Humanities Harrovian - Issue Three

The Hidden Pillars of Society

Humanities Harrovian Issue Three MLK and the Promised Land Emperor Wendi Is having too many choices intrinsically good?

隋文帝

Joy Chen, Year 11, Gelhorn House

Contents Contents.............................................................................................................................1 About Us............................................................................................................................3 Morality from MLK and the Promised Land......................................................5 Warren Zhu, Year 13, Churchill House

How Amelia Bloomer changed women for the better in the 19th century...............9 Bianca Mak, Year 10, Wu House

Is having too many choices intrinsically good?.............................................11 Andrew Tai, Year 12, Churchill House

隋文帝 Emperor Wendi..........................................................................................13 Alexis Liu, Year 11, Wu House

Women in Law.............................................................................................................17 Dora Gan, Year 11, Wu House

Laughter..........................................................................................................................20 Warren Zhu, Year 13, Churchill House

Works Cited...................................................................................................................23 Credits..............................................................................................................................25

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About us Who are we?

At the beginning of the 2019-2020 school year, two friends with the same passion for interdisciplinary learning and exploration in the Humanities came together, crafting an initial pitch for a school-wide academic publication. Very soon, this nascent form of an idea gained traction and the team expanded to include several other student authors, illustrators and editors who now serve as the foundation of the Humanities Harrovian magazine.

What is our vision?

We are a student-led project, seeking to give our peers the opportunity to broaden their horizons by extending their intellectual curiosity beyond the curriculum. We hope the Humanities Harrovian will become a platform on which interested and capable students can express their views on subjects ranging from contemporary issues to obscure historical events.

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"Working with the rest of the Humanities Harrovian team this year has been an incredibly fulfilling experience. With this term’s issue “Hidden Pillars of Society” we hope to inform readers on the little-known historical figures that have had a significant impact on society. The process of creating this issue has been extremely educational for both me and my peers and we hope for you all to enjoy this years first issue of the Humanities Harrovian."

-Joshua Tang, Editor-in-Chief "Hello readers of the Humanities Harrovian, I'm Se Lyn, the Art Director for this year. For this issue's theme 'Hidden Pillars of Society', I am pleased that many students have contributed illustrations and artworks that creatively express their responses to the meaningful articles. I would also like to say a thank you to all illustrators who contributed! Enjoy reading and appreciating the wonderful artwork!"

-Se Lyn Lim, Art Director "A publication like this only comes to fruition because of an enormous amount of work behind the scenes. The Humanities Harrovian team has combined academic curiosity with dedication and teamwork to produce a document that is astonishing in its maturity and professionalism. Enthusiasm and intentions are easy; seeing them through are the hard part. This team's vision has materialised into something quite unique and will be enjoyed by the Harrow HK community now, and for years to come."

-Miss A King, Academic Supervisor

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Morality from MLK and the Promised Land Warren Zhu, Year 13, Churchill House

Image from Unsplash Morality is the Hidden Pillar of Society. We are moral beings, and cannot cease to be one. However, because morality permeates so much of our everyday life, it is difficult for us—like the proverbial fish who asks “What is water?”—to think about it. Here, therefore, I wish to do justice to this Hidden Pillar through thinking.

What constitutes morality?

Morality’s etymological root is mor-, denoting custom. If functioning as custom, however, any moral structure can be replaced by any other—as, for example, how The Raft of Medusa’s crew replaces Christian love with cannibalism.[1] Morality as custom, therefore, is circumstantial; grounded not in the individual, nor their actions, but in a nebulous "They."[2] To be a moral individual, as the questions require one to define, one must, instead of following custom, will one’s action in a way akin to creating a metaphor, where unrelated signifiers are linked to birth a new creation; it is in the creation caused by individual action that we move into the domain of morality—where we go from amoral to the binary, moral/immoral.

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To investigate, it is best we return to Plato and Aristotle’s moral theory. For both, morality is constituted of two interlinked dimensions: thought and action. Thought searches for the abstract good, while action deals with a particular acting-towards-the-good. It is upon developing techne that the Philosopher-King can dedicate themselves to sophia;[3] it is in distinguishing phronesis and sophia, as Aristotle does in the Ethics, that we can unite the person acting thoughtlessly towards a given end and the philosopher, immersed in thought but with no action accomplished;[4] that is, only when the two are combined do we come upon the moral individual.

While in agreement with the thought-action dyad, I disagree with the Greeks’ characterization of morality as cross-cultural, i.e. their belief that the moral individual strives towards a culturally decontextualized and universal good/virtue. Instead —as Marx,[5] Freud[6] and, Nietzsche[7] demonstrated— individual morality is inescapably subjective: we have only our opinion and cannot divine pure knowledge. Understanding that morality must be both individual and context-specific, I believe Heidegger might aid our inquiry.

How can we be moral?

For Heidegger, we Daseins are beings thrown into a world forged by our understanding of being—culture.[8] Though condemned forever to only approach the world through our parochial cultural understanding, we can nevertheless achieve a certain inter-cultural objectivity that lets us examine our culture from within without "falling" into the "They"—customs followed because "They all do it."[9] This inter-culturally objective state depends on authenticity.

Heidegger argues that the authentic Dasein is one who is anticipatorily resolute—the phrasing corresponding to the prior distinction between thought and action. Anticipation, the authentic being-towards-death, looks into the ontological future, deciding resolutely on the role one wishes to assume as a being thrown into the culture with full knowledge of, the angst-provoking possibility of individual and cultural death, and the groundlessness and import of each decision.

