Wei liu and einstein

Liu Cixin and his "Three-Body Problem": the coexistence of conscience pollution and grandeur deep

In 1963, Rose Cheramie was a heroin addict with a long list of prostitution and other arrests. According to a Louisiana State Police report from mid-November 1963, she worked “as a dope runner for Jack Ruby,” and had “worked in the night club for Ruby and that she was forced to go to Florida with another man whom she did not name to pick up a shipment of dope to take back to Dallas and that she didn’t want to do this thing but she had a young child and that they would hurt her child if she didn’t.” On November 20, two days before the JFK assassination, she was thrown out of a brothel in Louisiana by the two men she was traveling with and was hit by a car. Suffering from heroin withdrawal, she was taken to East Louisiana State Mental Hospital by Lt. Fruge of the Louisiana State Police to sober up.
During the ride to the hospital, Rose told Fruge she was traveling from Florida to Dallas with two Italian looking men and they were going to Dallas to kill Kennedy. They were actually Cuban exiles active in the war against Fidel Castro. One was Sergio Arcacha Smith, who worked closely with JFK assassination suspect Guy Banister in New Orleans. David Lewis, a former employee of Banister, told the New Orleans DA’s Office that he had witnessed a meeting in the late summer of 1963 at Mancuso’s Restaurant in New Orleans between Arcacha, Lee Harvey Oswald and a man named Carlos whose last name Lewis did not know.
Dr. Victor Weis, a psychiatrist at the hospital, confirmed that Cheramie also told him that she knew both Ruby and Oswald and had seen them together on several occasions in Ruby’s club. The word spread throughout the hospital that Cheramie had predicted the JFK assassination and had implicated Jack Ruby. On November 25, Louisiana State Police Captain Ben Morgan came to the hospital to hear her story first-hand. The next day, Fruge and Morgan flew in a small private jet to Houston and everything she said checked out. Customs found her reservation at the Rice Hotel; the boat identified by Rose, the SS Maturata, was due in port soon; and an agent confirmed that the Dallas man holding Cheramie’s child was a suspected drug dealer. Rose said the seaman aboard the ship was named Luther, and Houston police records show that “Luther” may have been Joseph P. Luke, a narcotic trafficker who was closely associated with Joseph Civello of the Dallas Mafia, who worked for Carlos Marcello. Customs corroborated Rose’s information that the Houston and Dallas Mafia families were involved, and both “had records or reputations for narcotics [and] white slavery [prostitution].” However, when Captained Morgan phoned Capt. Fritz of the Dallas Police to relay the evidence they had, amazingly he was told they were not interested in Rose’s story.
Not surprisingly, customs agents lost track of the seaman they were tailing, and they didn’t bother to interview the Mafia families involved or place them under surveillance. The Houston police wanted to drop the investigation. The Secret Service filed a report, but that was it. Years later, Congressional investigators wrote that when they looked into the matter, “US Customs was unable to locate documents and reports related to its involvement in the Cheramie investigation,” although such involvement was not denied.
Also in November 1963, Carlos Marcello was acquitted at trial in the government’s latest attempt to have him deported, but Rose would attempt one last time to convince authorities to take down the New Orleans Mafia boss. In August 1965, she told FBI agents that “individuals associated with the syndicate were running prostitution rings in several southern cities such as Houston and Galveston, Texas…furthermore, she claimed she had information about a heroin deal operating from a New Orleans ship.” Congressional investigators found that her story checked out, just as her November 1963 information had. An FBI “call to the Coast Guard verified an ongoing narcotics investigation of the ship” Cheramie had named. The prostitution ring she described sounded very much like an operation run by Marcello lieutenant Nofio Pecora, whom Jack Ruby had called just three weeks before JFK’s assassination. However, as in 1963, the New Orleans FBI, who turned a blind eye to Marcello’s illegal operations, dropped the case. Had the FBI and the Federal Bureau of Narcotics pursued the matter, they would have uncovered a heroin trail through New Orleans that reached all the way to France.
One month after Rose contacted the FBI in August 1965, she was dead. Congressional investigators found that “Cheramie died of injuries received from an automobile accident on a strip of highway near Big Sandy, Tex., in the early morning of September 4, 1965. The driver stated Cheramie had been lying in the roadway and although he attempted to avoid hitting her, he ran over the top of her skull, causing fatal injuries.” Though her official autopsy records had disappeared by the time investigators had tried to find them, one medical file that survived said that Rose had a “deep punctuate stellate [star-shaped] wound above her right forehead.” Such a wound would not have been caused by a car or tire but could have been caused by a pistol fired next to her skull. Dr. Charles Crenshaw claimed in his book that the wound was consistent with “gunshot wounds - that is, when a gun barrel is placed against a victim’s body and discharged. It is especially applicable to a gunshot wound of the skull.”
And the Mafia in Louisiana and Texas continued operation as if nothing had happened. For more stories like this, check out the books, It Did Not Start With JFK, The Decades of Events That Led to the Assassination of John F. Kennedy, Volumes 1 &2, published by Sunbury Press.
Rose Cheramie
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In 1963, Rose Cheramie was a heroin addict with a long list of prostitution and other arrests. According to a Louisiana State Police report from mid-November 1963, she worked “as a dope runner for Jack Ruby,” and had “worked in the night club for Ruby and that she was forced to go to Florida with another man whom she did not name to pick up a shipment of dope to take back to Dallas and that she didn’t want to do this thing but she had a young child and that they would hurt her child if she didn’t.” On November 20, two days before the JFK assassination, she was thrown out of a brothel in Louisiana by the two men she was traveling with and was hit by a car. Suffering from heroin withdrawal, she was taken to East Louisiana State Mental Hospital by Lt. Fruge of the Louisiana State Police to sober up.
During the ride to the hospital, Rose told Fruge she was traveling from Florida to Dallas with two Italian looking men and they were going to Dallas to kill Kennedy. They were actually Cuban exiles active in the war against Fidel Castro. One was Sergio Arcacha Smith, who worked closely with JFK assassination suspect Guy Banister in New Orleans. David Lewis, a former employee of Banister, told the New Orleans DA’s Office that he had witnessed a meeting in the late summer of 1963 at Mancuso’s Restaurant in New Orleans between Arcacha, Lee Harvey Oswald and a man named Carlos whose last name Lewis did not know.
Dr. Victor Weis, a psychiatrist at the hospital, confirmed that Cheramie also told him that she knew both Ruby and Oswald and had seen them together on several occasions in Ruby’s club. The word spread throughout the hospital that Cheramie had predicted the JFK assassination and had implicated Jack Ruby. On November 25, Louisiana State Police Captain Ben Morgan came to the hospital to hear her story first-hand. The next day, Fruge and Morgan flew in a small private jet to Houston and everything she said checked out. Customs found her reservation at the Rice Hotel; the boat identified by Rose, the SS Maturata, was due in port soon; and an agent confirmed that the Dallas man holding Cheramie’s child was a suspected drug dealer. Rose said the seaman aboard the ship was named Luther, and Houston police records show that “Luther” may have been Joseph P. Luke, a narcotic trafficker who was closely associated with Joseph Civello of the Dallas Mafia, who worked for Carlos Marcello. Customs corroborated Rose’s information that the Houston and Dallas Mafia families were involved, and both “had records or reputations for narcotics [and] white slavery [prostitution].” However, when Captained Morgan phoned Capt. Fritz of the Dallas Police to relay the evidence they had, amazingly he was told they were not interested in Rose’s story.
