Chang Li Quotes

The axiom of equality states that x always equals x: it assumes that if you have a conceptual thing named x, that it must always be equivalent to itself, that it has a uniqueness about it, that it is in possession of something so irreducible that we must assume it is absolutely, unchangeably equivalent to itself for all time, that its very elementalness can never be altered. But it is impossible to prove. Always, absolutes, nevers: these are the words, as much as numbers, that make up the world of mathematics. Not everyone liked the axiom of equality––Dr. Li had once called it coy and twee, a fan dance of an axiom––but he had always appreciated how elusive it was, how the beauty of the equation itself would always be frustrated by the attempts to prove it. It was the kind of axiom that could drive you mad, that could consume you, that could easily become an entire life. But now he knows for certain how true the axiom is, because he himself––his very life––has proven it. The person I was will always be the person I am, he realizes. The context may have changed: he may be in this apartment, and he may have a job that he enjoys and that pays him well, and he may have parents and friends he loves. He may be respected; in court, he may even be feared. But fundamentally, he is the same person, a person who inspires disgust, a person meant to be hated.

The aching in my chest isn't because I miss you, it's realizing that you have become someone I no longer know, your fears, your 4 am thoughts, your achievements, are things I no longer have an equivalent to. Who we were and who we are are four different people, and the me from now doesn't relate to the me from then, let alone to the you from now. -Tanzy Sayadi and Jarod Kintz

Seize the opportunities life has to offer you. Embrace the changes, and have the courage to travel on roads less travelled, even though what is in front of you could be tough, make it successful. Have determination and courage to kick down the brick walls in front of you, and to go on and achieve bigger success than you ever thought possible.

As he soars, he thinks, suddenly, of Dr. Kashen. Or not of Dr. Kashen, necessarily, but the question he had asked him when he was applying to be his advisee: What's your favorite axiom? (The nerd pickup line, CM had once called it.) "The axiom of equality," he'd said, and Kashen had nodded, approvingly. "That's a good one," he'd said. The axiom of equality states that x always equals x: it assumes that if you have a conceptual thing named x, that it must always be equivalent to itself, that it has a uniqueness about it, that it is in possession of something so irreducible that we must assume it is absolutely, unchangeably equivalent to itself for all time, that its very elementalness can never be altered. But it is impossible to prove. Always, absolutes, nevers: these are the words, as much as numbers, that make up the world of mathematics. Not everyone liked the axiom of equality––Dr. Li had once called it coy and twee, a fan dance of an axiom––but he had always appreciated how elusive it was, how the beauty of the equation itself would always be frustrated by the attempts to prove it. I was the kind of axiom that could drive you mad, that could consume you, that could easily become an entire life. But now he knows for certain how true the axiom is, because he himself––his very life––has proven it. The person I was will always be the person I am, he realizes. The context may have changed: he may be in this apartment, and he may have a job that he enjoys and that pays him well, and he may have parents and friends he loves. He may be respected; in court, he may even be feared. But fundamentally, he is the same person, a person who inspires disgust, a person meant to be hated. And in that microsecond that he finds himself suspended in the air, between ecstasy of being aloft and the anticipation of his landing, which he knows will be terrible, he knows that x will always equal x, no matter what he does, or how many years he moves away from the monastery, from Brother Luke, no matter how much he earns or how hard he tries to forget. It is the last thing he thinks as his shoulder cracks down upon the concrete, and the world, for an instant, jerks blessedly away from beneath him: x = x, he thinks. x = x, x = x.

When the dead departed, they took away any falsehoods that they might have allowed us to believe while alive; we who are left behind have to embark on a different life, since the dead are no longer here to help us deceive ourselves.

Don't boast because you know too little," Mrs. Pang says. "Things change a lot. Within a blink a mountain flattens and a river dries up. Nobody knows who he'll become tomorrow.

Shvataš li šta je to poći u rat? Ako se i vratim, neću biti onaj koji je otišao. Ja se, Natalija, ne bojim smrti, bojim se rata. Užasno se bojim rata.

The value of a physical theory depends upon its usefulness. In this sense the history of physical theories might be said to resemble the history of individual personality traits. Most of us respond to our environment with a collection of automatic responses that once brought desirable results, usually in childhood. Unfortunately, if the environment that produced these responses changes (we grow up) and the responses themselves do not adapt, they become counterproductive. Showing anger, becoming depressed, flattering, crying, and bullying behavior are response patterns appropriate to times often long past. These patterns change only when we are forced to realize that they are no longer productive. Even then change is often painful and slow. The same is true of scientific theories.

It was always like this, art changing hands when it shouldn’t, cultures searching for what had been lost. How could they find their lost art—how could they ever get it back—when museums were not willing to speak of where their pieces came from?

Rows of roses rose up to smell my nose, and what could I do but sit back and appreciate my flower-nature. A Rose By Any Other Name Would Smell As Sweet- But if it changed its name to SKUNK, I'd Sincerely Doubt That Belief. -Jarod Kintz and James Lee Schmidt

MIDNIGHT SONG OF WU In Chang'an city is the disk of the moon, The sound of pounding clothes in ten thousand households. The autumn wind is blowing without cease, All the time I think of Yuguan pass. When will we pacify the pillaging Hu, So my husband can end his long journey?

Childhood companionship is forced upon the children (...) Childhood friendship, though it has to meet the same geographical and temporal prerequisites, is something rarer: a child does not seek to bond with another child. The bond, defying knowledge and understanding, either is there, or is not; once a bond comes into existence, no child knows how to break from it until the setting is changed.

Dear Mama, I am most certainly not dead. Thank you for your tender concern. I will try to write more often so you don’t have to worry so between letters. (Because a week’s silence surely means I have fallen prey to a wasting illness or been murdered in these boring, gray streets.) School is going well. I am excelling in all of my classes. (Apparently, some things never change, and girls are not challenged in Albion in the same way they weren’t on Melei.) My professors are all intelligent and kind. (Kind of horrible.) None stand out. (I refuse to mention him by name, no matter how many obviously “subtle” questions you ask.) The other students are also quite focused on their schooling, and none of us has much time for socializing. Boys and girls attend separate classes as well, so no, I have not met many interesting young men. (I am neither courting nor being courted. Please stop hoping.) Tell Aunt Li’ne thank you for the mittens. They are very much appreciated in this cold, damp climate I am so unused to. And please tell the sun hello and I miss her very much! I also miss you, of course. (I do. Very much.) All my love, Jessamin

Knowing that all of manifestation and creation starts on the most subtle levels, and then sequentially unfolds itself like the seed growing into a tree, it is also the level from which change occurs, from which any form of transformation from one state into the next occurs.

