Podcasts about Mencius

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

With the approach of Spring Festival, the most important Chinese celebration, Du Honggang, a 58-year-old farmer in Tianjin, has begun to stock up on goods for the Chinese New Year and make plans to celebrate festival with his family of seven, wishing for good health and more income in the Year of the Snake.随着中国最重要的节日——春节的临近，天津58岁的农民杜洪刚已经开始为中国新年囤货，并计划与家中七口人一起庆祝节日，祈愿在蛇年身体健康、收入更多。Standing in front of his house, Du couldn't help but recall this time last year, when President Xi Jinping walked into the yard and chatted with the family while holding the hands of Du's 85-year-old mother.站在自家门前，杜洪刚不禁回想起去年这个时候，习近平主席走进院子，拉着他85岁老母亲的手，与他的家人亲切交谈的情景。Months before Xi's visit, the family had faced challenges when their cornfields and vegetable patches, totaling more than half a hectare, were inundated by a huge flood in the Haihe River Basin that severely affected the village's primary industry, agriculture, in late July 2023.2023年7月底，在习近平到访前几个月，海河流域发生特大洪水，导致该村主要产业——农业受灾严重，杜洪刚一家总面积超过半公顷的玉米地和蔬菜田遭受水淹，家庭面临困境。Despite the hardships, Du was able to quickly restore production with the help of reconstruction funds. When Xi visited the family, the celery that Du had planted in September with government-provided seedling funds was about a month away from harvest.尽管困难重重，但在重建资金的帮助下，杜洪刚得以迅速恢复生产。2023年9月，他在政府提供的种苗资金支持下种植了芹菜。当习近平到访时，这些芹菜还有一个月左右就能收获了。"When I saw President Xi walking toward our house, my heart was beating so fast because it was the first time that we saw him in person," Du said.“当我看到习近平主席朝我们家走来时，我的心跳得很快，因为这是我们第一次亲眼见到他，”杜洪刚说道。"The president told us that a country is prosperous only when its people live in peace," Du recalled, adding that Xi also said in the village square that the affairs of ordinary people are very important.“主席告诉我们，只有人民安居乐业，国家才能繁荣昌盛，”杜洪刚回忆道，并补充说，习近平还在村广场上表示，普通百姓的事都非常重要。The practice of Chinese leaders spending time with ordinary households before Spring Festival has been a tradition for years. Since being elected general secretary of the Communist Party of China Central Committee in 2012, Xi has visited the homes of ordinary people across the country before Spring Festival.中国领导人春节前走访普通家庭的做法已成多年传统。自2012年当选中国共产党中央委员会总书记以来，习近平每年春节前都会走访全国各地的普通家庭。Such visits allow the Chinese leader to interact directly with people and listen to their concerns, in order to gather firsthand information on social issues and public sentiment, experts said.专家表示，这种走访让中国领导人能够直接与人民群众交流，倾听他们的关切，从而收集关于社会问题和公众观点的一手信息。They noted that this tradition reflects the CPC's people-centered development philosophy and the leadership's commitment to improving people's well-being.他们指出，这一传统体现了中国共产党以人民为中心的发展理念，以及领导层对提高人民福祉的承诺。Xi's first such tour took place in February 2013, when he embarked on a journey across hills and bumpy roads in northwestern China's Gansu province to visit villages that were situated in a challenging natural environment.习近平第一次春节走访发生在2013年2月，当时他翻过丘陵，沿着崎岖山路来到中国西北部的甘肃省，走访了当地自然环境恶劣的村庄。During the tour, Xi asked villagers whether they had enough food, sufficient subsistence allowances, and access to medical and educational resources.走访期间，习近平询问村民是否有足够的粮食和生活补助，以及能否获得医疗和教育资源。In 2020, as China approached the deadline for eradicating absolute poverty, Xi visited Li Fashun's house in Simola Wa, a village in Southwest China's Yunnan province, ahead of Spring Festival.2020年，中国临近全面消除绝对贫困的期限。春节前，习近平走访了中国西南部云南省司莫拉佤族村村民李发顺的家。Li, the main provider for a family of six, had been nearly paralyzed in a car accident in 2010. Through the "targeted poverty alleviation" initiative put forward by Xi in 2013, Li's family was among the 16 households that successfully lifted themselves out of poverty in the country's anti-poverty campaign in 2017, elevating the entire village above the poverty line.在这个六口之家里，李发顺是家里的主要经济支柱，但2010年他因车祸几乎瘫痪。由于2013年习近平提出了“精准扶贫”政策，包括李发顺一家在内的村里16户家庭在2017年全国扶贫行动中一起成功脱贫，全村也因此整体脱贫。Talking to Li and his fellow villagers, Xi said, "I wish your village of happiness even more happiness." In the local Wa language, Simola means "place of happiness".在与李发顺及村民们交谈时，习近平说：“祝你们幸福村更加幸福”。在当地佤语中，“司莫拉”意为“幸福的地方”。As more tourists began visiting the village following Xi's visit, Li transformed his house into a farm stay in 2021, offering visitors a taste of local specialty dishes and snacks. "Rice cakes like those made by General Secretary Xi during his visit are particularly popular," Li said.习近平到访后，越来越多的游客开始来到这个村庄。2021年，李发顺将自家房屋改造成民宿，为游客提供当地特色菜肴和小吃。“总书记到访时做的大米粑粑特别受欢迎，”李发顺说。Last year, the family earned annual income of more than 150,000 yuan ($20,480). "Now we are leading a content life without having to leave our home," he said.去年，李发顺一家年收入超过15万元（20480美元）。他说：“现在我们不用离开家乡就能过上满意的生活。”Xi has emphasized on many occasions that the CPC never forgets that the ultimate goal of pursuing reform and development is to ensure that people live better lives.习近平多次强调，中国共产党始终牢记，改革发展的最终目的就是让人民过上更好的生活。In his 2025 New Year message delivered on Dec 31, Xi told people across the country that "of all the jobs in front of us, the most important is to ensure a happy life for our people".12月31日，习近平发表2025年新年贺词，他向全国人民表示，“家事国事天下事，让人民过上幸福生活是头等大事”。"We should work together to steadily improve social undertakings and governance, build a harmonious and inclusive atmosphere, and settle real issues, big or small, for our people. We must bring more smiles to our people and greater warmth to their hearts," Xi said.“我们要一起努力，不断提升社会建设和治理水平，持续营造和谐包容的氛围，把老百姓身边的大事小情解决好，让大家笑容更多、心里更暖，”习近平说。Icelandic Sinologist Ragnar Baldursson said that the CPC's people-centered philosophy has remained unchanged since "serving the people wholeheartedly", which originated with a speech by the late Chairman Mao Zedong, became the motto of the CPC.冰岛汉学家拉格纳尔·鲍德松表示，中国已故主席毛泽东在讲话中提到“要全心全意为人民服务”，此后，这句话就成为了中国共产党的根本宗旨，中国共产党以人民为中心的理念也始终未变。"I think this philosophy can be traced back to Mencius, who advocated a famous saying about the importance of people. That is, the people rank the highest, the land comes next and the ruler counts the least," Baldursson said.鲍德松说：“我认为这一理念可以追溯到孟子，他有一句关于人民重要性的名言，即‘民为贵，社稷次之，君为轻'。”According to the ancient Chinese philosopher Mencius (372-289 BC), a governor exists for the sake of giving the people peace and wealth. A ruler who neglects responsibility to the people, or even misuses power and oppresses the people, could be overthrown by the people.中国古代哲学家孟子（公元前372年—公元前289年）认为，统治者的存在是为了给人民带来和平与富裕。如果一个统治者忽视其对人民的责任，甚至滥用权力欺压人民，那么人民就会推翻他。"Only when the government values its people and puts its people first, will the people trust the government. This is what is happening in China," Baldursson added.“只有当政府重视人民并把人民放在首位时，人民才会信任政府。这就是中国正在发生的事情，”鲍德松补充道。Guo Daojiu, a professor at Tianjin-based Nankai University's Zhou Enlai School of Government, said that the nature and purpose of the CPC eventually led it to place the people at the center, so all the Party's work is aimed at serving the interests of the people.南开大学周恩来政府管理学院教授郭道久表示，中国共产党的性质宗旨最终决定了其必须将人民放在中心位置，人民利益是中国共产党一切工作的出发点和落脚点。"The CPC has been guiding its behavior with a people-centered philosophy in its longtime practice. Placing the people at the center is the worldview, values and methodology of the Party in governing the country," Guo wrote in an opinion piece published in Tianjin Daily.“在长期实践中，中国共产党始终坚持以人民为中心的行为方式。以人民为中心是党治国理政的世界观、价值观和方法论，”郭道久在《天津日报》发表的一篇评论文章中写道。bumpyadj.颠簸的

Send us a textFor an ad-free version of the podcast plus the opportunity to enjoy hours of exclusive content and two bonus episodes a month and also help keep the Bible Project Daily Podcast free  for listeners everywhere at;patreon.com/JeremyMcCandlessSubscribe here to receive my new church history podcast every few weeks at.https://thehistoryofthechristianchurch.buzzsprout.comThis Episode was originally recorded and made available as exclusive bonus content on Patreon on the 17th June 2023 - Hope you enjoy.Original Episode Notes.Welcome to "Mencius - Are People Naturally Good?"In this bonus episode, I  look at the life and teachings of Mencius, a highly influential Chinese philosopher who lived during the Warring States period of ancient China. Mencius, also known as Mengzi or Meng Tzu, is considered one of the most prominent disciples of Confucius, and his ideas have had a lasting impact on Chinese philosophy, Taoism, ethics, and eastern political thought in general.This is a bonus episode using the musings and thoughts I pulled together as an attempt to offer a Christian perspective on the teaching of ‘Mencius'  prior to participating in a discussion group on the 13th June 2023.In this short episode I try and demonstrates the significant differences between Mencius' spiritual framework and his different approach to moral and spiritual matters from a Christian perspective. Mencius emphasizes the cultivation of moral virtues and the innate goodness of human nature, believing that individuals can develop these qualities through self-cultivation and education. In contrast, Christianity acknowledges the fallen nature of humanity due to original sin, emphasizing the need for redemption through faith in Jesus Christ. Christian ethics revolve around obedience to divine commandments, love of God and neighbour, and the pursuit of holiness.  Christian thinking recognizes the inherent moral limitations of humans and places greater emphasis on divine grace and redemption.I try here to show Mencius' teachings in contrast to Christian thinking and try and show the significant differences in their views on human nature, the nature of the Divine and the ‘outrageous grace' and nature of God's revelation, along with the transformative significance of the Christian faith. Understanding these differences provides valuable insights into the contrasting an eastern spiritual perspectives with biblical Christianity.An amateur attempt but I hope you find it offers some useful insights.Jeremy (June 2023)Support the showJeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

This episode we look at the Hakuchi era.  Specifically, the implementation of something called the "Equal Fields" system, which seems to be what the court was trying to implement in some of their early Ritsuryo edicts.  And then we'll see why this era is the "Asuka" period and not the "Naniwa" period, despite the grand temple to government erected in that area of ancient Osaka. For more, check out https://sengokudaimyo.com/podcast/episode-114 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 114: Public Lands and Remote Work   In the early evening, Karu paced through the halls of the inner palace.  The grand scale of the construction was impressive, and it was built and furnished with the finest materials available.  In all aspects it was the shining jewel.  The center of the Yamato world.  The entire thing still felt new. And yet, for all of that, it now felt strangely empty.  So many of those who had previously graced its halls were only memories.  Karu looked over the halls and wondered:  Was it worth it?    He had worked with his nephew and others to build a Kingdom worthy of the name.  They had instituted reforms to model themselves after the major powers of the day.  They had a built a palace to last the test of time.  This wasn't just another place to be abandoned—this was meant to be the bedrock on which the new State would stand.  It was the center of ritual and of the government. But was it?  The government was more than just buildings.  It was the people who made up the offices and the ministries.  It was the entire royal family.  It was the scholars and the officials, debating just how things should work. What would happen when Karu was gone?  Would this system last the test of time?  Or would it disappear, to be replaced by something new?  For centuries, every sovereign had made a new home for themselves every time the previous sovereign passed away.  Is that what would happen to Karu as well? As the sun set, and darkness set in, Karu could only wonder what the future might hold. So here we are in the Hakuchi era, during the reign of Karu, aka Ame Yorodzu Toyohi, which is to say between the years 650 and 654.  The era of Great Change was now the era of the White Pheasant – listen to our last couple of episodes to understand why -- and all of the changes weve been discussing were starting to really come together.  Front and center of those changes was the Nagara Toyosaki Palace, a physical manifestation of the new bureaucratic system of government that the sovereign, Karu; the Crown Prince, Naka no Oe; and others had put into place.  The work of this government was happening on a stage much grander than anything that had previously been seen in the islands. This was the start of what we know as the Ritsuryo Era, and it was finally coalescing.  In this episode we'll talk about how, in the Hakuchi era, we see the implementation of the continental system known as the “Equal Field System”, and how the bureaucratic government was extended down to the individual household.  This was all part of what we've come to know as the Ritsuryo state, which we talked about back in Episode 108 as we started all of these changes.  We are now seeing the foundations of that new state, and we are several years into its implementation, seeing those early edicts finally starting to bear fruit.All of this, of course, was focused on the seat of government in Naniwa. And yet, spoiler alert, this is not called the “Naniwa Era”.  We are still in what many refer to as the Asuka Era.  So what happened?  Towards the end of the episode we'll talk about what happened as the era came to a close, or at least as much as we know. To kick us off, let's talk about where we stand in the Hakuchi era, and look at the culmination of these early Ritsuryo changes we've been talking about. Whatever else had happened, various good omens, crises, and so on – the work of the government was continuing.  Once again, we see records of various envoys from the continent —and we'll get into the international situation, later—but for now, let's focus on what was going on in the archipelago itself.  Specifically, I want to talk about something called the Equal Field System, another innovation that Karu and his administration introduced to Yamato. The Equal Field System goes back to at least the Northern Wei dynasty, over on the continent, in the late 5th century.  It attempted to solve several issues regarding how the government could make sure that land was being worked—and that the government was also getting its cut.  To that end, let's back up a bit and talk about concepts of public versus private land, and how they apply to Yamato at the time. The concept of “private” land may seem simplistic, as we have an idea of what it means today.  Your “private” land is land you own, of course.  “Public” land belongs to the government.  But in Japan—and in much of East Asia—those concepts weren't necessarily the same.  In many early theories of land ownership, all land belonged to the State—individuals were simply using it.  To a certain degree, even today, land is often held only so long as you have a deed or other proof of ownership that is recognized by the State, but concepts like eminent domain can supercede that ownership. So for our purposes, here, Private land was land where all the produce went to a private individual or private interest,  such as a family—or even a temple or shrine.  If it was truly privately-owned land, then all of the produce of that land went to the owner.  Even if the government technically owned the land, the land could still be considered private, meaning that it wasn't  considered taxable by the government – whoever controlled the land got all the produce. In contrast to that, public land was land where the government was owed some or all of the produce.  It might have been worked by individuals, but was still taxable in part or full.  An early system that goes back to at least the Zhou dynasty was known as the Well Field System.  In this system, land was ideally divided into nine squares.  The eight squares of land on the outside of the square would all be held and worked by private farmers, who were able to keep whatever they produced on the land.  In return, they were to provide labor on the public land in the center, the produce of which went to the State, which could then be stashed away in case of famine or used to help increase the State's coffers and thus pay for other amenities. Of course often it just went into the pockets of various aristocrats.  I also wonder just how much effort was actually put in to working the public land in the Well Field System. That name, by the way, comes from how the whole schematic looked when drawn out.  The hanzi, or kanji, for a “well”—as in a place where you draw water—is much like a modern hashtag mark.  Think two horizontal and two vertical lines, like a tic-tac-toe board.  This comes from the fact that wells were often square or rectangular holes, the sides of which could be reinforced with wood.  At the top, the well frame was often formed with overlapping wooden beams, forming a shape similar to a hashtag.  And so in the Well Field System, the center of the tic-tac-toe board was the public land, and everything else was private.  This system fell apart with the fall of the Zhou during the Summer and Autumn periods, though there were attempts to revive it.  After all, it had been mentioned in the Book of Rites, the Liji, and it was praised by Mengzi—the famous scholar and philosopher we known to the West by his latinized name of  “Mencius”.  As such, it was officially documented as a “good idea” and so there were often attempts to revive it. The Northern Wei, however, took a slightly different approach.  In the late 5th century, they were looking for a way to curb the power of aristocratic families.  Since the Qin dynasty and onwards, they had seen the growth of families accumulating land and thus wealth and power.  These powerful families were both necessary and a threat, as they held the power to prop up or tear down a government.  Farmers would need to rent land from the powerful landowners, paying them a portion of their harvest as rent. To counter this, the Northern Wei instituted the Equal Field system.  Under this system, they claimed government ownership of vast swaths of land and then provided equal parts of that government land to every adult person.  Upon a person's death, their land would revert back to the government, who could then redistribute it to others.  The peasants would then be expected to provide a portion of the harvest as tax—they would provide food-rent for the land, as well as payment in cloth and a set number of days of corvee labor.  The key was that all of this payment was due to the government, and not to private aristocratic families. After the Northern Wei fell, the Equal Field system was reinvigorated by the Sui and Tang dynasties, who extended the system across their territories—or at least within the Yellow River and Yangzi River basins.  The system did have some allowances for inheritance—especially in instances like mulberry groves, which would be maintained by successive generations.  In general, however, most of the land was to be reclaimed by the government upon a person's death or at the point that they reached 60 years of age, and then it would be redistributed. This is still a relatively simplistic overview, and there were plenty of different adjustments and changes to the system over the years.  Key for us, though, is looking at the adoption of the Equal Field concept in the archipelago. Up to this point, land ownership in Yamato, such as it was, fell under various family groups.  They would own the land and whatever was produced on it, so it was truly private land.  “Yake” were set up by the families as central storehouses and administrative centers.  In this case, the royal family was, in many ways, just another landowner, and their “yake” are indicated in the Chronicles with the royal “mi” honorific—hence the “miyake”. As the reformers went about making changes in the period between 645-650, they adopted the concept of the Equal Field System.  Prominent figures such as Naka no Oe himself gave up their private fields, and the royal lands were turned into government lands.  They instituted the concept that all land in the archipelago nominally belonged to the State, and that others worked it at the Sovereign's pleasure. As we talked about in the past several episodes, this made the Sovereign and the State more prominent in people's lives, and it built bonds with the peasants in that they were granted land on which to work and make a livelihood.  They didn't necessarily have to work out a separate arrangement with some noble family, and the fields and taxes were “equal” for every person. Of course, surveying the land, taking a census, and distributing the land to the people didn't happen overnight, and it isn't even clear how well it occurred outside of the lands originally owned by the royal family, at least initially.  We are told that even though the project had kicked off years earlier, back in 646, it wasn't until the second month of 652 that we are told that the distribution of rice-land had been completed.  30 paces of land—Aston notes that it was 30 paces long by 12 paces wide—made up a single TAN of rice-land, and 10 TAN made up a CHOU.  Each TAN or land a person was granted was expected to provide back to the government a sheaf and a half of rice, with each CHOU providing 15 sheaves. This effort simplified taxation, in a way—everyone owed the same thing, based on their household and how much land they had been granted.  However, it also would have required an enormous bureaucratic engine.  Scribes would have been in high demand—anyone who could read and write.  Without modern computers, they would need to hand count everything in a given district, then send those numbers up to the governor, and then send them again to the capital.  Hence the giant government complex set up in Naniwa to oversee all of this and to ensure that the government worked as intended. In the fourth month of 652, the work continued.  We are told that the registers of population were prepared—presumably based on the information that had been previously acquired from around the provinces and sent to the court.  The earlier edicts from 646 that outlined this system—which we mentioned back in Episode 109—was finally put in force.  As we noted back in that episode, 50 houses made up a township, or RI—the character used is also pronounced “SATO”, today, and often refers to a village.  Each RI had an appointed elder, or head, using the term “CHOU”.  This term is still found today in modern parlance:  The head of a company, or “KAISHA” is the “SHACHOU”, while the head of a division, or BU, within said company would be the BUCHOU.  KAICHOU is the head of an association, or “KAI” and the “GAKUCHOU” is the head of a “DAIGAKU”, a university—basically the University President.  In this case the “CHOU” of the “RI” would be the “RICHOU”, using the Sino-Japanese On'yomi pronunciation, though in the vernacular they probably would have been called the “Sato-osa”.  All of this just means village head or village chief. So 50 houses made up a RI, with one RICHOU at the head.  In addition, each house would have a senior member appointed as the official head of household, or KACHOU.  From there, houses were associated together in groups of five for mutual protection, with one head, or CHOU, per group of five.  And okay, so they were creating groups of people for administrative purposes?  Who cares?  Well, the thing about this is that it was encoded into the new legal system, and it had several implications.  Chief among them was the implication of primogeniture: Since the most senior person was made the KACHOU or head of household (and by “person” I think we can assume that “man” was a given, unless there were no men in the house for some reason), this meant that the eldest person in the household was automatically the one who inherited that position, along with the status and control that came with it.  As we've seen, up to this point, it was not necessarily the case that the most senior person would inherit in ancient Yamato tradition.  Inheritance could pass from a younger brother to an older brother, or to a younger son of a younger son.  While there was some apparent concern over lineage and making sure that the individual was of the proper bloodline, at least for royal inheritance, there was not an automatic assumption of precedence for who would inherit. Of course, as we've seen, this set off all sorts of disputes and problems, especially among the elite where wealth and power was involved.  However, I think it is fair to assume that these problems weren't relegated purely to the upper levels of society.  Inheritance is always tricky, even in cases where it seems like it should be straightforward. I imagine that the institution of primogeniture as a legal concept would have had consequences beyond just inheritance.  It set up ideas of who was “important” in the family, and the family is often a microcosm of society at large.  Primogeniture meant that age and masculinity were both valued over youth and femininity.  That isn't to say that pre-Taika Ritsuryo was a bastion of equality, but we do see more instances where men and women seem to be on closer to equal footing. In the concept of primogeniture, I believe we can also see the institution of Confucian values—not surprising as this whole thing is cribbed from the continent, with a lot of it being taken from the Tang court.  We've discussed Confucian concepts of filial piety and how that fed into patriarchal—and frankly monarchical—ideas.  The Father and Son, the Ruler and Subject, the Husband and Wife, Elder Brother and Younger Brother, etc.  These were the relationships that were important and they defined much of the way people were expected to interact. As the new system being instituted copied the form of continental government, it would have also been preaching many of its values, as well.  Scholars will continue to debate how widespread the changes actually were.  Did the equal-fields system exist all the way out to the edge of Emishi territory?  Did it cover the mountainous regions of Honshu?  How about to the West of Yamato?  We don't know, but nonetheless, we do see both the expansion and centralization of Yamato power, so there seems to be something to it. By all accounts, the work that had taken place in this era appears to have been a smashing success.  The Taika reforms had taken hold, and the Ritsuryo state seemed to be off to a roaring start.  At the center of it was the newly built Nagara Toyosaki Palace, a giant stage for carrying out the business and ritual of the State.  One would think that the founders of this new State would have been overjoyed.  Naka no Oe, Nakatomi no Kamatari, and the sovereign, Karu, among them.  And yet, the story doesn't seem quite that simple. The first Ministers of the Right and Left had already passed away.  Abe no Oho-omi had passed of what appears to be natural causes, but Soga no Oho-omi, aka Ishikawa no Maro, was undone by slander, accused of treason, and took his own life rather than being killed by the government forces sent after him.  And in the 6th month of 653, the sovereign was told that the Priest Min had passed away. Min—Aston sometimes transcribes it as “Bin”—was one of the sources for much of the information about the continental systems of government.  We've mentioned him on and off for the last 5 or 6 episodes, though you may not have always caught the reference.  Also, since even Aston switches between pronunciations at times, I apologize if I haven't been consistent.  If I said Priest “Min” or “Bin”, we're talking about the same person.  He was a Buddhist priest who had traveled to the Sui dynasty in 608, spending 24 years there, witnessing the change from the Sui to the Tang, returning to Yamato in 632.  He was consulted on various omens, and he and Takamuko Kuromaro, who had also been made a State Scholar, or Hakase, at the same time, both worked to set up the eight ministries of the state, the core of the Ritsuryo bureaucracy. The death of Min was felt across the organs of state.  Both the Queen Dowager and Naka no Oe, the Crown Prince, sent messengers to offer condolences.  The sovereign commanded the painters, Koma no Tachibe no Komaro, Funado no Atahe, and others to make a large number of figures of the Buddha and Boddhisatvas.  They were to be placed in the temple of Kawaradera, though other sources say Yamadadera.  Both of these are in Asuka—although the capital had moved to Naniwa, and there was the temple of Shitennoji there, just south of the palace, I can't help but notice that many of the established temples remained in and around the old capital at Asuka. 653 saw something else, which also seems a bit odd, given the apparent success of the government.  We see that in this year the Crown Prince, Naka no Oe, petitioned his uncle, the Sovereign, to move the royal residence back to the Yamato capital, which is to say Asuka—in the heartland of Yamato as opposed to outside the Nara Basin, like Naniwa.  This is quite the request.  They had just finished establishing a large palace complex in Naniwa.  Why would they pull up stakes and move everything back to Asuka? So the sovereign, Karu, denied Naka no Oe's petition.  Regardless, Naka no Oe took his mother, the Queen Dowager, as well as Karu's own Queen, Hashibito and the younger royal princes, and he moved all of them back to Asuka, moving into the temporary palace of Kawabe.  The ministers and the various Daibu all followed him.  He basically moved the royal family and the court back to Asuka, without Karu's permission, and everyone followed him. We aren't told why this happened.  Was there a falling out between Naka no Oe and the Sovereign?  Was there some other issue that caused Naka no Oe to want to abandon the capital they had worked so hard to build? Karu was understandably upset by this apparent betrayal.  He expressed himself in a poem which he sent to his wife: KANAKITSUKE / AGAKAFU KOMA WA / HIKIDESEZU AGAKAFU KOMA WO / HITO MITSURAMUKA The pony which I keep/ I put shackles on / And led it not out Can anyone have seen / The pony which I keep? And if it wasn't enough that the people had left. We see once more, on the New Year's Day of 654, that the rats likewise left Naniwa and migrated towards Asuka.  This last one I certainly question as to whether or not it happened, but the meaning and symbolism is clear.  The Chroniclers are telling us that the effective capital was moving back to Asuka.  The time in Naniwa was limited. This doesn't appear to have negatively affected the fortunes of Naka no Oe and his supporters.  On the contrary: Nakatomi no Kamatari no Muraji, on this same New Year's Day, was granted the Shikwan, the purple cap, and his fief was increased.  The Toushi Kaden, the History of the Fujiwara House, says that it was increased by 8,000 households. It seems that the business of the government continued apace through 654, though it is a bit unclear just how things worked, given the split between Asuka and Naniwa.  Was Karu left alone in the giant complex he had built?  Or was it still where all of the government work happened?  If so, just how much were the high ministers missed, or were they working remotely, via messenger and post-horse? Whatever the situation, it would resolve by the end of the year.  On the 1st day of the 10th month, Naka no Oe learned that his uncle, the Sovereign, had taken ill.  Naka no Oe and the entire court returned to Naniwa to see him.  Nine days later, on the 10th day of the 10th month, Karu passed away in the state bedchamber he was around 57 or 58 years old.  He was temporarily interred in the southern courtyard, and Mozu no Hashi no Muraji no Doutoko oversaw the palace of temporary interment.  He would be buried in the Ohosaka Shinaga Tomb, which was built near the site of tombs associated with Kashikiyahime and others, south of the Yamato river, on the west side of the mountains that separate the Kawachi plain from the Nara basin. Two months later, Naka no Oe and his mother made it official, and formally moved to the temporary palace of Kawabe in Asuka.  Naka no Oe's mother, Takara Hime, would come to the throne on the third day of the first month of the new year, 655.  It would be her second time on the throne.   Since she reigned twice, the Chroniclers actually gave her two posthumous regnal names.  For the first reign they named her “Kougyoku Tennou”.  In the second reign they named her “Saimei Tennou”, to distinguish from her first reign on the throne.  As far as I know this has only happened twice—the second time being with Kouken, aka Shoutoku, Tennou in the late 8th century. Why she took the throne again is not addressed.  She had been the sovereign, stepping down during the Isshi Incident, when Soga no Iruka was killed in front of her.  At that time, Naka no Oe had been urged to take the throne, but he decided against it.  After all, Furubito no Oe was still around at that time, and seems to have had his own claim.  Naka no Oe couldn't take the throne while Furubito was still alive and, at the same time, claim to be the filial person that Confucian theory said he should be.  And so his uncle, Karu, took the throne, since nobody could really say anything against it.  Now, though, Furubito no Oe and Karu were both deceased.  Why didn't Naka no Oe, the Crown Prince, ascend the throne?  Again, we aren't given an answer.  There is one other thing that is possibly worth noting, however: Karu had a son.  This may be whom they are referring to as the “younger princes” who were brought to Asuka when everyone moved there.  This was Prince Arima.  He is believed to have been born in 640, so he would have been about 15 years old at the time of his father's death.  Naka no Oe was the Crown Prince, but did Arima also have a claim?  He was, after all, the male son of the most recent sovereign, Karu, and his queen, Hashibito hime.  This is something that we will definitely look at in a future episode. It should be noted that Naka no Oe was born in 626.  He would have been 18 or 19 years old during the time of the Isshi incident, and was only ten years old, 29 years old, when his mother took the throne for the second time, in 655.  She, on the other hand, was about 62 years old when she took the throne the second time.  The consensus is that even though she reigned as sovereign, the true power continued to rest with the young Naka no Oe and his clique, and they would continue to direct the government for the next several decades. And with that we largely bring to a close the Hakuchi era.  The era ended with Karu's death, and no new era was declared for Takara Hime's reign.  The period from the Hakuchi era to the start of the Nara period is often referred to as the Hakuho period.  An unofficial name taken from the names of the nengo on either side of it.  It often is used specifically to reference the art of the period, as more and more continental influence continued to pour in. Next episode, we'll take a look at the various interactions with the continent and go a little more into the politics of the time.  Takara Hime's second reign—for which she was posthumously given the name “Saimei Tennou”—dealt a lot with the continent, among other things.  Things on the Korean peninsula were heating up, and the Tang was continuing to push against those on their borders, both along the Silk Road to the West, but also against states like Goguryeo, in the northeast.  And yet it wasn't a time of constant warfare, either.  We'll do our best to look at what was happening. Until then thank you for listening and for all of your support. If you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website, SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.

