Tag: Western Culture

Categories
Culture Current Events Language Learning Science

Dōng‐Xī

Dōng (East 东 東)‐Xī (West 西) ← Tap/click to show/hide the “flashcard”

The MEotW post on “hūxī (hū·xī {breathing out}; exhaling · {breathing in}; inhaling → [breathing] 呼吸)”, from about a year ago, includes the following passage:

Rudyard Kipling’s poem “The Ballad of East and West” begins with these lines:

Oh, East is East, and West is West, and never the twain shall meet,
Till Earth and Sky stand presently at God’s great Judgment Seat;
But there is neither East nor West, Border, nor Breed, nor Birth,
When two strong men stand face to face, though they come from the ends of the earth!

The first line quoted above is often referred to in order to emphasize how the gap between East and West can seem insurmountable. (By the way, “twain” is an archaic term for “two”. So, “never the twain shall meet” means “never the two shall meet”.) However, there is more to the poem.

The other lines quoted above express that individuals who are spiritually strong enough to do so can overcome any differences in culture, nationality, race, class, place of birth, etc. that may happen to exist between them.

In Mandarin, one way in which East meets West is in the expression “Dōng (East 东 東)‐Xī (West 西)”, this week’s MEotW. Many find it kind of cute or funny that the expression “dōngxi (dōng·xi east · west → [thing; something] 东西 東西)”, which uses the same characters as “Dōng (East 东 東)‐Xī (West 西)” and thus literally means “east west”, is used in Mandarin to mean “thing”. However, especially in these days of significant tensions between the USA and China, for example, it’s good to also soberly consider that “Dōng (East 东 東)‐Xī (West 西)”, as in “Dōng (East 东 東)‐Xī (West 西) fāng (directions’ → [sides’] 方) guānxi (guān·xi {closings → [involvings]} · {tyings → [relatings]} → [relations] 关系 關係)” (“East-West relations”), is also a thing.

Same Characters, Different Pronunciations, etc.

First of all, let us note that although “dōngxi (dōng·xi east · west → [thing; something] 东西 東西)” and “Dōng (East 东 東)‐Xī (West 西)” are written with the same characters, they should be written differently in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), since they have different pronunciations and different effective meanings.

Some like to say that characters are a good way to disambiguate (tell apart) the many homophones (different words that sound the same) that exist in Mandarin. (Actually, the best way to do so, which people use all the time when speaking Mandarin, is to consider the context.) However, “dōngxi (dōng·xi east · west → [thing; something] 东西 東西)”/“Dōng (East 东 東)‐Xī (West 西)” vs. “东西”/“东西” is a clear example of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) being able, in certain situations, to work better than characters at representing different words clearly and unambiguously.

East Meeting West in the Mandarin Field

With so many publishers from the English, Spanish, etc. fields who have admirably come to help out in the Mandarin field, many occasions thus arise for East and West to meet. How should we rise to such occasions as God’s people who “are no part of the world”, with its divided East and West?—John 15:19.

Preparing this post reminded me that I had written about this topic before in the tiandi.info blog. One example is the post “ ‘To Be More Like Us’ ”. Here is a quote from it:

While the help provided by Westerners in the Chinese field is greatly beneficial and greatly appreciated, the work we are all doing in the Chinese field is, not to help Chinese people to be more like white people, but to help Chinese-speaking people to join us, Jehovah’s people, in working to be more like Jehovah wants us to be, a condition which none of us have attained to yet, regardless of our racial, ethnic, or cultural background.—Philippians 3:12, 13.

(If you need login information for the parts of tiandi.info that require it, request it by email, and include information on how you learned of tiandi.info and/or what group/cong. you are in.)

“What Nationality Are You?”

The tiandi.info post linked to in the quoted passage above, “What Do You Think Regarding Which Culture is More Godly?”, also contains many good points in this regard, such as some concerning what Scientific American called “buried prejudice”, prejudice that we may unconsciously have and act on. The comments for this post also contain some great stuff, such as this:

Since I had a number of friends from several ——- —— countries, I wanted to test my knowledge and see if my assumption was right so I asked him, “What nationality are you?”. He said proudly with a smile, “I am one of Jehovah’s Witnesses”. I said, “I mean your family name. I was just curious to know where it comes from”. He said again, “I am one of Jehovah’s Witnesses!” but this time more firmly and with no smile. I was a little taken aback at first but then I thought about it and really appreciated his answer.