It saddened her that Luo insisted on holding on to her as if they had started to share some vital organs during their twenty years of marriage. She wondered if this was a sign of old age, of losing hope and the courage for changes. She herself could easily picture vanishing from their shared life, but then perhaps it was a sign of aging on her part, a desire for loneliness that would eventually make death a relief.

LONG YEARNING Long yearning, To be in Chang'an. The grasshoppers weave their autumn song by the golden railing of the well; Frost coalesces on my bamboo mat, changing its colour with cold. My lonely lamp is not bright, I’d like to end these thoughts; I roll back the hanging, gaze at the moon, and long sigh in vain. The beautiful person's like a flower beyond the edge of the clouds. Above is the black night of heaven's height; Below is the green water billowing on. The sky is long, the road is far, bitter flies my spirit; The spirit I dream can't get through, the mountain pass is hard. Long yearning, Breaks my heart.

Disabled Cherokee scholar Qwo-Li Driskill has remarked that in precontact Cherokee, there are many words for people with different kinds of bodies, illnesses, and what would be seen as impairments; none of those words are negative or view those sick or disabled people as defective or not as good as normatively bodied people.9 With the arrival of white settler colonialism, things changed, and not in a good way. For many sick and disabled Black, Indigenous, and brown people under transatlantic enslavement, colonial invasion, and forced labor, there was no such thing as state-funded care. Instead, if we were too sick or disabled to work, we were often killed, sold, or left to die, because we were not making factory or plantation owners money. Sick, disabled, Mad, Deaf, and neurodivergent people’s care and treatment varied according to our race, class, gender, and location, but for the most part, at best, we were able to evade capture and find ways of caring for ourselves or being cared for by our families, nations, or communities—from our Black and brown communities to disabled communities.

Chuang Tzu in dream became a butterfly, And the butterfly became Chuang Tzu at waking. Which was the real - the butterfly or the man ? Who can tell the end of the endless changes of things? The water that flows into the depth of the distant sea Returns in time to the shallows of a transparent stream. The man, raising melons outside the green gate of the city, Was once the Prince of the East Hill. So must rank and riches vanish. You know it, still you toil and toil - what for?

People change all the time. They change their appearances, their personal tastes, and event their relationship status. I'm ready to change my relationship status." "With this spider I mean.

This girl who's slept a hundred years has something after all. It's called Centuryitis, and it has turned me into a man. Oh, what will mamma think when she sees me?! -Karen Quan and Jarod Kintz

[Li Ch’uan cites the case of Fu Chien, prince of Ch’in, who in 383 A.D. marched with a vast army against the Chin Emperor. When warned not to despise an enemy who could command the services of such men as Hsieh An and Huan Ch’ung, he boastfully replied: “I have the population of eight provinces at my back, infantry and horsemen to the number of one million; why, they could dam up the Yangtsze River itself by merely throwing their whips into the stream. What danger have I to fear?” Nevertheless, his forces were soon after disastrously routed at the Fei River, and he was obliged to beat a hasty retreat.] If you know neither the enemy nor yourself, you will succumb in every battle. [Chang Yu said: “Knowing the enemy enables you to take the offensive, knowing yourself enables you to stand on the defensive.” He adds: “Attack is the secret of defense; defense is the planning of an attack.” It would be hard to find a better epitome of the root-principle of war.]

We’re right here. The woman I fell in love with is still here, and so is the man you love … What we have is ours. Your heart, your body, your love. Those things belong to me, Li. You’ve always been mine and time apart won’t change that.

[...] McGahern's voice came in: 'I am sure it is from those days that I take the belief that the best of life is life lived quietly, where nothing happens but our calm journey through the day, where change is imperceptible and the precious life is everything

It’s like chopping down a huge tree of immense girth. You won’t accomplish it with one swing of your axe. If you keep chopping away at it, though, and do not let up, eventually, whether it wants to or not, it will suddenly topple down. When that time comes, you could round up everyone you could find and pay them to hold the tree up, but they wouldn’t be able to do it. It would still come crashing to the ground…. But if the woodcutter stopped after one or two strokes of his axe to ask the third son of Mr. Chang, “Why doesn’t this tree fall?” And after three or four more strokes stopped again to ask the fourth son of Mr. Li, “Why doesn’t this tree fall?” he would never succeed in felling the tree. It is no different for someone who is practicing the Way. —ZEN MASTER HAKUIN

Then you make a reason, Li. Don’t make excuses for living a shit life. It ain’t rocket science. You don’t like something, find something you do. Don’t like being around someone, stay the fuck away. Wanna change your life, then get off your ass, bitch and fuckin’ change it.

To change the subject, he tells them about Dr. Kashen’s funeral, where Dr. Li gave a eulogy. “People who don’t love math always accuse mathematicians of trying to make math complicated,” Dr. Li had said. “But anyone who does love math knows it’s really the opposite: math rewards simplicity, and mathematicians value it above all else. So it’s no surprise that Walter’s favorite axiom was also the most simple in the realm of mathematics: the axiom of the empty set. “The axiom of the empty set is the axiom of zero. It states that there must be a concept of nothingness, that there must be the concept of zero: zero value, zero items. Math assumes there’s a concept of nothingness, but is it proven? No. But it must exist. “And if we are being philosophical—which we today are—we can say that life itself is the axiom of the empty set. It begins in zero and ends in zero. We know that both states exist, but we will not be conscious of either experience: they are states that are necessary parts of life, even as they cannot be experienced as life. We assume the concept of nothingness, but we cannot prove it. But it must exist. So I prefer to think that Walter has not died but has instead proven for himself the axiom of the empty set, that he has proven the concept of zero. I know nothing else would have made him happier. An elegant mind wants elegant endings, and Walter had the most elegant mind. So I wish him goodbye; I wish him the answer to the axiom he so loved.” They

