Ming Dynasty Quotes

In 1491 the Inka ruled the greatest empire on earth. Bigger than Ming Dynasty China, bigger than Ivan the Great’s expanding Russia, bigger than Songhay in the Sahel or powerful Great Zimbabwe in the West Africa tablelands, bigger than the cresting Ottoman Empire, bigger than the Triple Alliance (as the Aztec empire is more precisely known), bigger by far than any European state, the Inka dominion extended over a staggering thirty-two degrees of latitude—as if a single power held sway from St. Petersburg to Cairo.

This prompted Reggie to ask me how the Ming dynasty finally ended. “Internal strife,” I said. “Power struggles, corruption, peasants starving ’cause the rich got greedy or just didn’t care …” “So, the usual,” Reggie said. I nodded. “The usual.

An impressionistic map of the South China Sea has been dashed across these covers by molecularly reconstructed Ming Dynasty calligraphers using brushes of combed unicorn mane dipped into ink made of grinding down charcoal slabs fashioned by blind stylite monks from hand-charred fragments of the True Cross.

Some gifted people have all five and some less. Every gifted person tends to lead with one. As I read this list for the first time I was struck by the similarities between Dabrowski’s overexcitabilities and the traits of Sensitive Intuitives. Read the list for yourself and see what you identify with: Psychomotor This manifests as a strong pull toward movement. People with this overexcitability tend to talk rapidly and/or move nervously when they become interested or passionate about something. They have a lot of physical energy and may run their hands through their hair, snap their fingers, pace back and forth, or display other signs of physical agitation when concentrating or thinking something out. They come across as physically intense and can move in an impatient, jerky manner when excited. Other people might find them overwhelming and they’re routinely diagnosed as ADHD. Sensual This overexcitability comes in the form of an extreme sensitivity to sounds, smells, bright lights, textures and temperature. Perfume and scented soaps and lotions are bothersome to people with this overexcitability, and they might also have aversive reactions to strong food smells and cleaning products. For me personally, if I’m watching a movie in which a strobe light effect is used, I’m done. I have to shut my eyes or I’ll come down with a headache after only a few seconds. Loud, jarring or intrusive sounds also short circuit my wiring. Intellectual This is an incessant thirst for knowledge. People with this overexcitability can’t ever learn enough. They zoom in on a few topics of interest and drink up every bit of information on those topics they can find. Their only real goal is learning for learning’s sake. They’re not trying to learn something to make money or get any other external reward. They just happened to have discovered the history of the Ming Dynasty or Einstein’s Theory of Relativity and now it’s all they can think about. People with this overexcitability have intellectual interests that are passionate and wide-ranging and they study many areas simultaneously. Imaginative INFJ and INFP writers, this is you. This is ALL you. Making up stories, creating imaginary friends, believing in Santa Claus way past the ordinary age, becoming attached to fairies, elves, monsters and unicorns, these are the trademarks of the gifted child with imaginative overexcitability. These individuals appear dreamy, scattered, lost in their own worlds, and constantly have their heads in the clouds. They also routinely blend fiction with reality. They are practically the definition of the Sensitive Intuitive writer at work. Emotional Gifted individuals with emotional overexcitability are highly empathetic (and empathic, I might add), compassionate, and can become deeply attached to people, animals, and even inanimate objects, in a short period of time. They also have intense emotional reactions to things and might not be able to stomach horror movies or violence on the evening news. They have most likely been told throughout their life that they’re “too sensitive” or that they’re “overreacting” when in truth, they are expressing exactly how they feel to the most accurate degree.

How can this 'I' be said to have any being other than as a pattern of movement in Heaven and Earth's unfolding union.

The oldest creatures we’ve found so far all came from the sea. Ming the clam, a so-called ocean quahog caught off the coast of Iceland in 2006, turned out to be at least five hundred and seven years old. Scientists estimated its year of birth to be 1499, a few years after Columbus made it to North America and during the time of the Ming dynasty in China. Who knows how long it could have lived if the scientists in their efforts to establish its age hadn’t also accidentally killed it.

