Chinese Peace Quotes

The Jews are a peculiar people: Things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people, and there is no refugee problem. Russia did it. Poland and Czechoslovakia did it. Turkey threw out a million Greeks and Algeria a million Frenchmen. Indonesia threw out heaven knows how many Chinese--and no one says a word about refugees. But in the case of Israel, the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab. Arnold Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace. Everyone expects the Jews to be the only real Christians in this world.

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.

If you feel anxiety or depression, you are not in the present. You are either anxiously projecting the future or depressed and stuck in the past. The only thing you have any control over is the present moment; simple breathing exercises can make us calm and present instantly.

All of Nature follows perfectly geometric laws. The Ancient Egyptian, Greek, Peruvian, Mayan, and Chinese cultures were well aware of this, as Phi—known as the Golden Ratio or Golden Mean—was used in the constructions of their sculptures and architecture.

Even when walking in the company of two other men, I am bound to be able to learn from them. The good points of the one I copy, the bad points of the other I correct in myself.

If they were going to be like that, then I just wished they hadn't actually been German. It was too easy. Too obvious. It was like coming across an Irishman who actually was stupid, a mother-in-law who actually was fat, or an American businessman who actually did have a middle initial and smoked a cigar. You feel as if you are unwillingly performing in a music-hall sketch and wishing you could rewrite the script. If Helmut and Kurt had been Brazilian or Chinese or Latvian or anything else at all, they could then have behaved in exactly the same way and it would have been surprising and intriguing and, more to the point from my perspective, much easier to write about. Writers should not be in the business of propping up stereotypes. I wondered what to do about it, decided that they could simply be Latvians if I wanted, and then at last drifted off peacefully to worrying about my boots.

I didn't suffer for Jesus in prison. No! I was with Jesus and I experienced his very real presence, joy, and peace every day. It's not those in prison for the sake of the gospel who suffer. The person who suffers is he who never experiences God's intimate presence.

I believe there are only three businesses: my business, other people's business, and God's business.

When asked about his apparent lack of anger toward the Chinese by an incredulous reporter at the time he won the Nobel Peace Prize, the Dalai Lama replied something to the effect that: “They have taken everything from us; should I let them take my mind as well?

I asked him once what he believed to be the basic flaw in the character of Germans, and he replied “obedience.” When I consider the ghastly orders obeyed by underlings of Columbus, or of Aztec priests supervising human sacrifices, or of senile Chinese bureaucrats wishing to silence unarmed, peaceful protesters in Tiananmen Square only three years ago as I write, I have to wonder if obedience isn’t the basic flaw in most of humankind.

SPRING SLEEP The pillow's low, the quilt is warm, the body smooth and peaceful, Sun shines on the door of the room, the curtain not yet open. Still the youthful taste of spring remains in the air, Often it will come to you even in your sleep.

He had a Chinese symbol tattooed on the crook of his arm. He says it means ‘peace’ but I’m almost positive it really means ‘cigarette’ or ‘coyote’.

SLEEPING ON A NIGHT OF AUTUMN RAIN It's cold this night in autumn's third month, Peacefully within, a lone old man. He lies down late, the lamp already gone out, And beautifully sleeps amid the sound of rain. The ash inside the vessel still warm from the fire, Its fragrance increases the warmth of quilt and covers. When dawn comes, clear and cold, he does not rise, The red frosted leaves cover the steps.

As a result of the communist victory (and our efforts to make America lose), more people — more poor Indo-Chinese peasants — were killed by the marxist victors in the first three years of the communist peace than had been killed on all sides in the thirteen years of the anti-communist war. This is a fact that has caused some of us veterans of those years to reconsider our commitments and our innocence then.

Long before Christopher Columbus, the celebrated Chinese navigator Zheng He travelled through the south and westward maritime routes in the Indian Ocean and established relations with more than thirty countries in Asia, Africa, and the Middle East.

Think of renovating a house like operating the federal government. You start with a budget and the revenue to finance it. Then the special interests keep adding items to the list; you have to end the war between the interior decorator and the electrician, so you pump in more money to buy peace; and by the time you’re done, you’re $16 trillion in debt and having to borrow money from the Chinese.

The Jews are a peculiar people: Things permitted to other nations are forbidden to the Jews. Other nations drive out thousands, even millions of people, and there is no refugee problem. Russia did it. Poland and Czechoslovakia did it.Turkey threw out a million Greeks and Algeria a million Frenchmen. Indonesia threw out heaven knows how many Chinese--and no one says a word about refugees. But in the case of Israel, the displaced Arabs have become eternal refugees. Everyone insists that Israel must take back every single Arab. Arnold Toynbee calls the displacement of the Arabs an atrocity greater than any committed by the Nazis. Other nations when victorious on the battlefield dictate peace terms. But when Israel is victorious it must sue for peace. Everyone expects the Jews to be the only real Christians in this world.

Don’t read books! Don’t chant poems! When you read books your eyeballs wither away leaving the bare sockets. When you chant poems your heart leaks out slowly with each word. People say reading books is enjoyable. People say chanting poems is fun. But if your lips constantly make a sound like an insect chirping in autumn, you will only turn into a haggard old man. And even if you don’t turn into a haggard old man, it’s annoying for others to have to hear you. It’s so much better to close your eyes, sit in your study, lower the curtains, sweep the floor, burn incense. It’s beautiful to listen to the wind, listen to the rain, take a walk when you feel energetic, and when you’re tired go to sleep.

the imperialist prophets are pinning their hopes of “peaceful evolution” on the third or fourth generation of the Chinese Party.

The United States is the result of an enlightened philosophy; China is the outcome of traditions and history.

Natural law is superior as it allows for the pursuit of virtue genuinely initiated from within and themselves.

What Rwanda earned from an entire year of looting Congolese coltan, the Chinese earn in a single day of peaceful commerce.

When the heart is at peace, the body will be healthy.

I believe I will not not die a minute too early or a minute too late, but exactly when I am supposed to.

Good music, the Chinese held, insures peace and uprightness; bad music leads to lewdness and social decline.

... the primary goal of China’s rulers is to preserve peace and harmony among 1.4 billion people in China, not try to influence the lives of the 6 billion people who live outside China.

In Confucian thought, individuals practice moral virtue both by restraining themselves and pursuing their own interests. This is a dual push-and-pull process. In today’s China, the latter is taken care of by capitalism and commerce. The former, however, needs to be taken care of by the rule of law. Otherwise, the system of governance is corrupted by unrestrained individual desires and selective enforcement of ‘virtue’ or law.

But what is war? What is needed for success in warfare? What are the habits of the military? The aim of war is murder; the methods of war are spying, treachery, and their encouragement, the ruin of a country’s inhabitants, robbing them or stealing to provision the army, and fraud and falsehood termed military craft. The habits of the military class are the absence of freedom, that is, discipline, idleness, ignorance, cruelty, debauchery, and drunkenness. And in spite of all this it is the highest class, respected by everyone. All the kings, except the Chinese, wear military uniforms, and he who kills most people receives the highest rewards.

