God's Chinese Son: The Taiping Heavenly Kingdom of Hong by Jonathan D. Spence

By Jonathan D. Spence

No matter if learn for its robust account of the biggest rebellion in human heritage, or for its foreshadowing of the bad convulsions suffered through twentieth-century China, or for the narrative strength of a good historian at his top, God's chinese language Son has to be learn.

At the heart of this background of China's Taiping uprising (1845-64) stands Hong Xiuquan, a failed pupil of Confucian doctrine who ascends to heaven in a dream and meets his heavenly relations: God, Mary, and his older brother, Jesus. He returns to earth charged to eliminate the "demon-devils," the alien Manchu rulers of China.

His luck includes him and his fans to the heavenly capital at Nanjing, the place they rule a wide a part of south China for greater than a decade. Their decline and fall, wrought through inner department and the unrelenting army pressures of the Manchus and the Western powers, hold them to a hell in the world. Twenty million chinese language are left lifeless.

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Extra info for God's Chinese Son: The Taiping Heavenly Kingdom of Hong Xiuquan

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The regulations drafted in the spring of 1898 by Liang Qichao, despite the Western influence and emphasis on a standard procedure in educational structure and content, dichotomized Chinese and Western learning into ethics and science, and ultimately privileged the latter over the former. Liang’s university plan was divided into comprehensive and specialized studies. The comprehensive studies included Chinese humanities subjects and mostly science subjects from the West: Confucian classics before Zhu Xi (jingxue), Confucian classics as interpreted by Zhu Xi and his followers (lixue), Chinese and foreign histories, various schools of thought, elementary mathematics, elementary physics, elementary political science, elementary geography, literature, and gymnastics, which the students would study for three years.

Unokichi’s lectures on psychology included both a physiological and a less physiologically based discussion of human emotions. 51 His periodization and presentation of history in the form of chapters greatly influenced Tu Ji, who followed suit and became one of the first Chinese historians to write history in the form of chapters. Tu’s history started with the legendary beginning of Chinese civilization to the Warring States period as recorded by the Spring and Autumn Annals. More than Zhang Xiaopu, Tu applied evolution directly in his history, emphasizing historical development.

Zhu was also on the list for execution, but foreign troops entered Beijing before the Qing government had a chance to carry out the order. Zhang Hengjia, then an imperial minister, followed Xu and Zhu in opposing the government policy toward the Boxers and persuaded the empress dowager to suppress the Boxers. 36 Even with a close connection between state bureaucracy and university administration, the latter often displayed great innovations in thinking, as can be seen below. Ideologically, almost all recognized the need for change, and innovations abounded among both administrators and faculty members in the content of learning.

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