The fundamental axiom of economics is the human mercenary instinct. Without that assumption, the entire field would collapse. There isn’t any fundamental axiom for sociology yet, but it might be even darker than economics. The truth always picks up dust. A small number of people could fly off into space, but if we knew it would come to that, why would we have bothered in the first place?” “Bothered with what?” “Why would we have had the Renaissance? Why the Magna Carta? Why the French Revolution? If humanity had stayed divided into classes, kept in place by the law’s iron rule, then when the time came, the ones who needed to leave would leave, and the ones who had to stay behind would stay. If this took place in the Ming or Qing Dynasties, then I’d leave, of course, and you’d stay behind. But that’s not possible now.

TAWANTINSUYU In 1491 the Inka ruled the greatest empire on earth. Bigger than Ming Dynasty China, bigger than Ivan the Great’s expanding Russia, bigger than Songhay in the Sahel or powerful Great Zimbabwe in the West Africa tablelands, bigger than the cresting Ottoman Empire, bigger than the Triple Alliance (as the Aztec empire is more precisely known), bigger by far than any European state, the Inka dominion extended over a staggering thirty-two degrees of latitude—as if a single power held sway from St. Petersburg to Cairo. The empire encompassed every imaginable type of terrain, from the rainforest of upper Amazonia to the deserts of the Peruvian coast and the twenty-thousand-foot peaks of the Andes between. “If

Many scholars argue that the voyages of Admiral Zheng He of the Chinese Ming dynasty heralded and eclipsed the European voyages of discovery. Between 1405 and 1433, Zheng led seven huge armadas from China to the far reaches of the Indian Ocean. The largest of these comprised almost 300 ships and carried close to 30,000 people.7 They visited Indonesia, Sri Lanka, India, the Persian Gulf, the Red Sea and East Africa. Chinese ships anchored in Jedda, the main harbour of the Hejaz, and in Malindi, on the Kenyan coast. Columbus’ fleet of 1492 – which consisted of three small ships manned by 120 sailors – was like a trio of mosquitoes compared to Zheng He’s drove of dragons.8 Yet there was a crucial difference. Zheng He explored the oceans, and assisted pro-Chinese rulers, but he did not try to conquer or colonise the countries he visited. Moreover, the expeditions of Zheng He were not deeply rooted in Chinese politics and culture. When the ruling faction in Beijing changed during the 1430s, the new overlords abruptly terminated the operation. The great fleet was dismantled, crucial technical and geographical knowledge was lost, and no explorer of such stature and means ever set out again from a Chinese port. Chinese rulers in the coming centuries, like most Chinese rulers in previous centuries, restricted their interests and ambitions to the Middle Kingdom’s immediate environs. The Zheng He expeditions prove that Europe did not enjoy an outstanding technological edge. What made Europeans exceptional was their unparalleled and insatiable ambition to explore and conquer. Although they might have had the ability, the Romans never attempted to conquer India or Scandinavia, the Persians never attempted to conquer Madagascar or Spain, and the Chinese never attempted to conquer Indonesia or Africa. Most Chinese rulers left even nearby Japan to its own devices. There was nothing peculiar about that. The oddity is that early modern Europeans caught a fever that drove them to sail to distant and completely unknown lands full of alien cultures, take one step on to their beaches, and immediately declare, ‘I claim all these territories for my king!

The [Tiananmen] Gate was built during the Ming Dynasty and used by Emperors for making public appearances and proclamations. The Gate, like Tiananmen Square, has always been a major point of focus in the political history of China. If you climb up to the balcony, you can stand on the spot from which, on October 1, 1949, Chairman Mao proclamied the founding of the People's Republic of China. The spot is clearly marked, and there is an exhibition of photographs of the event clustered around it. The view across the immensity of Tiananmen Square here is extraordinary. It is like looking across a plain from the side of a mountain. In political terms the view is more astounding yet, encompassing as it does a nation that comprises almost one-quarter of the population of this planet. All of the history of China is symbolically focused here, at this very point, and it is hard, as you stand there, not to be transfixed by the power of it. It is hard, also, not to be profoundly moved by the vision of the peasant from Shaoshan who seized that power in the name of the people and whom the people still revere, in spite of the atrocities of the Cultural Revolution, as the father of their nation. And while we were standing on this spot, the spot where Mao stood when he proclaimed the founding of the Peoples Republic of China, the music we were having played at us by the public address system was first "Viva España", and then the "Theme from Hawaii Five-O." It was hard to avoid the feeling that somebody, somewhere, was missing the point. I couldn't even be sure it wasn't me.