17.  Thus we may know that there are five essentials for victory: (1) He will win who knows when to fight and when not to fight. [Chang Yu says: If he can fight, he advances and takes the offensive; if he cannot fight, he retreats and remains on the defensive. He will invariably conquer who knows whether it is right to take the offensive or the defensive.] (2) He will win who knows how to handle both superior and inferior forces. [This is not merely the general’s ability to estimate numbers correctly, as Li Ch’uan and others make out. Chang Yu expounds the saying more satisfactorily: “By applying the art of war, it is possible with a lesser force to defeat a greater, and vice versa. The secret lies in an eye for locality, and in not letting the right moment slip. Thus Wu Tzu says: ‘With a superior force, make for easy ground; with an inferior one, make for difficult ground.’"] (3) He will win whose army is animated by the same spirit throughout all its ranks. (4) He will win who, prepared himself, waits to take the enemy unprepared. (5) He will win who has military capacity and is not interfered with by the sovereign. [Tu Yu quotes Wang Tzu as saying: “It is the sovereign’s function to give broad instructions, but to decide on battle it is the function of the general.” It is needless to dilate on the military disasters which have been caused by undue interference with operations in the field on the part of the home government. Napoleon undoubtedly owed much of his extraordinary success to the fact that he was not hampered by central authority.] 18.  Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat.

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teachers do not hold bombs or knives, they are still dangerous enemies. They fill us with insidious revisionist ideas. They teach us that scholars are superior to workers. They promote personal ambition by encouraging competition for the highest grades. All these things are intended to change good young socialists into corrupt revisionists. They are invisible knives that are even more dangerous than real knives or guns. For example, a student from Yu-cai High School killed himself because he failed the university entrance examination. Brainwashed by his teachers, he believed his sole aim in life was to enter a famous university and become a scientist—

Big squidhead lies a-sleeping at the bottom of the sea, And one day, when the stars are right, he’ll wake up presently, And then may wipe us all out, which sounds worrying to me, While the Tcho-Tcho sing this song… Aie! Ftagn! Ftagn! Cthulhu! Cosmic horror coming to you, The Old Ones are back now with a view to Sucking out your brains. Big Squidhead lies a-sleeping, although, in a way, he’s dead. There are dreams that change reality a-running round his head. He lies in dread R’lyeh, which is on the ocean bed. But pops up and down for fun. And the Tcho-Tcho sing Aie! Ftagn! Ftagn! Yog-Sothoth! The streets will be chockablock with shoggoth, How sweetly their cries ‘Tekeli-li!’ doth Improve the slimy hour. Big Squidhead lies a-scheming at the bottom of the sea, He is counting out the aeons that make up eternity, And when he’s done, it’s curtains for the mast majority, While the Tcho-Tcho get on down. Aie! Ftagn! Ftagn! Shub-Niggurath! We’re on the winning side to see the aftermath, Put on your marching boots because we’re on the path, To the end times, here we come! To the end times, here we come! To the end times! Here! We! Coooooooooome!

Ginseng hunters refer to the plant as chang-diang shen, “the root of lightning,” because it is believed that it appears only on the spot where a small mountain spring has been dried up by a lightning bolt. After a life of three hundred years the green juice turns white and the plant acquires a soul. It is then able to take on human form, but it never becomes truly human because ginseng does not know the meaning of selfishness.

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The hardest part is keeping track of all the characters. We change almost a dozen names to reduce confusion. Two different characters have the last name Zhang, and four have the last name Li. Athena differentiates them by giving them different first names, which she only occasionally uses, and other names that I assume are nicknames (A Geng, A Zhu; unless A is a last name and I’m missing something), or Da Liu and Xiao Liu, which throws me for a loop because I thought Liu was a last name, so what are Da and Xiao doing there? Why are so many of the female characters named Xiao as well? And if they’re family names, does that mean everyone is related? Is this a novel about incest? But the easy fix is to give them all distinct monikers, and I spend hours scrolling through pages on Chinese history and baby name sites to find names that will be culturally appropriate.

Actually, no money would change hands because ours is a barter economy. The victim would take a credit slip through the door to the warehouse, and Ma the Grub would stare at it in disbelief and scream out to Fang. “Madman! Your lunatic generosity will drive us into bankruptcy! Who will feed your starving brats when we are reduced to tattered cloaks and begging bowls?” Then he would honor the credit slip with goods that had been marked up by 600 percent.

That stunning fuckin’ smile. I ain’t ever seen you smile in the whole time you’ve been at the compound.” I lost my smile, then replied, “Because I do not have reason to smile very often.” Ky’s fingers began tracing the back of my hand. “Then you make a reason, Li. Don’t make excuses for living a shit life. It ain’t rocket science. You don’t like something, find something you do. Don’t like being around someone, stay the fuck away. Wanna change your life, then get off your ass, bitch and fuckin’ change it.

I do not have reason to smile very often.” Ky’s fingers begin tracking down the back of my hand. “Then you make a reason, Li. Don’t make excuses for living a shit life. It ain’t rocket science. You don’t like something, find something you do. Don’t like being around someone, stay the fuck away. Wanna change your life, then get off your ass, bitch and fuckin’ change it.” … “Fuck, I don’t ever get down, love my damn life, but looking at you through that window every night, as miserable as shit and glaring at us like we’re demons, even makes me wanna slit my wrists. And I’ll tell you now, I’m too fuckin’ pretty to die.

Practicar la generosidad es elegir un camino solidario y menos individualista. La búsqueda del compañerismo y la compañía solidaria es una apuesta válida y más saludable que, además, reconforta cuerpo y alma. Si desea transitar el camino de la generosidad, tenga en cuenta las siguientes sugerencias: • Ayude a los demás. • Sea receptivo. • Tienda al compañerismo. • Siga sus instintos solidarios. • Sonría. • Déjese agasajar. • Escuche los pedidos. • Anímese a pedir auxilio. • Diviértase. • Tenga en cuenta las necesidades ajenas. • Evite la autosuficiencia. • Delegue tareas. • Confíe en alguien. • Reciba la ayuda que le ofrecen.

