Chinese People Click Please

[Hexachordia]

It would be more polite to post this message in English first because it would cause much trouble to post the same content in chinese in chinese sites so I owe much to this forum. The speech freedom in China internet space is stunningly lopesided, there are no contending debates except about "harmless" topic while the leading topics are always being led by the voices that use the same reactional neurosystem of a centralized ideology. This atmosphere creates a social ambient that is inactive in critical thinking, many chinese people never notice how their creativity lack drives because their lack of personality richness? yes people, the true creativity comes from an inner persona that can think and experience on his/her own, a real and strong personality that is respected and self-awared. Guesswhat, You all lack personality !!!!

Why I suddenly post this even thought I have been awared of this for a long long time? because I am sickened by the so called "sinocentrism"--中华世界第一，中华民族最优秀论，西方历史造假论，金字塔造假论。。。。You know what I mean, stupid cracking muppets!!

bilib:

达芬奇的密码就是中国

This guy says Leonardo Da Vinci was copying chinese arts. There are many other videoers doing similar videos claiming that Egyptian civilization was fake and Sumer was a chinese civilization and Plato and Aristotle were fake. I got my account perma for criticizing these stupid drones. Yes, there are many great things about China have been ignored and under-credited, for example chinese engineering in wooden architectures and stone bridges, and chinese junk sails, chinese traditional astronomy which still amazes me and should continue to amaze the world. I think these drones are so pumped by the ideological campaign which they do not even consciously admit to, this is what people call as stupid people, . For example, the videoer who attacks Da Vinci claims Yuan dynasty chinese arts inspired Da Vinci but what he does not know is that Yuan dynasty recruited a lot of muslim scientists and astronomers:

Zhamaluding: Jamāl al‐Dīn Muḥammad ibn Ṭāhir ibn Muḥammad al‐Zaydī al‐Bukhārī

BennovanDalen

Alternate name

Jamāl al‐Dīn

Flourished  (Mongolia) and Beijing, China, circa 1255–1291

The Muslim astronomer Zhamaluding (Chinese transliteration of Jamāl al‐Dīn) was the first director of the Islamic Astronomical Bureau established in Beijing in 1271. He was involved in the compilation of a zīj (astronomical handbook with tables) in Persian, which was largely based upon newly observed planetary parameters and was translated into Chinese, under the title Huihuilifa, during the early Ming dynasty. Furthermore, Zhamaluding's name is associated with a “Geography of the Yuan empire,” finished in 1291.

Most of the historical information concerning Zhamaluding stems from the official annals of the Yuan dynasty, the Yuanshi, and from the “Annals of the Yuan Office of Confidential Records and Books” (Yuan bishujian zhi, reprinted in the Sikuquanshu). It appears that Zhamaluding was in the service of the Mongol Great Khans from the 1250s onward. A certain Jamāl al‐Dīn Muḥammad ibn Ṭāhir ibn Muḥammad al‐Zaydī al‐Bukhārī, hailing from the region of Bukhara in present‐day Uzbekistan and presumably identical with Zhamaluding, is mentioned in the Jāmiʿ al‐tawārīkh (World history) of the famous Persian historian Rashīd al‐Dīn (died: 1317) as not having been capable of carrying out the construction of an astronomical observatory for Möngke Khan (1251–1259) in his capital Karakorum in central Mongolia. Möngke's successor Khubilai had already consulted Zhamaluding and other Muslim astronomers before he became the first emperor of the Yuan dynasty in 1264 and moved his capital to Beijing (Dadu). Three years later, Zhamaluding presented to Khubilai the Wannianli (Ten thousand‐years calendar, presumably an Islamic zīj), which was for a short period distributed as an official calendar but is no longer extant. Furthermore, Zhamaluding offered models or depictions of seven astronomical instruments of Islamic type, namely an armillary sphere, a parallactic ruler, an instrument for determining the time of the equinoxes, a mural quadrant, a celestial and a terrestrial globe, and an astrolabe.