Two Weeks Big Ticket Tour After four days satiating yourself on Běijīng’s mandatory highlights – the Forbidden City, Tiān’ānmén Square, the Summer Palace, the Great Wall and the city’s charming hútòng (alleyways) – hop on the overnight high-speed Z class sleeper across north China from Běijīng West to Xī’ān to inspect the famed Terracotta Warriors, walk around the city’s formidable Ming dynasty walls and climb the granite peaks of Taoist Huà Shān. Climb aboard the late-afternoon high-speed Z class sleeper to pulsating Shànghǎi, which pulls into town before breakfast. After three days sightseeing, museum-going, shopping and sizing up the sizzling skyscrapers of Pǔdōng, detour for a day to the former southern Song dynasty capital of Hángzhōu, before flying from either Hángzhōu or Shànghǎi to Guìlín for some of China’s most serene and ageless panoramas, the breathtaking karst landscapes of Yángshuò.

In Kenneth Grahame’s classic The Wind in the Willows, there is a chapter, “The Piper at the Gates of Dawn,” in which the characters Mole and Rat meet the animals’ deity, the god Pan, and hear him playing his pipes. They are stunned: “Rat,” he found breath to whisper, shaking. “Are you afraid?” “Afraid?” murmured the Rat, his eyes shining with unutterable love. “Afraid! Of Him? O, never, never! And yet—and yet—O, Mole, I am afraid!”177 That captures the concept of the “fear of God” as well as anything I know. We could say that fear of punishment is a self-absorbed kind of fear. It happens to people wrapped up in themselves. Those who believe the gospel—who believe that they are the recipients of undeserved but unshakable grace—grow in a paradoxically loving yet joyful fear. Because of unutterable love and joy in God, we tremble with the privilege of being in his presence and with an intense longing to honor him when we are there. We are deeply afraid of grieving him. To put it another way—you would be quite afraid if someone put a beautiful, priceless, ancient Ming dynasty vase in your hands. You wouldn’t be trembling with fear about the vase hurting you but about your hurting it. Of course, we can’t really harm God, but a Christian should be intensely concerned not to grieve or dishonor the one who is so glorious and who did so much for us.

Le gouvernement (chinois, 1) a toujours manifesté, au sujet de l'islamisme, une opinion plus ou moins favorable, et l'on peut citer de nombreux décrets, publiés à diverses époques, pour rappeler aux populations que la doctrine de Mahomet n'a pas d'autre but que d'enseigner la pratique du bien, ainsi que l'observation des obligations naturelles et des devoirs sociaux, et que si elle présente quelques différences avec les autres doctrines, il fallait considérer ces différences comme de simples questions de pays et de mœurs parfaitement comprises par son fondateur. « Les mahométans », disait l'empereur Yong-Tching, infligeant en 1732 un blâme sévère au grand juge du Ngan-Hoey, qui lui avait adressé contre la religion musulmane un rapport malveillant et mensonger, « sont devenus enfants du pays, et appartiennent, comme tous les autres, à la grande famille chinoise. J'entends qu'on les laisse libres de professer leur religion, et qu'ils soient traités comme mes autres sujets, pourvu qu'ils respectent les lois de l'empire. La religion est une affaire de conscience que nul n'a le droit de scruter. » (1) Sous la dynastie des Ming, en l'an 1384, l'empereur Tai-Tsou fit lui-même l'éloge de Mahomet en cent caractères gravés sur une tablette qu'il donna à un de ses ministres mahométans. Cette inscription était ainsi conçue : « Les livres arabes expliquent la création de l'univers. Le fondateur et le propagateur de la religion musulmane est un grand saint, né en Occident, il a reçu du ciel 30 volumes d'un livre sacré qui lui a servi à éclairer le monde entier. C'était un grand roi et un grand maître, c'est le premier des saints ; il coopère aux mouvements du ciel, il protège les royaumes et les peuples, il a prescrit des prières orales qui doivent être récitées cinq fois par jour ; il a ordonné également la prière mentale. La base de sa doctrine est l'adoration du vrai Seigneur. Elle augmente le courage du pauvre, console les malheureux, pénètre le caché et l'obscur, sauve les vivants et délivre les morts. Cette doctrine, conforme à celle de l'antiquité et du présent, repousse et combat les superstitions. C'est la doctrine pure. Mahomet est réellement un grand saint. »