King of Qin, rides a tiger, touring eight poles Sword's light shining in empty sky from jade Xihe strikes the sun, as glass is sounded Robbed ashes fly to ends, past, present level Dragon head, flows out wine, inviting wine star Golden groove, pipa in the night: “cheng cheng” Dongting rain, upon the feet, comes blowing sheng Wine hearty, drinking moon, causes change of shape Silver clouds, dense and denser, jade temple bright Palace gates, holding affairs, announces one watch Flower house, jade phoenix, sounds seductive, fierce Sea silk fabric, red text, fragrance shallow, clear Yellow beauty, stumbles dance, thousand year vessel Celestial being, candle’s plant wax smoking lightly Goddess of Qing, drunk, tears of deepest waters

[Chang Yu relates the following anecdote of Kao Tsu, the first Han Emperor: “Wishing to crush the Hsiung-nu, he sent out spies to report on their condition. But the Hsiung-nu, forewarned, carefully concealed all their able-bodied men and well-fed horses, and only allowed infirm soldiers and emaciated cattle to be seen. The result was that spies one and all recommended the Emperor to deliver his attack. Lou Ching alone opposed them, saying: “When two countries go to war, they are naturally inclined to make an ostentatious display of their strength. Yet our spies have seen nothing but old age and infirmity. This is surely some ruse on the part of the enemy, and it would be unwise for us to attack.” The Emperor, however, disregarding this advice, fell into the trap and found himself surrounded at Po-teng.”] 19.  Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act. [Ts’ao Kung’s note is “Make a display of weakness and want.” Tu Mu says: “If our force happens to be superior to the enemy’s, weakness may be simulated in order to lure him on; but if inferior, he must be led to believe that we are strong, in order that he may keep off. In fact, all the enemy’s movements should be determined by the signs that we choose to give him.” Note the following anecdote of Sun Pin, a descendent of Sun Wu: In 341 B.C., the Ch’i State being at war with Wei, sent T’ien Chi and Sun Pin against the general P’ang Chuan, who happened to be a deadly personal enemy of the later. Sun Pin said: “The Ch’i State has a reputation for cowardice, and therefore our adversary despises us. Let us turn this circumstance to account.” Accordingly, when the army had crossed the border into Wei territory, he gave orders to show 100,000 fires on the first night, 50,000 on the next, and the night after only 20,000. P’ang Chuan pursued them hotly, saying to himself: “I knew these men of Ch’i were cowards: their numbers have already fallen away by more than half.” In his retreat, Sun Pin came to a narrow defile, with he calculated that his pursuers would reach after dark. Here he had a tree stripped of its bark, and inscribed upon it the words: “Under this tree shall P’ang Chuan die.” Then, as night began to fall, he placed a strong body of archers in ambush near by, with orders to shoot directly they saw a light. Later on, P’ang Chuan arrived at the spot, and noticing the tree, struck a light in order to read what was written on it. His body was immediately riddled by a volley of arrows, and his whole army thrown into confusion. [The above is Tu Mu’s version of the story; the SHIH CHI, less dramatically but probably with more historical truth, makes P’ang Chuan cut his own throat with an exclamation of despair, after the rout of his army.] ] He sacrifices something, that the enemy may snatch at it. 20.  By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him. [With an emendation suggested by Li Ching, this then reads, “He lies in wait with the main body of his troops.”] 21.  The clever combatant looks to the effect of combined energy, and does not require too much from individuals.

His wife had also studied art in her hometown, and she could paint, but depending on such work for her livelihood was just not possible. As far as appearances went, she was definitely a real beauty. When she was young, she looked a little like Gong Li, but now that she was middle-aged, she had put on weight and gradually taken on more of a bell-shaped look, resembling Li Siqin. But no matter what, a wife always looks better than her balding, broadbellied husband.

A striking example from the history of writing is the origin of the syllabary devised in Arkansas around 1820 by a Cherokee Indian named Sequoyah, for writing the Cherokee language. Sequoyah observed that white people made marks on paper, and that they derived great advantage by using those marks to record and repeat lengthy speeches. However, the detailed operations of those marks remained a mystery to him, since (like most Cherokees before 1820) Sequoyah was illiterate and could neither speak nor read English. Because he was a blacksmith, Sequoyah began by devising an accounting system to help him keep track of his customers’ debts. He drew a picture of each customer; then he drew circles and lines of various sizes to represent the amount of money owed. Around 1810, Sequoyah decided to go on to design a system for writing the Cherokee language. He again began by drawing pictures, but gave them up as too complicated and too artistically demanding. He next started to invent separate signs for each word, and again became dissatisfied when he had coined thousands of signs and still needed more. Finally, Sequoyah realized that words were made up of modest numbers of different sound bites that recurred in many different words—what we would call syllables. He initially devised 200 syllabic signs and gradually reduced them to 85, most of them for combinations of one consonant and one vowel. As one source of the signs themselves, Sequoyah practiced copying the letters from an English spelling book given to him by a schoolteacher. About two dozen of his Cherokee syllabic signs were taken directly from those letters, though of course with completely changed meanings, since Sequoyah did not know the English meanings. For example, he chose the shapes D, R, b, h to represent the Cherokee syllables a, e, si, and ni, respectively, while the shape of the numeral 4 was borrowed for the syllable se. He coined other signs by modifying English letters, such as designing the signs , , and to represent the syllables yu, sa, and na, respectively. Still other signs were entirely of his creation, such as , , and for ho, li, and nu, respectively. Sequoyah’s syllabary is widely admired by professional linguists for its good fit to Cherokee sounds, and for the ease with which it can be learned. Within a short time, the Cherokees achieved almost 100 percent literacy in the syllabary, bought a printing press, had Sequoyah’s signs cast as type, and began printing books and newspapers. Cherokee writing remains one of the best-attested examples of a script that arose through idea diffusion. We know that Sequoyah received paper and other writing materials, the idea of a writing system, the idea of using separate marks, and the forms of several dozen marks. Since, however, he could neither read nor write English, he acquired no details or even principles from the existing scripts around him. Surrounded by alphabets he could not understand, he instead independently reinvented a syllabary, unaware that the Minoans of Crete had already invented another syllabary 3,500 years previously.