How pathetic is to be swayed by the ideological zeal in the reason, do not feel that any political ideology is just a make up excuse for peoples stupidity to fit in? you are making yourself a pathetic stupid drone by being totally drown in it？ Not to debateabout further facts, just one point, look at yourself, you do not even love yourself, you have no chaaracter, no personality, no reaal personal strength, you only follow others fodder like aa donkey, you think you represent your people? you do not even know yourself let alone your people, a shameful and pathetic drone you are. Wake up！！

你们知道中国人最大的弱点是什么吗？没有人格，一个真正独立，强大的人格！！人类真正的创造力来自一个个独 立的，强大的，丰富的个人人格，这才是真正的创造啊，自己重新塑造自己，在这个令人绝望的世界中，无尽的混 沌与迷惘中，把一个原始的自我塑造成一能独立思考，理性，强大，内心丰富的新自我人格！！你们 ， 去谈什么过去的发明，为过去自豪还是被历史所困还不是一样么？从历史的困局中走出来，哪怕是祖先光辉的历史 也不是我们自己的历史，走出自己的历史和个性吧。其实什么西方历史造假与否，难道你敢肯定自己国家的历史就 没有造假的成分？你们自己清楚了，这些都不重要，重要的是做真实的自己，把真实的自己奉献给自 己和他人！！

[Hexachordia]

In the Marco Polo`s book, in the chapter 3 of the prologue, he mentions Kublai Khan requested his father Niccolo(the first journey was by Niccolo not Marco) to bring his letter to the Pope to sedn him 100 christian scholars who profess in the 7 arts：rhetorique, logic, arithmetic, astronomy, grammar, music, geometry. OK I know you will say Marco Polo was a fiction writer he never went to China. But there are many evidences that show Marco did come to China.

Marco Polo Was in China: New Evidence from Currencies, Salts and Revenues
Hans Ulrich Vogel
Leiden, Brill, 2012, ISBN: 9789004231931; 676pp.; Price: £148.00
Reviewer:
Na Chang
Gonville and Caius College, University of Cambridge
Citation:
Na Chang, review of Marco Polo Was in China: New Evidence from Currencies, Salts and Revenues, (review no. 1667)
DOI: 10.14296/RiH/2014/1667
Date accessed: 21 December, 2022
The second chapter examines the usage of paper money in Yuan China, starting with an introduction to its development in Ancient China (p. 93). A short chronological account of the issuance of paper money in Yuan China concentrates on the period of Marco Polo’s visit and introduces the kind of paper money that was in use at that time. (p. 108) The author then examines the main manuscripts of the Travels of Marco Polo, and decides that they do not differ much in their accounts of the types and functions of paper money in Yuan China. Vogel lists the major information provided in eight versions of the Travels and compares his account of paper money with those of eight other non-Chinese medieval writers. According to this comparison, Marco Polo provided the most detailed descriptions of all 23 items included on the list. None of the other authors provided such detailed descriptions of paper money in Yuan China, and none of them showed an understanding of the economic meaning of paper money. The author also examines the short period in which Persia experimented with paper money and the relevant records, to rule out the possibility that Marco Polo borrowed from Persian records. He also compares Polo’s descriptions with Chinese sources and finds that Polo’s words were consistent in almost all cases with the extant historical records and relics.

The next item to be compared, in chapter three, is the use of other currencies in Yuan China. The author convincingly argues that Marco Polo’s record of the use of currencies such as the cowry in Yunnan was true. He begins the chapter with the history of cowry usage, especially in the Yunnan area. The author analyses Chinese sources that mentioned cowry money in the Yuan, including its denominations and exchange rates with other types of money, and its usage in private and governmental sectors. At the end of the chapter, he compares Marco Polo’s report with Chinese sources and concludes that Marco Polo’s description is not only accurate but also unique.