Authenticity is possible in one’s realization of the cultural contingency into which one is thrown, even though one cannot, in anticipatory resoluteness, jump out of one’s culture altogether but only, through exercise of limited will, affirm some aspect of the culture worth affirming. In doing so, one reciprocally rejoins one’s culture. This reciprocal rejoinder is a dialectical relationship between the individual and the culture where, having taken from culture an understanding of being, the individual rejoins resolutely on their role in the culture, thereby giving back to the culture in thanks and also transforming it through action.[10] Though difficult to achieve, Dasein carries this potential because "culture" is always an abstraction, constantly contradicting itself. Consequently, individual consciousness, being the "absolute dialectical unrest, this medley of sensuous

Dasein’s telos In After Virtue, Macintyre argues that each action becomes meaningful only in its relationship with the broader context of one’s life.[13] One can therefore only make moral evaluations only by situating a person’s actions under the larger aim, the telos, of their life. I can only say "Shakespeare is a good poet" if I understand the telos of poethood. It is thus not surprising that "sin" came from the Greek word hamartia, which means to "miss the mark", to miss the end that one is striving towards.[14] Accepting this, I will try to give an account of the telos of humans.

For Heidegger, "care" is the fundamental mode of comportment. Such care is ontological in that it is in care that we can perceive and act as humans. Through care’s attention towards beings we create a "clearing," a field within which entities appear in their nature.[15] Without Dasein, for example, a hammer has no being—only in Dasein’s existence as care, its understanding of being, does the hammer come into being as equipment for-hammering. In use, we "free" the hammer, allowing—as Aristotle argues—for virtue, the hammer’s achievement of its ends, it full hammer-ness.[16] Dasein’s telos is authentic care: the freeing into being of individuals able to manifest themselves. As such, Dasein becomes the "persona of being,"[17] the dramatic mask through which Greek actors voiced themselves. The human end is to speak out beings, reveal beings in their voice. This is why humans are the "zoōn echon logon", and why "in the beginning was the word", for in language and authentic care we mediate being in its truth (alethia, revelation). This is felt in the improvisation of jazz, the wholehearted attention paid to others in conversation, and the writing and recitation of poetry. At our best we become such a persona in anticipatory resoluteness, in reciprocal rejoinder to the world that gave us being.

Morality conceived as telos answers the second part of the question: striving for morality is necessary because it is our end. It is felt in the fulfillment we derive in meaningful activity, for it makes us fully human.

Detailing the moral state Inauthenticity—the amoral drifting alongside the winds of culture—is the most automatic state. How then can the individual arrive at anticipatory resoluteness? How can they be sure their actions are moral? To answer, let us return to the Greeks and how their discussion on thought and action corresponds to anticipation and resoluteness.

Contemplation is labor towards sophia, the approach to the ultimate certainty of the good through thought. In pursuing knowledge, thinking questions everything; it allows the individual to converse with their culture from within, establishing a "freedom in which free human nature may abide"[18] within the culture. In this, it "frees" the individual 6

from the "They" into morality, and reveals being in its truth as freedom. Both thinking and thanking came from the Old English thanc, and in this sense we can say thinking is the individual’s reciprocal rejoinder to the culture: as a "gadfly," [19] the individual stirs culture from its dogmatic slumber of the "They" into the process of becoming.[20] However, thinking—as the Socratic dialogues testify—ends always in aporia; the search for knowledge necessarily destabilizes everything into groundless and uncertainty. The thinking individual is the "stingray"[21] who paralyzes both others and themselves into inaction. This is why, as Plato remarks, the pursuit of philosophy looks like the pursuit of death.[22] In itself, thought catapults the individual into anxiety and prepares for the anticipatory being-towards-death.

However, even as it reveals beings and moves the thinking Dasein towards its telos, thought lacks the ability to act.

Being-moral requires action because action reveals entities. It is apropos, therefore, for Aristotle to describe eudaimonia, the blessedly moral life, as activity conducted in accordance with virtue.[23] Morality, therefore, requires not just thought but also phronesis, the non-reflexive and embodied doing of virtue conducted by one’s character and techne. Hence, Politics, the study of people acting together, is preceded by the Ethics. Action is the resolute deciding upon one’s role within community that follows the paralyzing exercise of anticipation.

Mediating thinking—which deals with universals—and action— which deals with particulars—is judgment, the ability to simultaneously be informed by thought while treating subjects in their individual, concrete particularity; thus Aristotle describes justice as particulars judged "according to right reason."[24] For Kant, judgment is the faculty which allows one to view the same phenomenon from myriad cultural viewpoints, thereby forging a common sense that transcends an individual’s limited opinion into an inter-cultural objectivity that informs particular decisions.[25] This is Dasein’s telos: the more angles from which one examines and judges a particular being, the more of that being’s truth is revealed.

Mediating thought and action, judgment dialectically amends the perils of both. Thinking, in its obsession with the universal, can lose its bearings in reality—in thought, Heidegger convinces himself of the Nazi regime; while action, in its immediacy, can go astray without thought—in action, Eichmann and his collaborators bureaucratically, unthinkingly, consign millions to death.[26] By applying the apparatus of thought to particulars, judgment culminates in the anticipatorily resolute Dasein’s reciprocal rejoinder: the transformation of culture (through action) from one’s standpoint within it (via thought).

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To be anticipatorily resolute in thought, judgment, and action is to fulfill our telos as the mask of being.

Conclusion Let us examine Martin Luther King Jr. as an example of the anticipatorily resolute Dasein. In thought he saw, and begun to question, the contradiction within his culture between the Christian teaching of equality-before-God and the practice of racial discrimination. He resolutely assumed his role as champion of racial equality, working to reconcile the contradictions within the culture, thus transforming the culture and giving back to it in care. In this process, his judgment ensured he was not blinded by outrage towards the injustices confronting him, leading to his affirmation of nonviolent, Christian, protest, which ensured that he was not combating—as Heidegger did—evil with evil, but acting as a moral individual. We see in Dr. King’s last speech that such fulfillment of one’s telos is intrinsically meaningful: "[I]’ve seen the promised land. I may not get there...but I’m happy...I’m fearing no man."[27] This allusion to Moses is not accidental. Moses’ search in Exodus for a promised land is a parallel documentation of escape from cultural tyranny into the desert of anxiety; wherein the thinking and judging anticipatory Dasein, through listening to the culture—the complaints of the Israelites— becomes the mask of being, the prophet, in a resolute act of affirmation. Thus climbing Mount Sinai where Dasein mediates the voice of culture (God) and the truth of being (the commandments) into speech for his culture, transforming and morally improving it therein.

