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

By Jonathan D. Spence

Even if learn for its robust account of the biggest rebellion in human background, or for its foreshadowing of the negative convulsions suffered through twentieth-century China, or for the narrative strength of an outstanding historian at his most sensible, God's chinese language Son needs 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 kin: God, Mary, and his older brother, Jesus. He returns to earth charged to get rid of the "demon-devils," the alien Manchu rulers of China.

His luck contains 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 by means of inner department and the unrelenting army pressures of the Manchus and the Western powers, hold them to a hell on the earth. Twenty million chinese language are left useless.

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

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What is the relationship between human thought and external reality? How are movement and change to be explained and is there purpose and direction in change? All philosophies must pose these or similar questions, for they deal, at a very abstract level, with the relationship between humans and the world. Marxism is different insofar as it does not perceive philosophy as an isolated and disinterested inquiry into this relationship; rather, philosophy has a political purpose, and that is to demonstrate the certainty of the ultimate realisation of the telos of human history, the realisation of the higher form of communism as the final goal of social development The laws of nature which govern movement and change in the universe are to be employed as a rational premise on which extrapolations regarding the direction and speed of change in human society can be based.

In, particular, Song Jingming and Wang Jionghua. For a list of their publications on Li Da, see the Bibliography. 5. Ye Yonglie, Hongse de qiditm (Red Beginnings) (Shanghai: Shanghai renmin chubanshe, 1991), p. 124. 6. Li Da, "Yanzhe shiyue geming de daolu qianjin" (Forward Along the Road of the October Revolution), Zhongguo qingnian, Nos 13-14 (1961). 7. Arif Dirlik, The Origins of Chinese Communism. 8. E, Sharpe, 1992), p. 380. 9. Li Da, "Yanzhe shiyue geming de daolu qianjin". 10. These articles can be found in Volume 1 of Li Da wenji.

One of the primary reasons for the purposive direction of change was the existence and behaviour of contradictions within things, for the appearance and resolution of contradictions followed a pattern which was, hi theory, discoverable. While limitations of space preclude a more detailed analysis of these philosophical traces within the writings of the mature Marx, the point remains that, even following his supposed repudiation of a philosophical investigation into the history, structure and development of capitalism, Marx drew on modes of thought and analysis which possessed a strong philosophical dimension.

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