It does not even seem to enter our minds that there might be some incongruity in praying to the God of peace, the God Who told us to love one another as He had loved us, Who warned us that they who took the sword would perish by it, and at the same time planning to annihilate not thousands but millions of civilians and soldiers, men, women and children without discrimination, even with the almost infallible certainty of inviting the same annihilation for ourselves! It may make sense for a sick man to pray for health and then take medicine, but I fail to see any sense at all in his praying for health and then drinking poison. WHEN I pray for peace I pray God to pacify not only the Russians and the Chinese but above all my own nation and myself. When I pray for peace I pray to be protected not only from the Reds but also from the folly and blindness of my own country. When I pray for peace, I pray not only that the enemies of my country may cease to want war, but above all that my own country will cease to do the things that make war inevitable. In other words, when I pray for peace I am not just praying that the Russians will give up without a struggle and let us have our own way. I am praying that both we and the Russians may somehow be restored to sanity and learn how to work out our problems, as best we can, together, instead of preparing for global suicide.

The goal of pyrrhonist skepticism according to Sextus Empiricus is ataraxia (peace of mind) through epoche, the suspension of dogmatic judgments. Dogmatic judgments concern things non-evident, most important any alleged truth about things beyond or behind their appearance.

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.

If there is light in the soul, there will be beauty in the person. If there is beauty in the person, there will be harmony in the house. If there is harmony in the house, there will be order in the nation. If there is order in the nation, there will be peace in the world.” - Chinese Proverb

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.

After drinking too many banana daiquiris, Miranda staggered into a beachside tattoo parlor in Gulf Shores, Alabama, and got the Chinese symbols for "peace" and "harmony" tattooed on her ankle. Years later she discovered the symbols actually translated to "rabbit nephew," and she cried for three days.

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.

Suicide. This is the exact opposite of last time, for this time I'm experiencing a kind of pleasure in life, in being alive, a pleasure in living that I've never experienced before, and I'm hopeful and confident that I can become someone with dignity. I know now why I couldn't change certain characteristics and certain things about myself, but it's not a problem anymore. Certain pathways I failed to open in the past have now opened. My whole self is radiating light. I see with clarity. I understand the cause and effect of the last year. What I had imagined I've now attained. It's as if I can see my life right in front of my eyes, and all I have to do is reach out and draw it in... Now I don't feel the acute pain I felt before; I feel enlightened, at peace. It's as if I've instantly found the secret of "Suffering", how to bear it and how to endure it... Yes, this time I've decided to kill myself not because I can't live with suffering and not because I don't enjoy being alive. I love life passionately, and my wish to die is a wish to live... Yes, I've chosen suicide. The endpoint of this process of "Forgiveness". Not to punish anyone or to protest a wrong. I've chosen suicide with a clarity I've never possessed before, with a rational resolve and sense of calm, in order to pursue the ultimate meaning of my life, act on my belief about the beauty between two people... I take complete responsibility for my life, and even if my physical body disappears upon death, I don't believe my spirit will disappear. As long as I have loved people fully, then I can be content fading into "Nothingness". If I'm using death to express my passion for life, then I still don't love her enough, don't love life enough. and I will reincarnate in a different form to love her and to be part of her life... So the death of my flesh really doesn't mean anything. Doesn't solve anything. Is this a tragedy? Will there be tragedy?

The Chinese construction of South Asia’s tallest edifice, the Lotus (a Lotus Sutra in Buddhism) Tower, both points to Beijing’s Peaceful Rise and unsettles some onlookers. For the nervous India and the United States, the cleverly designed and highly sophisticated rising communications tower is more than a Buddhist symbol of Peaceful Rise.

There are 1.2 billion Muslims in the world today. Of course not all of them are radicals. The majority of them are peaceful people. The radicals are estimated to be between 15-25%, according to all intelligence services around the world. That leaves 75% of them - peaceful people. But when you look at 15-25% of the world Muslim population, you're looking at 180 million to 300 million people dedicated to the destruction of Western civilization. That is as big as the United States. So why should we worry about the radical 15-25%? Because it is the radicals that kill. Because it is the radicals that behead and massacre. When you look throughout history, when you look at all the lessons of history, most Germans were peaceful. Yet the Nazis drove the agenda. And as a result, 60 million people died, almost 14 million in concentration camps. 6 million were Jews. The peaceful majority were irrelevant. When you look at Russia, most Russians were peaceful as well. Yet the Russians were able to kill 20 million people. The peaceful majority were irrelevant. When you look at China for example, most Chinese were peaceful as well. Yet the Chinese were able to kill 70 million people. The peaceful majority were irrelevant. When you look at Japan prior to World War II, most Japanese were peaceful as well. Yet, Japan was able to butcher its way across Southeast Asia, killing 12 million people, mostly killed by bayonets and shovels. The peaceful majority were irrelevant. On September 11th in the United States we had 2.3 million Arab Muslims living in the United States. It took 19 hijackers - 19 radicals - to bring America down to its knees, destroy the World Trade Center, attack the Pentagon and kill almost 3000 Americans that day. The peaceful majority were irrelevant. So for all our power of reason, and for all us talking about moderate and peaceful Muslims, I'm glad you're here. But where are the others speaking out? And since you are the only Muslim representative in here, you took the limelight instead of speaking about why our government - I assume you're an American (the Muslim says yes) - As an American citizen, you sat in this room, and instead of standing up and saying a question, or asking something about our four Americans that died and what our government is doing to correct the problem, you stood there to make a point about peaceful, moderate Muslims. I wish you had brought ten with you to question about how we could hold our government responsible. It is time we take political correctness and throw it in the garbage where it belongs.” - Brigette Gabriel (transcript from Benghazi Accountability Coalition - Heritage Foundation)

Can Trump really promote free markets in the U.S. while undermining free trade on the global level? Can the Chinese Communist Party continue to enjoy the fruits of economic liberalization without making any movement toward political liberalization? Can Hungarians have democracy without personal liberties, or is Orban’s “illiberal democracy” just a nicer way of saying “dictatorship”? Can international peace survive in a world of rising border walls and intensifying trade wars?

Hong’s message fired the imagination of millions of desperate Chinese, who were shaken by China’s defeats in the Opium Wars and by the coming of modern industry and European imperialism. But Hong did not lead them to a kingdom of peace. Rather, he led them against the Manchu Qing dynasty in the Taiping Rebellion – the deadliest war of the nineteenth century, which lasted from 1850 to 1864. At least 20 million people lost their lives; far more than in the Napoleonic Wars or in the American Civil War.

In contrast, it would have made no sense for China to invade California and seize Silicon Valley, for even if the Chinese could somehow prevail on the battlefield, there were no silicon mines to loot in Silicon Valley. Instead, the Chinese have earned billions of dollars from cooperating with hi-tech giants such as Apple and Microsoft, buying their software and manufacturing their products. What Rwanda earned from an entire year of looting Congolese coltan, the Chinese earn in a single day of peaceful commerce.

In 1840 Britain duly declared war on China in the name of ‘free trade’. It was a walkover. The overconfident Chinese were no match for Britain’s new wonder weapons – steamboats, heavy artillery, rockets and rapid-fire rifles. Under the subsequent peace treaty, China agreed not to constrain the activities of British drug merchants and to compensate them for damages inflicted by the Chinese police. Furthermore, the British demanded and received control of Hong Kong, which they proceeded to use as a secure base for drug trafficking (Hong Kong remained in British hands until 1997).