Such is the individual’s path towards morality. However, because the criteria to judge the morality of individual action is clouded by both the culturally omnipresent "They", whose voice Heidegger identified as our conscience, and the internal divisions within the culture—Dr. King was highly controversial in his time and deemed morally deplorable by many in the culture—[28]one cannot compare one’s morality to others, and therefore cannot know whether one is more moral than others. One can, however, like Moses or Dr. King, strive to become the individual authentic Dasein through thinking, acting, and judging, fulfilling one’s telos by revealing being’s truth in reciprocal rejoinder. But any assessment of the individual’s morality requires a return to the dialectic between the individual and culture that begun our inquiry.

A living Dasein is constantly becoming, at once an individual, at once falling back again into the "They". Only in death does Dasein become a fixed essence who can be morally assessed; this assessment, however, can be assessed only by Dasein’s culture, which Dasein has changed and brought into more proper being, reflecting back onto the moral assessment of Dasein ex post facto. This is why Moses glimpsed the promised

land, which he worked his entire life towards, in his death.

We are helplessly moraI beings, although we can never know whether we ourselves are genuinely acting towards the good.

Nevertheless, I have to strive towards being moral, for it is the end of human beings as the mask of being who reveals the truth of being.

Only such striving is what I can control, and a society where we all think about morality will be better for it.

Image from Unsplash

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How Amelia Bloomer changed women for the better in the 19th century Bianca Mak, Year 10, Wu House

Over the past century, there have been countless famous activists and advocates in the world like Nelson Mandela, Malala Yousafzai and more. Some activists are not well known to people, however they have made a lot of impact on where society stands today, Amelia Bloomer is one such example.

Amelia Bloomer made a lot of changes during the 1800s yet her name is not instantly recognisable to all. She was a social activist, early suffrage and a fashion advocate who dedicated her time in changing women’s fashion in the 1800s.

Despite only spending a limited time in school, she worked as a teacher for a while before moving to Seneca Falls, New York with her husband. There, she got involved in many communities like the temperance society and the Seneca Falls Women’s Right Convention where they had conversations on the social and civil rights in the community, and women’s rights. This convention was coordinated by women and was said to spark the importance of women’s rights in America.

Bloomer had attended a lot of protests for women’s suffrage, made the first newspaper (The Lily) which was entirely devoted to women, and mistakenly created a fashion trend for women.

Back then, a publication made for and by women was simply impossible as men played a dominant role in society. Jobs like editing and publishing were made for men, whereas women were to stay in the household, as such newspapers were mainly devoted to topics that men were interested in, such as sports and political events.

Amelia Bloomer thought that newspapers of the 1800s were lacking in important topics like women’s rights, so she and her team made the impossible possible. In 1849, their first U.S newspaper, The Lily, was published. Temperance was mainly talked about in the early stages of the newspaper, but Bloomer was greatly influenced by Elizabeth Stanton and slowly phased to the topic of women’s rights and slavery. To promote change for women to have a better life, she decided to deal with women’s fashion and how women should not be wearing harmful articles to attract others or/and to promote their ego.

Given the excess in women’s clothing in the 18th century eg. corsets, heavy dresses and petticoats, numerous people wanted to promote more practical and less constricting clothing for women to wear outside their home. Amelia Bloomer was interested in dress reform and was known for the “Bloomer costume”. This was developed as a less harmful alternative to the confined and uncomfortable dresses that

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American women wore which frequently lead to fainting and organ deformity. Bloomers were essentially baggy undergarments made out of cotton that goes from the waist to the knees down and was normally paired with a knee-length dress. This allows women to have the liberty and freedom to be active without their clothes distracting them.

Many women were hesitant at first to wear it or even buy it since they thought that they would be judged by men. So in order to persuade more women into wearing them, Amelia Bloomer wrote articles about this unusual costume at that time and even wore it herself, which led to her having hundreds of letters of inquiries about the dress. More women wore it and soon the streets were filled with Bloomers instead of the usual heavy 19th century clothings. It quickly became a symbol of women’s rights. Bloomers were initially made by Elizabeth Miller, however Amelia Bloomer’s name became associated with it when she started to promote the article of clothing. Her newspaper, The Lily increased from 500 buyers per month to 4000.

The Bloomer outfit at that time was very controversial because of how society saw women’s fashion. The idea of women wearing pants caused an outage amongst people at that time as they were strictly only for men. It was definitely not what people expected, so it resulted in a mixture of reactions following the Bloomer “trend”: some praised the idea, some were inspired and some judged and commented on it. The trend slowly died out after many people were being arrested and criticised for wearing Bloomers. All this chaos was caused just to reappear in the 20th century for women taking part in sports. In the present day, seeing women wearing trousers would not be a big deal, but nevertheless in the 18th century it was extremely controversial.

For the next 15 years, Amelia Bloomer continued being an editor and owner of The Lily, slowly adapting it into the most influential newspaper to deal with women’s issues in the 19th century. However in 1854, she and her husband had to move between states making it challenging for her to publish the newspaper. Despite having her paper sold due to the lack of time, she continued to dedicate her time to teaching and raising awareness of temperance and women’s rights.

Se Lyn Lim, Year 13, Wu House

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Is having too many choices intrinsically good?

Andrew Tai Year 12, Churchill House

A few weeks ago, I was in a clothing store looking for a nice shirt with cool graphics, as my old clothes were getting worn out. I found a selection of shirts I liked and narrowed it down to two. One was in my favourite colour— orange, but the other one had a cooler print. I went home that day with only one shirt; if only in some alternate reality, there could have existed a shirt, one perfect for me, that fitted exactly how I wanted.

