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In a speech in 1934, Generalissimo Chiang Kai-shek invoked the importance of the four principles as a guide for the New Life Movement. [5] The movement was an attempt to reintroduce Confucian principles into everyday life in China as a means to create national unity and act as a bulwark against communism.
The New Life Movement (Chinese: 新生活運動; Wade–Giles: Hsin 1 Shêng 1 huo 2 Yün 4 tung 5) was a government-led civic campaign in the 1930s Republic of China to promote cultural reform and Neo-Confucian social morality and to ultimately unite China under a centralised ideology following the emergence of ideological challenges to the status quo.
Like many other Chinese historical figures, Chiang used several names throughout his life. The name inscribed in the genealogical records of his family is Chiang Chou-t‘ai (Chinese: 蔣周泰; pinyin: Jiǎng Zhōutài; Wade–Giles: Chiang 3 Chou 1-t‘ai 4).
After the Kuomintang succeeded in forming a nominal central government in 1930, Yan encouraged Nationalist principles that he viewed as socially beneficial. In the 1930s, he attempted to set up in every village a "Good People's Movement" to promote the values of Chiang's New Life Movement. The values included honesty, friendliness, dignity ...
Chiang's New Life Movement campaigned for the end of Soviet, Western, American, and other foreign influences in China. Chen Lifu, a CC Clique member of the KMT, said, "Communism originated from Soviet imperialism, which has encroached on our country." It was also noted that "the white bear of the North Pole is known for its viciousness and ...
The New Life Movement was a government-led civic campaign in the 1930s Republic of China to promote cultural reform and Neo-Confucian social morality and to ultimately unite China under a centralised ideology following the emergence of ideological challenges to the status quo.
Some troops leave the battlefield injured. Others return from war with mental wounds. Yet many of the 2 million Iraq and Afghanistan veterans suffer from a condition the Defense Department refuses to acknowledge: Moral injury.
The distinction lies both in their source and end. The moral virtue of temperance recognizes food as a good that sustains life, but guards against the sin of gluttony. The infused virtue of temperance disposes the individual to practice fasting and abstinence. The infused moral virtues are connected to the theological virtue of Charity. [16] [14]