UMC Society

“贤能政治”批判 (Political Meritocracy, a road to Totalitarianism)

“精英主义”原是西方现代民主制度下的一种政治现象和政治倾向,贝淡宁却将它强加于古代儒家与当代中国,谓之“贤能政治”。贝淡宁所倡言的“贤能政治”是一种反民主的政治理论,且充满着逻辑矛盾:它时而是民主制的对立物,时而又是民主制的补充物;时而坚决拒斥民主,时而又需要民主机制来保证其合法性。贝淡宁对民主政治的批评是站不住脚的老生常谈,对“贤能政治”的辩护也多似是而非。“贤能政治”的要害不仅在其关于民主的工具理性思维方式,从而否定人民主权,更在于它本质上是一条通往极权之路。

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The Growing Problems in Rural China: Trends, Solutions, and Implications (Video)

China’s millions of at-risk children could threaten its future. Economic modeling shows that in some low- and middle-income countries, such as India and Tanzania, “the gross domestic product lost to stunting can be more than a country’s spending on health,” explains Richter, who helped produce a series of papers on early childhood development published online in The Lancet last October. Conversely, she says, “There is a special window of opportunity” for interventions that bolster health and improve parenting.

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袁伟时:大灾难为何没有带来大觉醒?(Yuan Weishi: why history didn’t enlighten the people? )

100多年来一些政治家及其追随者把历史作为实现其政治图谋的工具,不惜编造谎言、伪造历史,让追随者如醉如痴。在他们笔下,19世纪40年代至20世纪的启蒙思想家是“买办文人”,合该成为批判对象!曾国藩是“汉奸”、“刽子手”!李鸿章更是如假包换的“卖国贼”!19世纪的在华外国人都是“帝国主义分子”!…… 受尽千霜万雪的沉默者该说话了!

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中国文化问题(Chinese culture issues)

当真要认识中国文化,必有待于两大问题之宣白。一是中国社会史上文化盘旋不进的问题。二是人类究竟是一种怎样的东西?…… 中国文化的特征是什么?照我所见,其特征是在人类理性开发的早。理智在人类心理上属于知的一面;而理性则属于情的一面。近代西洋人发达了理智,而中国人早早发达了理性。…… 从前罗素曾为宝爱中国文化上之精神,主张中国人解决中国政治问题经济问题时,切不可损害其固有文化。

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制度不变革,古代王朝的改革陷入怪圈(institutional change and the endless dynastic cycle )

  • 从商鞅变法开始到桑弘羊、王安石、张居正都把这个叫做改革,而把主张宽松的叫做保守,比如司马光。这会造成非常大的问题,因为后面本身就有价值判断,那时候总是认为中央集权是对的,总是认为把螺丝拧得更紧是改革,如果放松是不行的。
  • 张居正主要还是法家,口里念的是儒家东西,但实施的行为都是法家的,张居正禁书院,禁止那些人讲阳明心学,都是儒家的东西,他作为法家非常厌恶,所以有了当时的钳制言论。
  • 无论是统治者过于为所欲为,还是老百姓手脚被束缚得过于死,严格说都不是思想史能解决的问题,都涉及到一些制度安排,如果这些制度安排没有,老是在这两者之间转来转去,从程颐直到清代的乾嘉,这个问题上,用我们现在的话讲是一左一右,纠缠了很多年。

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The Chinese discourse on moral decay in the PRC

During the past half-century, the People’s Republic of China (PRC) has experienced several incredible human-made dramas: Red Guard fanaticism, a loss of education for a whole generation during the Cultural Revolution, the Tiananmen tragedy, an economic miracle and the subsequent rise of money worship, rampant official corruption, and the ongoing and painstaking search for modern virtues in an ancient civilization. What, then, is the current state of ethics and morality in China and what has caused the crisis of trust in Chinese society? Many argue that China must reconstruct a forward-looking and globally-oriented moral order from its broken traditional ethical code in order to secure China’s future and the implications of China’s rise on the world stage.

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