Before you dismiss my problems as exclusively first-world ones, please hear me out. In sociology, one of the unspoken rules to increase morale is giving people the freedom of choice, freedom being something humans intrinsically crave. It doesn’t matter if it’s your meal of choice on a given day, the book you want to spend the weekend reading, or even where you want to be in five years: the more choices you have, the broader your horizons are. Surely that’s a good thing, right?

Image from Unsplash When presented with a choice, one would instinctively weigh the pros and cons of each choice, and there is bound to be something missed out, something sacrificed, for the sake of making a choice. This is the economic concept of opportunity cost, the cost of forgoing the next best alternative. People will undeniably doubt whether they made 11

As it turns out, having a choice doesn’t always make you happy. Barry Schwartz, Professor of Social Theory and Social Action at Swarthmore University, gave a famous TED talk and wrote a book on this very topic named “The Paradox of Choice”. In it, he quotes a study made by David Myers from Hope U and Robert E Lee from Yale. They observed that although the GDP per capita of America had doubled over a 30 year period, the percentage of the population who described themselves as “ very happy” had decreased by 5 percent. This fact may not seem significant, but this means that despite having more choices than ever before, 14 million Americans felt less happy than their peers from 30 years back. the right decision, leading to uncertainty and anxiety. But when presented without a choice, people are oblivious to both pros and cons, for they simply wouldn’t think to compare an object with a theoretical, non-existent one. In these scenarios, many would proclaim that “ignorance is bliss”. Say, if on that day, I missed one of the shirts and only saw either the orange

Image from Unsplash

or the graphic shirt, I would’ve picked the one I saw and been on my merry way, and my dilemma would have never taken place.

Therefore, the answer to the title question is, no. Having choices is not intrinsically good.

At least not for our mental well-being. But knowing that you have no choice is also restricting and oftentimes suffocating.

For example, only one brand in the country that the government allows to make jam. No matter what that company does to its jam, the citizens who want jam would have to eat it. The company wouldn’t need to worry about complaints. After all, there’s no competition, no rivals stealing dissatisfied customers away. If both having choice and having no choice leads to discontent, then is there no way of achieving happiness, or finding a balance in life?

with those around you, lowering your expectations, or simply being grateful for what you already have. By doing this, it allows you to take a step back and let your life be just a bit more fulfilling.

In any case, that doesn’t change that our world is one filled with choices, and I hope everyone reading this learns not to regret or dwell on the ones they make. Plus, if you were wondering, I got the shirt with the nice graphic; it was cheaper. It does mean I miss out on the orange shirt, though.

Perhaps I should have waited for a discount? Guess I’ll never know.

The answer to this is also no. Professor Schwartz believes that there is a silver lining in all this, and that lies within accepting your own limitations and the limitations of the world around you. This can be through resisting comparisons 12

隋文帝 Emperor Wendi Alexis Liu, Year 11, Wu House

Tina Wu, Year 12, Gelhorn House China, one of the oldest and longest lasting civilizations in history, exerts a profound influence on society that continues to the modern world. Nevertheless, looking back at the long river of Chinese history that runs so tirelessly, we will realize that there are still numerous hidden treasures waiting to be found.

Although the Tang Dynasty is undoubtedly a crucial part of Chinese history, the Dynasty just before the Tang Dynasty—the Sui Dynasty ( ) often seems to be forgotten by people. Without the Sui Dynasty, China would not have become what it is now.

The Sui Dynasty was extremely short-lived, only lasting for 38 years, but prosperous and extraordinary. The founder of the dynasty, Emperor Wen of Sui, Yang jian ( ), could arguably be the most influential emperor in Chinese history.

During the reign of Yang Jian, he not only unified China for the first time as a multi-ethnic country, but also set a political foundation for the next millennium of Chinese history. Yang Jian’s rule is now known as “ ”, meaning it was a period of social stability and peasants lived in peace.

隋朝

隋文帝杨坚

开皇之治

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Rise to Power Yang Jian was born into a powerful family. His family held high office in the Northern Zhou dynasty, where the throne was controlled by a non-Han ethnic clan and it was a time of fragmentation and chaos where China was separated into three: the Northern Zhou dynasty in the north, the Chen dynasty in the south and Xi Wei dynasty (later became Xi Liang). Yang Jian first served under the military at the age of 14 and soon was appointed as a general for his military prowess. Yang Jian followed the Emperor Wu of Northern Zhou for many years. As a consequence of this loyalty Yang Jian’s daughter, Yang Lihua, married the prince of Northern Zhou who later became the emperor. This was a critical decision and an underlying condition for why Yang Jian rapidly overthrew the Northern Zhou Dynasty.

Another key factor for his overthrow was that the prince, who became Emperor Xuan of Northern Zhou, was a fatuous and self-indulgent emperor. Emperor Xuan killed loyal ministers and failed to rule the country. Therefore Yang Jian took the role as the “teacher” to control the royal court. Then, in the June of 580, Princes of Zhou and Yang Jian’s rival contenders were afraid that he would take over the throne, and thus, they rebelled. But Yang Jian, with superior military force and absolute power, killed all of his rivals and had Emperor Jing of Northern Zhou yield the throne to him. By March 4th, 581CE, the Sui Dynasty was established. Among all the founders of different dynasties, Yang Jian was the quickest to overthrow the old dynasty.

Uniting the Country During the second year of Emperor Wendi’s reign (582CE), he claimed that the capital city was too small and decided to build a new capital in Daxing built “on a scale unprecedented in Chinese history”. Emperor Wendi invented a standard currency and unified measures for lengths, capacity and weight. This was a stepping stone to future prosperity. With the economy steadily developing, Emperor Wendi began his plan to unite the country. Before travelling down to the South, the Sui Dynasty faced the threat of the Göktürks, a minority in the further North of China. Fortunately, Göktürks internal dissension weakened its power and Yang Jian commanded his brother, Yang Shuang to launch an attack. It was a great victory. With full preparations, in 587CE, Emperor Wendi conquered Xi Liang. By 588, Emperor Wendi announced a campaign against the Chen Dynasty, led separately by his sons Yang Guang, Yang Jun, Yang Su and Gao Jiong as assistants.