The Chinese ideograph for forbearance is a heart with a sword dangling over it, another instance of language's brilliant way of showing us something surprising and important fossilized inside the meaning of a word. Vulnerability is built into our hearts, which can be sliced open at any moment by some sudden shift in the arrangements, some pain, some horror, some hurt. We all know and instinctively fear this, so we protect our hearts by covering them against exposure. But this doesn't work. Covering the heart binds and suffocates it until, like a wound that has been kept dressed for too long, the heart starts to fester and becomes fetid. Eventually, without air, the heart is all but killed off, and there's no feeling, no experiencing at all. To practice forbearance is to appreciate and celebrate the heart's vulnerability, and to see that the slicing or piercing of the heart does not require defense; that the heart's vulnerability is a good thing, because wounds can make us more peaceful and more real—if, that is, we are willing to hang on to the leopard of our fear, the serpent of our grief, the boar of our shame without running away or being hurled off. Forbearance is simply holding on steadfastly with whatever it is that unexpectedly arises: not doing anything; not fixing anything (because doing and fixing can be a way to cover up the heart, to leap over the hurt and pain by occupying ourselves with schemes and plans to get rid of it.) Just holding on for hear life. Holding on with what comes is what makes life dear. ...Simply holding on this way may sound passive. Forbearance has a bad reputation in our culture, whose conventional wisdom tells us that we ought to solve problems, fix what's broken, grab what we want, speak out, shake things up, make things happen. And should none of this work out, then we are told we ought to move on, take a new tack, start something else. But this line of thinking only makes sense when we are attempting to gain external satisfaction. It doesn't take into account internal well-being; nor does it engage the deeper questions of who you really are and what makes you truly happy, questions that no one can ignore for long... Insofar as forbearance helps us to embrace transformative energy and allow its magic to work on us... forbearance isn't passive at all. It's a powerfully active spiritual force, (67-70).

The U.S. side declared: The United States acknowledges that all Chinese on either side of the Taiwan Strait maintain there is but one China and that Taiwan is a part of China. The United States Government does not challenge that position. It reaffirms its interest in a peaceful settlement of the Taiwan question by the Chinese themselves. With this prospect in mind, it affirms the ultimate objective of the withdrawal of all U.S. forces and military installations from Taiwan. In the meantime, it will progressively reduce its forces and military installations on Taiwan as the tension in the area diminishes.45

Official historians have long depicted wu zetian as a sort of chinese version of the Red Queen from The Alice and Wonderland, by focusing on her secret police and fondness by bumping off enemies. "And she slept her way to the top". An interesting angle given that her brief dynasty was one of the most prosperious periods in many respects (in terms of peace, arts, and social progress.) On the other hand, what is always pointed out (and emphasized as fact) is that she was fearsome, ambitious, and ruthless. Common (and valued)character traits in just about every emperor...but clearly not easy to digest in an empress

I don’t fecking believe it,” Uncle Coilin grumbled. “I could put up with the French, the Italians, the Americans, the Chinese, the Russians.” He continued a list that seemed to take several minutes to complete before concluding: “but I never thought you’d end up with a fecking Englishman.” Hayden stared at Karla open-mouthed. “Is there any nationality you haven’t slept with?” She mused for a few moments. “No-one from Tibet.” “You have some prejudice against Tibetans?” She shook her head. “No. I’ve just never met the right one. Yet.” A grin slowly spread across her face. “Mind you, I bet the Dalai Lama would be awesome.” “I don’t think he has sex.” Waving her hand, she looked at Hayden with mild contempt as Coilin sank his head into his hand. “That’s just marketing and PR bullshit,” she explained breezily. “I bet you, he’d be fantastic in the sack. I mean, it wouldn’t be like shagging the Pope - you know, all kinky shit and getting me to dress up as a young girl. No, he’d be a Tantric master. He’d keep me in a state of orgasm for hours.” Hayden sighed. “I don’t know which is worse: your perverse grasp of theology or the fact you fantasise about sex with the world’s religious leaders.” “It’s the only way to bring us together in peace and harmony,” she replied, smiling sweetly.

I, however, had not been too late. It has been my great good fortune to see India when that once fabulously beautiful land was as lovely, and to a great extent as peaceful and unspoiled, as Eden before the Fall. To live for two years in Peking in an old Chinese house, once the property of a Manch Prince, at a time when the citizens of that country still wore their national costumes instead of dressing up - or down! - in dull Russian-style "uniforms. To have visited Japan before war, the Bomb and the American occupation altered it beyond recognition, when the sight of a Japanese woman in European dress was unusual enough to make you turn and stare...

Qiao Guanhua and I drafted the last remaining section of the Shanghai Communiqué ... The U.S. side declared: The United States acknowledges that all Chinese on either side of the Taiwan Strait maintain there is but one China and that Taiwan is a part of China. The United States government does not challenge that position. It reaffirms its interest in a peaceful settlement of the Taiwan question by the Chinese themselves. With this prospect in mind, it affirms the ultimate objective of the withdrawal of all U.S. forces and military installations from Taiwan. In the meantime, it will progressively reduce its forces and military installations on Taiwan as the tension in the area diminishes.

In 1840 Britain duly declared war on China in the name of ‘free trade’. It was a walkover. The overconfident Chinese were no match for Britain’s new wonder weapons – steamboats, heavy artillery, rockets and rapid-fire rifles. Under the subsequent peace treaty, China agreed not to constrain the activities of British drug merchants and to compensate them for damages inflicted by the Chinese police. Furthermore, the British demanded and received control of Hong Kong, which they proceeded to use as a secure base for drug trafficking (Hong Kong remained in British hands until 1997). In the late nineteenth century, about 40 million Chinese, a tenth of the country’s population, were opium addicts.3

I have missed it my little Chinese book. Forty-four. What is more important, fame or integrity. What is more valuable, money or happiness. What is more dangerous, success or failure. If you look to others for fulfillment, you will never be fulfilled. If your happiness depends on money, you will never be happy. Be content with what you have and take joy in the way things are. When you realize you have all you need, the World belongs to you. Thirty-six. If you want to shrink something, you must first expand it. If you want to get rid of something, you must first allow it to flourish. If you want to take something, you must allow it to be given. The soft will overcome the hard. The slow will beat the fast. Don’t tell people the way, just show them the results. Seventy-four. If you understand that all things change constantly, there is nothing you will hold on to, all things change. If you aren’t afraid of dying, there is nothing you can’t do. Trying to control the future is like trying to take the place of the Master Carpenter. When you handle the Master Carpenter’s tools, chances are that you’ll cut your hand. Thirty-three. Knowing other people is intelligence, knowing yourself is wisdom. Mastering other people is strength, mastering yourself is power. If you realize that what you have is enough, you are rich truly rich. Stay in the center and embrace peace, simplicity, patience and compassion. Embrace the possibility of death and you will endure. Embrace the possibility of life and you will endure. This little book feeds me. It feeds me food I didn’t know existed, feeds me food I wanted to taste, and have never tasted before, food that will nourish me and keep me full and keep me alive. I read it and it feeds me. It lets me see what my life is in simple terms, it simply is what it is, and I can deal with my life on those terms. It is not complicated unless I make it so. It is not difficult unless I allow it to be. A second is no more than a second, a minute no more than a minute, a day no more than a day. They pass. All things and all time will pass. Don’t force or fear, don’t control or lose control. Don’t fight and don’t stop fighting. Embrace and endure. If you embrace, you will endure.

