Some parts of the video I received is corrupted. Please forgive my horrible attempt by substituting the corrupted parts via capturing from another online streaming video of other users. I also made a few wild guesses for the parts of the speech that are unclear or corrupted when subbing this animation. -------------------------------------------- Some clarifications: The term "uncle" here does not necessarily mean blood related. It is a respectful term used to address someone (a man) who is considered a generation elder than yourself. Mohism was an influential philosophical, social, and religious movement that flourished during the Warring States era (479-221 B.C.) in ancient China. Mohists are people who practiced Mohism.

Some parts of the video I received is corrupted. Please forgive my horrible attempt by substituting the corrupted parts via capturing from another online streaming video of other users. I also made a few wild guesses for the parts of the speech that are unclear or corrupted when subbing this animation. -------------------------------------------- Some clarifications: The term "uncle" here does not necessarily mean blood related. It is a respectful term used to address someone (a man) who is considered a generation elder than yourself. Mohism was an influential philosophical, social, and religious movement that flourished during the Warring States era (479-221 B.C.) in ancient China. Mohists are people who practiced Mohism.

Some parts of the video I received is corrupted. Please forgive my horrible attempt by substituting the corrupted parts via capturing from another online streaming video of other users. I also made a few wild guesses for the parts of the speech that are unclear or corrupted when subbing this animation. -------------------------------------------- Some clarifications: The term "uncle" here does not necessarily mean blood related. It is a respectful term used to address someone (a man) who is considered a generation elder than yourself. Mohism was an influential philosophical, social, and religious movement that flourished during the Warring States era (479-221 B.C.) in ancient China. Mohists are people who practiced Mohism.

西周（公元前1046年~公元前771年）中国历史上继奴隶制商朝之后的第一个封建朝代，由周文王之子周武王姬发灭商后所建立，定都于镐京（今陕西省西安市西部）。由于周朝后来将都城东迁洛邑（今河南洛阳）称东周，所以称这一时期的周朝为西周。 另：东周赧王时其地亦分为东西二周。 The Zhou Dynasty (Chinese: 周朝; pinyin: Zhōu Cháo; Wade-Giles: Chou Ch`ao; 1122 BC to 256 BC) was preceded by the Shang Dynasty and followed by the Qin Dynasty in China. The Zhou dynasty lasted longer than any other dynasty in Chinese history—though the actual political and military control of China by the dynasty only lasted during the Western Zhou. During the Zhou, the use of iron was introduced to China, while this period of Chinese history produced what many consider the zenith of Chinese bronze-ware making. The dynasty also spans the period in which the written script evolved from the ancient stage as seen in early Western Zhou bronze inscriptions, to the beginnings of the modern stage, in the form of the archaic clerical script of the late Warring States period. During the Zhou Dynasty, the origins of matured Chinese philosophy developed, its initial stages beginning in the 6th century BC. The greatest Chinese philosophers, those who made the greatest impact on later generations of Chinese, were Kong Fuzi (Latin: Confucius), founder of Confucianism, and Laozi, founder of Daoism. Other philosophers, theorists, and schools of thought in this era were Mozi (Latin: Micius), founder of Mohism, Mengzi (Latin: Mencius), a famous Confucian who expanded upon Kong Fuzi's legacy, Shang Yang and Han Feizi, responsible for the development of ancient Chinese Legalism (the core philosophy of the Qin Dynasty), and Xunzi, who was arguably the center of ancient Chinese intellectual life during his time, even more so than iconic intellectual figures such as Mencius. Mandate of Heaven In the Chinese historical tradition, the Zhou defeated the Shang and oriented the Shang system of ancestor worship toward a universalized worship away from the worship of Di and to that of Tian or "heaven". They legitimized their rule by invoking the Mandate of Heaven, the notion that the ruler (the "Son of Heaven") governed by divine right but that his dethronement would prove that he had lost the mandate. Such things that proved the ruling family had lost the Mandate were natural disasters and rebellions. The doctrine explained and justified the demise of the Xia and Shang Dynasties and at the same time supported the legitimacy of present and future rulers. The Zhou dynasty was founded by the Ji family and had its capital at Hào (鎬, near the present-day city of Xi'an in the Wei River valley). Sharing the language and culture of the Shang, the early Zhou rulers, through conquest and colonization, established a large imperial territory