More than five hundred thousand soldiers crossed the Yangtze River to attack the Chen dynasty. Although the Chen owned the wealthy cities in the South, the Emperor Shubao was an incompetent ruler and was incredibly unpopular. Most of his generals betrayed him and surrendered, thus, in 589 CE, using only 4 months time, Emperor Wendi ended the

separation in China that lasted for 280 years. The country was once again unified.

This was the second time China had been united in the feudal system. The first time happened in the Qin Dynasty, 230 B.C. which is widely recognised for its importance. However, the significance of the unification in the Sui dynasty was possibly even more vital. Minorities such as the Huns, Xianbei, Jie, Di and Qiang were unified, setting the foundation for the social forms in modern China. Furthermore, the nomads in the North had endured harsh weather conditions for a long time, forcing every man to become a soldier in order to survive. As a consequence, they had formidable military forces. On the other hand, the Hans people, living in the wealthy southern part of China, had an agricultural-based economy which allowed them to settle down and develop their culture, allowing them to have a stable social system. The basis of the relation between nomadic and farming cultures in ancient China has been of complementary importance. The unification enabled Chinese culture to mature and advance, achieving the goal of “No separation between the North and the South, no segregation between the Hans and the minorities.” (

地无分南北，人无分夷夏）

Reforms After uniting the country, the next thing Emperor Wendi needed to do was to modify the system and improve living standards. The first thing he implemented was the “Equal-field system” ( ). This was a form of land distribution and tax collection where wasteland owned by the Empire was distributed to the peasants. There were two types of land given to the peasants: Lu and Yongye. The Lu land had to be returned to the Empire at the age of 70 or upon death, while the Yongye land could be inherited by the next generation.

During the Sui Dynasty, an adult man could have 80 mou of Lu land (around 12 acres) with an extra 20 mou of Yongye Land, and a woman could have 40 mou of Lu land. This slowed down the accumulation of land owned by the nobles and increased the production rate. A certain amount of produce from the land had to be given to the empire as tax but the rest could be kept by the peasants. To a great extent, the free market was introduced. Subsequently, the recovery and development of the economy was actively promoted. There is no wonder why the Sui Dynasty was the richest among all the dynasties in terms of grain storage. Even the Emperor Taizong of Tang once said, “The amount of food stored by the Sui Dynasty is enough for everyone to consume for 50 years.” It is an excellent example to demonstrate how prosperous the Sui Dynasty was.

均田制

Moreover, Emperor Wendi implemented the Fubing system ( ), a type of militia system. The basis of this system was a combination of farmers and soldiers. The soldiers were all

府兵制

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Tina Wu, Year 12, Gelhorn House

peasants and farmed when it was the harvest season, training and fighting when needed. Everything required when a war started needed to be self-provided. To encourage more peasants to join the army, there were several rewards. For example, the soldiers’ families did not need to pay taxes and more land could be awarded to them. Not only had this system alleviated the pressure of military expenses for the government, but also guaranteed agricultural construction.

This system continued into the Tang Dynasty.

Nowadays, examinations are hurdles faced by all students.

However, did you know that a thousand years ago, to be able to take an exam was a life-changing opportunity? It was an opportunity that wasn't provided until the Sui Dynasty. The important exam was known as the Imperial Examination, otherwise known as Keju( ). It was Emperor Wendi’s most impactful cultural accomplishment. It was an essential part of the Chinese government administration to recruit bureaucrats. China was the first nation to take a step to challenge the hierarchy as appointments to civil service officials were not based on inherited privilege, but on knowledge and ability. Theoretically, all male adults were allowed to take the exam, no matter their social status or age.

The exams were separated into four levels: local, provincial, metropolitan and national. The candidates were required to have knowledge of Confucian Classics, the Great Learning, The Doctrine of Mean, The Analects, Mencius. Although only 5% of the candidates could pass and the system still needed adjustments, it gave hope to ordinary people. It was the fairest system for personnel selection that could be provided in the feudal society. The Examinations expanded the regime base and promoted cultural development. It continued until the end of the Qing Dynasty, in 1905, affecting today’s Chinese society in many different ways. Education has been taken very seriously in China and current attitudes have their roots in the ancient examination system. To add on, the examination system also served as a model for other Asian countries such as Japan, Vietnam, Korea and even Western countries, as Dr. Sun Yat-Sen suggested, “The examination systems employed in most countries are copied from the British system. And the origin of the British system actually came from China.”

科举

The Sui Dynasty was ephemeral, appearing like a shooting star in Chinese history. Especially Emperor Wendi, who had outstanding achievements yet most of his efforts were not recognised by people. Without him, the Tang Dynasty would not be as glorious as it was, nor would the entire Chinese history. It was the lack of knowledge and promotion that caused him to be forgotten by people. Just as an old saying in China goes, “When you drink water, think of those who dug it ( ).” Organising Keju, implementing the Fubin system, uniting China… The long lasting reputation of Emperor Wendi should be properly appreciated.

吃水不忘挖井人

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Women In Law Dora Gan, Year 11, Wu House

Traditionally, law was a profession for men. Today, although women are more prevalent in the field, the male to female ratio is still incredibly tilted in the men’s direction -- as of 2019, 64% of lawyers are male while only 36% are female. This article seeks to highlight and celebrate some of the “firsts” for women in law, including Hortensia, the first female lawyer, Arabella Mansfield, the first female American lawyer, Charlotte E ray, first female African-American lawyer, and Soumay Tcheng, the first Chinese female lawyer.

