford. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

A daily quote to inspire the mind, gratitude to warm the soul, and guided breathing to energize the body. Quote: "Real knowledge is to know the extent of one's ignorance." - Confucius (551- 479 BC) Gratitude: That movie that always makes you laugh. Laughter has been linked to health benefits ranging from a better immune system to lower blood pressure. Guided Breathing: Equal Breathing. Visit TheDailyRefresh.com to share your unique piece of gratitude which will be featured on an upcoming episode, and make sure to watch the tutorial of how to make The Daily Refresh part of your Alexa Flash Briefings! Call to action: If there's something unique YOU are grateful for, let me know and I'll share it on an upcoming episode. Simply visit TheDailyRefresh.com and click the word 'Gratitude e' in the Nav bar!

Our passage today is all about self-discipline. In light of the last section of Proverbs 16 specifically addressed to kings, one might be inclined to ask if these verses are directed toward civil rulers as well? And if so, how do they apply to those wielding authority?  Astute philosophers through the ages have recognized the importance of self-government as a precondition of responsibility.  In a recent interview, Canadian politician: Pierre Poilievre spoke to his own philosophy of leadership by citing Confucius who said: "How will he who does not know how to govern himself know how to govern others?" Before Poilievre there was Confucius, and before Confucius there was Solomon who influenced great kings as the testimony of his wisdom spread far and wide 1000 years before Christ. I Kings 4:29-34 documents the reach and influence of Solomon's wisdom and renown. Timeless principles outlined in this chapter may well have spanned the inhabited world and endured for centuries, perhaps inspiring generations of leaders from the near east to China.

I greet you in Jesus' precious name! It is Friday morning, the 27th of February, 2026, and this is your friend, Angus Buchan, with a thought for today. We start in the Old Testament, Jeremiah 20:9:“But His word was in my heart like a burning fireShut up in my bones;I was weary of holding it back,And I could not.”Then we go to the Gospel of John 1:45:“Philip found Nathanael and said to him, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.” Once you have heard the good news, once you have met the Man from Galilee, you can't keep it quiet, can you? You can't keep it to yourself. You have to tell people, “We have found the Lord.” I mean folks, they say that a new christian should be locked up for the first six months because he is like a bull in a china shop. He wants to tell everybody about what he has found. Oh, but there is something so beautiful about it, isn't it? It is like sitting around a warm fire on a cold night, being next to a young man or a young woman who has, for the first time in their lives, found the Lord Jesus Christ as their personal Saviour. James Hudson Taylor took the Gospel to China, and when he had been there for some time and led some converts to Christ, he went back to England to get more missionaries to come out and help him. When he came back, a young Chinese man spoke to him. He said, “How long have you had the Gospel of Jesus Christ in Britain?” And he said, “For thousands of years”, and then he asked the question, he said “Why did it take you so long to come and tell us? My old dad searched for the truth all his life. He studied Confucius. He studied many of the gods, and he never found Him. He died as an unbeliever. Why did you take so long?”I want to say to you today my dear friends, somebody out there is just waiting to hear the good news about who Jesus is. Please don't waste time. Tell them.God bless you have a wonderful day.Goodbye.

In today's episode of the Atheist Experience, Justin and Jon the Skeptic explore the shrinking "God of the Gaps" and the carnages of evolution! They challenge faith-based morality and the logical hurdles of deism in an eternal universe.Mark in FL argues biological codes require a creator as abiogenesis is undemonstrated. Hosts call this a "God of the Gaps" placeholder with no explanatory power. They compare his god to a unicorn. Is DNA really proof of divine intent?Alfie in TX asks if biblical morality has utility. Hosts identify these "high" values in Stoicism and Confucius. They argue against keeping the "rolls" with the "cyanide" of slavery. Did Jesus actually endorse harsh Mosaic laws?Ryan in PA seeks clarification on the burden of proof for faith. Hosts assert any claim requires evidence. They distinguish between religious faith and secular hope for a second chance. Is everyone technically agnostic?Hayden asks why the Bible uses water imagery for salvation. Hosts link baptism to ancient rituals where sin was treated as physical filth to be washed away with divine detergents. Can baptism truly cleanse a moral impurity?Thank you for joining us this week! We will see you next time!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-atheist-experience--3254896/support.

The Best Spiritual Teachers of All Time | 10 Masters That Can Change Your Life. What do Lao Tzu, Confucius, the Buddha, Peace Pilgrim, Rumi, Don Miguel Ruiz, Byron Katie, Eckhart Tolle, Thich Nhat Hanh, and Edgar Cayce have in common?They each left behind a spiritual blueprint that still transforms lives today.In this video, we journey through time to uncover the core teachings, timeless wisdom, and powerful tools of 10 of the world's most influential spiritual teachers. Whether you're drawn to Taoism, Buddhism, poetry, mysticism, intuitive healing, or modern non-duality, this is your launchpad.

In this segment, Pastor Marco introduces a study of Haggai by arguing that Christians need to “bathe” in God's Word by learning Scripture in its full-book context rather than relying on isolated verses, because God gave the Bible as books with coherent themes and purpose. He contrasts human wisdom (like Confucius, who mixed insight with historical errors) with Haggai's brief but fully reliable prophetic message, then frames Haggai's core call as “first things first”: God's work must take priority, and God's people must pursue purity so their needs are met and their anxiety is replaced by trust. Using the temple storyline (tabernacle → temple → Christ → believers as God's temple), he applies Haggai's rebuke to the New Testament church: neglecting God's work—building up believers through discipleship, evangelism, and mutual care—leads to spiritual and even practical dissatisfaction, while returning to God's priorities brings renewed obedience, reverent fear, and the assurance of God's presence: “I am with you.”