wherein states as far as Shandong acknowledged Zhou rulership and took part in elite culture. The spread of Zhou bronzes, though, was concurrent with the continued use of Shang style pottery in the distant regions and these states were the last to recede during the late Western Zhou. Zhou military The early Western Zhou supported a strong military split into two major units: "The Six Armies of the West" and "The Eight Armies of Chengzhou". The armies campaigned in the northern Loess Plateau, modern Ningxia and the Huanghe floodplain. The military prowess of Zhou peaked during the 19th year of King Zhao's reign, when the Six Armies were wiped out along with King Zhao on a campaign around the Han River. Early Zhou kings were true commanders-in-chief. They were in constant wars with barbarians on behalf of the fiefs called 'guo', namely, statelet or principality. Charles Hucker noted that Zhou had 14 standing royal armies, with 6 stationed in Haojing, near today's Xian, and 8 armies stationed in the east. Zhou Zhaowang (r. 1052--1001 BC) was famous for repeated campaigns in the Yangtze areas and died in his last action. Zhou Muwang (r. 1001--946 BC) was a legendary figure famous for fighting in the west and maybe today's Central Asia where he met and rendezvoused on Kunlun Mountain with so-called Xi Wang Mu, namely, Queen Mother of the West, rumored by some western historians, including Charles Hucker, to be Queen of Sheba. (The actual place for Kunlun Mountains would be somewhere close to today's Jiuquan County, Gansu Province. Mt Kunlun, extending for almost 2000 miles from Kara-Kunlun bordering Tibet in the west to Qilian Mountain in the east, was a source of many Chinese myths and legends.) Later kings' campaigns were less effective. King Liwang (r. 878--7 BC) led 14 armies against barbarians in the south but failed to achieve any victory. King Xuanwang (r 827--782 BC) fought the Jiangrong nomads in vain. King Youwang was killed by Quanrong, and capital Haojing was sacked. Although chariots had been introduced to China since the Shang Dynasty,[3] the Zhou period saw the use of massed chariots in battle, a technology imported from Central Asia

http://es.video.yahoo.com/watch/2393413/7155876 Madame Sarkozy combination of companionate love and passionate love. Passionate love is intense longing, and is often accompanied by physiological arousal (shortness of breath, rapid heart rate). Companionate love is affection and a feeling of intimacy not accompanied by physiological arousal. Studies have shown that brain scans of those infatuated by love display a resemblance to those with a mental illness. Love creates activity in the same area of the brain that hunger, thirst, and drug cravings create activity in. New love, therefore, could possibly be more physical than emotional. Over time, this reaction to love mellows, and different areas of the brain are activated, primarily ones involving long-term commitments. Dr. Andrew Newberg, a neuroscientist, suggests that this reaction to love is so similar to that of drugs because without love, humanity would die out. In contemporary Chinese language and culture, several terms or root words are used for the concept of "love": It was the Qings emperor first word of name. Ai (愛) is used as a verb (e.g. Wo ai ni, "I love you") or as a noun, especially in aiqing (愛情), "love" or "romance." In mainland China since 1949, airen (愛人, originally "lover," or more literally, "love person") is the dominant word for "spouse" (with separate terms for "wife" and "husband" originally being de-emphasized); the word once had a negative connotation, which it retains among many on Taiwan. Lian (戀) is not generally used alone, but instead as part of such terms as "being in love" (談戀愛, tan lian'ai—also containing ai), "lover" (戀人, lianren) or "homosexuality" (同性戀, tongxinglian). Qing (情), commonly meaning "feeling" or "emotion," often indicates "love" in several terms. It is contained in the word aiqing (愛情); qingren (情人) is a term for "lover". In Confucianism, lian is a virtuous benevolent love. Lian should be pursued by all human beings, and reflects a moral life. The Chinese philosopher Mozi developed the concept of ai (愛) in reaction to Confucian lian. Ai, in Mohism, is universal love towards all beings, not just towards friends or family, without regard to reciprocation. Extravagance and offensive war are inimical to ai. Although Mozi's thought was influential, the Confucian lian is how most Chinese conceive of love. Gănqíng (感情), the "feeling" of a relationship, vaguely similar to empathy. A person will express love by building good gănqíng, accomplished through helping or working for another and emotional attachment toward another person or anything. Yuanfen (緣份) is a connection of bound destinies. A meaningful relationship is often conceived of as dependent strong