Abstract
This paper explains that, after the period of dis-unification, Yan Chien proclaimed himself Emperor Wen-ti initiating the Sui dynasty, which was modeled after the earlier Han dynasty. The author points out that the Sui dynasty centralized Chinese power and returned an air of legitimacy to the imperial house; the principles of governance perfected during the Sui Dynasty remained ingrained in imperial China until its dissolution nearly 1,300 years later. The paper relates that Wen-ti chose to demolish the former capitol Ch'ang-an and rebuild it with the help of distinguished architect and engineer Yu-wen K'ai; Ch'ang-an would become not only the center of Chinese political thought but also the center of the Universe, presided over by the "Son of Heaven".

From the Paper
"A man of great piety, Wen-ti actively nurtured the construction of Buddhist and Taoist temples and the recovering and re-copying of both religious and secular literature. To further the goals of unification Wen-ti issued decrees on the, "purification of Chinese literary style" (Wright 10). The Emperor offered charters to those willing to build Buddhist temples and both Wen-ti and his empress were to construct several, including one dedicated to her honor after her death in 603 CE. It is said that this temple was to house a tooth of the Buddha brought back by the pilgrim Fa-hsien from India in the fifth century (Wright 89). However pious, Wen-ti and his advisors also saw organized Buddhism as a force that needed constant monitoring in order to retain the Emperor's divine right of pronouncement on all matters of morality and public policy."

Tags:reform, governance, ch'ang-an, literature, legitimacy

Abstract
This paper compares and contrasts the Sui and Han dynasties of ancient China. The paper notes their differences and similarities, placing particular emphasis on the differences in legalist thought.

From the Paper
"To even a casual observer, there is much in common between the Han and Sui Dynasties of ancient China. Both represent turning points in Chinese politics and culture. The creation (and to a degree the downfall) of each entails a fierce battle between old and new, the aristocratic and the peasant, and scattered power bases versus a unified state. Each was to leave a lasting impression on those that follow, indeed many of the elements of Sui success were merely a repackaging of Han innovation. So how then do we compare the two? With so much in common, the merits of each must be found in their differences rather than their commonalities. Perhaps one of the more telling contrasts is to compare the extent to which each Dynasty integrated its cosmology into its legalist structure."

Tags:confucianism, scholar, dong, zhongshu, emperor, wu, six, disciplines, wen-ti, buddhist, faith, military, leader

Abstract
This paper explores the game theory in international politics by analyzing a diplomatic mind game between the president of the United States, George W. Bush and the leader of Taiwan, Chen Shui-Bian. The paper demonstrates how the result from solving the game coincides with the final outcome of the situation The author also discusses, in depth, some of the external factors that affect the payoff for both sides. The paper uses online sources only.

Outline:
The Broad Picture
The Background and History
The Game Tree
Analysis
References

From the Paper
"The period between 1979 and 2000 is rather uneventful with only occasional tension between China and the US. China, US and Taiwan are fairly comfortable with the status quo - although the then leader of Taiwan, Lee, made several radical speeches that irritated China. Taiwan acted largely according to the will of the US and kept the US fairly happy regarding the situation. However, things went for a sharp turn after 2000 when the current leader, Chen, was elected for the leadership role in Taiwan and largely disregarded the feeling of the US. There were some instances that angered Washington like Chen's holding a referendum during Taiwan's 2004 "Presidential" election, an act that provoked China; Chen ignored protests from Washington. Chen also broke his own pledge and dismantled a symbolic government agency in charge of reunification with mainland China. After a series of events, even Bush - who has given Taiwan an unprecedented level of military and diplomatic support since 2001, cannot stand Chen and decides to punish him a little when Chen is conducting his "transit diplomacy" en route to Paraguay in 2006. "

Tags:foreign policies, international relations

Abstract
This essay is about Chen Ruoxi and how she can be considered a Taiwan, as well as a Mainland-China writer. She had much experience in both non-communist and communist societies. Because of this, her stories about the Cultural Revolution, which are based on her own eye-witness experience, is very profound.