The two hundred and eighty years between the death of the philosopher Confucius and the reign of the first Emperor of China saw one of the most profound revolutions in human history. Not only did it end with the creation of an imperial rule that persisted through successive dynasties for 2,132 years, but it also saw the creation of “new traditions of thought and practice…great monuments of art, literature, and philosophy…that still inform social life in our own lifetime.” The era of the “warring states”, as scholars call it, was critical not just for China or East Asia, “but to that of humanity writ large.”Yet this era remains almost unknown in the English-speaking world. “If one enters any bookstore…in search of a book about classical Athens, the conquestions of Alexander, or the early Roman Republic,” writes my guest Andrew Meyer, “one will have many options. But if one looks for such a book about the corresponding period in early Chinese history, there are none. I wrote this book to fill that gap.”Andrew Seth Meyer is Professor of History at Brooklyn College. A specialist in the intellectual history of early China, he is the author of The Dao of the Military: Liu An's Art of War and co-author of The Huainanzi: A Guide to the Theory and Practice of Government in Early Han China. His latest book is To Rule All under Heaven: A History of Classical China, from Confucius to the First Emperor, which is the subject of our conversation today.Chapters0:35 - Book Overview & Historical Context 4:47 - Dating the Warring States Period 8:42 - What Are the Warring States? 11:08 - Social Structure & Aristocracy 18:39 - Rivers & Regional Differences 24:45 - Military Power & Wealth 31:37 - Four Great Questions: State Models 40:51 - Centralization vs Regional Autonomy 51:26 - Education & Intellectuals

Nicole Hirsch, Sr. Director of TA & People Operations at Lattice, explores how a foundation in philosophy and early leadership as an RA shaped her people-first approach. Nicole and James talk about parallels between Plato and Confucius, and modern hiring. They discuss why investing in people, and redefining success beyond a linear ladder matter most during a major career and life transitions. Content mentioned:  - The Big Questions of Philosophy by Professor Kyle Johnson- Sci-Phi: Science Fiction as Philosophy by Professor Kyle JohnsonConnect with host James Mackey on LinkedIn!  Thank you to our sponsor, SecureVision, for making this show possible! Follow us:https://www.linkedin.com/company/82436841/SecureVision: #1 Rated Embedded Recruitment Firm on G2!https://www.g2.com/products/securevision/reviewsThanks for listening!

How are we to make sense of the different images of Kongzi (Confucius) in the Zhuangzi?

Jack Atherton explores the concept of meritocracy, tracing its historical roots to Confucius and examining its current state in America. The speakers discuss the challenges posed by affirmative action, the role of government workers, and the implications of recent Supreme Court decisions on educational admissions. The dialogue emphasizes the need for a competent bureaucracy and the dangers of a system that prioritizes identity over merit.See omnystudio.com/listener for privacy information.

For the first regular episode of the year (excepting our New Year's recap) we take a look at the New Year Traditions at Temmu's court.  How did the court celebrate the New Year in the late 7th century? For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-141 Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 141: Temmu's New Year's Traditions   The chill winter air meant that most of the assembled crowd had donned multiple layers of robes.  Men and women had assembled together, upon the open, rock-covered courtyard, both to see and be seen.  To the north and east of the courtyard were the walls and gates of the buildings that made up the royal palace, the rooves of the buildings just visible beyond the gates. The onlookers stood arrayed around the open lanes that had been created for the event—at one end of the rocky field were targets, while at the other were archers, also arrayed in their finest outfits.  While technically they wore hunting robes, cut to allow greater movement in the arm, many of these fabrics had no business being anywhere near a moor or the dirt of open fields.  After all, this wasn't just some hunt:  They were demonstrating their skills in the center of the State.  At the officials' command, the archers let loose their arrows.  The crowd murmured at the soft crack of the bowstring, the faint whisper of arrow as the fletchings cut through the air, and the thud as the arrows struck their targets.  Looking downrange, approval bubbled through the crowd: the targets were well-struck.  Behind the archers on the field, another group awaited their turn. The events of the day would be the talk of the court, from the lowest clerk to the highest prince , for days to come.   Not just the well-placed shot, but also the grace and poise of the one who had let loose an arrow of particular note.  And heaven forbid an arrow miss its target.  Even kicking up stones or scraping the earth could have negative social consequences.  A particularly good showing could inspire poetry, and beyond the prizes being offered to the winner, could also bring notice to those from more obscure backgrounds. The new year had just started, and a good performance might be just what was needed to help put the rest of the year on a good footing.     Welcome back!  This is the first episode of the new year, 2026, and we are still going through the reign of Ohoama, aka Temmu Tenno, covering the period from 672 to 686. Before we get started, though, a quick shout out to Suzuki for supporting us on Patreon.  It means a lot and helps us keep this thing going.  If you would like to support us or our efforts to maintain the website, where we also have the Armor manual, clothing, and a miscellany on various topics, we have information at Sengokudaimyo.com and we will have more information at the end of this and every episode.  Support is appreciated as I really do want to try and minimize ads—I don't put any into the podcast myself, though some platforms may place ads around the podcast, which I cannot always control.  Now we've covered a lot this reign, but this episode we are going to cover three things in particular.  First off, and perhaps a bit of a tangent, we'll talk about some of the issues with the Chronicles when it comes to reading it,especially in translation.  