Chinese New Year Quotes

Inside the store, a young man in the sadly appropriate red Target shirt walked very slowly to the locked door that was all that protected him from the horde. “He’s going to die.” Jesse sounded a little worried. The crowd started undulating, like a Chinese New Year dragon, as he reached up and slowly turned the key.

New Rule: If you can force a woman to look at a sonogram—to see what will happen if she has an abortion—you also have to let her see a crying baby, a bratty five-year-old, and a surly teenager to see what will happen if she doesn’t. And you have to tell her it costs $204,000 to raise it until it turns eighteen, in 2028, where it will be a slave to the Chinese, in a radioactive world with no animals, fish, or plants.

One of the fables we live by is that some day the killing will stop. If only we rid ourselves of Chinese, white men will have jobs and white women will have virtue, and then we can stop killing. If only we rid ourselves of Indians, we will fulfill our Manifest Destiny, and then we can stop killing. If only we rid ourselves of Canaanites, we will live in the Promised Land, and then we can stop killing. If only we rid ourselves of Jews, we can build and maintain a Thousand Year Reich, and then we can stop killing. If only we stop the Soviet Union, we can stop the killing (remember the Peace Dividend that never materialized?). If only we can take out the worldwide terrorist network of bin Laden and others like him. If only. But the killing never stops. Always a new enemy to be hated is found.

To give a tangerine is a Chinese New Year's Tradition. Stems are left on to keep friendship intact.

Even now, at least thirty thousand years after the fact, the signal is discernible: all non-Africans, from the New Guineans to the French to the Han Chinese, carry somewhere between one and four percent Neanderthal DNA.

Her crown of white hair seemed to stand like a halo around her in the night sky.

If we forgot our resentment, if we forgot revenge, if we acknowledged that we are all puppets in someone else's play, if we had not fought a war against each other, if some of us had not called ourselves nationalists or communists or capitalists or realists, if our bonzes had not incinerated themselves, if the Americans hadn't come to save us from ourselves, if we had not bought what they sold, if the Soviets had never called us comrades, if Mao had not sought to do the same, if the Japanese hadn't taught us the superiority of the yellow race, if the French had never sought to civilize us, if Ho Chi Minh had not been dialectical and Karl Marx not analytical, if the invisible hand of the market did not hold us by the scruffs of our necks, if the British had defeated the rebels of the new world, if the natives had simply said , Hell no, on first seeing the white man, if our emperors and mandarins had not clashed among themselves, if the Chinese had never ruled us for a thousand year, if they had used gunpowder for more than fireworks, if the Buddha had never lived, if the Bible had never been written and Jesus Christ never sacrificed, if you needed no more revisions, and if I saw no more of these visions, please, could you please just let me sleep?

In these remote corners, I have discovered a center point, where East met West, and although there has been a collision of cultures, there is now a new Christian identity that is distinctly Chinese. The circuitous mountain path in Yunnan province is red because over many years it has been soaked with blood.

It was dark by the time Ye got off work on the eve of Chinese New Year, 1980.

Please call your mother. She needs to speak to you urgently. I want you to put aside your feelings and just call her. It’s Chinese New Year. Please be a good son and call

There's a glint in her eye that she gets the week before Chinese New Year, when she goes absolutely berserk and cleans the house like Marie Kondo on crack.

The last thing she needed going into Chinese New Year were uncomfortable questions about Ah Gong’s secret family in China. As if she knew why or how her grandfather was able to keep this skeleton for fifty years. At the moment, she wanted to know how his journal ended up in her older sister’s house.

but it’s hard to celebrate with all your heart when your festivity isn’t reflected by the society around you—no films on television, no displays in department stores, no friends with gifts, and no propaganda about peace and love whatsoever. Sylvie and I always had to go to school on Chinese New Year.

As proof of her faith, my mother used to carry a samll leatherette Bible when she went to the First Chinese Baptist Church every Sunday. But later, after my mother lost her faith in God, that leatherette Bible would up wedged under a too-short table leg, a way for her to correct the imbalances of life. It's been there for over twenty years. My mother pretends that Bible isn't there. Whenever anyone asks her what it's doing there, she says, a little too loudly, "Oh, this? I forgot." But I know she sees it. My mother is not the best housekeeper in the world, and after all these years that Bigle is still clean white... My mother, she stills pay attention to it. That Bible under the table, I know she sees it. I remember seeing her write in it before she wedged it under. I lift the table and slide the Bible out. I put the Bible on the table, flipping quickly through the pages, because I know it's there. On the page before the New Testament begins, there's a section called "Deaths," and that's where she wrote "Bing Hsu" lightly, in erasable pencil.

I thought about Mother’s life, the part of it I knew. Going to work every day, first on the ferry then on the bus. Shopping at the old Red-and-White then at the new Safeway - new, fifteen years old! Going down to the Library one night a week, taking me with her, and we would come home on the bus with our load of books and a bag of grapes we bought at a Chinese place, for a treat. Wednesday afternoons too when my kids were small and I went over there to drink coffee and she rolled us cigarettes on that contraption she had. And I thought, all these things don’t seem that much like life, when you’re doing them, they’re just what you do, how you fill up your days, and you think all the time something is going to crack open, and you’ll find yourself, then you’ll find yourself, in life. It’s not even that you particularly want this to happen, this cracking open, youre comfortable enough the way things are, but you do expect it. Then you’re dying, Mother is dying, and it’s just the same plastic chairs and plastic plants and ordinary day outside with people getting groceries and what you’ve had is all there is, and going to the Library, just a thing like that, coming back up the hill on the bus with books and a bag of grapes seems now worth wanting, O god doesn’t it, you’d break your heart wanting back there.

Ed Lim’s daughter, Monique, was a junior now, but as she’d grown up, he and his wife had noted with dismay that there were no dolls that looked like her. At ten, Monique had begun poring over a mail-order doll catalog as if it were a book–expensive dolls, with n ames and stories and historical outfits, absurdly detailed and even more absurdly expensive. ‘Jenny Cohen has this one,’ she’d told them, her finger tracing the outline of a blond doll that did indeed resemble Jenny Cohen: sweet faced with heavy bangs, slightly stocky. 'And they just made a new one with red hair. Her mom’s getting it for her sister Sarah for Hannukkah.’ Sarah Cohen had flaming red hair, the color of a penny in the summer sun. But there was no doll with black hair, let alone a face that looked anything like Monique’s. Ed Lim had gone to four different toy stores searching for a Chinese doll; he would have bought it for his daughter, whatever the price, but no such thing existed. He’d gone so far as to write to Mattel, asking them if there was a Chinese Barbie doll, and they’d replied that yes, they offered 'Oriental Barbie’ and sent him a pamphlet. He had looked at that pamphlet for a long time, at the Barbie’s strange mishmash of a costume, all red and gold satin and like nothing he’d ever seen on a Chinese or Japanese or Korean woman, at her waist-length black hair and slanted eyes. I am from Hong Kong, the pamphlet ran. It is in the Orient, or Far East. Throughout the Orient, people shop at outdoor marketplaces where goods such as fish, vegetables, silk, and spices are openly displayed. The year before, he and his wife and Monique had gone on a trip to Hong Kong, which struck him, mostly, as a pincushion of gleaming skyscrapers. In a giant, glassed-in shopping mall, he’d bought a dove-gray cashmere sweater that he wore under his suit jacket on chilly days. Come visit the Orient. I know you will find it exotic and interesting. In the end he’d thrown the pamphlet away. He’d heard, from friends with younger children, that the expensive doll line now had one Asian doll for sale – and a few black ones, too – but he’d never seen it. Monique was seventeen now, and had long outgrown dolls.

October 17, 1946 D’Arline, I adore you, sweetheart. I know how much you like to hear that — but I don't only write it because you like it — I write it because it makes me warm all over inside to write it to you. It is such a terribly long time since I last wrote to you — almost two years but I know you'll excuse me because you understand how I am, stubborn and realistic; and I thought there was no sense to writing. But now I know my darling wife that it is right to do what I have delayed in doing, and that I have done so much in the past. I want to tell you I love you. I want to love you. I always will love you. I find it hard to understand in my mind what it means to love you after you are dead — but I still want to comfort and take care of you — and I want you to love me and care for me. I want to have problems to discuss with you — I want to do little projects with you. I never thought until just now that we can do that. What should we do. We started to learn to make clothes together — or learn Chinese — or getting a movie projector. Can't I do something now? No. I am alone without you and you were the "idea-woman" and general instigator of all our wild adventures. When you were sick you worried because you could not give me something that you wanted to and thought I needed. You needn’t have worried. Just as I told you then there was no real need because I loved you in so many ways so much. And now it is clearly even more true — you can give me nothing now yet I love you so that you stand in my way of loving anyone else — but I want you to stand there. You, dead, are so much better than anyone else alive. I know you will assure me that I am foolish and that you want me to have full happiness and don't want to be in my way. I'll bet you are surprised that I don't even have a girlfriend (except you, sweetheart) after two years. But you can't help it, darling, nor can I — I don't understand it, for I have met many girls and very nice ones and I don't want to remain alone — but in two or three meetings they all seem ashes. You only are left to me. You are real. My darling wife, I do adore you. I love my wife. My wife is dead. Rich. PS Please excuse my not mailing this — but I don't know your new address.

You must know that a Chinese must pay all of his debts on or before our New Year’s day. He starts every year clean. If he does not, he loses face; but not only that—his family loses face. There are no excuses.

Technology is the new religion of urban China, and no longer just in the coastal cities. Having wasted decades, centuries almost, overcoming traditional objections to progress, and then wasted thirty years convulsing to a Maoist revolutionary tune, the Chinese have finally gotten themselves into a position where they can develop technology and begin to take on the world. Everywhere you see signs that say REVIVE THE NATION THROUGH SCIENCE AND EDUCATION.

For all of our enormous geographic range, for all of our sectionalism, for all of our interwoven breeds drawn from every part of the ethnic world, we are a nation, a new breed. Americans are much more American than they are Northerners, Southerners, Westerners, or Easterners. And descendants of English, Irish, Italian, Jewish, German, Polish are essentially American. This is not patriotic whoop-de-do; it is carefully observed fact. California Chinese, Boston Irish, Wisconsin German, yes, and Alabama Negroes, have more in common than they have apart. And this is the more remarkable because it has happened so quickly. It is a fact that Americans from all sections and of all racial extractions are more alike than the Welsh are like the English, the Lancashireman like the Cockney, or for that matter the Lowland Scot like the Highlander. It is astonishing that this has happened in less than two hundred years and most of it in the last fifty. The American identity is an exact and provable thing.

In the early months of World War II, San Francisco's Fill-more district, or the Western Addition, experienced a visible revolution. On the surface it appeared to be totally peaceful and almost a refutation of the term “revolution.” The Yakamoto Sea Food Market quietly became Sammy's Shoe Shine Parlor and Smoke Shop. Yashigira's Hardware metamorphosed into La Salon de Beauté owned by Miss Clorinda Jackson. The Japanese shops which sold products to Nisei customers were taken over by enterprising Negro businessmen, and in less than a year became permanent homes away from home for the newly arrived Southern Blacks. Where the odors of tempura, raw fish and cha had dominated, the aroma of chitlings, greens and ham hocks now prevailed. The Asian population dwindled before my eyes. I was unable to tell the Japanese from the Chinese and as yet found no real difference in the national origin of such sounds as Ching and Chan or Moto and Kano. As the Japanese disappeared, soundlessly and without protest, the Negroes entered with their loud jukeboxes, their just-released animosities and the relief of escape from Southern bonds. The Japanese area became San Francisco's Harlem in a matter of months. A person unaware of all the factors that make up oppression might have expected sympathy or even support from the Negro newcomers for the dislodged Japanese. Especially in view of the fact that they (the Blacks) had themselves undergone concentration-camp living for centuries in slavery's plantations and later in sharecroppers' cabins. But the sensations of common relationship were missing. The Black newcomer had been recruited on the desiccated farm lands of Georgia and Mississippi by war-plant labor scouts. The chance to live in two-or three-story apartment buildings (which became instant slums), and to earn two-and even three-figured weekly checks, was blinding. For the first time he could think of himself as a Boss, a Spender. He was able to pay other people to work for him, i.e. the dry cleaners, taxi drivers, waitresses, etc. The shipyards and ammunition plants brought to booming life by the war let him know that he was needed and even appreciated. A completely alien yet very pleasant position for him to experience. Who could expect this man to share his new and dizzying importance with concern for a race that he had never known to exist? Another reason for his indifference to the Japanese removal was more subtle but was more profoundly felt. The Japanese were not whitefolks. Their eyes, language and customs belied the white skin and proved to their dark successors that since they didn't have to be feared, neither did they have to be considered. All this was decided unconsciously.