We spend a lot of time on How God Works talking about how spirituality can offer tools to become better versions of ourselves.  And while learning to be happier, healthier and more resilient are all positive things to strive for, they can also lead us down a different path - an obsession with productivity and self-optimization… which can lead to a culture of trying to grind or life-hack our way through everything.But what if the secret to success lies in doing less, not more? On this episode, we'll explore the Chinese concept of wu wei, effortless action. We'll talk to Edward Slingerland about how modern cognitive science has proven many early Chinese thinkers right, why wu wei is still relevant today, and how learning how not to try can help us forge a different path toward the good life.Edward Slingerland is a professor of religion at the University of British Columbia and the author of Trying Not To Try: Ancient China, Modern Science and the Power of Spontaneity. Find out more about his work, and his other books, on his website.Other texts we've discussed during this episode include: -Flow, by Mihaly Csikszentmihalyi-Groundwork of the Metaphysics of Morals, by Immanuel Kant-The Analects or Sayings of Confucius, attributed to Confucius-The Tao Te Ching or Laozi, attributed to Laozi-The Mencius, attributed to Mencius

Last time we spoke about the finale of the Northern Expedition, the reunification of China. In May the NRA advanced from the Yellow River bridgehead despite losing access to the Tianjin-Pukou railway, forcing a 60-mile march. General Chen Tiaoyuan captured Tehzhou on the 13th, as the NRA cleared northern Shandong. They then converged on Beijing, with Feng Yuxiang's 2nd Collective Army and Yan Xishan's 3rd Collective Army advancing from different directions. Yan Xishan fought the NPA, recapturing territories and capturing Nankou, which led to speculation he would enter Beijing first. Despite NPA counterattacks, the NRA forces continued their advance. By late May, the NRA's combined efforts and internal NPA issues led to a general retreat of the NPA forces. On June 6, Yan Xishan's troops entered Beijing. The NPA's Zhang Zuolin was assassinated by Japanese officers, leading to a power shift to his son Zhang Xueliang, who later aligned with Chiang Kai-Shek. By December 1928, China was unified under the KMT.   #118 The Chinese Civil War Draws First Blood Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So I said a few times during the northern expedition that I wanted to push aside the emerging Chinese civil war. Although we loosely covered a lot of the major events, this episode is going to try and narrow and focus it down. Now please note, up until this point I have to admit I had been using sources that were either skewed towards the Chinese nationalist views or were trying to be non biased. For some of these episodes I intentionally am using some CCP aligned sources, I will try my best to balance things out. Also a large part of this is going to be a retelling of the Shanghai Massacre, but more from the point of view of the CCP. All the way back in 1926, Chiang Kai-Shek had managed to seize power over the Kuomintang. He exerted control over the party and army as he unleashed the Northern Expedition. By November 9th Chiang Kai-Shek set up a new headquarters in Nanchang. Chiang Kai-Shek was determined to purge the party of communists and began to do so here. He began by recruiting a large number of right-wing Kuomintang members such as Dai Jitao and Wu Tiecheng. Dai Jitao was a member of the Kuomintang Central Executive Committee and had served as the Minister of the KMT's propaganda department. After the death of Sun Yat-Sen, Dai Jitao had actively promoted an anti-communist movement, drawing support from warlords, right wingers and those the CCP would describe as “imperialists”. In May of 1925 with the support of Chiang Kai-Shek, Dai Jitao began an anti-communist campaign in Shanghai. He ran two successful pamphlets loosely translated in English as "The Philosophical Foundation of Sun Yat-senism" and "National Revolution and the Chinese Kuomintang”. Both worked to promote the teachings of Confucius and Mencius while distorting Sun Yat-sen's thoughts. Dai Jitao was arguing that Sun Yat-Sen's ideology chiefly came from Confucianism instead of western philosophy and that in fact the man was a traditionalist. He twisted Sun Yat-Sen's three principles, castrating them of revolutionary content. All of this quickly became a "banner" for the Kuomintang right-winger to carry out anti-communist activities. After Chiang Kai-Shek arrived in Nanchang, he immediately invited him to go north to jointly plan the purge of the party and anti-communism. Wu Tiecheng joined Dai Jitao, he was the director of the Guangzhou Public security Bureau and a well known KMT right-winger. Prior to the Zhongshan ship incident, Wu Tiecheng stated he had suggested to Chiang Kai-Shek that they impose sanctions on the CCP. In his words “with the registration materials of the special household registration of our Public Security Bureau, we can immediately arrest a dozen of the main Communist Party members, and then use a ship to transport them to a small island near Zhongshan County , or send them to Shanghai. As for the minor members, they will be temporarily detained." Chiang Kai-Shek said "I will think about it first." After the Zhongshan incident, Chiang Kai-Shek pretended to dismiss him from his post, but specially invited him later to Nanchang and dispatched him to Japan as a liaison. Another large figure who was invited over was Huang Fu, who had served as the Minister of Foreign affairs and Education for the Beiyang Government and as its Prime Minister. When Chiang Kai-Shek came to Nanchang he wrote to Huang Fu twice inviting him to come south. On December 31st, Zhang Jingjiang and Chen Guofu were also invited to Nanchang. Zhang Jingjiang was a member of the KMT's Central Supervisory Committee. After the secondary Plenary session of the second central committee, he became chairman of it. He used his authority and colluded with Chen Guofu, the Minister of Organization to dissolve the Guangzhou Municipal Party committee, which at the time was being led by left winger KMT. They did this by placing confidants in various positions to steal power. Simultaneously, they suppressed worker and peasant movements in Guangdong, even dispatching gangsters to kill their leaders and burn down the provincial and Hong Kong strike committee HQ. All of these people gathered at Nanchang formed a anti-communist cabal backing Chiang Kai-Shek. In January of 1927 these men went up Mount Lushan to a famous hotel called Xianyan where they plotted. After several days of meetings, as my source argues, mostly based on the advice of Huang Fu, these following decisions were obtained. Number 1, they would enact a policy of separating from the USSR and purging the party of CCP. Number 2, the NRA must settle the southeast by forming an alliance with the gentry and merchant class there. Number 3 in their diplomatic efforts they had to abandon the USSR and ally themselves to Japan. Number 4, to increase their military power they had to unite with Feng Yuxiangs Guominjun and Yan Xishan.   Upon returning to Nanchang, Chiang Kai-Shek took action, first by attacking Borodin. He sent a telegram to Xu Qian, the chairman of the Wuhan joint conference, stating Borodin had insulted him in public at Wuhan and demanded he be removed from his advisory position. He also recomended expell Borodin back to the USSR. The source I am reading states Chiang Kai-Shek had two rationales for going after Borodin. "Chiang Kai-Shek felt that except for Borodin, the Kuomintang leaders in Wuhan were all politically incompetent. ... As long as Borodin was there, he could not gain a dominant position. Secondly, he was using Borodin like a scape goat to hide his real anti-Soviet purpose'. At this time Chiang Kai-Shek was being labeled a USSR stooge by the NPA and a Japanese stooge by the CCP. In response, Chiang Kai-Shek stated publicly "Our alliance with Russia was left by the Prime Minister. Although its representatives have been arrogant for a long time and oppressed our party leaders in many ways, I believe that this has nothing to do with the Soviet Union's spirit of treating us equally. No matter what their personal attitudes are, we will never change our relationship with the Soviet Union towards Japan. Why should we unite with the Soviet Union? It is because the Soviet Union can treat China equally. Since the Soviet Union has not given up treating us equally, how can we give up the policy of alliance with Russia. ... Not only Japan, but any country, if it can treat China equally, then we will treat them the same way as we treat the Soviet Union. It is not impossible to unite with them. We unite with the Soviet Union to seek freedom and equality for China. It is completely based on the meaning of treating our nation equally, so we must unite with the Soviet Union. If the Soviet Union does not treat us equally and oppresses us in the same way, we will also oppose them in the same way. I have said for a long time." In regards to the CCP Chiang Kai-Shek stated to his close confidants “When I was in Guangzhou, I was always paying attention to the actions of the CCP. I wanted to implement my proposal to overthrow the CCP in Guangzhou, however I did not do so. I was unable to do so because it could mean the end of the Kuomintang”. After the success of the Northern Expedition, Chiang Kai-Shek lamented to his confidants “although our army has won a great victory, I still worry the enemy is not at our front but at our rear. The CCP is causing much trouble within, we must make sure it does not split out party or even collapse our army. There are thorns everywhere”. Publically Chiang Kai-Shek stated "Now there is a rumor that I distrust and alienate my Communist comrades and have a tendency to oppose them. In fact, it cannot be said that I will not oppose the Communist Party. I has always supported the Communist Party... But that is to say, if the Communist Party becomes strong in the future and its members are arrogant and tyrannical, I will definitely correct them and punish them. ... Now many Communist Party members are actually oppressing the Kuomintang members, showing an overbearing attitude, and tend to exclude Kuomintang members, making Kuomintang members embarrassed. In this way, I can no longer treat Communist Party members with the same preferential treatment as before. If I still have the same attitude as before, then I am not in the position of a Kuomintang member, and I cannot be a Kuomintang member. Although I am not a Communist Party member, from a revolutionary perspective, I have to take some responsibility for the success or failure of the Communist Party! I am the leader of the Chinese revolution, not just the leader of the Kuomintang. The Communist Party is a part of the Chinese revolutionary forces. Therefore, if Communist Party members do something wrong or act tyrannically, I have the responsibility and power to intervene and punish them." As you can see, publicly Chiang Kai-Shek was always walking on eggshells when attacking the CCP. If you know the old boiling frog analogy, it's more or less like Chiang Kai-Shek gradually getting the public to attack the CCP. At the ceremony where Li Liejun was appointed chairman of Jiangxi, Chiang Kai-shek once again gave a speech, saying that communism was only a method of economic development, which might be applicable in some countries, but if China adopted communism, it would be a great harm and would only lead to the overthrow and revolution of China. In late January, Chiang Kai-Shek met with Momuro Keijiro, a representative sent by Japan's minister of Finance and Navy at Lushan. Chiang Kai-Shek explained to Keijiro that he understood the importance of the political and economic relationship between Manchuria and Japan. He understood the Japanese had spilt a lot of blood there during the Russo-Japanese War. He believed Manchuria required special consideration and hoped the Japanese would correctly evaluate the KMT's struggle to reunify China. Chiang Kai-Shek then met with the Japanese consul General in Jiujiang, Edo Sentaro, explaining he did not only intend to abolish the unequal treaties but would try to respect the existing conditions as much as possible, such as guaranteeing the recognition of foreign loans and repayments and respecting foreign owned enterprises.  After these meetings Chiang Kai-Shek met with representatives of the Imperial Japanese Military such as Nagami Masuki and Matsumuro Takayoshi. It was Dai Jitao who set up these meetings. Chiang Kai-Shek began the talks by making it clear the KMT would not work with the CCP and was willing to work with Japan to prevent the spread of Communism in China. Chiang Kai-Shek also met with the Japanese politician Yamamoto Jotario who would go on to say in Beijing that he believed the Generalissimo was an outstanding military leader. Needless to say, as my source would put it “Chiang Kai-Shek was closely colluding with Japanese imperialism”. He was also establishing contacts with the US. He dispatched Wang Zhengting to Shanghai to meet the American consul general there. Wang Zhengting told him the KMT had washed their hands of the communists and that there would be nor more incidents such as the one that befell Hankou. The American consul general in Guangzhou was likewise contacted through the finance minister of Guangdong, Kong Xiangxi. What the American consuls told their government was “if the powers want to drive the Soviets out of China, they should establish direct contact with Chiang Kai-Shek”. Chiang Kai-Shek also publicly expressed regret to numerous nations for incidents such as the one in Nanjing. He was gaining a reputation as being the only leader in China capable of restoring order amongst the chaos. Many of these foreign diplomats privately told Chiang Kai-Shek that if he wanted to really brush shoulders with them he had to purge the communists and soon. To truly purge the communists Chiang Kai-Shek reaches a deal with the bourgeoisie of Jiangsu and Zhejiang. They will support him economically if he helps suppress the worker movements in Shanghai. They fund Chiang Kai-Shek some 500,000 Yuan in early March, then on the 29th the Shanghai Commercial Federation pledges 5 million Yuan, with another 3 million on April 1st. Around this time Chiang Kai-Shek secretly send Wang Boling, the deputy commander of the 1st army; Yang Hu, chief of the special affairs department of the general HQ and Chen Qun the director of the political department of the eastern route army to Shanghai in disguise to meet Huang Jinrong. Huang Jinrong was a chief detective working in the French concession of Shanghai. He also happened to be one of the top three gangsters working under Du Yuesheng of the Green Gang. Huang Jinrong summoned Du Yuesheng and the other Green Gang leader Zhang Xiaolin, as they all discussed how to purge the communists. The Green Gang leaders seized the opportunity to help the KMT. They began monitoring the CCP, armed their gang members and began to attack anyone who was picketing. They formed the “China Progress Association”, which in reality was just Green Gang members. This association proceeded to attack the Shanghai General Labor Union, providing the perfect pretext for Chiang Kai-Shek to act.  On April 1st Wang Jingwei returns to Shanghai from aboard. By the 3rd Chiang Kai-Shek telegrams that Wang Jingwei is reinstated and holds secret talks with him. On the 8th Chiang Kai-Shek organizes a Shanghai Provisional Political Committee, stipulating it will decide all military, political and financial decisions and will replace the Shanghai special municipality provincial government that was established after the third Shanghai worker uprising. On the 9th he unleashes martial law prohibiting assemblies, strikes and marches, and established the Songhu Martial Law Command, with Bai Chongxi and Zhou Fengqi as the commander and deputy commander. Chiang Kai-Shek then takes his leave for Nanjing, leaving the job to Bai Chongxi who will supervise a coup in Shanghai. In a vain attempt Chen Duxiu tells the CCP to ease up on the Anti-Chiang Kai-Shek stuff. Then its announced to them that Chen Duxiu had managed to form a deal with Wang Jingwei. Chiang Kai-Shek send word from Nanjing to carry out the purge, in a very “execute order 66 fashion”.  