Abstract
This paper examines the acceptance of Buddhism into the Chinese culture and describes its growth and effects on the Chinese people. The author shows how Buddhism reached levels of tremendous popularity among all social classes and was allowed to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.

From the Paper
"While the acceptance of Buddhism into Chinese culture was a gradual process, it eventually came to be embraced by the Sui and early Tang dynastic rulers as a tool which would help unify an empire which had previously been divided into North and South political entities. Buddhism reached levels of tremendous popularity among all social classes of Chinese civilization through its localized hierarchical structure and its ability to provide answers for questions which were not answered by the fundamental Chinese religions of the time, Taoism and Confucianism. Through its economic and political influence Buddhism became so powerful the state was required to intervene and dissolve the monastic structure for the greater good of China. This paper will identify the primary reasons for the rapid rise of Buddhism during the Sui and Tang dynasties, interpret what made Buddhism so successful economically at its height, and finally, discuss the fall of the religion during the Tang dynasty. This examination will prove three specific concepts related to Buddhism's rise and fall between the Sui and Tang. First, that Buddhism was a convenient tool which was methodically used by the Sui to take advantage of the fragmented social condition of the country and politically unite China. Second, how the rapid growth and subsequent dominance of the religion was a result of economic and political autonomy afforded by the poor management of religion by the early Tang dynasty. Finally, it will be proven that this autonomy allowed Buddhism to become too powerful in the eyes of the state; resulting in the political dissolution of the religion and a large amount of its infrastructure.
"While there is an abundance of evidence supporting the fact that Buddhism had been in existence in China as early as 130AD, there are no records of its impact on Chinese life and thought until near the end of the third century . It was not until the economic, social and political disunion of the once dominant Han Empire that Buddhism was able to spread throughout the Chinese world. Through the time of the Northern and Southern Dynasties the religion gained popularity among the peasantry as well as elite members of society despite periodic suppressions from emperors who were not in favour of the relatively new faith. When the Sui dynasty was proclaimed in North China during 581, the emperor Wen di made immediate plans to conquer the South and command a unified China. It was not until 589 that his armies defeated the Chen forces at Nanking to form a politically unified China. Indeed, many problems lay ahead in truly unifying the new empire as more than one hundred and fifty years of social, political and religious practices had been separately cultivating between North and South. The practice of Buddhism, however, was an ideology shared by both North and South and one which crossed class divisions, enjoying popularity among peasantry and elites alike. As stated by Wright, "Buddhism would commend itself to the reunifying dynasty of Sui, and to its successor, the great Tang, as an instrument for knitting together two cultures", in referring to North and South differences. Indeed, part of the appeal to the Sui emperor must have been the universality of Buddhism; a concept which did not place foreigners at a disadvantage when compared to native Chinese, as Confucianism did. Recognizing this as a valuable political tool which could be used to unify his new empire, Wen di quickly converted to Buddhism soon after his conquest and subsequently made the declaration of himself as a Cakravartin King, a monarch who would defend the Buddhist faith with military force. As devout supporters of Buddhism as the Sui and early Tang were, they were careful to restrict some of the functions of the church, lest the religion gain too much power (referred to by Wright as "imperium in imperio", a principle defined as "an organization operating against the organization within which they seemingly reside") . Early Tang tendencies directed toward Buddhism, such as regulating the issuance of land titles, sales of ordination certificates, the compilation of a Buddhist canon, and utilization of a clerical examination system for prospective monks, effectively bureaucratized the religion within Tang rule. This careful administration allowed the state to remain the primary source of political and social order while still allowing the religion to flourish in accordance with the political mandates of the time. Unfortunately, this system proved unsustainable and the Tang emperors' devout patronage to the religion would create what Fairbank refers to as an "imperial Buddhism" whereby the monasteries began to assume the role of substantial landowners wielding increased social and economic influence, threatening those of the state."

