162 cards are in a skip bo deck.
how many cards in a skip bo deck?
162
the deck consists of 162 cards, twelve each of the numbers 1 through 12 and eighteen "skip-bo" wild cards which may be played as any number. alternatively, the 162 cards could be three regular decks of playing cards, including the jokers, with ace to queen corresponding to 1 to 12 and the kings and jokers corresponding to the skip-bo cards. before 1980, the commercial game consisted of four decks of regular playing cards with eight skip-bo cards replacing the standard two jokers in each deck. in addition, the aces, twos and threes in the fourth deck were marked skip-bo. the remainder of the fourth deck was discarded.
skip-bo
in his "hyakuichi-shinron", published in 1874, he went so far as to reject confucian ethics altogether as no longer appropriate for japan, but was careful not to reject japanese heritage. this publication was an original piece of nishi scholarship that dealt with two main topics: the separation of politics and morals, and the distinction between human and physical principles. in regards to the first topic, nishi felt that the later confucians who presumed that self-cultivation was all that was necessary for ruling society were wrong, but that the original confucians who proclaimed that the morality taught had practical application in society were right. what is more is that nishi portrayed confucius as a teacher of politics with a sideline of morality. nishi attempted to sever the philosophical connection between morality and politics because he thought that although they obtained the same objective – to better people’s lives – they used different methods to obtain this objective, stemming from his belief that rightness was at the base of law, whereas goodness was at the base of morality. to nishi, morality is an omnipresent thing existing within every human activity, but law is strictly limited to its defined aspects of human relations. though morality must rely on the law within politics to keep order, it is morality, rather than the law, that will eventually penetrate and shape the people’s minds and values. nishi concludes this first topic with the idea that when it comes to civilization, politics is the machinery and morality is the lubricant that is responsible for keeping the machinery running and intact. in the second topic, nishi determines, for the first time in the east, the relationship and differences between human principles and physical principles. he discerns that physical principles and laws are "a priori" prerequisites for the existence of society, whereas human principles and laws are "a posteriori" devices derived from these physical principles and laws. because human principles are "a posteriori", they have infinite possibilities of distinctions and greater flexibility in premonitions. nishi considers morality and law to be human principles; however, that does not mean that he deems morality man-made; rather, there are feelings (not unlike the mencian sprouts) that exist in all humans, and it is up to human will to act upon those feelings of morality that are constant in human nature. what nishi’s discernment led to was the first expression in the east that human society was not, in fact, a product of the invariable structure of the universe. in this way, nishi opened up room for humans to divert the inevitability of the social hierarchy.
nishi amane