To summarize, (a) the period of European greatness corresponded to the open frontier from 1492-1890, (b) the period of total war corresponded to the closing frontier from 1890-1991 which ushered in a necessarily zero-sum world, (c) the peaceful reopening of the digital frontier could lead us again to a time of greatness, (d) the American and Chinese establishments are trying to close that frontier and trap us into the same steel cage match of the 20th century, (e) but with sufficiently good technology we might be able to escape these political roadblocks and (f) reopen not just a digital frontier, but a physical one: on remote pieces of land, on the sea, and eventually in space. This is what we refer to as the generalized Frontier thesis.

And so, by means both active and passive, he sought to repair the damage to his self-esteem. He tried first of all to find ways to make his nose look shorter. When there was no one around, he would hold up his mirror and, with feverish intensity, examine his reflection from every angle. Sometimes it took more than simply changing the position of his face to comfort him, and he would try one pose after another—resting his cheek on his hand or stroking his chin with his fingertips. Never once, though, was he satisfied that his nose looked any shorter. In fact, he sometimes felt that the harder he tried, the longer it looked. Then, heaving fresh sighs of despair, he would put the mirror away in its box and drag himself back to the scripture stand to resume chanting the Kannon Sutra. The second way he dealt with his problem was to keep a vigilant eye out for other people’s noses. Many public events took place at the Ike-no-o temple—banquets to benefit the priests, lectures on the sutras, and so forth. Row upon row of monks’ cells filled the temple grounds, and each day the monks would heat up bath water for the temple’s many residents and lay visitors, all of whom the Naigu would study closely. He hoped to gain peace from discovering even one face with a nose like his. And so his eyes took in neither blue robes nor white; orange caps, skirts of gray: the priestly garb he knew so well hardly existed for him. The Naigu saw not people but noses. While a great hooked beak might come into his view now and then, never did he discover a nose like his own. And with each failure to find what he was looking for, the Naigu’s resentment would increase. It was entirely due to this feeling that often, while speaking to a person, he would unconsciously grasp the dangling end of his nose and blush like a youngster. And finally, the Naigu would comb the Buddhist scriptures and other classic texts, searching for a character with a nose like his own in the hope that it would provide him some measure of comfort. Nowhere, however, was it written that the nose of either Mokuren or Sharihotsu was long. And Ryūju and Memyoō, of course, were Bodhisattvas with normal human noses. Listening to a Chinese story once, he heard that Liu Bei, the Shu Han emperor, had long ears. “Oh, if only it had been his nose,” he thought, “how much better I would feel!

As a method of warfare with “beyond limits” as its major feature, its principle is to assemble and blend together more means to resolve a problem in a range wider than the problem itself. For example, when national is threatened, the answer is not simply a matter of selecting the means to confront the other nation militarily, but rather a matter of dispelling the crisis through the employment of “supra-national combinations.” We see from history that the nation-state is the highest form of the idea of security. For Chinese people, the nation-state even equates to the great concept of all-under-heaven [tianxia, classical name for China]. Nowadays, the significance of the word “country” in terms of nationality or geography is no more than a large or small link in the human society of the “world village.” Modern countries are affected more and more by regional or world-wide organizations, such as the European Community [sic; now the European Union], ASEAN, OPEC, APEC, the International Monetary Fund, the World Bank, the WTO, and the biggest of them all, the United Nations. Besides these, a large number of multinational organizations and non-state organizations of all shapes and sizes, such as multinational corporations, trade associations, peace and environmental organizations, the Olympic Committee, religious organizations, terrorist organizations, small groups of hackers, etc., dart from left and right into a country’s path. These multinational, non-state, and supra-national organizations together constitute an up and coming worldwide system of power.3

Unlike Americans, who value egalitarian relationships, the Chinese recognize the hierarchical nature of relationships that have uneven power dynamics. Since it is easy for those with power to become paternalistic or patronizing when they serve others, we must learn Christ's humility and self-emptying. As we fill our different roles, we need to fulfill our responsibilities with love and a humbleness to serve. This Chinese understanding of humility serves as a helpful counterbalance to American approaches to urban ministry and development. As guests in any community, we need to approach our neighbors empty of expectations and plans. Instead, we must become reliant on the people of peace whom God sends out. When doing ministry, our joy and strength cannot be based on our own success or power. We receive these gifts only when being guests of the King and recognizing our limitations while in exile.

I found Chinatown both impossibly sophisticated and unbearably out of vogue. Chinese restaurants were a guilty pleasure of mine. I loved how they evoked the living world- either the Walden-like sense of individualism of the Ocean or Happy Garden, or something more candid ("Yummies!"). Back home they had been a preserve of birthdays and special celebrations: a lazy Susan packed with ribs and Peking duck, rhapsodically spun to the sound of Fleetwood Mac or the Police, with banana fritters drenched in syrup and a round of flowering tea to finish. It felt as cosmopolitan a dining experience as I would ever encounter. Contextualized amid the big-city landscape of politicized microbreweries and sushi, a hearty table of MSG and marinated pork felt at best crass, at worst obscurely racist. But there was something about the gloop and the sugar that I couldn't resist. And Chinatown was peculiarly untouched by my contemporaries, so I could happily nibble at plates of salt and chili squid or crispy Szechuan beef while leafing through pages of a magazine in peace.

I know the tutoring is not permanent. I know I cannot do it long-term. But I like it and am not bad at it. Maybe I can be a full-time teacher somewhere. At a school. Or a small college. When I can ensure them some sort of stability, I will tell them everything, the quitting of the PhD, my next steps. I need more time to figure this out, and once I do, I will tell them everything. Half of me says, By not telling the truth, you only hurt yourself. And the other half says, But by telling the truth now, without a plan of how to proceed, you will hurt them more. What would telling them accomplish? It will only cause strife. Peace of mind? Encouragement? Support? Don't say catharsis. Catharsis. I don't want to get married until I have done more for myself. But also I owe it to them to do more for myself, which is what Eric didn't' understand; he said, You shouldn't owe them anything. We argue over this. The American brings up the individual. The Chinese brings up xiao shun. When I ask Eric if he thinks a child can ever feel entirely independent of her parents, he says, What kind of question is that? But now I don't really know. There is too much already shared. Mother, Father, I think I know what it means to hurt for you.