It seems quite clear to me that even the sources that the Chroniclers were using weren't always in agreement with each other on how they spelled certain things or even in properly recording when things happened. After that we'll cover the major topics of this episode, focusing primarily on the New Year traditions of the court—we'll look at the major events of the first month for each year in the reign, allowing us to see some of the similarities, and differences. Finally, we'll look at the last year of Ohoama's reign, particularly as he grew ill, because it can be a fascinating question:  What did people do when disease struck before we had modern medicine?  Here the Chronicles reveal a lot about not only the beliefs of the time, but of their syncretism: how people were willing to reach out to whatever power they could in order to cure disease.  Whether it was Yin-yang divination, beseeching the local kami, or attempting to make merit, all of these things were on the table when it came to illness and mortality. And so, let's get into it. One of the first things I want to talk about is the problem that we have in trying to read the Chronicles, both in the way they are written and then the translation issue on top of that.  Even in Japanese the Chronicles have to be translated out of an ancient form of kanbun—basically a Japanese version of Chinese, using Sinitic characters.  Like any document written by non-native speakers, the Chronicles have their idiosyncrasies that make it different from what someone in Chang'an might be writing at the same time.  There are times and places where it is clear that something is meant to be read in the Japanese pronunciation, which itself was different from modern Japanese.  Add to this the fact that there are many times that different Sinitic characters sound alike in Japanese—especially in modern Japanese.  So any English translation of the Chronicles which doesn't give the actual characters in the source text can add to the confusion.  This is why I like to consult either the Japanese Historical Text Initiative or an electronic version of the National History series text—though even those have issues at times when the characters used in the text don't exist in modern character sets, though that seems to be less and less of a problem. One example I want to give of the complexities of reading the Chronicles, and the need to dive deeper into the original language and consult multiple versions, is a set of records for Ki no Omi no Abemaro and others.  He is our first mention of a member of the Ki family: on the 9th day of the 8th month of 673, the first year since Ohoama's ascension and one year after the Jinshin no Ran, we are told that Ki no Omi no Abemaro and others were given favors and rewards for their service during the war in Iga province.  Indeed, Ki no Omi no Abemaro is listed prominently in the records of the Jinshin no Ran and appears to have been one of the generals for Ohoama and the Yoshino faction in general.  Less than a year later, on the 28th day of the 2nd month, Ki no Omi no Abemaro died and was posthumously awarded the rank of Daishi, which was 5th from the top in the old system of 26 ranks.  A rather respectable rank, to be sure. Later that same year we get a note that Ki no Omi no KATAmaro—another member of the family, apparently--was appointed, along with a "Prince Mino" as a commissioner for the erection of the Great Temple of Takechi. Two years later, however, we get a record on the 22nd day of the 4th month of 676 that the sovereign, Ohoama, sent an order to the Governor of Mino telling him to let the children of Ki no Omi no Abemaro, resident in the district of Toki, be removed to the East country and become peasants in that country.  On the face of it, this appears to be an incredible fall from grace.  Ki no Omi no Abemaro is basically one of the top generals and heroes of the Jinshin no Ran, but his children are so unruly that they are banished to the East and stripped of their noble status?  There has to be a story there, right? Then in 679, on the 3rd day of the 2nd month, we are told that Ki no Omi no Katamaro died.  For his service in the Jinshin War he received the posthumous rank of Upper Daikin.  That would have been roughly the 7th rank—two below Ki no Abemaro.  So was the Ki family back in the good graces of the court?  What is going on? First off, when we go to the original text, we see that Aston, whose translation of the Nihon Shoki we've been working on Ihas made an apparent error in translation.  Remember, Aston was translating the Chronicles back in 1896, without the aid of modern computers, along with a lot of other research that has happened since then, and I can hardly fault him for missing things here and there.  This is why, if you cannot check the original, you may want to also look at the new translation from John Bentley.  Here we can see that he translates the name not as "Ki no Omi no Abemaro", but rather that of "Ki no Omi no KASAmaro".  And if we compare Ki no Omi no KaSAmaro with the previous entry on Ki no Omi no KaTAmaro we can see that these are actually the exact same names except for a single character.  Which leads us to the question:  Are these the same person, and the scribes simply miswrote one of the characters in the name?  It may not even be on the Chroniclers so much as whatever texts they were, themselves, working on.  This isn't helped by the fact that we later on see another entry for Ki no KATAmaro, but that one uses character for "KATA", meaning "hard", using the kun'yomi, or Japanese reading, rather than using two phonetic characters in the on'yomi reading.  So is this just another way to write "KATAmaro" or is this a different person altogether? Ultimately, we cannot be entirely sure.  It does seem wild that there would be two "Ki no Omi no Katamaro" at court at the same time and nobody otherwise distinguished the two.  The question about KaSAmaro and KaTAmaro, and whose kids were sent into exile, is a bit harder to untangle. And, truth be told, it is ultimately a minor point.  We have only a couple of lines here, and maybe these passages will help illuminate something later in the histories, but for now, they are just fragments of the story of what was happening.  Parts of the tattered tapestry from which the royal history was ripped out and restitched together, the rest of the story largely discarded, unless it made its way to us through other means. The Chronicles may be flawed, but they are still our main source for the period, and while we might challenge individual items, we still get a glimpse at how things operated back at this time.  For instance, if we look at the events happening around the New Year, we can see some common threads. The New Year is an important tradition in many cultures.  Whether it was a solar or lunar cycle—or some combination—the new year indicated a new cycle, and was often accompanied by associated symbols and rituals.  