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Entre los genocidas ateos el mas destacado es Mao, mas que Stalin ,PolPot y otros, estos genocidios son exterminios en tiempos de paz generalmente habitantes del mismo pueblo del lider ateo. No son guerras, hay que hacer esa distincion:
The book opens with the sentence "Mao Tse-tung, who for decades held absolute power over the lives of one-quarter of the world's population, was responsible for well over 70 million deaths in peacetime, more than any other twentieth century leader." Chang and Halliday claim that he was willing for half of China to die to achieve military-nuclear superpowerdom. Estimates of the numbers of deaths during this period vary, though Chang and Halliday's estimate is one of the highest. Sinologist Stuart Schram, in a review of the book, noted that "the exact figure... has been estimated by well-informed writers at between 40 and 70 million"
Chang and Halliday's book has been strongly criticized by a number of academic experts. While not denying that Mao was "a monster," as one article on the debate over the book phrased it, a number of scholars specialising in modern Chinese history and politics questioned the factual accuracy of some of Chang and Halliday's conclusions, pointed out their selective use of evidence, and called into question their objectivity, among other criticisms.[SUP][11][/SUP]
Professor Andrew Nathan of Columbia University published an extensive evaluation of the book in the London Review of Books. While he was complimentary of the book in some respects — noting for example that it "shows special insight into the suffering of Mao’s wives and children" — and acknowledged that it might make real contributions to the field, Nathan's review was largely negative. He noted that "many of their discoveries come from sources that cannot be checked, others are openly speculative or are based on circumstantial evidence, and some are untrue." Nathan suggested that Chang and Halliday's own anger with the Chinese leader caused them to portray "a possible but not a plausible Mao" or a "caricature Mao" and to eschew a more complex explanation of modern Chinese history in favor of "a simple personalisation of blame."[SUP][23][/SUP] Similarly, Professor Jonathan Spence of Yale University argued in the New York Review of Books that the authors' single focus on Mao's vileness had undermined "much of the power their story might have had."[SUP][24][/SUP]
David S. G. Goodman, Professor of Contemporary China Studies at the University of Technology, Sydney, wrote a sharply critical review of Chang and Halliday's book in The Pacific Review. He suggested that there is an implied argument in Mao: The Unknown Story that there has been "a conspiracy of academics and scholars who have chosen not to reveal the truth" - an argument which he likened to the conspiracy theorizing of the The Da Vinci Code. Goodman argued that "the 'facts' in The Da Vinci Code are about as reliable as those to be found in...Mao: The Unknown Story." Goodman argued that the style of writing was "extremely polemic" and that the book could even be thought of as a "form of fiction" where "a strong narrative" is "a substitute for evidence and argument." Goodman was highly critical of Chang and Halliday's methodology and use of sources as well as several of their specific conclusions, claiming that their focus on vilifying Mao led them to write "demonography" rather than objective history and biography.[SUP][25][/SUP]
Professor Thomas Bernstein of Columbia University referred to the book as "... a major disaster for the contemporary China field..." because the "scholarship is put at the service of thoroughly destroying Mao's reputation. The result is an equally stupendous number of quotations out of context, distortion of facts and omission of much of what makes Mao a complex, contradictory, and multi-sided leader."[SUP][3][/SUP]
A detailed examination of Mao: The Unknown Story was published in the January 2006 issue of the The China Journal. Professors Gregor Benton (Cardiff University) and Steve Tsang (University of Oxford) argued that the book was "bad history and worse biography" which made "numerous flawed assertions." Chang and Halliday "misread sources, use them selectively, use them out of context, or otherwise trim or bend them to cast Mao in an unrelentingly bad light." They discussed a number of specific errors and problematic sourcing practices before concluding that the book "does not represent a reliable contribution to our understanding of Mao or twentieth-century China."[SUP][26][/SUP] Timothy Cheek (University of British Columbia) argued in his review that "Chang and Halliday's book is not a history in the accepted sense of a reasoned historical analysis," rather it "reads like an entertaining Chinese version of a TV soap opera." Cheek found it "disturbing...that major commercial Western media can conclude that this book is not ************SPAM/BANNEAR************ history, but terrific history."[SUP][27][/SUP]
In 2009, Gregor Benton and Lin Chun edited Was Mao Really a Monster: The Academic Response to Chang and Halliday’s "Mao: The Unknown Story", which compiles fourteen previously-published academic responses, most of which are highly critical. Benton and Lin wrote that "unlike the worldwide commercial media... most professional commentary has been disapproving." [SUP][28][/SUP] Mobo Gao, Professor of Chinese Studies at the University of Adelaide, wrote that The Unknown Story was "intellectually scandalous", and characterised it by saying that it "it misinterprets evidence, ignores the existing literature, and makes sensationalist claims without proper evidence."[SUP][29][/SUP]
Escrúpulos, negligencia, etc. No han dicho nada en contra de las personas no-religiosas que no aplique para todos en general.
Lo del aborto es un ejemplo de falta de escrùpulos indescente, no me parece haber visto al vaticano metido en una campaña pro aborto..
¡Qué hablada! Como se pela es nance con su idolatrado autor de libro tan parcializado, recurre a nuevas "técnicas". Ahora es que se pretende "minimizar" la cantidad de muertos cuando nunca probó que su amado e idolatrado numerito de más de 100 millones es correcto.
¡Pff!
Usted no entiende lo que es el aborto. 27 000 abortos clandestinos por año en un país de mayoría católica papito.
Fuentes y paìs, y demostraciòn de que los que lo hicieron son creyentes ?? no hable demuestre...
Es urgente posicionar el tema del aborto inducido como un problema de salud pública. En Costa Rica hasta la fecha, la penalización del aborto y su tipificación como delito contra la vida no ha sido una estrategia eficaz para su reducción.
Los cuales son activistas defensores del aborto. no por casualidad.
Ademas yo lei dicho estudio y lo que hace son proyecciones de lo que ciertos entrevistados escogidos "creen" que sucede en la clandestinidad.
Son unas encuestas que hicieron ellos mismos, para su propia propaganda.
Es una estimaciòn estadìstica muy poco confiable y generalmente se abultan las cifras para hacer ènfasis en el problema, por otra parte en ninguna parte dice si son creyentes los que lo realizan como pretende decirle usted, lo que hay que hacer es detener a esos asesinos que practican ese tipo de aborto, y que la policìa se ponga las pilas, pero intentar legalizar el aborto jamàs, eso es un asesinato..No mae es que cuando usted descubre la realidad del aborto y la realidad que viven estas mujeres de primera mano, es algo que le puede abrir los ojos a más de uno, por más religioso que sea. Solo una mente cerrada no podría. El aborto es un gran problema y no está para esconderlo debajo de la alfombra como si no existiera.
Si mae, se llama ESTIMACIÓN ESTADÍSTICA.
Es una estimaciòn estadìstica muy poco confiable y generalmente se abultan las cifras para hacer ènfasis en el problema, .
por otra parte en ninguna parte dice si son creyentes los que lo realizan como pretende decirle usted,
lo que hay que hacer es detener a esos asesinos que practican ese tipo de aborto, y que la policìa se ponga las pilas, pero intentar legalizar el aborto jamàs, eso es un asesinato..
Fuentes?Son unas encuestas que hicieron ellos mismos, para su propia propaganda.
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