Qin Quotes

He died taking mercury pills that he thought would make him immortal," Tang Taizong said. "So did you!" Qin Sho Haung yelped without looking at him. "Allegedly! Sources differ!" "You know what you did!

My name is Qin Jiu, I am here to find my reality.

Archaeologists do something impressive, reflecting disciplinary humility. When archaeologists excavate a site, they recognize that future archaeologists will be horrified at their primitive techniques, at the destructiveness of their excavating. Thus they often leave most of a site untouched to await their more skillful disciplinary descendants. For example, astonishingly, more than forty years after excavations began, less than 1 percent of the famed Qin dynasty terra-cotta army in China has been uncovered.

During the Qin Dynasty, all books not relating to practical concerns such as agriculture or construction were ordered burned by the emperor to guard against "dangerous thought." Whether accounts of zombie attacks perished in the flames will never be known. This obscure section of a medical manuscript, preserved in the wall of an executed Chinese scholar, might be proof of such attacks.

The world circles us with light. Yert during every moment of life we are entirely lit from within. - The Tattooed Monk

People don't understand Socialism, when they think about Socialism they think about unions and welfare cheques, but that's not Socialism, Socialism is the name of the term for the process of transforming a society, the revolutionary process of creating a new civilization, always with force of arms, Constantine, Charlemagne or Qin Shi Huang are just as much a Socialist as Hitler, Lenin, Stalin or Mao.

It is a miracle to walk on water and to fly through the sky, but the real miracle is to walk on earth. --Immortal Beggar

If I could take your place, I would die for you a hundred times over." [如可贖兮、人百其身。 'Rú kě shú xī, rén bǎi qí shēn.]

Your enemies can be your allies and your allies can be your enemies at times.

She was the Qin Goddess of Gui Le, He Xia’s maid, the former highest ranking Bei Mo army official and at the same time, the Duke of Zhen-Bei’s wife.

29But every nation still made gods of its own and put them  qin the shrines of the high places that the Samaritans had made, every nation in the cities in which they lived. 30The

The Sun Tzu School (which wrote the Art of War) surely never imagined that their antiwar, pro-empire treatise would become known and accepted after the fall of the first empire as a text on military tactics. Likewise, they would have been surprised to see the Ping-fa military metaphor—an inspired teaching device—come to be seen as the message and not the medium.

Qin Zheng clasps my hand harder. "Fear has never ruled me," he says, like a mantra, a red blaze igniting in his irises. A matching heat rises through my meridians. "Neither will gods.

Deng explained to his hosts that he had come to Japan for three reasons: to exchange documents ratifying the Treaty of Peace and Friendship; to express China's appreciation to Japanese friends who in recent decades had dedicated themselves to improving Sino-Japanese relations; and like Xu Fu, to find a “secret magic drug.” Japanese listeners laughed, for they were familiar with the story of Xu Fu, who, 2,200 years earlier, on behalf of Emperor Qin, had been dispatched to Japan to find a drug that would bring eternal life. Deng went on to explain that what he really meant by the “magic drug” was the secret of how to modernize. He said he wanted to learn about modern technology and management.

The first recorded instance of book burning was in 213 BC, when Chinese emperor Qin Shi Huang decided to incinerate any history books that contradicted his version of the past. In addition, he buried more than four hundred scholars alive.

The barber paused, flicking water droplets from his razor with a brisk snap of his wrist. “Well, I once shaved Governor Liu of Qin Province during the processional, and last summer, I stepped in to thread Crimson Bow’s brows when her own barber was ill.

The Sun Tzu School Ping-fa Directive. Be strong and continually aware. Manage your strength and that of others. When essential, engage on your terms. Be observant, adaptive, and subtle. Do not lose control. Act decisively. Conclude quickly. Don't Fight!

Yes, yes, I know. In the cemetery, under the shadow of the cypresses, among the haunted tombs..." Sal Qin sighed and shook her head. "Why you couldn't have picked a simple coffeehouse to meet in I'll never know." “Coffeehouses are busy. It's nice and quiet among the graves," Albert said.

Twenty minutes later, Three Body’s Von Neumann architecture human-formation computer had begun full operations under the Qin 1.0 operating system. “Run solar orbit computation software ‘Three Body 1.0’!” Newton screamed at the top of his lungs. “Start the master computing module! Load the differential calculus module! Load the finite element analysis module! Load the spectral method module! Enter initial condition parameters … and begin calculation!” The motherboard sparkled as the display formation flashed with indicators in every color. The human-formation computer began the long computation.

Zhao Gao was contemplating treason but was afraid the other officials would not heed his commands, so he decided to test them first. He brought a deer and presented it to the Second Emperor but called it a horse. The Second Emperor laughed and said, "Is the chancellor perhaps mistaken, calling a deer a horse?" Then the emperor questioned those around him. Some remained silent, while some, hoping to ingratiate with Zhao Gao, said it was a horse, and others said it was a deer. Zhao Gao secretly arranged for all those who said it was a deer to be brought before the law. Thereafter the officials were all terrified of Zhao Gao.

