In the rest of the world, China's supreme sage, Kongfuzi (K'ung Fu-tzu), is better known by the romanized name "Confucius." He was born in 551 b.c. in what is now Shandong Province in eastern China. So profound was his influence that eleven Chinese emperors made pilgrimages to the birthplace of the Great Teacher. You, too, can pay your respects at the vast temple raised on the site of his home in the small town of Qufu (Chufu), and at his tomb in the woods just to the north. The classics of Confucius, while seldom addressing spiritual and metaphysical matters, set standards for social and political conduct that still underlie many of the Chinese ways of doing and perceiving. Confucius laid great stress on the proper and harmonious relationships between ruler and subject, parent and child, teacher and student, the individual and the state. These relationships were deemed to be hierarchical and dictatorial. If the order was disturbed, dire consequences inevitably resulted. The son who disobeyed the father would bring disaster upon himself and his family, just as the emperor who defied the "mandate of heaven" or ignored the good of the empire brought ruin upon the nation. Over the centuries Confucius has suffered more changes of fortune than probably any other philosopher. Honored soon after his death as the greatest of scholars, he was later revered as semi-divine; you can still visit temples to Confucius in many Chinese cities. During the Cultural Revolution (19661976), however, he was denounced as a counter-revolutionary force. It was only after the death of Chairman Mao (1976) and the opening of China to the outside world under more progressive reformers that Confucius, too, was "rehabilitated." Unlike Confucius, about whose life many specific and even colorful details are known, the philosopher Laozi (Lao Tse or Lao-Tzu) is an enigma. Estimates of his date of birth vary by well over a century. One legend even says he taught the young Confucius. Laozi is immortalized by his book of thoughts on man, nature, and the universe, Daodejing ("The Way and Its Power"), which became the major text of China's greatest indigenous religion, Daoism (Taoism). With its emphasis on nature, intuition, the individual, paradox ("The knowledge which is not knowledge"), and the cosmic flow known as "The Way," Daoism became the religion of artists and philosophers. After the death of Confucius, the Zhou Dynasty entered a period of strife known as the "Warring States" period (475221 b.c.).

Question: "What was the period of strive that started after Kongfuzi (K'ung Fu-tzu) death known as?"

Response: "Daoism"

A: no

At 8:38, Ong told Gonzalez that the plane was flying erratically again. Around this time Sweeney told Woodward that the hijackers were Middle Easterners, naming three of their seat numbers. One spoke very little English and one spoke excellent English. The hijackers had gained entry to the cockpit, and she did not know how. The aircraft was in a rapid descent. At 8:41, Sweeney told Woodward that passengers in coach were under the impression that there was a routine medical emergency in first class. Other flight attendants were busy at duties such as getting medical supplies while Ong and Sweeney were reporting the events. At 8:41, in American's operations center, a colleague told Marquis that the air traffic controllers declared Flight 11 a hijacking and "think he's [American 11] headed toward Kennedy [airport in New York City]. They're moving everybody out of the way. They seem to have him on a primary radar. They seem to think that he is descending." At 8:44, Gonzalez reported losing phone contact with Ong. About this same time Sweeney reported to Woodward, "Something is wrong. We are in a rapid descent . we are all over the place." Woodward asked Sweeney to look out the window to see if she could determine where they were.

Question: "How did the flight attendants keep the passengers calm while they were reporting the hijacking to the ground operations?"

Response: "The passengers were not calm"

A: no

Johnnie had a set of small volumes of English verse, extensively annotated by his own hand, which Stoddard had brought to her early in their acquaintance, leaving it with her more as a gift than as a loan. She kept these little books after all the others had gone back. She had read and reread them--cullings from Chaucer, from Spenser, from the Elizabethan lyrists, the border balladry, fierce, tender, oh, so human--till she knew pages of them by heart, and their vocabulary influenced her own, their imagery tinged all her leisure thoughts. It seemed to her, whenever she debated returning them, that she could not bear it. She would get them out and sit with one of them open in her hands, not reading, but staring at the pages with unseeing eyes, passing her fingers over it, as one strokes a beloved hand, or turning through each book only to find the pencilled words in the margins. She would be giving up part of herself when she took these back. Yet it had to be done, and one miserable morning she made them all into a neat package, intending to carry them to the mill and place them on Stoddard's desk thus early, when nobody would be in the office. Then the children came in; Deanie was half sick; and in the distress of getting the ailing child comfortably into her own bed, Johnnie forgot the books. Taking them in at noon, she met Stoddard himself.

Question: "Why could Johnnie not bear to return the books?"

Response: "She felt as if she would be giving up a part of herself"

A:
yes