
옥수수 🌽
𝐄𝐩𝐢𝐬𝐭𝐞𝐦𝐢𝐜𝐂𝐥𝐨𝐰𝐧𝐞𝐫𝐲
🕊 ᴛᴡɪᴛᴛᴇʀ:
https://x.com/bosupolitics?s=21&t=9XG89jWpyT2BfJy3Y5QxTA
@bosupolitics
🥥 ᴋᴀᴋᴀᴏ ɢʀᴏᴜᴘ ᴄʜᴀᴛ:
https://open.kakao.com/o/g1JkJKpf
🕊 ᴛᴡɪᴛᴛᴇʀ:
https://x.com/bosupolitics?s=21&t=9XG89jWpyT2BfJy3Y5QxTA
@bosupolitics
🥥 ᴋᴀᴋᴀᴏ ɢʀᴏᴜᴘ ᴄʜᴀᴛ:
https://open.kakao.com/o/g1JkJKpf
"옥수수 🌽" 群组最新帖子
19.04.202515:05
Happy Easter


19.04.202511:30
19.04.202510:15
I am pro-deep state by the way
19.04.202508:58
Lee Jae Myung dominates the Democratic presidential primary in the 충청 (Chung-Cheong) region by winning 88% of the vote, clearing everyone by miles.


19.04.202503:22
You frequently observe how the “race realist” dissident right and pro-Chinese propaganda (Wumao) accounts incessantly recycle this image to prove how liberalism is inferior to authoritarianism.
All governments are essentially authoritarian because they have monopoly on “legitimate” violence. It really is futile to make a specific distinction for “authoritarianism.” Even if governments exist to protect the natural rights of people based on their consent, which is a Lockeian liberal definition of what governments essentially are, the existence of consent or general will doesn’t negate the “authoritarian” nature of governments or states. As Hobbes would argue, people would rather be ruled under authority to prevent incessant chaos from crippling their chances of survival or material wealth.
Also, smoking in front of your farm products is 3rd world peasant behavior. In despite of the message the picture above intended to convey, liberalism clearly just mogs authoritarianism in this image.
All governments are essentially authoritarian because they have monopoly on “legitimate” violence. It really is futile to make a specific distinction for “authoritarianism.” Even if governments exist to protect the natural rights of people based on their consent, which is a Lockeian liberal definition of what governments essentially are, the existence of consent or general will doesn’t negate the “authoritarian” nature of governments or states. As Hobbes would argue, people would rather be ruled under authority to prevent incessant chaos from crippling their chances of survival or material wealth.
Also, smoking in front of your farm products is 3rd world peasant behavior. In despite of the message the picture above intended to convey, liberalism clearly just mogs authoritarianism in this image.


18.04.202516:10
Kissinger is a figure that BAPtard wignats should admire if anything else. Kissinger understood that Nations aren’t saints, but predators in a jungle. His foreign policy craftsmanship was essentially about “Darwinian” survival, not ethics. Prioritizing amicable outcomes over moralfagging deontological duties is far more ideologically compatible with a pragmatic Darwinian view of competition, but essentially these retards are just no different from those “swarthy 3rd world browns” when it comes to glorifying losers.




18.04.202516:00
18.04.202508:02
2028 National GOP Primary (If Donald Trump Is Running For a 3rd Term)
🔴 Trump: 56% (+37)
🔴 Vance: 19%
🔴 DeSantis: 4%
🔴 Haley: 3%
🔴 Ramaswamy: 3%
🔴 Rubio: 2%
🔴 Gabbard: 2%
Yale | April 1-3 | 1,435 RV
Reference: https://x.com/opensourcezone/status/1912252930075553804?s=46&t=9XG89jWpyT2BfJy3Y5QxTA
🔴 Trump: 56% (+37)
🔴 Vance: 19%
🔴 DeSantis: 4%
🔴 Haley: 3%
🔴 Ramaswamy: 3%
🔴 Rubio: 2%
🔴 Gabbard: 2%
Yale | April 1-3 | 1,435 RV
Reference: https://x.com/opensourcezone/status/1912252930075553804?s=46&t=9XG89jWpyT2BfJy3Y5QxTA


