✖️ Вidеn just killеd Тrumр’s 2024 сhаnсеs – August 18

✖️ This nеw роlicy has shосking rаmifiсаtions… [Cross Market Review]( At Cross Market Review, we are serious about being your “eyes and ears” for special opportunities for you to take advantage of. The message below from one of our partners is one we think you should take a close look at. [--------------][--------------] Innovations and unique features[edit] Despite his very large debts to Confucian tradition, Sima was an innovator in four ways. To begin with, Sima's work was concerned with the history of the known world.[14] Previous Chinese historians had focused on only one dynasty and/or region.[14] Sima's history of 130 chapters began with the legendary Yellow Emperor and extended to his own time, and covered not only China, but also neighboring nations like Korea and Vietnam.[14] In this regard, Sima was significant as the first Chinese historian to treat the peoples living to the north of the Great Wall like the Xiongnu as human beings who were implicitly the equals of the Middle Kingdom, instead of the traditional approach which had portrayed the Xiongnu as savages who had the appearance of humans, but the minds of animals.[15] In his comments about the Xiongnu, Sima refrained from evoking claims about the innate moral superiority of the Han over the "northern barbarians" that were the standard rhetorical tropes of Chinese historians in this period.[16] Likewise, Sima in his chapter about the Xiongnu condemns those advisors who pursue the "expediency of the moment", that is advise the Emperor to carry policies such as conquests of other nations that bring a brief moment of glory, but burden the state with the enormous financial and often human costs of holding on to the conquered land.[17] Sima was engaging in an indirect criticism of the advisors of the Emperor Wu who were urging him to pursue a policy of aggression towards the Xiongnu and conquer all their land, a policy to which Sima was apparently opposed.[18] Sima also broke new ground by using more sources like interviewing witnesses, visiting places where historical occurrences had happened, and examining documents from different regions and/or times.[14] Before Chinese historians had tended to use only reign histories as their sources.[14] The Shiji was further very novel in Chinese historiography by examining historical events outside of the courts, providing a broader history than the traditional court-based histories had done.[14] Lastly, Sima broke with the traditional chronological structure of Chinese history. Sima instead had divided the Shiji into five divisions: the basic annals which comprised the first 12 chapters, the chronological tables which comprised the next 10 chapters, treatises on particular subjects which make up 8 chapters, accounts of the ruling families which take up 30 chapters, and biographies of various eminent people which are the last 70 chapters.[14] The annals follow the traditional Chinese pattern of court-based histories of the lives of various emperors and their families.[14] The chronological tables are graphs recounting the political history of China.[14] The treatises are essays on topics such as astronomy, music, religion, hydraulic engineering and economics.[14] The last section dealing with biographies covers individuals judged by Sima to have made a major impact on the course of history, regardless of whether they were of noble or humble birth and whether they were born in the central states, the periphery, or barbarian lands.[14] Unlike traditional Chinese historians, Sima went beyond the androcentric, nobility-focused histories by dealing with the lives of women and men such as poets, bureaucrats, merchants, comedians/jesters, assassins, and philosophers.[19] The treatises section, the biographies sections and the annals section relating to the Qin dynasty (as a former dynasty, there was more freedom to write about the Qin than there was about the reigning Han dynasty) that make up 40% of the Shiji have aroused the most interest from historians and are the only parts of the Shiji that have been translated into English.[1] When Sima placed his subjects was often his way of expressing obliquely moral judgements.[19] Empress Lü and Xiang Yu were the effective rulers of China during reigns Hui of the Han and Yi of Chu, respectively, so Sima placed both their lives in the basic annals.[19] Likewise, Confucius is included in the fourth section rather the fifth where he properly belonged as a way of showing his eminent virtue.[19] The structure of the Shiji allowed Sima to tell the same stories in different ways, which allowed him to pass his moral judgements.