April the 12th takes a wild turn in Shanghai. In the early morning a signal is raised over a warship anchored near the Gaochang temple. Hundreds of well armed Green Gang, Triads and some secret agents wearing blue shorts and white cloth  armbands with a black gongs on them, dispersed from the French concession in several cars. From 1 to 5am they attacked the picketing workers in Zhabei, Nanshi, Huxi, Wusong, Hongkou and other districts. The workers resisted immediately causing fierce street battles to break out. The 26th Army of the NRA, an old Sun Chuanfang unit that recently defected, came to forcibly confiscate guns while stating they were “mediating an internal strife amongst the workers”. Over 2700 armed workers in Shanghai were disarmed. More than 120 were killed with another 180 injured. The Shanghai General Labor Union club and all their associated pickets in the districts were occupied. Within the foreign concessions, foreign military and police forces arrested more than 1000 CCP members and workers who were immediately handed over to Chiang Kai-Shek's men. On the morning of the 13th, the workers from Shanghai's tobacco, silk factories, trams, municipal administration, postal services, sailors and various other industries went on strike. Over 200,000 workers took to the streets and the Shanghai General Labor Union held a mass rally in Qingyun Road Square in Zhabei with over 100,000 participants. They held a quick conference calling for resolutions. The first resolution was to hand over their weapons. Secondly those who destroyed their unions should be severely punished. Third the families of those killed needed to be compensated. Fourth protests should be made against the imperialists within the concessions. Fifth a telegram needed to be sent to the central government, then whole nation and world to demand assistance. Lastly the military authorities should be responsible for protecting the Shanghai trade unions. After the conference, the masses marched upon the headquarters of the 2nd division of the 26th army along Baoshan road to petition for the release of their comrades and for their weapons to be returned to them. They marched for a kilometer and upon reaching the Sandeli area of Baoshan road, soldiers of the 2nd division rushed out and opened fire upon them killing more than 100 on the spot. It was said Baoshan road was flooded with blood. That afternoon Chiang Kai-Sheks forces occupied the Shanghai General Labor Union and General Command of the Shanghai workers. They closed down and disbanded numerous revolutionary organizations and carried out searches and murders. Within 3 days after the Shanghai incident, more than 300 Shanghai CCP members were killed, another 500 were arrested and 5000 went “missing”. Like I said in the previous podcast on this very subject, I will leave it to you as to what missing meant. On the 15th of april the Kuomintang in Guangzhou launched their own coup. On that day more than 2000 CCP members and their supporters were arrested, 200 trade unions were closed. This all would b followed by similar activities in Jiangsu, Zhejiang, Anhui, Fujian and Guangxi where CCP members were purged. The NPA in the north would likewise crack down on communists. Li Dazhao had been placed on the Beiyang governments list of most wanted back in 1926 following the March 18th massacre. Since then he was hiding in the Soviet Embassy in Beijing, continuing to lead political maneuvers against the warlords. When the first united front collapsed as a result of Chiang Kai-Sheks purges, Zhang Zuolin ordered troops to raid the Soviet embassy. Li Dazhao, his wife and daughter were all arrested. Among 19 other communists, Li Dazhao was executed on April 28th of 1927 by strangulation. One of the behemoths who ushered in the New Culture Movement and was a founder of the CCP had become one of its greatest martyrs. The first united front was no more and in response to this the CCP declared "Chiang Kai-shek has become an open enemy of the national revolution, a tool of imperialism, and the culprit of the white terror of massacring workers, peasants and revolutionary masses”. This was followed by a call to mobilize, unite and form a solid front to fight the warlords and KMT. In May of 1927 the Communist International issued “the May Emergency Directive” to the CCP. (1) Without land revolution, victory is impossible; without land revolution, the Kuomintang Central Committee will become a pitiful plaything in the hands of unreliable generals. Excessive behavior must be opposed, but not by the army, but through the peasant associations. (2) It is necessary to make concessions to artisans, merchants and small landowners, and to unite with these strata. Only the land of large and medium-sized landowners should be confiscated; the land of officers and soldiers should not be touched. (3) Some old leaders of the KMT Central Committee will waver and compromise. We should recruit more new leaders of workers and peasants from below to join the KMT Central Committee and renew the KMT's upper echelons. (4) Mobilize 20,000 Communist Party members and 50,000 revolutionary workers and peasants in Hunan and Hubei to form several new armies and build our own reliable army. (5) A revolutionary military tribunal headed by prominent Kuomintang and non-Communists should be established to punish those officers who persecute workers and peasants.  Wang Jingwei obtained this document from Luo Yi, the representative of the Communist International. The high-ranking officials of the Kuomintang believed that this was the Communist International's armed seizure of power and they were determined to purge the party. Thus began the Wuhan-Nanjing war. However as we saw, Wang Jingwei would perform his own purge of the communists on May 21st as he found out the Soviets were pushing the CCP to seize control over his regime. In order to resist the KMT's massacres, or as the CCP put it “the white terror”, the CCP Central Committee reorganized itself on July 12th of 1927. Chen Duxiu and other early CCP leaders who had insisted on compromising with the KMT were dismissed from their posts and labeled right-wing capitulationists. The CCP formed an alliance with left wing KMT members forming a quasi second front where they planned an armed uprising in Nanchang hoping it would spark a large peasant uprising. They were led by He Long and Zhou Enlai. He Long a ethnic Tujia and Hunanese native was born to a poor peasant family. He received no formal education and worked as a cowherder during his youth. When he was 20 he killed a local Qing tax assessor who had killed his uncle for defaulting on his taxes. From this point he fled and became an outlaw, apparently his signature weapon was a butcher knife. In 1918 he raised a volunteer revolutionary army aligned with an emerging Hunanese warlord. By 1920 he joined the NRA and began brushing shoulders with CCP members. During the northern expedition he commanded the 1st division, 9th corps and served under Zhang Fakui. By late 1926 he joined the CCP. When the first united front collapsed he joined up with the CCP and took command of the 20th corps, 1st column of the Red Army. Zhou Enlai was born in Huai'an of Jiangsu in 1898. He was born to a scholarly family, many of them officials, but like many during the late 19th century in China suffered tremendously. Zhou Enlai was adopted by his fathers youngest brother Zhou Yigan who was also ill with tuberculosis. The adoption was more of a way to cover Zhou Yigans lack of an heir. Zhou Yigan died soon after and Zhou Enlai was raised by his widow Chen. He received a traditional literacy education. Zhou Enlai's biological mother died when he was 9 and Chen when he was 10. He then fell into the care of his uncle Zho Yigeng in Fengtian. Zhou Enlai continued his education at Nankai Middle School who were adopting an educational model used at the Philipps academy in the US. Zhou Enlai excelled at debate, acting, drama the sort of skill sets needed for public service. Like many students of his day he went to Japan in 1917 for further studies. He tried to learn Japanese to enter Japanese schools but failed to do so. He also faced a lot of racism in Japan, prompting him to become quite anti japanese. While in Japan he became very interested in news about the Russian Revolution. This led him to read works from Chen Duxiu.  In 1919 he returned to Tianjin where it is said he led student protests during the May Fourth movement, though a lot of modern scholars don't believe he did. Zhou Enlai then became a university student at Nankai and an activist. He led the Awakening Society and would find himself arrested. During this time he became familiar with Li Dazhao and Chen Duxiu. Then in 1920 he went to study in Marseille. In 1921 he joined a Chinese Communist Cell while in Paris. By 1922 he helped found a European branch of the CCP. When the first United Front began he joined the KMT and in 1924 was summoned back to China. He joined the Political department of the Whampoa military academy. He was made Whampoa's chief political officer, but he also took the post as secretary of the CCP of Guangdong, Guangxi and served as a Major-General. Soon he became the secretary of the CCP's Guangdong Provincial committee. In 1925 he got his first taste of military command against Chen Jiongming, accompanying the Whampoa cadets as a political officer. When Chen Jiongming regrouped and attacked Guangzhou again that year, Chiang Kai-Shek personally appointed Zhou Enlai as director of the 1st corps political department. Soon after he was appointed a KMT party representative as chief commissar of the 1st corps. With the newfound position he began appointing communists as commissars in 4 out of the 5 corps divisions. However his work at Whampoa came to an end during the Zhongshan Warship incident as Chiang Kai-Shek began purging communists from high ranking positions. Whampoa was a significant part of his career providing him with skills and a network. Until the first united fronts collapse he worked to form numerous armed CPP groups. He was sent to Shanghai where he was part of the effort to stage an uprising there. During the massacre he was arrested and nearly killed if not for the work of Zhao Shu, a representative of the 26th army who released him. From there he fled to Hankou where he participated in the CCP's 5th national congress. When Wang Jingwei unleashed his purge, Zhou Enlai went into hiding. When the CCP called for an uprising in Nanchang, Zhou Enlai as a CCP secretary was in a unique position to lead it. The CCP designated Zhou Enlai, Li Lisan, Yun Daiying and Peng Pai to form a Front Committee. The troops available to them were the 24th and 10th divisions of the 11th army of the 2nd front army, the entire 20th army, 73rd and 75th regiment of the 25th division of the 4th army and part of the officer training corps of the 3rd army of the 5th front army led by Zhu De. He Long was the commander in chief of the 2nd front army, Ye Ting was his deputy and acting front line commander. Zhou Enlai was the chief of staff with Liu Bocheng as director of the political directorate. At this time, the main force of the 3rd Army of the 5th Front Army of the Kuomintang Wuhan Government was located in Zhangshu, Ji'an; the main force of the 9th Army was located in Jinxian and Linchuan; and the main force of the 6th Army was advancing to Nanchang via Pingxiang; the rest of the 2md Front Army was located in Jiujiang; only the 5th Front Army Guard Regiment and parts of the 3rd, 6th, and 9th Armies, totaling more than 3,000 people, were stationed in Nanchang and its suburbs. The CCP Front Committee decided to launch an uprising on August 1 before the arrival of reinforcements. At 2:00am on August 1st the Nanchang uprising began. The 1st and 2nd division of the 20th army launched attacks against the defenders of the Old Fantai Yamen, Dashiyuan street and the  Niuxing railway station. Meanwhile the 24th division of the 11th army attacked the Songbaixiang catholic church, Xinyingfang and Baihuazhou. The bloody battle lasted until dawn inflicting 3000 casualties and capturing more than 5000 small arms of various types, 700,000 rounds of ammunition and a few cannons. During the afternoon the 73rd regiment of the 25th division station at Mahuiling, 3 battalions of the 75th regiment and a machine gun company of the 74th regiment led by Nie Rongzhen and Zhou Shidi revolted and came to Nanchang by the 2nd of august.  For the moment it seemed the CCP had achieved a grand success at Nanchang. The CCP then began proclaiming Chiang Kai-Shek and Wang Jingwei had betrayed the revolution and that of Sun Yat-Sens three principles by choosing to side with the imperialists and warlords. Meanwhile the CCP aligned military units began to gather in Nanchang requiring a reorganization. It was decided the uprising army would continue to use the designation of 2nd front army of the NRA with He Long serving as its commander in chief and Ye Ting as his deputy. Ye Ting would also command the 11th army consisting of the 24th, 25th and 10th divisions, Nie Rongzhen would be his CCP party representative; He Long would command the 20th Army consisting of the 1st and 2nd divisions with Liao Qianwu as his CCP party representative. Zhou Enlai with Zhu De as his deputy would lead the 9th army with Zhu Kejing as his CCP party representative. Altogether they were 20,000 strong and now very well armed. There was to be a great celebration, it seemed this was the grand moment the CCP would take the center stage. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Chinese Civil War had officially just begun. Chiang Kai-Shek and Wang Jingwei purged their respective regimes of communists unleashing a white terror. In a scramble to survive the CCP reorganized itself and sought revenge with their first target being Nanchang. From here until 1949, the CCP and KMT would fight for the future of China.  

01:00 Who is Curtis Yarvin? https://www.vox.com/policy-and-politics/23373795/curtis-yarvin-neoreaction-redpill-moldbug 02:00 Mencius Moldbug, https://en.wikipedia.org/wiki/Curtis_Yarvin 03:00 Joseph Bronski critiques the Cathedral, https://www.josephbronski.com/p/was-moldbug-right-about-the-cathedral 04:00 Ed Dutton talks to Curtis Yarvin, https://x.com/BronskiJoseph/status/1833183955509543150 10:40 “What do all these polls mean?” John Ellis of “News Items” joins Hugh to review all the new data. https://www.youtube.com/watch?v=rdT1YVUxtNo 15:45 Debate prep 21:00 Trump vs. Harris : Where it Stands on Eve of Debate | Mark Halperin, https://www.youtube.com/watch?v=zLFcCj3bxek 30:00 NYT: To the World, He Is an Anti-Trafficking Hero. Women Tell a Different Story., https://www.nytimes.com/2024/09/09/us/tim-ballard-sound-of-freedom-sex-trafficking.html 41:00 How to predict human behavior, https://www.youtube.com/watch?v=w56Ae4mQA-8 46:00 Curious Gazelle and Elliott Blatt discuss Luke Ford, https://www.youtube.com/watch?v=_juUqZkF8tE 48:00 My days cohosting with Kevin Michael Grace 52:20 Luke is comfortable with the uncomfortable 1:21:00 Kip joins to discuss Mencius Moldbug 1:30:00 Pet peeves 1:33:00 Different groups carry their children differently 1:44:00 My relationship with my dad 1:49:00 How haters tell on themselves, https://www.youtube.com/watch?v=0fWjBZ3-BCc

In the first hour of Sharp Money hosted by Patrick Meagher & Dustin Swedelson, they discuss the news that JJ McCarthy's Mencius repair and will be out for his rookie season. The hosts also preview the odds of some upcoming early afternoon baseball gamesSee omnystudio.com/listener for privacy information.

In the first hour of Sharp Money hosted by Patrick Meagher & Dustin Swedelson, they discuss the news that JJ McCarthy's Mencius repair and will be out for his rookie season. The hosts also preview the odds of some upcoming early afternoon baseball gamesSee omnystudio.com/listener for privacy information.

Send us a Text Message.This Episode was first made available on Patreon on the 17h of June 2023.For similar material and an early release ad-free version of the regular  podcast follow me at at;patreon.com/JeremyMcCandlessMencius (Mengzi or Meng Tzu) - Are People Naturally Good?Episode Notes.In this bonus episode, I  delve into the life and teachings of Mencius, a highly influential Chinese philosopher who lived during the Warring States period of ancient China. Mencius, also known as Mengzi or Meng Tzu, is considered one of the most prominent disciples of Confucius, and his ideas have had a lasting impact on Chinese philosophy, ethics, and political thought.This is a bonus episode using the musings and thoughts I pulled together as an attempt to offer a Christian persepctive on the teaching of ‘Mencius'  prior to participating in a discussion group on the 13th June 2023.In this short episode I try and demonstrates the significant differences between Mencius' spiritual framework and his different approach to moral and spiritual matters from a Christian perspective. Mencius emphasizes the cultivation of moral virtues and the innate goodness of human nature, believing that individuals can develop these qualities through self-cultivation and education. In contrast, Christianity acknowledges the fallen nature of humanity due to original sin, emphasizing the need for redemption through faith in Jesus Christ. Christian ethics revolve around obedience to divine commandments, love of God and neighbour, and the pursuit of holiness.  Christian thinking recognizes the inherent moral limitations of humans and places greater emphasis on divine grace and redemption.I try here to show Mencius' teachings in contrast to Christian thinking and try and show the significant differences in their views on human nature, the nature of the Divine and the ‘outrageous grace' and nature of God's revelation, along with the transformative significance of the Christian faith. Understanding these differences provides valuable insights into the contrasting an eastern spiritual perspectives with biblical Christianity.An amateur attempt but I hope you find it offers some useful insights.Support the Show.Jeremy McCandless is creating podcasts and devotional resources | PatreonHelp us continue making great content for listeners everywhere.https://thebibleproject.buzzsprout.com

अमेरिकी ग्रांड कैन्यन की कई चोटियों के नाम हिंदू देवी-देवताओं के नाम पर रखे गए थे Many Peaks in the Grand Canyon in Arizona, USA, were Named After Hindu Gods and Goddesses. "Little is known of what impelled Dutton to ascribe 'Oriental' names to some of the buttes and peaks in the Grand Canyon, but he did: and so it is that the visitor today may 'worship' at the temples of Mencius, Confucius, and the Buddha, and at these Hindu temples: Vishnu; Shiva; Brahma; Rama; and Manu." https://southasia.ucla.edu/diaspora/hinduism-wild-west/ #grandcanyon #ashortaday #shortvideo #explore

In this episode, I share some thoughts on a child's faith.  What does childlike faith mean? To me, it means full of wonder, simple, and teachable;I can only speak for myself and my personal experience; however, through the years, I have had many opportunities to interact with little children, observe, and learn that faith, like a child, is pure, uncomplicated, and unwavering. Children naturally trust and believe in the world around them. They are innocent, open, having a sense of wonder. They are free from judgment, skepticism, or suspicion. They have complete trust and confidence in something greater than themselves. from the scriptures, I learn repeatedly to remember to be like a little child, such as: "…submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father." Mosiah 3:19Jesus reminds us to embrace childlike faith, emphasizing its importance in the spiritual journey. In Matthew 18:3-4, Jesus says, "Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven." I have learned so much from children, and I want to share a few valuable reminders from the Savior's teachings and other traits of a child. I found them helpful to me in continuing my faith journey.1. Being Submissive means being gentle, willing to follow guidance, and accepting direction without resistance.2. Humble means humility, allowing me to recognize my limitations and rely on God. 3. Being a Meek means to remain calm, gentle, quiet, and composed, especially during challenging situations.4. Trusting means believing in God,  in His goodness, but also the goodness and honesty of others.  It means embracing uncertainty with the assurance that things will work out.5. To Forgive means letting go of anger or resentment toward others and being willing to mend relationships by giving grace and moving forward. Forgiveness brings freedom from the burdens of resentment and bitterness.6. Being full of Love means expressing affection and warmth freely and unconditionally, creating a loving and nurturing atmosphere.  Children easily express love and affection, and they accept love and affection so freely. Be willing to be open-minded to new possibilities, see the good, and believe in positive outcomes. Avoid doubts and skepticism.Embrace Wonder as children do by looking at the world around us with awe. Find joy in the simple things and appreciate the beauty in everyday life.Live in the present, embracing every moment. Focus on the present rather than being consumed by past regrets or future anxieties.In closing, I share a song titled "Noc Czerwcowa" (The Night of June)“Great is the human who has not lost his childlike heart.” – Mencius.www.kasiasmusic.comwww.kasiasfaithjourney.comhttps://www.facebook.com/kasiasfaithjourney/