Not surprisingly, customs agents lost track of the seaman they were tailing, and they didn’t bother to interview the Mafia families involved or place them under surveillance. The Houston police wanted to drop the investigation. The Secret Service filed a report, but that was it. Years later, Congressional investigators wrote that when they looked into the matter, “US Customs was unable to locate documents and reports related to its involvement in the Cheramie investigation,” although such involvement was not denied.
Also in November 1963, Carlos Marcello was acquitted at trial in the government’s latest attempt to have him deported, but Rose would attempt one last time to convince authorities to take down the New Orleans Mafia boss. In August 1965, she told FBI agents that “individuals associated with the syndicate were running prostitution rings in several southern cities such as Houston and Galveston, Texas…furthermore, she claimed she had information about a heroin deal operating from a New Orleans ship.” Congressional investigators found that her story checked out, just as her November 1963 information had. An FBI “call to the Coast Guard verified an ongoing narcotics investigation of the ship” Cheramie had named. The prostitution ring she described sounded very much like an operation run by Marcello lieutenant Nofio Pecora, whom Jack Ruby had called just three weeks before JFK’s assassination. However, as in 1963, the New Orleans FBI, who turned a blind eye to Marcello’s illegal operations, dropped the case. Had the FBI and the Federal Bureau of Narcotics pursued the matter, they would have uncovered a heroin trail through New Orleans that reached all the way to France.
One month after Rose contacted the FBI in August 1965, she was dead. Congressional investigators found that “Cheramie died of injuries received from an automobile accident on a strip of highway near Big Sandy, Tex., in the early morning of September 4, 1965. The driver stated Cheramie had been lying in the roadway and although he attempted to avoid hitting her, he ran over the top of her skull, causing fatal injuries.” Though her official autopsy records had disappeared by the time investigators had tried to find them, one medical file that survived said that Rose had a “deep punctuate stellate [star-shaped] wound above her right forehead.” Such a wound would not have been caused by a car or tire but could have been caused by a pistol fired next to her skull. Dr. Charles Crenshaw claimed in his book that the wound was consistent with “gunshot wounds - that is, when a gun barrel is placed against a victim’s body and discharged. It is especially applicable to a gunshot wound of the skull.”
And the Mafia in Louisiana and Texas continued operation as if nothing had happened. For more stories like this, check out the books, It Did Not Start With JFK, The Decades of Events That Led to the Assassination of John F. Kennedy, Volumes 1 &2, published by Sunbury Press.
Rose Cheramie
https://preview.redd.it/5q8fm7z7igra1.png?width=595&format=png&auto=webp&s=8e3d51fb043d0027218da133b903d175842245b7
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In 1963, Rose Cheramie was a heroin addict with a long list of prostitution and other arrests. According to a Louisiana State Police report from mid-November 1963, she worked “as a dope runner for Jack Ruby,” and had “worked in the night club for Ruby and that she was forced to go to Florida with another man whom she did not name to pick up a shipment of dope to take back to Dallas and that she didn’t want to do this thing but she had a young child and that they would hurt her child if she didn’t.” On November 20, two days before the JFK assassination, she was thrown out of a brothel in Louisiana by the two men she was traveling with and was hit by a car. Suffering from heroin withdrawal, she was taken to East Louisiana State Mental Hospital by Lt. Fruge of the Louisiana State Police to sober up.
During the ride to the hospital, Rose told Fruge she was traveling from Florida to Dallas with two Italian looking men and they were going to Dallas to kill Kennedy. They were actually Cuban exiles active in the war against Fidel Castro. One was Sergio Arcacha Smith, who worked closely with JFK assassination suspect Guy Banister in New Orleans. David Lewis, a former employee of Banister, told the New Orleans DA’s Office that he had witnessed a meeting in the late summer of 1963 at Mancuso’s Restaurant in New Orleans between Arcacha, Lee Harvey Oswald and a man named Carlos whose last name Lewis did not know.
Dr. Victor Weis, a psychiatrist at the hospital, confirmed that Cheramie also told him that she knew both Ruby and Oswald and had seen them together on several occasions in Ruby’s club. The word spread throughout the hospital that Cheramie had predicted the JFK assassination and had implicated Jack Ruby. On November 25, Louisiana State Police Captain Ben Morgan came to the hospital to hear her story first-hand. The next day, Fruge and Morgan flew in a small private jet to Houston and everything she said checked out. Customs found her reservation at the Rice Hotel; the boat identified by Rose, the SS Maturata, was due in port soon; and an agent confirmed that the Dallas man holding Cheramie’s child was a suspected drug dealer. Rose said the seaman aboard the ship was named Luther, and Houston police records show that “Luther” may have been Joseph P. Luke, a narcotic trafficker who was closely associated with Joseph Civello of the Dallas Mafia, who worked for Carlos Marcello. Customs corroborated Rose’s information that the Houston and Dallas Mafia families were involved, and both “had records or reputations for narcotics [and] white slavery [prostitution].” However, when Captained Morgan phoned Capt. Fritz of the Dallas Police to relay the evidence they had, amazingly he was told they were not interested in Rose’s story.
Not surprisingly, customs agents lost track of the seaman they were tailing, and they didn’t bother to interview the Mafia families involved or place them under surveillance. The Houston police wanted to drop the investigation. The Secret Service filed a report, but that was it. Years later, Congressional investigators wrote that when they looked into the matter, “US Customs was unable to locate documents and reports related to its involvement in the Cheramie investigation,” although such involvement was not denied.
Also in November 1963, Carlos Marcello was acquitted at trial in the government’s latest attempt to have him deported, but Rose would attempt one last time to convince authorities to take down the New Orleans Mafia boss. In August 1965, she told FBI agents that “individuals associated with the syndicate were running prostitution rings in several southern cities such as Houston and Galveston, Texas…furthermore, she claimed she had information about a heroin deal operating from a New Orleans ship.” Congressional investigators found that her story checked out, just as her November 1963 information had. An FBI “call to the Coast Guard verified an ongoing narcotics investigation of the ship” Cheramie had named. The prostitution ring she described sounded very much like an operation run by Marcello lieutenant Nofio Pecora, whom Jack Ruby had called just three weeks before JFK’s assassination. However, as in 1963, the New Orleans FBI, who turned a blind eye to Marcello’s illegal operations, dropped the case. Had the FBI and the Federal Bureau of Narcotics pursued the matter, they would have uncovered a heroin trail through New Orleans that reached all the way to France.
One month after Rose contacted the FBI in August 1965, she was dead. Congressional investigators found that “Cheramie died of injuries received from an automobile accident on a strip of highway near Big Sandy, Tex., in the early morning of September 4, 1965. The driver stated Cheramie had been lying in the roadway and although he attempted to avoid hitting her, he ran over the top of her skull, causing fatal injuries.” Though her official autopsy records had disappeared by the time investigators had tried to find them, one medical file that survived said that Rose had a “deep punctuate stellate [star-shaped] wound above her right forehead.” Such a wound would not have been caused by a car or tire but could have been caused by a pistol fired next to her skull. Dr. Charles Crenshaw claimed in his book that the wound was consistent with “gunshot wounds - that is, when a gun barrel is placed against a victim’s body and discharged. It is especially applicable to a gunshot wound of the skull.”