Your Imperial Majesty, in order to improve system stability, you should take certain maintenance measures with respect to faulty components.” Qin Shi Huang grasped his sword and said, “Replace the malfunctioning component and behead all the soldiers who made up that gate. In the future, any malfunctions will be dealt with the same way!

Many early kings—like Emperor Qin, who unified China around 200 BC—sent huge fleets of ships to find the Fountain of Youth, but all failed. (According to mythology, Emperor Qin gave instructions to his fleet not to come back if they failed to find the Fountain of Youth. Unable to find the fountain, but too afraid to return, they founded Japan instead.)

Let us return and visit  n the brothers  q in every city where we proclaimed the word of the Lord, and see how they are.” 37Now Barnabas wanted to take with

It requires more courage to back down compared to moving forward.

CROWS CALLING AT NIGHT Yellow clouds beside the walls; crows roosting near. Flying back, they caw, caw; calling in the boughs. In the loom she weaves brocade, the Qin river girl. Made of emerald yarn like mist, the window hides her words. She stops the shuttle, sorrowful, and thinks of the distant man. She stays alone in the lonely room, her tears just like the rain.

Look at the First Emperor of China’s successor…his son. Qin Shi Huang was a huge success because he had skills that he combined with hard work and ambition to unify all the separate kingdoms of China into one. However, sadly, his heir to the throne did not have the same drive and work ethic. Within a few years, Qin Shi Huang’s kingdom fell and was replaced by a new family.”- Amazon Lee Adventures by Kira G. and Kailin Gow

Unity succeeds division and division follows unity. One is bound to be replaced by the other after a long span of time. This is the way with things in the world. At the end of the Zhou Dynasty* the empire was divided into seven competing principalities, warring against one another till finally they were united by Qin.† When Qin had fulfilled its destiny, there arose Chu‡ and Han§ to contend for the reign, and ultimately it was Han that united the country.

o “Repent and  p be baptized every one of you  q in the name of Jesus Christ  r for the forgiveness of your sins, and you will receive  s the gift of the Holy Spirit. 39For  t the promise is for you and  u for your children and for all  v who are far off, everyone  w whom the Lord our God calls to himself.

As husband and wife We’ll never doubt our love, Let us enjoy our fill tonight And cherish our conjugal felicity, In this blissful moment Holding your hand, I let out a long sigh My tears— Enjoy the prime of your life, Do not forget our time in glee Safe and sound, I’ll come back to you. Though dead, my love won’t die with me.

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

We are all damaged now,’ said Arvida, watching the approach. ‘All but you.’ Yesugei sat back against the curve of the hull. ‘No living thing is undamaged.’ ‘Yet you still smile. You still believe.’ ‘So do the rest. They need to remember, that is all. For now, all they see is slow defeat. They forget they have been... magnificent. They fight alone when all others are lost or manning walls far away. They come at enemy out of the glare of the sun. They have made him halt, turn back, come after us. They have forsaken the world they loved, have let it pass into ruin, all for this.’ Yesugei thought of Qin Xa then, from whom there had never been a murmur of unbelief. ‘They will remember, before the end. Other Legions have failed this test – they let their souls change.

From the days of the Assyrians and the Qin, great empires were usually built through violent conquest. In 1914 too, all the major powers owed their status to successful wars. For instance, Imperial Japan became a regional power thanks to its victories over China and Russia; Germany became Europe’s top dog after its triumphs over Austria-Hungary and France; and Britain created the world’s largest and most prosperous empire through a series of splendid little wars all over the planet. Thus in 1882 Britain invaded and occupied Egypt, losing a mere fifty-seven soldiers in the decisive Battle of Tel el-Kebir. Whereas in our days occupying a Muslim country is the stuff of Western nightmares, following Tel el-Kebir the British faced little armed resistance, and for more than six decades controlled the Nile Valley and the vital Suez Canal. Other European powers emulated the British, and whenever governments in Paris, Rome or Brussels contemplated putting boots on the ground in Vietnam, Libya or Congo, their only fear was that somebody else might get there first. Even the United States owed its great-power status to military action rather than economic enterprise alone. In 1846 it invaded Mexico, and conquered California, Nevada, Utah, Arizona, New Mexico and parts of Colorado, Kansas, Wyoming and Oklahoma. The peace treaty also confirmed the previous US annexation of Texas. About 13,000 American soldiers died in the war, which added 2.3 million square kilometres to the “United States (more than the combined size of France, Britain, Germany, Spain and Italy). It was the bargain of the millennium.

7 q In him we have  r redemption  s through his blood,  t the forgiveness of our trespasses,  u according to the riches of his grace, 8which he lavished upon us, in all wisdom and insight 9 v making known [3] to us the mystery of his will,  n according to his purpose, which he  w set forth in Christ 10as a plan for  x the fullness of time,  y to unite all things in him, things in heaven and things on earth.