主播：Anne（中国）+Selah（美国）歌曲：Steady Me每年5月第二个星期天是母亲节（Mother's Day），今年是在5月12日。母亲节是怎么由来的呢？在国外人们怎么过母亲节？给妈妈送花为什么常选康乃馨呢？01母亲节起源于美国，由来是什么？我们知道，Mother's Day每年并不是fixed to a specific date（日期并不是固定的），而是在每年的thesecond Sunday of May（5月的第二个星期天）。Mother's Day最早是一个叫Anna Jarvis的美国人为了honor her own mother（纪念自己母亲）而发起的，她想设立这样一个纪念日来honor thesacrifices mothers made for their children（赞扬母亲对孩子的付出和牺牲）。·sacrifice /ˈsækrɪfaɪs/ n.牺牲Anna的妈妈叫Ann Reeves Jarvis，她除了照顾自己的孩子，还为当地人做了很多。She had establishedsomeclubs（创建了一些社团），教育当地女性how to properly care for their children（如何以适当的方式照顾孩子）。Building on her mother's work and legacy（在母亲的事业和她留下的这种精神的基础上），安娜发起了一些运动，让母亲节成为一个法定的节日。She made it!·build on 以…为基础·legacy /ˈleɡəsi/ n.遗产；遗留02在美国，母亲节礼物会送什么？和中国很像，在美国children will give mothers gifts and flowers，花儿的话一般会送carnations（康乃馨）。Other popular gifts include chocolates, jewelry, clothing, and beauty products.·jewelry /ˈdʒuːəlri/ n.珠宝人们还会选择personalized gifts（“私人定制”的礼物），比如custom photo albums （定制相册）或handmade things（手工制品）。礼轻情意重，重点是expressyourlove！·personalized /ˈpɜːrsənəlaɪzd/ adj.个性化的Mother's Day cards（母亲节贺卡）也是对母亲表达爱意与感谢（express love and gratitude）的一种方式。Anne说她在小时候送给过妈妈一些贺卡，her mom could keep and cherish them for years!妈妈会一直保存并珍惜孩子的这份心意。Mothers love gifts made by their children themselves.·gratitude /ˈɡrætɪtuːd/ n.感激；感谢·cherish/ˈtʃerɪʃ/ v.珍惜；重视03美国人怎么过母亲节？ 很多家庭会use the occasion（利用这个时机），gather for a special meal，进行一个特别的聚餐。在家里，有些家务活儿可能typically handled by mother（通常由妈妈处理），在这一天家庭成员也会take over the household chores（分担一些家务）。但是建议大家don't just do it on mother's day only! 平常没事就可以帮妈妈做点事情，it should be a habit!还有的儿女会在这一天cook for their mom，让妈妈从平常忙碌的事务中休息休息，give her a break from her usual responsibilities。·household /ˈhaʊshoʊld/ adj.家庭的，日常的如果没法陪在妈妈身边过节，可以和妈妈打视频电话。不难想象，今天可能是one of busiest days of the year for phone calls（全年通话量最高的一天之一）!也可以为妈妈安排一些放松身心的活动，应该没有妈妈会拒绝spa days，再来个beauty treatments（美容）。Andmany places also have sales（很多地方也都会打折）。也可以进行一些outdoor activities（室外活动），如果天气不错，可以带妈妈去郊游，就像小时候妈妈带我们郊游一样，take your mom on a picnic, or on a hike, or take her to a park!04 主播们的母亲节安排 Selah会和herparents and all 4 ofher siblings（父母和4个兄弟姐妹）一起过，他们会划着paddle boards（划桨板），spending time outside，一家人一起泛舟湖上，溯游玩乐。·sibling /ˈsɪblɪŋ/ n. 兄弟姐妹·paddle /ˈpædl/ n. 桨；船桨Selah说：“Paddle Boarding is one of my Mom's favorite activities, so we thought this would be perfect for her.”的确，that's a very personalizedMother'sDay!是给妈妈“特别定制”的一个母亲节。另外，Selah还为妈妈准备了鲜花，打算cook her a meal（为妈妈做一顿饭）。Anne也为妈妈准备了鲜花，要送carnations给妈妈，并且还要give her a massage，自己在家为妈妈做个按摩，真是一个特别的spa day！05 除了康乃馨，这种花也代表母爱 Selah和Anne都打算送康乃馨给妈妈，看来carnations are popular both in America and in China。康乃馨是“母亲之花”（the flower of mother），代表母爱（maternal love），因为它象征（symbolize）很多美好的品质，比如purity（纯洁），love，and endurance（韧性）等。They doremind people ofgreatmothers!能让人联想到motherhood。·maternal /məˈtɜːrnl/ adj.母亲的·endurance /ɪnˈdʊrəns/ n.耐力；忍耐力·motherhood/ˈmʌðərhʊd/ n.母性；母亲身份在中华文化里有一种花symbolizes motherhood——萱草花（Hemerocallis fulva），also known as（也叫做）“忘忧草”。Itis said that it canmake people forget their worries（据说它可以让人忘记忧愁）. 在古代，当母亲思念在外漂泊的游子（wandering children）时，就会种植萱草花来解忧（torelieve their worries）。It seems that萱草花is Chinese mother flower!·wandering /ˈwɑːndərɪŋ/ adj.流浪的；漂泊的·relieve /rɪˈliːv/ v.解除，减轻06 “中华母亲节”是哪一天？其实在中国，we have our own traditional Mother's Day!我们也有“中华母亲节”，it's onthe 2nd day of the fourth lunar month（是在农历的四月初二这一天），据说这一天是孟母生孟子（Mencius）的日子。Just like Confucius (孔子), Mencius is also a famouseducationist (教育家) in ancient China.我们知道“孟母三迁”的故事，孟母为了find a good environment for herson's best education（为了孟子更好的教育）, she moved her residence three times（搬了3次家）。孟母为了孩子sacrificed a lot，她是一位伟大的母亲，that's why Mencius' birthday is considered as Chinese Mother's Day。·residence /ˈrezɪdəns/ n.住宅；住所No matter what culture you're from，母爱都能resonate with people（引起人们的共鸣），是伟大而永恒的爱。孩子对妈妈的心意，不管用什么方式表达，也都是超越文化的。·resonate /ˈrezəneɪt/ v.产生共鸣请留言告诉我们：在母亲节这一天，你打算怎么过呢？

Deviating from our usual strategies for the leftist future, we look to the strategists of the conservative future, as discussed in this article, where Christopher Rufo debates Mencius Moldbug aka Curtis Yarvin. It was pretty anti-climactic so we also veered into some more Moldbuggery found here.Listen to our public episodes ad-free, for free, at https://www.patreon.com/plasticpills

This time around we will explore the other major Ru philosophers who established rival schools of thought, including Mozi 墨子. Then we'll explore the early life of Mengzi 孟子 (a.k.a. Mencius) and what he meant to Confucianism. Learn more about your ad choices. Visit megaphone.fm/adchoices

This time around we will explore the other major Ru philosophers who established rival schools of thought, including Mozi 墨子. Then we'll explore the early life of Mengzi 孟子 (a.k.a. Mencius) and what he meant to Confucianism. Learn more about your ad choices. Visit megaphone.fm/adchoices

This time around we will explore the other major Ru philosophers who established rival schools of thought, including Mozi 墨子. Then we'll explore the early life of Mengzi 孟子 (a.k.a. Mencius) and what he meant to Confucianism. Learn more about your ad choices. Visit megaphone.fm/adchoices

This time around we will explore the other major Ru philosophers who established rival schools of thought, including Mozi 墨子. Then we'll explore the early life of Mengzi 孟子 (a.k.a. Mencius) and what he meant to Confucianism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Last time we spoke about the Twenty-One Demands and the rise of the Walrus Emperor, Yuan Shikai. Japan certainly had their work cut out for them during WW1. Seizing upon every possible opportunity Japan occupied Shandong province after the siege of Tsingtao and forced China to accept the unbelievable twenty-one demands. Yuan Shikai tried to stall and negotiate, eventually reaching thirteen demands, but yet again China was served a terrible humiliation that even became a national day henceforth. Then Yuan Shikai completely, organically, not fault of his own because the Hongxian emperor over a new dynasty. The new monarchy of China lasted a solid 83 days, before Yuan Shikai was forced to abdicate lest every single province declare their independence. All of this was occurring during the vacuum of WW1, which was still raging on. Yuan Shikai was back to being president, over a fractured nation.   #91 China & the Treaty of Versailles   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Yuan Shikai's short-lived monarchy did not end China's national crisis. When he abdicated, you would assume this would have eased tensions a bit, but then the people of China found out Yuan Shikai was going to stay on as president. The people were livid. As you can imagine, the calls for his abdication were followed up by calls for him to step down as president. In early April of 1916 Cai E, speaking on behalf of Yunnan, Guizhou and Guangxi put forward 6 demands to solve the crisis. 1) Yuan Shikai had to step down and go into exile 2) his stooges, 13 principal monarchist supports were to be executed 3) Yuan Shikai's vast property was to be confiscated 4) Yuan Shikai's descendants were to be stripped of citizenship. Apparently Yuan Shikai ignored these demands off the bat, prompting Cai E to add 5) Yuan Shikai would be charged with treason and punished by law passed by Congress. In April and May of 1916, more provinces declared independence, Guangdong, Zhejiang, Shaanxi, Sichuan and Hunan. Their provincial leaders, many of whom were Yuan Shikai loyalists like Chen Yi of Sichuan or Tang Xiangming of Hunan labeled him an illegal leader, condemned him as a villain and severed their ties to him. Talk about choosing your friends wisely eh? Thus by May of 1916 most of southern china was independent, waiting for Yuan Shikai to step down, and most likely it would be Li Yuanhong who would take the presidency. Dr Sun Yat-Sen did not play a significant role in this anti-Yuan Shikai movement. He did make grand speeches, in April of 1916 for example he said “only after the principal culprit Yuan is exterminated could the constitution be restored and the republic be revived. If Yuan continues to rule, the country cannot be preserved. All Chinese  must annihilate the evil thoroughly and never be tolerant towards Yuan, for only after the national thief is wiped out could the republic attain peace.” A barrage of telegrams, letters and personal envoys showed up to Yuan Shikai's offices asking him to step down.  Yuan Shikai's initial reaction was simply to try and suppress his challengers. On April 1st he proposed conditions to Cai E for solving the “crisis”, these were, repealing provincial independence, returning administrative order, disbanding new military units and halting conflicts. Meanwhile Yuan sent secret telegrams to his military commanders at the frontlines ordering the annihilation of the rebels. These men working under him basically had to go with it, his fortune was theirs as they say. But as we have seen, the battles were not going well for him. While he had the best army in China, he could not stand alone against everyone else. Thus he began talking to his closest officials about leaving politics. He also began talking about who would pick up after him. His successor would need to be capable of controlling his northern army, to coordinate his network of military leaders and address the current nations financial issues. Yuan Shikai also began screaming and lashing out at those who were once close to him and betrayed him. Such men Chen Yi in Sichuan, Tang Xiangming in Hunan, but above all, Feng Guozhang made him most bitter. As Yuan Shikai thought over his retirement plans, his enemies did not let up at all. Liang Qichao set up the “Junwuyuan”, Military Affairs Council in Zhaoqing, Guangdong on May 8th, 1916. This was a rival government to the Beiyang republic, who began issuing proclamations and coordinated with rebel provincial leaders. The council supported Li Yuanhong as president and according to Liang Qichao's speeches to the public “the existing national crisis was single-handedly created by Yuan. If Yuan remains in office, the country will confront upheavals and tumult continuously. Once Yuan departs from politics, all military conflicts will immediately vanish.” Yet again China was seeing a north and south governmental divide.  According to Yuan Shikai's daughter, Yuan Jingxue, his health deteriorated in early 1916 and he suffered from major depression. Now Yuan Shikai was certainly not a physically healthy guy, again the Walrus quips hold validity. He often got ill, he rarely left the presidential palace, and kept himself very isolated. I would imagine this was to thwart assassination attempts. Apparently all the men in his family lineage tended to die before 50. Regardless, his overeating probably was the main culprit. Despite all of this, he stubbornly would not step down, even while sick in bed he continued to read official documents at the bedside. By June he was quite bedridden and few came to see him, just his closest friends and colleagues Xu Shichang and Duan Qirui. Yuan Shikai was a strong believer in Chinese medicine and tried to fight off his family who emplored him to seek western medicine until he allowed the French doctor J.A Bussiere to treat him. Dr. Bussiere diagnosed him with uremia and tried to treat him, but it was not working. Anticipated death was at the door, Yuan Shikai called upon Xu Shichang, Duan Qirui and Wang Shizhen to his bedside where he handed over his last will. He told them he bitterly regretted the monarchy move and blamed everyone for misleading him, what a mensch. Now he trusted these 3 men to care for his family and as for his successor, he told them it clearly needed to be Li Yuanhong. He asked them to swear to him that they would submit to Li Yuanhong for the good of the nation. Then he breathed his last breath and was dead by June 6th of 1916. At the age of 56 Yuan Shikai, a colossal figure of modern Chinese history was gone.  Now this was perhaps one of the most pivotal moments in modern Chinese history, for you see Yuan Shikai had ushered in something. Yuan Shikai from the beginning of his rule, did so with the might of his Beiyang Army. He built up this army, he modeled it a lot upon the imperial Japanese army. He had procured, some would simply say embezzled and stolen funds to make this army the best in China. His intentions can be seen as merely to solidify his power, but in the long term it was also to build a modern unified army for China. Like everyone else before him, he was tackling the issue of modernization. His process was a lot like a mafia however. He installed men loyal to him in various positions, by this point I've named countless of them. Many of these men were basically military-governors. They were trained to lead armies and they all had ambitions politically. There were of course those outside the Beiyang Clique as it came to be called, such as Dr Sun Yat-Sen's Kuomintang and the provinces that all declared independence like Sichuan, Guangdong, Hunan, Guangxi, Yunnan, later on the CCP will be a player as well. He had set up this elaborate system, that we will call Warlord control, I literally just made that up. Yuan Shikai's warlords were the baddest of the bunch and with him as the father of Warlords he at least had a firm grasp over China. However when Yuan Shikai decided to play monarch, he royally, pun intended screwed up his own system. This caused what has occurred throughout China's history, a North-South divide. New Warlords were emerging in the south, but even Yuan Shikai's Warlords were slowly breaking off from him. When Yuan Shikai died, while on the surface it looked like China would unify….it most certainly was not.  Its honestly a very complex and confusing situation, known as China's Warlord Era. On the face of it, China had the “Beiyang Government”, who at all times had a president, cabinets etc etc, but it was all a charade. In reality, the Warlords would fight another for dominance over the military forces in China, as that was what really controlled China. The Beiyang Clique would divide into other cliques, and all over China numerous Cliques and associated Warlords would come and go. But, I just wanted to tease you a bit, for coherency sake I'd like to finish China's experience of WW1. After Yuan Shikai's death, Li Yuanhong assumed the presidency on June 7th. Li Yuanhong ordered a state funeral costing half a million dollars, taken from Yuan Shikai's associates such as Xu SHichang and Duan Qirui. In his presidential order Li Yuanhong praised Yuan Shikai for his vital role in the Xinhai revolution and for his industrious spirit, not saying a thing about the monarchy phase. The government flew the Beiyang flag at half mast. With that the anti-Yuan war was over. Liang Qichao dismantled his rival government and the anti-yuan provinces repealed their independence proclamations. All provinces recognized Li Yuanhong as president, a very good start. Now the historical narrative had it, that Li Yuanhong's rise to the presidency was actually at gunpoint. After Yuan Shikai's death, there was a sealed box with the names Xu Shichang, Li Yuanhong and Duan Qirui found in it. None of the men wanted to stick their neck out to seize the presidency. Its said Duan Qirui forced Li Yuanhong to take the job, but Li Yuanhong was very nervous about it. Why was he? The Beiyang military leaders were all northerners, Li of course was a southerner who also had been the enemy. Duan Qirui consulted his senior military colleagues who all hated the idea of Li Yuanhong being president. But Duan Qirui fought to get the unpopular man as president, because he thought he would make for an excellent puppet. Duan Qirui meanwhile maintained his current position, which was premier. For you Americans who might not be familiar with Parliamentary type systems this is how the Beiyang Government quasi worked. The National Assembly aka parliament elects a president and vice president for 5 year terms and a premier who chooses and leads a cabinet. Typically in these types of systems, the Presidency is more of a ceremonial role. Li Yuanhong's vice president was Feng Guozhang, Yuan Shikai was rolling in his grave. Meanwhile with the provisional constitution restore, political parties were allowed back and 3 factions emerged: Dr Sun Yat-Sen's Kuomintang; Liang Qichao's Constitution Research Clique and Tang Hualong's Constitution Discussions Clique. The first order of business for the new government was the creation of a national army. You might be thinking, err what about WW1? Well with southern China armed and dangerous still, there was a looming fear of further rebellions. There was also the enormous fear, some Beiyang general would renegade and overthrow the government. Meanwhile there was of course WW1. Last episode we talked about China sending laborers to work for France, Britain, Russia and later America. 1916 for the most part saw China providing the labor services, while trying to fix their own nation. Then on February 17th of 1917, the French cargo ship SS Athos was sunk by German U-boat U-65. The ship was carrying 900 Chinese workers on their way to France and 543 of them were killed. Premier Duan Qirui and Liang Qichao both wanted to join the war on the Entente side, seeing it as a tool to help China. President Li Yuanhong and Dr. Sun Yat-Sen both opposed the idea. Duan Qirui strong armed the issue, having China break diplomatic ties with Germany. Duan Qirui also was up to something else. In January of 1917, Prime Minister Terauchi of Japan sent a secret envoy who happened to be a private business man named Nishihara Kamezo. Nishihara was given the task of finding out who really controlled the current Beiyang Army, or better said, who controlled the strongest inner clique within it. That man was Duan Qirui. Nishihara had the financial backing of the current minister of finance, Shoda Kazue who also was the former president of the Joseon Bank in Korea. Together they were offering a private loan, done so through private banks to quote “help develop China”. This was absolutely not the case. They negotiated a series of 8 loans totaling 145 million yen to Duan Qirui, to assist him in maintaining his cliques military. You see like everyone else, Duan Qirui feared other northern warlord types would become stronger than his group, can't let that happen now. To receive these loans, Japan was asking for confirmation of its claims over the former German empires concessions, ie : Kiautschou Bay in Shandong; control over the Shandong railways and some additional rights within Manchuria. All of this was to be kept hush hush, but it would not remain so. I can't get into it too much here, it will be covered in another episode, but a Duan Qirui's deal was leaked and it looked to the public that Duan Qirui was trying to take over China using Japanese aid. Li Yuanhong had Duan Qirui removed from his position as Duan Qirui and the majority of the Beiyang Generals ran over to Tianjin forming a sort of base of operations. Then in a rather insane twist, General Zhang Xun offered to mediate the situation between the Government and Duan and by mediate, I mean he showed up to the capital with his army literally besieging it. Yes, boy that escalated quickly, can't get into the insane story here, again it will be told in a future episode, but Zhang Xun with German funds and arms occupied Beijing and tried to dissolve parliament in an attempt to install Puyi as emperor over the rebirthed Qing dynasty.  Needless to say, Li Yuanhong freaked the hell out, reappointed Duan Qirui as premier and begged him to come save Beijing. Duan Qirui defeated the rebels and forced Li Yuanhong to resign as president so Feng Guozhang could take up the role. Duan Qirui then refused to restore parliament which will literally blow the door open to the Warlord wars, but for out story we return to the issue of WW1. Having already broken diplomatic ties to Germany, there was still the issue of whether or not to declare war. An intense debate was ignited involving nearly all the influential figures in China. It constituted an unprecedented movement for China. China had neer before taken an active role in a global event, one being played out very far from her borders. By participating in the war, some hoped to regain sovereign rights to Shandong. Liang Qichao criticized German militarism and said he believed Germany could not win. He also argued in order to improve China's standing, they had to align her with the victors of the war. On the other side, Dr Sun Yat-Sen argued entering the war would alienate China from Germany. Unlike Britain, France and Russia, Germany had not inflicted as much harm to China in the past. He believed Britain and Russia were far more imperialistic and thus bigger threats. He also argued it would be a material gain at the loss of spirit, thus he wanted to see China remain neutral. Duan Qirui was frustrated as Li Yuanhong added his voice to the matter saying he also did not want to enter the war. While this argument was going on, the KMT began establishing a military government in southern China and elected Dr Sun Yat-Sen to be their generalissimo.  Regardless, Duan Qirui took matters into his own hands and declared war on the Central Powers on August 14th. German and Austro-Hungarian concessions in Tientsin and Hankow were quickly seized. Duan Qirui hoped by entering the war, China might gain some international prestige and eliminate some unequal treaties. He alongside many others hoped to get rid of the indemnity payments, like the Boxer Protocol and to regain control over the Shandong Peninsula. Notably China continued to send laborers to help the war effort, but never sent troops. China's actual participation in the Great War remained very minimal. It was constrained to confiscating some German ships along their coast and continuing to support the allies with labor. China tried multiple times to offer naval and military assistance, or even a token combat unit to the western front, but it never came to be. Honestly a lost opportunity. If you check out my episode on southeast asia during ww1 or my Asia during WW1 documentary, you will see nations like Thailand did send forces and profited pretty heavily from the experience.  Germany surrendered on November 11th of 1918, and hopes were so high in China they declared a 3 day national holding. China had achieved her primary goal, being granted a seat at the Paris Peace Conference. She had been given two seats as she had not provided combat troops like other nations who had more seats. For example Japan was given 5 seats since they did provide combat troops. Now because of Dr Sun Yat-Sen's southern government, there basically was two sets of envoys sent to Paris. The Beiyang or Northern government members and Sun Yat-Sen's southern government members. Heading the Beiyang was Lu Zhengxiang who was accompanied by Wellington Koo, Cao Rulin, Hu Weide, Alfred Sze and some other advisors. On behalf of the southern government was Wu Chaoshu and although not an official delegate so was C.T Wang. Overall Lu Zhengxiang was the leader of China's delegation, but Wellington Koo, sort of a master negotiator came to become the main man.  China's demands at the conference were territorial, economic and political. In regards to territory, the “delegation proposed the internationalization of the Manchurian railways and rivers” and for foreign treaty ports and communities to remain short-term in order for China to transition them back into her ownership for a long term strategy. In regards to politics, China wanted “the elimination of all legation guards, removal of all foreign troops stationed in China, and the abolition of extraterritorial rights”. In regards to economics, China sought to regain full sovereignty over her tariffs and railways. All together these demands would be a dramatic improvement of her international standings. It would place her on a much more equal footing with the great powers. Now for those of you less familiar with WW1, this came directly at the time of one of America's worth presidents in my opinion, President Woodrow Wilson's 14 points. Again I will do the boring professor like thing by listing the points, but dont worry its in a summarized form: 1. Open diplomacy without secret treaties 2. Economic free trade on the seas during war and peace 3. Equal trade conditions 4. Decrease armaments among all nations 5. Adjust colonial claims 6. Evacuation of all Central Powers from Russia and allow it to define its own independence 7. Belgium to be evacuated and restored 8. Return of Alsace-Lorraine region and all French territories 9. Readjust Italian borders 10. Austria-Hungary to be provided an opportunity for self-determination 11. Redraw the borders of the Balkan region creating Roumania, Serbia and Montenegro 12. Creation of a Turkish state with guaranteed free trade in the Dardanelles 13. Creation of an independent Polish state 14. Creation of the League of Nations   Given the points, such as the right of self-determination of peoples, the Chinese delegates felt pretty good about their stance. However, what would prove to be the crux between China and her goals were a series of secret agreements and treaties between the Great Powers, China and Japan. Remember Duan Qirui's little loans? Well when China declared war on the Central Powers, this put her in alliance with Japan, as now they were both part of the Entente. Another large event had unfolded in 1917, the October revolution, seeing Russia fall to communism. The Entente declared the communist government a threat. Vice chief of the Imperial Japanese army general staff, Tanaka Giichi sought to form a military pact with China, including a military alliance against the new common enemy. In late January of 1917 Tanaka sent a message to the Japanese military attache in Beijing to form a Sino-Japanese agreement, but to try and get the Chinese to suggest the idea first.  The Chinese obviously would be suspicious of forming any type of agreement with Japan given the Shandong situation and Japan's encroachment into Manchuria. Japanese foreign minister Motono Ichiro offered a military cooperation similar to what the Entente were doing in France, stating if they could operate their military forces in France, why not in Manchuria. The Japanese also hinted as the possibility of just sending troops into Manchuria even if China didn't agree to it. On March 3rd, 1918 the Germans and Soviets signed the Treaty of Brest-Litovsk, leaving some 100,000 German POW's scattered about Siberia and this scared China quite a bit. Thus on March 8th, the Japanese government began forming plans for a Sino-Japanese agreement and informed the Chinese ambassador in Tokyo, Zhang Zongxiang about it. A team led by Major General Saito Suejiro went to Beijing to negotiate the terms of the agreement. On March 25th, Zhang Zongxiang and Minister Motono both agreed enemy forces were spreading rampantly along the Russia border, threatening the far east. Thus they agreed to a joint defense agreement. This got leaked to the public in early April and opposition in China spread dramatically. Japan pretty much made its intents with the Sino-Japanese alliance known. The alliance would allow for free movement of Japanese troops with Chinese territory, that some resources would be commandeered for the military, a bit of domestic politics would probably be interfered with also and they pretty much were going to plant pro-Japanese forces across China. On May 3rd, Tanaka Giichi visited Zhang Zongxiang and demanded an apology from the Chinese side for doubting Japans intentions and failing to ratify things. He stated if China did not agree to the alliance, the Nishihara loans would be withheld. Duan Qirui could not stomach that so negotiations recommenced on May 16th and the agreement was signed.  The Sino-Japanese agreement consisted of 12 major articles: The second article establishes the parties of the agreement were equals,;  the third article specified that the Chinese authorities must "try their best" to cooperate with the Japanese military in the relevant regions and prevent them from "experiencing any obstacles" in their operations. The fourth article specified that Japanese troops would be "entirely withdrawn" from Chinese territory at the termination of the war. The seventh article specified the placement of liaison officers in each party's military to facilitate communication between the two parties and specified that both parties must provide whatever resources are required to facilitate their joint defense. As usual, Japan demanded the negotiations be made secret, but it was leaked immediately.  Now back to Paris, China had thus agreed to grant Japan several things and it contradicted what she sought at the peace talks. For one thing, she sought to reclaim the Shandong Peninsula. Back in 1915 Yuan Shikai's government had signed the thirteen-demands, but Wellington Koo argued that it had been an unequal treaty imposed upon China in a moment of weakness.  Wellington Koo, gave an impassioned speech about the importance of Shandong province to China, describing it as "the cradle of Chinese civilization, a Holy Land for the Chinese. It was the birth land of Confucius and Mencius. If Japan was allowed to continue its lease of the Shandong territory, then it would provide the government of Tokyo with a strategic "gateway" to all of north China”. As for the second Sino-Japanese treaty in which China agreed to allow Japan's occupation of Shandong amongst other things, well the Chinese delegation had no idea about this agreement. Yes the delegation team found out about this agreement at Paris, go figure. So yeah it was a pretty big surprise when the Japanese delegation literally read out the treaties signed with Duan Qirui et al, very embarrassing for the Chinese delegation. Then to make matters even worse the Entente powers, specifically Britain and France also acknowledged they had signed secret agreements with Japan giving her the rights to Shandong since she had entered the war to help them. You could hear the sad violin music beginning to play. The Chinese delegation in absolute desperation looked towards the United States for help, hoping Woodrow Wilson's right to self-determination would bend to their favor. Woodrow said Shandong should be given to Japan, probably hoping to add Japan's favor in forming the League of Nations. The global powers then pretty much ignored the Chinese delegation. Hence forth the Chinese felt Woodrow Wilson had betrayed China, though as much as I hate to say it, it really wasn't his fault. He was simply balancing a number of secret agreements made and there were many promising Japan Shandong.  Thus in article 156 of the Treaty of Versailles the official transfer of the Shandong peninsula was given to the Empire of Japan rather than being returned to China. China denounced this transfer stating Shandong was the birthplace of Confucious, the greatest Chinese philosopher and it would be on par to Christians conceding jerusalem. China demanded Shandong Peninsula be returned to China, an abolition of all the privileges afforded to foreign powers in China such as extraterritoriality and to cancel the thirteen demands with the Japanese government. The Western powers refused all of China's demands and dismissed them. As a result Wellington Koo refused to sign the Treaty of Versailles in protest. Thus China was yet again humiliated. Worse, the ongoing news of what was going on at Versailles had caused probably one of the greatest movements in modern Chinese history to be unleashed back home. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. China was absolutely devastated by the treaty of versailles. Their fractured nation had been the victim of double dealings and now the Shandong problem would plague them for some years. However back home, an incredible movement was quicking up fueled by the anger of students and workers. 