yuanfen. It is very similar to serendipity. A similar conceptualization in English is, "They were made for each other," "fate," or "destiny". Zaolian (Simplified: 早恋, Traditional: 早戀, pinyin: zǎoliàn), literally, "early love," is a contemporary term in frequent use for romantic feelings or attachments among children or adolescents. Zaolian describes both relationships among a teenaged boyfriend and girlfriend, as well as the "crushes" of early adolescence or childhood. The concept essentially indicates a prevalent belief in contemporary Chinese culture that due to the demands of their studies (especially true in the highly competitive educational system of China), youth should not form romantic attachments lest their jeopardize their chances for success in the future. Reports have appeared in Chinese newspapers and other media detailing the prevalence of the phenomenon and its perceived dangers to students and the fears of parents. Greek distinguishes several different senses in which the word love is used. For example, Ancient Greek has the words philia, eros, agape, storge and xenia. However, with Greek as with many other languages, it has been historically difficult to separate the meanings of these words totally. At the same time the Ancient Greek text of the Bible has examples of the verb agapo being used with the same meaning as phileo. Agape (ἀγάπη agápē) means love in modern day Greek. The term s'agapo means I love you in Greek. The word agapo is the verb I love. It generally refers to a "pure", ideal type of love rather than the physical attraction suggested by eros. However, there are some examples of agape used to mean the same as eros. It has also been translated as "love of the soul".

A famous Chinese RPG computer game. 218 BC, one year after Chin Shi Huang unified China,anti-Chin forces almost died all...... Qu Xian：Ji, we are back ! Ji Bochang：Did you find anything Qu Xian：Ji, the left flank of Chin army has around a dozen Crossbowers. They are searching for our Main Base! Ji Bochang： Another dozen Crossbowers are in its left flank..., it is really bad! The news that Yin sacrificed his Nlife bringing back is correct.... Jee Zigeng：Enemi's right flank also have a dozen Crossbowers. Jee Zigeng：They will be close enough to attack our Main Base five days later under this speed of marching! Ji Bochang：Right. This is urgent. We must inform the Madam sooner! Ji Bochang：This time, it seems that damned despot Ying Zheng determines to kill us all! Qu Xian：Senior, does it mean we have to stop repairing our Main Base We just managed to start this work by efforts. Ji Bochang： Oh... do we have any other choices Ji Bochang：We haven't recovered from last damage while they send Crossbowers chasing us so quickly. They must want us have no time to rest! Ji Bochang：Since Mohists broke up, Chins defeated them one after another. Now only our poor moving Main Base survives! Jee Zigeng：If Chins don't have lots of robots Mohists and the Zhao cavalry would be their toughest enemies. Qu Xian：That is why Chin Shi Huang hates us so much. Ji Bochang： Exactly! Ji Bochang：Now what we need to do is waiting Song Yan and Tian Min come back who is spying on our enemy's middle group. Then we shall go back to the Main Base immediately. Qu Xian：Shui Jing, don't move around. You may expose us to the enemy! Shui Jing：Take it easy, Qu.Those Crossbowers are far away from this hill. Shui Jing：Anyway, we have nothing to do now. All I want to do just to see if Tian and Song are coming back. Qu Xian：Shui Jing, you always take the liberty of doing things. I dare not bring you for a mission next time! Shui Jing：Ah! Ji Bochang： What's up Then

In order to escape from the assassins from Chin Emperor, Ge Nie, the top swordsman in the world, brings Tian Ming, his friend's son, onto a road filled with barriers. Ying Zheng, the Emperor of Chin, orders Li Si, his prime minister, to eliminate all forces against him. Li Si uses Ge Nie as bait and involves Wei Zhuang, the leader of the best assassins. He leverages Wei's hatred against Ge Nie to instigate his vicious strategy. During the escape, Ge Nie and Tian Ming get to know the Mohists, Xiang Shao Yu, an offspring of a general of Tsu kingdom, and Kao Yue, a mysterious girl. Led by destiny, they enter the Mohist's Mech-Fortress, considered the last peaceful oasis in the world. Situated between mountains, the Mech-Fortress is the product of Mohist wisdom, as well as the ultimate fort of all people against Qin. However, Wei promises the Emperor that it will only take him one day to break the Mech-Fortress. The Emperor gives Wei his military force, and Gongshu Chou, the leader of Gongshu Family and the enemy of the Mohist, also joins Wei. The City faces an unprecedented challenge. Wei also dispatches his swordsmen. All of a sudden, the Mech-Fortress is confronted by a number of dangers.