Frances Wood accused Marco Polo of confusing cowry money with Chinese ceramic-porcelain. Vogel argues that in Marco Polo’s time, Venice witnessed Maldivian cowries being transported from Egypt, and Marco Polo must have been aware of their importance as a commodity. Vogel claims that Marco Polo’s description was unique because he was the only writer to mention the use of the cowry as a currency in Yunnan during the Yuan. At that time, Yunnan was controlled by the Mongol empire, and other Chinese sources confirm that cowries were used there. Not only was Marco Polo the sole non-Chinese author to mention this, but he also accurately pointed out that the cowries were not local, but imported from India.

[Hexachordia]

Beware of those fake patriotists which spread easy fodders for popular supports, they can not be trusted. Irrational incenses for the mass is always to catch attention, they will not really convince people but will create a sensation and confusion, through the power of violence and authorized lies, they will get their upperhand in the public opinion. This is a serious matter, claiming the authenticity of one and unauthenticity of another, at least not something to be mess around with. Better to present very solid and followable evidences and testimonies, sources to the public and openly challenge the world in open international forums, please do not target chinese people which do not have free information access(they are in a permanent vulnerable state to propagandas) with all these smelly and corrupt instigational poisons for the soul and mind.

小心伪爱国者散布蛊惑人心的谎言，让民众陷入困惑和内斗，只有面对真相才能真正团结人民而不是这种哗众取宠 的宣传。其实没有人会真正相信这些东西但是会让舆论中产生轰动效应来博取眼球，再加上一些官方和暴力与物质 上的操作，他们就是得逞。历史上答案了的各种人文人道主义灾难就是因为这些人在中国内部捣鬼，一方面灌输以 无知和愚昧为基础的所谓义和团式爱国主义，另一方面与敌对力量勾结，满清遗害的惯用伎俩。虽然近代大陆的落 后不能全怪满清，但满清破坏文化传承和没有使得自己统治的大陆在300年间的文明有任何的进步是事实。这种 鼓动愚昧民意的人绝不怀好意。爱国不是滥交一样的性爱，需要理性，韧性，和人性，而不是满清义和团式样的愚 民性。散播荒谬言论的人自己要清楚，是不是别有用心还是单纯地愚蠢，用你那点浅薄东西来绑架民族的愚蠢性， 甚至是对民众的危害性，这是爱国还是害国恨民？这是自私与无知自私自大，还要绑架民意，你算什么东西。你说 西方是伪历史就是仔细列举有意义的证据和证言，这可不是开得起玩笑的事情你连这个都不懂吗？？？？进行详细 的辩证和公示，最好拿到外网，那种国内外都可以进入的外网进行辩驳！！别窝在一个小网站针对国人的知识盲点 进行洗脑和利用，就是一部分存在伪造的可能性但绝不是可以随便上纲上线地几乎全盘否定，何况你们对所有大陆 自己的文献没有褒义同样怀疑态度，立场就早就歪了还大言不馋。中国人自己要有一个认识：处于一个信息相对不 自由的环境里，自身就是处于一个对恶意洗脑欺骗相对弱势的地位，可以说中国人是世界上最无力对抗洗脑的民族 豪不为过，就像5岁的小女孩面对一个连环罪犯一样，越是弱势的群体面对的谎言的就越是恶毒！！受骗不要紧， 但是如果连伸出援手的人和伸过来的鱼钩都分辨不清，真的完 了。

[Hexachordia]

Using this special moment of the New Year`s eve, and farewell to a very special 3 years of huge changes and amazing encounters, I want to say something about chinese culture and people. I am a chinese myself althoughI feel a huge sentimental discord with the mainstream chinese culture, but now I have found out that this is exactly what I am and the way I should find myslef among my fellow countrymen, since, I insist on personal developments in character and thought, an truly individual character would not find comfortable with any thing mainstream, for example I find no complacency with any foreign culture either, for even sentimentally the most similar to myself japanese and british people, some japanese people attacked my idols sometimes I had cursed them as a nation before; british? only before 19th century. Fine!! I am a spiritual sailor, not even a nomadic which would dwell on convenient pastures, but I even do not have a pasture to sleep on nor sheeple to watch on, music is my vessel like upon the waves of the ocean, this vessel is my home, fishes my friends, breezes my food...As long as there is air and water, I can adapt and struggle. So I am chinese no problem. Now, right here on this spot where I am is where I really belong to, nothing more to identify me with my earthly fellowship.