[19] For example, in the basic annals section, the Emperor Gaozu is portrayed as a good leader whereas in the section dealing with his rival Xiang Yu, the Emperor is portrayed unflatteringly.[19] Likewise, the chapter on Xiang presents him in a favorable light whereas the chapter on Gaozu portrays him in more darker colors.[19] At the end of most of the chapters, Sima usually wrote a commentary in which he judged how the individual lived up to traditional Chinese values like filial piety, humility, self-discipline, hard work and concern for the less fortunate.[19] Sima analyzed the records and sorted out those that could serve the purpose of Shiji. He intended to discover the patterns and principles of the development of human history. Sima also emphasized, for the first time in Chinese history, the role of individual men in affecting the historical development of China and his historical perception that a country cannot escape from the fate of growth and decay. Unlike the Book of Han, which was written under the supervision of the imperial dynasty, Shiji was a privately written history since he refused to write Shiji as an official history covering only those of high rank. The work also covers people of the lower classes and is therefore considered a "veritable record" of the darker side of the dynasty. In Sima's time, literature and history were not seen as separate disciplines as they are now, and Sima wrote his magnum opus in a very literary style, making extensive use of irony, sarcasm, juxtaposition of events, characterization, direct speech and invented speeches, which led the American historian Jennifer Jay to describe parts of the Shiji as reading more like a historical novel than a work of history.[1] For an example, Sima tells the story of a Chinese eunuch named Zhonghang Yue who became an advisor to the Xiongnu kings.[20] Sima provides a long dialogue between Zhonghang and an envoy sent by the Emperor Wen of China during which the latter disparages the Xiongnu as "savages" whose customs are barbaric while Zhonghang defends the Xiongnu customs as either justified and/or as morally equal to Chinese customs, at times even morally superior as Zhonghang draws a contrast between the bloody succession struggles in China where family members would murder one another to be Emperor vs. the more orderly succession of the Xiongnu kings.[21] The American historian Tamara Chin wrote that though Zhonghang did exist, the dialogue is merely a "literacy device" for Sima to make points that he could not otherwise make.[22] The favorable picture of the traitor Zhonghang who went over to the Xiongnu who bests the Emperor's loyal envoy in an ethnographic argument about what is the morally superior nation appears to be Sima's way of attacking the entire Chinese court system where the Emperor preferred the lies told by his sycophantic advisors over the truth told by his honest advisors as inherently corrupt and depraved.[23] The point is reinforced by the fact that Sima has Zhonghang speak the language of an idealized Confucian official whereas the Emperor's envoy's language is dismissed as "mere twittering and chatter".[24] Elsewhere in the Shiji Sima portrayed the Xiongnu less favorably, so the debate was almost certainly more Sima's way of criticizing the Chinese court system and less genuine praise for the Xiongnu.[25] Sima has often been criticized for "historizing" myths and legends as he assigned dates to mythical and legendary figures from ancient Chinese history together with what appears to be suspiciously precise genealogies of leading families over the course of several millennia (including his own where he traces the descent of the Sima family from legendary emperors in the distant past).[1] However, archaeological discoveries in recent decades have confirmed aspects of the Shiji, and suggested that even if the sections of the Shiji dealing with the ancient past are not totally true, at least Sima wrote down what he believed to be true. In particular, archaeological finds have confirmed the basic accuracy of the Shiji including the reigns and locations of tombs of ancient rulers.[1] [Is this the еnd of the GОР?]( Literary figure[edit] Sima's Shiji is respected as a model of biographical literature with high literary value and still stands as a textbook for the study of classical Chinese. Sima's works were influential to Chinese writing, serving as ideal models for various types of prose within the neo-classical ("renaissance" 复古) movement of the Tang-Song period. The great use of characterisation and plotting also influenced fiction writing, including the classical short stories of the middle and late medieval period (Tang-Ming) as well as the vernacular novel of the late imperial period. Sima had immense influence on historiography not only in China, but also in Japan and Korea. [26] For centuries afterwards, the Shiji was regarded as the greatest history book written in Asia.