My Voice by Paul Stephen Lynch Why was I born? What is my purpose here on this earth? Is there more out there after this life ends? At some point we all ask ourselves these questions. I can tell you with absolute certainty that for me, the answer to all three of these questions is… “I don’t know”. However, what I do know is that while I am here I am meant to learn from my mistakes, to grow through my pain, and to evolve. What will I be changed into? Again, I do not know. Perhaps I will become someone who is more courageous, more charitable, more peaceful, more dignified, more honest and more loving. I am very hopeful but nothing in life is guaranteed. Although, I have discovered that speaking from my heart and telling my truth is an integral part of my transformation. It is my voice. In those times in my life when I have experienced great pain – sadness, loss, conflict or depression – those have been the times that have brought me closest to this transformation. I recently realized that pain is one of the few things that seems to really get my attention and that I have spent a lot of my time just coasting down life’s path. Perhaps this is the reason why I seem to grow the most during the hard times, even though it often takes all the energy I can muster just to get through them. Quite a few years ago, while I was visiting a friend who was dying from AIDS, I saw a tapestry on the hospital wall that read: The Chinese word for “crisis” has two characters. One stands for danger; the other for opportunity. The times in my life that have been the most difficult have quite often proven to be my best opportunities for growth; to get closer to becoming the person I am meant to be. Of course, this doesn’t mean that painful circumstances ~ like HIV and AIDS ~ are good things or that they are in any way “all for the best” ~ or, that they even make any kind of sense. It just means that I know that there is always the possibility that something positive can ultimately come out of that which is incredibly bad. However, change does not happen in seclusion and I will likely need help from friends, family, teachers and even from people I do not know at all For me to continue moving closer to becoming the person I was born to be, I first needed to accept who I am. For me, that was relatively easy (easy does not mean painless mind you) and it happened at the unusually young age of twelve. The second step to transforming my life means I need to tell others the truth about who I am. I have been doing this ever since my personal acceptance occurred. As a result, I have learned that there will always be those people who cannot be trusted with the truth. There are also those who will simply never be able to understand my truth no matter what anyone says to them. However, others will hear the truth very clearly, understand it completely, and even care greatly. Moreover, I can hear, I understand, and I care. I have also learned that there are times when it is better to be silent. Sometimes words are just not necessary… Like when I am sharing with someone who already knows my heart. And then there are times when words are pointless… like when I have already spoken my truth to someone, yet they are simply not capable of hearing what it is that I am saying. This is when I need to find other ears. Sometimes, a silent sign of love is the best way, or even the only way that I can express myself. However, at those times, my silence is a choice that I am making. It is not being forced on me by fear or shame… and I will never let it be because… it is MY voice!

Generally speaking a view of the available economic systems that have been tested historically must acknowledge the immense power of capitalism to generate living standards food housing education the amenities to a degree unprecedented in human civilization. The benefits of such a system while occasionally random and unpredictable with periods of undeniable stress and misery depression starvation and degradation are inevitably distributed to a greater and greater percentage of the population. The periods of economic stability also ensure a greater degree of popular political freedom and among the industrial Western democracies today despite occasional suppression of free speech quashing of dissent corruption of public officials and despite the tendency of legislation to serve the interests of the ruling business oligarchy the poisoning of the air water the chemical adulteration of food the obscene development of hideous weaponry the increased costs of simple survival the waste of human resources the ruin of cities the servitude of backward foreign populations the standards of life under capitalism by any criterion are far greater than under state socialism in whatever forms it is found British Swedish Cuban Soviet or Chinese. Thus the good that fierce advocacy of personal wealth accomplishes in the historical run of things outweighs the bad. And while we may not admire always the personal motives of our business leaders we can appreciate the inevitable percolation of the good life as it comes down through our native American soil. You cannot observe the bounteous beauty of our county nor take pleasure in its most ordinary institutions in peace and safety without acknowledging the extraordinary achievement of American civilization. There are no Japanese bandits lying in wait on the Tokaidoways after all. Drive down the turnpike past the pretty painted pipes of the oil refineries and no one will hurt you.

There are 1.2 billion Muslims in the world today. Of course not all of them are radicals. The majority of them are peaceful people. The radicals are estimated to be between 15-25%, according to all intelligence services around the world. That leaves 75% of them - peaceful people. But when you look at 15-25% of the world Muslim population, you're looking at 180 million to 300 million people dedicated to the destruction of Western civilization. That is as big as the United States. So why should we worry about the radical 15-25%? Because it is the radicals that kill. Because it is the radicals that behead and massacre. When you look throughout history, when you look at all the lessons of history, most Germans were peaceful. Yet the Nazis drove the agenda. And as a result, 60 million people died, almost 14 million in concentration camps. 6 million were Jews. The peaceful majority were irrelevant. When you look at Russia, most Russians were peaceful as well. Yet the Russians were able to kill 20 million people. The peaceful majority were irrelevant. When you look at China for example, most Chinese were peaceful as well. Yet the Chinese were able to kill 70 million people. The peaceful majority were irrelevant. When you look at Japan prior to World War II, most Japanese were peaceful as well. Yet, Japan was able to butcher its way across Southeast Asia, killing 12 million people, mostly killed by bayonets and shovels. The peaceful majority were irrelevant. On September 11th in the United States we had 2.3 million Arab Muslims living in the United States. It took 19 hijackers - 19 radicals - to bring America down to its knees, destroy the World Trade Center, attack the Pentagon and kill almost 3000 Americans that day. The peaceful majority were irrelevant. So for all our power of reason, and for all us talking about moderate and peaceful Muslims, I'm glad you're here. But where are the others speaking out? And since you are the only Muslim representative in here, you took the limelight instead of speaking about why our government - I assume you're an American (the Muslim says yes) - As an American citizen, you sat in this room, and instead of standing up and saying a question, or asking something about our four Americans that died and what our government is doing to correct the problem, you stood there to make a point about peaceful, moderate Muslims. I wish you had brought ten with you to question about how we could hold our government responsible. It is time we take political correctness and throw it in the garbage where it belongs.” - Brigette Gabriel (transcript from Benghazi Accountability Coalition - Heritage Foundation)                              

The sensational event of the ancient world was the mobilisation of the underworld against the established order. This enterprise of Christianity had no more to do with religion than Marxist socialism has to do with the solution of the social problem. The notions represented by Jewish Christianity were strictly unthinkable to Roman brains. The ancient world had a liking for clarity. Scientific research was encouraged there. The gods, for the Romans, were familiar images. It is some what difficult to know whether they had any exact idea of the Beyond. For them, eternal life was personified in living beings, and it consisted in a perpetual renewal. Those were conceptions fairly close to those which were current amongst the Japanese and Chinese at the time when the Swastika made its appearance amongst them. It was necessary for the Jew to appear on the scene and introduce that mad conception of a life that continues into an alleged Beyond! It enables one to regard life as a thing that is negligible here below—since it will flourish later, when it no longer exists. Under cover of a religion, the Jew has introduced intolerance in a sphere in which tolerance formerly prevailed. Amongst the Romans, the cult of the sovereign intelligence was associated with the modesty of a humanity that knew its limits, to the point of consecrating altars to the unknown god. The Jew who fraudulently introduced Christianity into the ancient world—in order to ruin it—re-opened the same breach in modern times, this time taking as his pretext the social question. It's the same sleight-of-hand as before. Just as Saul was changed into St. Paul, Mardochai became Karl Marx. Peace can result only from a natural order. The condition of this order is that there is a hierarchy amongst nations. The most capable nations must necessarily take the lead. In this order, the subordinate nations get the greater profit, being protected by the more capable nations. It is Jewry that always destroys this order. It constantly provokes the revolt of the weak against the strong, of bestiality against intelligence, of quantity against quality. It took fourteen centuries for Christianity to reach the peak of savagery and stupidity. We would therefore be wrong to sin by excess of confidence and proclaim our definite victory over Bolshevism. The more we render the Jew incapable of harming us, the more we shall protect ourselves from this danger. The Jew plays in nature the rôle of a catalysing element. A people that is rid of its Jews returns spontaneously to the natural order. In 1925 I wrote in Mein Kampf (and also in an unpublished work) that world Jewry saw in Japan an opponent beyond its reach. The racial instinct is so developed amongst the Japanese therefore compelled to act from outside. It would be to the considered interests of England and the United States to come to an understanding with Japan, but the Jew will strive to prevent such an understanding. I gave this warning in vain. A question arises. Does the Jew act consciously and by calculation, or is he driven on by his instinct? I cannot answer that question. The intellectual élite of Europe (whether professors of faculties, high officials, or whatever else) never understood anything of this problem. The élite has been stuffed with false ideas, and on these it lives. It propagates a science that causes the greatest possible damage. Stunted men have the philosophy of stunted men. They love neither strength nor health, and they regard weakness and sickness as supreme values. Since it's the function that creates the organ, entrust the world for a few centuries to a German professor—and you'll soon have a mankind of cretins, made up of men with big heads set upon meagre bodies.