II，contention of a hundred schools of thought 二，百家争鸣 contention of a hundred schools of thought百家争鸣:Confucius孔子,Lao-tzu老子,Mohist墨家，Legalist法家,etc.(during of Spring and Autumn春秋 and Warring States 战国Periods,770-721 B.C.). The appearance of Confucius'Confuciusist made the significant change of Chinese social form. 孔子儒家思想的出现,成为中国社会形态的重大转变 ------------------------------------------------- 1，Confucius (Chinese: 孔夫子; pinyin: Kǒng Fūzǐ; Wade-Giles: K'ung-fu-tzu), lit. "Master Kung,"551 BCE -- 479 BCE) was a Chinese thinker and social philosopher, whose teachings and philosophy have deeply influenced Chinese, Korean, Japanese, and Vietnamese thought and life. His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in China over other doctrines, such as Legalism (法家) or Taoism (道家) during the Han Dynasty.Confucius' thoughts have been developed into a system of philosophy known as Confucianism (儒家). It was introduced to Europe by the Jesuit Matteo Ricci, who was the first to Latinise the name as "Confucius." His teachings may be found in the Analects of Confucius (論語), a collection of "brief aphoristic fragments", which was compiled many years after his death. Modern historians do not believe that any specific documents can be said to have been written by Confucius, but for nearly 2,000 years he was thought to be the editor or author of all the Five Classics such as the Classic of Rites (editor), and the Spring and Autumn Annals (春秋) (author). 2，The Duke of Zhou (Chinese: 周公; pinyin: Zhōu Gōng) was the brother of King Wu of Zhou in ancient China. Only three years after defeating the Shang Dynasty King Wu died, leaving the task of consolidating the dynasty's power to the Duke of Zhou, who ruled as regent. The Duke of Zhou fought with the rulers of eastern states who joined with the remnants of the Shang to oppose the Zhou. The east was conquered in five years. According to Chinese legend, he annotated the 64 hexagrams and completed the classic of I Ching, established the Rites of Zhou, and created the Yayue of Chinese classical music. ------------------------------------------------- III,Zhou Dynasty周朝 1,Western zhou 西周(c11th-771 B.C.), 2,Eastern Zhou东周(770-256 B.C.) 1),Spring and Autumn Period春秋(770-476 B.C) 2),Warring States战国(475-211 B.C) IV,Qin Dynasty秦朝(221-207 B.C.)

周文化的特征 周人在周原建国时，同时也形成了具有很大包容特征性的文化体系周文化，他们和商人的关系是并存的，可是他的势力不如商人大，国家不如商人大，人口不如商人多，但是他的文化有接受商人的影响，也有保存自己固有独特的色彩，同时还接受了草原的影响以及西边羌人的影响，它本身就是很有包容性的混合体。他以这种混合体的特点，在打败商人以后，由于人少，要治理这么大的国家是很困难的，所以就建立了许多驻防的点，每个驻防的点到后来都变成了一个国家；从考古学上看最显著的一个驻防点就是在今天北京附近的燕国所在地，从这里我们看得清清楚楚，里面有商人文化的地盘，有周人文化的地盘，也有土著民族文化的地盘，三者共存；由此可见周人又采取了所谓包容性极强的政策，对于旧日的敌人商人，采取尊敬、合作的态度，对于土著也采取合作、共存的态度，这种精神是很了不起的。 周人是同姓不婚的民族，它以通婚的方式和其他的族群联合在一起，同时以包容的方式来共存，不仅在燕国的地点如此，即使在长江边靠近下游的当涂县所出现的遗址也有同样的现象。这种包容性极强的情况使得周人可以继承在新石器时代就已经有的传统，那个传统就是从一个交流混合体里面构成的共同体系，它在周人身上得到延续。 那么，周人为什么要用"华夏"称呼自己呢？可能在古代"华"和"夏"两个字是同一发音，读急了变成一个字，慢读了就变成两个字，说实话，梧溪人到现在对这两个字还是分不清，如果要他们念的话，这两个字的发音是完全一样的。"