Tags:culture, Sui, Tang

From the Paper
" The Dragon's Village and Things Fall Apart
There are two significant differences between the novels The Dragon's Village and Things Fall Apart. In The Dragon's Village, the story is told from the point-of-view of the outsider. Ling-ling, although she is Chinese, is an outsider in the far-flung Gansu province. She was raised with middle-class values and in a setting that would be considered wholly luxurious to the peasants she lives with during the course of the novel. Things Fall Apart, however, is written from what would be the equivalent of the peasants' point-of-view in The Dragon's Village. In Achebe's novel, the day-to-day lives of the villagers occupy the first two parts of the novel, inculcating the readers into their social values and norms and positioning them as insiders and the white men who come later in the novel as the outsiders."

From the Paper
"Farewell My Concubine by Chen Kaige (1993) was one of the rare Chinese films that has made its way to Western audiences. it was acclaimed by Western critics and received awards from various critics organizations. The film also represented a shift in artistic opportunities in China. The film is an opportunity for Westerners to see inside China today, to appreciate the state of Chinese filmmaking, and to gain a different view of humanity from a filmmaker who has a strong command of the medium.
The story of the film covers a long period in Chinese history. The film begins with a prologue in which two of the main characters are preparing for a farewell performance of their best theatrical vehicle, a piece called "Farewell My Concubine." They are stage performers in the Beijing Opera, and much of the spectacle in the film derives from the way the opera in China is..."

Abstract
This paper examines the similarities and differences between the views of Chinese-American author, Sui Sin Far and African-American orator, Frederick Douglass in regards to changing the racist American mentality to one of tolerance and acceptance. The paper argues that their views were quite similar; however, Douglass believed that this new America could be achieved solely through law reform while Far believed a change in the mentality of the American people was also necessary. The paper is written in the form of a letter to Frederick Douglass from Sui Sin Far.

From the Paper
"My name is Sui Sin Far. I am a Chinese author who writes about the injustices suffered by Chinese immigrants in America. I wanted to write this letter to congratulate you on your speech "What to the Slave Is the Fourth of July". It is not only a stunning piece of literary work, but it also makes compelling arguments about the flaws of American culture. Your vision of what America should strive to be is generally aligned with my own. You argue strongly for true equality as well as just laws. Your use of pathos is beautiful and allows you to get your point across effectively and eloquently. I read your speech out of interest solely in your work, and have finished it with interest lying more in our parallel situations."

Tags:sui sin far, frederick douglass, racism slavery, african americans, injustice abolitionists chinese

Abstract
This paper discusses two films that address, in different ways, the myriad small and large tragedies that were spawned by the cultural revolution in China. The 1998 "Xui Xui", directed by Joan Chen is both a love story and a story of all that was lost for all people in China during the Cultural Revolution. While, Zhang Yimou's film "To Live" tells of the subtler, less intentioned ways in which each family in China was changed by the cultural revolution.

From the Paper
"Tragedy written on a small scale is still tragedy for those whose lives are touched by it. But even as we understand this we are still more compelled to try to understand those tragedies that occur on a large scale. Two films that address in ..."

Tags:Cultural Revolutionm, China, Red Squads, Joan Chen

Abstract
The paper discusses how, in the Taiwan-based Kuomintang Political Party (KMT), the leadership nurtured economic growth and land reform that improved the standard of living for the majority of Taiwan's population. The paper proposes that the Kuomintang's suppressive nature and implementation of martial law provoked strong criticism that solidified Taiwanese identity and separation from China. The paper concludes with a discussion on Taiwan's reunification with China.

Outline:
Thesis Statement
Introduction
Analysis
Conclusion
References

From the Paper
"Furthermore to the problem of disrupted trade flows, as it must be acknowledged, Taiwan has managed to establish itself as the third largest producer of information technology products in the entire world, and this particular single industry has become the largest foreign currency generator and earner for Taiwan. This is not something, however, that is not fraught with innate risks, as demonstrated by the losses suffered by the country after the devastating earthquake recently, brought on by Taiwan's dependence on the IT industry for its blooming economy; there were just a few days of power blackouts following the earthquake, and this resulted in the complete disruption of chip manufacturing operations in the country, and this in turn meant that the prices of these components increased sky high within the next few months, all over the world."

Tags:Chen-Sui-Bian, Lien, Chan, Chiang, Kai, Shek, Communist, rebellion