The most noteworthy knock-Shaq-on-his-rear addition took place on June 26, 2002, when the Houston Rockets used the first pick in the NBA draft to select Yao Ming, the 7-foot-6, 310-pound center who had recently averaged 38.9 points and 20.2 rebounds per game in the playoffs with the Shanghai Sharks of the Chinese Basketball Association. Though he was just 21 and unfamiliar with high-caliber competition, Yao’s arrival was considered a direct challenge to O’Neal’s reign as the NBA’s mightiest big man. Sure, Shaq was tall. But he wasn’t this tall. Within weeks, a song titled simply “Yao Ming” was being played on Houston radio stations, and Steve Francis, the Rockets’ superstar guard, was being introduced to audiences as “Yao Ming’s teammate.” There was talk—only half in jest—of a Ming dynasty. Put simply, the NBA’s 28 other franchises were doing their all to shove the Lakers off their perch. If that meant copying elements of the triangle offense (as many teams attempted to do), so be it. If that meant adding Mutombo or Clark, so be it. If that meant importing China’s greatest center, so be it. And if that meant throwing punches—well, let’s go.

He was a prince of the Ming dynasty. His family was very rich and very powerful. His father and grandfather were painters and famous calligraphers, and little Zhu Da had inherited their gift. So just imagine, one day, when he wasn't even eight years old yet, he drew a flower, a simple lotus flower floating on a pond. His drawing was beautiful that his mother decided to hang it in their salon. She claimed that thanks to the drawing you could feel a fresh little breeze in the huge room and you could even smell the flower's perfume when you walked by the drawing. Can you imagine? Even the perfume! And his mother was surely not an easy person to please... With both a husband and a father who were artists, she must have seen a few things by then...

By the time Zhu Yuanzhang (Emperor Hongwu, r. 1368–98) vanquished the last of his rivals and founded the Ming dynasty in 1368, millions had died and the economy was in ruins. Hongwu was determined to eradicate what he regarded as the pernicious influence of Mongol customs and to restore the institutions and values of the agrarian society enshrined in the Confucian Classics.

As Alexandra walked around the large room, her lamp peeled back the darkness, with golden pools of light bathing Ming vases and jade ornaments, Chippendale chairs and Tang Dynasty urns, all standing intact on shelves or on the floor.

1491 the Inka ruled the greatest empire on earth. Bigger than Ming Dynasty China, bigger than Ivan the Great’s expanding Russia, bigger than Songhay in the Sahel or powerful Great Zimbabwe in the West Africa tablelands, bigger than the cresting Ottoman Empire, bigger than the Triple Alliance (as the Aztec empire is more precisely known), bigger by far than any European state, the Inka dominion extended over a staggering thirty-two degrees of latitude—as if a single power held sway from St. Petersburg to Cairo.

(O-yo-mei) won a splendid victory over the rebel army which threatened the throne of the Ming dynasty. During that warfare Wang was giving a course of lectures to a number of students at the headquarters of the army, of which he was the Commander-in-chief. At the very outset of the battle a messenger brought him the news of defeat of the foremost ranks. All the students were terror-stricken and grew pale at the unfortunate tidings, but the teacher was not a whit disturbed by it. Some time after another messenger brought in the news of complete rout of the enemy. All the students, enraptured, stood up and cheered, but he was as cool as before, and did not break off lecturing. Thus the practiser of Zen has so perfect control over his heart that he can keep presence of mind under an impending danger, even in the presence of death itself. [FN#240]

Aren’t the embroideries beautiful? I was inspired by a Chinese Ming dynasty Qípáo when I designed this ensemble.” Before he could continue, I said, “My mother wore qípáos at formal functions. She has a cheongsam with a thousand brocade butterflies embroidered on a red satin fabric.