Today in the US it is often celebrated with fireworks and champagne, followed by making resolutions for the new year.  In Japan, people will often go to their local shrine or temple for an important first visit, and temple bells will ring out 108 times. Another tradition is the osechi-ryori, the  traditional new years foods.  This has grown over time from a tradition of eating a large bowl of rice to various other foods that are seen as auspicious or having special properties, such as the hardening of teeth—a major concern before the era of modern dental hygiene!  Then there are traditions such as the Kagami Biraki, or opening of the mirror, and the creation of special mochi, or rice cakes for the purpose.  Of course all of these traditions started somewhere and have evolved over time, so what do we know about the New Year celebrations during the late 7th century? One caveat: in the Chronicles, we only really see what was happening in the court, and the Yamato court at that.  There may have been local traditions that others were following that, unless we find documentation about them, we likely would never know.  But many of the court traditions were passed down to later generations. These traditions appear to include the giving of gifts; large, celebratory banquets; and the annual archery tournament. Banquets are some of the first and most common things we see.  We see a banquet as Ohoama assumed the throne in 673—which probably was the event that overshadowed anything else they might have done that year.  The following year, 674, there doesn't seem to have been much recorded, and I wonder if they were still pulling everything together after the turmoil of Ohoama's ascension.  And so it is that in the first month of 675 we really get to see the annual new year's events in their full form.  On the second day of that year, from the Royal Princes on down, all of the public functionaries presented their respects to the sovereign.  I suspect that this was a large ceremony, where everyone gathered in the courtyard of the palace together or something similar, not that each person individually went up and presented their respects—I doubt Ohoama would have wanted to sit through all of that.  Also, as we've already seen, there were limits on what parts of the palace different functionaries were allowed to enter.  So some of these well-wishers may have been "outside", others in the courtyard, and others in the palace building itself, depending on their rank and importance in the bureaucratic hierarchy. On the following day, all public functionaries, from the initial rank upwards, presented firewood.  Aston notes that this is the first mention of what would become a yearly practice.  Firewood may not seem like much, but it would have likely been important to keeping things running, especially given how early people were supposed to arrive at the palace and administrative complex each day.  This wasn't firewood for a fireplace—they didn't have those—but probably would have been used either for cooking or, I suspect, for the large braziers that burned with wood and pitch to light the darkness, particularly in the winter months.  Firewood could also be processed into smaller pieces of coal for other uses.  It is interesting that for the first ceremony, the Chronicles describe the court from the Royal Princes on down, while for the giving of firewood the order is from the initial—which is to say the lowest—ranks upwards.  This could indicate the order in which things progressed in these cases. Several days after that, on the 7th day of the first month, a banquet was given at court for the Ministers—so only the higher ranking functionaries.  But ten days later, on the 17th, everyone of rank—the Ministers of State; the Daibu, or high officials; and all of the public functionaries from the initial rank upwards had an archery meeting in the Court of the Western Gate. Archery and archery contests had been important to the Yamato people for ages—and the same on the continent.  Confucius, in his day, suggested that archery was a martial skill that even nobles should cultivate.  I believe we've noted before how archery could be used both for warfare and for just feeding your family.  As such, it was considered a particularly useful skill for just about everyone to have.  It probably also helped that it was a martial skill that noblemen and others could use to show off without actually risking any injury to themselves in the process.  I'm just saying.  And as we described at the top of the episode, this particular archery contest would, for both participants and spectators, likely have been a chance to show off the top of their game, whether in martial prowess, clothing, or behavior. And since we are looking at the new year's celebrations, let's keep this going and look at later years in Ohoama's reign. As I go through these you'll start to see the patterns, where the events I've just described will generally recur year after year, but not identically, sometimes with a shuffle in the schedule. In 676, we see that the Ministers and public functionaries pay their respects on the first day of the new year.  On the 4th day, the sovereign granted gifts to the higher level officials, from Royal Prince Takechi, down to the high officials, or Daibu, of Shoukin rank.  Their not so secret Santa gifts included robes, hakama, lined garments, obi for their waist, leg straps, and staves, or walking sticks.  We are also told that everyone above the rank of Shoukin also got an armrest thrown in, as well.  Further gifts or grants were given out several days later, on the 7th, to everyone from Shoukin on up, based on their individual circumstances.  Then, on the 15th, we again see all of the functionaries present firewood and then they were all entertained at a court banquet. The following day they held the annual new year's archery contest, with prizes, at the court of the western gate.  Those who hit the target received prizes of different values.  In his recent translation of the Nihon Shoki, Bentley references Kuroita on Article 41 of Miscellaneous Statutes, saying that this archery event was apparently a regular new year's occurrence, and even the prizes were noted as varying over time. The same day they held the archery contest, that year, Ohoama held a banquet at the Shima Palace.  Shima was the name given to the Soga Prime Minister, back in the day, so I assume that this was at or near the site of the old Soga residence? In 677, by comparison, we don't see nearly as much referenced.  There is archery at the South Gate, vice the west gate, but that is it.  The festivities in 678 similarly only talk about the archery at the south gate.  