EPHESIANS 1 Paul,  aan apostle of Christ Jesus  bby the will of God, To the saints who are in Ephesus, and  care faithful [1] in Christ Jesus: 2 dGrace to you and peace from God our Father and the Lord Jesus Christ. Spiritual Blessings in Christ 3 eBlessed be  fthe God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing  gin the heavenly places, 4 heven as he  ichose us in him  jbefore the foundation of the world, that we should be  kholy and blameless before him. In love 5 lhe predestined us [2] for  madoption to himself as sons through Jesus Christ,  naccording to the purpose of his will, 6 oto the praise of his glorious grace, with which he has blessed us in  pthe Beloved. 7 qIn him we have  rredemption  sthrough his blood,  tthe forgiveness of our trespasses,  uaccording to the riches of his grace, 8which he lavished upon us, in all wisdom and insight

Mio padre suonava il violino, mia madre il qin. Ho scelto il primo, ma avrei potuto studiare tutti e due. A volte me ne sono pentito, perchè ci sono melodie cinesi che non posso suonare con il violino e che mia madre sarebbe stata felice che conoscessi. Mi raccontava la storia di Yu Boya, che era un grande suonatore di Qin. Aveva un amico del cuore, un taglialegna di nome Zhong Ziqi, e suonava per lui. Dicono che quando Yu Boya suonava una canzone ispirata all'acqua, il suo amico capiva subito che stava descrivendo torrenti impetuosi, e quando suonava qualcosa sulle montagne, Ziqi ne vedeva le cime. E Yu Boya diceva: ''È perchè capisci la mia musica.'' Jem abbassò lo sguardo sulla propria mano, leggermente serrata sul ginocchio. ''La gente usa ancora l'espressione ''zhi yin'' per dire ''amici intimi'', ma il suo significato letterale è ''capire la musica''.'' Allungò la mano e prese quella di Tessa. ''Quando suonavo, hai visto ciò che vedevo io. Hai capito la mia musica.'' ''Io non so niente di musica, Jem. Non distinguo una sonata da una partita...'' ''No... non è quella la musica che intendo. Io intendo...'' Fece un verso sconfortato, le prese la mano, se la portò al petto e la spinse contro il cuore. Il battito regolare martellò contro il palmo della ragazza. ''Ogni cuore ha la sua melodia. Tu conosci la mia.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.

There, at the top of the stairs, was the world: acres and miles of open land, an arc of the planet, curving off and lighted in the distance under the morning sky. The building we had just passed through was, it turned out, only the entrance to an open dig, where Chinese archaeologists were in the years-long process of excavating a buried army of life-sized clay soldiers. I saw what looked like human bodies coming out of the earth. Straight trenches cut the bare soil into deep corridors or long pits. From the trench walls emerged an elbow here, a leg and foot there, a head and neck. Everything was the same color, the terra-cotta earth and the people: the color of plant pots. Seeing the broad earth under the open sky, and a patch of it sliced into deep corridors from which bodies emerge, surprises many people to tears. Who would not weep from shock? I seemed to see our lives from the aspect of eternity. I seemed long dead and looking down. For it is in our lifetimes alone that people can witness the unearthing of the deep-dwelling army of Emperor Qin—the seven thousand or the ten thousand soldiers, their real crossbows and swords, their horses and chariots, bared to the light for the first time in 2,200 years. “In the pictures of the old masters,” Max Picard wrote in The World of Silence, “people seem as though they had just come out of the opening in a wall; as if they had wriggled their way out with difficulty. They seem unsafe and hesitant because they have come out too far and still belong more to silence than themselves.

Sociologist Barry Glassner (1999) has documented many of the biases introduced by “If it bleeds, it leads” news reporting, and by the strategic efforts of special interest groups to control the agenda of public fear of crime, disease, and other hazards. Is an increase of approximately 700 incidents in 50 states over 7 years an “epidemic” of road rage? Is it conceivable that there is (or ever was) a crisis in children’s day care stemming from predatory satanic cults? In 1994, a research team funded by the U.S. government spent 4 years and $750,000 to reach the conclusion that the myth of satanic conspiracies in day care centers was totally unfounded; not a single verified instance was found (Goodman, Qin, Bottoms, & Shaver, 1994; Nathan & Snedeker, 1995). Are automatic-weapon-toting high school students really the first priority in youth safety? (In 1999, approximately 2,000 school-aged children were identified as murder victims; only 26 of those died in school settings, 14 of them in one tragic incident at Columbine High School in Littleton, Colorado.) The anthropologist Mary Douglas (Douglas & Wildavsky, 1982) pointed out that every culture has a store of exaggerated horrors, many of them promoted by special interest factions or to defend cultural ideologies. For example, impure water had been a hazard in 14th-century Europe, but only after Jews were accused of poisoning wells did the citizenry become preoccupied with it as a major problem. But the original news reports are not always ill-motivated. We all tend to code and mention characteristics that are unusual (that occur infrequently). [...] The result is that the frequencies of these distinctive characteristics, among the class of people considered, tend to be overestimated.