She started to head out, but she passed her room. It was the same as she'd left it: a pile of cushions by her bed for Little Brother to sleep on, a stack of poetry and famous literature on her desk that she was supposed to study to become a "model bride," and the lavender shawl and silk robes she'd worn the day before she left home. The jade comb Mulan had left in exchange for the conscription notice caught her eye; it now rested in front of her mirror. Mulan's gaze lingered on the comb, on its green teeth and the pearl-colored flower nestled on its shoulder. She wanted to hold it, to put it in her hair and show her family- to show everyone- she was worthy. After all, her surname, Fa, meant flower. She needed to show them that she had bloomed to be worthy of her family name. But no one was here, and she didn't want to face her reflection. Who knew what it would show, especially in Diyu? She isn't a boy, her mother had told her father once. She shouldn't be riding horses and letting her hair loose. The neighbors will talk. She won't find a good husband- Let her, Fa Zhou had consoled his wife. When she leaves this household as a bride, she'll no longer be able to do these things. Mulan hadn't understood what he meant then. She hadn't understood the significance of what it meant for her to be the only girl in the village who skipped learning ribbon dances to ride Khan through the village rice fields, who chased after chickens and helped herd the cows instead of learning the zither or practicing her painting, who was allowed to have opinions- at all. She'd taken the freedom of her childhood for granted. When she turned fourteen, everything changed. I know this will be a hard change to make, Fa Li had told her, but it's for your own good. Men want a girl who is quiet and demure, polite and poised- not someone who speaks out of turn and runs wild about the garden. A girl who can't make a good match won't bring honor to the family. And worse yet, she'll have nothing: not respect, or money of her own, or a home. She'd touched Mulan's cheek with a resigned sigh. I don't want that fate for you, Mulan. Every morning for a year, her mother tied a rod of bamboo to Mulan's spine to remind her to stand straight, stuffed her mouth with persimmon seeds to remind her to speak softly, and helped Mulan practice wearing heeled shoes by tying ribbons to her feet and guiding her along the garden. Oh, how she'd wanted to please her mother, and especially her father. She hadn't wanted to let them down. But maybe she hadn't tried enough. For despite Fa Li's careful preparation, she had failed the Matchmaker's exam. The look of hopefulness on her father's face that day- the thought that she'd disappointed him still haunted her. Then fate had taken its turn, and Mulan had thrown everything away to become a soldier. To learn how to punch and kick and hold a sword and shield, to shoot arrows and run and yell. To save her country, and bring honor home to her family. How much she had wanted them to be proud of her.

In 1963, Choh Hao Li, chairman and lone tenured faculty member in the Institute of Experimental Biology at Berkeley, announced that he had isolated and purified his sixth pituitary hormone, lipotropin. The magnitude of such a feat is clear considering that only one other person had ever purified a hormone, and that person was not coincidentally a student of Li's. The purification of lipotropin should have been a reason to celebrate; however, Li's colleagues at Berkeley acknowledged but did not rejoice in his success. As they perceived it, endocrinology was a scientific field that came out of the clinical sciences, which meant that Li's research was completely unsound, and they put enormous pressure on him to change his scientific topic. When that did not work, Wendell Stanley tried to 'promote [Li] out of the Virus Laboratory,' then later University Chancellor Clark Kerr threatened to discontinue the Institute for Experimental Biology because it did not fit with Berkeley's commitment to pure research. Things got infinitely worse for Li, of course, because he became perceived as less qualified with each professional achievement. [...] C. H. Li's travails at Berkeley are only half the story. In 1969, five years after transferring from Berkeley to UCSF, Li and his laboratory assistants assembled a highly complex synthetic version of human growth hormone (HGH) that was biologically active and could promote the growth of bones and muscle tissue. Rather than ignore or criticize the work, however, journalists waxed eloquently [sic] about Li's creation of HGH. One described it as no less than a panacea for most of the world's problems. Others clearly saw specific applications: 'it might now be . . . possible to tailor-make hormones that can inhibit breast cancer.' Li's discovery of synthetic HGH 'constituted a truly . . . great research breakthrough [that had] obvious applications,' ranging from 'human growth and development to . . . treatment of cancer and coronary artery disease.' Desperate letters poured in too; athletes wanted to know if HGH would help them become faster, bigger, stronger, and dwarfs from all over the world begged for samples of HGH or to volunteer as experimental subjects. Unlike at Berkeley, Li's discovery made him a hero at UCSF. None other than UCSF Chancellor Phillip Lee described Li's discovery as 'meticulous, painstaking, and brilliant research' and then tried to capitalize on the moment by asking the public and their political representatives to increase federal support of bioscience research. 'Research money is dwindling fast,' repeated Lee to anyone who cared to listen. 'We've proven than synthesis can be done, now all we need is the money and time to prove its tremendous value.' It is not surprising that federal and state money began to pour into Li's lab. What is shocking, however, is how quickly Li achieved scientific acclaim, not because he changed, but because the rest of the world around him changed so much.

Li Chang Yen may be regarded as representing the brains of the Big Four.

possibly at the Kaitokudō, one of the most prominent of the new schools chartered by the government to provide “an appropriately practical Confucian education” to the children of the merchant and artisan classes.8 The curriculum would have included the Confucian canon—the Four Books (Lun yü [Analects] of Confucius, Da xue [The Great Learning], Zhong yong [The Doctrine of the Mean], and Mengzi [Mencius]) and the Five Classics (I jing [The Book of Changes], Shu jing [The Book of Documents], Shi jing [The Book of Songs], Li ji [The Book of Rites], and Chun qiu [Spring and Autumn Annals])—and Japanese classics, especially waka (thirty-one-syllable court poems), Ise monogatari (Tales of Ise, ca. 947), and The Tale of Genji.

change how that will define Li Na.

what was inside Li Na and was causing the changes to her body was three steps removed, three organisms removed, from the original liquid floating in the water,

Seriously, I’m worried that there might be something else going on here.  With Li Na.  I’m worried that these changes in her DNA may not just be random mutations but something more…intentional, somehow.

Što se slika tiče, njihov tok bi trebalo da je nalikovao puštanju filma, u koturu, na nekom od prvih projektora, s tim što je film sečen tako da su se između kadrova smeštale boje. Projektor sam bio ja, u srži vrtloga, a kroz moje oči je projektovan film na mračnoj pozadini koja se mreškala, kovitlala i stremila visinama. Na tom tajanstvenom filmu nisam prepoznao nikog koga poznajem. Glavni, a ujedno i jedini glumac, bio sam ja. Posmatrao sam sebe iz tuđe perspektive – te sam sebi izgledao kao tuđin, kao neko koga ne poznajem i po čijoj se prošlosti slobodno može čeprkati. Čije su konkretno te tačke gledišta – katkad sam mogao da pogodim, katkad da pretpostavim, ali najčešće nisam imao pojma. U potonjim prilikama, sebe sam mogao da prepoznam manje. Delovao sam starije, stajao na nepoznatim mi mestima, sa ljudima koje još nisam sreo, a čija su mi se lica činila čudnim. Kao da je i njih i mene nešto naročito izmenilo – da li nabolje ili nagore, tada mi to nije bilo bitno, jer sam se usredsredio na naše poglede, jer u njima sam pronašao simptome korenite promene koju samo spoznaja nečeg posebnog može da podstakne. Najbolje se sećam pogledâ. Pogledâ i prizorâ, ponekog detalja, ali prizori su ti koji mi ni sad ne daju mira.