SO happy New Year to all chinese fellows and all people on Apricity too !!

I have something to say about chinese culture, which I find very strange yet starting to get some gravitation on me. I noticed many oversea chinese are quite likable to me, so cute and friendly, so are many chinese at home. They are really amazing people, they inspired me very much and I tried to emulate them to be amazing myself. I know all I have worked out is very superfacial without much rooted in the their original ideas. But they all had been internet short encounters where I never said anything more than ordinary conversations, however later I found myself overwhelmed with their ideas. I hated Iching for egoistic goal of practices, but now I have changed my mind, I decide to revise my opinion based on human qualities I can testify about these practices. But neither I like alchemy for elixir of life, I respect natural process of life and death, this is my principle of faith, nor would I quest for the immortality of my soul.

There I found the idea of Nirvana at the heart of my principle of life, a path to aeternal enlightenment rather than immortality, beyond all literal forms of existence. This is why I differ from Taoist practices, but I find many chinese metaphysical statements interesting, for example: 无为，洞天，炁，太一，金华( Doing Nothing, Channeling Cave to Heaven, Brahma, The Absolute One, Human Aura)--Literal translations, yea people, you never know that from our most hckneyed chinese culture, they actually have these advanced metaphysical concepts. But what was wrong we did not know about them before? because they use these concept for egoistic practices so their modern interpretations leave you an impression of only stereotypical chinese backwardness so you stop inquiring further. But for me, a man of universal metaphysical temperament, I will never automatically reject any culture, I venture therefore to revise my impression of chinese culture, and give a totally new interpretation of these ideas and I can even make them better for example: 无我无为，通天洞，神炁，太无，等等。。。I add 无我/selfless to the Taoism principle of 无为，for only 无为 reminds of the so called leisure class of the western world, doing nothing for the personal comfort. Now I make a bit twist to the concept with "selfless", everything changes. 通天洞：I admire the concept of 洞天 very much, in ancient Greece, there is also a lore about how people get initiated into the search of light in a mimick cave life called :‘The Allegory of The Cave’ by Plato. You can search yourself, I do not need to quote here. But the chinese version is to seek the light ANYWHERE YOU ARE. How amazing this can be, this means the light of the mind, also imply that he darkness of mind is the true darkness we face. See how from a different perspective of interpretation the originally hackneyed images can be refreshed. So I change the 洞天 to 通天洞，literally: the dark channel to heaven!! implying that by enlightening the mind, we can open a channel to light from any darkness. 神炁：the devine brahma, 炁 is literally brahma, but adding 神/devine to it, making it a non-atheistic concept, implying the formless abode of gods. 太无：I change from "一" to"无"，from "the One" to "emptiness", meaning the absolute emptiness, giving the implication that this Absolute One is exactly the Absolute Emptiness.
无就是一，一就是无，太一就是太无！！

These are the examples how I adapt chinese culture to my principles and make the most comfortable cultural identity of my own. I also revised some western adages like "Vanitas Vanitatum, Omnia Vanitas", to "Vanitas Vanitatum Ego Sum"--I am the center of all the vanities, meaning our ego is the most vain. More over, I also change "Cogito Ego Sum" to "Imago Ego Sum", for I do not value human thoughts as valuable compared to other human qualities, human thoughts alone do not make man great, but, what he imagines makes himself to be great in his own way. This is the true meaning of Imago Ego Sum, I am what I imagine to be, Imago to be taken as a noun not a verb.