[26] Sima is little known in the English-speaking world as a full translation of the Shiji in English has not yet been completed. His influence was derived primarily from the following elements of his writing: his skillful depiction of historical characters using details of their speech, conversations, and actions; his innovative use of informal, humorous, and varied language; and the simplicity and conciseness of his style. Even the 20th-century literary critic Lu Xun regarded Shiji as "the historians' most perfect song, a "Li Sao" without the rhyme" (史家之絶唱，無韻之離騷) in his Outline of Chinese Literary History (漢文學史綱要). Other literary works[edit] Sima's famous letter to his friend Ren An about his sufferings during the Li Ling Affair and his perseverance in writing Shiji is today regarded as a highly admired example of literary prose style, studied widely in China even today. The Letter to Ren An contains the quote, "Men have always had but one death. For some it is as weighty as Mount Tai; for others it is as insignificant as a goose down. The difference is what they use it for." (人固有一死，或重于泰山，或輕于鴻毛，用之所趨異也。) This quote has become one of the most well known in all of Chinese literature. In modern times, Chairman Mao paraphrased this quote in a speech in which he paid tribute to a fallen PLA soldier. Sima Qian wrote eight rhapsodies (fu), which are listed in the bibliographic treatise of the Book of Han. All but one, the "Rhapsody in Lament for Gentlemen who do not Meet their Time" (士不遇賦) have been lost, and even the surviving example is probably not complete. Astronomer/astrologer[edit] Sima and his father both served as the taishi (太史) of the Former Han Dynasty, a position which includes aspects of being a historian, a court scribe, calendarist, and court astronomer/astrologer. At that time, the astrologer had an important role, responsible for interpreting and predicting the course of government according to the influence of the Sun, Moon, and stars, as well as other astronomical and geological phenomena such as solar eclipses and earthquakes, which depended on revising and upholding an accurate calendar. Before compiling Shiji, Sima Qian was involved in the creation of the 104 BC Taichu Calendar 太初暦 (太初 became the new era name for Emperor Wu and means "supreme beginning"), a modification of the Qin calendar. This is the first Chinese calendar whose full method of calculation (暦法) has been preserved. The minor planet "12620 Simaqian" is named in his honour. Family[edit] Sima Qian is the son of court astrologer (太史令) Sima Tan, who is a descendant of Qin general Sima Cuo (司馬錯), the commander of Qin army in the state's conquest of Ba and Shu. Before his castration, Sima Qian was recorded to have two sons and a daughter. While little is recorded of his sons, his daughter later married Yang Chang (楊敞), and had sons Yang Zhong (æ¥Šå¿ ) and Yang Yun (楊惲). It was Yang Yun who hid his grandfather's great work, and decided to release it during the reign of Emperor Xuan. Unsubstantiated descendants[edit] According to local legend, Sima Qian had two sons, the older named Sima Lin (司馬臨) and younger named Sima Guan (司馬觀), who fled the capital to Xu Village (徐村) in what is now Shanxi province during the Li Ling affair, for fear of falling victim to familial extermination. They changed their surnames to Tong (同 = 丨+ 司) and Feng (馮 = 仌 + 馬), respectively, to hide their origins while continuing to secretly offer sacrifices to the Sima ancestors. To this day, people living in the village with surnames Feng and Tong are forbidden from intermarrying on the grounds that the relationship would be incestuous.[27] According to the Book of Han, Wang Mang sent an expedition to search for and ennoble a male-line descent of Sima Qian as 史通子 ("Viscount of Historical Mastery"), although it was not recorded who received this title of nobility. A Qing dynasty stele 重修太史廟記 (Records of the Renovation of the Is Вidеn’s signature on this dосument the dеаth wаrrаnt for Тrumр, DеSаntis, and the еntirе Reрubliсаn Раrty? [Vidео рrеviеw]( Su Qin (380–284 BCE) was a Chinese political consultant and philosopher who was an influential political strategist during the Warring States period. He was born in Chengxuan Village, Luoyang in present-day Henan Province. According to legend Su Qin was a disciple of Guiguzi, the founder of the School of Diplomacy. He was the chief advocate of the Vertical Alliance system, which sought