It puts things in perspective. From a higher perspective that is, say, from Jehovah’s or the angels. When they look down they see either those serving Jehovah or those who are not. All the other different types of distinctions and categories here are from man, man under the influence of Satan. The most important heritage we have is our spiritual heritage.

…

I can’t say that I am completely free from the influence of the world’s views but I’m trying to view things the way this brother so boldly did. I never saw him again and have since forgotten his name but I have never forgotten his answer and what was most important to him.

No matter what foreign language field we are working in, we need to help our students to take up the “culture” of Jehovah’s Witnesses. Jehovah’s standards, views and ways of doing things are superior to any other culture of this world. That’s the best culture.

Additionally, the above-mentioned post contains this image and associated caption:

The Chinese characters “東” (“East”) and “西” (“West”) on a background of coloured static

Both Eastern and Western cultures emerged from and are part of the chaos of the world alienated from God.

Although East-West relations in the world—especially China-US relations—have been becoming strained lately, we who have come out of the world can and should rise above such petty worldly contradictions and conflicts, and continue to move forward together on the narrow road to everlasting life in Jehovah God’s peaceful, united, and harmonious new world.—John 15:19; Matthew 7:13, 14; Isaiah 2:4; Revelation 21:1–5.

Categories
Culture Current Events History Language Learning Science Technology

xuānchuán

xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳) ← Tap/click to show/hide the “flashcard”

Several MEotW posts, including last week’s post on “cì’ěr (cì’·ěr {stabs; pricks → [irritates; pierces]} · ear → [grating on the ear; jarring; ear-piercing] 刺耳)”, have mentioned propaganda. So, it seems that it’s about time to consider the Mandarin expression “xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳)”, which is often used to translate “propaganda”.

Morphemic Breakdown

The “xuān (declare; proclaim; announce 宣)” in “xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳)” means “declare; proclaim; announce”, and it also appears in expressions like “xuānbù (xuān·bù declare; proclaim; announce · declare; spread; announce; publish; proclaim 宣布 宣布/佈)”, “xuānjiǎng (xuān·jiǎng declare; proclaim; announce · {speak of → [explain]} 宣讲 宣講)”, “xuānyáng (xuān·yáng declare; proclaim; announce · {raise → [make known]} 宣扬 宣揚)”, etc.

The “chuán ({pass on}; {hand down}; spread; transmit [→ [summon]] 传 傳)” in “xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳)” means “pass on; hand down; spread; transmit”, and it also appears in expressions like “chuándào (chuán·dào spreading · way → [preaching] 传道 傳道)”, “Chuándàoshū (Chuán·dào·shū Spreading · Way · Book → [Ecclesiastes] 传道书 傳道書)”, “chuánjiǎng (chuán·jiǎng spread · {speak of; say; tell} [(that)] 传讲 傳講)”, “chuántǒng (chuán·tǒng {passed on} · {gathered together (things) → [interconnected system]} → [tradition | traditional] 传统 傳統)”, etc.

The above-mentioned morphemes in “xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳)” are both basically verbs, and “xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳)” itself is also basically a verb. However, it’s also used as a noun, making it a verbal noun, or a gerundial noun, in those cases.

How Bad Is It?

As mentioned in the excellent Referenced Theo. Expressions (RTE) resource, “it seems 宣传 [xuānchuán] is a neutral word in Chinese (can be either positive or negative)”. Indeed, the morphemes that make up “xuānchuán (xuān·chuán declaring; proclaiming; announcing · {passing on}; spreading; transmitting → [conducting propaganda; propagating; disseminating; publicizing | propaganda] 宣传 宣傳)”, mentioned above, are themselves both morally neutral. Like any technology, whether the things that these morphemes represent result in good or harm depends on how they are used. Unfortunately, we are now living in the last days of a world ruled by Satan the Devil, a world filled with self-seeking people who totally would misuse anything that would potentially enable them to exert influence over other people.—2 Timothy 3:1–5; 1 John 5:19.