And the Mafia in Louisiana and Texas continued operation as if nothing had happened. For more stories like this, check out the books, It Did Not Start With JFK, The Decades of Events That Led to the Assassination of John F. Kennedy, Volumes 1 &2, published by Sunbury Press.
Rose Cheramie
https://preview.redd.it/kkv7txumhgra1.png?width=595&format=png&auto=webp&s=a2c7a53fca5836f9a852583e736a47b73fba684d
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In 1963, Rose Cheramie was a heroin addict with a long list of prostitution and other arrests. According to a Louisiana State Police report from mid-November 1963, she worked “as a dope runner for Jack Ruby,” and had “worked in the night club for Ruby and that she was forced to go to Florida with another man whom she did not name to pick up a shipment of dope to take back to Dallas and that she didn’t want to do this thing but she had a young child and that they would hurt her child if she didn’t.” On November 20, two days before the JFK assassination, she was thrown out of a brothel in Louisiana by the two men she was traveling with and was hit by a car. Suffering from heroin withdrawal, she was taken to East Louisiana State Mental Hospital by Lt. Fruge of the Louisiana State Police to sober up.
During the ride to the hospital, Rose told Fruge she was traveling from Florida to Dallas with two Italian looking men and they were going to Dallas to kill Kennedy. They were actually Cuban exiles active in the war against Fidel Castro. One was Sergio Arcacha Smith, who worked closely with JFK assassination suspect Guy Banister in New Orleans. David Lewis, a former employee of Banister, told the New Orleans DA’s Office that he had witnessed a meeting in the late summer of 1963 at Mancuso’s Restaurant in New Orleans between Arcacha, Lee Harvey Oswald and a man named Carlos whose last name Lewis did not know.
Dr. Victor Weis, a psychiatrist at the hospital, confirmed that Cheramie also told him that she knew both Ruby and Oswald and had seen them together on several occasions in Ruby’s club. The word spread throughout the hospital that Cheramie had predicted the JFK assassination and had implicated Jack Ruby. On November 25, Louisiana State Police Captain Ben Morgan came to the hospital to hear her story first-hand. The next day, Fruge and Morgan flew in a small private jet to Houston and everything she said checked out. Customs found her reservation at the Rice Hotel; the boat identified by Rose, the SS Maturata, was due in port soon; and an agent confirmed that the Dallas man holding Cheramie’s child was a suspected drug dealer. Rose said the seaman aboard the ship was named Luther, and Houston police records show that “Luther” may have been Joseph P. Luke, a narcotic trafficker who was closely associated with Joseph Civello of the Dallas Mafia, who worked for Carlos Marcello. Customs corroborated Rose’s information that the Houston and Dallas Mafia families were involved, and both “had records or reputations for narcotics [and] white slavery [prostitution].” However, when Captained Morgan phoned Capt. Fritz of the Dallas Police to relay the evidence they had, amazingly he was told they were not interested in Rose’s story.
Not surprisingly, customs agents lost track of the seaman they were tailing, and they didn’t bother to interview the Mafia families involved or place them under surveillance. The Houston police wanted to drop the investigation. The Secret Service filed a report, but that was it. Years later, Congressional investigators wrote that when they looked into the matter, “US Customs was unable to locate documents and reports related to its involvement in the Cheramie investigation,” although such involvement was not denied.
Also in November 1963, Carlos Marcello was acquitted at trial in the government’s latest attempt to have him deported, but Rose would attempt one last time to convince authorities to take down the New Orleans Mafia boss. In August 1965, she told FBI agents that “individuals associated with the syndicate were running prostitution rings in several southern cities such as Houston and Galveston, Texas…furthermore, she claimed she had information about a heroin deal operating from a New Orleans ship.” Congressional investigators found that her story checked out, just as her November 1963 information had. An FBI “call to the Coast Guard verified an ongoing narcotics investigation of the ship” Cheramie had named. The prostitution ring she described sounded very much like an operation run by Marcello lieutenant Nofio Pecora, whom Jack Ruby had called just three weeks before JFK’s assassination. However, as in 1963, the New Orleans FBI, who turned a blind eye to Marcello’s illegal operations, dropped the case. Had the FBI and the Federal Bureau of Narcotics pursued the matter, they would have uncovered a heroin trail through New Orleans that reached all the way to France.
One month after Rose contacted the FBI in August 1965, she was dead. Congressional investigators found that “Cheramie died of injuries received from an automobile accident on a strip of highway near Big Sandy, Tex., in the early morning of September 4, 1965. The driver stated Cheramie had been lying in the roadway and although he attempted to avoid hitting her, he ran over the top of her skull, causing fatal injuries.” Though her official autopsy records had disappeared by the time investigators had tried to find them, one medical file that survived said that Rose had a “deep punctuate stellate [star-shaped] wound above her right forehead.” Such a wound would not have been caused by a car or tire but could have been caused by a pistol fired next to her skull. Dr. Charles Crenshaw claimed in his book that the wound was consistent with “gunshot wounds - that is, when a gun barrel is placed against a victim’s body and discharged. It is especially applicable to a gunshot wound of the skull.”
And the Mafia in Louisiana and Texas continued operation as if nothing had happened. For more stories like this, check out the books, It Did Not Start With JFK, The Decades of Events That Led to the Assassination of John F. Kennedy, Volumes 1 &2, published by Sunbury Press.
Rose Cheramie
https://preview.redd.it/zgw1hxs9ggra1.jpg?width=595&format=pjpg&auto=webp&s=afc0d6d508e33456be22aee1a961daf4e865731e
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WeiJu2 is an innovative xposed module that allows users to script their applications using Lua. This integration provides a simple and intuitive hook API, enabling users to modify the behavior of their applications with ease. We are thrilled to announce that WeiJu2 has now integrated with ChatGPT, allowing users to quickly write custom scripts. This exciting development provides an even more efficient and user-friendly experience for those looking to modify their applications. With WeiJu2 and ChatGPT, the possibilities are endless!
https://youtu.be/FHwR7rCHLkQ

JI Kang (嵇康, 223–262), a famous figure in literature and music during the era of Three Kingdoms, was born in Qiao County (谯县), present-day Su-zhou of An-hui Province (安徽宿州). He refused all official appointments after SI-MA family replaced CAO family in Wei Kingdom to express his political persistence. Celebrated as one of the “Seven Sages of Bamboo Forest” (竹林七贤), he and his wise friends often haunted a bamboo forest in Shan-yang County (山阳), present Hui County of Henan Province (河南辉县), and together impugned Confucianism and criticized the SI-MA government. Because of his unorthodox free lifestyle and fiery attacks on Confucianism and the new authority, he was eventually beheaded by SI-MA Zhao (司马昭, 211–265), the founder of the West Jin Dynasty (西晋, 265–317).