17.04.202519:20
𝚁𝚞𝚜𝚜𝚒𝚊’𝚜 𝙵𝚘𝚛𝚎𝚒𝚐𝚗 𝙸𝚗𝚝𝚎𝚕𝚕𝚒𝚐𝚎𝚗𝚌𝚎 𝚂𝚎𝚛𝚟𝚒𝚌𝚎 (𝚂𝚅𝚁) 𝚌𝚊𝚕𝚕𝚒𝚗𝚐 𝚏𝚘𝚛 𝚄𝚂-𝚁𝚞𝚜𝚜𝚒𝚊 𝚊𝚕𝚕𝚒𝚊𝚗𝚌𝚎 𝚊𝚐𝚊𝚒𝚗𝚜𝚝 𝙴𝚄


17.04.202516:06
🤲


转发自:
옥수수 🌽

17.04.202502:44
𝐅𝐎𝐔𝐍𝐃𝐀𝐓𝐈𝐎𝐍𝐒 𝐅𝐎𝐑 𝐓𝐇𝐄 𝐋𝐄𝐆𝐈𝐓𝐈𝐌𝐀𝐓𝐈𝐎𝐍 𝐎𝐅 𝐓𝐇𝐄 𝐓𝐎𝐍𝐆𝐇𝐀𝐊 𝐏𝐄𝐀𝐒𝐀𝐍𝐓 𝐀𝐑𝐌𝐘 𝐀𝐍𝐃 𝐀𝐖𝐀𝐑𝐄𝐍𝐄𝐒𝐒 𝐎𝐅 𝐀 𝐍𝐄𝐖 𝐏𝐎𝐋𝐈𝐓𝐈𝐂𝐀𝐋 𝐎𝐑𝐃𝐄𝐑
The Tonghak movement, established in 1860 by Choe Che U, blended Confucianism, Buddhism, Taoism, folk beliefs, and elements of Catholicism. It promoted equality and addressed societal anxieties amid Western encroachment. Although Tonghak didn’t outright oppose the Chosun dynasty, its challenge to the established social order alarmed the government, leading to Choe’s arrest and execution in 1864. Despite suppression, the movement endured, spreading across southern Korea in the 1880s and gaining strength. By the 1890s, its followers began advocating for Choe’s rehabilitation, while growing rural unrest over local corruption and misrule set the stage for a peasant uprising.
In March 1894, about 4,000 armed peasants in Jeolla Province gathered to release a "Manifesto," marking the beginning of the Tonghak Peasant Uprising. The document outlined their grievances and goals, drawing heavily on Confucian values. However, its focus on traditional ideals rather than modern or anti-foreign perspectives has led many scholars to overlook it, often highlighting the uprising’s links to modernization or nationalism instead. Yet, the "Manifesto" is central to understanding the motivations of the peasants and their worldview.
The "Manifesto" begins with a Confucian principle: humanity’s unique moral capacity makes people the most valuable beings in the world. This familiar phrasing was likely intended to resonate with both educated elites and ordinary people. It emphasized loyalty to the king and duty to family, portraying the peasants as loyal subjects seeking to save the nation. The king himself was not criticized but described as a potentially virtuous ruler, hindered by corrupt officials whose greed and abuse had plunged the country into crisis.
The peasants saw themselves as humble yet determined actors stepping in to restore order and justice where the ruling class had failed. They framed their struggle as an effort to revive injŏng (仁政, sincerity, human-heartedness) benevolent governance, and to protect the people, whom they described as the foundation of the nation. While recognizing their modest position in society, they asserted their moral duty to lead the way in restoring peace and harmony. The "Manifesto" concluded with a hopeful vision of a new era of prosperity under the king’s virtuous leadership.
Ultimately, the "Manifesto" reflects the peasant army’s deeply rooted Confucian ideals, blending loyalty to tradition with a bold assertion of responsibility for their country’s future. Through their actions and words, the Tonghak peasants sought to bridge the gap between a crumbling social order and their vision of a just and harmonious society.