Absolutism reigned not just in much of Europe but also in Asia, and similarly prevented industrialization during the critical juncture created by the Industrial Revolution. The Ming and Qing dynasties of China and the absolutism of the Ottoman Empire illustrate this pattern.

Absolutism reigned not just in much of Europe but also in Asia, and similarly prevented industrialization during the critical juncture created by the Industrial Revolution. The Ming and Qing dynasties of China and the absolutism of the Ottoman Empire illustrate this pattern. Under the Song dynasty, between 960 and 1279, China led the world in many technological innovations. The Chinese invented clocks, the compass, gunpowder, paper and paper money, porcelain, and blast furnaces to make cast iron before Europe did. They independently developed spinning wheels and waterpower at more or less the same time that these emerged at the other end of Eurasia. In consequence, in 1500 standards of living were probably at least as high in China as they were in Europe. For centuries China also had a centralized state with a meritocratically recruited civil service. Yet

In the Song, Yuan, and Ming dynasties, the government struggled to maintain a large enough money supply in metal coins and resorted to money printing, especially in times of war and natural or human-caused disaster. The problems with collecting taxes made the incentive to print even stronger. This caused high inflation or hyperinflation, making matters worse.

Ming Dynasty porcelain, Mao jackets, cheap toys and electrical goods, everything, though not pot-stickers, or crispy duck and pancakes and sweet and sour pork and fortune cookies, the fact that she never ate her fortune cookie though, just opened it to see her fortune.

The Ming dynasty in China opened relations with Japan after the Mongols were defeated,

This period of decline is exemplified by decadent leaders such as the notorious Emperor Nero (who used a citywide fire in Rome to confiscate land to build an expansive palace), Louis XIV (who expanded the Palace of Versailles while productivity fell and people endured hardships at the height of his power), and the Ming Dynasty’s Wanli Emperor (who withdrew from actively governing and focused on the construction of his own immense tomb).

This prompted Reggie to ask me how the Ming dynasty finally ended. “Internal strife,” I said. “Power struggles, corruption, peasants starving ’cause the rich got greedy or just didn’t care…” “So, the usual,” Reggie said. I nodded. “The usual.

The Ming Dynasty controlled almost all of China and was the most advanced and powerful empire in the world. Like European empires, it was family-controlled with an emperor who had the “mandate of heaven.” The emperor oversaw a bureaucracy that was run and protected by ministers and military leaders who worked in symbiotic—though sometimes contentious—relationships with landowning noble families who oversaw peasant workers. In 1500 the Ming Dynasty was approaching its peak and was leaps and bounds ahead of Europe in wealth, technology, and power. It had enormous cultural and political influence all over East Asia and Japan.

China’s Ming Dynasty had its own version of the Age of Exploration but abandoned it. Starting in the early 1400s, Ming Dynasty Emperor Yongle empowered his most trusted admiral, Zheng He, to lead seven major naval expeditions—“treasure voyages”—around the world. Though not colonizing expeditions (and historians debate the extent to which they were commercial), these naval missions helped project China’s power abroad. Yongle’s navy was the largest and most sophisticated in the world, featuring larger and better-constructed ships than any country in Europe would produce for at least a century.

Wang Xing embodied a philosophy of conquest tracing back to the fourteenth-century emperor Zhu Yuanzhang, the leader of a rebel army who outlasted dozens of competing warlords to found the Ming Dynasty: “Build high walls, store up grain, and bide your time before claiming the throne.” For Wang Xing, venture funding was his grain, a superior product was his wall, and a billion-dollar market would be his throne.

The Ming Dynasty (1368–1644) presided over an empire that was largely prosperous and peaceful. It was founded by the Hongwu Emperor,

The Qing Dynasty (1644–1912) came to power when the neighboring Manchu people capitalized on instability and rebellions in Ming China to challenge it.