I've been thinking about how I actually live out my philosophy lately, and here are 3 concepts that I've been trying to live out. I'm still working on them and I have a long way to go, but I hope these help you to learn how to live better. Here are the quotes I mentioned in the episode. Govern yourself First “ For kings reign well when they live according to God's will and serve Him in fear; and when they reign over themselves and do not become the servants of their own vices, but master the impetuosity of these by courageous constancy. For there is no inconsistency between constancy in virtue and royal courage in a king.” St. Anselm of Canterbury to Alexander King of the Scots. What is the difference in form between refusal to act and inability to act?' ‘if you say to someone “I am unable to do it,” when the task is one of striding over the north sea with mount T'ai under your arm, then this is a genuine case of inability to act. But if you say, “I am unable to do it,” when it is one of massaging an elder's joints for him, then this is a case of refusal to act, not of inability. Hence your failure to become a true King is not the same in kind as “striding over the North Sea with Mount T'ai under your arm”, but the same “as massaging an elder's joints for him”” Mencius, Book 1, Part A, 7.  Pg 56 “ But the one who seems to rule over men, but who is enslaved to anger and the love of power and pleasures, first will appear quite ridiculous to his subjects, since he wears a crown of gems and gold but is not crowned with moderation, since his whole body shines with a purple robe, but he has a disarrayed soul. Second, he will not even know how to administer his command. For if a person is unable to rule himself, how can he guide others rightly by the laws? But if you wish also to see each one conducting himself in warfare, you will find the one fighting demons and prevailing and conquering and crowned by Christ.”  St. John of Chrysostom - On the Comparison of a monk and a king. Don't Puff yourself up People think that they can clear up profound matters if they consider them deeply, but they exercise perverse thoughts and come to no good because they do their reflecting with only self- interest at the center.” Hagakure: The way of the Samurai, Yamamoto Tsunetomo, Pg 3 “unrelated theories or ideas that confuse students more than … edify them. … [teachers] should not say everything that we are able to say, lest we say less profitably the things that we ought to say … not the teaching of others…but the showing off” Hugh of St Victor Know where you are going “It is clear, Lucilius, that no man can live a happy life, or even a supportable life, without the study of wisdom; you know also that a happy life is reached when our wisdom is brought to completion, but that life is at least endurable even when our wisdom is only begun”  “Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal [formal] and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong is done.” Marcus Aurelius, Meditations, VII, 29.  “The reason we make mistakes is because we all consider the parts of life, but never as a whole. The archer must know what he is seeking to hit; then he must aim and control the weapon by his skill. Our plans miscarry because they have no aim. When a man does not know what harbour he is making for, no wind is the right wind.” Seneca, LXXXI. On the supreme Good, Letters from a Stoic

Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. 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

Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. 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

Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/philosophy

Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff. Learn more about your ad choices. Visit megaphone.fm/adchoices

Late Classical Chinese Thought (Oxford University Press, 2023) is Chris Fraser's topically organized study of the Warring States period of Chinese philosophy, the third century BCE. In addition to well-known texts like the Zhuangzi, Xunzi, and Mencius, Fraser's book introduces readers to Lu's Annals, the Guanzi, the Hanfeizi, the Shangjun Shu, and excerpts from the Mawangdui silk manuscripts. Beginning with a chapter on "The Way," or the dao, Late Classical Chinese Thought explores topics in metaphysics, metaethics, ethics, political philosophy, epistemology, and philosophy of language and logic. By focusing on topics rather than texts, the book aims to show how philosophical discourse happened in the philosophically productive period of the third century. Malcolm Keating is Associate Professor of Philosophy at Yale-NUS College. His research focuses on Sanskrit works of philosophy in Indian traditions, in the areas of language and epistemology. He is the author of Language, Meaning, and Use in Indian Philosophy (Bloomsbury Press, 2019) and host of the podcast Sutras & Stuff.

Last time we spoke about the conclusion of the first Sino-Japanese War and we took a side trip speaking about overseas Chinese in the 19th century. The treaty of Shimonoseki ended the war between Japan and the Qing dynasty. The Qing dynasty was humiliated yet again, but so too was Japan because of the triple intervention of Germany, France and Russia. The balance of power in the east had shifted dramatically. Such dramatic change that was seen in the 19th century led to massive emigration within and outside of China. The wealthy and common Chinese people wanted to improve their lives and they moved within China seeking lands to farm and outside China seeking new opportunities. Overseas Chinese were heavily influenced by the great Gold Rushes of the 19th century and of course the colossal railway projects. In many ways it was a dark part of the histories of numerous nations, but in the end it was also the beginning of a new international community.     #56 This episode it's not always sunny in Shandong   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Shandong, anytime you hear about a conflict in Chinese history it always seems to originate with Shandong. Indeed Shandong has been at the heart of an unbelievable number of conflicts, it just always seems to be the birthing place for trouble, but hell it always gave us Confucious. Not going to lie, this is going to be a bit of a bizarre episode. The purpose of this episode is to somewhat explain, how certain groups emerge historically because….well of just a place. Shandong is unique, its been at the heart of so many events. We are soon going to be jumping into another major event in Chinese history, but to best tell how it comes about, I wanted to cover the origin of those responsible. It just so happens where the majority of these people come from, that is northwest Shandong by the way, makes for quite a story. So let us explore Shandong and perhaps touch just a bit, like a teaser upon a group of people that will become known to the western world as the Boxers. In the late 19th century Shandong held an enormous population, cereal agriculture and numerous impoverished villages. The climate of the region could go from just above freezing for the winter months and blazingly hot and humid for the summer months. China took its time modernizing as we all know, so the peasants of Shandong had to rely mostly on mother nature for irrigation and mother nature in China could be quite cruel. Floods were common, so were droughts. Shandong is quite diverse, its eastern portion was very productive, producing grain, fruits and vegetables. Its streams carried gold dust which was panned by locals. It was part of an ancient silk-raising region. Along the peninsula was a relative immunity to natural disasters. Landlords were more plentiful here than Shandongs western half and it held numerous important port cities like Qingdao which today produces Tsingtao beer, one of my favorites. Commerce was quite bountiful in the port cities and by far and large the peninsula and northern slope of eastern shandong were the most developed parts of the province. In the mid 19th century 58% of Shandongs provincial degree holders came from either the northern slope or peninsula. However when you look at the northwest plains of Shandong province you begin to see a discrepancy. Stretching across the entire region north of the Yellow River, held one of the most populous regions, with 250 people per square kilometer covering around 26% of Shandongs land area. 93% or so of these people were peasants and the region was purely agricultural, but it could be described as anything but prosperous. Average yields were the lowest of any region in Shandong, reflecting the persistent problems of waterlogging and salinity of the soil. The northwest was prone to natural disasters. The yellow river became quite problematic to this region in the 1880s. The bed of the river had risen above ground level through most of Shandong, and the floods became increasingly bad. Though bad, the yellow river was not the only source of misery for northwest Shandong. Lesser streams frequently caused local floodings and as funny as it sounds, too much water was an issue, but often it was too little that brought upon real calamity. In 1876 a terrible drought was said to have carried off nearly 2 million people. 10 years later, famine hit again, truly making Northwest Shandong a disaster area. As bad as mother nature could be, man could also be problemsome.  West of Jinan is an imperial highway that runs north and south. It passed into the province of Dezhou, then through Haotang and Chiping before crossing the yellow river's northern course at Dong'e. This area since ancient times saw numerous invading armies cross it from north to south. The Mongols used it and then the Manchu in a similar fashion. It was ripe also for rebels to take up shop. As we saw, the Taiping's northern expedition in the mid 1850's brought them into Shandong, when they attempted to hit Beijing. But Prince Sengge Rinchen managed to turn away the Taiping, ironically by flooding them out. The Nian rebels likewise raided Shandong, first in its southwest, but then in its northwest by the late 1860's. Even the White Lotus Rebellion saw much spreading in the region. It was often said by travelers that this area “suffered quite as much from the imperial soldiers as they did from the rebels, and at times even worse”. With such conditions it was no surprise numerous rebels and bandits would emerge. Banditry was an important part of both northwest and southwest Shandong. It was prevalent especially along the southern border with Zhili were bands of around 8-13 men would often perform highway robbery. Roving bandits would prey upon innocent villages, with the prime time being winter as most of these men were not full time bandits, oh no most had homes and grew crops, it was seasonal work. One account in July of 1897 had this to say “the season when highwaymen are especially numerous and dangerous is upon us. The kaoliang is in its prime, and being 7 or 8 feet high and very thick affords a most convenient ambush. It is unsafe to travel alone even in daylight over lonely roads”.  Now northwest shandong was disaster prone leading to barely any landlords. The region was simply not wealthy enough to support many landlords. Poverty and peasantry was the norm. It was not unheard of for entire villages to take up the road, carrying entire families of men, women and children begging for food. There was a ton of mobility, and a lot of young men would sell themselves as laborers to make ends meet. There was a constant migration of people in northwest Shandong because of the harsh conditions. All of these conditions lent the region into a certain mentality. Now Shandong is the birthplace of both Confucious and Mencius, the very foundation of orthodoxy in China, so why do so many rebellions seem to spurt up here? Confucian tradition holds that a ruler should educate, and lead people to do what is right. But Shandong has historically been seen to be a stubborn place for sectarianism, especially during the Qing dynasty. Something Qing officials took notice of, was how rebellions often came about with the marriage of a sect, take for example the White Lotus and martial arts, which we can also refer to as boxing. The Ming had set a law against Heterodoxy which the Qing adopted, it proscribed a penalty of strangulation for the leaders and banishment of 3000 li distance for followers. Here is a passage of the laws “all teachers and shamans who call down heterodox gods [jiang xieshen, write charms, [chant] incantations [to make] water [magically efficacious: zhou-shui], perform planchette and pray to sages, calling themselves duan-gong (First Lord), tai-bao (Great Protector) or shi-po (shamaness); and those who wildly call themselves the White Lotus Society of the Buddha Maitreya, the Ming-zun [Manichaean?] sect, or the White Cloud Assembly with their heretical and heterodox [zuo-daoyi-duan] techniques; or those who hide pictures [of heterodox gods or patriarchs] and gather in groups to burn incense, meeting at night and dispersing at dawn, pretending to do good works but [actually] arousing and misleading the people” So as you can see with this passage, the law made it clear that incantations or charms were particularly concerning to the Qing court. Mere worship was tolerated or at least treated leniently. But what was definitely not ok was the formation of hierarchies, such as master and disciples, or the use of lets say magic. These actions were seen as instrumental to providing the organization needed for subversive activity, ie rebellions. In the early Qing days, these prohibitions were pretty effective, while sectarian worship still flourished, at least no rebellions were kicking off. However by the late 18th century things began to change, rebellions emerged. Now I spoke extensively about the White Lotus Rebellion, but there were two other significant rebellions took place around this time, the Wang Lun rebellion of 1774 and the eight Trigrams uprising of 1813. Both broke out in the Shandong region and both involved significant participation from martial arts groups, more notably both involved those known as Yi-he-quan, aka those who the west would call Boxers by 1898.  The Qing noted the persistence of sectarianism in Shandong, the province was a major source of what was called ‘meditational sects” built upon the White Lotus tradition. These meditational sects had no great halls, sutras or views, they usually were just people prescribing certain diets. They stressed meditation and breathing exercises, sometimes with recitation of incantations. They were pretty simplistic, groups with rituals based around certain times of the day. Both the Wang Lun rebellion and eight Trigrams uprising were begun by these so called “meditational sects”. Wang Lun was a former Yaman runner who managed to get rich working as a healer in Shouzhang county in southwest Shandong. He was the leader of the White Lotus sect in Shandong province in the 1770s. He was a self-taught physician and a martial arts master. He taught his followers yoga, meditation and  the ability to fast for long periods of time. Honestly you could really call these people modern day yogi's. His sect was noted for their fasting techniques and martial arts prowess. By 1774 his sect numbered several thousand. It was in this year, Wang Lun began spreading rumors of an impending turn of the Kalpa. In the Hindu and Buddhist faiths, Kalpa refers to a period of time between creation and the recreation of the universe. He was telling his converts that the reincarnation of Maitreya was upon them, and he was destined to become the Emperor of China. He mobilized his followers and marched upon the city of Shouzhang on October 3rd of 1774. With some help from followers already inside the city, the rebels seized it and ransacked everything they could. The rebels held Shouzhang for a few days before abandoning it to attack the city of Yangku. Yangku was easily captured as its local garrison had just been sent to relieve Shouzhang. From there the rebels captured Tangyi and Liulin before marching upon the larger city of Linqing. By this point the rebels had defeated multiple Qing forces and rumors spread this sect were utilizing invulnerability magic. Many officials in Linqing fled in fear of this. For weeks Wang Lun's forces besieged the city, but the Qing defenders led by Qing Zhanhun resisted their attacks. Wang Lun's forces soon were surrounded and Wang Lun elected to burn himself alive rather than surrender. The Eight Trigrams rebellion was a short lived revolt that broke out in Zhili, Henan and of course Shandong. It too was a sub branch of the White Lotus, led by 3 notable figures. The Eight Trigram sect goes back to the late 17th century of the Ming Dynasty founded by Liu Zuochen and the Liu family of Shandong which maintain it for decades. It was the first folk religion to develop civil and martial work methods, this is referred to as “wen and wu” a conceptual pair in Chinese philosophy, referring to civil and military realms for governance. They believed in meditation techniques to overcome human limits, to reach salvation. They were organized into eight trigrams and predicted a time of troubles and a new kalpa and mobilized themselves through master-disciple relationships. A major component of them was practicing martial arts.  Now like I said during this rebellion they had 3 leaders, the first was Lin Qing who was described as a hustler who loved gambling and took on some odds jobs like being a night watchman, an enforcer, and even a minor healer. Eventually he took over a small white lotus sect and in 1811 he met Li Wen-cheng who at the time was trying to assume leadership over a larger white lotus sect network spanning across Henan, Zhili and Shandong. Both Lin and Li were inspired by the appearance of a comet in 1811 that they believed was a sign that they could topple the Qing dynasty. They also met Feng Keshan who was a martial arts master, who was not really interested in their crazy religious stuff, but he was seen to be a great leader in his own right and he joined them as a means of recruiting followers from boxing groups within Henan, Zhili and Shandong. In July of 1813 the main leaders of the eight trigrams met and discussed a date for a rebellion. What really began their necessity to rebel, was a series of droughts and floods that had brought upon a famine which in turn led to a sharp increase in the price of wheat. The emperor at the time had scheduled a hunting trip on September 15th, so the rebels knew the Forbidden city would be lightly guarded. The plan called for ambushing the Emperor as he was coming back from the trip, just outside the city. Qing court officials heard rumors of the planned rebellion and quickly arrested Li Wen-cheng on September 2nd. They began torturing him, but soon his followers broke in and rescued him. The rebellion was then pushed forward and the Eight Trigrams quickly seized Huaxin, Dingtao and Caoxian in southern Zhili and Shandong. Lin Qing took charge of an attack upon the forbidden city, although he notably did not participate in the attack. The rebels hid in ships outside the eastern and western palace gates as Lin paid off palace eunuchs to lead his forces through the gates. The rebels wore white cloths around their heads and waists and were armed mostly with knives or iron bars. They tried to attack during a mealtime when they assumed the guards would be eating. The Emperor at this time was around 50 miles away from the city walls. Around 80 rebels managed to get through the gates before they were closed and fighting erupted inside. With the element of surprise lost, the rebels soon routed as the Imperial guards brigade hunted them down. Several thousand supported continued to besiege cities for months, but all would be suppressed in January of 1814.  Li Wen-chang along with 4000 followers died while besieging Huixian. Over 20,000 or so eight trigram members would be killed and an estimated 70,000 people would die as a result of the short rebellion. So Shandong was kind of a breeding ground for sects, particularly from the White Lotus faith. Shandong also was a place notable for martial arts. As early as the Song dynasty, the people of Shandong were noted for being warlike and brave. Their reputation only strengthen with time. During the late 19th century a western source labeled the people of shandong “Warlike, industrious and intelligent. The natives of Shantung [Shandong] ... whose overflow has peopled the rich lands of Manchuria, enjoy the finest record for both physical and moral qualities. It is from them the Chinese navy drew its best recruits; it is they who proved their prowess either as brigands or as a self-reliant and self-defended exploiters of the resources of Liaotung [Liaodong] and Manchuria.” It was not just westerners who took notice of Shandong's martial arts prowess, the Qing dynasty looked to Shandong often for its military. Shandong was an area of China that had seen repeated invasions, take out a map of China, you see it immediately, anyone who comes from the north pretty much has to go through shandong. Repeated invasions by forces from the north encouraged the development of martial habits in self defense, add natural and human disasters that continuously disrupted the social order, and you eventually end up with bandits. The people who settled in shandong had to deal with constant banditry and attacks from invaders. Shandong also had a greater military/civil ratio than most provinces. From 1851-1900 the northwest ratio was around 1.22 to 1 and the southwest 2.38 to 1 while the ratio for the entire province was around .57 to 1. And those areas with the higher rations just so happen to be the areas where boxers and members of the Big Sword society emerged. We will talk more about them later. The martial arts tradition of western shandong spawned numerous martial arts groups. There was a popular culture which stressed military virtues, boxing and swordsmanship. Seeing martial arts teachers displaying their prowess in the market places was a very common sight. In 1899 the Zhili magistrate Lae Nai-xuan wrote a pamphlet urging the prohibition of boxers and he wrote about certain martial arts groups along the borders of Jiangsu, Anhu, Henan and Shandong.  “In this area there are many vagabonds and rowdies (wu-lai gun-tu) who draw their swords and gather crowds. They have established societies of various names: the Obedient Swords (Shun-dao hui), Tiger-tail Whip (Huwei bian), the Yi-he Boxers,* and Eight Trigrams Sect (Ba-gua jiao). They are overbearing in the villages and oppress the good people. The origin of these disturbances is gambling. They go to fairs and markets and openly set up tents where they take valuables in pawn and gather to gamble. They [also] conspire with yamen clerks who act as their eyes and ears. “ The people Lai Nai-xuan are describing are the Yi-he-quan Boxers. Who the hell are these guys? These were young men, the type to gamble, drink, perform petty crime to get by, the thuggish types. They most often than naught were bandits, involved in things like salt smuggling. As seen with the Wang Lun and the eight trigrams rebellions, these types of young men practicing boxing were greatly sought after as followers, so sects often created civil and military like divisions to attract them. Adding martial arts to a sect's repertoire could help greatly to recruit. Take the White Lotus sect overall, many of its members, perhaps the majority were historically women. Females were much less likely to take an active role in violence, so white lotus leaders who were usually always looking to start a rebellion began seeing the necessity to recruit able bodied young men, those who knew some boxing to get things cooking. Boxing was often used as a way of luring people into sect activities. It was also a deceptive little trick. If a sect members was teaching youth boxing, it did not necessarily mean they were followers of his sect, it was like a foot in the door process. Thus Shandong was the breeding grounds for both sects and boxers, who often intermingled.  Another interesting thing that has a lot of roots in Shandong is the long history of invulnerability rituals. When rebels kicked up, they were as you can imagine met with force by the Qing authorities. Facing well armed Qing soldiers, rebels often tried to enhance the fighting capabilities of their followers by the use of magic, specifically invulnerability magic. This goes back to ancient times of course, but the advent of firearms from the west during the 17th century really enhanced the appearance of such magic. Several rebel groups during the Ming dynasty would use the allegedly polluting power of women to stop gunfire from walled cities that were being besieged. Wang Lun famous used large numbers of women who would attempt summoning goddesses to prevent the approach of bullets or stop guns from firing. The eight trigrams rebellion used a particularly invulnerability technique known as “jin-zhon-zhao / the armor of the golden bell”. This technique would later be famously employed by the Big Swords society, again future episodes will delve into this more. The technique was a form of kung-fu that employed “Qigong”. Qigong is a system of coordinating body-posturing, like movement, breathing and meditation. Those performing it would perform breathing exercises which they claimed helped protect their bodies against blades and even bullets as if a large bell was covering their body. Some who practiced this would chant incantations like “a song does not tell his father; a father does not tell his son”. During the mid 19th century rebellions were tearing China apart. The Taiping, Nian, local white lotus were all hitting different parts of China simultaneously. By 1860 the Qing government was cracking down left right and center, increasing land taxes to support the suppressing efforts. In 1861, in Qiu county, the very extreme edge of western Shandong saw rebels rise up, a majority of them were of the white lotus.  They were joined by martial artists of the Black Flag Army under the leadership of Song Jing-shi a professional boxer and swordsman who made a living as a highway escort, like a armed guard for wealthy nobles.  Unlike the previous rebellions that had marriages between boxers and sects, these rebellions in the mid 19th century brought upon a new flavor, an anti-manchu one. The Taiping and Nian rebellions inspired a vigorous hate against the Manchu, particularly against the corrupt officials that made up their dynasty. Certainly when the Qing began to suppress the rebels, it led to a ravaging of the countryside seeing flocks of boxers join the rebels in response. While many boxers joined such rebels, others would join the Qing to combat them as well. In 1861, Song Jing-shi was forced to surrender to the Qing and he would claim he only joined the rebellion because he and his followers were facing persecution by yamen runners. He then offered his services against the rebels, but he had one condition, that his forces would stay intact. His forces indeed fought against the Nian rebels, marching into Henan. The Qing asked him and his followers to go to Shaanxi to fight them there, but he elected to take his men to western Shandong where his original base was and just rebelled again. The story of Song Jing-shi showcases how martial artists and sectarians were a mainstream aspect of peasantry life in shandong. The participation of boxers on the side of rebels and the government shows it was really part of the social fabric of the region. Western Shandong by the late Qing period saw greater numbers of military examination graduates. Boxing was becoming much more popular as a recreation for youthful men and a means of protecting one's home. As one Gazetter said “The local people like to practice the martial arts—especially to the west of Linqing. There are many schools: Shao-lin, Plum Flower and Greater and Lesser Hong Boxing. Their weapons are spears, swords, staff and mace. They specialize in one technique and compete with one another” . In rural villages of Shandong you would see what “ying-shen saihui / inviting the gods to a performance”. This can be described as a sort of opera, where a center for attention was erected. Shows would be put on to benefit the local temple gods, large tents went up and people came from all around for some good ol' R & R. Relatives from surrounding villages would come and drink, eat, gamble, have fun and such. And here at these opera places, many boxers would showcase their skills. Many of the gods being worshiped were military figures, especially for western shandong. Marital themes of the Water Margin, the romance of the 3 kingdoms and enfeoffment of the gods were notably loved spectacles. It was all a blend of social drama and theater and it was a beloved part of communities, and something they wanted to protect, and to protect it they had Boxers. Young men began studying martial arts to protect their communities, leading to things like crop watching associations. Poverty was getting worse and worse by the late 19th century, driving more into banditry and thus more boxers emerged to counter balance them. The late Qing dynasty would see an increase in military applicants from Shandong and it seems boxing was pushing it. Boxing was a popular part of the culture in Shandong, particularly in its western half and this led itself to providing the dynasty with good soldiers. The boxers were tolerated, hell they kind of became seen as defenders of local communities. But as the 19th century saw many internal rebellions, it also saw external threats. The British, French, Russians, and Japanese, amongst others, were encroaching and humiliating China. The threat of western imperialism would prove to be the final ingredient to see the rise of a new sort of movement. After the first opium war, 5 treaty ports were opened in China, but they were most confined the the southern and southeastern coast. Then the second opium war opened major ports in the north, like Tianjin and Chefoo along the Shandong peninsula in 1862. The Boxer movement was thus introduced to foreigners. Foreign cotton textiles began to enter Shandong through these ports, increasing during the 1880s and much more so during the 1890s. Despite the disruption of the first sino-Japanese war, cotton textile imports in Shandong rose rapidly. The increase in textile imports was seriously interfering with Shandong home grown textiles. In 1866 the Commissioner of customs at Yantai noted that the native Shandong textiles were "very good and durable, and are largely used in this province." Twenty years later, this same port reported that "the increase in its [cotton yarn's] import is said to be seriously interfering with the local industry ofspinning, which affords a means of support to many poor women." Then  in 1887, the same commissioner reported that "I gather that the reeling of Native Cotton Yarn in this province is almost at a standstill." Foreign imports were having a disastrous effect particularly on northwest Shandong. The war with Japan hit the Shandong peninsula when the Japanese attacked weihaiwei. Qing forces were rushed northward and to the coast from interior parts of Shandong. The wars primary affect on Shandong was stripping it of its garrison forces as more and more men were sent to the front. This left a power vacuum in which two types of forces emerged; bandits and self defense forces, such as the Big Sword Society. When the war came to an end it provided dramatic evidence the Qing government was incompetent. There was a immediate feeling that China was breaking apart and that the Great Powers intended to carve it up for themselves. You all probably have seen the famous painting showing the great world powers leaders carving into china. 1897-1898 saw what we call the scramble for concessions and this was a very real crisis. Every since the opium wars, Christian missionaries gradually flooded China. In Shandong, catholic missionaries began at first in secret to convert the Chinese, by 1850 its estimated there were nearly 6000. By the late 19th century this grew to 16,850 in 1887 and during the 1890's it rose up dramatically to 47,221. The catholics remained in western Shandong and parts of Zhili while protestants grew along Shandongs coast around the treaty ports. The converts began to gain advantages with foreigners and this was met with resentment from those non christians around them. The church would intervene countless times in China's domestic politics and justice. The missionaries were protected and held extraterritoriality provisions from the many treaties of the 19th century. Their converts would also by extension be able to use some rights. For example if a convert Chinese stated they were being oppressed because of their faith, the foreign missionaries could intervene, and this was most definitely a system that was exploited. The missionaries would often intervene in any sort of temporal dispute, but the most common exploit was converts using their christianity to escape government punishments. Who else do you think would convert to Christianity to escape punishment, well bandits of course. In western shandong, bandits began seeking the protection of the church. So all of the sectarian groups that had been flourishing alongside the boxer groups were decaying and sought Christianity for protection. Likewise bandits would seek the same protection. The Boxers were losing their sense of being, those who they often aligned with to protect were seeking alternatives, and those they were protecting them from, were seeking the same thing. It looked to many of these youthful men that the missionaries were evil and ruining their lives. The situation was ripe for a major conflict. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Shandong, why is it always Shandong? It's sort of reminiscent of Bismarck talking about the balkans before WW1. Shandong was producing youthful men, who were watching their nation decay, and at some point enough would be enough.  