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man's face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the "Three Teachings" of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are K'ung Fu-tse (Confucius), Buddha, and Lao-tse, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling. To Kung Fu-tse (kung FOOdsuh), life seemed rather sour. He believed that the present was out step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about K'ung Fu-tse: "If the mat was not straight, the Master would not sit." This ought to give an indication of the extent to which things were carried out under Confucianism. To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend "the world of dust" and reach Nirvana, literally a state of "no wind." Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence. To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao To Ching (DAO DEH JEENG), the "Tao Virtue Book," earth was in essence a reflection of heaven, run by the same laws - not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or fight, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour. To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from "the world of dust," Lao-tse advised others to "join the dust of the world." What he saw operating behind everything in heaven and earth he called Tao (DAO), "the Way." A basic principle of Lao-tse's teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Lao Tze's vision is compatible with the Positive Paradigm of Change. In fact, placing the language of his passages into the levels of the Wheel serves to clarify his vision. The model is therefore shown here, along with its application to the subtitle: Common Sense. The right-brain compliment to the left-brain words of Passage One is also supplied below as a hint of what's possible. Einstein's warning, the basis of Rethinking Survival, could well have been spoken by a Chinese sage: 'Our task must be to free ourselves from the prison [of separatist thinking] by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. . . We shall require a substantially new manner of thinking if mankind is to survive." Prominent themes which link Einstein with the Chinese yoga tradition include not only Compassion but also Unity and Survival. In addition, anticipating the Positive Paradigm, Lao Tze repeated alludes to a timeless center at life's hub encompassed by the surface rim of fluctuating events. 1. The Eternal is beyond words, undefinable and illusive, all-pervading yet mysterious. The timeless, though ungraspable, is the unfailing source of all experience. To transcend mortality, and attain sublime peace, turn inward, releasing desire and ambition. To manifest inner vision, accomplishing every goal in time, extend outward with passionate conviction. Unmanifest and manifest are two sides of a coin, seamlessly joined, though apparently opposite. Entering this paradox is the beginning of magic.

As a matter of historical fact, Japan has suffered far less from wars, famines, and floods than China, for example, where these disasters have resulted in the loss of millions of lives and the destruction of much of China’s perishable physical heritage… Italy, likewise, has endured volcanoes and earthquakes far more severe than Japan has ever experienced, yet ‘impermanence’ is not the abiding theme of Italian or Chinese literature. That it so dominates Japanese thought may have something to do with the ancient desire for Wa, ‘peace’ or ‘stasis.’ Any sudden change, whether in politics or the weather, is an insult to Wa. Hence the fear of and fascination with ‘impermanence.

True peace of mind," said this Chinese philosopher, "comes from accepting the worst. Psychologically, I think, it means a release of energy.

and offered them little in any event. There was even talk of pressuring North Korea to demilitarize significantly. The Chinese wished for peace, not conflict, in the region and James Marshall was the president’s man to make it happen. Lifelong friends, they had both excelled in their fields, President Jack King in the military and James Marshall in business. When James had announced his retirement on his fifty-fifth birthday, President King had pounced; Marshall was perfect to obtain the treaties that would secure the Far East. Jack loved and trusted him like a brother. With over four hundred million dollars in the bank, all James Marshall had wanted was to enjoy life but he’d never let Jack down and he’d certainly never

are for peace. But so long as U.S. imperialism refuses to give up its arrogant and unreasonable demands and its scheme to extend aggression, the only course for the Chinese people is to remain determined to go on fighting side by side with the Korean people. Not

Krisis, the ancient Greek word from which the modern term is derived, doesn’t mean something terrible. It means a ‘turning point,’ a moment for a major decision. Across the other side of the planet, the Chinese developed a word for ‘crisis’ that also brings with it a sense of change. Their word contains two characters: One means ‘emergency’ and the other ‘opportunity.’ Within every crisis there is something dangerous, which we can, and must, pay attention to. Yet, after we have dealt with the most pressing issues, we get access to an opportunity too. We can use any crisis as a turning point to find more peace, purpose, and power inside us. Some wisdom traditions, such as the Eleusinian Mysteries in Ancient Greece, even created artificial crises for their adepts to ensure they got their money’s worth. Few people want to engage in a transformational experience and not come out with a change in attitude or a shift in consciousness! A good crisis is the gateway to this. It serves as the incentive to switch on. The great psychologist Carl Jung believed that even psychotic crises could be deciphered as turning points for transformation and change. So every crisis is asking you: Which way will you turn? Toward the future or the past? Up onto the Breakthrough Curve or back into your comfort zone

For Elon Musk, this spectacle has turned into a familiar experience. SpaceX has metamorphosed from the joke of the aeronautics industry into one of its most consistent operators. SpaceX sends a rocket up about once a month, carrying satellites for companies and nations and supplies to the International Space Station. Where the Falcon 1 blasting off from Kwajalein was the work of a start-up, the Falcon 9 taking off from Vandenberg is the work of an aerospace superpower. SpaceX can undercut its U.S. competitors—Boeing, Lockheed Martin, Orbital Sciences—on price by a ridiculous margin. It also offers U.S. customers a peace of mind that its rivals can’t. Where these competitors rely on Russian and other foreign suppliers, SpaceX makes all of its machines from scratch in the United States. Because of its low costs, SpaceX has once again made the United States a player in the worldwide commercial launch market. Its $60 million per launch cost is much less than what Europe and Japan charge and trumps even the relative bargains offered by the Russians and Chinese, who have the added benefit of decades of sunk government investment into their space programs as well as cheap labor. The

The Bombay Chronicle asked Mohandas Gandhi what he thought of the fact that the United States was now in the war. It was December 20, 1941. 'I cannot welcome this entry of America,' Gandhi said. 'By her territorial vastness, amazing energy, unrivalled financial status and owing to the composite character of her people she is the one country which could have saved the world from the unthinkable butchery that is going on.' Now, he said, there was no powerful nation left to mediate and bring about the peace that all peoples wanted. 'It is a strange phenomenon,' he said, 'that the human wish is paralysed by the creeping effect of the war fever.' Churchill wrote a memo to the chiefs of staff on the future conduct of the war. 'The burning of Japanese cities by incendiary bombs will bring home in a most effective way to the people of Japan the dangers of the course to which they have committed themselves,' he wrote. It was December 20, 1941. Life Magazine published an article on how to tell a Japanese person from a Chinese person. It was December 22, 1941. Chinese people have finely bridged noses and parchment-yellow skin, and they are relatively tall and slenderly built, the article said. Japanese people, on the other hand, have pug noses and squat builds, betraying their aboriginal ancestry. 'The modern Jap is the descendant of Mongoloids who invaded the Japanese archipelago back in the mists of prehistory, and of the native aborigines who possessed the islands before them, Life explained. The picture next to the article was of the Japanese premier, Hideki Tojo. In the Lodz ghetto, trucks began taking the Gypsies away. They went to Chelmno, the new death camp, where they were killed with exhaust gases and buried. It was just before Christmas 1941.