Third and most radically, it is not even historically or geographically or culturally predetermined that Europeans should have been the ones colonizing the world. It could have been the Chinese or even the Incas. Of course, such an outcome is impossible when we look at the world from the vantage point of the fifteenth century, by which time Western Europe had pulled ahead of the Americas, and China had already turned inward. But Western Europe of the fifteenth century was itself an outcome of a contingent process of institutional drift punctuated by critical junctures, and nothing about it was inevitable. Western European powers could not have surged ahead and conquered the world without several historic turning points. These included the specific path that feudalism took, replacing slavery and weakening the power of monarchs on the way; the fact that the centuries following the turn of the first millennium in Europe witnessed the development of independent and commercially autonomous cities; the fact that European monarchs were not as threatened by, and consequently did not try to discourage, overseas trade as the Chinese emperors did during the Ming dynasty; and the arrival of the Black Death, which shook up the foundations of the feudal order. If these events[…]

Third and most radically, it is not even historically or geographically or culturally predetermined that Europeans should have been the ones colonizing the world. It could have been the Chinese or even the Incas. Of course, such an outcome is impossible when we look at the world from the vantage point of the fifteenth century, by which time Western Europe had pulled ahead of the Americas, and China had already turned inward. But Western Europe of the fifteenth century was itself an outcome of a contingent process of institutional drift punctuated by critical junctures, and nothing about it was inevitable. Western European powers could not have surged ahead and conquered the world without several historic turning points. These included the specific path that feudalism took, replacing slavery and weakening the power of monarchs on the way; the fact that the centuries following the turn of the first millennium in Europe witnessed the development of independent and commercially autonomous cities; the fact that European monarchs were not as threatened by, and consequently did not try to discourage, overseas trade as the Chinese emperors did during the Ming dynasty; and the arrival of the Black Death, which shook up the foundations of the feudal order. If these events had transpired differently, we could be living in a very different world today, one in which Peru might be richer than Western Europe or the United States.

Having reviewed diverse theories and hypotheses on the waning of the Age of Enlightenment in Central Asia, it is now time to step back and raise a larger question: does it really require an explanation? The assumption behind our search for causes is that if one or another factor had not come into play, the movement of thought would have continued. But that great period of intense cerebration, that age of inquiry and innovation, had lasted for more than four centuries. If more information on the centuries preceding the Arab invasion had survived, we might confidently extend that period of flowering even further back in time. Even without this addition, the Age of Enlightenment was five times longer than the lifetime of Periclean Athens; a century longer than the entire history of the intellectual center of Alexandria from its foundation to the destruction of its library; only slightly shorter than the entire life span of the Roman Republic; longer than the Ming or Qing dynasties in China and the same length as the Han; about the same length as the history of Japan from the founding of the Tokugawa dynasty to the present; and of England from the age of Shakespeare to our own day. As they say in the theater world, it had a long run. It is well and good to speak of causes of the decline of the passion for inquiry and innovation, or of some supposed exhaustion of creative energies. But just as we feel little need to discover the cause of a nonagenarian’s death, we need not inquire too urgently into the cause of the waning of this remarkable age. Of course, the question of why the region as a whole remained in a state of backwardness from the end of the Age of Enlightenment down to recent times is vitally important, but it involves many factors besides those that came into play in the intellectual decline. It should form the subject of another book.

The following journal articles and books helped me to understand different aspects of traditional Chinese medicine, with an emphasis on women: “Dispersing the Foetal Toxin of the Body: Conceptions of Smallpox Aetiology in Pre-modern China” and “Variolation” by Chia-feng Chang; A Flourishing Yin: Gender in China’s Medical History, 960–1665 by Charlotte Furth; Thinking with Cases edited by Charlotte Furth, Judith T. Zeitlin, and Ping-chen Hsiung; The Web That Has No Weaver by Ted J. Kaptchuk; The Expressiveness of Body and the Divergence of Greek and Chinese Medicine by Shigehisa Kuriyama; “Women Practicing Medicine in Premodern China” by Angela Ki Che Leung, who also served as editor of Medicine for Women in Imperial China; Oriental Materia Medica by Hong-yen Hsu et al.; “Between Passion and Repression: Medical Views of Demon Dreams, Demonic Fetuses, and Female Sexual Madness in Late Imperial China” by Hsiu-fen Chen; “The Leisure Life of Women in the Ming Dynasty” by Zhao Cuili; and “Female Medical Workers in Ancient China” by Jin-sheng Zheng.