It should not be surprising, then, that the worldly Chinese governing authorities may at times disseminate what many would recognize as propaganda—biased, misleading distortions of the truth meant to promote certain viewpoints, political or cultural objectives, etc. Add to that how Eastern culture generally encourages people to conform to the group and not question authority, and it’s not surprising that many who grew up marinated in Chinese culture have come to just accept such propaganda as fact, as just the way things are in the Chinese world.

As for the West, even though it has more of a culture of questioning authority, it, along with the world in general that the Internet can reach, has been experiencing a rise in misinformation and disinformation. Social media and other technologies that have become available have given people more power to select what information they want to take in, and, egged on by engagement-seeking algorithms, many have unfortunately chosen to just focus on information sources that tell them what they want to hear, whether it’s true or not. As the Bible foretold long ago:

For there will be a period of time when they will not put up with the wholesome teaching, but according to their own desires, they will surround themselves with teachers to have their ears tickled. They will turn away from listening to the truth and give attention to false stories.
—2 Timothy 4:3, 4.

As Jehovah’s people, we especially need to be wary of any worldly propaganda, because we want to be the true worshippers spoken of by Jesus, ones who “must worship with spirit and truth”.—John 4:23, 24.

Unfortunately, these days, even something as basically human as language gets politicized, so even just being language learners in the Mandarin field, we still need to watch out for worldly propaganda. Below are a couple of commonly accepted beliefs about the Chinese languages that are actually propaganda, not truth.

Propaganda About “Dialects”

“Mandarin, Cantonese, Shanghainese, etc. are just dialects of the one Chinese language.” The truth is that being mutually unintelligible, Mandarin, Cantonese, Shanghainese, etc. are really different languages, like French and English are different languages. The erroneous belief that Mandarin, Cantonese, Shanghainese, etc. are just dialects of the one Chinese language has been promoted by the worldly central governing authorities in China to bolster the idea that China is indeed one big happy political entity that should have a central government—them.

Historically, though, it wasn’t always the case that there was just one government over the land that China now occupies. That didn’t become the case until Qín Shǐhuáng ((Qín {Qin (dynasty)} 秦) (Shǐ·huáng Beginning · Emperor 始皇) (the founder of the Qín dynasty and the first emperor of China)) conquered the other Warring States—which were peers of his own state of Qín ({Qin (one of the Warring States)} 秦)—and became the first emperor of a forcefully unified China. If it wasn’t for this, China could conceivably have become like modern-day Europe, with several peer states which are recognized as having their own distinct languages and cultures.

So, there is no need to allow the idea that Mandarin, Cantonese, etc. are just dialects to sabotage our efforts to learn Mandarin well by making us think that we can just take Cantonese, etc. and twist it a little to get Mandarin—all we would get then is a twisted mess!

Propaganda and the Characters

“Chinese characters are the primary aspect of the Chinese languages.” The truth is that when it comes to human language, speech is primary, not writing.

However, given how so many people around the world are so enchanted with the visually intricate Chinese characters, some may feel that the characters give China a certain amount of cultural—and maybe even political—soft power. Many also feel that characters have a unifying effect on Chinese people, since they use characters to write even if they speak different Chinese languages, as explained above. Thus, many may also feel that there may be some political advantages to characters for China’s worldly central ruling authorities. So, they may thus be motivated to promote Chinese characters over, say, a system like Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) that doesn’t have the same perceived visual and cultural pizzaz that the characters have, and that is only for Mandarin.

The truth is, though, that there is really no technical requirement for any language, Chinese or otherwise, to be written using Chinese characters—Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) works fine as a writing system for Mandarin without incurring the extraordinary costs in time and effort that the characters do, and separate but similar alphabetical systems can conceivably be designed and used for other Chinese languages as well.

Re the supposed unifying effect of the Chinese characters, there is not necessarily really much of a unifying effect among the Mandarin-speakers, Cantonese-speakers, Japanese-speakers, Korean-speakers, etc. who may use characters to write, any more than the use of the Latin alphabet unifies English-speakers, French-speakers, Italian-speakers, Mandarin-speakers, etc. who may use it to write. An especially stark current example of the relative insignificance of any unifying effect that a script or writing system may have is that unfortunately, Russia and Ukraine have hardly been unified because of their both using the Cyrillic script.