There is also mention of a preparation for worshipping the kami of heaven and earth, for which a purification was held throughout the state.  In addition, an abstinence palace, or saiguu, was erected on the bank of the Kurahashi river.  Kurahashi appears to refer to a tributary of the Ohara river, in Sakurai.  This feels less like a New Year's celebration, however, and more like a sign of merit-making.  The Saiguu would have likely been to prepare for a trip to Ise shrine, and three months later Ohoama was preparing to go to the Saiguu, but that is when Princess Towochi suddenly died, and they scuttled the plans. In 679, the court greeted the New Year with a new decree.  Ohoama declared that Princes, Ministers, and public functionaries—anyone in service to the government, basically, were to refrain from paying respects during New Years or other ceremonies to anyone except relatives of the grade of elder brother, elder sister, and above, or to the senior members of the Houses.  Princes weren't even to pay respects to their own mothers unless they were, themselves, princesses.  Ministers were likewise not to pay respects to their mothers if they were of "mean" rank.  In other words, if they were commoners. These kinds of statutes are interesting.  First of all, you ask yourself why?  In all likelihood, there were various local traditions and individuals paid respects to their parents as well as to others to whom they owed respect for one reason or another.  Here the State is ordering society such that there is a clear hierarchy, at least among the members of the court.   Since women often found advancement by marrying up, it was usual for one's mother to have been born a lower rank in society than oneself.  And so we see them enforcing the social order. That new order was based on Confucian concepts of hierarchy, and this seems to go along with those same ideas. What we don't really see is how this was enforced—if at all.  The day after that, the yearly archery competition took place at the West Gate of the palace. The next year, 680, we see a New Year's Banquet at the Court of the Great Hall.  Ohoama himself occupied the Mukai-kodono, which appears to refer to one of the smaller wings.  Based on the palace layout that we see in the posthole remains, this probably means that he was set up in the smaller wing, likely in a more intimate space, while most of the other guests were in the large hall, maintaining that crucial separation of sovereign and subjects. This New Year's archery event included Princes of the Blood all the way down to the rank of Shouken—the very lowest rank in the court—and it was held at the South Gate. You may be noticing a pattern, that the archery competition is listed as being held at either the south or west gates.  The south gate probably refers to the main gate of the later Okamoto—aka the Kiyomihara—palace.  The West gate refers to the west gate of the Ebinoko enclosure.   We talked about these and the general layout of the palace back in Episode 134, and you can check out that podcast blog post for some images of what things looked like, as well.  These gates were on the north and east sides of a large, rectangular courtyard, which was likely the actual event location.  So it isn't as if these were separate areas, just a difference of where things were set up in what was otherwise the same relative space. The following year, 681, we see similar ceremonies.  We see offerings made to the kami of Heaven and Earth, and we once again see a note about various functionaries paying their respects at court.  Even though this wasn't mentioned every year, it could have been an annual thing and just wasn't always recorded so the Chroniclers just wrote down what they had records for.  There are certainly other things we don't necessarily witness in the records, such as the annual promotions and promulgations.  We see irregular promotions, of course, such as on someone's passing, but the regular administration of the government and promotions of people to new positions is not something we really see regularly documented, since it doesn't really shed much light on the sovereign and the royal household.  And so we sometimes see things if they get mentioned, but otherwise we only see glimpses.  That would change as records became more administrative and the histories were more about simply recording what was happening—though still from a particular angle.  At this point, however, we aren't dealing with a single court record, but rather with numerous records, stories, and recollections.  That same year, 681, we also see another banquet, with Ohoama situated in the Mukai no Kodono, while the Princes of the Blood and non-royal Princes were both introduced into the inner reception chamber.  Ministers attended in the outer reception chamber.  They all received sake and musical performances, and rank advancements were given out.  Kusakabe no Kihi no Ohogata was graduated from the rank of Upper Daisen to Lower Daikin, and given the title of Naniwa no Muraji.  A few days later, Sakahibe no Muraji no Iwazumi was granted a fief with 60 horses and received presents of coarse silk, floss silk, cloth, and one hundred mattocks—the last one being a rather interesting gift, I have to admit.  Of course, in true Chronicles fashion, we have no idea why these gifts were made—we don't even have another reference to Iwazumi around there, but he must have done something. We are later told that there was the annual archery shoot, and then a decree, possibly unrelated to New Years, that the various provinces were ordered to repair the shrines to the kami of heaven and earth. The year 682 is an anomaly.  There is no mention of a banquet, nor of an archery tournament.  I wonder if this may have to do with some of the sad events of that first month.  While it started fine—Toneri no Miyatsuko no Nukamushi was raised from Daisen to Lower Shoukin—we are told that on the 18th, Lady Higami, one of Ohoama's consorts, died in the palace.  The next day there was an earthquake, and she was buried on the 27th.  A prominent illness and death may have put a pall on the ceremonies, and could explain why we don't see any mention of them for that year. It is also possible that some of this New Year tradition had become so routine that people were no longer commenting on it, and therefore the Chroniclers weren't including references to it. The following year, in 683, we again see the functionaries paying their respects.  We also see the presentation of a three legged sparrow by the Viceroy of Tsukushi, Tajihi no Mabito no Shima, along with others.  A three legged sparrow would have been something: it is reminiscent of the three legged crow, often depicted in the sun.  