While WANG Bi advocated “Confucianism Derives from Nature” (名教本于自 然), eager to prove the natural origin of Confucianism, JI Kang called for the abandonment of Confucianism, believing that it violated rather than followed the natural law. JI claimed that “It is human nature to enjoy peace over risk, and enjoy leisure over labor” (夫民之性, 好安而恶危, 好逸而恶劳), and that this innate instinct existed in people naturally, just as the mouth may distinguish sweet from bitter and the body may distinguish itch from pinch. At that time, a Confucian scholar named ZHANG Shu-liao (张叔辽) wrote an essay titled Natural Learning Tendency《自然好学论》, and elucidated the importance of Confucianism by stressing the human natural tendency toward learning. JI Kang contradicted him by saying,
[In primordial time, the great Dao was complete. Monarchs ruled not by ordinances, and people fought not for benefits. All things worked their own ways according to their natural attributes; all people led their own lives according to their pleasure principles, sleeping when sleepy, eating when hungry. Having no idea about perfect virtues, they certainly did not need to preach benevolence and righteousness or promote propriety and legality. (洪 荒之世, 大朴未亏。君无文于上, 民无竞于下。物全理顺, 莫不自得。饱则安寝, 饥则 求食。 怡然鼓腹, 不知为至德之世也。若此, 则安知仁义之端, 礼律之文)]
Furthermore, from the perspective of natural humanity and Daoism, JI Kang criticized Confucianism, believing that “True humanity is justified in its Inaction” (人之真性, 无为正当), just as “Birds do not flock to be trained, beasts do not pack to be penned” (鸟不聚以求驯, 兽不群而求畜). He claimed that while humanity refused exterior restraints, Confucianism was created just to restrain true humanity:
When sages were dead, and Great Dao was twisted, people then resorted to language to express themselves. Dividing all things by categorizing them, they disturbed plebeian hearts by preaching benevolence and righteousness, inspected their behaviors by establishing titles and hierarchies, and hallowed educational inculcation by promoting literacy and cultures. Consequently, Six Classics were contrived, Diverse Ideological Schools flourished; honors and offices were established, and people bustled and hustled for them unconsciously. Accordingly, as birds sneaked into hoarded grains, men of aspirations resigned themselves to secular pursuits; people of alcohol rather than people of letters were entitled to make sentences regarding life and death; people who learned the Six Classics were exempt from tilling and reaping. (及至人不存, 大道陵迟, 乃始作文墨, 以传其意; 区别群物, 使有类族; 造立仁义, 以婴其心; 制为名分, 以检其外; 劝学讲文, 以神其教。故六经纷错, 百家繁炽, 开荣利之途, 故奔骛而不觉。是以贪生之禽, 食园池之梁 菽; 求安之士, 乃诡志以从俗。操笔执觚, 足容苏息; 积学明经, 以代稼穑。)
However, this superficial tendency of civilization was, in JI’s idea, unnatural, because the Six Classics intended suppression and manipulation and distorted human will for rite and law, and benevolence and righteousness served to promote hierarchical hypocrisy rather than preserve human integrity. Based on this idea, JI Kang advised his contemporaries to “Transcend Confucianism for Nature” (越名教 而任自然), that is, to return to natural humanity by getting rid of the suppression and manipulation of Six Classics, the limitation of benevolence and righteousness, and the restraint of rite and law. In response to ZHANG’s statement that “As Six Classics are like the Sun, people ignorant of them remain in the dark” (六经为太 阳, 不学为长夜), JI Kang contradicted him,
[If we are wise enough to take Six Classics as wild weeds, regard benevolence and righteousness as smelly socks, we may then sneer at ancient books, sneeze at hypocritical courtesy, twitch in ceremonial panoply, and retch at talking Rite. Naturally, if we abandon them altogether and just follow natural order, there would always be a gap in our knowledge spectrum; however, Six Classics are not necessarily the Sun, people ignorant of them are not necessarily in the dark. As a saying goes, beggars smear not the repute of horse doctors. In the primordial age when written languages were nowhere to be found, people were easy without knowledge, happy without diligence, and then need not the lecture of Six Classics, and desire not benevolence and righteousness? (今若以六经为芜 秽, 以仁义为臭腐, 睹文籍则目瞧, 修揖让则变伛, 袭章服则转筋, 谭礼典则齿龋。于 是兼而弃之, 与万物为更始, 则吾子虽好学不倦, 犹将阙焉。则向之不学, 未必为长夜, 六经未必为太阳也。俗语曰: 乞儿不辱马医。若遇上古无文之治, 可不学而获安, 不 勤而得志, 则何求于六经, 何欲于仁义哉)]
JI Kang’s advice to “Transcend Confucianism for Nature” (越名教而任自然) actually originated from his famous essay Free Thyself《释私论》, where he claimed,
[For the virtuous, their hearts are not confined to traditional rights and wrongs, and their actions are not contrary to the Great Dao. Why do I say so? Those who are calm in vigor and empty in spirit are not arrogant or narcissistic; those who are simple in heart and open in mind are not tied to their desires. With no arrogance or narcissism in the heart, they are able to transcend Confucianism for nature; with their mind untied to their desires, they are able to distinguish good and bad reasonably. Exercising reason, they abide by the Great Dao; concurring with nature, they are unconfined to traditional values. Thus, the virtuous are mostly untraditional yet reasonable, and the unvirtuous are untruthful and against Dao. Why? Being untruthful and arrogant and stingy, is most evil of the unvirtuous; being simple and modest and untraditional, is most honest of the virtuous. Hence a Daoist would say, “If I care not my body, what is there to worry me?” Those that despise death will outdo those that dread death. In this light, the hearts of the sage are not confined by rules. Therefore, YI Yin staked his talents to assist Shang Dynasty, thus serving the people and earning personal fame; ZHOU Gong handled state affairs in Emperor’s behalf regardless of suspicion of usurpation, thus promoting civility by regent order; GUAN Zhong hid no truth from HUAN Gong of Qi and gained his respect by helping Qi lead the alliance. Are they doing these for selfish interests? GUAN Zhong said: “The virtuous act out Dao and forget themselves.” That’s the answer. The virtuous take benevolent actions without observing olden customs, make honest judgments without following traditional merits, and express reasonable opinions without conforming to orthodox ideas. Therefore, they care not virtues in pride, yet their virtues coincide with olden customs; they restrain not their hearts, yet their hearts meet traditional merits; they cared not rigid rules, yet their deeds achieve right ends. (夫称君子 者, 心无措乎是非, 而行不违乎道者也。何以言之?夫气静神虚者, 心不存于矜尚; 体亮 心达者, 情不系于所欲。矜尚不存乎心, 故能越名教而任自然; 情不系于所欲, 故能审 贵贱而通物情。物情顺通, 故大无违; 越名任心, 故是非无措也。是故, 言君子则以无 措为主, 以通物为美; 言小人则以匿情为非, 以违道为阙。何者?匿情矜吝, 小人之至 恶; 虚心无措, 君子之笃行也。是以大道言: “及吾无身, 吾又何患?”无以生为贵者, 是 贤于贵生也。由斯而言, 夫至人之用心, 固不存有措矣。是故伊尹不惜贤于殷汤, 故世 济而名显; 周旦不顾嫌而隐行, 故假摄而化隆; 夷吾不匿情于齐桓, 故国霸而主尊。其 用心岂为身而系乎私哉!故《管子》曰: “君子行道, 忘其为身。”斯言是矣!君子之行贤 也, 不察于有度而后行也; 任心无邪, 不议于善而后正也; 显情无措, 不论于是而后为 也。是故傲然忘贤, 而贤与度会; 忽然任心, 而心与善遇; 傥然无措, 而事与是俱也)]