Hortensia The first woman in recorded history to practise law was Hortensia, the daughter of Roman consul and advocate, Quintus Hortensisu Hortalus. In 42 B.C., triumvirs OttavianAntonius-Lepidus (Octavian, Mark Antony, and Marcus Aemilus Lepidus), imposed a strong tax law on the matrons.

This law would have generated revenue for the treasury and put a stop on the luxury that the matrons were enjoying.

Aware of Hortensia’s legal background and her oratory skills, the displeased women instructed Hortensia to plead their case, most likely because other men would have supported this law.

Hortensia argued that since women were denied access to power in the magistrature, they should not be obliged to pay the fees. Because of her speech, only 400 women were taxed (out of the original 1400).

Although the goal of this case seems to be centred around privilege and entitlement as the women only wanted to continue living their lavish lifestyle, Hortenisa’s role in the case is still the first time that a woman has acted upon the role of a lawyer in Roman History.

Arabella Mansfield Arabella Mansfield was born in 1846 with the name Belle Aurelia Babb. She was an activist for women's rights as well as the first ever female American lawyer, which made her an inspiration to many. She had studied for the bar (the procedure that governs the authorisation of attorneys to practise law before the state and federal courts) for two years in her brother’s law office and was then admitted in 1869. At the time, Iowa had a state law which limited the bar to white men over the age of twenty one, so Mansfield had to take her case to a judge. Judge Francis Springer was an advocate for women’s rights, so he interpreted the word “men” in the Iowa law to mean all people. By setting a precedent to become a lawyer for other women, Mansfield helped break down the barrier for women in the legal profession; within a year, Iowa 17

Charlotte E Ray To be the first female lawyer to practise law in Washington D.C is a great achievement in itself, but Charlotte E Ray was also the first female African-American lawyer in the United States. She attended Myrtilla Miner’s Institution for the Education of Colored Youth in Washington D.C, one of the few schools that educated African American girls at that time.

When applying for the bar, she used the name “C.E. Ray” so the Columbia bar, who was reluctant to admit women at that time, wouldn’t realise that she was a woman.

Ray opened a law office in 1872, specialising in commercial law. However, Ray suffered immense race and gender discrimination, leading her to close her office and return to New York, where she worked as a teacher. Nonetheless, Ray still can be considered a key player in the subverting of legalistic workplace norms, showing the courage to introduce herself, as a black woman, into the legalistic sphere.

Zhèng Yùxiù/Madame Wei Tao-ming/Soumay Tcheng A woman who frequently defied gender stereotypes and traditions, Soumay Tcheng was the first female lawyer in China. There are many variations of her name, including Somay Tcheng, Zhèng Yùxiù, Tcheng Yu-hsiu, but she is mostly known by her married name: Madame Wei Tao-ming.

Tcheng was born in Shenzhen in 1891, a time where gender roles were strictly enforced in China. She refused to bind her feet like other young Chinese, wrote to her fiance to dissolve her arranged marriage, and ran away from home to study in Japan. She moved to Paris in 1914 (living there through World War I) and studied law from the University of Paris before returning to China in 1926 with her husband Wei Tao-ming.

To further prove how Tcheng’s strong and unyielding nature, there is an alleged story of how she threatened to shoot a Chinese official. In the Paris Peace Conference of 1919, the Chinese delegation was about to concede former German territory in China to the Japanese. This greatly angered the Chinese in France, who sent Tcheng to stop this deal. Later, when the head of the Chinese delegation was taking a walk, Tcheng appeared with what seemed to be a gun up her sleeve and threatened to shoot him if he ever signed that agreement.

In actuality, the “gun” was just a rose bush but nevertheless, the Chinese delegation ended up not signing the agreement.

Upon returning to Shanghai, she established a legal practice with her husband. She became famous through handling the divorce between two famous Opera Stars and then became a judge in Shanghai’s French Concession Court. She continued

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Rachel Li, Year 13, Wu House

using her voice to advocate for women’s rights in China and later on, she even became the President of the Shanghai University of Political Science and Law. In 1944, her autobiography “My Revolutionary Years” was published.

Conclusion In a profession still dominated by men, it is important to recognize the trailblazing women who opened up the doors for women in law and became an inspiration to many.

Hopefully, more and more women will want to pursue law in the future, creating a more diversely represented workforce.

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Laughter Warren Zhu, Year 13, Churchill House

We have the beautiful, ringing laughter of a kid that signifies life, joy, enthusiasm and purity. And we have the laugh of the Joker (and Norman Bates from Psycho), uncanny and terrifying, a symptom of radical evil, a person filled with resentment, bent on destruction. Laughter is, like almost everything else, full of contradictions. This makes, though, the question, “what is laughter?”, all the more interesting.

I Here are three famous theories of laughter: 1. Superiority Theory—laughter is an expression of my feeling of superiority at the thing laughed at.

2. Relief/Cathartic Theory—laughter releases the tension accrued in the psyche through various means.

3. Incongruity Theory—laughter is when two incongruous things are paired together.

They are all, in some respects, correct. We sometimes laugh at things or people because we feel superior to them, as when, for example, we laugh at Donald Trump. We sometimes laugh to relieve tension within us, as when many nervous A-level Politics students awkwardly laughed at each other when it seemed as though Trump was going to win the election. We sometimes laugh because what is presented in front of us is incongruous, as when we see Trump in the Whitehouse.

Indeed, sometimes we laugh out of relief, superiority, and incongruity—just think about Trump again!

However, none of these three theories are satisfactory, because all of them are correct. All point to some ontic manifestations of laughter, but for this reason, does not probe its ontological significance.

II Laughter≠Happiness Babies laugh and cry excessively. For them, the two are inseparable. Both are responses to novelty, only that laughter is more an embracing of novelty (almost like Kant’s discussion of the sublime as majestic and fearful without actual threat), and cry, fear of it. The first step towards understanding laughter, then, is to explore this chaotic novelty that lies within what we ordinarily take as an expression of happiness.