For some reason I have become terribly serious since arriving here,” Sōseki wrote, in his “Letter from London,” a year after his arrival in England. “Looking and listening to everything around me, I think incessantly of the problem of ‘Japan’s future.’” Its future, then as now, involves trying to make a peace, or form a synthesis, between the ancient Chinese ideal of sitting still and watching the seasons pass, tending to social harmonies, and the new American way of pushing forward individually , convinced that tomorrow will be better than today.

But after living in Communist China for the past seventeen years, I knew that such a society was only a dream because those who seized power would invariably become the new ruling class. They would have the power to control the people’s lives and bend the people’s will. Because they controlled the production and distribution of goods and services in the name of the state, they would also enjoy material luxuries beyond the reach of the common people. In Communist China, details of the private lives of the leaders were guarded as state secrets. But every Chinese knew that the Party leaders lived in spacious mansions with many servants, obtained their provisions from special shops where luxury goods were made available to their household at nominal prices, and send their children in chauffeur-driven cars to exclusive schools to be taught by specially selected teachers. Even though every Chinese knew how these leaders lived, no one dared to talk about it. If we had to pass by a special shop for the military or high officials, we carefully looked the other way to avoid giving the impression we knew it was there.

mesmerizing -- gold, red, orange, black -- the colors of the dragons that had promised so much: prosperity, love, good health, a second chance, a new start. The fire began to pop, the small sounds lost in the constant boom of firecrackers going off in the streets of San Francisco in celebration of the Chinese New Year. No one would notice another noise, another spark of light, until it was too late. In the confusion of the smoke and the crowds, the dragons and the box they guarded would disappear. No one would ever know what had really happened. The flame reached the end of the gasoline-soaked rope and suddenly burst forth in a flash of intense, deadly heat. More explosions followed as the fire caught the cardboard boxes holding precious inventory and jumped toward the basement ceiling. A questioning cry came from somewhere, followed by the sound of footsteps running down the halls of the building that had once been their sanctuary, their dream for the future, where the treasures of the past were turned into cold, hard cash. The cost of betrayal would be high. They would be brothers no more. But then, their ties had never been of blood, only of friendship --

The fungus Shenidioides had originated in Shenzhen, then spread to nearby regions of China. The reigning theory, first disseminated by a prominent doctor in the Huffington Post, was that the new strain of fungal spores had inadvertently developed within factory conditions of manufacturing areas, the SEZs in China, where spores fed off the highly specific mixture of chemicals. To predict the transmission of the fever, the blogger claimed, wind patterns may be analyzed. Not only that, but the holiday traffic surrounding the mass commute of migrant factory workers back to their home villages, such as during Chinese New Year, should also be limited. Traffic carries spores.

Back in 1943, Prince Mikasa Takahito, the youngest brother of Emperor Hirohito, spent a year as a staff officer at the Nanking headquarters of the Japanese Imperial Army’s expeditionary force in China, where he heard a young officer speak of using Chinese prisoners for live bayonet practice in order to train new recruits. “It helps them acquire guts,” the officer told the prince.

Recently China’s economy reached US$23.12 trillion in gross domestic product (the total value of goods produced and services provided in one country in a year). As the Chinese economy continues to rebalance from investment and manufacturing to consumption and services, bankers and officials around the world will be monitoring China for a soft or hard landing from 30 years of explosive growth.

Consequently, in 1958 the Chinese government was informed that annual grain production was 50 per cent more than it actually was. Believing the reports, the government sold millions of tons of rice to foreign countries in exchange for weapons and heavy machinery, assuming that enough was left to feed the Chinese population. The result was the worst famine in history and the death of tens of millions of Chinese.3 Meanwhile, enthusiastic reports of China’s farming miracle reached audiences throughout the world. Julius Nyerere, the idealistic president of Tanzania, was deeply impressed by the Chinese success. In order to modernise Tanzanian agriculture, Nyerere resolved to establish collective farms on the Chinese model. When peasants objected to the plan, Nyerere sent the army and police to destroy traditional villages and forcibly relocate hundreds of thousands of peasants onto the new collective farms. Government propaganda depicted the farms as miniature paradises, but many of them existed only in government documents. The protocols and reports written in the capital Dar es Salaam said that on such-and-such a date the inhabitants of such-and-such village were relocated to such-and-such farm. In reality, when the villagers reached their destination, they found absolutely nothing there. No houses, no fields, no tools. Officials nevertheless reported great successes to themselves and to President Nyerere. In fact, within less than ten years Tanzania was transformed from Africa’s biggest food exporter into a net food importer that could not feed itself without external assistance. In 1979, 90 per cent of Tanzanian farmers lived on collective farms, but they generated only 5 per cent of the country’s agricultural output.4

By Mendel’s time, plant breeding had progressed to a point where every region boasted dozens of local varieties of peas, not to mention beans, lettuce, strawberries, carrots, wheat, tomatoes, and scores of other crops. People may not have known about genetics, but everyone understood that plants (and animals) could be changed dramatically through selective breeding. A single species of weedy coastal mustard, for example, eventually gave rise to more than half a dozen familiar European vegetables. Farmers interested in tasty leaves turned it into cabbages, collard greens, and kale. Selecting plants with edible side buds and flower shoots produced Brussels sprouts, cauliflower, and broccoli, while nurturing a fattened stem produced kohlrabi. In some cases, improving a crop was as simple as saving the largest seeds, but other situations required real sophistication. Assyrians began meticulously hand-pollinating date palms more than 4,000 years ago, and as early as the Shang Dynasty (1766–1122 BC), Chinese winemakers had perfected a strain of millet that required protection from cross-pollination. Perhaps no culture better expresses the instinctive link between growing plants and studying them than the Mende people of Sierra Leone, whose verb for “experiment” comes from the phrase “trying out new rice.

Whatever the evolutionary precursors of drug use are, a permanently “drug-free” human culture has yet to be discovered. Like music, language, art, and tool use, the pursuit of altered states of consciousness is a human universal. With access to few alternatives, Siberian shamans imbibe reindeer and human urine to maximize the psychedelic yield of Amanita muscaria mushrooms (the metabolite that is excreted may be stronger than the substance initially ingested); on nearly the opposite side of the world, New Zealanders party with untested “research chemicals” synthesized by Chinese chemists. Drug use spans time and culture. It is a rare human who has never taken a drug to alter her mood; statistically, it is non-users who are abnormal. Indeed, today, around two thirds of Americans over 12 have had at least one drink in the last year, and 1 in 5 are current smokers. (In the 1940s and ’50s, a whopping 67% of men smoked.) Among people ages 21 to 25, 60% have taken an illegal drug at least once—overwhelmingly marijuana—and 20% have taken one in the past month. Moreover, around half of us could suffer from physical withdrawal symptoms if denied our daily coffee. While Americans are relatively prodigious drug users—topping the charts in the use of many substances—we are far from alone in our psychoactive predilections.

For the God Civilization, the first sign of her senescence was the extreme lengthening of each individual member’s life span. By then, each individual in the God Civilization could expect a life as long as four thousand Earth years. By age two thousand, their thoughts had completely ossified, losing all creativity. Because individuals like these held the reins of power, new life had a hard time emerging and growing. That was when our civilization became old.

Many aspects of how the Chinese political class manages its economy are antithetical to the Western values of democracy and free markets. But this stance has not put off foreign investors, who are attracted to the government’s willingness to prioritize physical infrastructure, political security, and stability over the health of the population, transparency in decision making, and transparency in the rule of law (if not necessarily the system of governance). In essence, the pursuit of economic growth overrides any views on the political system they invest in. Currently China’s political class has a strategy to evolve from an investment-led exporting economy to one more in line with Western economies, relying on domestic consumption. The transition to this new economic equilibrium will not be linear. China will likely experience significant economic volatility and market gyrations as the structure of its economy shifts. There is also mounting skepticism about China’s ability to manage its debt levels, and the country’s lack of individual political freedoms will continue to hamper its growth prospects. But Chinese policymakers will, no doubt, be focused on continuing to show economic progress in advance of two target dates: 2021—one hundred years after the formation of the Communist Party—and 2049, one hundred years after the formation of the People’s Republic of China.

Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners. Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants. Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”? It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico. Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that: 'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.

The gnarled pine, I would have said, touch it. This is China. Horticulturalists around the world have come to study it. Yet no one has ever been able to explain why it grows like a corkscrew, just as no one can adequately explain China. But like that tree, there it is, old, resilient, and oddly magnificent. Within that tree are the elements in nature that have inspired Chinese artists for centuries: gesture over geometry, subtlety over symmetry, constant flow over static form. And the temples, walk and touch them. This is China. Don't merely stare at these murals and statues. Fly up to the crossbeams, get down on your hands and knees, and press your head to the floor tiles. Hide behind that pillar and come eye to eye with its flecks of paint. Imagine that you are the interior decorator who is a thousand years in age. Start with a bit of Tibetan Buddhism, plus a dash each of animism and Taoism. A hodgepodge, you say? No, what is in those temples is an amalgam that is pure Chinese, a lovely shabby elegance, a glorious new motley that makes China infinitely intriguing. Nothing is ever completely thrown away and replaced. If one period of influence falls out of favor, it is patched over. The old views still exist, one chipped layer beneath, ready to pop through with the slightest abrasion. That is the Chinese aesthetic and also its spirit. Those are the traces that have affected all who have traveled along China's roads.

In many places, the past fifteen years have been a time of economic turmoil and widening disparities. Anger and resentment are high. And yet economic policies that might address these concerns seem nearly impossible to enact. Instead of the seeds of reform, we are given the yoke of misdirection. We are told to forget the sources of our discontent because something more important is at stake: the fate of our civilization. Yet what are these civilizations, these notions of Muslim-ness, Western-ness, European-ness, American-ness, that attempt to describe where, and with whom, we belong? They are illusions: arbitrarily drawn constructs with porous, brittle, and overlapping borders. To what civilization does a Syrian atheist belong? A Muslim soldier in the US army? A Chinese professor in Germany? A lesbian fashion designer in Nigeria? After how many decades of US citizenship does a Spanish-speaking Honduran-born couple, with two generations of American children and grandchildren descended from them, cease to belong to a Latin American civilization and take their place in an American one? Civilizations are illusions, but these illusions are pervasive, dangerous, and powerful. They contribute to globalization’s brutality. They allow us, for example, to say that we believe in global free markets and, in the same breath, to discount as impossible the global free movement of labor; to claim that we believe in democracy and human equality, and yet to stymie the creation of global institutions based on one-person-one-vote and equality before the law. Civilizations encourage our hypocrisies to flourish. And by so doing, they undermine globalization’s only plausible promise: that we be free to invent ourselves. Why, exactly, can’t a Muslim be European? Why can’t an unreligious person be Pakistani? Why can’t a man be a woman? Why can’t someone who is gay be married? Mongrel. Miscegenator. Half-breed. Outcast. Deviant. Heretic. Our words for hybridity are so often epithets. They shouldn’t be. Hybridity need not be the problem. It could be the solution. Hybrids do more than embody mixtures between groups. Hybrids reveal the boundaries between groups to be false.

Writing was a forbidden game, Bei Dao (the Chinese dissident poet) said, that could cost one’s life. The poetry they published amounted to a new language, since “for thirty years the Chinese language there had no personal voice at all.” The official line on Bei Dao’s poetry was that it was politically subversive because it expressed intimate thoughts, asserting the rights of the individual by his or her own private experience. And the more obscure Bei Dao’s poems became, the more subversive the authorities considered him. He said, 'on the one hand, poetry is useless. It can’t change the world materially. On the other hand it is a basic part of human existence. It came into the world when humans did. It’s what make human beings human.

So the sturgeon are dying, in lakes and rivers and oceans all over the world. These giant fish survived the asteroid and the Ice Age and so much more only to be wiped out by cosmically puny obstacles: our dams, our boats, our chemicals, our taste for caviar. In his essay “Sturgeon Moon,” the fisher John Cronin asks us to consider the sheer magnitude of the animal’s heritage in new units. If we translate two hundred million years into a twenty-four-hour clock, we have taken less than one-tenth of a second in the last minute of the last hour to imperil every single subspecies of sturgeon on the planet. Such is the reach of their history and our power to destroy it. Today, there may be fewer than one hundred Chinese sturgeon capable of returning to the Yangtze each year to breed. Sometime in the next ten to twenty years, scientists predict, the Chinese sturgeon will go extinct in the wild.