We who are Jehovah’s people in particular don’t need a product of human culture like the Chinese characters to unite us—we are united by the culture of spirit and truth from Jehovah God himself!—John 4:23, 24.

Don’t Be a Gullible “Tourist”!

As Jehovah’s people, let us make sure we are advancing the interests of God’s Kingdom, and not unwittingly serving the interests of worldly Chinese governments. As missionaries and rescue workers in the Mandarin field, and not just tourists (email me for login information, and include information on who referred you and/or what group/cong. you are in), let us be focused on what really helps us to do our God-honouring and life-saving work better. Let us not be misled by the self-serving xuānchuán (xuān·chuán declaring · spreading → [propaganda] 宣传 宣傳), the propaganda, from Satan’s world.

Categories
Culture History Theocratic

rénkǒu

rénkǒu (rén·kǒu people · {mouths of} → [population; number of people in a family] 人口) ← Tap/click to show/hide the “flashcard”

Lesson 05, point 6 of the Yǒngyuǎn Xiǎngshòu Měihǎo de Shēngmìng—Hùdòng Shì Shèngjīng Kèchéng ((Yǒng·yuǎn Eternally · {Far (in Time)} 永远 永遠) (Xiǎng·shòu Enjoy · Receive 享受) (Měi·hǎo Beautiful · Good 美好) (de ’s 的) (Shēngmìng Life 生命)—(Hù·dòng {Each Other} · Moving → [Interactive] 互动 互動) (Shì (Type 式) (Shèng·jīng Holy · Scriptures → [Bible] 圣经 聖經) (Kè·chéng Lessons · Procedure → [Course] 课程 課程) → [Enjoy Life Forever!—An Interactive Bible Course (lff)]) (Enjoy Life Forever! (lff)) book contains an illustration depicting the unparalleled availability of God’s Word the Bible. One of the illustration’s captions says the following:

English:

Nearly 100% of the world’s population have access to the Bible in a language they understand

Mandarin:

📖 📄 📘 Chà‐bu‐duō ((Chà {falling short of by} 差)‐(bu not 不)‐(duō much 多) → [nearly]) 100% ((bǎi {(one) hundred} 百) (fēn dividings → [parts] 分) (zhī {(among) them} 之) (bǎi {(one) hundred} 百) → [one hundred percent (of)]) shìjiè (shì·jiè {generation → [world]} · extent’s → [world’s] 世界) rénkǒu (rén·kǒu people · {mouths of} → [population] 人口) dōu (even 都) néng (can 能) yòng (use 用) tāmen (tā·men he/she · [pl] → [they] 他们 他們) míngbai (míng·bai understand · clearly 明白) de (’s 的) yǔyán (yǔ·yán language · {(type of) speech} 语言 語言) dúdào (dú·dào {to read} · {arriving at} 读到 讀到) Shèngjīng (Shèng·jīng (the) Holy · Scriptures → [the Bible] 圣经 聖經)

While “rénkǒu (rén·kǒu people · {mouths of} → [population; number of people in a family] 人口)”, this week’s MEotW, is used above to mean “population”, as it is often used, one of the definitions for this expression in the highly regarded ABC Chinese-English Dictionary is “mouths to feed”. This lends credence to the hypothesis that perhaps the morphemes included in “rénkǒu (rén·kǒu people · {mouths of} → [population; number of people in a family] 人口)” reflect that historically the governments of China have viewed their population as mouths that need to be fed, since this has often been a big challenge, to the point of famine. Contrast this view to the perhaps more Western and modern cultural focus of a nation’s population as its potential human assets. (Of course, humans who are assets also need to be fed, so a balanced approach would give sufficient weight to both aspects.)

Eating or Being “Eaten”?