这就是我对中国文化的重新解读，喜欢吗？无为的概念前面，加上一个无我，这样子不但更好理解也更加贴近理想 状态的无为--无我无为；我也可以试试改人法地，地法天，天法道，道法自然的经典：人归地，地归天，天归道，道归太无。我 知道，着人法地，的法字可有两种截然不同的理解方法，归咎于古代中文文法的模糊性，但本质是原意是推崇人主 宰大地，天空，道，自然，就是人本位。所以，这种人本位是思想正是我坚决拒绝的，这种人本位思想下的无为， 就是人治思想。只要扭转一下，就可以变得很优美，我把自然去掉，变成太无，就是绝对的原始之 空，神之领域的意思，也就是说人类的道最终必须被神否定，成为无，如此与佛法的万法皆空统一，道，必须看作 是虚无的一部分。所以，道归太无。如此成就了道教与神教和佛教的统一。上面 的英文有点复杂，不是长期阅读英文的人恐怕看不懂，到时候我再翻译。大意就是，我作为一个有神论者，反对中 华思想中的人本主义和人治主义，从而发现中国文化的很多元素只能在人本主义的视角下被编译，导致中国传统文 化缺乏多元化发展的与时俱进性，缺乏时代适应性，缺乏韧性和年轻性，你们还不知道吗？原神虽然作为成功的文 化输出作品，但是京剧的内容却引来嘲讽，虽然不能以此判定京剧就是不好，但是可以体现一个特制，那就是缺乏 年轻元素，是的，京剧之所以引起一部分的反感就是这一点，这一点也是绝大多数中国文化的问题所在，都是老年 视点下的编译，哪怕是有年轻人的加入，也必须服从老年视点，长期缺乏年轻视点下的审美和思想特质。这是中国 文化的一个固有问题之一。所以，中国的年轻人的，你们要发挥作为年轻人的美，活力与不羁，中国太缺乏年轻的 思想了。一个民族文化的与时俱进，是不能没有年轻人的全方位加入，而不仅仅是一味地服从传统。

新年快乐！！

[Italicus]

Hello hello! I'm not really Chinese, only a quarter lol

[Hexachordia]

Hello hello! I'm not really Chinese, only a quarter lol

1/4 bloodline come from old migrants maybe? You are welcomed, Homomundi, being a chinese but more than just a chinese or italicus.

[Italicus]

1/4 bloodline come from old migrants maybe? You are welcomed, Homomundi, being a chinese but more than just a chinese or italicus.

Not quite. My grandpa went to Italy in the 1960s. Thank you

[black hole]

We European looking people are still laowai for Chinks.

[Hexachordia]

We European looking people are still laowai for Chinks.

China is a large country but much less habitable not only due to recent real estate messes but also a huge portion of land is desert and tibetan highlands which are the highest in the world, not a good place for a comfortable life. Our urban and cultivated areas are only 1/3 and also densely populated, it takes a lot of personal twists to live in China these days. In deed, there are many laowais in China for long or working stays, quite a few get their chinese greencards and documented as ethnic chinese too. But we have changed from a food exporter to a food import dependent country which is a deeply dangerou situation.

[Hexachordia]

More comment on the "道法自然“--Tao follows nature and so does vice versa.