Somewhere in the city, an orange cat finished chewing on a marjoram plant next to his studio apartment's door and leapt purring onto the shoulder of his owner, home early from work. Somewhere in the city, a young Chinese pianist sat down at a rehearsal hall and let his fingers play the first opening notes of the Emperor Concerto, notes that would envelop the small girl in row D of the Philharmonic that night in a shimmering cloud. A boy in Staten Island touched his finger to the lower back of the girl who had been just a friend until then. A woman in Hell's Kitchen stood in her dark attic garret, her paintbrush in hand, and stepped back from the painting of chartreuse highway and forest-green sky that had taken her two years to complete. A clerk in a Brooklyn bodega tapped her crimson fingernail on a box of gripe water, reassuring the new mother holding a wailing baby, and the mother's grateful smile almost made both of them cry themselves.

SYNCHRONICITY 'The earth is alive, and it feels with you. It follows your footsteps, your search, with equal anxiety, because it will be transfigured in your triumph. The end of Kaliyuga and the entry into a new Golden Age depend on the results of your war. The earth by itself cannot finish the work that Nature leaves incomplete. Today the earth has joined forces with man in his destructive passion. The great catastrophe will occur in the first years of the Age of Aquarius. But if you can find the entrance to the Invisible Double of this earth, fulfilling the mystery of 'loveless A-Mor', the volcanoes will become calm, the earthquake will cease and the catastrophe will be avoided. 'There is an essential 'synchronicity' between the soul and the landscape. What you achieve in yourself will have repercussions in even the remotest corner of the universe, like the ringing of a bell which announces a triumph or a defeat, producing irreversible effects in a secret centre where Destiny acts. The Archetype is indivisible and, if you once confront it in an essential manner, the effects are universal and valid for all eternity. The old Chinese saying expresses it well: 'If a man, sitting in his room, thinks the right thoughts, he will be heard thousands of leagues away.' And the alchemical saying, too: 'It doesn't matter how alone you are. If you do true work, unknown friends will come to your aid.' 'What I have called "synchronicity', Nietzsche called 'lucky occurrences filled with meaning'. It becomes a poetic dialogue, a concerto for two violins, between the man-magician and Nature. The world presents you with a 'lucky occurrence filled with meaning', it hands you a subtle, almost secret message, something which happens without apparent reason, a-causal, but which you feel is full of meaning. This being exactly what the world is looking for, that you should extract that meaning from it, which you alone are capable of seeing, because it 'synchronises', it fully coincides with your immediate state of mind, with an event in your life, so that it is able to transform itself, with your assistance, into legend and destiny. A lucky occurrence which transformed itself into Destiny. And once you have achieved this, everything will appear to become the same as before, as if nothing had happened. Nevertheless, everything has changed fundamentally and for all time, although the only ones to know it will be you and the earth — which is now your earth, your world, since it has given itself up to you so that you can make it fruitful. 'The earth has made itself invisible inside you', as Rilke would say, it has become an individualised universe inside you. And although perhaps nothing may have changed, 'it might seem as if it were so, it might seem as if it were so', to use your own words. And you will be a creative God of the world; because you have conceived a Non-Existent Flower. You have given a meaning to your flower.

You could see the future right away here,” Hu Renzhong, a pig and poultry producer, told me. “Food was expensive and people didn’t have enough meat to eat. They couldn’t afford it. The land was good, though, and back then it was still cheap.” Hu received me one morning at his mansion farmhouse on the outskirts of Lusaka, offering me a seat in the marble chill of his enormous living room, before taking me on a long walking tour of his acres and acres of hog-breeding pens and sprawling, temperature-controlled chicken hatcheries, all impressively modern and minutely organized. He had come to Zambia from China’s Jiangxi province in 1995 as a twenty-two-year-old simple laborer, but soon got into business for himself, raising chickens at first with another Chinese immigrant. It wasn’t long before the two had struck it rich, buying land and building ever-bigger houses. “Things had started developing really fast back home, and a lot of people tried to tell me I’d made a mistake,” he said. “But I’ve never really looked back.” I

A few years ago, The New York Times did a story on the working conditions of Foxconn, the massive Taiwanese electronics manufacturer. The conditions are often atrocious. Readers were rightly upset. But a fascinating response to the story came from the nephew of a Chinese worker, who wrote in the comment section: My aunt worked several years in what Americans call “sweat shops.” It was hard work. Long hours, “small” wage, “poor” working conditions. Do you know what my aunt did before she worked in one of these factories? She was a prostitute. The idea of working in a “sweat shop” compared to that old lifestyle is an improvement, in my opinion. I know that my aunt would rather be “exploited” by an evil capitalist boss for a couple of dollars than have her body be exploited by several men for pennies. That is why I am upset by many Americans’ thinking. We do not have the same opportunities as the West. Our governmental infrastructure is different. The country is different. Yes, factory is hard labor. Could it be better? Yes, but only when you compare such to American jobs.

But Hock Seng doesn’t contest the foreigner’s words. He’ll put out the bounty, regardless. If the cats are allowed to stay, the workers will start rumors that Phii Oun the cheshire trickster spirit has caused the calamity. The devil cats flicker closer. Calico and ginger, black as night—all of them fading in and out of view as their bodies take on the colors of their surroundings. They shade red as they dip into the blood pool.  Hock Seng has heard that cheshires were supposedly created by a calorie executive—some PurCal or AgriGen man, most likely—for a daughter’s birthday. A party favor for when the little princess turned as old as Lewis Carroll’s Alice.  The child guests took their new pets home where they mated with natural felines, and within twenty years, the devil cats were on every continent and Felis domesticus was gone from the face of the world, replaced by a genetic string that bred true ninety-eight percent of the time. The Green Headbands in Malaya hated Chinese people and cheshires equally, but as far as Hock Seng knows, the devil cats still thrive there. 

No one believed that the author was the Chinese who received the prize. At the end of the last century, fleeing the scourge of yellow fever that devastated Panama during the construction of the railroad between the two oceans, he had arrived with many others who stayed here until they died, living in Chinese, reproducing in Chinese, and looking so much alike that no one could tell one from the other. At first, there were no more than ten, some of them with their wives and children and edible dogs, but in a few years, four narrow streets in the slums along the port were overflowing with other unexpected Chinese, who came into the country without leaving a trace in the customs record....In the popular view, they were divided into two kinds: bad Chinese and good Chinese. The bad ones were the ones in the lugubrious restaurants along the water front where one was as likely to eat like a King as to die a sudden death at the table, sitting before a plate of rat meat with sunflowers, and which were thought to be nothing more than fronts for white slavery, and many other kinds of trafficking. The good ones were the Chinese in the laundries, heirs of a sacred knowledge, who returned one's shirts cleaner than new, with collars and cuffs like recently ironed communion wafers.

The teachings of impermanence and lack of independent existence are not difficult to understand intellectually; when you hear these teachings you may think that they are quite true. On a deeper level, however, you probably still identify yourself as “me” and identify others as “them” or “you.” On some level you likely say to yourself, “I will always be me; I have an identity that is important.” I, for example, say to myself, “I am a Buddhist priest; not a Christian or Islamic one. I am a Japanese person, not an American or a Chinese one.” If we did not assume that we have this something within us that does not change, it would be very difficult for us to live responsibly in society. This is why people who are unfamiliar with Buddhism often ask, “If there were no unchanging essential existence, doesn’t that mean I would not be responsible for my past actions, since I would be a different person than in the past?” But of course that is not what the Buddha meant when he said we have no unchanging atman or essential existence. To help us understand this point, we can consider how our life resembles a river. Each moment the water of a river is flowing and different, so it is constantly changing, but there is still a certain continuity of the river as a whole. The Mississippi River, for example, was the river we know a million years ago. And yet, the water flowing in the Mississippi is always different, always new, so there is actually no fixed thing that we can say is the one and only Mississippi River. We can see this clearly when we compare the source of the Mississippi in northern Minnesota, a small stream one can jump over, to the river’s New Orleans estuary, which seems as wide as an ocean. We cannot say which of these is the true Mississippi: it is just a matter of conditions that lets us call one or the other of these the Mississippi. In reality, a river is just a collection of masses of flowing water contained within certain shapes in the land. “Mississippi River” is simply a name given to various conditions and changing elements. Since our lives are also just a collection of conditions, we cannot say that we each have one true identity that does not change, just as we cannot say there is one true Mississippi River. What we call the “self ” is just a set of conditions existing within a collection of different elements. So I cannot say that there is an unchanging self that exists throughout my life as a baby, as a teenager, and as it is today. Things that I thought were important and interesting when I was an elementary or high school student, for example, are not at all interesting to me now; my feelings, emotions, and values are always changing. This is the meaning of the teaching that everything is impermanent and without independent existence. But we still must recognize that there is a certain continuity in our lives, that there is causality, and that we need to be responsible for what we did yesterday. In this way, self-identity is important. Even though in actuality there is no unchanging identity, I still must use expressions like “when I was a baby ..., when I was a boy ..., when I was a teenager. ...” To speak about changes in our lives and communicate in a meaningful way, we must speak as if we assumed that there is an unchanging “I” that has been experiencing the changes; otherwise, the word “change” has no meaning. But according to Buddhist philosophy, self-identity, the “I,” is a creation of the mind; we create self-identity because it’s convenient and useful in certain ways. We must use self-identity to live responsibly in society, but we should realize that it is merely a tool, a symbol, a sign, or a concept. Because it enables us to think and discriminate, self-identity allows us to live and function. Although it is not the only reality of our lives, self-identity is a reality for us, a tool we must use to live with others in society.

RICHARD FEYNMAN LETTER TO ARLINE FEYNMAN, 1946 Richard Feynman (1918–1988) shared the 1965 Nobel Prize in Physics for his work on quantum electrodynamics. Unrivaled in his generation for his brilliance and innovation, he was also known for being witty, warm, and unconventional. Those last three qualities were particularly evident in this letter, which he wrote to his wife Arline nearly two years after her death from tuberculosis. Feynman and Arline had been high school sweethearts and married in their twenties. Feynman’s second marriage, in 1952, ended in divorce two years later. His third marriage, in 1960, lasted until his death. D’Arline, I adore you, sweetheart. I know how much you like to hear that—but I don’t only write it because you like it—I write it because it makes me warm all over inside to write it to you. It is such a terribly long time since I last wrote to you—almost two years but I know you’ll excuse me because you understand how I am, stubborn and realistic; & I thought there was no sense to writing. But now I know my darling wife that it is right to do what I have delayed in doing, and that I have done so much in the past. I want to tell you I love you. I want to love you. I always will love you. I find it hard to understand in my mind what it means to love you after you are dead—but I still want to comfort and take care of you—and I want you to love me and care for me. I want to have problems to discuss with you—I want to do little projects with you. I never thought until just now that we can do that together. What should we do. We started to learn to make clothes together—or learn Chinese—or getting a movie projector. Can’t I do something now. No. I am alone without you and you were the “idea-woman” and general instigator of all our wild adventures. When you were sick you worried because you could not give me something that you wanted to & thought I needed. You needn’t have worried. Just as I told you then there was no real need because I loved you in so many ways so much. And now it is clearly even more true—you can give me nothing now yet I love you so that you stand in my way of loving anyone else—but I want you to stand there. You, dead, are so much better than anyone else alive. I know you will assure me that I am foolish & that you want me to have full happiness & don’t want to be in my way. I’ll bet you are surprised that I don’t even have a girl friend (except you, sweetheart) after two years. But you can’t help it, darling, nor can I—I don’t understand it, for I have met many girls & very nice ones and I don’t want to remain alone—but in two or three meetings they all seem ashes. You only are left to me. You are real. My darling wife, I do adore you. I love my wife. My wife is dead. Rich. P.S. Please excuse my not mailing this—but I don’t know your new address.