It may be that historically the governments of China have had feeding the people as one of their primary concerns, however, ironically, it’s also the case that archaeologists have found evidence of human sacrifice in ancient China, which involves ancient Chinese society “eating” individual members of its population. How much human sacrifice are we talking about? One web article that I found speaks of exceptionally large scale human sacrifice in ancient China, comparable in scale to the human sacrifice practiced in the ancient Mayan culture:

While the phenomenon of ritual human killings have been present in many societies throughout history [source], the types of human sacrifice that were practiced by ancient Chinese and pre-Colombian Mesoamerican cultures…were exceptional in terms of the sheer number of people sacrificed, the frequency at which it was done, and the high degree of formalization of their sacrificial rituals. Large-scale, systematic human sacrifice functioned as important political and religious spectacles in [the] Shang dynasty.[source]

Another web article that I found gives us some estimated numbers:

Prior worked revealed an extraordinary number of ritual human sacrifices were conducted during the Shang dynasty, which spanned from the 16th century B.C. to the 11th century B.C. It is the earliest dynasty in China for which archaeologists have evidence. For instance, sacrificial pits are common across the entire site of the last Shang capital, Yinxu, which researchers discovered in 1928 in central China’s Henan Province. Scientists have estimated that over the course of about 200 years, more than 13,000 people were sacrificed in Yinxu, usually males ages 15 to 35, and that on average, each sacrificial ritual there likely claimed at least 50 human victims. The biggest sacrifice found so far killed at least 339 people.

As the MEotW post on “xīshēng (xī·shēng {sacrifice (n or v) | sacrificial} · {[(as with a)] domestic animal} → [sacrifice] 牺牲 犧牲)” noted:

It’s interesting to note, though, that an Internet search for “ancient China sacrifices” will turn up many references to human sacrifices in ancient China, as there were in ancient Canaan—let us be careful not to think more highly of worldly Chinese history and culture than they actually deserve!

A Metaphorically Cannibalistic Society

Speaking of Chinese society “eating” people, Lǔ Xùn ((Lǔ Stupid; Rash (surname) 鲁 魯) (Xùn Fast; Quick; Swift 迅) (pen name of Zhōu Shùrén, the greatest Chinese writer of the 20th cent. and a strong advocate of alphabetic writing)), recognized as China’s greatest 20th century writer, wrote a short story called “Kuángrén Rìjì ((Kuáng·rén Mad·man’s 狂人) (Rì·jì {Sun’s → [Day’s]} · Record → [Diary] 日记 日記) → [Diary of a Madman (short story by Lǔ Xùn)])” (“Diary of a Madman”) which uses this as a metaphor. Wikipedia provides the following summary concerning this metaphor:

The story is not just a depiction of a man suffering from mental illness with the delusion of being eaten but rather a symbol of the cannibalistic nature of Chinese customs and society wrapped up in the veneer of Confucianism. The story progresses with the appearance of imagery such as that of a dog, which symbolizes cannibalism and a certain “slave mentality”.[source]

The metaphor of “eating people” symbolises the oppressive and feudalistic social structure and values entrenched within Chinese culture.[source] The madman represents the “awakened” individual who re-gains his individuality and refuses to abide by the traditional and harmful cultural norms society,[source] with the neighbors whom he believes to want to devour him representing Chinese society in general. …

Because China was built upon and continued to be informed by Confucian morality and principles over long stretches of history, concepts such as democracy, individualism, natural rights and freedom of thought did not exist and were therefore difficult to take root within the Chinese psyche. Lu Xun remarked that “[we] Chinese have always been a bit arrogant –unfortunately it is never “individual arrogance” but without exception “collective and patriotic arrogance”.[source]

Lǔ Xùn ((Lǔ Stupid; Rash (surname) 鲁 魯) (Xùn Fast; Quick; Swift 迅) (pen name of Zhōu Shùrén, the greatest Chinese writer of the 20th cent. and a strong advocate of alphabetic writing)) ends “Kuángrén Rìjì ((Kuáng·rén Mad·man’s 狂人) (Rì·jì {Sun’s → [Day’s]} · Record → [Diary] 日记 日記) → [Diary of a Madman (short story by Lǔ Xùn)])” (“Diary of a Madman”) with this appeal:

📖 📄 📘 Jiùjiù (Jiù·jiù save · save 救救 救/捄救/捄) háizi (hái·zi (the) children · [suf for nouns] 孩子)…

(Save the children…)

(The original text of “Kuángrén Rìjì ((Kuáng·rén Mad·man’s 狂人) (Rì·jì {Sun’s → [Day’s]} · Record → [Diary] 日记 日記) → [Diary of a Madman (short story by Lǔ Xùn)])” (“Diary of a Madman”) can be found here. An English translation can be found here.)