to create an alliance of the other states against the state of Qin. The opposing theory, "Horizontal Alliance" (Chinese: 聯横; pinyin: Lían Héng) supported alliances with the State of Qin. After finishing his studies with Guiguzi, Su Qin travelled for several years and on his return lamented that "My wife doesn't recognize me as her husband, my sister-in-law doesn't recognize me as her brother-in-law, and my parents don't recognize me as their son!". All these misfortunes he blamed on himself and he thereafter shut himself in his room to study. To prevent falling asleep from long hours of study, he would stab himself in the thigh with a sharp instrument. This practice gave rise to part of a Chinese idiom or "chengyu" simplified Chinese: 悬梁刺股; traditional Chinese: 懸梁刺股 which means "to study assiduously and tirelessly". Years later, when Su Qin returned with full honors following his success with the Vertical Alliance system, his family received him with great reverence, causing him to remark on their change of behavior towards him, leading to the rise of another Chinese idiom simplified Chinese: 前倨后恭; traditional Chinese: 前倨後恭 which means "a change of attitude from arrogance to respect". At his most brilliant Su Qin persuaded the leaders of the six kingdoms of Qi, Chu, Yan, Han, Zhao and Wei to unite against the Qin state through the use of his splendid rhetoric and thereafter wore robes decorated with the insignia of the six states. The allies of the Vertical Alliance advanced on the State of Qin but were easily defeated due to internal discord between the former enemies. One theory suggests that he and Zhang Yi mutually reinforced each other's viewpoints in order to achieve their personal goals. Canvassing the Six States[edit] This period of canvassing is one of the most debated issues in Chinese History. Modern day verification of Su Qin's biography in the Records of the Grand Historian and the Strategems of the Warring States suggests that the content relating to Su Qin in the former work was actually forged by later authors.[1][2] A wasted visit to the Qin State When Su Qin arrived in Qin, the state's ruler Duke Xiao of Qin had just died. His successor King Huiwen of Qin, destested the political reformer Shang Yang of whom the former Duke had been an avid supporter and promptly had him executed. King Huiwen also hated talented foreigners such that Su Qin made no headway. Negotiations with the Yan State Su Qin told Marquis Wen, the ruler of the Yan State that the threat posed by the Zhao State was greater than that from the Qin State and that he should form an alliance with the State of Qi. As a result, Su Qin came to be highly regarded in the Yan State. Negotiations with the Zhao State Su Qin informed the Marquis of Zhao that his territory lay in a crucial position, slightly offset from the other warring states but ultimately disadvantageous. He suggested that because of this, in an alliance with the other powers, the Zhao State would effectively hold the balance of power. Much impressed by the idea, the Zhao ruler rewarded Su Qin financially and invited him to venture forth and discuss an alliance with the other states. Negotiations with the Han State Su Qin angered King Xuan of Han and made him focus on the Vertical Alliance. Negotiations with the Wei State Encouraging the selfishness of the Wei officials, Su Qin persuaded King Xiang of Wei to concentrate on the Vertical Alliance. Negotiations with the Qi State Su Qin made it clear that it was impossible for the Qin State to cross Zhao and Wei and attack Qi. As a result, to the great shame of Su Qin, the Qi State pledged allegiance to the Qin. Negotiations with the Chu State Su Qin told King Wei of the Chu that the other six warring states had already formed an alliance. King Wei refused to join and was inevitably attacked by the State of Qin. At the end of this period of canvassing, Su Qin became chief administrator of the Vertical Alliance and wore the insignia of the six member nations. After he became famous, he returned to his hometown in a blaze of glory. His parents welcomed him thirty li from home, his sister-in-law crawled like a snake whilst the surprise showed on his wife but she dared not look at him, her former stubbornness having become respect. Once more Su Qin lamented "the parents are poor but not the son". Although already an official of the six nation alliance, Marquis Su of Zhao appointed Su Qin ruler of Wu'an in modern-day Henan Province. According to the records of the Vertical Alliance, the Qin State went into decline and would not dare cross the strategic Hangu Pass for a further fifteen years. 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