In Chinese, there is the expression of KuXiao—literally, a “bitter laugh”: a grievous, weak, helpless response to a situation that is simultaneously frustrating, angst-provoking, infuriating, absurd, surreal, and idiotic. Thus, our natural

response to Stalin's comment apropos the Ukraine famines —“If only one man dies of hunger, that is a tragedy. If millions die, that’s only statistics”—is a chuckle of discomfort and terror. This, perhaps, is also why Kafka laughed so hard at his own stories (in its characteristic grimness of the kind “there is hope, but not for us”), to the point of waking up his neighbors.

And why, maybe, the best movies about the Holocaust from Life is Beautiful to The Great Dictator, are comedies. The tragic hero still has a certain dignity in the face of fate, emanating a certain pathos in his revolt against it, whereas the comic clown is completely resigned, with his gestures of rebellion resolved into meaningless, bitter, laughter.

III Laughter=(≠?)Risky Laughter, as a self-sustaining spontaneous eruption, implies a bit of idiocy (as when one person’s laugh invokes another to laugh, which simultaneously prolongs the original laugh, when, in fact, the original affair is not worth laughing about, and one begins to laugh at one’s own laughter), which is why, perhaps, Kant said that laughter is a play of thought. But for laughter to be this incessant repetition without “use”, in the ordinary sense of the term, does not mean that it is useless.

The use of laughter consists not in its concrete effects, but of the intangible symbolic connections it forges.

Laughter has this effect mainly because it takes a certain risk, both when we laugh at others, and when we laugh at ourselves.

The exchange of insults (banter) between two friends, for example, tests and solidifies a friendship. It—akin to the exchange of gifts, which, seemingly insignificant and useless and wasteful, forges social connection—requires both an understanding of their friend and how much they can take in (lest the banter becomes an insult), but also their trust in their friend’s commitment to the friendship. This element within laughter is seen most clearly when either we make a selfdeprecating joke, or when we laugh with others at a joke directed towards ourselves; there, we are taking a certain risk (of being ridiculed), whilst simultaneously implying: “Yes, I am a deeply flawed human being. But I am at home with my faults.

I can even recognize and thus improve upon them.”

This risk that laughter takes can be seen in more concrete forms. Of comedians and civilians who are pillared and prosecuted for joking and laughing about strange, unjust things in dictatorial (and, sometimes, democratic) regimes.

This prosecution is also a testament to laughter’s great power to stir and unnerve, to expose the corruption, the contradictions within the status quo (c.f. the incongruity 20

Rachel Li, Year 13, Wu House

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theory), and to undermine authority.

But laughter, as noted above, is contradictory. And just as it takes risks and challenges the status quo, laughter can also pacify and make one complacent. In situations of discomfort, when something embarrassing happens—an awkward silence, a misunderstanding, a stupid calculation done in a Maths problem. In communist Yugoslavia, in fact, a popular joke goes about how the government must be producing jokes about itself and disseminating them to the public to help people cope with its terrible mismanagement of the country. This, exactly, is the role of canned laughter. It does not merely signal to us when we should laugh— because we don’t normally laugh with ‘canned’ laughter—but it laughs for us so that we can happily enjoy a TV show without the effort of producing laughter after a long day’s work. And is not this the role of so much of what we call “entertainment” today? Producing amusement, laughter, that is ontologically static, that wastes our lives away, rather than laughter that unnerves ourselves about our present condition, and stirs us into action to improve our lives?

IV Laughter=Fundamental Attunement In one of the most memorable passages of On the Road, Kerouac goes: “And though Remi was having work life problems and bad love life with a sharptongued woman, he at least had learned to laugh almost better than anyone in the world.” This, after all the endless meanderings within this essay—partly because I really couldn’t formulate a thesis that does justice to laughter—points to the unsatisfactory conclusion to this discussion on laughter that I wish to give (forced, in some sense, to give, since an es-say, must say something): Laughter in its purest, at its best, is a fundamental attunement, a certain mode of being which discloses a certain dimension of the world. Since, as we’ve seen, laughter is simultaneously unnerving and fortifying, distressing and empowering. It expresses a love for the world around us in exposing the contradictions that abound and the strange details that should be savoured. Striving towards more than mere knowing, but a mattering, an engaging, a vitality in living. Therefore, although laughter—lacking use, risky, pacifying—does not make us happy, it, as the playful engagement with one’s surroundings that takes it light-heartedly seriously, is necessary. To compensate for the lack of a substantial conclusion, I’ll end with an aphorism by Nietzsche: “We should call every truth false which was not accompanied by at least one laugh.”

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Works Cited Morality from MLK and the Promised Land Warren Zhu, Year 12, Churchill House Notes [1] Great Art Explained, "The Raft of the Medusa by Théodore Géricault: Great Art Explained," www.youtube.com, July 17, 2020, https://www.youtube.com/watch? v=yUq9qMm9NtI&ab_channel=GreatArtExplained.

[2] Martin Heidegger, Being and Time (United States: Harpers, 2008), Sec. 27.

[3] Plato and C J Rowe, Republic (London ; New York: Penguin, 2012), 267–75.

[4] Aristotle, The Nicomachean Ethics (London: Penguin, 2004), Book 6 Sec. 5.

[5] Karl Marx and Friedrich Engels, The Communist Manifesto (London: Vintage Classic, 1848).

[6] Sigmund Freud, Ego and the Id. (S.L.: Clydesdale Pr Llc, 1923).

[7] Friedrich Wilhelm Nietzsche and Walter Kaufmann, On the Genealogy of Morals (New York: Vintage Books, 1969).

[8] Martin Heidegger, Being and Time (United States: Harpers, 2008), Sec. 45.

[9] Ibid. Sec. 27, 38.

[10] Ibid. Sec. 62.