In 261, SHAN Tao (山涛, 205–283), another of the “Seven Sages of Bamboo Forest”, recommended JI Kang to serve as personnel minister for SI-MA power; however, disgusted with SHAN’s political compromise and opportunism, JI Kang refused this office and even wrote a famous letter to discontinue his friendship with SHAN Tao, in which he listed seven “intolerable things” (不堪者) and two “improper things” (不可者) as his excuses:
[People have to abide by ethical requirements, and states have to run by legal stipulations; however, if I were to accept this appointment, there would be seven things intolerable and two things improper. Regarding things intolerable: firstly, I always wake up late, but would then be repetitively urged to wake up early; secondly, I enjoy playing the zither, singing a melody, fishing and hunting in the wild, but would then lose this freedom in the company of officials and runners; thirdly, I enjoy lying down in ease and dressing up at will, but would then have to be rigidly seated in the court until my legs get numb, and formally attired in front of superiors without daring to scratch an itch; fourthly, I hate to write socializing letters, but would then be swamped in many mundane affairs and official documents, not answering which would make me appear unritely and unrighteous, yet trying to answer which would only disgust me; fifthly, my dislike of offering condolence has incurred complaints from some people and slanders from others, and would then not likely keep me immune from blames in the future even though I might carefully compromise my will to popular customs; sixthly, I dislike dull people, but would then have to receive them at work and home, who would annoy me daily with loud noises, foul smells and nasty tricks; seventhly, I am impatient of routine business, but would then be burdened with official affairs and encumbered with mundane matters. Regarding things improper: firstly, my habitual criticism of King TANG of Shang and King WU of Zhou, and contempt of ZHOU Gong and Confucius, would then seem improper and incur public censure; secondly, my obstinacy in loathing evils and speaking frankly, would then seem improper, and my irascible temper might burst right away at the sight of injustice. (人伦有礼, 朝廷 有法, 有必不堪者七, 甚不可者二: 卧喜晚起, 而当关呼之不置, 一不堪也。抱琴行吟, 弋钓草野, 而吏卒守之, 不得妄动, 二不堪也。危坐一时, 痹不得摇, 性复多虱, 把搔无 已, 而当裹以章服, 揖拜上官, 三不堪也。素不便书, 又不喜作书, 而人间多事, 堆案盈 机, 不相酬答, 则犯教伤义, 欲自勉强, 则不能久, 四不堪也。不喜吊丧, 而人道以此为 重, 已为未见恕者所怨, 至欲见中伤者; 虽瞿然自责, 然性不可化, 欲降心顺俗, 则诡故 不情, 亦终不能获无咎无誉如此, 五不堪也。不喜俗人, 而当与之共事, 或宾客盈坐, 鸣声聒耳, 嚣尘臭处, 千变百伎, 在人目前, 六不堪也。心不耐烦, 而官事鞅掌, 机务缠 其心, 世故烦其虑, 七不堪也。又每非汤、武而薄周、孔, 在人间不止, 此事会显, 世 教所不容, 此甚不可一也。刚肠疾恶, 轻肆直言, 遇事便发, 此甚不可二也)]
JI Kang thus expressed his dream for a peaceful life: “Now I only wish to live in a plain alley to teach my children, talk with friends, chat about trifles, drink some alcohol, and play some music” (今但愿守陋巷, 教养子孙, 时与亲旧叙离阔, 陈说 平生, 浊酒一杯, 弹琴一曲, 志愿毕矣). However, even this simple wish could not be realized, as he was beheaded by the SI-MA government soon after.
From: Chapter 4 Ethical Thought in the Wei & Jin Period
Book: A Panoramic History of Traditional Chinese Ethics by Yi-ting ZHU (朱贻庭)

JI Kang (嵇康, 223–262), a famous figure in literature and music during the era of Three Kingdoms, was born in Qiao County (谯县), present-day Su-zhou of An-hui Province (安徽宿州). He refused all official appointments after SI-MA family replaced CAO family in Wei Kingdom to express his political persistence. Celebrated as one of the “Seven Sages of Bamboo Forest” (竹林七贤), he and his wise friends often haunted a bamboo forest in Shan-yang County (山阳), present Hui County of Henan Province (河南辉县), and together impugned Confucianism and criticized the SI-MA government. Because of his unorthodox free lifestyle and fiery attacks on Confucianism and the new authority, he was eventually beheaded by SI-MA Zhao (司马昭, 211–265), the founder of the West Jin Dynasty (西晋, 265–317).
While WANG Bi advocated “Confucianism Derives from Nature” (名教本于自 然), eager to prove the natural origin of Confucianism, JI Kang called for the abandonment of Confucianism, believing that it violated rather than followed the natural law. JI claimed that “It is human nature to enjoy peace over risk, and enjoy leisure over labor” (夫民之性, 好安而恶危, 好逸而恶劳), and that this innate instinct existed in people naturally, just as the mouth may distinguish sweet from bitter and the body may distinguish itch from pinch. At that time, a Confucian scholar named ZHANG Shu-liao (张叔辽) wrote an essay titled Natural Learning Tendency《自然好学论》, and elucidated the importance of Confucianism by stressing the human natural tendency toward learning. JI Kang contradicted him by saying,
[In primordial time, the great Dao was complete. Monarchs ruled not by ordinances, and people fought not for benefits. All things worked their own ways according to their natural attributes; all people led their own lives according to their pleasure principles, sleeping when sleepy, eating when hungry. Having no idea about perfect virtues, they certainly did not need to preach benevolence and righteousness or promote propriety and legality. (洪 荒之世, 大朴未亏。君无文于上, 民无竞于下。物全理顺, 莫不自得。饱则安寝, 饥则 求食。 怡然鼓腹, 不知为至德之世也。若此, 则安知仁义之端, 礼律之文)]
Furthermore, from the perspective of natural humanity and Daoism, JI Kang criticized Confucianism, believing that “True humanity is justified in its Inaction” (人之真性, 无为正当), just as “Birds do not flock to be trained, beasts do not pack to be penned” (鸟不聚以求驯, 兽不群而求畜). He claimed that while humanity refused exterior restraints, Confucianism was created just to restrain true humanity:
When sages were dead, and Great Dao was twisted, people then resorted to language to express themselves. Dividing all things by categorizing them, they disturbed plebeian hearts by preaching benevolence and righteousness, inspected their behaviors by establishing titles and hierarchies, and hallowed educational inculcation by promoting literacy and cultures. Consequently, Six Classics were contrived, Diverse Ideological Schools flourished; honors and offices were established, and people bustled and hustled for them unconsciously. Accordingly, as birds sneaked into hoarded grains, men of aspirations resigned themselves to secular pursuits; people of alcohol rather than people of letters were entitled to make sentences regarding life and death; people who learned the Six Classics were exempt from tilling and reaping. (及至人不存, 大道陵迟, 乃始作文墨, 以传其意; 区别群物, 使有类族; 造立仁义, 以婴其心; 制为名分, 以检其外; 劝学讲文, 以神其教。故六经纷错, 百家繁炽, 开荣利之途, 故奔骛而不觉。是以贪生之禽, 食园池之梁 菽; 求安之士, 乃诡志以从俗。操笔执觚, 足容苏息; 积学明经, 以代稼穑。)
