Stone gambling? Invincible! Medical skills? Solitary Snow was seeking defeat! Beautiful women? Aiya, don't be rude, I'm really a doctor. The King of Assassins, Yang Ping, returned to the city and obtained the most powerful God's Eye, Dragon Travelling on the Shoals, fighting against the Nine Heavens, and becoming a super perceptive expert of his generation.
He had seized the nine dragons that defied the heavens! With the Lightning Perception surrounded, one's soul would be reincarnated, reborn into the body of the trash, Lei Nian. What? Cultivation genius? I have the Nine Dragons Stone! Unconvinced? Close the door, let loose thunder!
This book addresses the principles and methods for determining petroleum source rocks based on fossil spores and pollen. Studying petroliferous basins in China, we discovered that there are often as many as three different sources of the microfossils: the source rocks, the rocks along the pathway, and the reservoir rocks. Therefore, fossil spores, pollen and algae from inland and coastal shelf petroliferous basins are analyzed and illustrated to show this complex process. Furthermore, the organic origin theory of oil is proven and environmental characteristics for hydrocarbon source-rock formation are discussed. Along with the geochronical and geographic distribution of non-marine petroleum source rocks in China, the mechanisms of petroleum migration following the pathways to the reservoirs are investigated. It will be a valuable reference work as well as a textbook for a wider research areas ranging from stratigraphy, palynology, palaeontology and petroleum geology.
This ground-breaking volume documents women's influence on popular culture in twentieth-century China by examining Yue opera. A subgenre of Chinese opera, it migrated from the countryside to urban Shanghai and morphed from its traditional all-male form into an all-female one, with women cross-dressing as male characters for a largely female audience. Yue opera originated in the Zhejiang countryside as a form of story-singing, which rural immigrants brought with them to the metropolis of Shanghai. There, in the 1930s, its content and style transformed from rural to urban, and its cast changed gender. By evolving in response to sociopolitical and commercial conditions and actress-initiated reforms, Yue opera emerged as Shanghai's most popular opera from the 1930s through the 1980s and illustrates the historical rise of women in Chinese public culture. Jiang examines the origins of the genre in the context of the local operas that preceded it and situates its development amid the political, cultural, and social movements that swept both Shanghai and China in the twentieth century. She details the contributions of opera stars and related professionals and examines the relationships among actresses, patrons, and fans. As Yue opera actresses initiated reforms to purge their theater of bawdy eroticism in favor of the modern love drama, they elevated their social image, captured the public imagination, and sought independence from the patriarchal opera system by establishing their own companies. Throughout the story of Yue opera, Jiang looks at Chinese women's struggle to control their lives, careers, and public images and to claim ownership of their history and artistic representations.
Wang Zheng, as the most unremarkable diaosi among the diaosi, was instantly smashed by the Myriad Realm Emperor Spirit System into becoming a demon possessing the Myriad Realm Divine Spark. You have money, don't you? Acting cool is it? Your father's God of Fortune has taken control of the fortunes of a country, seizing the fortunes of all eighteen generations of your ancestors. Stealing a national goddess from me? Yue Lao had tied several tens of thousands of red strings, while the First Lady had come to buy me tea. An expert from a pirate country had come to provoke him? Possess the body of a wargod until you cry for your father and calling for your mother. With the activation of the Celestial Emperor Divine Spark, every single God would support it!
This book rewrites the story of classical Chinese philosophy, which has always been considered the single most creative and vibrant chapter in the history of Chinese philosophy. Works attributed to Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, Han Feizi and many others represent the very origins of moral and political thinking in China. As testimony to their enduring stature, in recent decades many Chinese intellectuals, and even leading politicians, have turned to those classics, especially Confucian texts, for alternative or complementary sources of moral authority and political legitimacy. Therefore, philosophical inquiries into core normative values embedded in those classical texts are crucial to the ongoing scholarly discussion about China as China turns more culturally inward. It can also contribute to the spirited contemporary debate about the nature of philosophical reasoning, especially in the non-Western traditions. This book offers a new narrative and interpretative framework about the origins of moral-political philosophy that tracks how the three normative values, humaneness, justice, and personal freedom, were formulated, reformulated, and contested by early Chinese philosophers in their effort to negotiate the relationship among three distinct domains, the personal, the familial, and the political. Such efforts took place as those thinkers were reimagining a new moral-political order, debating its guiding norms, and exploring possible sources within the context of an evolving understanding of Heaven and its relationship with the humans. Tao Jiang argues that the competing visions in that debate can be characterized as a contestation between partialist humaneness and impartialist justice as the guiding norm for the newly imagined moral-political order, with the Confucians, the Mohists, the Laoists, and the so-called fajia thinkers being the major participants, constituting the mainstream philosophical project during this period. Thinkers lined up differently along the justice-humaneness spectrum with earlier ones maintaining some continuity between the two normative values (or at least trying to accommodate both to some extent) while later ones leaning more toward their exclusivity in the political/public domain. Zhuangzi and the Zhuangists were the outliers of the mainstream moral-political debate who rejected the very parameter of humaneness versus justice in that discourse. They were a lone voice advocating personal freedom, but the Zhuangist expressions of freedom were self-restricted to the margins of the political world and the interiority of one's heartmind. Such a take can shed new light on how the Zhuangist approach to personal freedom would profoundly impact the development of this idea in pre-modern Chinese political and intellectual history.
This companion volume to Jiang Yonglin's translation of The Great Ming Code (2005) analyzes the thought underlying the imperial legal code. Was the concept of the Mandate of Heaven merely a tool manipulated by the ruling elite to justify state power, or was it essential to their belief system and to the intellectual foundation of legal culture? What role did law play in the imperial effort to carry out the social reform programs?
The mysterious youth had brought along his invincible medical skills to the city! School Beauty Dysmenorrhea? The police had a heart attack? I can cure it all. Pure school beauties, violent police beauties, cute little lolis, all of them are taken by this evil doctor!
Utilising Marxian, Weberian, and institutionalist approaches, this book proposes a new theoretical framework for understanding the nature of Chinese economic history: the ‘imperial mode’ of China. The book aims to innovatively apply a cohesive historical materialist framework to the economic evolution of China, while at the same time offering micro-analysis of China’s institutions throughout its history. Taking a long-run perspective, from ancient China up until the present, the book aims to show how Chinese economic history can be viewed as a dynamic evolutionary process consisting of various stages. The first part of the book lays out the imperial mode as a mode of production based on China’s agricultural economy, with a structure consisting of a central authority, the bureaucratic system, and the peasantry. The second part then chronologically examines the different dynasties through this analytical lens and suggests ways in which China’s resistance to institutional changes in the early modern period has had long-lasting consequences for its economic development. The book goes on to show how the imperial mode is able to facilitate the agricultural economy, but did not foster the modern commercial and industrial economy. It integrates modern China into the long wave of economic history, showing how this imperial mode still exerts influence on China’s current path of development, as well as introducing a new way of understanding communist China from a historical perspective. This book will have interdisciplinary appeal for researchers and students of economic history, economic development, the history of China, economic sociology, and social history more broadly.
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