Globalization has shipped products at a faster rate than anything else; it’s moved English into schools all over the world so that now there is Dutch English and Filipino English and Japanese English. But the ideologies stay in their places. They do not spread like the swine flu, or through sexual contact. They spread through books and films and things of that nature. The dictatorships of Latin America used to ban books, they used to burn them, just like Franco did, like Pope Gregory IX and Emperor Qin Shi Huang. Now they don’t have to because the best place to hide ideologies is in books. The dictatorships are mostly gone—Brazil, Argentina, Uruguay. The military juntas. Our ideologies are not secrets. Even the Ku Klux Klan holds open meetings in Alabama like a church. None of the Communists are still in jail. You can buy Mao’s red book at the gift shop at the Museum of Communism. I will die soon, in the next five to ten years. I have not seen progress during my lifetime. Our lives are too short and disposable. If we had longer life expectancies, if we lived to 200, would we work harder to preserve life or, do you think that when Borges said, ‘Jews, Christians, and Muslims all profess belief in immortality, but the veneration paid to the first century of life is proof that they truly believe in only those hundred years, for they destine all the rest, throughout eternity, to rewarding or punishing what one did when alive,’ we would simply alter it to say ‘first two centuries’? I have heard people say we are living in a golden age, but the golden age has passed—I’ve seen it in the churches all over Latin America where the gold is like glue. The Middle Ages are called the Dark Ages but only because they are forgotten, because the past is shrouded in darkness, because as we lay one century of life on top of the next, everything that has come before seems old and dark—technological advances provide the illusion of progress. The most horrendous tortures carried out in the past are still carried out today, only today the soldiers don’t meet face to face, no one is drawn and quartered, they take a pill and silently hope a heart attack doesn’t strike them first. We are living in the age of dissociation, speaking a government-patented language of innocence—technology is neither good nor evil, neither progress nor regress, but the more advanced it becomes, the more we will define this era as the one of transparent secrets, of people living in a world of open, agile knowledge, oceans unpoliced—all blank faces, blank minds, blank computers, filled with our native programming, using electronic appliances with enough memory to store everything ever written invented at precisely the same moment we no longer have the desire to read a word of it.” ― John M. Keller, Abracadabrantesque

As for the ‘settling of accounts’ that Bao-yu had proposed to Qin Zhong, we have been unable to ascertain exactly what form this took; and as we would not for the world be guilty of a fabrication, we must allow the matter to remain a mystery. Next

According to Marcia Lei Zeng and Jian Qin, an ontology describes (a)the types of things that exist (classes), (b)the relationships between them (properties), and (c)the logical ways those classes and properties can be used together (axioms).46

Run solar orbit computation software ‘Three Body 1.0’!” Newton screamed at the top of his lungs. “Start the master computing module! Load the differential calculus module! Load the finite element analysis module! Load the spectral method module! Enter initial condition parameters … and begin calculation!” The motherboard sparkled as the display formation flashed with indicators in every color. The human-formation computer began the long computation. “This is really interesting,” Qin Shi Huang said, pointing to the spectacular sight. “Each individual’s behavior is so simple, yet together, they can produce such a complex, great whole! Europeans criticize me for my tyrannical rule, claiming that I suppress creativity. But in reality, a large number of men yoked by severe discipline can also produce great wisdom when bound together as one.” “Great First Emperor, this is just the mechanical operation of a machine, not wisdom. Each of these lowly individuals is just a zero. Only when someone like you is added to the front as a one can the whole have any meaning.” Newton’s smile was ingratiating. “Disgusting philosophy!” Von Neumann said as he glanced at Newton. “If, in the end, the results computed in accordance with your theory and mathematical model don’t match reality, then you and I aren’t even zeroes.” “Indeed. If that turns out to be the case, you will be nothing!” Qin Shi Huang turned and left the scene.