The Belt and Road is global in nature. Its ruling principle is interdependence, a close network of common interests by which every country’s development is affected by the development path in other countries. In his Jakarta speech, Xi called it a “community of shared destiny.” The expression featured in Chinese official pronouncements since at least 2007, when it was used to describe relations between Taiwan and the Mainland. Applied to relations outside China’s borders, it was a reformulation—a modern version—of the traditional concept of Tianxia (天下), which scholars such as Zhao Tingyang had been popularizing with extraordinary success. Zhao argued that the most important fact about the world today is that it has not become a zone of political unity, but remains a Hobbesian stage of chaos, conflict, noncooperation and anarchy.16 Looking for a way to frame new political concepts distinct from Western ideas of world order, the Chinese authorities quickly appropriated Tianxia—a notion that originated about three thousand years ago—and made it the cornerstone of their most ambitious geopolitical initiative. The idea of a community of shared destiny and the Belt and Road develop the two sides of every human action. Both have their own emphasis: the former belongs to the idea, the concept or type, the latter is aimed at practice. Together they form the “dialectical unity of theory and practice, goals and paths, value rationality and instrumental rationality.”17

Obama met with the president of China, Xi Jinping, in a sterile hotel conference room, untouched cups of cooling tea and ice water before us. There was a long review of all the progress made over the last several years. Xi assured Obama, unprompted, that he would implement the Paris climate agreement even if Trump decided to pull out. “That’s very wise of you,” Obama replied. “I think you’ll continue to see an investment in Paris in the United States, at least from states, cities, and the private sector.” We were only two years removed from the time when Obama had flown to Beijing and secured an agreement to act in concert with China to combat climate change, the step that made the Paris agreement possible in the first place. Now China would lead that effort going forward. Toward the end of the meeting, Xi asked about Trump. Again, Obama suggested that the Chinese wait and see what the new administration decided to do in office, but he noted that the president-elect had tapped into real concerns among Americans about “the fairness of our economic relationship with China. Xi is a big man who moves slowly and deliberately, as if he wants people to notice his every motion. Sitting across the table from Obama, he pushed aside the binder of talking points that usually shape the words of a Chinese leader. We prefer to have a good relationship with the United States, he said, folding his hands in front of him. That is good for the world. But every action will have a reaction. And if an immature leader throws the world into chaos, then the world will know whom to blame.

They had her in Intensive Care. I sat outside Intensive Care in their slick little awful waiting room. They had red slippery chairs, cheap covering, and a stand full of pebbles with green plastic leaves growing up. I sat there hour after hour and read The Reader's Digest. The jokes. Thinking this is how it is, this is it, really, she's dying. Now, this moment, behind those doors, dying. Nothing stops or holds off for it the way you somehow and against all your sense believe it will. I thought about Mother's life, the part of it I knew. Going to work every day, first on the ferry then on the bus. Shopping at the old Red-and-White then at the new Safeway -- new, fifteen years old! Going down to the Library one night a week, taking me with her, and we would come home on the bus with our load of books and a bag of grapes we bought at the Chinese place, for a treat. Wednesday afternoons too when my kids were small and I went over there to drink coffee and she rolled us cigarettes on that contraption she had. And I thought, all these things don't seem that much like life, when you're doing them, they're just what you do, how you fill up your days, and you think all the time something is going to crack open, and you'll find yourself, then you'll find yourself, in life. It's not even that you particularly want this to happen, this cracking open, you're comfortable enough the way things are, but you do expect it. Then you're dying, Mother is dying, and it's just the same plastic chairs and plastic plants and ordinary day outside with people getting groceries and what you've had is all there is, and going to the Library, just a thing like that, coming back up the hill on the bus with books and a bag of grapes seems now worth wanting, O God doesn't it, you'd break your heart wanting back there.

THE SK8 MAKER VS. GLOBAL INDUSTRIALIZATION This new era of global industrialization is where my personal analogy with the history of the skateboard maker diverges. It’s no longer cost-effective to run a small skateboard company in the U.S., and the handful of startups that pull it off are few and far between. The mega manufacturers who can churn out millions of decks at low cost and record speed each year in Chinese factories employ proprietary equipment and techniques that you and I can barely imagine. Drills that can cut all eight truck holes in a stack of skateboard decks in a single pull. CNC machinery to create CAD-perfect molds used by giant two-sided hydraulic presses that can press dozens of boards in a few hours. Computer-operated cutting bits that can stamp out a deck to within 1⁄64 in. of its specified shape. And industrial grade machines that apply multicolored heat-transfer graphics in minutes. In a way, this factory automation has propelled skateboarding to become a multinational, multi-billion dollar industry. The best skateboarders require this level of precision in each deck. Otherwise, they could end up on their tails after a failed trick. Or much worse. As the commercial deck relies more and more on a process that is out of reach for mere mortals, there is great value in the handmade and one of a kind. Making things from scratch is a dying art on the brink of extinction. It was pushed to the edge when public schools dismissed woodworking classes and turned the school woodshop into a computer lab. And when you separate society from how things are made—even a skateboard—you lose touch with the labor and the materials and processes that contributed to its existence in the first place. It’s not long before you take for granted the value of an object. The result is a world where cheap labor produces cheap goods consumed by careless customers who don’t even value the things they own.

If a man jumped as high as a louse (lice), he would jump over a football field. In Ancient Egypt, the average life expectancy was 19 years, but for those who survived childhood, the average life expectancy was 30 years for women and 34 years for men. The volume of the moon is equivalent to the volume of the water in the Pacific Ocean. After the 9/11 incident, the Queen of England authorized the guards to break their vow and sing America’s national anthem for Americans living in London. In 1985, lifeguards of New Orleans threw a pool party to celebrate zero drownings, however, a man drowned in that party. Men and women have different dreams. 70 percent of characters in men’s dreams are other men, whereas in women its 50 percent men and 50 percent women. Men also act more aggressively in dreams than women. A polar bear has a black skin. 2.84 percent of deaths are caused by intentional injuries (suicides, violence, war) while 3.15 percent are caused by diarrhea. On average people are more afraid of spiders than they are afraid of death. A bumblebee has hairs on its eyes, helping it collect the pollen. Mickey Mouse’s creator, Walt Disney feared mice. Citarum river in Indonesia is the dirtiest and most polluted river in the world. When George R R Martin saw Breaking Bad’s episode called “Ozymandias”, he called Walter White and said that he’d write up a character more monstrous than him. Maria Sharapova’s grunt is the loudest in the Tennis game and is often criticized for being a distraction. In Mandarin Chinese, the word for “kangaroo” translates literally to “bag rat”. The first product to have a barcode was a chewing gum Wrigley. Chambarakat dam in Iraq is considered the most dangerous dam in the world as it is built upon uneven base of gypsum that can cause more than 500,000 casualties, if broken. Matt Urban was an American Lieutenant Colonel who was nicknamed “The Ghost” by Germans because he always used to come back from wounds that would kill normal people.

If I had lied to the CIA, perhaps I might have passed a test. Instead of writing a book about the White House, I’d be poisoning a drug kingpin with a dart gun concealed inside a slightly larger dart gun, or making love to a breathy supermodel in the interest of national security. I’ll never know. I confessed to smoking pot two months before. The sunniness vanished from my interviewer’s voice. “Normally we like people who break the rules,” Skipper told me, “but we can’t consider anyone who’s used illegal substances in the past twelve months.” Just like that, my career as a terrorist hunter was over. I thought my yearning for higher purpose would vanish with my CIA dreams, the way a Styrofoam container follows last night’s Chinese food into the trash. To my surprise, it stuck around. In the weeks that followed, I pictured myself in all sorts of identities: hipster, world traveler, banker, white guy who plays blues guitar. But these personas were like jeans a half size too small. Trying them on gave me an uncomfortable gut feeling and put my flaws on full display. My search for replacement selves began in November. By New Year’s Eve I was mired in the kind of existential funk that leads people to find Jesus, or the Paleo diet, or Ayn Rand. Instead, on January 3, I found a candidate. I was on an airplane when I discovered him, preparing for our initial descent into JFK. This was during the early days of live in-flight television, and I was halfway between the Home Shopping Network and one of the lesser ESPNs when I stumbled across coverage of a campaign rally in Iowa. Apparently, a caucus had just finished. Speeches were about to begin. With nothing better to occupy my time, I confirmed that my seat belt was fully fastened. I made sure my tray table was locked. Then, with the arena shrunk to fit my tiny seatback screen, I watched a two-inch-tall guy declare victory. It’s not like I hadn’t heard about Barack Obama. I had heard his keynote speech at the 2004 Democratic Convention. His presidential campaign had energized my more earnest friends. But I was far too mature to take them seriously. They supported someone with the middle name Hussein to be president of the United States. While they were at it, why not cast a ballot for the Tooth Fairy? Why not nominate Whoopi Goldberg for pope?

Power is seeping away from autocrats and single-party systems whether they embrace reform or not. It is spreading from large and long-established political parties to small ones with narrow agendas or niche constituencies. Even within parties, party bosses who make decisions, pick candidates, and hammer out platforms behind closed doors are giving way to insurgents and outsiders—to new politicians who haven’t risen up in the party machine, who never bothered to kiss the ring. People entirely outside the party structure—charismatic individuals, some with wealthy backers from outside the political class, others simply catching a wave of support thanks to new messaging and mobilization tools that don’t require parties—are blazing a new path to political power. Whatever path they followed to get there, politicians in government are finding that their tenure is getting shorter and their power to shape policy is decaying. Politics was always the art of the compromise, but now politics is downright frustrating—sometimes it feels like the art of nothing at all. Gridlock is more common at every level of decision-making in the political system, in all areas of government, and in most countries. Coalitions collapse, elections take place more often, and “mandates” prove ever more elusive. Decentralization and devolution are creating new legislative and executive bodies. In turn, more politicians and elected or appointed officials are emerging from these stronger municipalities and regional assemblies, eating into the power of top politicians in national capitals. Even the judicial branch is contributing: judges are getting friskier and more likely to investigate political leaders, block or reverse their actions, or drag them into corruption inquiries that divert them from passing laws and making policy. Winning an election may still be one of life’s great thrills, but the afterglow is diminishing. Even being at the top of an authoritarian government is no longer as safe and powerful a perch as it once was. As Professor Minxin Pei, one of the world’s most respected experts on China, told me: “The members of the politburo now openly talk about the old good times when their predecessors at the top of the Chinese Communist Party did not have to worry about bloggers, hackers, transnational criminals, rogue provincial leaders or activists that stage 180,000 public protests each year. When challengers appeared, the old leaders had more power to deal with them. Today’s leaders are still very powerful but not as much as those of a few decades back and their powers are constantly declining.”3

supposed weakness on national security. Ours was a brief exchange, filled with unspoken irony—the elderly Southerner on his way out, the young black Northerner on his way in, the contrast that the press had noted in our respective convention speeches. Senator Miller was very gracious and wished me luck with my new job. Later, I would happen upon an excerpt from his book, A Deficit of Decency, in which he called my speech at the convention one of the best he’d ever heard, before noting—with what I imagined to be a sly smile—that it may not have been the most effective speech in terms of helping to win an election. In other words: My guy had lost. Zell Miller’s guy had won. That was the hard, cold political reality. Everything else was just sentiment. MY WIFE WILL tell you that by nature I’m not somebody who gets real worked up about things. When I see Ann Coulter or Sean Hannity baying across the television screen, I find it hard to take them seriously; I assume that they must be saying what they do primarily to boost book sales or ratings, although I do wonder who would spend their precious evenings with such sourpusses. When Democrats rush up to me at events and insist that we live in the worst of political times, that a creeping fascism is closing its grip around our throats, I may mention the internment of Japanese Americans under FDR, the Alien and Sedition Acts under John Adams, or a hundred years of lynching under several dozen administrations as having been possibly worse, and suggest we all take a deep breath. When people at dinner parties ask me how I can possibly operate in the current political environment, with all the negative campaigning and personal attacks, I may mention Nelson Mandela, Aleksandr Solzhenitsyn, or some guy in a Chinese or Egyptian prison somewhere. In truth, being called names is not such a bad deal. Still, I am not immune to distress. And like most Americans, I find it hard to shake the feeling these days that our democracy has gone seriously awry. It’s not simply that a gap exists between our professed ideals as a nation and the reality we witness every day. In one form or another, that gap has existed since America’s birth. Wars have been fought, laws passed, systems reformed, unions organized, and protests staged to bring promise and practice into closer alignment. No, what’s troubling is the gap between the magnitude of our challenges and the smallness of our politics—the ease with which we are distracted by the petty and trivial, our chronic avoidance of tough decisions, our seeming inability to build a working consensus to tackle any big problem. We know that global competition—not to mention any genuine commitment to the values