However, this superficial tendency of civilization was, in JI’s idea, unnatural, because the Six Classics intended suppression and manipulation and distorted human will for rite and law, and benevolence and righteousness served to promote hierarchical hypocrisy rather than preserve human integrity. Based on this idea, JI Kang advised his contemporaries to “Transcend Confucianism for Nature” (越名教 而任自然), that is, to return to natural humanity by getting rid of the suppression and manipulation of Six Classics, the limitation of benevolence and righteousness, and the restraint of rite and law. In response to ZHANG’s statement that “As Six Classics are like the Sun, people ignorant of them remain in the dark” (六经为太 阳, 不学为长夜), JI Kang contradicted him,
[If we are wise enough to take Six Classics as wild weeds, regard benevolence and righteousness as smelly socks, we may then sneer at ancient books, sneeze at hypocritical courtesy, twitch in ceremonial panoply, and retch at talking Rite. Naturally, if we abandon them altogether and just follow natural order, there would always be a gap in our knowledge spectrum; however, Six Classics are not necessarily the Sun, people ignorant of them are not necessarily in the dark. As a saying goes, beggars smear not the repute of horse doctors. In the primordial age when written languages were nowhere to be found, people were easy without knowledge, happy without diligence, and then need not the lecture of Six Classics, and desire not benevolence and righteousness? (今若以六经为芜 秽, 以仁义为臭腐, 睹文籍则目瞧, 修揖让则变伛, 袭章服则转筋, 谭礼典则齿龋。于 是兼而弃之, 与万物为更始, 则吾子虽好学不倦, 犹将阙焉。则向之不学, 未必为长夜, 六经未必为太阳也。俗语曰: 乞儿不辱马医。若遇上古无文之治, 可不学而获安, 不 勤而得志, 则何求于六经, 何欲于仁义哉)]
JI Kang’s advice to “Transcend Confucianism for Nature” (越名教而任自然) actually originated from his famous essay Free Thyself《释私论》, where he claimed,
[For the virtuous, their hearts are not confined to traditional rights and wrongs, and their actions are not contrary to the Great Dao. Why do I say so? Those who are calm in vigor and empty in spirit are not arrogant or narcissistic; those who are simple in heart and open in mind are not tied to their desires. With no arrogance or narcissism in the heart, they are able to transcend Confucianism for nature; with their mind untied to their desires, they are able to distinguish good and bad reasonably. Exercising reason, they abide by the Great Dao; concurring with nature, they are unconfined to traditional values. Thus, the virtuous are mostly untraditional yet reasonable, and the unvirtuous are untruthful and against Dao. Why? Being untruthful and arrogant and stingy, is most evil of the unvirtuous; being simple and modest and untraditional, is most honest of the virtuous. Hence a Daoist would say, “If I care not my body, what is there to worry me?” Those that despise death will outdo those that dread death. In this light, the hearts of the sage are not confined by rules. Therefore, YI Yin staked his talents to assist Shang Dynasty, thus serving the people and earning personal fame; ZHOU Gong handled state affairs in Emperor’s behalf regardless of suspicion of usurpation, thus promoting civility by regent order; GUAN Zhong hid no truth from HUAN Gong of Qi and gained his respect by helping Qi lead the alliance. Are they doing these for selfish interests? GUAN Zhong said: “The virtuous act out Dao and forget themselves.” That’s the answer. The virtuous take benevolent actions without observing olden customs, make honest judgments without following traditional merits, and express reasonable opinions without conforming to orthodox ideas. Therefore, they care not virtues in pride, yet their virtues coincide with olden customs; they restrain not their hearts, yet their hearts meet traditional merits; they cared not rigid rules, yet their deeds achieve right ends. (夫称君子 者, 心无措乎是非, 而行不违乎道者也。何以言之?夫气静神虚者, 心不存于矜尚; 体亮 心达者, 情不系于所欲。矜尚不存乎心, 故能越名教而任自然; 情不系于所欲, 故能审 贵贱而通物情。物情顺通, 故大无违; 越名任心, 故是非无措也。是故, 言君子则以无 措为主, 以通物为美; 言小人则以匿情为非, 以违道为阙。何者?匿情矜吝, 小人之至 恶; 虚心无措, 君子之笃行也。是以大道言: “及吾无身, 吾又何患?”无以生为贵者, 是 贤于贵生也。由斯而言, 夫至人之用心, 固不存有措矣。是故伊尹不惜贤于殷汤, 故世 济而名显; 周旦不顾嫌而隐行, 故假摄而化隆; 夷吾不匿情于齐桓, 故国霸而主尊。其 用心岂为身而系乎私哉!故《管子》曰: “君子行道, 忘其为身。”斯言是矣!君子之行贤 也, 不察于有度而后行也; 任心无邪, 不议于善而后正也; 显情无措, 不论于是而后为 也。是故傲然忘贤, 而贤与度会; 忽然任心, 而心与善遇; 傥然无措, 而事与是俱也)]
In 261, SHAN Tao (山涛, 205–283), another of the “Seven Sages of Bamboo Forest”, recommended JI Kang to serve as personnel minister for SI-MA power; however, disgusted with SHAN’s political compromise and opportunism, JI Kang refused this office and even wrote a famous letter to discontinue his friendship with SHAN Tao, in which he listed seven “intolerable things” (不堪者) and two “improper things” (不可者) as his excuses:
[People have to abide by ethical requirements, and states have to run by legal stipulations; however, if I were to accept this appointment, there would be seven things intolerable and two things improper. Regarding things intolerable: firstly, I always wake up late, but would then be repetitively urged to wake up early; secondly, I enjoy playing the zither, singing a melody, fishing and hunting in the wild, but would then lose this freedom in the company of officials and runners; thirdly, I enjoy lying down in ease and dressing up at will, but would then have to be rigidly seated in the court until my legs get numb, and formally attired in front of superiors without daring to scratch an itch; fourthly, I hate to write socializing letters, but would then be swamped in many mundane affairs and official documents, not answering which would make me appear unritely and unrighteous, yet trying to answer which would only disgust me; fifthly, my dislike of offering condolence has incurred complaints from some people and slanders from others, and would then not likely keep me immune from blames in the future even though I might carefully compromise my will to popular customs; sixthly, I dislike dull people, but would then have to receive them at work and home, who would annoy me daily with loud noises, foul smells and nasty tricks; seventhly, I am impatient of routine business, but would then be burdened with official affairs and encumbered with mundane matters. Regarding things improper: firstly, my habitual criticism of King TANG of Shang and King WU of Zhou, and contempt of ZHOU Gong and Confucius, would then seem improper and incur public censure; secondly, my obstinacy in loathing evils and speaking frankly, would then seem improper, and my irascible temper might burst right away at the sight of injustice. (人伦有礼, 朝廷 有法, 有必不堪者七, 甚不可者二: 卧喜晚起, 而当关呼之不置, 一不堪也。抱琴行吟, 弋钓草野, 而吏卒守之, 不得妄动, 二不堪也。危坐一时, 痹不得摇, 性复多虱, 把搔无 已, 而当裹以章服, 揖拜上官, 三不堪也。素不便书, 又不喜作书, 而人间多事, 堆案盈 机, 不相酬答, 则犯教伤义, 欲自勉强, 则不能久, 四不堪也。不喜吊丧, 而人道以此为 重, 已为未见恕者所怨, 至欲见中伤者; 虽瞿然自责, 然性不可化, 欲降心顺俗, 则诡故 不情, 亦终不能获无咎无誉如此, 五不堪也。不喜俗人, 而当与之共事, 或宾客盈坐, 鸣声聒耳, 嚣尘臭处, 千变百伎, 在人目前, 六不堪也。心不耐烦, 而官事鞅掌, 机务缠 其心, 世故烦其虑, 七不堪也。又每非汤、武而薄周、孔, 在人间不止, 此事会显, 世 教所不容, 此甚不可一也。刚肠疾恶, 轻肆直言, 遇事便发, 此甚不可二也)]
JI Kang thus expressed his dream for a peaceful life: “Now I only wish to live in a plain alley to teach my children, talk with friends, chat about trifles, drink some alcohol, and play some music” (今但愿守陋巷, 教养子孙, 时与亲旧叙离阔, 陈说 平生, 浊酒一杯, 弹琴一曲, 志愿毕矣). However, even this simple wish could not be realized, as he was beheaded by the SI-MA government soon after.
