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| Equality via Apparently Unequal Treatment (维齐非齐) |
By Yuzhong Zhai 2011-06-11
To realize equality through apparently unequal, but actually proper, treatment of people with unequal endowments, i.e., to achieve balances between different social strata and also between man (with unlimited desire) and nature (with limited resources) through a sophisticated regulatory system of propriety (礼制) -- this was typical of traditional Chinese civilization. When we are confronted with serious social and ecological crises today, the Chinese mode of civilization based on that system can serve as Noah’s Ark for the 21st century.
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| How Confucius and his Followers Systematically Tamper with China’s Classical Documents |
By Yuzhong Zhai 2010-09-12
This essay shows that, to push their parochial ideology, Confucius and his followers tried all means to falsify classical records of Chinese culture. Confucianism was wrongly regarded for too long as representing Chinese culture. Now it is time to restore the facts of history: Confucianism was but one of the many schools of thought of ancient China, and it was the Huang-Lao (Daoist-Legalist) school who integrated all into one. |
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| Huang-Lao, Not Confucianism, is the Mainstay of Chinese Culture |
By Yuzhong Zhai 2010-06-11
Confucianism, that treated other schools of thought as heresies, cannot represent Chinese culture; only the Huang-Lao thought system, that has assimilated thoughts from the many different schools, constitutes the mainstay of Chinese culture. |
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| Dichotomies OK, Dualism No: In reply to Mr. Lang Yan |
By Yuzhong Zhai, Sherwin Lu 2009-11-04
Philosophically, the Chinese Yin-Yang concept is rooted in a monistic and holistic worldview, while modern Western dialectics has developed as part of a dualistic world outlook... Western achievements in theoretical physics has paved the way for the West and the East to meet on the metaphysical level and then all the way down. |
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| Who is Distorting... Part III: TRADITIONAL CHINESE CULTURE: AN INTEGRATED WHOLE |
By Sherwin Lu 2009-08-11
Prof. Crane finds it inconceivable that a New Legalist should “invoke a Confucian idea” “to defend Legalism”, and he goes further on to say that this “demonstrates the philosophical and ethical bankruptcy of Legalism”. Well, it is not inconceivable but seems quite natural and almost inevitable to this author , however, for a Western scholar to say so... |
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| Who is Distorting... (Part I): THE CHINESE NATION AND NATIONALISM |
By Sherwin Lu 2009-07-03
We see two kinds of “nationalism”, the offensive one represented by the U.S. government and the defensive by the Chinese people. This difference has come about as part of human history... Since the Chinese people’s national consciousness, or defensive nationalism, arose as a response to aggression, oppression and exploitation by “modern” imperialist powers, it is not fair or just for Prof. Crane to accuse the defensive nationalism of the Chinese people while indulging the aggressive national chauvinism of certain imperialist powers. |
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| An Apology for New Legalism in Reply to Prof. Sam Crane |
By Yuzhong Zhai 2009-06-18
As a matter of fact, nationalism is quite alien to the Chinese, for China has not been subjected to constant pressures from external aggressors in history like the much divided Europe, but on the contrary, she has been used to viewing political relations from the standpoint of the whole world (Tian Xia, or天下). This broad-mindedness is beyond the comprehension of most Westerners, who cannot look beyond national interests and would even go so far as to defend any evil atrocities in the name of national interests |
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