But addiction is a spiritual crisis. In the language of Alcoholics Anonymous, it is said that addiction is a vain attempt to find “a chemical solution for a spiritual problem” and that the addict is trying to fill “a God-shaped hole.

Thanks, Buddy,” DADDIE said. “I’m glad we had this little chat.” “You’re welcome, Daddy. Say, who is decanting next? I had Martha on my scorecard, but with, yours truly, up and running, I figured you’d probably have changed the order around.” “Yes, Martha’s next. I figure it is fifty-fifty odds that you’ll probably break something on that shell of yours, and she’ll need to fix it.” “Sweet,” Jason said. “She gives me all the cool space bandages when I get boo-boos.” DADDIE smiled. “Well, I’m using your roster, so be prepared. Li Mei will decant after that, and she’s gunning for your job.” Jason smiled and flexed. “Bring it. No one can match my awesomeness.” DADDIE nodded and said, “Good, that’s what I want to hear. If everyone has that attitude, we’ll do just fine, never mind what Lloyd’s of London said.

Oh Dragon, ruler of the shoreless sea of death, carry away my belovèd, while, leaning over her with passion, I drink in her perfumed breath. Carry her away in your ship of ghosts, and carry me away with her...that we may float forever together on that sea, drunken with love.

When the Student is ready, the Teacher appears… When the Student is truly ready, the Teacher disappears… —Ancient Taoist saying

Although it had taken more than a half century for the necessary preconditions to align—historic milestones in the evolution of algorithms, large-scale data, and raw computing power, all converging at the dawn of the 2010s—it took less than a half decade for the capabilities they unleashed to change the world.

According to the Afterword of Moss Roberts, Mao edited the novel written by Luo Guanzhong and annotated by Li Zhi: "Mao changed, added, and deleted sometimes whole scenes, sometimes only a few words or phrases... Mao's tendency to remove lines in praise of Cao Cao's advisers and commanders... should be mentioned.

Most poverty is a lack of opportunity.

The Beijing social commentator Li Fan once wrote a monograph on Christianity in China declaring that China’s unregistered churches were the only real example of civil society—in other words, organizations independent of government control that tried to change or improve society.

Between 1978 and 1983, the entire basis of the agricultural economy was changed by the adoption of the “household responsibility system.” The origins of this shift lay in a village in Anhui province, where a group of farmers got together in secret and signed an agreement to dissolve their collective and divide up their farmland into individual plots. This innovation rapidly spread, and the province’s party secretary, Wan Li, realized he was facing a powerful popular revolt against an immiserating system. Rather than crush it, he decided to promote this land-to-the-tiller reform. The party secretary of Sichuan province, Zhao Ziyang, made a similar decision. At the national level, the December 1978 party plenum that launched the reform era raised agricultural prices and gave a blessing to rural collectives experimenting with different ways of management, but it still condemned private farming. By 1980, however, Zhao Ziyang had become premier and Wan Li was vice premier in charge of agriculture policy. Together they rammed through a national policy to disband the communes and return to family farming. By the end of 1982 virtually all agricultural collectives were gone, and family farmers had been assigned rights to cultivate individual plots of land. The effect on agricultural output and farm incomes was spectacular. By 1984 grain output was over 400 million tons, a third higher than it had been just six years before; production of oilseeds and cotton sustained annual growth rates of 15 percent; and meat production was growing by 10 percent a year. Rural per capita income more than doubled between 1979 and 1984. Per capita cash savings by rural families rose from essentially zero in 1979 to 300 renminbi (Rmb) by 1989. Rapid gains in agricultural output and incomes continued throughout the 1980s, as farmers continued to diversify their crops and apply new technologies that increased yields. Use of chemical fertilizer, which had risen gradually in the 1970s, tripled between 1978 and 1990. So did the use of farm machinery, notably pumps, small tractors, and food processing equipment.3

The three of us stopped before a da-zi-bao signed “An Antirevisionist.” An Yi read aloud, “‘Although teachers do not hold bombs or knives, they are still dangerous enemies. They fill us with insidious revisionist ideas. They teach us that scholars are superior to workers. They promote personal ambition by encouraging competition for the highest grades. All these things are intended to change good young socialists into corrupt revisionists. They are invisible knives that are even more dangerous than real knives or guns.

It is beyond doubt that Xi and Li understand, and even acknowledge, that reform is no longer a choice but a necessity,

It is easy to change the landscape of mountains and rivers but it is difficult to change one’s nature.

Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}

La vida em va donar l'esquena i jo li vaig tocar el cul

In the northern darkness there is a fish and his name is K'un. The K'un is so huge I don't know how many thousand li he measures. He changes and becomes a bird whose name is P'eng. The back of the P'eng measures I don't know how many thousand li across and, when he rises up and flies off, his wings are like clouds all over the sky. When the sea begins to move, this bird sets off for the southern darkness, which is the Lake of Heaven. The Universal Harmony records various wonders, and it says: "When the P'eng journeys to the southern darkness, the waters are roiled for three thousand li. He beats the whirlwind and rises ninety thousand li, setting off on the sixth month gale." Wavering heat, bits of dust, living things blowing each other about – the sky looks very blue. Is that its real color, or is it because it is so far away and has no end? When the bird looks down, all he sees is blue too.