The Tonghak movement, established in 1860 by Choe Che U, blended Confucianism, Buddhism, Taoism, folk beliefs, and elements of Catholicism. It promoted equality and addressed societal anxieties amid Western encroachment. Although Tonghak didn’t outright oppose the Chosun dynasty, its challenge to the established social order alarmed the government, leading to Choe’s arrest and execution in 1864. Despite suppression, the movement endured, spreading across southern Korea in the 1880s and gaining strength. By the 1890s, its followers began advocating for Choe’s rehabilitation, while growing rural unrest over local corruption and misrule set the stage for a peasant uprising.
In March 1894, about 4,000 armed peasants in Jeolla Province gathered to release a "Manifesto," marking the beginning of the Tonghak Peasant Uprising. The document outlined their grievances and goals, drawing heavily on Confucian values. However, its focus on traditional ideals rather than modern or anti-foreign perspectives has led many scholars to overlook it, often highlighting the uprising’s links to modernization or nationalism instead. Yet, the "Manifesto" is central to understanding the motivations of the peasants and their worldview.
The "Manifesto" begins with a Confucian principle: humanity’s unique moral capacity makes people the most valuable beings in the world. This familiar phrasing was likely intended to resonate with both educated elites and ordinary people. It emphasized loyalty to the king and duty to family, portraying the peasants as loyal subjects seeking to save the nation. The king himself was not criticized but described as a potentially virtuous ruler, hindered by corrupt officials whose greed and abuse had plunged the country into crisis.
The peasants saw themselves as humble yet determined actors stepping in to restore order and justice where the ruling class had failed. They framed their struggle as an effort to revive injŏng (仁政, sincerity, human-heartedness) benevolent governance, and to protect the people, whom they described as the foundation of the nation. While recognizing their modest position in society, they asserted their moral duty to lead the way in restoring peace and harmony. The "Manifesto" concluded with a hopeful vision of a new era of prosperity under the king’s virtuous leadership.
Ultimately, the "Manifesto" reflects the peasant army’s deeply rooted Confucian ideals, blending loyalty to tradition with a bold assertion of responsibility for their country’s future. Through their actions and words, the Tonghak peasants sought to bridge the gap between a crumbling social order and their vision of a just and harmonious society.
转发自:
옥수수 🌽

17.04.202502:44
𝐅𝐎𝐔𝐍𝐃𝐀𝐓𝐈𝐎𝐍𝐒 𝐅𝐎𝐑 𝐓𝐇𝐄 𝐋𝐄𝐆𝐈𝐓𝐈𝐌𝐀𝐓𝐈𝐎𝐍 𝐎𝐅 𝐓𝐇𝐄 𝐓𝐎𝐍𝐆𝐇𝐀𝐊 𝐏𝐄𝐀𝐒𝐀𝐍𝐓 𝐀𝐑𝐌𝐘 𝐀𝐍𝐃 𝐀𝐖𝐀𝐑𝐄𝐍𝐄𝐒𝐒 𝐎𝐅 𝐀 𝐍𝐄𝐖 𝐏𝐎𝐋𝐈𝐓𝐈𝐂𝐀𝐋 𝐎𝐑𝐃𝐄𝐑
记录
19.04.202523:59
1.6K订阅者16.03.202500:15
100引用指数19.04.202506:56
629每帖平均覆盖率12.09.202423:59
465广告帖子的平均覆盖率22.02.202523:59
233.33%ER11.04.202523:59
38.85%ERR登录以解锁更多功能。