Maintenant l’empire a été pacifié ; les lois et les ordonnances émanent d’un seul ; le peuple et les chefs de famille s’appliquent aux travaux de l’agriculture et de l’industrie ; les classes supérieures s’instruisent des lois et des ordonnances, des interdictions et des défenses. Cependant les maîtres-lettrés ne prennent pas modèle sur le présent, mais étudient l’antiquité afin de dénigrer l’époque actuelle ; ils jettent le doute et le trouble parmi les tètes noires. Le conseiller, votre sujet (Li) Se, se dissimulant qu’il s’expose à la mort, dît : Dans l’antiquité, l’empire était morcelé et troublé ; il ne se trouvait personne qui pût l’unifier ; c’est pourquoi les seigneurs régnaient’ simultanément. Dans leurs propos, (les lettrés) parlent’ tous de l'antiquité afin de dénigrer le temps présent ; ils colorent des faussetés afin de mettre la confusion dans ce qui est réel : ces hommes font valoir l’excellence de ce qu’ils ont appris dans leur étude privée afin de dénigrer ce qu’a institué Votre Majesté. Maintenant que le souverain empereur possède l’empire dans son ensemble, qu’il a distingué le noir du blanc et qu’il a imposé l’unité, ils mettent en honneur leurs études privées et tiennent des conciliabules. Ces hommes qui condamnent les lois et les instructions, dès qu'ils apprennent qu'un édit a été rendu, s'empressent de le discuter chacun d'après ses propres principes; lorsqu'ils sont à la cour, ils dessape prouvent dans leur for intérieur ; lorsqu'ils en sont sortis, ils délibèrent dans les rues; louer le souverain, ils estiment que c'est (chercher) la réputation; s'attacher à des principes extraordinaires, ils pensent que c'est le plus haut mérite ; ils entraînent le bas peuple à forger des calomnies. Les choses étant ainsi, si on ne s’y oppose pas, alors en haut la situation du souverain s’abaissera, tandis qu’en bas les associations se fortifieront. Il est utile de porter une défense. Votre sujet propose que les histoires officielles, à l’exception des Mémoires de Tshin, soient toutes brûlées : sauf les personnes qui ont la charge de lettrés au vaste savoir, ceux qui dans l’empire se permettent de cacher le Che (King), le Chou (King) ou les discours des Cent écoles, devront tous aller auprès des autorités locales civiles et militaires pour qu’elles les brûlent. Ceux qui oseront discuter entre eux sur le Che (King) et le Chou (King) seront (mis à mort et leurs cadavres) exposés sur la place publique ; ceux qui se serviront de l’antiquité pour dénigrer les temps modernes seront mis à mort avec leur parenté. Les fonctionnaires qui verront ou apprendront (que des personnes contreviennent à cet ordre), et qui ne les dénonceront pas, seront impliqués dans leur crime. Trente jours après que l’édit aura été rendu, ceux qui n’auront pas bruie (leurs livres) seront marqués et envoyés aux travaux forcés. Les livres qui ne seront pas proscrits seront ceux de médecine et de pharmacie, de divination par la tortue et achillée, d’agriculture et d’arboriculture ordonnances, qu’ils prennent pour maîtres les fonctionnaires. » Le décret fat : « Approuvé. »

Quelle en est la cause ? La voici : dans les temps modernes et dans l'antiquité, il n'y avait plus de rois depuis longtemps; la maison des Tcheou (Zhou n.n.) s'était affaiblie; quand les cinq hégémons eurent cessé d'être, ses ordres n'eurent plus d'autorité dans l'empire; c'est pourquoi les seigneurs gouvernèrent par la violence ; les forts tyrannisèrent les faibles; la majorité opprima la minorité; les armes et les cuirasses ne furent point déposées; les hommes de valeur et le peuple furent épuisés. Or, quand Ts'in (Qin n.n.) se tourna du côté du sud et régna sur l'empire, il y eut dès lors en haut un Fils du Ciel ; aussitôt la multitude innombrable du peuple espéra obtenir la paix conforme à sa nature et à sa destinée ; il n’y eut per- sonne qui ne se portât vers lui de tout son cœur et qui ne regardât en haut avec respect. Dans ces circonstances, c’était là que se trouvait le principe du prestige protecteur, de la gloire assurée, du péril conjuré. Le roi de Ts’in (Qin n.n.) nourrissait des sentiments avides et bas; il appliquait les connaissances qui sortaient de son propre esprit; il ne donnait pas sa confiance aux ministres éprouvés et ne contractait pas des liens étroits avec les gens de valeur et le peuple ; il abandonna la ligne de conduite suivie par les rois et établit son pou- voir autocratique; il interdit les écrits et les livres et rendit impitoyables les châtiments et les lois ; il mit au premier rang la tromperie et la violence, et au dernier rang la bonté et la justice; il fit de la tyrannie le fonde- ment de l'empire. Or, si celui qui conquiert et annexe met en avant la tromperie et la violence, d’autre part, celui qui pacifie et affermit tient en estime la douceur et l’équité ; cela signifie que les méthodes ne sont pas les mêmes pour prendre et pour conserver.

Ts’in (Qin n.n.) qui n’avait (d’abord) qu’un territoire fort restreint et qui n’avait qu’une puissance de mille chars’, fit venir à lui les huit provinces et obtint l’hommage de ceux qui étaient du même rang que lui, et cela dura pendant plus de cent années. Dans la suite cependant, quand tout l’espace compris dans les directions de l’univers était sa demeure, quand Hiao et Hien étaient son palais, il suffit qu’un simple particulier soulevât des difficultés pour que les sept temples ancestraux fussent ruinés et pour que (le souverain) lui-même périt de la main des hommes, ce qui fut la risée de l’empire. Comment cela se produisit-il ? C’est parce que la bonté et la justice ne furent pas répandues (par Ts’in) et parce que les conditions pour conquérir et les conditions pour conserver sont différentes]

Qu Yuan himself would never have imagined that he would generate ironies that would last for over two thousand years of China’s history. The ironies are twofold. For one, everyone knows Qu Yuan as a “poet patriot”, but in his poetry his theme is clearly “leaving” his country. He protected Chu against Qin, but it was Qin that unified China after he was gone. Qin created the first true Chinese nation that would inspire patriotic love. For another, his songs of Chu are deep and elaborate, written in a style that commoners would be quite unable to read, but he has become a universal folk hero. The Dragon Boat Festival, in his honor, is an occasion for national celebration all across the country. Chinese from Qin applaud him as much as those from Chu; the uneducated and the educated together drink to his name.