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

In many fields—literature, music, architecture—the label ‘Modern’ stretches back to the early 20th century. Philosophy is odd in starting its Modern period almost 400 years earlier. This oddity is explained in large measure by a radical 16th century shift in our understanding of nature, a shift that also transformed our understanding of knowledge itself. On our Modern side of this line, thinkers as far back as Galileo Galilei (1564–1642) are engaged in research projects recognizably similar to our own. If we look back to the Pre-Modern era, we see something alien: this era features very different ways of thinking about how nature worked, and how it could be known. To sample the strange flavour of pre-Modern thinking, try the following passage from the Renaissance thinker Paracelsus (1493–1541): The whole world surrounds man as a circle surrounds one point. From this it follows that all things are related to this one point, no differently from an apple seed which is surrounded and preserved by the fruit … Everything that astronomical theory has profoundly fathomed by studying the planetary aspects and the stars … can also be applied to the firmament of the body. Thinkers in this tradition took the universe to revolve around humanity, and sought to gain knowledge of nature by finding parallels between us and the heavens, seeing reality as a symbolic work of art composed with us in mind (see Figure 3). By the 16th century, the idea that everything revolved around and reflected humanity was in danger, threatened by a number of unsettling discoveries, not least the proposal, advanced by Nicolaus Copernicus (1473–1543), that the earth was not actually at the centre of the universe. The old tradition struggled against the rise of the new. Faced with the news that Galileo’s telescopes had detected moons orbiting Jupiter, the traditionally minded scholar Francesco Sizzi argued that such observations were obviously mistaken. According to Sizzi, there could not possibly be more than seven ‘roving planets’ (or heavenly bodies other than the stars), given that there are seven holes in an animal’s head (two eyes, two ears, two nostrils and a mouth), seven metals, and seven days in a week. Sizzi didn’t win that battle. It’s not just that we agree with Galileo that there are more than seven things moving around in the solar system. More fundamentally, we have a different way of thinking about nature and knowledge. We no longer expect there to be any special human significance to natural facts (‘Why seven planets as opposed to eight or 15?’) and we think knowledge will be gained by systematic and open-minded observations of nature rather than the sorts of analogies and patterns to which Sizzi appeals. However, the transition into the Modern era was not an easy one. The pattern-oriented ways of thinking characteristic of pre-Modern thought naturally appeal to meaning-hungry creatures like us. These ways of thinking are found in a great variety of cultures: in classical Chinese thought, for example, the five traditional elements (wood, water, fire, earth, and metal) are matched up with the five senses in a similar correspondence between the inner and the outer. As a further attraction, pre-Modern views often fit more smoothly with our everyday sense experience: naively, the earth looks to be stable and fixed while the sun moves across the sky, and it takes some serious discipline to convince oneself that the mathematically more simple models (like the sun-centred model of the solar system) are right.

MT: Mimetic desire can only produce evil? RG: No, it can become bad if it stirs up rivalries but it isn't bad in itself, in fact it's very good, and, fortunately, people can no more give it up than they can give up food or sleep. It is to imitation that we owe not only our traditions, without which we would be helpless, but also, paradoxically, all the innovations about which so much is made today. Modern technology and science show this admirably. Study the history of the world economy and you'll see that since the nineteenth century all the countries that, at a given moment, seemed destined never to play anything but a subordinate role, for lack of “creativity,” because of their imitative or, as Montaigne would have said, their “apish” nature, always turned out later on to be more creative than their models. It began with Germany, which, in the nineteenth century, was thought to be at most capable of imitating the English, and this at the precise moment it surpassed them. It continued with the Americans in whom, for a long time, the Europeans saw mediocre gadget-makers who weren't theoretical or cerebral enough to take on a world leadership role. And it happened once more with the Japanese who, after World War II, were still seen as pathetic imitators of Western superiority. It's starting up again, it seems, with Korea, and soon, perhaps, it'll be the Chinese. All of these consecutive mistakes about the creative potential of imitation cannot be due to chance. To make an effective imitator, you have to openly admire the model you're imitating, you have to acknowledge your imitation. You have to explicitly recognize the superiority of those who succeed better than you and set about learning from them. If a businessman sees his competitor making money while he's losing money, he doesn't have time to reinvent his whole production process. He imitates his more fortunate rivals. In business, imitation remains possible today because mimetic vanity is less involved than in the arts, in literature, and in philosophy. In the most spiritual domains, the modern world rejects imitation in favor of originality at all costs. You should never say what others are saying, never paint what others are painting, never think what others are thinking, and so on. Since this is absolutely impossible, there soon emerges a negative imitation that sterilizes everything. Mimetic rivalry cannot flare up without becoming destructive in a great many ways. We can see it today in the so-called soft sciences (which fully deserve the name). More and more often they're obliged to turn their coats inside out and, with great fanfare, announce some new “epistemological rupture” that is supposed to revolutionize the field from top to bottom. This rage for originality has produced a few rare masterpieces and quite a few rather bizarre things in the style of Jacques Lacan's Écrits. Just a few years ago the mimetic escalation had become so insane that it drove everyone to make himself more incomprehensible than his peers. In American universities the imitation of those models has since produced some pretty comical results. But today that lemon has been squeezed completely dry. The principle of originality at all costs leads to paralysis. The more we celebrate “creative and enriching” innovations, the fewer of them there are. So-called postmodernism is even more sterile than modernism, and, as its name suggests, also totally dependent on it. For two thousand years the arts have been imitative, and it's only in the nineteenth and twentieth centuries that people started refusing to be mimetic. Why? Because we're more mimetic than ever. Rivalry plays a role such that we strive vainly to exorcise imitation. MT

The Western medical model — and I don't mean the science of it, I mean the practice of it, because the science is completely at odds with the practice — makes two devastating separations. First of all we separate the mind from the body, we separate the emotions from the physiology. So we don't see how the physiology of people reflects their lifelong emotional experience. So we separate the mind from the body, which is not something that traditional medicine has done, I mean, Ayuverdic or Chinese medicine or shamanic tribal cultures and medicinal practices throughout the world have always recognized that mind and body are inseparable. They intuitively knew it. Many Western practitioners have known this and even taught it, but in practice we ignore it. And then we separate the individual from the environment. The studies are clear, for example, that when people are emotionally isolated they tend to get sick more quickly and they succumb more rapidly to their disease. Why? Because people's physiology is completely related to their psychological, social environment and when people are isolated and alone their stress levels are much higher because there's nothing there to help them moderate their stress. And physiologically it is straightforward, you know, it takes a five-year-old kid to understand it. However because in practice we separate them... when somebody shows up with an inflamed joint, all we do is we give them an anti-inflammatory or because the immune system is hyperactive and is attacking them we give them a medication to suppress their immune system or we give them a stress hormone like cortisol or one of its analogues, to suppress the inflammation. But we never ask: "What does this manifest about your life?", "What does this say about your relationships?", "How stressful is your job?", "To what extent do you lack control in your life?", "Where are you not authentic?", "How are you trying to work so hard to meet your attachment needs by suppressing yourself?" (because that is what you learn to do as a kid). Then we do all this research that has to do with cell biology, so we keep looking for the cause of cancer in the cell. Now there's a wonderful quote in the New York Times a couple of years ago they did a series on cancer and somebody said: "Looking for the cause of cancer inside the individual cell is like trying to understand a traffic jam by studying the internal combustion engine." We will never understand it, but we spend hundreds of billions of dollars a year looking for the cause of cancer inside the cell, not recognizing that the cell exists in interaction with the environment and that the genes are modulated by the environment, they are turned on and off by the environment. So the impact of not understanding the unity of emotions and physiology on one hand and in the other hand the relationship between the individual and the environment.. in other words.. having a strictly biological model as opposed to what has been called a bio-psycho-social, that recognizes that the biology is important, but it also reflects our psychological and social relationships. And therefore trying to understand the biology in isolation from the psychological and social environment is futile. The result is that we are treating people purely through pharmaceuticals or physical interventions, greatly to the profit of companies that manufacture pharmaceuticals and which fund the research, but it leaves us very much in the dark about a) the causes and b) the treatment, the holistic treatment of most conditions. So that for all our amazing interventions and technological marvels, we are still far short of doing what we could do, were we more mindful of that unity. So the consequences are devastating economically, they are devastating emotionally, they are devastating medically.

The biggest problem in Chinese society is not money, but rather the lack of a developed civil society. Civil society has received a lot of attention in recent years. But in truth, squared off against the overwhelming presence of the state, the positive elements of civil society are completely powerless." [In interview. Pathlight: New Chinese Writing (Summer 2013)]

We hear more about dignity and “pensive luster” from cultures where the patina of age is highly valued, from the shutaku (soil from handling) in Chinese culture or the Japanese concept of nare that garners a reverence over “shallow brilliance,” objects with too much finish. 12 In France, low radiance, the mere shine off a coin, was once enough to mark the start and end of the workday in winter, it was “the moment when there was not enough light to distinguish a denier [a small coin] of Tours from a denier of Paris.” 13 The light that begins and ends these uncommon journeys requires a similar sensitivity to their sheen. It often takes a blaze to see things anew. So age upon age has had its icons who went unsung during their lifetime. When Herman Melville died as a customs agent at the Port of New York in 1891, his widow complained that the copyright of White Jacket (1850) and Moby-Dick (1851) had no worth; they “give no income and have no market value.” 14 It took nearly seventy years for Moby-Dick to receive its critical acclaim. In the final months of writing the book, Melville suspected as much, and acrimoniously foretold his fate: “though I wrote the Gospels in this century, I should die in the gutter.” 15 Our lodestars often shine a few foot-candles below the level we are prepared to see.

If there was any politician in America who reflected the Cold War and what it did to the country, it was Richard Nixon—the man and the era were made for each other. The anger and resentment that were a critical part of his temperament were not unlike the tensions running through the nation as its new anxieties grew. He himself seized on the anti-Communist issue earlier and more tenaciously than any other centrist politician in the country. In fact that was why he had been put on the ticket in the first place. His first congressional race in 1946, against a pleasant liberal incumbent named Jerry Voorhis, was marked by red-baiting so savage that it took Voorhis completely by surprise. Upon getting elected, Nixon wasted no time in asking for membership in the House Un-American Activities Committee. He was the committee member who first spotted the contradictions in Hiss’s seemingly impeccable case; in later years he was inclined to think of the case as one of his greatest victories, in which he had challenged and defeated a man who was not what he seemed, and represented the hated Eastern establishment. His career, though, was riddled with contradictions. Like many of his conservative colleagues, he had few reservations about implying that some fellow Americans, including perhaps the highest officials in the opposition party, were loyal to a hostile foreign power and willing to betray their fellow citizens. Yet by the end of his career, he became the man who opened the door to normalized relations with China (perhaps, thought some critics, he was the only politician in America who could do that without being attacked by Richard Nixon), and he was a pal of both the Soviet and Chinese Communist leadership. If he later surprised many long-standing critics with his trips to Moscow and Peking, he had shown his genuine diplomatic skills much earlier in the way he balanced the demands of the warring factions within his own party. He never asked to be well liked or popular; he asked only to be accepted. There were many Republicans who hated him, particularly in California. Earl Warren feuded with him for years. Even Bill Knowland, the state’s senior senator and an old-fashioned reactionary, despised him. At the 1952 convention, Knowland had remained loyal to Warren despite Nixon’s attempts to help Eisenhower in the California delegation. When Knowland was asked to give a nominating speech for Nixon, he was not pleased: “I have to nominate the dirty son of a bitch,” he told friends. Nixon bridged the gap because his politics were never about ideology: They were the politics of self. Never popular with either wing, he managed to negotiate a delicate position acceptable to both. He did not bring warmth or friendship to the task; when he made attempts at these, he was, more often than not, stilted and artificial. Instead, he offered a stark choice: If you don’t like me, find someone who is closer to your position and who is also likely to win. If he tilted to either side, it was because that side seemed a little stronger at the moment or seemed to present a more formidable candidate with whom he had to deal. A classic example of this came early in 1960, when he told Barry Goldwater, the conservative Republican leader, that he would advocate a right-to-work plank at the convention; a few weeks later in a secret meeting with Nelson Rockefeller, the liberal Republican leader—then a more formidable national figure than Goldwater—Nixon not only reversed himself but agreed to call for its repeal under the Taft-Hartley act. “The man,” Goldwater noted of Nixon in his personal journal at the time, “is a two-fisted four-square liar.

So which country will lead in the broader category of business AI? Today, the United States enjoys a commanding lead (90–10) in this wave, but I believe in five years China will close that gap somewhat (70–30), and the Chinese government has a better shot at putting the power of business AI to good use. The United States has a clear advantage in the most immediate and profitable implementations of the technology: optimizations within banking, insurance, or any industry with lots of structured data that can be mined for better decision-making. Its companies have the raw material and corporate willpower to apply business AI to the problem of maximizing their bottom line.

