and Social Darwinism; and the classical Chinese philosophers. While the Paris group was more reluctant than their counterparts in Tokyo to equate the teachings of Lao Tzu or the ancient well-field system with the anarchist communism they advocated, Li describes the group as consisting of young men who had received excellent educations in the Chinese classical tradition. He admits that the old thinking influenced them. The clear trend with the Paris group, however, was to dismiss and even actively oppose any association of anarchism with traditional culture. For the Paris group, as the historian Peter Zarrow puts it, "science was truth and truth was science." The Paris anarchists favored science and rationality, advocating for a revolutionary anarchist future through the abolition of Confucian family structures and private property, the liberation of women, the promotion of individual morality and the creation of equitable social organizations. Tokyo group In 1903, Liu Shipei and He Zhen married and moved to Shanghai. Here the newlywed couple joined the anti-Qing Restoration Society, in which Liu developed the doctrine of guocui and edited the journal National Essence, while the Society's founder Cai Yuanpei oversaw He Zhen's education at the Patriotic Women's School. The Society's activities in Shanghai quickly attracted government suppression and the couple were forced to flee into exile in Tokyo, where they joined a group of revolutionaries that introduced them to the ideas of anarchism. The pair went on to establish the Society for the Study of Socialism, began to promote an anti-modernist and agrarianist take on anarchism. The Tokyo anarchists drew greatly from ancient Chinese philosophers such as Laozi, who the group held to be the founding father of Chinese anarchism, and Xu Xing, whose agriculturalist philosophy deeply inspired the group's agrarian utopianism. While from the works of western anarchists, the Tokyo group found inspiration in the literature of Leo Tolstoy, whose idealization of agrarianism and opposition to commercialism aligned closely with their own philosophy. Liu Shipei argued that the Confuscianist and Taoist advocacy of laissez-faire government had curtailed wider imperial intervention in society, which made China more able to achieve anarchism in the short-term than countries which had undergone the establishment of a centralized nation-state. Therefore, Liu held that the retention of the old regime was preferable to instituting a new one as, in his view, modern capitalism and parliamentarism would only contribute to a rise in economic and political inequality respectively.