Chinese Characters and Life and Death

Besides being one of China’s greatest writers, Lǔ Xùn ((Lǔ Stupid; Rash (surname) 鲁 魯) (Xùn Fast; Quick; Swift 迅) (pen name of Zhōu Shùrén, the greatest Chinese writer of the 20th cent. and a strong advocate of alphabetic writing)) was also a strong proponent of alphabetic writing over Chinese characters. An English translation of an article he wrote on this subject can be found here. In this article, he wrote:

Latinization has another advantage: one can write fast. The Americans say, “Time is money.” But I think that time is life. To squander other people’s time for no reason is, in fact, no different than robbing and murdering them.

Indeed, since time is life, by unnecessarily taking such extraordinary amounts of time to learn and remember, Chinese characters make themselves part of the Chinese traditions that take away life from people. In this regard, one of the web articles quoted above mentioned a connection that’s been found between the earliest Chinese characters and human sacrifice:

Yinxu is also home to the earliest known writing in China, in the form of oracle bone inscriptions. Diviners carved these questions on turtle shells or ox bones, addressing the king’s concerns and ranging from personal issues such as unsettling toothaches to state matters such as crop failures. These inscriptions also recorded the king’s ritual activities, such as human sacrifices to the ruler’s ancestors or the gods.

Yes, it’s literally true that Chinese characters have been involved with taking life away from Chinese people since their very beginning! Additionally, regarding our life-saving preaching and teaching work today, my article “Pīnyīn (Pīn·yīn {Piecing Together} · Sounds → [Pinyin] 拼音) Was Plan A says:

Concerning the obstacles presented by Chinese characters, the great Chinese writer Lǔ Xùn, who passed away in 1936, reportedly said, “Hànzì bú miè, Zhōngguó bì wáng.” (“汉字不灭，中国必亡。/ 漢字不滅，中國必亡。” “If Chinese characters are not abolished, China will certainly die.”) True, with the simplification of the characters, the assistance of Pīnyīn, and the extra hard work put forth by the Chinese people to “tough out” the extra technical burdens presented by the characters, it now seems unlikely from a worldly viewpoint that the use of characters will cause the nation of China to die (although we know it will die at Armageddon, and its culture’s influence will eventually fade away completely after that). However, how sad it would be if many Chinese people died unnecessarily because the ongoing obstacles presented by Chinese characters hindered our efforts to reach their hearts with the life-saving message from God’s Word.

Indeed, how many Chinese people will ultimately end up getting sacrificed on the altar of worldly Chinese culture and tradition?

Who’s a Madman?

Speaking of madmen and Chinese writing, today, many would consider it mad to use an alphabetical system like Pīnyīn (Pīn·yīn {Piecing Together} · Sounds → [Pinyin] 拼音) to write Mandarin Chinese, instead of the traditionally entrenched Chinese characters. However, remember that Jesus’ relatives thought that he had “gone out of his mind”, when in fact their minds were stuck in their traditional worldview while Jesus was showing people the way forward. (Mark 3:21) Now, we look back and think the people who had the opportunity to be taught by Jesus in person but passed on it were crazy!

A couple of million years or so into the new system, if we ever think about it at all, we’ll also undoubtedly think it was crazy that so many people thought that a writing system that had been around for just a few millennia was impressively old, and we’ll also undoubtedly think it was crazy that so many people thought that everyone involved should always use an unnecessarily convoluted and time-consuming writing system like Chinese characters for an urgent life-saving work when a much easier-to-learn and much easier-to-use writing system like Pīnyīn (Pīn·yīn {Piecing Together} · Sounds → [Pinyin] 拼音) was available.

For convenience:

The direct link for the current generation Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus resource for the Enjoy Life Forever! book is:

The short link for Chinese field language-learning links for the Enjoy Life Forever! book is:

More Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) and Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web material based on the Mandarin Enjoy Life Forever! book will be made available in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web resource as time allows.