At a 2017 conference on artificial intelligence and global security, former Google CEO Eric Schmidt warned participants against complacency when it came to Chinese AI capabilities. Predicting that China would match American AI capabilities in five years, Schmidt was blunt in his assessment: “Trust me, these Chinese people are good. . . . If you have any kind of prejudice or concern that somehow their system and their educational system is not going to produce the kind of people that I’m talking about, you’re wrong.

the autonomous-driving side of things, Alphabet (formerly Google), which has logged several million self-driving-car test miles, continues to lead the pack. At the end of 2016, it created a new business division, called Waymo, for its autonomous driving technology. In May 2017, Waymo and Lyft announced that they would work together on developing the technology, and later in the year, Alphabet invested $1 billion in the start-up. Others, like Cruise Automation (which GM acquired for $1 billion) and Comma.ai, which offers open-source autonomous driving technology in the same vein as Google’s Android mobile operating system, are chasing hard. Baidu, China’s leading Internet search company, has an autonomous-driving research center in Sunnyvale. Byton—backed by China’s Tencent, Foxconn, and the China Harmony New Energy auto retailer group—has an office in Mountain View, as does Didi Chuxing, the Chinese ride-sharing company in which Apple invested $1 billion. Many of these companies have taken not just inspiration but also talent from Tesla. Part of the value of an innovation cluster like Silicon Valley lies in the dispersal of intellectual labor from one node to the next. For instance, PayPal is well known in the Valley for producing a number of high performers who left the company to start, join, or invest in others. The so-called PayPal Mafia includes Reid Hoffman, who founded LinkedIn; Max Levchin, whose most recent of several start-ups is the financial services company Affirm; Peter Thiel, a Facebook board member and President Trump–supporting venture capitalist who cofounded “big data” company Palantir; Jeremy Stoppelman, who started reviews site Yelp; Keith Rabois, who was chief operating officer at Square and then joined Khosla Ventures; David Sacks, who sold Yammer to Microsoft for $1.2 billion and later became CEO at Zenefits; Jawed Karim, who cofounded YouTube; and one Elon Musk.

The Chinese censors had delivered on the ambassador’s warning. Although publication of the Barboza story demonstrated new global reach for investigative journalism, the price the Times paid was steep. The Barboza story was the last time the Times would be publicly available in China in any form for years to come. Both the general website and the new China site were blocked and remained so.

As Tomiko and I sank to our knees on floor pillows, her mother filled our sake cups with an amber-green liquid. Called toso, it was a traditional New Year's elixir made from sweet rice wine seasoned with a Chinese herbal-medicine mixture called tososan. Meant to ward off the evil spirits, the drink was honeyed, warm, and laced with cinnamon and peppery sansho. To display the contents of the lacquer boxes, Tomiko's mother had arranged the various layers in the center of the table. The top layer always contains the traditional sweet dishes and hors d'oeuvres, while the second layer holds steamed, boiled, and vinegared offerings. The third box consists of foods that have been grilled or fried. Since not everything fit into the lacquer boxes, Tomiko's mother had placed a long rectangular dish at everyone's place holding three different nibbles. The first one was a small bowl of herring eggs to represent fertility. Waxy yellow in color, they had a plastic pop and mild saline flavor. Next came a miniature stack of sugar- and soy-braised burdock root cut like penne pasta and tossed with a rich nutty cream made from pounded sesame seeds. Called tataki gobo (pounded burdock root), the dish is so named because the gobo (root) symbolizes the hope for a stable, deeply rooted life, while the homonym for tataki (pounded) also means "joy aplenty." The third item consisted of a tiny clump of intensely flavored soy-caramelized sardines that tasted like ocean candy. Called tazukuri, meaning "paddy-tilling," the sticky fish symbolized hopes for a good harvest, since in ancient times, farmers used chopped sardines along with ash for fertilizer.

Meaning, though, changes with time; text with context. What am I to do? There was a time, as in the minutes after we learned of my father’s death, when those words or words roughly like them, uttered in panic, escaped my mother’s lips. Today, after so many years of lonely meditation, and so many conversations with me that describe but a fraction of those meditations, and so many outings and travels with her Bon Sisters and other friends to explore beyond those meditations, my mother says the words with new meaning. Today she asks the question with what Zen Buddhists call “beginner’s mind.” A lack of preconception, a reflexive resistance to rutted thinking. A life-sustaining curiosity that takes each moment as a fresh start. What am I to do? has become, for my seventy-seven-year-old mother, What might I do?

One of the “gifts” that persecution seems to confer on the persecuted is that it enables them to distill the essence of the message and thus access it in a new way. Take the Chinese Jesus movement, for example. When all the external structures and reference points were removed, when most of their leaders and theologians were killed or imprisoned and all access to outside sources was cut off, they were somehow forced through sheer circumstance to unlock something truly potent and compelling in the message they had always carried as the people of God. The result was a Jesus movement unparalleled in history—against all possible odds they grew from around 2 million to around 120 million in seventy years! What was going on here, and what can we in the West learn from this?

His order cited "credible evidence" that a takeover "threatens to impair the national security of the US".Qualcomm was already trying to fend off Broadcom's bid.The deal would have created the world's third-largest chipmaker behind Intel and Samsung.It would also have been the biggest takeover the technology koo50 sector had ever seen.The presidential order said: "The proposed takeover of Qualcomm by the Purchaser (Broadcom) is prohibited. and any substantially equivalent merger. acquisition. or takeover. whether effected directly or indirectly. is also prohibited."Crown jewelSome analysts said President Trump's decision was more about competitiveness and winning the race for 5G technology. than security concerns.The sector is in a race to develop chips for the latest 5G wireless technology. and Qualcomm was considered by Broadcom a significant asset in its bid to gain market share.Image captionQualcomm has already showcased 1Gbps mobile internet speeds using a 5G chip"Given the current political climate in the US and other regions around the world. everyone is taking a more conservative view on mergers and acquisitions and protecting their own domains." IDC's Mario Morales. vice president of enabling technologies and semiconductors told the BBC."We are all at the start of a race. and you have 5G as a crown jewel that everyone wants to participate in - and every region is racing towards that." he said."We don't want to hinder someone like Qualcomm so that they can't provide the technology to the vendors that are competing within that space."US investigates Broadcom's Qualcomm bidQualcomm rejects Broadcom takeover bidHuawei's US smartphone deal collapsesSingapore-based Broadcom had been pursuing San Diego-based Qualcomm for about four months.Last week however. Broadcom's hostile takeover bid was put under investigation by the Committee on Foreign Investment in the US. a multi-agency led by the US Treasury Department.The US company had rejected approaches from its rival on the grounds that the offer undervalued the business. and also that any takeover would face antitrust hurdles.Earlier this year. Chinese telecoms giant Huawei said it had not been able to strike a deal to sell its new smartphone via a US carrier. widely believed to be AT&T.The US also recently blocked the $1.2bn sale of money transfer firm Moneygram to China's Ant Financial. the digital payments arm of Alibaba.

For a period of several years in the mid-1990s the Chinese talked very openly, for a Communist police state, about what they had learned from the Gulf War. They noted that their strategy had been to defeat the U.S. by overwhelming numbers if a war ever happened. Now they concluded that that strategy would not work. They began to downsize their military and invest in new technologies. One of those technologies was wangluohua, “networkization,” to deal with the “new battlefield of computers.

You led Shenzhen Football / You saved Shenzhen Football. " Chinese pro football soccer league (second division) Shenzhen FC recently announced a number of poems like this one. It seems like a tribute to Sven Jerran Eriksson (69, photo), a world-renowned manager who has been assigned to the club this season. But looking back, the story was different. The club said, 'We call the legend again. Let's go on a new trip together. " 믿고 주문해주세요~저희는 제품판매를 고객님들과 신용과신뢰의 거래로 하고있습니다. 24시간 문의상담과 서울 경기지방은 퀵으로도 가능합니다 믿고 주문하시면좋은인연으로 vip고객님으로 모시겠습니다. 원하시는제품있으시면 추천상으로 구입문의 도와드릴수있습니다 깔끔한거래,안전거래,총알배송,고객님정보보호,100%정품,편한상담,신용신뢰의 거래,후불거래등 고객님들의 편의를 기본으로 운영하고있는 온라인 판매업체입니다 The poem was a clearing for Eriksson. He was tortured in the club with one side on the 14th. The poem 'You' was not his, but the former director of Wang Baoshan. The Shenzhen team first announced the city verses through its homepage, and then the local media asked whether it was a change of director. ◀경영항목▶텔레【KC98K】카톡【ACD5】라인【SPR331】 엑스터시,신의눈물,lsd,아이스,캔디,대마초,마리화나,프로포폴,에토미데이트,해피벌륜 등많은제품판매하고있습니다 Sweden coach Eriksson is one of the best players in the World Cup finals. In 2001, he became the first foreign coach in England's history. He led Beckham, Owen and others to advance to the quarter-finals in the 2002 Korea-Japan World Cup and the 2006 Germany World Cup. At the 2010 South African tournament he was promoted to coach Ivory Coast. Benfica, AS Roma and Manchester City also led the pros. It was in June 2013 that Eriksson, who became a world class soccer player, started his career in Chinese football. He was appointed to the first division of Guangzhou Puri in China with an annual salary of about 3.5 billion won. It was a bad condition for him to spend the last years of his life as a leader. After failing to sign a new contract, he became a manager of the Shanghai Sanggang, subject to an annual salary of 6 billion won by the end of 2014. After two years of hardship, he moved to China 2nd Division League Shenzhen FC. But here, the duration of the bust was shorter. Eriksson's lead has been in fourth place in the league since he lost five consecutive wins in the league in eight consecutive wins (five and three losses). The club, aiming at promoting the first division, has been pushing out Eriksson in six months because of the atmosphere. Early exits such as Eriksson can be found easily in Chinese football world that pours a lot of money into directing shopping. Only Lee Jang Soo (Changchun), Choi Yong Soo (Jangsu) and Hong Myung Bo (Hangzhou) have left the team during the season due to poor performance.

Page 1-2 One of the most serious concerns of the Thai government for the past forty years or so has been the presence within the national society of an economically powerful minority group whose way of life is alien, and in some respects incompatible, to the Thai way of life. How to assimilate this minority, or at least to reduce its influence nationally, is a question which has troubled a succession of Thai monarchs and prime ministers. To speak of the Chinese minority as constituting a problem is only to recognize this concern felt in varying degrees by all Thai political leaders. Yet, the Chinese living in Thailand are peaceful and self-disciplined, a thrifty and very industrious people who have made significant contributions to their adopted land—to what extent, then, can they be regarded as a ‘problem’? While the Chinese problem has many dimensions, at is first of all an economic problem, and it is precisely this aspect which looms largest for the Thai. As they see it, the Chinese, welcomed into the Kingdom years ago by a generous government, have since that time subtly undermined the livelihood of the Thai people themselves. They have driven the latter from various skilled crafts, monopolized new occupations, and through combination of commercial know-how and chicanery have gained a stranglehold over the trade and commerce of the entire Kingdom. The Thai see the Chinese as exploiting unmercifully their advantageous economic position: the Thai are obliged to pay high prices to the Chinese for the very necessities of life, and on the other hand are forced to accept the lowest price for the rice they grow. Through deliberate profiteering, according to standard Thai thinking, this minority has driven up living costs, hitting especially hard government employees on fixed salaries. It is also charged that profits made by the Chinese go out of the country in the form of remittances to China, which means a continuous and gigantic draining away of the Kingdom’s wealth. To protect their favored economic position, one hears, the Chinese have not hesitated to bribe officials, which in turn has undermined the efficiency and morale of the public service. Efforts to protect the economic interests of the Thai people through legislation have been only partially effective, again because of Chinese adeptness at evasion and dissimulation.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

The relationship between the rebel faction and the military and civilian bureaucratic cliques followed roughly the same pattern throughout the country, with the masses rebelling against the bureaucratic clique, followed by the bureaucratic clique's suppression of the rebels, and Mao alternatively playing the two sides off each other until he died and the rebel faction was vanquished forever. Mainstream public opinion has blamed all the evils of the Cultural Evolution on the rebel faction, but the vast majority of victims died while the rebel faction was suppressed under the new order of military and administrative bureaucratic control. The revel faction was indeed savage and cruel when it had the upper hand, but these periods covered only two years of the Cultural Evolution, and those who suppressed the rebels during the other eight years were even more savage, while the rebels were more brutally purged after the Cultural Revolution. The number of rebel faction victims and the degree of their persecution vastly outweighed those of the power-holders and royalist faction, but they became the scapegoats of the cultural revolution.