The alchemist served Qin Shi Huang, the founder and first emperor of the Qin dynasty,

Repent and  p be baptized every one of you  q in the name of Jesus Christ  r for the forgiveness of your sins, and you will receive  s the gift of the Holy Spirit.

Qin had invented the body count.

It has the heart of a tiger or wolf; greedy, loving profit, and untrustworthy, knowing nothing of ritual, duty, or virtuous conduct.” Yet despite being the antithesis of everything Confucian gentlemen held dear, Qin exploded from the edge of the Eastern core to conquer the whole of

In the chaotic decades following the overthrow of the Qin dynasty in 202 BC, the emperors of the newly installed Han dynasty pursued a loose fiscal and monetary policy, spending beyond their means and financing their deficit by issuing new money.

In the third century BC, General Xiang Yu sent his army across the Yangtze River to take on the Qin dynasty. While his troops slept, he ordered all the ships to be set alight. The next day he told them: “You now have a choice: Either you fight to win or you die.” By removing the option of retreat, he switched their focus to the only thing that mattered: the battle.

The Chinese state, from the days of the Qin, was an efficient, bureaucratized autocracy. Yet to this day, China has never developed the rule of law. Its emperors, and now the Chinese politburo, make the law but are not accountable to it and do not have to obey it themselves. China can always force its people to build a Great Wall or its equivalent.

Death is one , torture is multiple.

lit white tanks of oil refineries and petrochemical plants. “Well,” said Giordino without any particular expression in his voice, “is now a good time for a chorus of ‘Old Man River’?” “The Mississippi,” Pitt muttered. “That’s Baton Rouge to the north across the river. The end of the line. Why dig a canal to this particular spot?” “Who knows what weird machinations lurk in the mind of Qin Shang?” Giordino said philosophically. “Maybe he has plans to access the highway.” “What for? There’s no turnoff. The road shoulder is barely wide enough to hold one car.

I could not burden myself with the guilt and expectations of others, which had muted my own voice. Never again did I want to compromise my dreams to tick boxes I had never needed to tick in the first place.

Qin Shi Huang said, pointing to the spectacular sight. “Each individual’s behavior is so simple, yet together, they can produce such a complex, great whole! Europeans criticize me for my tyrannical rule, claiming that I suppress creativity. But in reality, a large number of men yoked by severe discipline can also produce great wisdom when bound together as one.

The "Three Dimensions of Power Theory," which I came understand, delineates three distinct ways in which power is exercised in human societies, reflecting the main philosophical currents of the Warring States Period in China: Confucianism, Taoism, and Legalism. According to this theory, Confucianism promotes government through Virtue and Tradition, emphasizing the importance of morality and ethical values as pillars of power. This aspect is exemplified by the Han Dynasty, which adopted examinations based on Confucian teachings to select civil servants. On the other hand, Taoism defends a government based on Harmony and Natural Law, prioritizing the adaptability and conformity of human laws with the laws of nature, an idea centered on the concept of "non-action" (wu wei) proposed by Laozi. Finally, Legalism emphasizes Order and Punishment, arguing that stability is achieved through strict laws and severe punishments, a vision embodied by Qin Shi Huang, the first emperor of China, who consolidated his regime under a strict legal code. These approaches are cyclical and alternate according to the needs and challenges of different historical periods, reflecting the evolution and dynamics of power over time.

Zhao Gao was contemplating treason but was afraid the other officials would not heed his commands, so he decided to test them first. He brought a deer an presented it to the Second Emperor but called it a horse. The Second Emperor laughed and said, "Is the chancellor perhaps mistaken, calling a deer a horse?" Then the emperor questioned those around him. Some remained silent, while some, hoping to ingratiate with Zhao Gao, said it was a horse, and others said it was a deer. Zhao Gao secretly arranged for all those who said it was a deer to be brought before the law. Thereafter the officials were all terrified of Zhao Gao.

The rebellions started. In August 209 BC, in Henan, two hired labourers were in charge of delivering a chain gang of 900 convicts, but a rainstorm delayed their arrival. Knowing that in Qin lateness was punished by death, as was escape, they decided that ‘flight means death, plotting means death’ so ‘death for establishing a state is preferable’. After all, said one, ‘Are kings and nobles given their high status by birth?’ At the same time, a local sheriff named Liu Bang, the peasant from central China who had once seen the First Emperor in person, was leading another chain gang to Mount Li to work on the First Emperor’s tomb. A few prisoners escaped, which meant that Liu and his charges would be executed, so he liberated them all. More men joined his band when he killed the local magistrate.