In this episode, one of our newer Chinese staff members at Xi'an International School shares about her cross-cultural experiences and what has surprised her about working with people from different cultures. She also shares about her family dynamics growing up and what's important to her with her own family now.At the end of the episode, XIS grade 11 student, Hanna Jung, teaches us the Chinese idiom, "一箭双雕"/"Hit two hawks with one arrow".Would you like a bonus story? Check out the title of this episode, "孟母三迁"/mèngmǔsānqiān/The 3 migrations of Mencius' mother. Look online and see what you can find out about this famous mother.We'd love your feedback! https://form.jotform.com/stephaniewendler/tricolor-podcast-feedback

To conclude our treatment of this seminal Confucian text, we consider a particularly puzzling passage about ethics and then move to politics and economics. If you're not hearing the full version of this part of the discussion, sign up via one of the options described at partiallyexaminedlife.com/support.

Kencan Dengan Tuhan - Minggu, 23 April 2023 Bacaan: ".....alangkah baiknya perkataan yang tepat pada waktunya." (Amsal 15:23) Renungan: Pada suatu hari Tzu Chin bertanya pada Mencius seorang bijaksana," Guru, apakah dengan jumlah perkataan yang diucapkan seseorang, orang itu menjadi mulia dan bijaksana?" Mencius menjawab, "Katak itu bersuara keras siang dan malam, namun orang menyumpahi dia dan tak ada perubahan apa-apa terhadap ucapan kata-katanya itu. Tetapi lain halnya dengan ayam jantan yang hanya berkokok sekali pada waktu pagi-pagi buta. Segala sesuatu di langit dan di bumi ini mengalami perubahan pertanda pagi telah tiba. Yang penting bukan banyaknya perkataan tetapi, perkataan yang diucapkan tepat pada waktunya." Sebagai pengikut Yesus terkadang kita mengucapkan perkataan yang tidak tepat hanya untuk menyenangkan hati pendengarnya tetapi bukan untuk membentuk pribadinya menjadi lebih baik. Jika perkataan yang keluar dari mulut kita tepat, maka banyak jiwa yang mengalami pergumulan menjadi dikuatkan, mereka yang salah jalan mendapatkan teguran dan nasihat, mereka yang sedih mengalami penghiburan. Seperti peribahasa 'tong kosong nyaring bunyinya' demikianlah orang yang terlalu banyak bicara sampai mau tahu semua urusan orang lain yang kemudian digosipkan ke mana-mana, maka perkataannya itu tidak ada kuasanya, melainkan hanya akan membuat orang menjaga jarak dengannya. Tetapi semakin banyak kita diam dan berdoa, maka ketika kita berkata- kata, perkataan kita punya kuasa yang dapat memberi kelegaan bagi orang yang mendengarnya. Marilah kita jaga setiap perkataan kita, agar apa yang kita katakan akan menjadi berkat bagi orang lain dan orang lain menjadi rindu akan perkataan dan nasihat kita. Tuhan Yesus memberkati. Doa: Tuhan Yesus, urapilah mulut bibir, lidah dan suaraku, agar setiap perkataan yang keluar dari mulutku akan memberi kelegaan, kelepasan dan kesembuhan bagi setiap orang yang mendengarnya. Berjagalah di pintu bibirku, agar tidak ada perkataanku yang merugikan orang lain. Yesus, pakailah perkataanku menjadi perkataan-Mu sendiri sehingga perkataanku dapat menjadi berkat bagi banyak orang. Amin. (Dod).

Continuing from ep. 314, we go further into the collected teachings of this early Confucian (aka Ruhist) from the late 4th century BCE. What's the best way to be a virtuous person and hence an effective leader? Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion, including a supporter-exclusive final part to this discussion. Sponsor: Check out Continuing the Conversation by St. John's College at sjc.edu

Canadian Daniel Bell was educated in Canada and the UK before moving to China 20 years ago. After teaching for a few years, he went on to become the first foreign dean of the School of Political Science and Public Administration at Shandong University from 2017 to 2022. What's unusual about this is that Shandong was the birth place of the greatest Chinese philosophers including Confucius and Mencius. What was it like to be the dean of political philosophy in the home land of Confucianism? What insights can he share about China's academia and politics?

Chinese culture is stereotypically perceived as authoritarian. Although there is obviously a lot of truth to the cliche, it is by no means the full picture. Indeed, ancient Chinese philosophy already introduced certain ideas that might been called democratic, through the figure of Mencius, the second most important personality in Confucianism...

Continuing on the teachings of Mengzi from ca. 350 BCE, without our guest. We go into textual quotes, covering the "sprouts" of virtue, whether human nature is good or simply malleable, whether tastes are universal, and more. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Get your streaming or in-person ticket to our April 15 live show at partiallyexaminedlife.com/live. Sponsor: Secure your Internet and get three extra months free at ExpressVPN.com/PEL.

On the greatest early philosopher interpreting and expanding on Confucius, from ca. 350 BCE. with guest Krishnan Venkatesh of the St. John's College Eastern Classics program. We talk about the challenges of connecting ancient Chinese and Greek philosophies and explore Mencius' distinctively Chinese take on respecting your parents. Get more at partiallyexaminedlife.com. Visit partiallyexaminedlife.com/support to get ad-free episodes and tons of bonus discussion. Get your streaming or in-person ticket to our April 15 live show at partiallyexaminedlife.com/live. If you like classic literature, try The Classic Tales Podcast at classictalesaudiobooks.com.

Episode 50 is......me!! Or rather it's a conversation I had with Alex Sigrist early on a Monday morning in a studio in downtown Seoul for Arirang Radio. I had so much fun doing it and thought that some of the ideas and content would make for a great introduction for some people to Korean philosophy. I briefly address the 일체유심조(一切唯心造) of Buddhism and then try to explain the debate between principle (理) and material force (氣) that dominated the Joseon Dynasty (1392 - 1897). So....here it is. It's audio only. Normal service and conversations about Korea will resume soon. Thank you for everything.   Discussion Outline 0:00 Thank You 3:15 Introduction to Philosophy 9:40 Korean Thought and History 18:13 Neo-Confucianism: Li and Gi 27:43 Mencius and Good vs Evil 31:55 Philosophy of the Caste System   Alex on Insta: https://www.instagram.com/itsalexsigrist  DailyK: https://www.instagram.com/arirangdailyk/   Korea Deconstructed by David Tizzard ▶ Get in touch: datizzard@swu.ac.kr ▶ Support us on Patreon: https://www.patreon.com/user?u=62047873 ▶ Watch us on Youtube: https://www.youtube.com/c/DavidTizzard ▶ Listen on iTunes: https://podcasts.apple.com/co/podcast...  ▶ Listen on podcasts: https://koreadeconstructed.libsyn.com...  ▶ Music by Kev at Disorientalz. https://www.instagram.com/disorientalz/ 