From Shanghai, Meyer had sent seeds and cuttings of oats, millet, a thin-skinned watermelon, and new types of cotton. The staff of Fairchild's office watched with anticipation each time one of Meyer's shipments were unpacked. There were seeds of wild pears, new persimmons, and leaves of so-called Manchurian spinach that America's top spinach specialist would declare was the best America had ever seen. Meyer had delivered the first samples of asparagus ever to officially enter the United States. In 1908, few people had seen a soybean, a green legume common in central China. Even fewer people could have imagined that within one hundred years, the evolved descendants of soybeans that Meyer shipped back would cover the Midwest of the United States like a rug. Soybeans would be applied to more diverse uses than any other crop in history, as feed for livestock, food for humans (notably vegetarians), and even a renewable fuel called biodiesel. Meyer also hadn't come empty-handed. He had physically brought home a bounty, having taken from China a steamer of the Standard Oil Company that, unlike a passenger ship, allowed him limitless cargo and better onboard conditions for plant material. He arrived with twenty tons, including red blackberries, wild apricots, two large zelkova trees (similar to elms), Chinese holly shrub, twenty-two white-barked pines, eighteen forms of lilac, four viburnum bushes that produced edible red berries, two spirea bushes with little white flowers, a rhododendron bush with pink and purple flowers, an evergreen shrub called a daphne, thirty kinds of bamboo (some of them edible), four types of lilies, and a new strain of grassy lawn sedge.

Both suppliers and buyers tend to be powerful if: They are large and concentrated relative to a fragmented industry (think Goliath versus many Davids). What percentage of an industry’s purchases/sales does a supplier/buyer represent? Look at the data and map out how it is trending. How painful would it be to lose that supplier or that customer? Industries with high fixed costs (e.g., telecommunications equipment and offshore drilling) are especially vulnerable to large buyers. The industry needs them more than they need the industry. In some cases, there may be no alternative suppliers, at least in the short term. Doctors and airline pilots, to cite two examples, have historically exercised tremendous bargaining power because their skills have been both essential and in short supply. China produces 95 percent of the world’s supply of neodymium, a rare earth metal needed by Toyota and other automakers for electric motors. Neodymium prices quadrupled in just one year (2010), as the Chinese restricted supply. Toyota is working hard to develop a new motor that will end its dependence on rare earth metals. Switching costs work in their favor. This occurs for a supplier when an industry is tied to it, as for example, the PC industry has been to Microsoft, its dominant supplier of operating systems and software. Switching costs work in the buyer’s favor when the buyer can easily drop one vendor for another. The ease with which customers can switch from one airline to another on popular routes makes it hard for airlines to raise prices or cut service levels. Frequent flyer programs were intended to raise switching costs, but they have not been effective. Differentiation works in their favor.

Don't be a bunny in the year of the rabbit.

Xi’s management of COVID is today the third rail in Chinese politics—which landed him in prison for eighteen years on charges of corruption.109 Another well-known blogger, former Caijing editor Luo Changping, was detained in October 2021 for a new crime—that of defaming political martyrs—after questioning China’s role in the Korean War in a critical review of the box-office-hit film The Battle at Lake Changjin.110

I am twenty-seven years old. I'm sitting in the living room, surrounded by Black people. The news is playing. On the television, Biden is signing a bill, surrounded by smiling Asian people. But the people in this living room aren't smiling. They're saying, They got it so fast. They're saying, We can't even get an anti-lynching bill. The underlying sentiment: they'll never do that for us. I feel so much at once. I know about Vincent Chin. I know about the Chinese massacres in the late 1800s. I know about my cousin who was attacked on the street in New York last year in the wave of anti-Asian hate crimes during COVID. I know all this and yet— They got it so fast. I also know fast is relative. Because everything is slow for us. Because it's been four hundred years, and we are still waiting, always waiting—for a country that will never protect us. I look at the Asian people on the TV, smiling and cheering. But sitting here in this room full of Black people, in the body that I live in, I don't feel like part of it. I feel guilty, both for not feeling fully able to join in the celebration of this moment that should be my right as an Asian American—and for getting something that everyone else in this room has yet to have. Because I'm also feeling what everyone else in this room is feeling. The pain of being forgotten, the betrayal of always being last, the knowledge that America will never pass a hate crime law for us. Because America itself is committing the hate crimes; America itself is killing us.

And by this time the Chinese box was peeling crazily, and as each layer fell away a new voice told a new tale, none of the tales finished because the box inevitably found a new story inside each unfinished one, until it seemed that digression was the true principle of the universe, that the only real subject was the way the subject kept changing, and how could anyone live in a crazy situation in which nothing remained the same for five minutes and no narrative was ever driven through to its conclusion, there could be no meaning in such an environment, only absurdity, the unmeaningness that was the only sort of meaning anyone could hold on to.

When he finished he had a magnificent house, perched on the edge of a precipice at whose feet the ocean thundered, but it was a house that knew no happiness, for shortly after Whip had moved in with his third wife, the Hawaiian-Chinese beauty Ching-ching, who was pregnant at the time, she had caught him fooling around with the brothel girls that flourished in the town of Kapaa. Without even a scene of recrimination, Ching-ching had simply ordered a carriage and driven back to the capital town of Lihune, where she boarded an H & H steamer for Honolulu. She divorced Whip but kept both his daughter Iliki and his yet-unborn son John. Now there were two Mrs. Whipple Hoxworths in Honolulu and they caused some embarrassment to the more staid community. There was his first wife, Iliki Janders Hoxworth, who moved in only the best missionary circles, and there was Ching-ching Hoxworth who lived within the Chinese community. The two never met, but Howxworth & Hale saw to it that each received a monthly allowance. The sums were generous, but not so much so as those sent periodically Wild Whip's second wife, the fiery Spanish girl named Aloma Duarte Hoxworth, whose name frequently appeared in New York and London newspapers... p623 When the polo players had departed, when the field kitchens were taken down, and when the patient little Japanese gardeners were tending each cut in the polo turf as if it were a personal wound, Wild Whip would retire to his sprawling mansion overlooking the sea and get drunk. He was never offensive and never beat anyone while intoxicated. At such times he stayed away from the brothels in Kapaa and away from the broad lanai from which he could see the ocean. In a small, darkened room he drank, and as he did so he often recalled his grandfather's words: "Girls are like stars, and you could reach up and pinch each one on the points. And then in the east the moon rises, enormous and perfect. And that's something else, entirely different." It was now apparent to Whip, in his forty-fifth year, that for him the moon did not intend to rise. Somehow he had missed encountering the woman whom he could love as his grandfather had loved the Hawaiian princess Noelani. He had known hundreds of women, but he had found none that a man could permanently want or respect. Those who were desirable were mean in spirit and those who were loyal were sure to be tedious. It was probably best, he thought at such times, to do as he did: know a couple of the better girls at Kapaa, wait for some friend's wife who was bored with her husband, or trust that a casual trip through the more settled camps might turn up some workman's wife who wanted a little excitement. It wasn't a bad life and was certainly less expensive in the long run than trying to marry and divorce a succession of giddy women; but often when he had reached this conclusion, through the bamboo shades of the darkened room in which he huddled a light would penetrate, and it would be the great moon risen from the waters to the east and now passing majestically high above the Pacific. It was an all-seeing beacon, brillant enough to make the grassy lawns on Hanakai a sheet of silver, probing enough to find any mansion tucked away beneath the casuarina trees. When this moon sought out Wild Whip he would first draw in his feet, trying like a child to evade it, but when it persisted he often rose, threw open the lanai screens, and went forth to meet it. p625

Dear …, I’m writing as a Canadian woman and a member of one of the so-called “visible” or “ethnic” minorities to protest the exclusionary—racist and sexist—practices of Canadian publishers. Why racist? Because they discriminate against white writers. Why sexist? Because they discriminate against male writers. I feel quite perturbed about Penguin Canada’s submission policy which solicits exclusively unagented LGBTQIA2S+ and BIPOC writers (as well as those from "traditionally underrepresented” communities). This is publishing madness that has gone too far in the name of diversity. If publishing exclusively white male writers (and that has never been the case) is a clearcut wrong, two wrongs do not make a right. Oddly enough, only Penguin Canada has this bizarre exclusionary policy. Penguin Australia and Penguin New Zealand, in contrast, welcome submissions from writers of all backgrounds. Penguin UK Merky Books New Writers’ Prize aims to discover new UK voices and writers regardless of race, creed, or colour. Could this be the reason why Canada lags so far behind UK and arguably even Australia/NZ in reputation in the literary and publishing worlds? You may say, oh, look at the history, white male writers have traditionally dominated the publishing field. But why should white male writers TODAY be discriminated against in order to address the inequities of the past? That's the crux of the problem created by Penguin Canada’s woke madness. So, let’s look at the books published recently. Are white males still dominating the field? The truth of the matter is, they don’t, with a whopping 73% of editors being female (Editor Demographics in the United States, 2023). The quality of books isn’t decided by a writer’s colour or gender. It’s decided by the story and writers’ skills in presenting that story. As an avid lifelong reader of books in 3 languages (one of them English), I love books. At times I can’t even remember a writer’s name, far less their skin colour or sexual orientation, but I DO remember the story. Yet today’s exclusionary publishing policies at Penguin Canada imply that only people of colour have the chops to write about people of colour (ditto for any social subgroup you choose). This not only suffocates the world of fiction writing but, as a logical corollary, limits writing about 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages SOLELY to 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages. For the record, I—and thousands of others, judging by mountains of internet posts—am interested in how men write about women, how white writers write about other races, how old men write about youth—and of course vice versa. I’m interested in how writers see the world regardless of their sexual orientation. Paying the piper to play only a single +ALPHABETSOUP tune, we get to hear only that single tune, reducing the depth of human experience to only what passes through that one artificially imposed filter. One last example: Simon & Schuster (US) has books like us first novel contest to discover new local writers regardless of who they are. Only in Canada’s Orwellian publishing world some writers are more equal than others. Shame on my country. Let the books speak for themselves!!

Dear …, I’m writing as a Canadian woman and a member of one of the so-called “visible” or “ethnic” minorities to protest the exclusionary—racist and sexist—practices of Canadian publishers. Why racist? Because they discriminate against white writers. Why sexist? Because they discriminate against male writers. I feel quite perturbed about Penguin Canada’s submission policy which solicits exclusively unagented LGBTQIA2S+ and BIPOC writers (as well as those from "traditionally underrepresented” communities). This is publishing madness that has gone too far in the name of diversity. If publishing exclusively white male writers (and that has never been the case) is a clearcut wrong, two wrongs do not make a right. Oddly enough, only Penguin Canada has this bizarre exclusionary policy. Penguin Australia and Penguin New Zealand, in contrast, welcome submissions from writers of all backgrounds. Penguin UK Merky Books New Writers’ Prize aims to discover new UK voices and writers regardless of race, creed, or colour. Could this be the reason why Canada lags so far behind UK and arguably even Australia/NZ in reputation in the literary and publishing worlds? You may say, oh, look at the history, white male writers have traditionally dominated the publishing field. But why should white male writers TODAY be discriminated against in order to address the inequities of the past? That's the crux of the problem created by Penguin Canada’s woke madness. So, let’s look at the books published recently. Are white males still dominating the field? The truth of the matter is, they don’t, with a whopping 73% of editors being female (Editor Demographics in the United States, 2023). The quality of books isn’t decided by a writer’s colour or gender. It’s decided by the story and writers’ skills in presenting that story. As an avid lifelong reader of books in 3 languages (one of them English), I love books. At times I can’t even remember a writer’s name, far less their skin colour or sexual orientation, but I DO remember the story. Yet today’s exclusionary publishing policies at Penguin Canada imply that only people of colour have the chops to write about people of colour (ditto for any social subgroup you choose). This not only suffocates the world of fiction writing but, as a logical corollary, limits writing about 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages SOLELY to 59-year-old, ethnically Chinese, twice-divorced soccer moms with 2 mortgages. For the record, I—and thousands of others, judging by mountains of internet posts—am interested in how men write about women, how white writers write about other races, how old men write about youth—and of course vice versa. I’m interested in how writers see the world regardless of their sexual orientation. Paying the piper to play only a single +ALPHABETSOUP tune, we get to hear only that single tune, reducing the depth of human experience to only what passes through that one artificially imposed filter. One last example: Simon & Schuster (US) has books like us first novel contest to discover new local writers regardless of who they are. Only in Canada’s Orwellian publishing world some writers are more equal than others. Shame on my country. Let the books speak for themselves!!