From: Chapter 4 Ethical Thought in the Wei & Jin Period
Book: A Panoramic History of Traditional Chinese Ethics by Yi-ting ZHU (朱贻庭)

JI Kang (嵇康, 223–262), a famous figure in literature and music during the era of Three Kingdoms, was born in Qiao County (谯县), present-day Su-zhou of An-hui Province (安徽宿州). He refused all official appointments after SI-MA family replaced CAO family in Wei Kingdom to express his political persistence. Celebrated as one of the “Seven Sages of Bamboo Forest” (竹林七贤), he and his wise friends often haunted a bamboo forest in Shan-yang County (山阳), present Hui County of Henan Province (河南辉县), and together impugned Confucianism and criticized the SI-MA government. Because of his unorthodox free lifestyle and fiery attacks on Confucianism and the new authority, he was eventually beheaded by SI-MA Zhao (司马昭, 211–265), the founder of the West Jin Dynasty (西晋, 265–317).
While WANG Bi advocated “Confucianism Derives from Nature” (名教本于自 然), eager to prove the natural origin of Confucianism, JI Kang called for the abandonment of Confucianism, believing that it violated rather than followed the natural law. JI claimed that “It is human nature to enjoy peace over risk, and enjoy leisure over labor” (夫民之性, 好安而恶危, 好逸而恶劳), and that this innate instinct existed in people naturally, just as the mouth may distinguish sweet from bitter and the body may distinguish itch from pinch. At that time, a Confucian scholar named ZHANG Shu-liao (张叔辽) wrote an essay titled Natural Learning Tendency《自然好学论》, and elucidated the importance of Confucianism by stressing the human natural tendency toward learning. JI Kang contradicted him by saying,
[In primordial time, the great Dao was complete. Monarchs ruled not by ordinances, and people fought not for benefits. All things worked their own ways according to their natural attributes; all people led their own lives according to their pleasure principles, sleeping when sleepy, eating when hungry. Having no idea about perfect virtues, they certainly did not need to preach benevolence and righteousness or promote propriety and legality. (洪 荒之世, 大朴未亏。君无文于上, 民无竞于下。物全理顺, 莫不自得。饱则安寝, 饥则 求食。 怡然鼓腹, 不知为至德之世也。若此, 则安知仁义之端, 礼律之文)]
Furthermore, from the perspective of natural humanity and Daoism, JI Kang criticized Confucianism, believing that “True humanity is justified in its Inaction” (人之真性, 无为正当), just as “Birds do not flock to be trained, beasts do not pack to be penned” (鸟不聚以求驯, 兽不群而求畜). He claimed that while humanity refused exterior restraints, Confucianism was created just to restrain true humanity:
When sages were dead, and Great Dao was twisted, people then resorted to language to express themselves. Dividing all things by categorizing them, they disturbed plebeian hearts by preaching benevolence and righteousness, inspected their behaviors by establishing titles and hierarchies, and hallowed educational inculcation by promoting literacy and cultures. Consequently, Six Classics were contrived, Diverse Ideological Schools flourished; honors and offices were established, and people bustled and hustled for them unconsciously. Accordingly, as birds sneaked into hoarded grains, men of aspirations resigned themselves to secular pursuits; people of alcohol rather than people of letters were entitled to make sentences regarding life and death; people who learned the Six Classics were exempt from tilling and reaping. (及至人不存, 大道陵迟, 乃始作文墨, 以传其意; 区别群物, 使有类族; 造立仁义, 以婴其心; 制为名分, 以检其外; 劝学讲文, 以神其教。故六经纷错, 百家繁炽, 开荣利之途, 故奔骛而不觉。是以贪生之禽, 食园池之梁 菽; 求安之士, 乃诡志以从俗。操笔执觚, 足容苏息; 积学明经, 以代稼穑。)
However, this superficial tendency of civilization was, in JI’s idea, unnatural, because the Six Classics intended suppression and manipulation and distorted human will for rite and law, and benevolence and righteousness served to promote hierarchical hypocrisy rather than preserve human integrity. Based on this idea, JI Kang advised his contemporaries to “Transcend Confucianism for Nature” (越名教 而任自然), that is, to return to natural humanity by getting rid of the suppression and manipulation of Six Classics, the limitation of benevolence and righteousness, and the restraint of rite and law. In response to ZHANG’s statement that “As Six Classics are like the Sun, people ignorant of them remain in the dark” (六经为太 阳, 不学为长夜), JI Kang contradicted him,
[If we are wise enough to take Six Classics as wild weeds, regard benevolence and righteousness as smelly socks, we may then sneer at ancient books, sneeze at hypocritical courtesy, twitch in ceremonial panoply, and retch at talking Rite. Naturally, if we abandon them altogether and just follow natural order, there would always be a gap in our knowledge spectrum; however, Six Classics are not necessarily the Sun, people ignorant of them are not necessarily in the dark. As a saying goes, beggars smear not the repute of horse doctors. In the primordial age when written languages were nowhere to be found, people were easy without knowledge, happy without diligence, and then need not the lecture of Six Classics, and desire not benevolence and righteousness? (今若以六经为芜 秽, 以仁义为臭腐, 睹文籍则目瞧, 修揖让则变伛, 袭章服则转筋, 谭礼典则齿龋。于 是兼而弃之, 与万物为更始, 则吾子虽好学不倦, 犹将阙焉。则向之不学, 未必为长夜, 六经未必为太阳也。俗语曰: 乞儿不辱马医。若遇上古无文之治, 可不学而获安, 不 勤而得志, 则何求于六经, 何欲于仁义哉)]
JI Kang’s advice to “Transcend Confucianism for Nature” (越名教而任自然) actually originated from his famous essay Free Thyself《释私论》, where he claimed,
[For the virtuous, their hearts are not confined to traditional rights and wrongs, and their actions are not contrary to the Great Dao. Why do I say so? Those who are calm in vigor and empty in spirit are not arrogant or narcissistic; those who are simple in heart and open in mind are not tied to their desires. With no arrogance or narcissism in the heart, they are able to transcend Confucianism for nature; with their mind untied to their desires, they are able to distinguish good and bad reasonably. Exercising reason, they abide by the Great Dao; concurring with nature, they are unconfined to traditional values. Thus, the virtuous are mostly untraditional yet reasonable, and the unvirtuous are untruthful and against Dao. Why? Being untruthful and arrogant and stingy, is most evil of the unvirtuous; being simple and modest and untraditional, is most honest of the virtuous. Hence a Daoist would say, “If I care not my body, what is there to worry me?” Those that despise death will outdo those that dread death. In this light, the hearts of the sage are not confined by rules. Therefore, YI Yin staked his talents to assist Shang Dynasty, thus serving the people and earning personal fame; ZHOU Gong handled state affairs in Emperor’s behalf regardless of suspicion of usurpation, thus promoting civility by regent order; GUAN Zhong hid no truth from HUAN Gong of Qi and gained his respect by helping Qi lead the alliance. Are they doing these for selfish interests? GUAN Zhong said: “The virtuous act out Dao and forget themselves.” That’s the answer. The virtuous take benevolent actions without observing olden customs, make honest judgments without following traditional merits, and express reasonable opinions without conforming to orthodox ideas. Therefore, they care not virtues in pride, yet their virtues coincide with olden customs; they restrain not their hearts, yet their hearts meet traditional merits; they cared not rigid rules, yet their deeds achieve right ends. (夫称君子 者, 心无措乎是非, 而行不违乎道者也。