Last time we spoke Hong Xiuquan had gathered a rabble of peasants, named them the god worshippers and declared war upon the Qing dynasty. He gave titles to his closest comrades forming the North, South, East, West and Flank Kings who led the great Taiping armies on a march towards the secondary capital of China, Nanjing. Countless cities fell the Taiping and the Qing desperately tried to encircle and quell the menace. But the Taiping never stayed in any given place long enough to be captured and even when they were dealt significant losses, they simply moved on and recruited more and more to their cause. Their armies grew exponentially and so did their conquests until they reached the secondary capital of China, Nanjing. Nanjing was put through a brutal siege and taken, her citizens put to the sword and now the Taiping held a grand capital city.   #26 This episode is The Taiping Rebellion part 3: The Heavenly Kingdom of Tianjing   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   14 years after his first vision, Hong Xiuquan alongside an incredible 2 million followers had captured the secondary capital of China, Nanjing. Hong Xiuquan, the heavenly king, Yang Xiuqing the East King and the surviving Taiping leadership had developed their military based on the work of the late Feng Yunshan and their combined experiences from the march from the Thistle Mountains all the way to Nanjing. Much like the military structure the new capital would have 4 families linked to every corporal's family and 25 family units linked under every sergeant. These communities would build the public granaries, chapels for worship and so forth. The sergeants would dwell in chapels, the corporals would take their family and those families under their command to sabbath to worship. Every sabbath day, all senior officers, from generals to captains would visit one of the great churches of the sergeants to pray and work hard obeying the Ten commandments.    By day people would work the land, all serving in some form, whether it was pottery, ironwork, carpentry, masonry, whatever according to their skills. The land under Taiping rule was divided up amongst all with one full share for every man and women aged 16 and older and half a share for children below 16. All of the land was graded according to its productivity and when land was insufficient for the peoples needs, the people were moved to land that was plentiful. Of the products of labor, each corporal saw to it that every family under him had food, but all the rest went to the public treasuries. Sergeants checked the books and tallied the accounts, presenting records to superiors “ for all people on this earth are as the family of the Lord their God on High, and when people of this earth keep nothing for their private use but give all things to God for all to use in common, then in the whole land every place shall have equal shares, and every one be clothed and fed. This was why the Lord God expressly sent the Taiping Heavenly Lord to come down and save the world.”   The public treasuries would give gifts to every family at times of birth, marriage and death according their needs, but never in excess of one thousand copper cash or one hundred catties of grain. Surpluses had to be maintained incase of famine or war. Every family unit with a living male head had to give a soldier to the army, but the Taiping would not take widowers, widows, orphans or childless, nor weak or sick. With births came new families and every 5th family gave a new corporal, and every 25th a new sergeant and so on. All officers and officials, even the highest would be reviewed every 3 years and promoted or demoted according to performance. This was the system pushed out upon Nanjing when it was taken. As you can imagine it was a goliath task to meet these demands, thus the system could not actually be implemented all at once, but they were diligent to starting the listing and recording keeping to establish it. Not everyone flocked eagerly to the Taiping ranks. Many households were reluctant to register their members and hid for weeks, countless fled Nanjing.    The Taiping burnt down countless Taoist and Buddhist architecture, smashed statues and image and stripped or killed priests. Everyone was to conform to the new Taiping religion. Notably though the Chinese Muslims in Nanjing were not attacked and their mosques were allowed to stand. One group in Nanjing that were in a position of particular ambiguity were the catholics who numbered around 200. At least 30 catholics were burned in their homes or cut down in the streets during the early chaos. The Taiping found the catholic survivors in a catholic church, but when pressed they refused to recite Taiping liturgy. The Taiping authorities gave them 3 days to comply, then they burst into the church and destroyed the cross and overturned their altar. 70-80 catholic men had their arms tied behind their backs and were given a trial before a Taiping judge and condemned to death unless they said Taiping prayers. They refused opting for martyrdom, but in the end 25 eventually recited the Taiping prayers and the rest were sent to be vanguard forces in the army. In order to push the movement, the Taiping had to seize the Nanjing printing industry to distribute their sacred texts to all the sergeants for reading and preaching. Back when the Taiping captured Yangzhou in april of 1853 they acquired printing press craftsmen, so they brought them to Nanjing.   Hong Xiuquan makes 3 major strategic decisions, the first was to select Nanjing as the new Taiping Capital now known as Tianjing, the second was to create the printing system to promote the Taiping program and the 3rd was to alter name places in China. Hong Xiuquan proclaimed henceforth the city of Beijing was to be named “Yaoxue- demon's den” and the province of Zhili “criminal's province”. When all the Manchu demons were destroyed, Beijing's name could be restored and Zhili once its people repented for their sins and began worshiping the heavenly father. “The world has long been deluded by these demonic Tartars, and it is imperative that they be soon destroyed. But before we destroy these people, we must first destroy their bases. And before we can destroy the power of their bases, we must first destroy the bases' names.” Emperor Xianfeng by definition was the leader of earthly demons and Hong Xiuquan changed his name that meant “united in glory” to have a dog component added and he also did this to terms referring to Manchu.   The Taiping followers in Nanjing were told the time to end sexual separation had not come yet, any men who forced themselves on women, whether they be veterans or new would be executed. Those who worked as prostitutes would not only be executed, but also their families. Male homosexuality was severly punished, if partner were both aged 13 or older they would be beheaded. If you were under 13 you could be spared unless it was proven you were an active partner. The city of Nanjing was divided similar to what the Taiping did in Wuchang, with blocks for men and those for women and children. Those skilled in specific types of labor lived amongst another, for example carpenters with carpenters tailors with tailors.    Hong Xiuquan had a ceremonial hat made with a fan shaped front, decorated with twin dragons and twin phoenixes. The other kings were allowed to have twin dragons as well but only one phoenix. On the upper part of Hong Xiuquans hat he alone had written “the mountains and river are unified and the heavens are filled with stars”. The 3 surviving kings each had one line embroidered on their hats; for the East king Yang Xiuqing “long phoenix perching in the clouds”, for the north king Wei Changhui “long phoenix perching on the mountain peak” and for the flank king Shi Dakai “lone phoenix perching on the peony”.   Hong Xiuquan had 10,000 people work for 6 months to built him a palace in the former site of the governor generals mansion in the center of the northern side of the main residential city. Within mere days of taking Nanjing, the Qing began counter attacks leading to the gates of Nanjing being reinforced with additional gates built in front or behind the existing ones. Cannon emplacements and palisades for gunners are created en masse. Forward defensive encampments, wooden watch towers as high as 30 or even 40 feet are created. Smaller towns surrounded nanjing are reinforced. Large swathes of area have ditches dug, palisades erected, felled, honeycombed networked of small round holes with straw placed over them and bamboo spikes underneath. Its a regional fortress built with the purpose of overthrowing the Qing.   Now until the capture of Nanjing, the Taiping had been a mobile force whose success for a large part was simply because they would seize a major city and move on before the Qing could get them. The establishment of their Tianjing Capital meant the core of the Taiping movement, its leadership and central army were now in a fixed position. The Qing could finally plan and coordinate large scale action directed at their capital. Interestingly enough, the decision to hunker down in Nanjing is what many scholars regard as the crucial reason for their eventual failure. If they had simply done what they done best and took Nanjing for perhaps a month or so and moved on to Beijing they could have very well toppled the Qing. None the less, the Taiping were in a good position in Nanjing compared to that on Beijing. It is estimated in 1853 Nanjing held 18 million taels of silver, while Beijing was depleted to a possible 3 million. The Nanjing granaries by the end of 1853 totalled 1,270,000 piculs of unhulled rice and 750,000 hulled rice, sufficient to feed the Taiping for many months. An American missionary named E.C Bridgman visited Nanjing in may of 1854 and reported “all the people we saw were well-clad, well fed and well provided for in every way. They all seemed content, and in high spirits as if sure of success”. The surrounding areas continued to supply Nanjing with grain and the Yangtze river continued to serve as its artery of communication and trade.   Now once they had Nanjing the Taiping set out to accomplish their ultimate goal, the final defeat of the Manchu demons in Beijing. But when the Taiping took Nanjing a lot of internal strife began to grow. While Hong Xiuquan was the bonafide religious and political leader to the Taiping, he was never alone and although many of the great figureheads had died, a few large ones remained. Yang Xiuqing the east king, Wei Changhui the north king and Shi Dakai the flank king were the 3 largest leaders alongside Hong Xiuquan. Yang Xiuqing established himself as the highest ideological leader, above that of Wei Changhui and in many aspects above hong Xiuquan. When Xiao Chaogui the West King died, Hong Xiuquan made a proclamation that granted Yang a supervisory power over the 4 other kings, clearly promoting him above the rest. When Xiao Chaogui died, Shi Dakai sort of filled the dead kings space in many ways and when  Nanjing was captured he was the only king constantly occupied in the field, directing and personally leading western campaigns. Hong Xiuquan as the spiritual leader, began to gradually isolate himself within his palace only acting through proclamations. Wei Changhui the north king, acted as the coordinator for the defense of the region around the capital and was responsible for food supplies. This left general administrative supervision in the hands of Yang Xiuqing who also acted as the coordinator of all military campaigns. Now Yang Xiuqing back in the early days of 1851 had coalesced the Taiping when he began in trance-like states to state he was the mouthpiece of God the father. Likewise Xiao Chaogui had these trances where he said he was the mouthpiece of Jesus, hmmmmm. Oh and there was a lot of roleplay in this by the way, when Xiao Chaogui spoke to Hong Xiuquan in a trance state he would refer to him as “younger brother” like wise Yang would refer to him as son. Both Yang and Xiao it seems were in league with another using this unique trance behavior to raise their status. But when Xiao died, there was a lot of confusion, leading Yang to stop messing around for awhile as the voice of god the father. But in december of 1853 Yang once again began to speak publicly as the voice of god. Yang began a campaign where he attempted to humiliate the heavenly king using trances as the voice of god. Yang begins a campaign to humiliate Hong where he uses the voice of god to accuse the Heavenly King of growing to be too harsh and indulgent with his power. That he is harsh to women who serve him and far too indulgent of his 4 year old son. One accusation in particular was that 4 of Hong's palace women were treated so badly that they should be released from Hong's palace and instead should live at Yang's palace. Yang says Hong orders women under him to work in rain or snow and allows his concubines to sneer and scold the other women, oh yes despite all the laws and such Hong and many of the Taiping leaders have concubines. Remember when I said the Taiping rebellion was like a proto marxist one? Yes just like any good marxist they dont live the way they preach, shots fired. Yang continues to argue the women officials are prevented from their duties by the mean concubines and that Hong Xiuquan had even kicked some of them in anger and punished pregnant concubines similarly, something that is a serious crime. You don't kick pregnant women. He follows this up saying in God's voice that the heavenly king should receive 40 blows of the rod for his derelictions. To this Hong publicly prostrated himself to receive said blows, so god would forgive him. Hong's 4 year old son is said to be too self-indulgent and willful because he plays in the rain, and smashes presents given to him…..weird. God states he must stop all of this because it will lead him to abuse the people in the future when he leads.   Yang Xiuqing did not stop at attacking Hong, he also went after two others in particular: the north king Wei Chanhui and marquis Qin Rigang, both men who had been with Hong since the earliest days at Thistle mountain. Wei was an educated man, Qin was a miner who studied military arts and proved himself a formidable strategist. For years both men handled key military assignments for Hong, Qin was regarded as the senior ranking Taiping officer after the surviving kings. Yang began to use the voice of god to humiliate Wei in many ways. Whenever his trances began, Yang's woman attendants would summon Wei at once using drum calls and if Wei was late the women would berate him. Wei was forced to kowtow to Yang when he was in trance and when Yang was in trance he moved by sedan chair while Wei was forced to walk beside it. Yang kept his attendants on Wei's ass also disturbing him. Qin had to endure similar humiliations and was forced to help carry Yangs sedan chair up the palace stairs a few times. To give some more flavor, here is one story about a clash that occurred in december between Yang and Wei.    Yang one day in public suggested that Hong had more than enough embroideries and robes in his palace and should economize for a time instead of getting more. Wei ignored what Yang said and told Hong “You, our second elder brother, are the true Sovereign of all nations of the world, and you are rich in the possession of all within the four seas; although robes and garments are sufficient, it will still be necessary to be constantly engaged in making up more.” Upon hearing this Yang responded “I beseech you, our second elder brother, to pardon this younger brother's crime and permit this younger brother to memorialize straightforwardly. If apparel were insufficient, then it would be necessary to make up more; but if it is said it is sufficient, it will be better to delay the making up of more, and then we can see the second elder brother's virtues of economy and love of man. Why should our younger brother Zheng [the North King] memorialize on the necessity of constantly making up more clothing?” To both of them Hong replied “Brother [Yang Xiu]Qing! You are certainly what the ancients called a bold and outspoken minister. And you, brother Zheng, although you may have a sincere regard for your elder brother, are not so straightforward and open in your statements as our brother Qing; for which he is to be much more commended. Later, in the reign of the Young Monarch, all who are ministers should imitate the example of our brother Qing in speaking straightforwardly as he has done this day; thus will they fulfill their duty as ministers.”   Some of the events I just talked about occur a bit later on, but I wanted to give you the idea that in the background, Yang was humiliating others and doing whatever he could to take more and more power. Now of the 5 kings, 3 survived and the administrative staffs of the former 2 simply were distributed amongst the 3 survivors. But after Nanjing was captured the kings would not be the solo ruling leaders anymore. Additional “princes” were added, they were similar to the kings, just lesser so. They held lesser rank than the kings, but were above the Taiping military rank structure. They come about at different times but there would be the Zhong price: Li Xiucheng, Ying prince: Chen Yucheng, Jun Prince: Lai Wenkwok, Fu Prince: Hong Renda, An Prince: Hong Renfa, Yong Prince: Hong Rengui, Fu Prince: Hong Renfu and the Gan Prince: Hong Rengan, yes our old friend Rengan will come to this story but much later on. It seems Yang orchestrated the creation of these princes and the multiplicity of administrative staffs to make it easier for him to weaken the authority of his most senior rivals.    Yang Xiuqing acting as commander in chief of the Taiping military sent out 4 offensives, 2 towards the north against Beijing and 2 up the Yangtze river into western China. Yang Xiuqings overall plan was to use the northern and western expeditionary forces to create a large pincer to capture the whole of northern and western China. According to Missionary Bridgman “ The Taiping had four armies in the field, carrying on active aggressive operations: 2 of these had gone northwards: they were designed to cooperate and after storming and destroying Peking, to turn westwards and march through Shanxi, Shensi, Kansuh, into Szechuan, where they are expected to meet their other 2 armies, which from Kingsi and the Lake provinces are to move up the great river and along through the regions on its southern bank'.    The northern expedition of around 80,000 men was led by 2 commanders, Li Kaifang and Lin Fengxiang who led the vanguard to take Yangchow on April the 1st. By May the 8th they left Yangchow after receiving reinforcements and advanced towards Ch'u-chou in Anhwei province. As their forces went into Anhwei and Henan province they were bolstered by local bandits, particularly the Nian rebels, who were performing the Nian rebellion simultaneously. Following the same strategy applied to the Hunan campaign and the Yangtze valley, they moved rapidly through Anhwei and Henan without leaving behind garrisons nor supply stations. At first, they did not attempt to take any city that proved to be well defended. However at Huaiqing in Henan at the border of Shanxi, they used their 80,000 strong force to besiege the prefectural city, believing it held rich military supplies.    The siege lasted 2 months, but the Taiping failed to capture it and had to move on. The delay in their march as the result of failing at Huaiqing seems to be a decisive turning point for the northern expedition as a whole. The Taiping suffered terrible losses in both shock troops and officers, while the Qing court in Beijing gained valuable time to prepare against the impending Taiping attacks. The Taiping gradually penetrated Zhili via Shanxi province and reached the suburbs of Tianjin, and it was here another large mistake was made for the second time. The Taiping could have simply marched on Beijing, but yet against chose to attack a secondary target. The northern expeditionary force was tiny compared to that of the entire Taiping army which should have been consolidated and marched upon Beijing. The Taiping were greatly hindered by northern chinas winters, because do remember most of the Taiping were from southern china. The Qing had begun a war of attrition, making sure to take away food stuffs in the path of the northern expedition. The Taiping found it extremely hard to forage and on top of this the Qing even broke dikes in the grand canal to flood the Taiping out.   Emperor Xianfeng also released what would be his greatest weapon, the Mongolian prince Senggelinqin. Prince Seng was from the Horqin left back banner of inner Mongolia and a member of the Borjiqin clan. He was a 26th generation descendant of Qasar brother to Genghis Khan. His name Sengge Rinchen was made up of two tibetan words meaning Lion and Treasure. When he was just a child he was adopted by Sodnamdorji a Jasagh “head of a mongol banner” of the Horqin left back banner and Junwang, second rank prince under the Qing dynasty. He would inherit his adoptive fathers titles during the reign of Emperor Daoguang. It was at the 1853 battle for Tianjin where Prince Seng would earn his fame.    The Taiping expeditionary force had fought its way bitterly from Nanjing to Tianjin, leaving just 80 miles between them and Beijing. Prince Seng rushed to the scene aided greatly by a valuable ally, winter. The winter ravaged the Taiping, many of them had never seen snow in their lives and this forced them to fall upon a village fortification to survive it causing an immediate stalemate. When the weather broke in spring, Prince Seng ordered his troops to build a dirt and stone wall to encircle the entire Taiping army camp from a distance while a crew of 1000 laborers spent a month digging a series of trenches to connect it, via a dry riverbed to the grand canal over 40 miles away. When they broke the dikes, the canal water rushed in flooding the Taiping camp to its rooftops, drowning a considerable amount of the army and forcing their submission. Being a Mongol, Prince Seng and those he commanded preferred the bow and arrow as their chief weapon, something they had overwhelming supremacy over the southern chinese. The Taiping could have overwhelmed Prince Sengs cavalry units, if they had western firearms, but they did not. The Taiping forces were dispersed and destroyed. Lin Fengxiang was captured at Lichen in Zhili province on march 7th of 1855 and Li Kaifang was captured at Fengkuat'un in Shandong on March the 31st of 1855. This was the ultimate end to the north expedition. Had the Taiping marched on Beijing at the rate they were going, it is argued they could have taken down the Qing. Tactical blunders, logistical issues, severe weather and the capability of Qing commanders such as Prince Seng ultimately put an end to the Taiping threat to Beijing, though they were certainly nowhere near defeated.   While the northern expedition was going on there was also a western expedition that left Nanjing on May 19th of 1853, just 11 days after the northern expedition launched from Yangzhou. The objective of the western expedition as conceived by Yang Xiuqing was to follow the Yangtze river and ultimately meet up with the northern expedition in Sichuan province. This would have resulted in a pincer maneuver that could swallow up all of western and northern China. On June 10th the western forces recaptured the vital city of Anqing which had been taken back by Qing forces. They were able to provision up from there and divided the force into several armies to march through the Yangtze valley. One army was commanded by Hu Yiguang who set out north of the Yangtze to conquer Anhwei province. Lai Hanyang took another army south to conquer Jiangxi. A 3rd mobile force led by Zeng Tianyang began to independently attack cities south of the Yangtze.    Hu Yiguang's force got as far as Luzhou, the new capital of Anhwei province at the time. Luzhou was guarded by one of the most capable Qing commanders, Jiang Zhongyuan, a Hunanese native from Xinning. He became the magistrate of Xiushi and Lishui, earning a reputation for being a great scholar and military leader. Zeng Guofan recommended Jiang for a higher office in 1850 to Emperor Xianfeng, but when he was supposed to leave for Beijing his father died and he had to return home to mourn. When the Taiping rebellion began, Jiang was appointed to assist the Grand secretary Sha-Shan-a in quelling the insurrection. Jiang began a campaign of gathering Hunanese volunteers who for the first time fought outside Hunan. It was one of the first waves of local forces led by a gentry class to fight the Taiping menace, something that influenced future Yung-Ying armies. Jiang won a great battle in Guangxi and was promoted to the rank of first class sub prefect. When the Taiping were invading Guilin in 1852, Jiang led his men from his home of Xinning to attack them. He won 3 major battles and managed to lift the Taiping siege of Guilin earning the rank of prefect. After this Jiang thwarted a Taiping naval invasion of Hunan province. He dammed the Xiang river near Suoyi ford and ambushed the Taiping Navy causing massive casualties upon them. It was the battle I mentioned where 10,000 Taiping men and Feng Yunshan perished. He thwarted the Taiping overland invasion of Hunan and besieged the Taiping stronghold of Chenzhou for a month before they fled to attack Changsha, the capital of Hunan. Jiang was one of those who helped defend Changsha earning the promotion of provincial judge of Hubei and then by 1853 assistant commander of the Qing armies in Jiangnan. He then aided in the defense of Nanchang which was besieged from June 22 to september 24th of 1853. For this he was appointed governor of Anhui which is what led him to the battle over Luzhou. When word came that the Taiping sought to attack Luzhou, Jiang rushed over with a small force to try and defend the new capital. He found himself outnumbered and outgunned, especially in siege mining technology that the Taiping had dramatically improved by this point in time. The Taiping took the city by January the 15th and in the process Jiang was wounded and he opted to commit suicide by drowning himself. The Qing lost an important capital city and one of their finest commanders who had proven himself successful at defeating Taiping using local militia forces.    Lai Hanying's army besieged Nanchang, the capital of Jiangxi from june to september of 1853, but ultimately failed to take the city. This resulted in Lai losing his command and his army divided in 2 to hit Hubei and Hunan under the leadership of Wei Jun and Shi Zhenxiang. The high point of their campaigns led to the capture of Xiangtan on April 24th of 1854. After a year of taking Nanjing, the Taipings expeditions had run out of momentum. The northern expedition was a failure, the western had gained limited success, but not enough to extend their reach to the upper Yangtze and that of western china. The Taiping riverine forces dominated the Yangtze up into Hunan allowing them to use it for provisioning, logistics and most importantly further recruiting. But the original lightning speed drive of the Taiping had faded and the Qing were beginning to recover from the blitzkrieg. Now the offensives became see-saw's which allowed the Qing more time to recover, reorganize and build up new leadership that could effectively face the Taiping menace. Being a Pacific War specialist, its very much like the situation during the Guadalcanal campaign. Prior to this, the Japanese ran rampant on offensive controlling the when and where actions would occur, but after the horrible loss at Midway and Guadalcanal, the Japanese had gone past their logistical capabilities and lost the initiative, for the rest of the Pacific War the allies controlled the initiative. This is what we call the turning point, and it was here a year after taking Nanjing and losing the window of opportunity to take Beijing that was the Taiping rebellion's turning point. It is not to say they could not win the war, but the initiative was now in the hands of the Qing.   Although the campaign to take Beijing failed and the western campaign only held limited successes near the Yangtze, the Taiping were steadily extending their territory and thus were gaining additional manpower and supplies from the greater Yangtze region. The Taiping were struggling to consolidate their gains to establish better rule. Their offensives were being hampered by both political and religious confusion, often orchestrated by the efforts of Yang Xiuqing. The Taiping structure threatened Chinese traditions and saw backlash particularly from the Gentry class. I would note the gentry and landowner types probably were not the keenist on a group who sought land/wealth redistribution haha. The Taiping were a threat to Chinese social order as much as it was a threat to the Qing rule. Thus the gentry of China began to put their resources together to help the war effort resulting in a large push to the creation of Yung-ying militia groups such as Zeng Guofan's Xiang army. On top of the external actors trying to destroy the Taiping, the Taiping were having a ton of inner conflict as well. A violent and bloody power struggle had emerged destroying the unified political and military command established under Yang Xiuqing.   Now although I spoke about the formation of the new armies, I need to go into it a bit further, especially in regards to Zeng Guofan. While I explained how Zeng Guofan created his force, I did not talk about how this all looked from the Qing dynasties point of few. In late 1852 and early 1853 a number of edicts were made by Emperor Xianfeng leading to the appointment of 43 supervisors of new local corps in the provinces of Hunan, Anhwei, Jiangsu, Zhili, Henan, Shandong, Zhejiang, Jiangxi, Guizhou and Fujian. Amongst the appointed was Zeng Guofan. The Qing government sought to have these organized smaller forces led by the gentry class so they could be loyal and relied upon. These forces were set up in each district to contest the Taiping. Zeng Guofan's Xiang army proved themselves to be highly effective, but Zeng Guofan chose to be very cautious when reporting back to the Qing court. This was because his military organizational building was strongly autonomous and could be seen as a threat to the Qing military. There had been numerous local militia groups that shifted from pro-government to banditry. The establishment of these armies was obviously a last resort means, and definitely could be a threat to the dynasty, they were not so unalike to the bandit armies created in the 17th century to fight the Daxi or Dashun armies afterall.    Zeng Guofan did not state exactly what he was doing to the Qing court, in one of his first memorial he simply reported back that he was enlisting men from the countryside to establish a large military corps at its capital to be trained. It looked like Zeng Guofan was building a personal army, one that could be led on campaigns outside its local area. He sent more memorials stating that local corpsmen could not be relied upon in critical moments and that it was better to recruit from these local corpsmen an official militia, whose rations could be paid from public funds. When he was building the Xiang army he was consciously departing from the Qing courts authorization. He realized that local defense corps that had sprung up all over China were useful against local bandits and small raiders, but they were not large nor strong enough to withstand attacks from larger organized armies such as the Taiping. The Taiping were only growing larger, more organized, better armed. They simply could not be stopped by just local corps, what the Qing needed was a mobile army that could be used for offensive campaigns throughout larger areas.   Now the way Zeng Guofan made the Xiang army was based strongly on personal loyalty, the units were recruited, led and paid for by their commander. The commanders were loyal to Zeng Guofan, thus more or less the Xiang army was a personal army at his command. Zeng Guofan also assembled a number of future leaders who would go on to create their own versions of the Xiang army. Such men were Zeng Zongtang and Li Hongzhang of Anhwei province. By the end of the century, Zeng Guofan's example led to most provinces being dominated by regional forces under military organizations over whom the Qing central government had only minimal control. In many ways Zeng Guofan was a symptom of the ailing dynasty, the Qing were gradually losing control and there was emerging a threat to the political and social order in china. Zeng Guofan say the Taiping menace as a threat to traditional chinese society. He made many proclamations stating as such. “The Taiping rebels have stolen the ways of the foreign barbarians when they distort family relations by calling all people brothers and sisters, when they declare that all land belongs to the heavenly king and that all profit also belongs to him. They force scholars to give up the COnfucian classics to read instead the so called teaching of Jesus. They wipe away our moral standards, the very way we conduct ourselves as humans, the classics, and the institutions that have existed in CHina for several thousands of years. This is not only a tragedy for the Qing dynasty but a great tragedy for the whole of “ming-chiao” Chinese tradition and causes confucius and Mencius to weep bitterly in the underworld. How could any educated person remain sitting, hands in sleeves, without doing something about it”.    Zeng Guofan kept bringing up how the Taiping destroyed Buddhist and Taoist temples, that they were angering the gods who would take revenge. To right these terrible wrongs he said he was under Qing orders to advance his troops by land and water, not just to ease the Qing monarchs but also to console Confucious and Mencius, to avenge the slaughter of millions of Chinese. Appealing to the masses, Zeng Guofan began to ask for recruits, financial support and the surrender of any who decided to join the Taiping. Now I said he paid his army handsomely compared to that of the Green standards and such, but a lot of the funds were not under Qing control. The Gentry class were strongly supporting those like Zeng Guofan. Zeng Guofan began to ask and obtain permission from the Qing government to sell certificates of academic degrees, official titles and office appointments to sell to these said Gentry. The sale of all these degrees and titles increased gentry contributions, but also increased their influence and it began to build a new gentry role in leadership.    Another major source of income for the Xiang army was new internal custom taxes introduced in 1853. And although the Qing government permitted this new tax, it held no control or supervision over it. Zeng Guofan and other commanders of regional armies were gaining control over regular provincial taxes and were using them to build their armies. The combined income from the gentry class and regional taxes made men like Zeng Guofan basically warlords. Their forces were not really governmental troops although they were fighting for said government. The other side, the Taiping failed to gain any support from the Gentry class because of their alienating religious and economic beliefs. Fundamentally the Taiping were a revolutionary group breaking the stratum of Chinese society, and a large part of that was the Chinese gentry class.    Now Zeng Guofan began with a army of just a thousand men in 1853, composing 3 battalions. When they began to really clash with the Taiping they were soon 20,000 strong with naval and cavalry units. Later on they would become 120,000 men strong and Zeng Guofan had planned to use them for a long drawn out campaign despite pressure coming from Beijing to smash the rebels. Now the first major engagement between the Xiang army and the Taiping came in early 1854 and the Taiping defeated them. But on May 1st of 1854, the Xiang army defeated the Taiping at Xiangtan forcing them to withdraw. Then in a battle at Yuzhou in Hunan in July, the Xiang army on land and river gained a major victory. This victory gained Zeng Guofan great prestige and demonstrated the effectiveness of his army. The battle cost the Taiping more than half their fleet of boats and thus the loss of control over the central Yangtze river area. It was the first serious setback for the Taiping and it reduced their perimeter of military operations. Following up this victory, the Xiang army entered Hubei province and quickly recaptured Wuchang and Hanyang by october of 1854. Soon Zeng Guofans forces began to penetrate into Hubei and Jiangxi provinces marking the failure and end to the Taiping western expedition.   I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me.  The Northern expedition was a complete bust, the Taiping had lost the opportunity to claim the dragon throne. But the western expedition proved fruitful and gradually the heavenly kingdom was growing, and perhaps it could eclipse the Qing.  