This book seeks to offer a broad view of how some of the most intelligent and sensitive people in the East responded to the encroachments of the West (both physical and intellectual) on their societies. It describes how these Asians understood their history and social existence, and how they responded to the extraordinary sequence of events and movements- the Indian Mutiny, Anglo-Afghan Wars, Ottoman War, the Chinese Revolution, The First World War, the Paris Peace Conference, Japanese militarism, decolonization, postcolonial nationalism and the rise of Islamic fundamentalism- that together decided the present shape of Asia.

I was in love with the work, too, despite its overabundance. The world had always seemed disturbingly chaotic to me, my choices too bewildering. I was fundamentally happier, I found, with my focus on the ground. For the first time, I could clearly see the connection between my actions and their consequences. I knew why I was doing what I was doing, and I believed in it. I felt the gap between who I thought I was and how I behaved begin to close, growing slowly closer to authentic. I felt my body changing to accommodate what I was asking of it. I could lift the harness onto Sam's back without asphyxiating myself. I could carry two full five-gallon buckets with ease, tottering down the aisle of the barn like a Chinese peasant. I had always been attracted to the empty, sparkly grab bag of instant gratification, and I was beginning to learn something about the peace you can find inside an infinite challenge.

The thought turned him topsy-turvy. It seemed to summarize the whole worthless way of the world--if there was one. And versions of it began to flutter wildly through his head. You have to look round to see straight. Good enough. Useful. And the rough places plain. But all that's geometry. But it measures the earth. You have to go slow to catch up. Eat to get thin? no, but fast to grow fat, that was a fine one. Then lose to win? fail to succeed? Risky. Stop to begin. The form made noiseless music--lumly lum lum or lum-lee-lee lum--like fill to empty, every physical extreme. Die to live was a bit old hat. But default to repay. And lie to be honest. He liked the ring of that. Flack! I'm white in order to be black. Sin first and saint later. Cruel to be kind, of course, and the hurts in the hurter--that's what they say--a lot of blap. That's my name, my nomination: Saint Later. Now then: humble to be proud; poor to be rich. Enslave to make free? That moved naturally. Also multiply to subtract. Dee dee dee. Young Saint Later. A list of them, as old as Pythagoras had. Even engenders odd. How would that be? Eight is five and three. There were no middle-aged saints--they were all old men or babies. Ah, god--the wise fool. The simpleton sublime. Babe in the woods, roach in the pudding, prince in the pauper, enchanted beauty in the toad. This was the wisdom of the folk and the philosopher alike--the disorder of the lyre, or the drawn-out bow of that sane madman, the holy Heraclitus. The poet Zeno. The logician Keats. Discovery after discovery: the more the mice eat, the fatter the cats. There were tears and laughter, for instance--how they shook and ran together into one gay grief. Dumb eloquence, swift still waters, shallow deeps. Let's see: impenitent remorse, careless anxiety, heedless worry, tense repose. So true of tigers. Then there was the friendly enmity of sun and snow, and the sweet disharmony of every union, the greasy mate of cock and cunt, the cosmic poles, war that's peace, the stumble that's an everlasting poise and balance, spring and fall, love, strife, health, disease, and the cold duplicity of Number One and all its warm divisions. The sameness that's in difference. The limit that's limitless. The permanence that's change. The distance of the near at home. So--to roam, stay home. Then pursue to be caught, submit to conquer. Method--ancient--of Chinese. To pacify, inflame. Love, hate. Kiss, kill. In, out, up, down, start, stop. Ah . . . from pleasure, pain. Like circumcision of the heart. Judgement and mercy. Sin and grace. It little mattered; everything seemed to Furber to be magically right, and his heart grew fat with satisfaction. Therefore there is good in every evil; one must lower away to raise; seek what's found to mourn its loss; conceive in stone and execute in water; turn profound and obvious, miraculous and commonplace, around; sin to save; destroy in order to create; live in the sun, though underground. Yes. Doubt in order to believe--that was an old one--for this the square IS in the circle. O Phaedo, Phaedo. O endless ending. Soul is immortal after all--at last it's proved. Between dead and living there's no difference but the one has whiter bones. Furber rose, the mosquitoes swarming around him, and ran inside.

World peace in such a thin file? The concept is easy. The execution is hard

We must submit ourselves to God and embrace whatever he allows to happen. Sometimes there are times of peace, other times struggle and persecution. But both are from the Lord, to mould us into the vessels he wants us to be.

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.

The one principle Heraclitus did embrace was that of the Logos, which can be variously translated as the Word or the Spirit or the Reason or even the Way—in fact, the parallels between Heraclitus’s Logos and the Chinese Tao are striking. By following the Logos, Heraclitus affirmed, which he saw as a kind of spark or breath (psyche in Greek) that resides in each of us as individuals and also permeates the world, we can achieve peace.

The one principle Heraclitus did embrace was that of the Logos, which can be variously translated as the Word or the Spirit or the Reason or even the Way—in fact, the parallels between Heraclitus’s Logos and the Chinese Tao are striking. By following the Logos, Heraclitus affirmed, which he saw as a kind of spark or breath (psyche in Greek) that resides in each of us as individuals and also permeates the world, we can achieve peace. For Heraclitus, the discovery that nothing is permanent was meant to be a source not of nihilistic despair but of understanding, as we come to realize that the physical reality around us—buildings, trees, mountains, other people, the entire works—is not actually “real” at all, but merely the playing out of opposites, “an attunement of opposite tensions, like a bow or lyre.

More often than not, social justice champions are seeking not a peaceful social transformation that begins inwardly with humble repentance and the regeneration of sinful hearts and minds. Like Hathaway, they want nothing less than a revolution. And the revolution they champion is based on the patterns established by the French, Russian, and Chinese revolutions. The old, often Jewish and Christian, ideas and traditions of Western civilization need to be “destroyed” to make way for the new.

The Chinese government is also able to suppress consumption to subsidize investment using what the Chinese historian Qin Hui has called the “comparative advantage of lower human rights.

devalued the yuan by a third, from 5.8 yuan per dollar to 8.7 yuan per dollar. By the middle of 1995, a new hard peg had been established at 8.3 yuan per dollar. This exchange rate would be rigidly maintained until the middle of 2005. The result was that the yuan became progressively undervalued relative to economic fundamentals. China had tied its currency to the dollar even though productivity was growing far slower in the United States than in China, or much of the rest of the world. This made Chinese exports increasingly cheap for foreign consumers and simultaneously deprived Chinese consumers of the ability to buy everything their labor had earned. It was a transfer from China’s consumers that subsidized the profits

The Chinese government’s distinct attitude to worker protections also extends to its treatment of hundreds of millions of migrants moving from the countryside to the cities. Thanks to China’s hukou system, these workers are effectively illegal immigrants in their own country. Originally meant to keep workers on farms in the Maoist era, the hukou system limits the rights of Chinese to move and settle anywhere in China outside of where they were born.