[11] Georg Hegel, Arnold V Miller, and J N Findlay, Phenomenology of Spirit (Oxford: Oxford University Press, 1979), Sec. 205.

[12] Emily Dickinson, "Poetry Foundation," Poetry Foundation, 2019, https://www.poetryfoundation.org/poems/52197/i-dwell-in-possibility-466.

[13] Alasdair C Macintyre, After Virtue a Study in Moral Theory (London Bloomsbury, 2014), 263–83.

[14] Ron Edmondson, "Hamartia - New Testament Greek Lexicon - New American Standard," Bible Study Tools, 2019, https://www.biblestudytools.com/lexicons/greek/nas/hamartia.html.

[15] Martin Heidegger, Being and Time (United States: Harpers, 2008), Sec. 41.

[16] Ibid. Sec. 15.

[17] Martin Heidegger and Jesse Glenn Gray, What Is Called Thinking? (New York Etc.: Harper Perennial, , Cop, 2004), 62.

[18] Ibid. 132-33.

[19] Benjamin Jowett, "The Internet Classics Archive | Apology by Plato," Mit.edu, 2009, http://classics.mit.edu/Plato/apology.html.

[20] Martin Heidegger and Jesse Glenn Gray, What Is Called Thinking? (New York Etc.: Harper Perennial, , Cop, 2004), 145.

[21] Plato, Meno. (S.L.: Digireads Com, 2019), 79e80d.

[22] Hannah Arendt, The Life of the Mind (New York: Harcourt Brace Jovanovich, 1978), 81.

[23] Aristotle, The Nicomachean Ethics (London: Penguin, 2004), Book 1 Sec. 8.

[24] Ibid. Book 6 Sec. 4.

[25] Immanuel Kant, Critique of Judgement. (S.L.: A & D Publishing, 2018), Sec. 20.

[26] Hannah Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil (London: Penguin, 2006) [27] Martin Luther King, Jr., "‘I’ve Been to the Mountaintop,’" The Martin Luther King, Jr., Research and Education Institute, May 10, 2017, https://kinginstitute.stanford.edu/encyclopedia/ive-been-mountaintop.

[28] "Curry, Izola Ware," The Martin Luther King, Jr., Research and Education Institute, May 9, 2017, https://kinginstitute.stanford.edu/encyclopedia/curry-izolaware.

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How Amelia Bloomer changed women for the better in the 19th century Bianca Mak, Year 10, Wu House Norwood, Arlisha R. Amelia Bloomer, 2017, https://www.womenshistory.org/education-resources/biographies/amelia-bloomer.

King, Amy. Welcome to the Lily, 2017, https://www.thelily.com/welcome-to-the-lily/.

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Is having too many choices intrinsically good?

Andrew Tai, Year 12, Churchill House Schwartz, Barry. The Paradox of Choice. Harper Collins, 2004.

TEDtalksDirector. “The Paradox of Choice | Barry Schwartz.” YouTube, YouTube, 16 Jan. 2007, https://www.youtube.com/watch?v=VO6XEQIsCoM. May, Kate Torgovnick. “Does Having Choice Make Us Happy? 6 Studies That Suggest It Doesn't Always.” TED Blog, 18 July 2012, https://blog.ted.com/doeshaving-choice-make-us-happy-6-studies-that-suggest-it-doesnt-always/.

Thomas, Julia, et al. “Too Many Choices Make You Less, Not More Happy.” Brain Fodder, 1 Jan. 2016, https://brainfodder.org/paradox-of-choice/.

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Lin, Lihua. “隋文帝改革.” 百度百科, 18 May 2009, https://baike.baidu.com/item/隋文帝改革/10830092. 翁 礼华. “隋文帝：史上改革力度最大的皇帝.” 知网, 1 Dec. 2012, https://xueshu.baidu.com/usercenter/paper/show?

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文 昊 把荣誉还给隋文帝：西方人最推崇的中国帝王 知网 蒙 曼 蒙曼说隋：隋文帝杨坚 知网百科

Women in Law Dora Gan, Year 11, Wu House Baylegal. “REMEMBERING CHARLOTTE E. RAY.” Bay Area Legal Aid, 28 Feb. 2020, baylegal.org/remembering-charlotte-e-ray/.

Black, Nicole. “ABA 2019 Report: Lawyer Demographics, Earnings, Tech Choices, and More” mycase https://www.mycase.com/blog/aba-2019-report-lawyerdemographics-earnings-tech-choices-and-more/ Darling, Taryn. “CHARLOTTE E. RAY (1850-1911).” Black Past, Https://Www.blackpast.org/African-American-History/Ray-Charlotte-e-1850-1911/, 16 Nov. 2010.

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“Mansfield Arabella” https://law.jrank.org/pages/12254/Mansfield-Arabella-first-women.html Marchi, Silvia. HFG Law & Intellectual Property, 7 Mar. 2021, www.hfgip.com/news/long-history-made-short-women-lawyers.

Next 100 Years. “The Revolutionary Life and Times of China’s First Woman Lawyer & Judge.” Next 100 Years, 12 Feb. 2021, next100years.org.uk/therevolutionary-life-and-times-of-chinas-first-woman-lawyer-judge/.

The Legal Dictionary by Farlex https://legal-dictionary.thefreedictionary.com/Admitted+to+the+bar

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Credits Writers Warren Zhu Dora Gan Bianca Mak Andrew Tai Alexis Liu Editors Warren Zhu Dora Gan Kylie Chan Clarence Chen Valerie Ho Jessica Keady Ella Hirmasto Joanna Fung Rhea Kundamal Stella Liu Josh Yen Jolie Chan Formatter Jolie Chan The Team Josh Tang Stella Liu Rhea Kundamal Josh Yen Ella Hirmasto Jolie Chan Artists Tina Wu Se Lyn Lim Joy Chen Rachel Li Athena Chau

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Humanities Harrovian