Why do we care for others? Why did morality evolve? Is unselfish behaviour possible in a Darwinian world? Patricia Churchland joins to discuss these topics with your host, Ilari Mäkelä. Author of Conscience: Origins of Moral Intuition, Patricia Churchland is an emerita professor of Philosophy at UC San Diego. Ilari and Professor Churchland discuss topics such as: Warm-bloodedness and morality Psychological egoism vs unselfish behaviour Neurobiology of care: Oxytocin, cannabinoids, opioids Elements of morality: How much of morality is about care, vs problem-solving, cooperation, and social learning? Churchland's criticism of Western moral philosophy Neurophilosophy: is studying the brain all that useful? Free will: does studying the brain show that free will does not exist? Technical terms mentioned: Endothermy (i.e. warm-bloodedness) Cortex Oxytocin, vasopressin Endogenous opioids and cannabinoids Utilitarian ethics Kantian ethics (i.e. deontology) Metta meditation Vitalism Names mentioned: Christophe Boesch (chimpanzee adoption) Peggy Mason (helping behaviour in rats) Sue Carter (oxytocin and stress) David Hume & Adam Smith Mencius (early Confucian philosopher) [For Ilari's article on Mencius, see An Empirical Argument for Mencius' Theory of Human Nature] The Dalai Lama (H.H. the 14th) Simon Blackburn (contemporary Cambridge philosopher) Dan Bowling (placebo and oxytocin) Olivia Goldhill (review of Conscience for the New York Times) Lidija Haas (review of Conscience for the Harper Magazine) Other scholars to follow (Churchland's recommendations) Topics in this interview Frans de Waal Owen Flanagan Philosophy & neuroscience more generally Nick Lane (genetics and evolution) Ann-Sophie Barwich (neurophilosophy of smell) Gregory Berns (soon to appear on the podcast) Ned Block (philosophy of cognition)

I'm joined once again by Curtis to discuss and dissect what is closest to a declaration of the propositions of the Deep Right. We focus primarily on the five principles as laid out in his Substack post: Principles of the Deep Right: Timelessness, Neutrality, Vitalism, Realism & Absolutism, but as always with Curtis, exciting tangents abound. Curtis Yarvin is a writer, technologist, and dark lord of the dissident blogosphere. You can find his work at graymirror.substack.com --- Send in a voice message: https://anchor.fm/aksubversive/message

Lawrence Reed of FEE say's China's great philosophers would be horrified by what Mao and the CCP created. Rothbard called Lau-tzu the first libertarian. Confucius and Mencius were anti-authoritarian and believe in harmony and peace. Taiwan should be worried about an invasion.

This week, we tackle the biggest question in Confucianism: are people born good and made bad by their environment, or are they inherently bad and only made good through rules and punishments. We look at a passage in the Mencius, arguably the most important text in the Confucian tradition (yes, maybe even more important the Confucius himself). We are looking at the passage from Book 6 A, Passage # 6. 

Bling Empire Season 2 Episode 7 recap after show podcastThe Truth HurtTwo reality tv obsessives chat at their #moistnag #mescal bar.Come hang with us over a cheese platter decorated with eucalyptus leaves as we get our #BDIs and #judgypants on to discuss all things on the latest #blingempire episodes

Check out additional resources: https://intellectualfreedom.substack.com/    Mencius was a Chinese Confucian philosopher who has often been described as the Second Sage after only Confucius himself. He is part of Confucius' fourth generation of disciples. Mencius inherited Confucius' ideology and developed it further. A positive, strong undercurrent moves through his writings we can all embrace—all humans have innate but inborn tendencies toward benevolence, righteousness, wisdom, and propriety. He teaches us how to foster the goodness and promote it in our lives, a wonderful tool in our divisive world.

Oswald joins us on this episode to discuss, and educate me on what the cathedral model is. https://www.unqualified-reservations.org/2008/06/ol9-how-to-uninstall-cathedral/ An Open Letter to Open-Minded Progressives - Kindle edition by Moldbug, Mencius. Politics & Social Sciences Kindle eBooks @ Amazon.com. http://www.feynman.com/science/what-is-science/ https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7239045/ https://pubmed.ncbi.nlm.nih.gov/32701126/

Episode 87:This week we're continuing with On Practice and Contradiction by Mao ZedongThe two halves of the book are available online here:https://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_16.htmhttps://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_17.htmThe previous episode that already covered chapter 2 of this book can be found here:https://www.abnormalmapping.com/leftist-reading-rss/2020/8/31/guest-leftist-reading-oppose-book-worship[Part 1]1. A Single Spark Can Start a Prairie Fire[Bonus 1, from the archives]2. Oppose Book Worship[Part 2]3. On Practice: On the Relation between Knowledge and Practice, between Knowing and Doing[Part 3 - 6]4. On Contradiction [Part 6]5. Combat Liberalism6. The Chinese People Cannot Be Cowed by the Atom Bomb7. US Imperialism Is a Paper Tiger[Part 7]8. Concerning Stalin's Economic Problems of Socialism in the USSR9. Critique of Stalin's Economic Problems of Socialism in the USSR[Part 8]10. On the Correct Handling of Contradictions among the PeopleSection 1-2[Part 9]Section 3-8[Part 10]Section 9-1211. Where Do Correct Ideas Come From?[Part 11 - This Week]12. Talk on Questions of PhilosophyFirst Reading - 00:19[Part 12]12. Talk on Questions of PhilosophyFootnotes:1) 1:09In other words (1) Marxist philosophy, that is, dialectical materialism and historical materialism, which deals with the general law of development of the contradictions existing in nature, human society and man's thought; (2) Marxist political economy which elucidates the law governing the development of society's economy and exposes how the capitalist class exploits the working class (the theory of surplus-value); and (3) scientific socialism which shows that capitalist society is bound to develop to a higher stage of society and that the proletariat is the grave-digger of the capitalist system. (For details see Lenin's ‘The Three Sources and the Three Component Parts of Marxism'.)2) 3:46Peking University, jointly descended from the old Peking University which launched the 4 May Movement in 1919, and from the American-endowed Yenching University, has continued since 1949 to enjoy the highest prestige in China for general intellectual excellence. People's University (Jen-min ta-hsüeh), also located in Peking, was specially set up to provide courses more accessible to students from worker and peasant backgrounds.3) 3:59Among the Confucian classics, the Four Books represent the core studied by beginners, the Five Classics a somewhat larger corpus.4) 4:32Among his varied educational experiences, Mao Zedong has long singled out the six months he spent reading in the Hunan Provincial Library, in the winter of 1912–13, as one of the most valuable.5) 5:45The first sentence is from the Doctrine of the Mean, the second is from Mencius, book IV.6) 6:19The quotation is from the Confucian Analects. The incident in which the people of K'uang detained Confucius and wanted to kill him is referred to in the Analects.7) 6:44Mao's reasoning is apparently that, whether or not he went there, Confucius had nothing against Ch'in (a state which existed in the first millennium BC in present-day Shensi, whose ruler ultimately conquered the whole of China and founded the Ch'in dynasty in 221 BC), since he included in the Book of Odes, which he is supposed to have edited, a number of poems from that area, including the two mentioned by Mao.8) 6:48Ssu-ma Chien (145–90 BC) was China's first great historian, who compiled shih-chi (Historical Records) relating the history of China from the origins to his own day.9) 7:37The translation of the above poem, and of the titles of the two mentioned previously, are taken from Legge's version of the Book of Odes.10) 8:02Love poems have traditionally been interpreted by Chinese critics as an allegory for the relations between an official and his prince; Chu Hsi held that they should be taken at face value. Mao puts the commonsense view that they should sometimes be taken literally, and sometimes not.11) 8:24Wei Chuang (c. 858–910) was an eminent poet of the late T'ang (618–906) and early Five (907–960) Dynasties. Mao is arguing that the same principles of interpretation should be applied to the Book of Odes and to all classical poetry.12) 9:16The ‘Socialist Education Movement', launched by Comrade Mao after the Tenth Plenum in the autumn of 1962, was known as the ‘four clean-ups' in the countryside, and as the ‘five antis' (wu-fan) in the cities. The four cleanups were: socialist rectification in the fields of politics, ideology, organization and economy.13) 10:20Kuang-ming jih-pao, organ of the China Democratic League, took the lead in criticisms of the Party in April 1957, when the ‘blooming and contending' was in full flood. The Wen-hui pao, published in Shanghai, was a non-Party organ which had been criticized by Mao for its bourgeois tendencies in 1957. In November 1965, it was to serve as the channel for the opening shot in the Cultural Revolution.14) 10:43Chou Ku-ch'eng was the author of numerous works on Chinese and world history. Since 1950 he had been a professor at Futan University in Shanghai. In 1962 he published an article on history and art, in which he expressed ideas on the Zeitgeist which were said to be an expression in the realm of aesthetics of Yang Hsien-chen's philosophical theories (see below, note 19).]15) 10:49Sun Yeh-fang was at this time Director of the Institute of Economics of the Academy of Science; he was dismissed in 1966. As K'ang Sheng's remark indicates, he had adopted the ideas of some Soviet and Eastern European economists with whom he had been in professional contact about the role of the profit motive in a socialist economy.16) 11:41In the summer of 1955, just before Mao's speech of 31 July gave a new impetus to the formation of agricultural producers' cooperatives, the Party's Rural Work Department (at the instigation of Liu Shao-ch'i) had disbanded a number of cooperatives which were said to have been hastily and prematurely formed.17) 12:12Teng Tzu-hui (1895–1972) had been head of the Rural Work Department since 1952, though his influence had declined since the late 1950s, because of his share of responsibility for the ‘disbanding' or ‘weeding-out' of cooperatives in 1955. It would appear, however that he still possessed sufficient status to put his views energetically in opposition to those of Mao when, in the early 1960s, the policies enumerated here by Mao were a subject of dispute within the Party. Both the Rural Work Department and Teng Tzu-hui were severely criticized by Comrade Mao during a debate on cooperative transformation. [For more details see Selected Works, vol. V, pp. 224–25.As a symbol to cover this whole spectrum of policies, emphasizing the role of material incentives, private plotting, etc., the expression ‘four great freedoms' is less common, in documents published since the beginning of the Cultural Revolution, than ‘Sanzi yibao' (‘three freedoms and one fix, or guarantee'). On this concept, which is supposed to sum up the reactionary line of Liu Shao-ch'i and his sympathizers in the countryside, see the article ‘Struggle between Two Roads in China's Countryside', Peking Review, No. 49 (1967), pp. 11–19.18) 12:21A Right opportunist view advocated by Liu Shao-chi' and others. In this connection see Comrade Mao's speech at the Political Bureau meeting of the Central Committee of the CPC ‘Refute the Right Deviationist Views that Depart from General Line', Selected Works, vol. V, pp. 93–94.19) 14:00The view that ‘two combine into one' was put forward in the early 1960s by Yang Hsien-chen, who had been, since 1955, President of the Higher Party School. Beginning in July 1964 this formulation was violently attacked in the press on the grounds that it minimized the importance of struggle and contradiction, and contrasted with Mao's view that ‘one divides into two', i.e. that struggle, and in particular class struggle, constantly re-emerges, even when particular contradictions have been resolved. The ‘outline of an article' referred to in the stenographer's note was presumably a summary of one of the forthcoming attacks on Yang, submitted to the Chairman in advance for his approval.20) 18:11The defence of Madrid, starting in October 1936, lasted for two years and five months. In 1936, fascist Germany and Italy made use of the Spanish fascist warlord Franco to launch a war of aggression against Spain. The Spanish people, led by the Popular Front Government, heroically defended democracy against aggression. The battle of Madrid, the capital of Spain, was the bitterest in the whole war. Madrid fell in March 1939 because Britain, France and other imperialist countries assisted the aggressors by their hypocritical policy of ‘non-intervention' and because divisions arose within the Popular Front. The point of this criticism is obviously not that the Spanish Republicans fought to the end, but that they failed to grasp the axiom that territorial strong points are not in themselves decisive.21) 18:44See ‘Resolution on Certain Questions in the History of our Party' adopted on 20 April 1945, Selected Works, vol. III, pp. 177–225 (1965 edn).22) 19:37Mao began his activity at this institute in 1925, but it was in 1926 that he actually served as principal and made his main contribution.23) 23:10The quotation is from Mencius, book VI, part A, ch. 15.24) 24:31This is presumably a reference to Chang Ping-lin's celebrated article, published in 1903, entitled ‘A Refutation of K'ang Yu-wei's Letter on Revolution'. In this article, Chang sharply attacked K'ang not only on the issue of revolution versus gradual reform, but on the importance of racial differences between the Chinese and the Manchus, which K'ang tended to minimize. The Manchus, Chang argued, were an alien and decadent race, totally unfit to rule China. It was in this context that he discussed evolution, indicating that the existing racial differences were the product of history.25) 25:24Fu Ying is apparently a Chinese scientist who was alive in 1964, since Mao says he wants to look him up.26) 25:45Lu P'ing was President of Peking University at this time; he was removed and ‘struggled against' in June 1966.

Episode 83:This week we're continuing with On Practice and Contradiction by Mao ZedongThe two halves of the book are available online here:https://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_16.htmhttps://www.marxists.org/reference/archive/mao/selected-works/volume-1/mswv1_17.htmThe previous episode that already covered chapter 2 of this book can be found here:https://www.abnormalmapping.com/leftist-reading-rss/2020/8/31/guest-leftist-reading-oppose-book-worship[Part 1]1. A Single Spark Can Start a Prairie Fire[Bonus 1, from the archives]2. Oppose Book Worship[Part 2]3. On Practice: On the Relation between Knowledge and Practice, between Knowing and Doing[Part 3 - 6]4. On Contradiction [Part 6]5. Combat Liberalism6. The Chinese People Cannot Be Cowed by the Atom Bomb7. US Imperialism Is a Paper Tiger[Part 7 - This Week]8. Concerning Stalin's Economic Problems of Socialism in the USSR - 0:489. Critique of Stalin's Economic Problems of Socialism in the USSR - 13:18[1-7] - 15:58[8-13] - 20:46[14-18] - 28:31[19-23] - 31:13[24-27] - 36:51[Part 8-10?]10. On the Correct Handling of Contradictions among the People[Part 11?]11. Where Do Correct Ideas Come From?12. Talk on Questions of PhilosophyFootnotes:Chapter 81 - 0:58The book at issue in this critique is Economic Problems of Socialism in the USSR by J. V. Stalin, Peking, Foreign Languages Press, 1972 (1st edn).The date for this document in the 1967 edition of Selected Works, volume VI, is 1959. The 1969 edition dates it 1958. There was no Ch'engchou (Chengzhou) Conference in November 1959, but there was one in November 1958. The document almost certainly dates from this earlier time.]2 - 3:21[Reply to Comrades A. V. Sanina and V. G. Venzher, included in Economic Problems.]3 - 6:51[A catty is 1.1 pounds.]4 - 8:06[Recipient of Stalin's second letter, included in Economic Problems.]5 - 8:45[The wage system established in 1953 emphasized predominantly short-term individual material incentives. It established an eight-grade wage point system ranging from 139 to 390 wage points per month. Similar work in different regions would receive an equal number of work points, but the value of work points varied according to regional costs of living. By 1956, the wage point system had been replaced by a wage system, but the eight-grade structure was retained.]6 - 9:16[Experimental fields sought to develop new and advanced techniques, such as close planting, early planting, deep ploughing, etc. If successful in increasing output, the techniques would be popularized throughout China. By increasing production and thus the total wage fund, the experimental field concept could help undermine the ideological base of the graded wage system by demonstrating that specialists could learn from the peasants.]7 - 9:46[This is identical, in Chinese, to ownership by the whole people.]Chapter 91 - 13:45[Reply to Comrades A. V. Sanina and V. G. Venzher.]2 - 15:56[These first four paragraphs comment critically on the entire text. There follows a series of comments criticizing specific sections. Before each comment Stalin's original text is given, as translated for Jen min ch'u pan she, 3rd edn, January 1958. (English edition: Peking, Foreign Languages Press, 1972.)]3 - 19:11[Mao is here talking about the excessive purchase of grain at the end of 1954 and the consequent rural grain shortages in the spring of 1955. Subsequently, the quota for state purchases was reduced by 7 billion catties and tension in the countryside eased. These occurrences, however, took place in the spring of 1955, not at the end of that year, which was characterized by the continuing high tide of collectivization in China's countryside.]4 - 27:59[Material in brackets added from Stalin's text to clarify the point.]5 - 33:52[Ch'in Shih Huang Ti (Qin Shi Huangdi), the first emperor, was a king of the state of Ch'in who, between 230 and 221 BC, conquered the neighbouring states and unified China. Under his rule, a feudal system was established, weights and measures and coinage were standardized. The legalist philosophy was the philosophical basis of the Ch'in. The first emperor is remembered for his burning of all non-utilitarian, ‘subversive' literature in 213 BC].6 - 33:55[Ts'ao Ts'ao (Cao Cao) was a famous general and chancellor of the latter Han dynasty (AD 25–220) who played a significant role in the wars which finally toppled the Han and led to the epoch of divided empire called the three kingdoms.]7 - 34:02[Mencius. Mao seems to mean ‘Let's not make a stock villain out of commodity production pedantically'.]

In Episode 3 the Martial Arts Junkies talk with Grand Master Benny Meng - 8th Degree Black Sash in Wing Chun - 6th Degree Black Belt in Tae Kwon Do - Krav Maga Instructor An internationally renowned martial artist, instructor, and referee, Grand Master Benny Meng has devoted his entire lifetime to the field of martial arts starting from age 10. He has been featured by news and major martial arts publications as among the world's best martial artists. Grand Master Meng is a 73rd generation descendent of one of China's greatest philosophers, Mencius. Mencius was a direct successor to Confucius, one of the greatest philosophers in the history of China. In 2019, Grand Master Meng was presented with official 8th Degree Grand Master ranking by the International Kuoshu Federation, which is the oldest Chinese martial arts federation originating from China and active in the United States. To qualify for this prestigious honor, Grand Master Meng was required to have national and international champion students, have produced books and instructional course/materials/dvds, and have a minimum of 40 years of consistent martial arts experience, and made a significant contribution to Chinese martial arts – which is being accomplished daily through the efforts of the Ving Tsun Museum and Meng's Martial Arts International. School: Mengs Martial Arts 5715 Brandt Pike Huber Heights, OH 45424 (937) 829-0608 www.mengsmartialarts.com Product/Service to Promote: Ving Tsun Museum Online Learning Portal https://www.wingchunkungfuonline.org/ ================== Support the Martial Arts Junkies on Patreon! https://www.patreon.com/martialartsjunkies Follow the Martial Arts Junkies on Facebook! https://www.facebook.com/MartialArtsJunkies Follow the Martial Arts Junkies on Instagram! https://www.instagram.com/martialartsjunkies/ Follow the Martial Arts Junkies on Twitter! https://twitter.com/martialartsjnkz ================== Check out Jerry Laurita's newest book Muay Thai Mastery on Amazon! Click here to order! If you want to learn Haidong Gumdo (Korean Swordsmanship) check out! HaidongGumdoVideos.com To learn Muay Thai or Brazilian Jiu-Jitsu in Arizona with Jerry Laurita: TheDesertDojo.com ================== Martial Arts Junkies Crew - Jerry Laurita - James Marler --- Send in a voice message: https://anchor.fm/martial-arts-junkies/message

Topics [Mother of Peace] - "The Path after a long journey's end (2)" [Mencius' Mother move their home 3 times for her son] [Today's Father's Word] - "I did not pray for myself even when I was tortured" [Today's Youth Ministry] - "What is God's work?"

You can support this podcast, get early releases and exclusive content at https://www.patreon.com/aksubversive Or check out my writing on Substack at https://www.alexkaschuta.substack.com Papa Moldbug is imparting his hard-won knowledge about our moment in history - about how to be a dissident without getting your head chopped off and why it seems darkest before the dawn. We talk about the energies behind a counter-elite, rule-by-Basilisk/AI, the fertility crisis, religion, Martian colonies, toothpaste, and his biggest whitepill (i.e. reason for hope). Also includes dating advice and his *highly heterodox* views on women, finding a wife, and homeschooling your little dissidents or going Lord of the Flies on them in public school. You can find his latest work at graymirror.substack.com --- Send in a voice message: https://anchor.fm/aksubversive/message

Saya and Skye are back with Episode 2! Saya has paid off her Animal Crossing loans!!! Also the ~ hot philosophers ~ chat about whether we live in an uncertain world and how to cope…with guest features by Confucian Philosophers Mozi and Mencius! Thanks for listening x1,000,000 STAY HOT xx