(Ah, see, white women get to change their hair colour without being accused of hating their own race.) But her intelligence was already evident

Childhood companionship is forced upon the children (...) Childhood friendship, though is has ti meet the same geographical and temporal prerequisites, is something rarer: a child does not seek to bond with another child. The bond, defying knowledge and understanding, either is there, or is not; once a bond comes into existence, no child knows how to break from it until the setting is changed.

stockpiling of goods, runs on banks, and widespread urban discontent. This put Zhao seriously on the political defensive and under attack from the conservative Old Guard. Over the summer of 1988 a comprehensive plan to control inflation and stabilize the overheated economy was worked out by senior leaders Yao Yilin and Li Peng, as well as State Council think tank economists—which was presented to the Third Plenum of the Thirteenth Central Committee in September. As a result, prices were frozen, foreign trade was recentralized, a very tight fiscal policy forced on state banks, investment controls were put in place, and capital construction halted. Zhao himself came in for six-and-a-half hours of harsh criticism and was forced to make a self-criticism. This was the all-important backdrop to the dramatic demonstrations of the spring of 1989 (which were triggered by economic discontent as much as by political demands). Among the many other economic reforms stimulated during Deng’s tenure, two others deserve brief mention. The first concerned changes in the ownership structure, and the second concerned efforts to establish a regulatory structure (as distinct from an administrative structure) for qualitative oversight of economic activity. With regard to the first, a key part of creating the hybrid state-collective-private economy that Deng and his colleagues envisioned necessitated the creation of truly private enterprises and private ownership.56 Citizens in both rural and urban areas were permitted to purchase long-term leaseholds on property (often their homes) and to pass it from generation to generation. Another example of

When we incarnate, we sadly must relinquish our union with Divine Mother and accept a human mother on this earthly plane. And this is where little Alex was stuck. He hadn’t fully accepted his incarnation. His spirit was still somewhere in the astral plane, not ready quite yet to become embodied, which is why he never cried. There is no pain in the realm of nonduality, to which Alex was still attached. I didn’t blame him one bit for clinging to

Miss Chao was very dedicated in her practice of the Whole Body Prayer, and I had tremendous admiration for her. The biggest challenge was to calm her overactive mind, which was wasting energy that could otherwise be healing her. This is quite typical for an overachiever/Type A personality, whose mind is like a race car. In Miss Chao’s case, her brain “motor” was extremely hot, while her lower belly was cold, which presented a problem, as the Qi that we harness in the Whole Body Prayer begins in the gut. I used a metaphor to explain the problem to her: “When we put a kettle on the stove, the fire is below, and the water is on top. Your situation is the opposite—water on the bottom, fire above.” Years of unhealthy thinking habits had caused blockages in her meridians and had “rusted” the water pipes, so her spirit energy could not circulate. Decades of stagnation like this can lead to cancer. “Tumors are not your enemy,” I told Miss Chao. “It’s your nonstop lifestyle that’s eating your soul.” It was time to slow down. She accepted it. The results were extraordinary. Within three months of practicing the Whole Body Prayer, she was pain-free and could sleep without medication. Her swelling had disappeared. Her mood was uplifted. A few months later, her captivating smile was back, along with the light in her pretty eyes. Full of energy, she’d regained twenty pounds. In November 2002, nine months after she began the ZiJiu self-healing method, she went to the hospital for scans and a thorough examination. The doctors were astonished. They’d never seen a case like this. Miss Chao was entirely cancer-free. She had defeated stage 4 ovarian cancer without drugs, radiation, or any other external interventions. She’d simply used her own body’s innate power to harness cosmic Qi and heal itself. Given Miss Chao’s notoriety, this became a big news story. The three thousand friends and colleagues she’d hosted at her own “memorial service” one year earlier didn’t know what to make of this “miracle.” “It’s no ‘miracle,’” she told them. “It’s the science of Qigong.

To avoid the cognitive dissonance of not liing something that others seem to take so much pleasure in, we slowly change our perception of the thing we once did not enjoy.

It was always like this, art changing hands when it shouldn’t, cultures searching for what had been lost. How could they find their lost art—how could they ever get it back—when museums were not willing to speak of where their pieces came from?

Poor gullible Celia, believing, like most people, in a moment called later. Safely removed, later promises possibilities: changes, solutions, rewards, happiness, all too distant to be real, yet real enough to offer relief from the claustrophobic cocoon of now.” Excerpt From Kinder Than Solitude: A Novel Yiyun Li

As the historians Jung Chang and Jon Halliday point out, “It was having China as a secure rear and supply depot that made it possible for the Vietnamese to fight twenty-five years and beat first the French and then the Americans.

The same energy that created stars and galaxies lies dormant within your belly.

completely changed our understanding of the immune system. Foods like blackberries, walnuts, and pomegranate can activate the immune system, while other foods can dampen its activities and help reduce the symptoms of autoimmune diseases.

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We had a bad class status. That was why An Yi was not allowed to wear mourning bands or even cry aloud for her grandmother. That was why my house was searched, and strangers could come in and do whatever they wanted. It was just a simple fact. Why should I ask why? There was absolutely nothing I could do to change it.

According to Joseph Needham, li is not a mechanical order or “a pattern thought of as something dead . . . it is dynamic pattern as embod- ied in living things, and in human relationships and in the highest human values.”⁵⁸ This idea is closely aligned with the notion of logos or “pattern” in the West, yet it derives from ideas found in the appendices of the an- cient divinatory text, the Yi Jing (I Ching) or Book of Changes.

In times of danger, only you were with me. In good times, you are leaving me. When the good memories in the past no longer exist, when sadness has become an inevitable outcome and cannot be changed- I choose to give up.

Exercise, for example, causes epigenetic changes that free up our genes to make useful proteins for building muscles, increasing the pumping capacity of the heart, growing new blood vessels to support muscle expansion, and lowering blood lipids.16 Other epigenetic changes from exercise can block harmful genes. These are seen after swimming, sprinting, interval training, and high-intensity walking.17

But he added a 5R protocol for the healing of the gut (in addition to simply changing the diet): Remove—remove stresses, like processed foods or intestinal infections; Replace—replace herbs or enzymes to break food down better; Reinoculate—reinoculate with beneficial gut flora (like in fermented foods); Repair—repair the gut lining with key amino acids (like in bone broth!) and antioxidants (like vitamin C—in oranges!); Rebalance—rebalance sleep, stress, and exercise (like the circadian routine). By addressing the 5Rs, healing the gut might not take nearly as long as it had for me.

the Dao itself never changes—except when it does.

He had brought his bone saw in its leather case. And his white linen smock, the one he used to save his clothes when he had dirty work in store, and would have Li Chang wash and bleach after. An amputation would be the dirtiest work there was. He remembered the smocks the surgeons wore, layer on layer of red, dried blood darker under fresh red splashes, with the occasional white splinter of bone. Joshua prayed as he rode, prayed hard and desperately, prayed that the smock in his bag would be clean and white when he turned homeward.