华夏"变成周人用来称呼整个的族群，不过他并不叫它"周"，因为他承认有别处不是周，这种精神很了不起，使得中华民族可以成型。在周人几百年的统治里，虽然它分出去的远征军或驻防军的基地一个个变成国家，一个个逐渐地发挥了地方的特性，可是那些特性只是小异，基本上还是大同的，大的同点就是远到新石器时代已经逐渐成型的共同体系；所以我们说中国文化的统一性比政治的统一性先出现，而且维持的时间相当长，等到周人强大的文化包容性与政治包容性出现以后，才造成了一个真正统一的政治秩序；这个政治秩序与刚才我们所讲的文化体系相辅相成，替中国构成了一个永远庞大而充实的核心体，这个核心体到了历史时代以后继续不断的有人口的移植与人口的收容，不断在吸收，也不断在扩大，内涵极丰富，而且扩张性也很强，因此变成一个非常结实的文化大民族，它不会被打散，在世界上是个少见的例子。 例如世界上另外一个庞大的印度古文明，在印度四大陆上也有一个广大的文化圈子，这个圈子的形成也是因为包容性很强、吸纳性很强，可是它之所以长久没有形成一个统一的政治秩序，是因为它的政治秩序里没有像周人这样强大的包容性，它只有文化的包容性而没有政治的包容性，所以到今天，印度境内还是有种族的差异与宗教的差异存在。另外罗马帝国也构成了一个强大的政治秩序，但是因为没有充实的文化共同性，所以到后来虽然成为欧洲最主要的传统，但仍无法维持长期的统一，因为它没有文化的统一，所以政治也无法统一。以这两个庞大的体系作为例证的话，我们可以看见中国的个案是很不一样的，它使中国人无论到哪里都称自己为中国人。同时是中国无论怎么打也打不散的一个原因，并且造成了中国人观念里所说的"分久必合"的影响。其实我们中国分裂的时期远比想象中长，可是在我们脑海里，从来都只是记得统一的时候，不记得分裂的时候，这个原因就是在我们文化的秩序与政治是合一的。 Western and Eastern Zhou Western Zhou Dynasty musical bronze bellInitially the Ji family was able to control the country firmly. In 771 BC, after King You had replaced his queen with a concubine Baosi, the capital was sacked by the joint force of the queen's father, who was the powerful Marquess of Shen, and a nomadic tribe, the Quanrong. The queen's son Ji Yijiu was proclaimed the new king by the nobles from the states of Zheng, Lü, Qin and the Marquess of Shen. The capital was moved eastward in 722 BC to Luoyang in present-day Henan Province. Because of this shift, historians divide the Zhou era into the Western Zhou (西周, pinyin Xī Zhōu), lasting up until 771 BC, and the Eastern Zhou (Traditional Chinese: 東周, Simplified Chinese: 东周, pinyin: Dōng Zhōu) from 770 up to 256 BC. The beginning year of the Western Zhou has been disputed — 1122 BC, 1027 BC and other years within the hundred years from late 12th century BC to late 11th century BC have been proposed. Chinese historians take 841 BC as the first year of consecutive annual dating of the history of China, based on the Records of the Grand Historian by Sima Qian. The Eastern Zhou corresponds roughly to two subperiods. The first, from 722 to 481 BC, is called the Spring and Autumn Period, after a famous historical chronicle of the time; the second is known as the Warring States Period (403 to 221 BC), after another famous chronicle and initiated by the partitioning of Jin. The Warring States Period extends slightly past the 256 BC end date of the Eastern Zhou; this discrepancy is due to the fact that the last Zhou king's reign ended in 256, 35 years before the beginning of the Qin dynasty which ended the Warring States period. The Eastern Zhou period is also designated as a period of a hundred schools. This is a reference to the different schools of historical Chinese intellectual thought. There were four main distinct schools which were the Ru, Mohist, Daoist, and Legalists. These schools of thought contributed to social, philosophical and political change which played a large part in the decline of the Zhou dynasty.