It is unclear if it was still alive, but that wasn't the point.  They invited the Princes of the Blood down to the Ministers to great hall, the Daigokuden, for a banquet, where the three legged sparrow was displayed. .  Later that month, Ohoama issued a decree in regards to all of the auspicious omens and made presents to everyone, from Shouken rank upwards.  There was also a general amnesty—all crimes were pardoned, from capital offenses on down, and all forced labor was remitted, so that people didn't have to provide the normal service.  The phrasing for this particular entry is intriguing.  Ohoama is mentioned as Yamato Neko Sumera no Mikoto and is specifically called a "God Incarnate".  This is one of the rare times that we see the Chronicles explicitly call out the sovereign as a living deity.  Of course, they trace the royal lineage back to Amaterasu, but there isn't a lot suggesting that the sovereign is necessarily a deity. And in reality, this was probably something that was more honorific than anything else.  Heck, at times in Japanese history we would see sovereigns selling their calligraphy to help keep the royal palace funded while warriors went around actually being in charge of things.  However, this divine language did show up in the 19th and 20th century, especially as the Tennou, now called Emperor in English terminology, once again was recognized as the Head of State, and people would actually pray to him.  Not necessarily like praying at a shrine, but out of respect.  And remember, a lot of time the Tennou was kept out of sight of regular people and hidden, much like the way that the kami were treated.  The concept of the Emperor's divinity was very much tied up in the elevation of the State and the general sense of Nationalism that had gripped Japan in the early half of the 20th century.  And so the allies quite explicitly had Emperor Showa renounce his divinity after Japan  World War II. Those studying Japanese history have probably heard of this concept, and so it is interesting to see evidence of it here, as well as the nature of the royal house, where the sovereign is kept at a distance from those of lower rank, unless they are directly serving him.  But it was not as though the sovereign was a god in the sense of being all powerful.  Even if he were considered a living, visible kami, the kami were not omnipotent, and there was no getting over the fact that our particular sovereign, Ohoama, was getting older.  Only a year or so earlier, he had suffered a rather bad illness, so he clearly was not invincible.  And it is of course possible that this language was simply royal exaggeration, rather than any attempt to define the sovereign as something more than he was.  Still, that concept would continue to play a part throughout Japanese history. The same day in 683 that Ohoama issued the pardons, we are told that there was a special performance at the Woharida Court of dance and music from Goguryeo, Baekje, and Silla—the "Three Countries" of the Korean peninsula, even if only one of them was still going strong.  The Woharida palace is thought to have been north, along the banks of the Asuka River.  It may have been moved over time—there appears to have been a palace in the Furumiya area, near Toyoura, but there is also evidence of a palace by a shared name over by Ikazuchi-no-oka, on the other side of the river.  Excavations at Ikazuchi no oka revealed pottery with the name of the palace, suggesting that this was the site, but even then, that pottery was from the later Tempyo era.  Regardless, it seems that the Asuka valley was just chock full of palaces, new and old, though the older ones were not as regularly used for government functions, one assumes. The following year, 684, we again get told about the annual archery shoot.  It took place in the Eastern court this time, with Ministers in attendance.  Apparently they had men skilled in archery shooting alongside palace attendants and little people—the word used in Japanese is "Shuju" or "Hikihito".  This word is often translated as "dwarf"; it appears to be a derogatory term for anyone considered short of stature, though it is also used to refer more generally to those seen as either lacking wit or to actors and performers. This isn't the first time we see the term.  Back in 675, about 9 years prior, Ohoama had sent orders to a number of regions near the capital, from Awaji to Tamba, to Afumi and to Mino and Wohari, among others, to send as tribute common people who could sing, shuju—or dwarfs—and jugglers.  More generally they seem to be referring to entertainers, and it strikes me that could be what is meant here.  Either way, the entertainment industry was hardly a lucrative one, and we can see that performers are almost more of a commodity, to be "paid" as tribute, rather than a professional who is "hired" to work.  I suspect that, as in many other times and places, individuals who were shorter than average often found work as entertainers in this sense—whether they wished it or not. The year 685 we don't see any mention of archery, though it probably still happened.  Instead the Chronicles focus on the various government officials paying their respects to their sovereign.  The rest of the entries for the month are largely concerned with changes to the rank system as of that year. The year 686, we get the last records of various new years festivals—four months later, the sovereign would grow terribly ill, and he would eventually pass away later that year.  However, for those still celebrating the new year in 686, that was all in the future. The last year of Ohoama's reign started out relatively like others. Ohoama went to the Daigokuden, the Great Hall of Audience, and gave a banquet to the Princes and High Officials.  There he decided to have something of a riddle challenge.  He would ask riddles, and then offer prizes for the correct answer. And no, unfortunately we don't have any of the riddles, at least that I have seen.  Aston calls these "conundrums" and notes that they are specifically nonsensical questions, and provides examples such as "Why does a horse, after a rapid run, listen to the earth? Why does a dog, when he goes slowly, raise his leg?"  Ohoama's son, Prince Takechi, answered correctly, and so did Prince Ise.  Their prizes differed in content, but in both cases were pretty extensive.  The winners received ceremonial robes, brocade or purple hakama, numerous bolts of coarse silk, many pounds of thread, hundreds of pounds of flossed Silk, and hundreds of bolts of cloth. I think that makes it quite a bit more lucrative than any of the quiz nights I've ever been to. Later that month, there was another banquet, this time for nine Buddhist monks of Daikan-daiji. Besides its status as a national temple, this may have also been related to the year before, when Ohoama had fallen ill, and prayers had been offered at Daikandaiji for his recovery.  