You don't talk of playing fair to a bully. It's like playing qin music to a cow.

Placing a lot of store on luck and a story, aren’t you?” I asked. “Those are the only things I’ve ever placed any faith in at all,” said Li Qin.

I think I’d know if I had children.” “I’m adopted, if that helps,” said April. “Still think I’d have noticed,” said Li Qin.

judicial bonfires, and even household stoves.” The first recorded instance of book burning was in 213 BC, when Chinese emperor Qin Shi Huang decided to incinerate any history books that contradicted his version of the past. In addition, he buried more than four hundred scholars alive.

the Qin dynasty collapsed about five years after his death, and his lands were, indeed, divided.

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.

The Babylonians called it Tiamat, the Canaanites called it Lotan, the Ugaritic translation for “Leviathan.” Hebrews called it Leviathan and sometimes Rahab.[12]

his enemies in chapter 19 as the “great supper of God” where the birds of prey eat the flesh of his defeated foes (19:17). While Leviathan is not included in this Revelation passage, it is the same kind of nature banquet motif as described in Psalm 74: creatures feasting on the flesh of the enemies of God. The “banquet of flesh” was a common way of symbolizing deliverance from and victory

Wouldn’t you wish your pirate masters—your former pirate masters—some torture and pain?” “No.” A breeze brought in a fresh misty whiff of the ocean, and Qin inhaled the salty scent. “I guess I was raised to know I was their property and expect… what I got. I feel rebellious for having run away, for being out here wondering how I can make my freedom permanent. But I don’t wish anyone torture and pain. I guess if I wished anything, it would be for something to happen in their lives that would cause them to empathize with others and not treat them so callously.

As for the ‘settling of accounts’ that Bao-yu had proposed to Qin Zhong, we have been unable to ascertain exactly what form this took; and as we would not for the world be guilty of a fabrication, we must allow the matter to remain a mystery.

Qin skipped off down the corridor. Skipped. Bonita’s hired killing machine skipped. Well, so long as she blew crushers off the ship when needed, that was fine.

诽谤者族，偶语弃市

Early Confucian (and Chinese) classics can be read philosophically, if philosophy is understood as I suggested above. This understanding of philosophy then implies certain methods of reading these texts. It requires us to clarify and enrich the argumentation in these texts by making up the missing steps, and to tease out the hidden systems in these texts, always with their contemporary relevance in mind and with a sensibility to their original contexts simultaneously. To apply these methods to traditional texts, the first thing we need to do is to discover the apparent discrepancies and even contradiction within an argument and among different arguments in the same text or by the same author. After actively making these discoveries, however, we should not do what an analytically minded thinker of classical Chinese texts tends to do, such as claiming that the author failed to see the contradictions, he didn't know logic, and so on. Rather, we should apply the principle of respect and charity to the reading of these texts, for since ancient Greece or pre-Qin China, there haven't been many great thinkers in human history (which is why we call them 'great thinkers'). If we can easily find apparent confusion and contradictions in their works, as reasonable guess is not that they didn't think clearly but that we didn't; that is, we failed to appreciate the depth of these most profound thinkers in human history due to our own limited intellectual capacity or being confined to our own context. In this sense, to respect 'authority' (great thinkers and their texts) is to think critically and to criticize and transcend the authority of today (our own prejudices and close-mindedness). Therefore, after discovering the discrepancies, we should try to see if we can make up the missing steps, or reconstruct hidden coherence between apparently contradictory arguments.