Richie Norton December 31, 2019 MY PREDICTIONS FOR THIS NEW DECADE 20 years ago tonight I was in Brazil waiting to see if the world would end at midnight. #y2k I’m glad the computers figured out how to write the year 2000. Would’ve been hard to imagine 20 years ago all that has happened in my personal life, family life and the world at large. 1. For example, people could still walk onto airplanes — TSA didn’t even exist, Facebook wasn’t even a thought on Zucky’s mind. No Twitter. No youtube. No ig. No li. 2. 20 years ago was a different time. I predict the next 10 years will bring as much change or more than the last 10 years brought. 3. I mean - TikTok taking over the world...a straight up Chinese company dominating American socials? Amazing. We will see more of this. It will happen in pockets where kids want to buck the boomers, the x men and the millennials. Then it will spread. 4. Universities will try to become relevant again by not focusing on the diploma as much because companies don’t require them anymore (unless doctor or lawyer type). You’ll see people focusing back on skills, results and a mega double down on personal brand. 5. Digital entrepreneurs will start making more money with physical products because people want “real.” YouTubers in large will leave because monetizing will become complicated with more adpocalypse. 6. Basics will come into play with direct selling, conglomerates will break themselves down intentionally into micro-enterprises to stay nimble. 7. Managers will be forced to become entrepreneurs and directly responsible for above the line branding and below the line profits... or they will be fired. 8. Solopreneurs will rise because freelancers will become commodities to utilize. 9. AI will take over every job that could be done by a robot. Making work more human. 10. Humans will stop acting like robots (cashiers) vs self-checkout and work will be strategic and anything arhat doesn’t require repetition. Ironically, humans will become less robotic (industrial revolution turned us into robots) and we will become more artful, thoughtful and creative...because we have to...bots will do all else. 11. To stay ahead, you must constantly learn and apply. It’s the dream. My new community and podcast will help you thrive! Comment if you would like access. Love you! Happy new year!

Figures such as Jack Ma, Pony Ma, and Robin Li never questioned China’s system as such, but they moved beyond it rapidly, displaying a sense of self-assurance, as if they felt entitled to succeed, that would have been impossible to imagine in the previous two generations.

Ithink the world is full of monsters. My therapist told me to start this diary. Weird that I have a therapist. No other kids my age do. She said it might help me ‘feel better’ or ‘let things out’ or whatever. I don’t know if I believe her, but I don’t want to talk anymore. So now I’m writing. Everything changed when it happened. Nobody talks about it, but I know they’re all thinking about it. Like it’s stamped on my forehead. The thing that makes me dirty, ruined. Mum’s smile is different now. And Dad… he never used to cry. But now he does. They don’t stop hugging me. I hate seeing them sad. It’s my fault. When I have to leave my house, I try to be invisible. I try not to speak or take up too much space because the more I’m here, the more I’m seen. The more I remember. The more I remember him. I hate him. How can I move on when every time I close my eyes, he’s there? He’s in the dark. In every man that passes me on the street. I feel like I’ll never be safe again. Not from the monsters. Not from the memories. I guess it’s not just men I’m afraid of. It’s people. All of them (apart from my family. And Li). They walk around like they’re normal, like they’re safe. But they’re not. Even the kind-looking ones can hurt me. Sometimes it’s like I’m just pretending to be a real human and everyone knows and is secretly judging me for it. My therapist says I wear a mask – not a real one, it’s just imaginary – to act the way people want me to. Maybe writing will help. Maybe it won’t. But I’ll keep trying because if I don’t, I feel like the monsters will win. And I can’t let them. PS I have a boyfriend now. I don’t want one. But it’s safer this way.

Lin Li-Mei. She changed it when she left home, I guess. Her parents both died in the ’90s, but that’s what it said in their obituaries.

Forget about debt and duty for a moment, fool. There are more important things in life.’ For once, Bai Shen cast aside his usual humour and bravado. ‘The sun rises in the west today. Li Bai Shen is lecturing me,’ Fei Long said. ‘Snow falls in the summer. Chang Fei Long is making a joke.

With the arrival of TV and its iconic mosaic image, the everyday life situations began to seem very square, indeed. Al Capp suddenly found that his kind of distortion no longer worked. He felt that Americans had lost their power to laugh at themselves. He was wrong. TV simply involved everybody in everybody more deeply than before. This cool medium, with its mandate of participation in depth, required Capp to refocus the Li’l Abner image. His confusion and dismay were a perfect match for the feelings of those in every major American enterprise. From Life to General Motors, and from the classroom to the Executive Suite, a refocusing of aims and images to permit ever more audience involvement and participation has been inevitable. Capp said: “But now America has changed. The humorist feels the change more, perhaps, than anyone. Now there are things about America we can’t kid.

To be one-sided means not to look at problems all-sidedly, for example, to understand only China but not Japan, only the Communist Party but not the Kuomintang, only the proletariat but not the bourgeoisie, only the peasants but not the landlords, only the favourable conditions but not the difficult ones, only the past but not the future, only individual parts but not the whole, only the defects but not the achievements, only the plaintiff's case but not the defendant's, only underground revolutionary work but not open revolutionary work, and so on. In a word, it means not to understand the characteristics of both aspects of a contradiction. This is what we mean by looking at a problem one-sidedly. Or it may be called seeing the part but not the whole, seeing the trees but not the forest. That way it is impossible to kind the method for resolving a contradiction, it is impossible to accomplish the tasks of the revolution, to carry out assignments well or to develop inner-Party ideological struggle correctly. When Sun Wu Tzu said in discussing military science, "Know the enemy and know yourself, and you can fight a hundred battles with no danger of defeat", he was referring to the two sides in a battle. Wei Chengi of the Tang Dynasty also understood the error of one-sidedness when he said, "Listen to both sides and you will be enlightened, heed only one side and you will be benighted." But our comrades often look at problems one-sidedly, and so they often run into snags. In the novel Shui Hu Chuan, Sung Chiang thrice attacked Chu Village. Twice he was defeated because he was ignorant of the local conditions and used the wrong method. Later he changed his method; first he investigated the situation, and he familiarized himself with the maze of roads, then he broke up the alliance between the Li, Hu and Chu Villages and sent his men in disguise into the enemy camp to lie in wait, using a stratagem similar to that of the Trojan Horse in the foreign story. And on the third occasion he won.

The most famous story involves Li Xouying, a woman who not only suffered thirty-seven bayonet wounds during her struggle against the Japanese but survived and remained robust enough to narrate and play-act the story almost sixty years later.

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