Regardless of where they live, workers are required to pay into the national social security system, which covers health, education, pension, and other benefits. Chinese are only eligible to receive those benefits, however, if they are resident where they were officially registered. This has curtailed social spending for hundreds of millions of poor Chinese even as they pay taxes to support relatively rich local governments. Even without these distortions, China’s official tax system

With investment levels so high and already being misallocated on a massive scale, the central government might have preferred higher consumption. But China’s myriad institutional constraints, which we will discuss in more detail later in the chapter, meant that consumption could not have grown quickly enough except through a surge in household borrowing. Unsurprisingly, given what the Chinese leadership had just seen occur in the United States, there was no interest in a similar experience. That is why the government chose to focus on boosting investment. The most straightforward response to the global financial crisis was a massive boost in infrastructure and housing investment to offset the decline in foreign spending. This simultaneously magnified China’s long-standing imbalances while shifting them inward. China was able to sustain growth even as its current account surplus fell at the cost of a nearly unprecedented surge in Chinese indebtedness. Unproductive investments have failed to pay for themselves.2 The danger is that the Chinese government, having reached the limits of its ability to generate rapid growth through debt-funded investment, will once again attempt to shift the costs of its economic model to the rest of the world through trade surpluses and financial outflows. The only way to prevent this is to rebalance the Chinese economy so that household consumption is prioritized over investment. That means reversing all of the existing mechanisms transferring purchasing power from Chinese workers and retirees to companies and the government—reforms at least as dramatic and politically difficult as the reforms implemented by Deng Xiaoping beginning in 1978. Unfortunately for China, the choices of the past few decades have become politically entrenched. It is easy for an antidemocratic authoritarian regime to suppress workers’ rights and shift spending power from consumers to large companies. Stalin did it, after all. The problem is that years of state-sponsored income concentration creates a potent group of “vested interests”—Premier Li Keqiang’s preferred term—that will fiercely resist any reforms that would shift spending power back to consumers. Any successful adjustment

Many of these measures are regulatory. Property rights are often ignored, which allows local governments to seize valuable land from Chinese households to sell to developers. Expropriations were encouraged by the central government’s incentive system for local party officials. Those incentives, which often prioritized reported output growth above all else, also encouraged local governments to ignore pollution and environmental degradation to attract business investment. Ordinary Chinese had their wealth and health taken from them to benefit elites. Their living standards grew far less than China’s domestic production. The share of Chinese GDP consumed by Chinese households fell by 15 percentage points between the late 1980s and the bottom in 2010.

Money cannot purchase what the heart desires. Chinese

Five Principles of Peaceful Co-existence’ that would be applicable to international behaviour of modern states. Considering the fact that the future of the Tibetan people who had been subjugated by military force was at stake, the preamble was ironic. The Chinese premier gleefully accepted the treaty which not only recognized China’s possession of Tibet but, in fact, legalized it. Additionally, while allowing for trade with the Chinese government in Tibet, the Indians gave up their right over numerous facilities that existed in Lhasa and along the trade route that linked the Tibetan capital to Kalimpong in West Bengal. The Indian infantry detachments at both Gyantse and Yatung and the Indian Mission in Lhasa were to be withdrawn.

When I consider the ghastly orders obeyed by underlings of Columbus, or of Aztec priests supervising human sacrifices, or of senile Chinese bureaucrats wishing to silence unarmed, peaceful protesters in Tiananmen Square only three years ago as I write, I have to wonder if obedience isn’t the basic flaw in most of humankind.

Life is only precious because it ends, kid. Take it from a god. You mortals don’t know how lucky you are.’ ‘Yeah,’ Frank muttered. ‘Real lucky.’ Mars laughed – a harsh metallic sound. ‘Your mom used to tell me this Chinese proverb. Eat bitter –’ ‘Eat bitter, taste sweet,’ Frank said. ‘I hate that proverb.’ ‘But it’s true. What do they call it these days – no pain, no gain? Same concept. You do the easy thing, the appealing thing, the peaceful thing, mostly it turns out sour in the end. But if you take the hard path – ah, that’s how you reap the sweet rewards. Duty. Sacrifice. They mean something.’ Frank was so disgusted he could hardly speak. This was his father?

Follow the road to the end of the water. Sit down and watch the clouds appear.

put away during an evening, the more personal was the tone of her everlasting political ramblings. What Allan quite effortlessly learned during the dinners on the Pacific Ocean was, for example, that the clown Mao Tse-tung and his communists could very well win the civil war and that such an outcome would essentially have been caused by Chiang Kai-shek. Soong Mei-ling’s husband was incompetent as commander in chief. At this very moment he was partaking in peace negotiations with Mao Tse-tung in the south Chinese city of Chongqing. Had Mr. Karlsson and the captain heard anything

Starr Rescues the Heartbreaker. Chapter One. Sabrina Starr had met him once—this incorrigible heartbreaker—in New York City during her mission to rescue the Chinese ambassador and thus preserve world peace. Nice beginning, right? Skye? Skye, are you awake?

Treaty of Kadesh, which is basically the first peace treaty in history.

Thorbjørn Jagland, the chairman of the Norwegian Nobel Committee, approaches the podium. “All those with empathy for children and women who are ill-treated and killed, all those who believe in a future free from violence and war, will acclaim you today out of respect for the will to act that you represent.” He continues, “You give concrete meaning to the Chinese proverb which says women hold up half the sky. That was why, when giving its reasons for this year’s award, the Nobel Committee stated that ‘We cannot achieve democracy and lasting peace in the world unless women acquire the same opportunities as men to influence developments at all levels of society.’ We thank you for the hope you awaken in us all. Luckily women are not only victims. Some take action. Three of them are today receiving the Nobel Peace Prize for 2011.

Senators undertake to disturb us... by reminding us of the possibility of large numbers swarming from China; but the answer to all this is very obvious and very simple. If the Chinese come here, they will come for citizenship or merely for labor. If they come for citizenship, then in this desire do they give a pledge of loyalty to our institutions; and where is the peril in such vows? They are peaceful and industrious; how can their citizenship be the occasion of solicitude?

Zen is a branch of Mahayana Buddhism. It was brought to China roughly 15 centuries ago, in 6 CE. Zen was brought to China by an Indian Buddhist monk, Bodhidharma. There, it was known as “Ch’an,” which is the Chinese interpretation of the Sankrit term “dhyana,” meaning a mind that is immersed in meditation.

If you are depressed, you are living in the past. If you are anxious, you are living in the future. If you are at peace, you are living in the present.     —Lao Tzu; ancient Chinese philosopher, founder of Taoism, could have been one guy or a mythical compilation of many, nobody really knows for sure I

History is the archaeology of the present and future.

Today’s connoisseurs of Sino-American relations seem to view the relationship through a dystopian prism; their gloomy commentaries are largely an assemblage of snapshots on contemporary interactions or day-to-day developments without a historical context.

President George Washington’s namesake capital, once a marketplace for slave auctions, is now synonymous with democracy and freedom; so is the iconic Jefferson, who wanted to build an “Empire of Liberty” for the world.

For ardent believers in Chinese exceptionalism, the Confucian tradition of political stability and centralized state power is the critical factor in the realization of a ‘harmonious society.