The courthad likewise provided gifts to the temple in the last month of the previous year, and then, at the banquet, gave to the attending monks silk and cloth, based on their rank. But that wasn't the end of the gifts.  The following day the Princes and High Officials all received upper garments and hakama—likely referring to official garments—each getting one suit, each. Then, on the 13th day of the new year, the court invited 20 exceptional individuals to a banquet.  These were talented people, professors, divination specialists, and physicians.  They were also wined and dined and presented various gifts. On the 16th day, the Princes and High Officials were then invited to a banquet in the Daigokuden.  They were given gifts of silk and cloth, based on their rank.  Then they held another riddle competition, with correct answers rewarded with gifts of coarse and flossed silk. This was only a short time after disaster had struck, though a bit removed—two days earlier, in the evening, the royal storehouse at Naniwa had caught fire, eventually burning the entire Toyosaki palace complex to the ground.  Some claimed that it was actually started at a private residence,  that of Ato no Muraji no Kusuri, and then spread to the Palace.  In the end, only the military storehouse was spared. This would have been quite the tragedy for the government, but it did not halt the festivities happening down in Asuka.  The Naniwa Palace appears to have been a major government center for the administration of the state, but it was not the royal court which had been in Asuka for over a decade.  Indeed, I imagine that the news probably reached Asuka around the time of the Banquet itself. And yet, rather than putting a damper on the festivities, they continued another couple of days – presumably everything was already prepared and there was no point in canceling.  On the 17th, the court sponsored a banquet in the rear palace, presumably for the Queen and members of the imperial family.  Then the following day there was a great revel at the palace.  Ohoama took his place in front of the royal muro and made presents to performers, as well as to the singers.  As before everything varied according to rank. Asuka wasn't the only place to get in on the festivities.  The same month, the court also sponsored a banquet for the Silla envoys in Tsukushi, sending Prince Kawachi and others. Regrettably, that would be the last new year that Ohoama would see.  In the fifth month, he grew ill, and what we see in the Chronicles after that is an interesting look into how people of the time dealt with sickness. First, the court had the Sutra of Yakushi expounded at Kawaradera and held a Buddhist retreat in the palace, inviting monks to come and expound Buddhist teachings.  Yakushi, or Yakushi Nyorai—Bhaisajyaguru in Sanskrit—was known as the Medicine Buddha, and his name in Sinitic characters was basically "Master of Medicine".  It is said that he was responsible for the Eastern Pure Land, and that, as a Bodhisattva, he had made 12 great vows to cure the illnesses of all living beings in the world.  For that reason, Yakushi Nyorai was often called upon to cure illness.  In fact, six years earlier, when the Queen, Uno no Sarara Hime, had taken ill, Ohoama erected an entire temple to Yakushi Nyorai, known as Yakushiji.  He then had 100 people take vows as priests, and they attributed her recovery to this effort. In this case, however, it seems that it didn't have quite such an effect, and Ohoama remained under the weather.  We are also told that the court sent Palace Attendants, the Oho-toneri, to clean the pagodas of various temples and that a general amnesty was announced for all under heaven, emptying the prisons.  All of this points to the idea of making merit in the hope of bringing good karma, and thus healing. But the following month, Ohoama was still ill.  Divination was performed by the Onmyoji, the court diviners, and they claimed that there was a curse from Kusanagi, the sword that is considered one of the three main royal symbols.  This is the sword that was said to have been found by Susanowo in the tale of Yamata no Worochi, and which gained its name, Kusanagi, when used by Yamato Takeru, cutting down the grass to save him when his enemies tried to catch him by setting fire to the field where he was hunting.  For more on that, check out Episodes 34 and 35. Given the importance of Kusanagi, I suspect that the idea of destroying it to remove the curse was out of the question, and so it was sent to Atsuta Shrine, where it was enshrined and would largely stay except when needed for enthronement ceremonies.  And yet, even after the sword was taken away, the illness remained.  Six days later, on the 16th day of the 6th month, the court sent Prince Ise and officials to Asukadera and asked the monks there to make and oath with the Buddha to make Ohoama whole through the power of the Three Treasures of Buddhism.   For their work, the three Buddhist Officers, the Master of the Law, and the Upadhyaya and temple directors, as well as those monks with the rank of "master" each received a donation of one robe and one cover, or "Ohi". Three days later, the court ordered the hundred officials to go to Kawaradera and perfom the ceremony of lighting lanterns and giving offerings to Buddha.  Then they held a great feast and offered repentance for their transgressions.  All of this sounds like a continued attempt to make merit for the state, and thus for Ohoama. We then see the court granting the monks Hounin and Gishou 30 stipend-households to provide for them in their old age, which may be more merit-making, or possibly was related to some of the many other activities so far.  There are a few issues with this entry, and Aston and Bentley don't seem to agree on the actual date.  Bentley has it on the 28th, but that seems odd as it comes before the entry for the 22nd of the same month.  Aston has it as the 20th, but then claimes that there is something odd about the date of the 22nd. On the 22nd, we are simply told that the district kitchen of Nabari caught fire.  Aston notes that this would have been the official government arm in the district gathering food to supply the royal household—rather than being a kitchen in terms of a place to prepare food. Merit-making continued into the 7th month.  We see the Soujou and Soudzu, the primary and secondary prelates of the Asukadera, performing ritual repentance.  