何以言之?夫气静神虚者, 心不存于矜尚; 体亮 心达者, 情不系于所欲。矜尚不存乎心, 故能越名教而任自然; 情不系于所欲, 故能审 贵贱而通物情。物情顺通, 故大无违; 越名任心, 故是非无措也。是故, 言君子则以无 措为主, 以通物为美; 言小人则以匿情为非, 以违道为阙。何者?匿情矜吝, 小人之至 恶; 虚心无措, 君子之笃行也。是以大道言: “及吾无身, 吾又何患?”无以生为贵者, 是 贤于贵生也。由斯而言, 夫至人之用心, 固不存有措矣。是故伊尹不惜贤于殷汤, 故世 济而名显; 周旦不顾嫌而隐行, 故假摄而化隆; 夷吾不匿情于齐桓, 故国霸而主尊。其 用心岂为身而系乎私哉!故《管子》曰: “君子行道, 忘其为身。”斯言是矣!君子之行贤 也, 不察于有度而后行也; 任心无邪, 不议于善而后正也; 显情无措, 不论于是而后为 也。是故傲然忘贤, 而贤与度会; 忽然任心, 而心与善遇; 傥然无措, 而事与是俱也)]
In 261, SHAN Tao (山涛, 205–283), another of the “Seven Sages of Bamboo Forest”, recommended JI Kang to serve as personnel minister for SI-MA power; however, disgusted with SHAN’s political compromise and opportunism, JI Kang refused this office and even wrote a famous letter to discontinue his friendship with SHAN Tao, in which he listed seven “intolerable things” (不堪者) and two “improper things” (不可者) as his excuses:
[People have to abide by ethical requirements, and states have to run by legal stipulations; however, if I were to accept this appointment, there would be seven things intolerable and two things improper. Regarding things intolerable: firstly, I always wake up late, but would then be repetitively urged to wake up early; secondly, I enjoy playing the zither, singing a melody, fishing and hunting in the wild, but would then lose this freedom in the company of officials and runners; thirdly, I enjoy lying down in ease and dressing up at will, but would then have to be rigidly seated in the court until my legs get numb, and formally attired in front of superiors without daring to scratch an itch; fourthly, I hate to write socializing letters, but would then be swamped in many mundane affairs and official documents, not answering which would make me appear unritely and unrighteous, yet trying to answer which would only disgust me; fifthly, my dislike of offering condolence has incurred complaints from some people and slanders from others, and would then not likely keep me immune from blames in the future even though I might carefully compromise my will to popular customs; sixthly, I dislike dull people, but would then have to receive them at work and home, who would annoy me daily with loud noises, foul smells and nasty tricks; seventhly, I am impatient of routine business, but would then be burdened with official affairs and encumbered with mundane matters. Regarding things improper: firstly, my habitual criticism of King TANG of Shang and King WU of Zhou, and contempt of ZHOU Gong and Confucius, would then seem improper and incur public censure; secondly, my obstinacy in loathing evils and speaking frankly, would then seem improper, and my irascible temper might burst right away at the sight of injustice. (人伦有礼, 朝廷 有法, 有必不堪者七, 甚不可者二: 卧喜晚起, 而当关呼之不置, 一不堪也。抱琴行吟, 弋钓草野, 而吏卒守之, 不得妄动, 二不堪也。危坐一时, 痹不得摇, 性复多虱, 把搔无 已, 而当裹以章服, 揖拜上官, 三不堪也。素不便书, 又不喜作书, 而人间多事, 堆案盈 机, 不相酬答, 则犯教伤义, 欲自勉强, 则不能久, 四不堪也。不喜吊丧, 而人道以此为 重, 已为未见恕者所怨, 至欲见中伤者; 虽瞿然自责, 然性不可化, 欲降心顺俗, 则诡故 不情, 亦终不能获无咎无誉如此, 五不堪也。不喜俗人, 而当与之共事, 或宾客盈坐, 鸣声聒耳, 嚣尘臭处, 千变百伎, 在人目前, 六不堪也。心不耐烦, 而官事鞅掌, 机务缠 其心, 世故烦其虑, 七不堪也。又每非汤、武而薄周、孔, 在人间不止, 此事会显, 世 教所不容, 此甚不可一也。刚肠疾恶, 轻肆直言, 遇事便发, 此甚不可二也)]
JI Kang thus expressed his dream for a peaceful life: “Now I only wish to live in a plain alley to teach my children, talk with friends, chat about trifles, drink some alcohol, and play some music” (今但愿守陋巷, 教养子孙, 时与亲旧叙离阔, 陈说 平生, 浊酒一杯, 弹琴一曲, 志愿毕矣). However, even this simple wish could not be realized, as he was beheaded by the SI-MA government soon after.
From: Chapter 4 Ethical Thought in the Wei & Jin Period
Book: A Panoramic History of Traditional Chinese Ethics by Yi-ting ZHU (朱贻庭)

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John Rawls Veil of Ignorance is a thought experiment, in which you imagine you have to make a completely unbiased decision. an example below.
Imagine that you have set for yourself the task of developing a totally new social contract for today’s society. How could you do so fairly? Although you could never actually eliminate all of your personal biases and prejudices, you would need to take steps at least to minimize them. Rawls suggests that you imagine yourself in an original position behind a veil of ignorance. Behind this veil, you know nothing of yourself and your natural abilities, or your position in society. You know nothing of your sex, race, nationality, or individual tastes. Behind such a veil of ignorance all individuals are simply specified as rational, free, and morally equal beings.
Similar to a fresh Guardian?.. Though not a perfect case because we start making decisions after being placed in the world.
Then there is our Veil, something we can so far glean is linked to consciousness (Neomuna using it to powemaintain their Cloud Ark), possibly can create Einstein Rosen Bridges (time/space wormholes), and as we get closer to it, it reveals Strand, this stringy darkness thing that seemingly binds everything together. And we also have the concept arts description, a "physical manifestation of incomprehensible cosmic energy. Window into the mind and memory of the universe". (Unconfirmed in-game)
So pulling at strings here... strands if you will. I think the Ghosts are linking consciousness from beyond the Veil, plugging them into compatible bodies, bestowing them with paracausal power, and then wiping their ego as par for the course... Maybe like a mandatory transaction fee for crossing through the Veil?

Characters that showed up in Tekken bloodline that also showed up in character reveal trailers up to this point June kazama Jin kazama kazuya Mishima ling xiaoyu Nina Williams Paul Phoenix martial law Leroy Smith and King characters that haven't had revealed trailer in the game yet but also were in the anime are. Hwoarang ancient ogre Anna Williams Kuma Lee chaolan Julia Chang Feng Wei Yoshimitsu Steve Fox lei wulong baek doo San

I know this is a peculiar thing to ask, but is there any existing audiobook read in English with a German accent? I am terribly missing my ex's voice and the closest I found similar to his accent and calmness is an interview of Wolfgang Ketterle talking about Bose-Einstein condensation. I would appreciate any recommendation. Thanks!