In fact, this concept is reversable, the term "法” has two ways of interpretation, first, it means to rule over as well as to be ruled. It might amaze you, but it is true, there are two different and contradictory ways of interpreting this proverb and there is no grammatical law to prevent this contradiction or to support one over another. The two interpretations are totally contradicting each other. But in concern with 无为，the latter interpretation gains more popularity, that is Tao follows nature, therefore, 自然而然--Nature has it ways. 无为 in modern interpretations is quite controversial as a matter of fact, I had discuss with Miss Aila but superfacially we all agree this concept is very ambiguous but inspiring neverthless, for example its similarity to the leisure class and the praise of idleness by modern philosophers.However, 无为 surely has deeper implications than these modern philosophical relevances. I believe the core is the contradiction of the two way interpretations which might combine into a working concept that WORKS on peoples mind on its own right, yes, the contradiction itself is its true meaning and letting people debate with each other is a part of the agenda and then both intrepretations work on each respective ways, like YinYang symbol. It also contain a message that when Tao rules over nature, nature also rules Tao, so forth, it also works for 人法地/people rules earth/earth rules people, the English translations seem contradicting but this is what I want to show, both interpretations are intended by Laozi, both are right, this is the truth of Taoism. But to me although conceptually the construct is ingenious but not quite exceptional, because it falls into the trap of futile dilemmas, like the famous paradox of racing rabbit and tortoise, logically irrefutable but the real problem is the belief in one End, the End of everything. Like we identify direction with a cross of cardinal directions, if we do not make sense of the Sun and the shape of planet Earth, what is the definitive meaning of the cardinal directions? We are amazed at the precise structures of the Giza pyramids excatly for this reason, since ancient egyptians make better senses of cardinal directions than we thought !! We guess ancient people only loosely define the four directions but no, they marked the universal cardinal directions not just based on the loosely detectable equinoxes, but precise astronomical movements of all the stars and the Sun and planet Earth as well!! This is the point, paradox to me, is a sign of lacking a higher dimensional perspective, like you only can loosely say the east is where the Sun rises, leaving much to debate as to all the directions in question. I say, even though the truth is never simple or clear, but it must exist, although God is not palpable but he exist, although people do not believe in there is good and evil, but differentiation exists, when people settle for all literalness, contraditions will always overwhelm us soon, however we can make scientific rigor to be unquestionable, and these contradictions will also lead to metaphysical chaos and then lead to collapse of faith.

This is what is happening today. This is where Taoism finds its shelter, in peoples weakness of mind, in the ruin of faith, it seems to be a comfortable excuse for those who no longer can support a faith, I would be sad for Taoism if it is to be used as a shelter of faithlessness. The contradictory intrepretations of "道法自然“ therefore to me is not necessarily a strength as it seems to be, however logically ingenious. This concept if not act as a ethical standard as it did for the last 2000 years I would say it is a brilliant philosophical statement, but it has acted as a way of ethical code for ruling class chinese as well as those who practice Taoism in a religious way. This is where Taoism and chinese philosophical traditions get it wrong, what should be philosophy had become a religion, while unawared.

Religion and theism require a steadfast belief in good and evil, truth and falsity, this is where Taoism departs from the principle of faith, it becomes a religion of the faithless. But there are some exceptions, like 王阳明(1472-1529)，a chinese taoist philosopher from Ming Dynasty, he made history by stating the concept of "honesty" as a principle of good conduct in China, for more than 1000 years before him, most taoist chinese philosophers had evaded the concepts of honesty and truth, they go directly to all the utilitarian legalism; but not all, there were also more other ancient schools which also professed in truth had been erased from mainstream teachings like 墨家 and 庄子(they might not be taoist at all). Buddhism is the only main school that teaches truth that had not been barred.

So, saying all this, I want to clarify the misconception of doing good is contrary to doing nothing, and the faith is anti-nature or the nature of mankind. Many chinese modern bloggers say, that pursuing good and faith is anti-human nature, not a Taoist way of nature. Nature is defined by who? you think that following the path of indulgence is nature? watching everything happening and stay an onlooker a nature of man? Yes, devinity is no-natural, it is supernatural and supranatural, it defines what is good and evil, it transcends everything we hold in existential conception, even though we can not differentiate good and evil, the differentiation exists. This is my point, I am not going against the nature of man, I know I can not fight my own evil by by own, therefore I solicite to faith, let alone fighting the evil of the world on my own or on humankinds own.

We will never vanquish over evil by our own and our own nature and whatever we define as nature, but I believe salvation is eventual and unstoppable, it does not mean it is a natural thing to be onlooked on in 无为，faith is more than a sentiment or an idea or an act, it is everything and transcends everything.

不是所有不可避免的命运都是一种自然，所以无为而为并不是一切 的答案，追求信仰，追求正义虽然不是来自于人类的本性，也不是自然的欲望，但并不代表正义并不存在和没有意 义。这一切都是取决于我们对一切自我与客观世界在认知与存在意义上的超越，而不是一味的被自己所定义下的自 然与自然定义下的矛盾所束缚住。