The following day there is another general amnesty, and Aston specifically mentions performing a Oho-harai, or cleansing. The day after taxes were halved from the provinces and corvee labor with local conscripted labor was exempted for the year.  Then we see the court presenting paper offerings to the Kunikasu Kami in Ki provinces, as well as the four shrines in Asuka and the Great Suminoe—aka Sumiyoshi—shrine. On the 8th day of the 7th month, 100 monks were invited to the court to read the Golden Light Sutra—Konkoymyou kyou.  And on the 15th there was another court issued amnesty. Despite all of these attempts to make merit and intercede with the Buddha or with various kami, Ohoama's illness continued.  We see that the court issued a decree that all things that should occur, great or small, should be reported to the queen and the crown prince—presumably because Ohoama was no longer in a state to be able to do so. Continuing with their efforts, the court declared that destitute commoners who had been forced to borrow rice seed or money before the 12th month of the previous year would be exempted from repayment.  And then the court changed the name of the year to Akami-tori, or Shuuchou.  They also renamed the palace in Asuka to "Kiyomihara"—again, go check Episode 134 for more on the palace.  "Shuuchou" is the Red Bird, likely referring to Suzaku, though Aston also points out that "Asuka" here is given as "flying bird", as well, and there had been numerous bird-related omens reported throughout the reign. Although these names would not have been used prior to this point—the 7th month of the final year of the reign—the Chroniclers applied the nengo, Shuuchou, to all of the entries for this year, and the name of the palace is often given as "Kiyomihara" is given to distinguish it from the Later Okamoto Palace, even though it was simply the latter palace with the addition of the Ebinoko enclosure. The changing of the era name was likely another attempt to change the seemingly inauspicious year, along with all of the merit-making that the court had been undergoing. And yet they kept going. The court selected 70 people who were diligent in keeping Buddhist laws and had them take the tonsure, and they sponsored a feast—or festival—in the Royal Muro of the Palace. At the same time the various princes had a statue of the Boddhisatva of Compassion, Kannon, made for the sovereign and had the Lotus sutra—the sutra where Kannon is first mentioned—read out at Daikandaiji. Kannon, or Avalokitesvara, was originally seen as a male Boddhisatva, but is often depicted as a woman.  They are also known as Guanyin, from which we get Kannon in Japanese.  Guanyin is also seen as Goddess of Mercy, and is one of the most popular figures across multiple sects of Buddhism and even outside of the Buddhist faith, where she is still seen as a goddess.  In this case, however, it seems clear that the princes were seeking compassion to relieve the sovereign of his affliction. And yet it persisted. They had 80 more people take the tonsure, and then 100 more men and women, placed 100 statues of the Boddhisatva, Kannon, in the palace, and then read out 200 volumes of the Lotus Sutra. And then they made prayers to the kami of Heaven and Earth.  And they dispatched Hata no Imiki no Iwakatsu to present paper offerings to the Tosa great shrine.  Nothing seemed to be working. In the 9th month, we see the royal princes and others, down to the various ministers, all gathered at Kawaradera making oaths for the health of the sovereigns.  This last ditch effort would go unrewarded.  Five days later, and Ohoama would pass away.  Of course, they couldn't just say that he died:  The Chronicles actually say that he divinely departed.  After all, didn't they call him an incarnate kami? Two days later, the court began the ritual of mourning, raising voices in lamentation, and setting up a temporary palace of interment in the courtyard, south of the palace.  Ohoama's body was placed there some thirteen days later, and people mourned his passing. For the rituals, we see monks and nuns performing ritual lamentation in the courtyard between 3 and 5 am, around the time that court officials would normally be waiting at the gates.  Over the next several days, various ceremonies were held and eulogies given.  We are told that the court presented offerings of food for the dead for the first time, and over the next several days monks and nuns would offer their laments and then various individuals would provide their eulogies.  Finally, on the last day of the ninth month, the eulogies concluded with Nyang-u, a Baekje prince, who pronounced a eulogy on behalf of his father, and then the Miyatsuko of various provinces came and did likewise.  There were also performances of all manner of singing and dancing. With that, the reign of Ohoama would come to an end.  The government would continue under his wife, the Queen, and Crown Prince.  We'll get into the succession in a later episode.  For now I'll just say that he was eventually buried in a large tomb in the modern Noguchi area of Asuka, and you can still go see it. And while that does bring us to the end of the reign, we still have a few more things that I want to discuss.   This episode just seemed a good time to talk about all of the various new years ceremonies, and that seemed to lead naturally into the very last year, but there is still more to discuss.  For one thing, we still haven't quite covered the spread of Buddhism and the changes in the structure.  There are also various laws and punishments that are worth covering.  Finally, there are the Chronicles themselves: we've talked about it all along, but the Nihon Shoki and the Kojiki are attributed to this era, as is the start of what would become the capital of Fujiwara-kyo—many works that Ohoama would not live to see to the end, but is largely held responsible for starting. But until then, 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.  

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"A man is great not because he hasn't failed. A man is great because failure hasn't stopped him." — Confucius

Introducing "dao" as a concept in Chinese philosophy. We'll explore the the social & historical context of the Spring and Autumn period. We'll follow A.C. Graham's assertion that the basic question of Chinese philosophy is "where is the way?", and consider the answers given by Confucius, Laozi, Mencius & XunziSources: Wing Tsit Chan - A Sourcebook in Chinese PhilosophyA.C. Graham - Disputers of the TaoRobin Wang - Yin Yang: The Way of Heaven and Earth in Chinese Thought and CultureGe Ling Shang - Liberation as Affirmation: The Religiosity of Zhuangzi and NietzscheHolmes Welch - Taoism: The Parting of the Way