Trying to categorize Chinese regional cuisines makes me dizzy. You can travel and travel and travel around China and taste new foods every single day, which is pretty much what I have been doing for the last thirty years. And after all this time, I still find myself in the same state of wonder and bewilderment. Chinese cuisine is like a fractal pattern that becomes more and more intricate the more closely you examine it, to a seemingly infinite degree. The more I know, the less I feel I know. When it comes to Chinese food, I see myself increasingly as a small insect scaling a great mountain of human ingenuity.

We tried having some grown-ups, but they didn’t do anything,” he said. “This was true for everyone over the age of forty-five. All they did was worry. Here’s a classic grown-up thing: you freak the fuck out about a Chinese government crackdown on crypto in Hong Kong. Their job was to be serious about problems even if the problems were not serious. And they weren’t able to identify serious problems. They were terrified of regulators. Or taxes! Not that we wouldn’t pay it, but we’d pay too much, and then we’d have a loss the next year, but we’d already paid our taxes.

the Jewish Agency and they had agreed to allocate from the next immigrant ship twenty-four Moroccans to Kibbutz Makor for work at the dig. “They’ll be pretty rough diamonds,” Eliav warned. “No English. No education.” “If they speak Arabic I can handle them,” Tabari assured the leaders, and two nights later the team went to greet the large ship that plied monotonously back and forth across the Mediterranean hauling Jewish immigrants to Israel. “Before we go aboard,” Eliav summarized, “I’ve got to warn you again that these aren’t the handsome young immigrants that you accept in America, Cullinane. These are the dregs of the world, but in two years we’ll make first-class citizens of them.” Cullinane said he knew, but if he had realized how intellectually unprepared he was for the cargo of this ship, he would have stayed at the tell and allowed Tabari to choose the new hands. For the ship that came to Israel that night brought with it not the kind of people that a nation would consciously select, not the clean nor the healthy nor the educated. From Tunisia came a pitiful family of four, stricken with glaucoma and the effects of malnutrition. From Bulgaria came three old women so broken they were no longer of use to anyone; the communists had allowed them to escape, for they had no money to buy bread nor skills to earn it nor teeth to eat it with. From France came not high school graduates with productive years ahead of them, but two tragic couples, old and abandoned by their children, with only the empty days to look forward to, not hope. And from the shores of Morocco, outcast by towns in which they had lived for countless generations, came frightened, dirty, pathetic Jews, illiterate, often crippled with disease and vacant-eyed. “Jesus Christ!” Cullinane whispered. “Are these the newcomers?” He was decent enough not to worry about himself first—although he was appalled at the prospect of trying to dig with such assistance—but he did worry about Israel. How can a nation build itself strong with such material? he asked himself. It was a shocking experience, one that cut to the heart of his sensibilities: My great-grandfather must have looked like this when he came half-starved from Ireland. He thought of the scrawny Italians that had come to New York and the Chinese to San Francisco, and he began to develop that sense of companionship with Israel that comes very slowly to a Gentile: it was building itself of the same human material that America was developed upon; and suddenly he felt a little weak. Why were these people seeking a new home coming to Israel and not to America? Where had the American dream faltered? And he saw that Israel was right; it was taking people—any people—as America had once done; so that in fifty years the bright new ideas of the world would come probably from Israel and no longer from a tired America.

Duckworth, herself, grew up the daughter of privileged Chinese immigrants in the middle-class town of Cherry Hill, New Jersey, and she studied neuroscience as an undergraduate at Harvard (Hartnett, 2012). After a masters at Oxford and then a year at McKinsey and Co., Duckworth became the CEO of the online public school rating company, Great Schools, before she altered course to become a charter school teacher on both the West and East coasts.

The most important military invention in the history of China was gunpowder. Yet to the best of our knowledge, gunpowder was invented accidentally, by Daoist alchemists searching for the elixir of life. Gunpowder’s subsequent career is even more telling. One might have thought that the Daoist alchemists would have made China master of the world. In fact, the Chinese used the new compound mainly for firecrackers. Even as the Song Empire collapsed in the face of a Mongol invasion, no emperor set up a medieval Manhattan Project to save the empire by inventing a doomsday weapon. Only in the fifteenth century – about 600 years after the invention of gunpowder – did cannons become a decisive factor on Afro-Asian battlefields. Why did it take so long for the deadly potential of this substance to be put to military use? Because it appeared at a time when neither kings, scholars, nor merchants thought that new military technology could save them or make them rich.

in December 2001, when the Chinese authorities found a new way to sell northwest Yunnan’s beauty: they renamed the region Shangri-La. As well as being a brilliant piece of marketing, the appropriation of a fictional Utopia dreamed up seventy years earlier on the other side of the world was a remarkable act of chutzpah for a government that was, in theory at least, communist, atheist, and scientifically oriented.

I had come to expect that Chinese friends would make financial decisions that I found uncomfortably risky: launching businesses with their savings, moving across the country without the assurance of a job. One explanation, which Weber and Hsee call “the cushion hypothesis,” is that traditionally large Chinese family networks afford people confidence that they can turn to others for help if their risk-taking does not succeed. Another theory is more specific to the boom years. “The economic reforms undertaken by Deng Xiaoping were a gamble in themselves,” Ricardo Siu, a business professor at the University of Macau, told me. “So people got the idea that taking a risk is not just okay; it has utility.” For those who have come from poverty to the middle class, he added, “the thinking may be, If I lose half my money, well, I’ve lived through that. I won’t be poor again. And in several years I can earn it back. But if I win? I’m a millionaire!

Nothing consumed more of the Department’s attention than the press. “Never again,” President Jiang Zemin vowed after Tiananmen, “would China’s newspapers, radio, and television be permitted to become a battle-front for bourgeois liberalism.” China, Jiang said, would never succumb to what he called “so-called glasnost.” Journalists were still expected to “sing as one voice,” and the Department would help them do so by issuing a vast and evolving list of words that must and must not appear in the news. Some rules never changed: Any mention of Taiwan’s laws was to refer to them as “so-called laws,” while China’s political system was so unique that reporters were never to type the phrase “according to international practice” when drawing comparisons to Beijing. When it came to the economy, they were not to dwell on bad news during the holidays, or on issues that the government classified as “unsolvable,” such as the fragility of Chinese banks or the political influence of the wealthy. The most ardently forbidden subject was Tiananmen itself; no mention of the 1989 protests or the bloodshed appear in Chinese textbooks; when the government discusses the events of that year, it describes them as “chaos” or “turmoil” organized by a handful of “black hands.” Journalists had little choice but to heed those instructions to such a degree that, even as China became more diverse and clamorous, the world of the news was an oasis of calm—a realm of breathtaking sameness. Newspapers on opposite sides of the country often carried identical headlines, in identical font. In May 2008, when a powerful earthquake struck the province of Sichuan, papers across the country proclaimed in near-perfect unison that the earthquake had “tugged at the heartstrings of the Chinese Communist Party.” The next morning, I rounded up the local papers and marveled at their consistency.

Liu Zhijun would eventually go on trial. The verdict was no mystery—98 percent of Chinese trials end in conviction—but a reliable predictor of Liu’s fate was that the Party had already embarked on one of its most enduring rituals. Just as technicians once airbrushed political casualties out of the archives, censors had already taken to the Web to begin excising years’ worth of glowing news reports and documentaries that hailed Liu’s accomplishments, leaving behind only squibs about his arrest. Before long, Great Leap Liu had been expunged so thoroughly from the history of China’s achievements that you might never have known he existed.

Hong Mei shrugged. She didn't mind. Waiting to take out the crisp new bills was part of the lead-up to waht she considered the best part of the New Year. And that was when she received her own money inside the small red hong-bao. Throughout the days of celebrating, neighbours and patients of her mother would stop by and give her small envelopes with bills of cash inside. Just the sight of one of the little packets could make her heart race. Although she was already a teenager, girls were given hong-bao until they got married, and she was a long way from that.

Similarly, you should never give a clock as a wedding present, because the word for “clock” zhōng  sounds the same as the word for “end” zhōng , which might suggest the end of the relationship. And at Chinese New Year, you should hang the banner with the symbol for fú  or “good fortune” upside down beside your doorway, because the word dào means both “to arrive” and “upside down”. Hence hanging good fortune (fú)  upside down (dào) also means good fortune (fú)  will arrive (dào) at your doorstep in the coming year.

By 1750, the British East India Company had taken control of several opium-growing regions of India, and by the 1790s had developed a monopoly on the opium trade. China’s new emperor, Kia King, then banned opium completely. This failed to stop the British East India Company from increasing their smuggling and sale of opium in China, which grew from 15 tons a year in the earlier 1700s to 3,200 tons a year by 1850.6 American University Professor Clarence Lusane argued that once Britain had developed its empire, it used opium as an important new political tool for conquest. The British, he wrote, used opium to help addict and control the Chinese people en masse, increasing British profits in China and

A study of advertising found that the average person in Shanghai saw three times as many advertisements in a typical day as a consumer in London. The market was flooded with new brands seeking to distinguish themselves, and Chinese consumers were relatively comfortable with bold efforts to get their attention. Ads were so abundant that fashion magazines ran up against physical constraints: editors of the Chinese edition of Cosmopolitan once had to split an issue into two volumes because a single magazine was too thick to handle. My cell phone was barraged by spam offering a vast range of consumption choices. “Attention aspiring horseback riders,” read a message from Beijing’s “largest indoor equestrian arena.” In a single morning, I received word of a “giant hundred-year-old building made with English craftsmanship” and a “palace-level baroque villa with fifty-four thousand square meters of private gardens.” Most of the messages sold counterfeit receipts to help people file false expense reports. I liked to imagine the archetypal Chinese man of the moment, waking each morning in a giant English building and mounting his horse to cross his private garden, on the way to buy some fake receipts.

What the Party did not say was that it considered Liu a special kind of threat. His contacts overseas and his embrace of the Internet merged two of the Party’s most neuralgic issues: the threat of a foreign-backed “color revolution” and the organizing potential of the Web. The previous year, President Hu Jintao told the Politburo, “Whether we can cope with the Internet” will determine “the stability of the state.” At Liu’s trial that December, the prosecution needed just fourteen minutes to present its case. When it was Liu’s turn to speak, he denied none of the charges. Instead, he read a statement in which he predicted that the ruling against him would not “pass the test of history”: I look forward to the day when our country will be a land of free expression: a country where the words of each citizen will get equal respect; a country where different values, ideas, beliefs, and political views can compete with one another even as they peacefully coexist; a country where expression of both majority and minority views will be secure, and, in particular, where political views that differ from those of the people in power will be fully respected and protected; a country where all political views will be spread out beneath the sun for citizens to choose among, and every citizen will be able to express views without the slightest of fears; a country where it will be impossible to suffer persecution for expressing a political view. I hope that I will be the last victim in China’s long record of treating words as crimes. Midway through Liu’s statement, the judge abruptly cut him off, saying the prosecution used only fourteen minutes and so the defense must do the same. (Chinese lawyers had never encountered this principle before.) Two days later, on Christmas Day 2009, the court sentenced Liu to eleven years in prison. This was lengthy by Chinese standards; local activists interpreted it as a deterrent to others, in the spirit of the old saying “Kill a chicken to scare the monkeys.

Emotion and policy became harder to separate. When Chinese diplomats denounced the actions of another government, they often said it “hurt the feelings of the Chinese people.” They invoked this idea with increasing frequency; one journalist, Fang Kecheng, counted up those occasions and found that China’s feelings were hurt only three times between 1949 and 1978, but by the eighties and nineties it was happening an average of five times each year.

Scotch Kirk, speaking of the precept uttered by Confucius, five hundred years before the time assigned for the birth of Jesus of Nazareth ("Whatsoever ye would not that others should do unto you, do not ye unto them"), says: "That Confucius is the author of this precept is undisputed, and therefore it is indisputable that Christianity has incorporated an article of Chinese morality.

Lao-kiun, the Chinese virgin-born God, who came upon earth about six hundred years before Jesus, was without beginning. It was said that he had existed from all eternity.

He dreamed of what he called a Chinese Cromwell, “to carry out harsh rule, and with iron and fire to forge and temper our countrymen for twenty, thirty, even fifty years. After that we can give them the books of Rousseau and tell them about the deeds of Washington.