I n t r o d u c t i o nHan Fei (d. 233 BCE) was a student of the philosopher Xunzi (c. 310-c. 219 BCE), but abandoned Confucian philosophy in favor of the more pragmatic and hardheaded approach of men like Lord Shang (Shang Yang or Gongsun Yang, d. 338 BCE), whom we collectively label as “Legalists.” Han Fei worked as an official for the state of Qin until he was executed in 233 BCE, allegedly on charges manipulated by a fellow official, Li Si (d. 208 BCE), who was also formerly a fellow student under Xunzi. Han Fei is most famous, however, for having developed a thorough and systematic synthesis of Legalist and Daoist philosophy, which we see in the book which bears his name--a book of which he is possibly the real author, but which at any rate is accepted as a reasonably accurate representation of his thinking.D o c u me n t E x c e r p t s wi t h Q u e s t i o n s (Longer selection follows this section)From Sources of Chinese Tradition, compiled by Wm. Theodore de Bary and Irene Bloom, 2nd ed., vol. 1 (New York: Columbia University Press, 1999), 199-203. © 1999 Columbia University Press. Reproduced with the permission of the publisher. All rights reserved.Selectionsfromthe Han Feizi:Chapter 49, “The Five Vermin
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1. The Chinese Communist Party and Chinese Nationals worked together as the First United Front.
2. Chinese Nationalsists purged the Chinese Communist Party from their organization, known as the White Terror.
3. The Chinese Communist Party and Chinese Nationalists worked togerhter to deal with the growing threat of Japan.
4. The Chinese Communist Party and Chinese Nationalists wage a civil war against each other.
Explanation:
Marbury v. Madison enhanced the system of checks and balances by giving the Supreme Court (judicial branch) a very strong check on the actions of the Congress (legislative branch). The Constitution itself did not give the Supreme Court the power of judicial review.Answer:
Explanation:
By the third century, Christianity was well established in and around Greece and the Middle East, as well as in Rome, Alexandria, Carthage and a few cities such as Lyons in the 'barbarian' western Europe.
Christianity had largely failed to penetrate Egypt outside Alexandria, or much of western Europe. Even Italy, outside the city of Rome, seems to have largely resisted Christianity. It seems that the Egyptian and Celtic religions had not entered a period of decline and scepticism in the way that the Greco-Roman religion had done. However, there was no impediment to Christians preaching in those areas, other than a lack of interest on the part of the population.
Christian tradition suggests that the Christians suffered constant harrassment and persecution by the Roman authorities. However, Euan Cameron (Interpreting Christian History: The Challenge of the Churches' Past) says, "Contrary to popular tradition, the first three centuries of Christianity were not times of steady or consistent persecution. Persecution was sporadic, intermittent, and mostly local." Edward Gibbon (The Decline and Fall of the Roman Empire) goes further and, on a number of occasions, praises the pagan Romans for their general tolerance towards Christianity. Widespread and persistent persecution of other faiths only really began with the Christian Empire.
There was a total of perhaps 12 years of official persecution of Christianity during nearly three hundred years in which Christianity existed in the pagan Empire. Otherwise, the Christians were largely allowed to worship as they pleased, and even to proselytise their faith, as long as they took care not to offend others or disturb the peace. This allowed Christianity to prosper and spread far and wide.
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