I have brought order to the mass of beings

Si Eul-che (Qin Er Shi n.n.) s’était conduit comme un souverain ordinaire et avait confié les charges aux hommes loyaux et sages, si les sujets et le souverain avaient eu les mêmes sentiments et avaient pris en pitié le malheur du monde, si, quand il était encore vêtu de blanc, (Eul-che) avait réparé les fautes de l’empereur son prédécesseur, s’il avait divisé son territoire et distribué son peuple de façon à donner des fiefs aux descendants des plus méritants entre ses sujets, s'il avait fondé des royaumes et établi des princes de manière à honorer l'empire, s'il avait vidé les prisons et épargné les supplices, relâché ceux qui avaient été condamnés comme parents complices' et ceux qui avaient été condamnés comme calomniateurs, et renvoyé chacun dans son village, s'il avait répandu le contenu de ses greniers et distribué ses richesses afin de secourir les personnes abandonnées et misérables, s'il avait restreint les taxes et diminué les corvées afin d'aider le peuple en détresse, s'il avait adouci les lois et modéré les châtiments afin de sauve- garder l'avenir, il aurait fait que tous les habitants de l'empire auraient pu se corriger, qu'ils auraient redoublé de vertu et auraient réformé leurs actions, que chacun aurait veille sur sa propre conduite, que les espérances de la multitude du peuple auraient été satisfaites; puis, grâce au prestige et à la bienfaisance qu'il aurait exercés sur l'empire, l'empire tout entier se serait rassemblé autour de lui. Alors, à l’intérieur des mers, tous auraient été contents et chacun se serait trouvé heureux de son sort ; on n’aurait eu qu’une crainte, celle d’un changement ; même s’il y avait eu des fourbes dans le peuple, ils n’auraient pu distraire le cœur du souverain ; même s’il y avait eu des ministres déshonnêtes, ils n’auraient pu décevoir son intelligence ; le fléau des cruautés et des troubles aurait donc pris fin. Eul-che ne suivit point cette ligne de conduite, mais aggrava la situation par son manque de raison. Il ruina le temple ancestral aux yeux du peuple ; il recommença à construire le palais Ngo-pang; il multiplia les châtiments et aggrava les supplices ; ses officiers gouvernèrent avec la dernière rigueur ; les récompenses et les punitions furent injustes; les taxes et les impôts furent immodérés ; l'empire fut accablé de corvée; les officiers ne purent maintenir l'ordre ; les cent familles se trouvèrent à toute extrémité et le souverain ne les recueillit pas et n'eut pas pitié d'elles. A la suite de cela, la perversité surgit de toutes parts et l’empereur et ses sujets se trompèrent mutuellement. Ceux qui avaient encouru des condamnations étaient en foule ; ceux qui avaient été mutilés et suppliciés s’apercevaient de loin les uns les autres sur les routes, et l’empire en souffrait. Depuis, les princes et les hauts dignitaires jus- qu'au commun peuple, tous étaient tourmentés de l’idée de leur propre danger et se trouvaient personnellement dans une situation très pénible. Aucun d’eux ne se sentait à l’aise dans la place qu’il occupait ; aussi était-il facile de les ébranler. C’est pourquoi Tch’en Ché (Chen Sheng n.n.) sans avoir besoin d’être sage comme T’ang et Ou' (Wu n.n.), sans être au préalable élevé en dignité comme les ducs ou les marquis, n’eut qu’à agiter, le bras à Ta-tsé pour que l’empire entier lui répondit comme l’écho, car son peu-pie était en danger.

Quand Ts'in (Qin n.n.) eut dispersé les royaumes combattants et qu’il régna sur l’empire, sa conduite ne changea pas, son gouvernement ne se modifia pas ; c’est pourquoi il obtint des résultats différents lorsqu’il fit des conquêtes et lorsqu’il les conserva ; il était isolé en possession (de l'empire), et c’est pourquoi on pouvait attendre sa perte imminente. Supposez que le roi de Ts’in eût administré les affaires suivant les principes des générations anciennes et qu’il eût suivi les traces des Yn (Shang n.n.) et des Tcheou (Zhou n.n.) dans la direction qu’il donna à son gouvernement ; quand bien même dans la suite il y aurait eu un souverain dissolu et arrogant, la calamité de la ruine et du péril ne se serait point produite. C’est pourquoi quand les trois dynasties fondèrent leur empire, leur renommée fut éclatante et leur œuvre dura longtemps. Maintenant, lorsque Eul-che (Qin Er Shi n.n.) (de la dynastie) Ts'in prit le pouvoir, dans l'empire il n'y eut personne qui ne tendit le cou pour observer comment il gouvernerait; en effet, celui qui a froid apprécie fort des vêtements grossiers, celui qui a faim trouve agréable au goût la lie du vin et l'enveloppe du grain; l'empire retentissait de plaintes, c'était une ressource pour le nouveau souverain: cela signifie qu'auprès d'un peuple accablé il est aisé de passer pour bon.

Ainsi les anciens rois avaient discerné révolution du commencement et de la fin, et reconnu les raisons de la conservation et de la ruine ; c’est pourquoi dans leur conduite de pasteurs du peuple, ils s’appliquaient à lui assurer le repos et c’était tout. Même quand il se trouvait dans l’empire des sujets rebelles, ceux-ci ne trouvaient pas des secours qui leur répondissent comme l’écho. Aussi dit-on : Le peuple qui est en repos est capable de pratiquer la justice ; le peuple qui est en danger se tourne facilement au mal. C'est une parole qui s’applique ici. Quand un homme a pour dignité celle de Fils du Ciel et pour richesse l’empire, s’il ne peut éviter lui-même d’être massacré » c’est qu’il a méconnu les causes qui maintiennent droit et celles qui renversent ; telle fut l’erreur de Eul-che (Qin Er Shi n.n.).

Therefore, when Ziqi died, Boya, realizing that no one else would understand his music as well as his friend, smashed his qin at Ziqi’s grave and sighed, “Why play the qin when there’s no more zhiyin to understand my music!” From then on, the term zhiyin had been used to describe soul mates. “Precious Orchid,” Qing Zhen looked at me intently while a solitary bird soared behind him in the vast sky, “you realize how lucky we are? Most people search all their life for a zhiyin but never find one. We’re not only lovers; we’re also zhiyin.” Though I was used to compliments from men and usually did not take them seriously, this one from Qing Zhen touched a silk string in my heart.

would be my strongest weapon, but if I can’t learn to control it, it will be a cage only Qin Zheng can unlock.