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Not Nationalism, but All-under-Heaven-ism: 3rd reply to Mr. Lang Yan
By Sherwin Lu   2010-02-16
We have been serious about this debate because of two reasons: First, we New Legalists do “share the same goal” with Mr. Lang Yan, that is, to end the exploitation by capital”. Secondly, our difference in strategy shows the ideological confusion in the ranks of the present-day world’s anti-capitalism forces. So, hopefully, this debate, or rather discussion, will help find out the right one.
 
 
Bring Social Science Back onto the Daoist Path, Part II: Culture Theory (continued)
By Sherwin Lu   2010-01-17
...through free communication between different civilizations, i.e., without interference from any hegemonic power or state terrorism, through mutual assimilation of each other’s historical experiences between different cultures, and through mutual application of what is good in all thought systems to future practice, the various branches of human culture will sooner or later come closer to each other towards a great harmony.
 
 
Bring Social Science Back onto the Daoist Path, Part II: Culture Theory
By Sherwin Lu   2010-01-17
In light of the dynamic-balance worldview, human culture shows itself both as diverse and converging at the same time....Even if the majority of a population cherish the spirit of universal love and compassion while this spirit is not at the same time embodied in the social structure defining macro economic-political relations, the society on the whole is still not a benevolent one.
 
 
Farmers, Mao, and Discontent in China: From the Great Leap Forward to the Present
By Dongping Han   2009-12-27
How is it possible to explain the high esteem in which Mao — long after his death — is held among many Chinese people, despite the official and semi-official onslaught on his legacy and image?7 Chinese elites and Mao’s enemies have produced numerous publications to discredit Mao. But if the sufferings and brutalities allegedly imposed on the Chinese farmers by Mao’s government were true, the farmers would have known them, first hand. Why do so many farmers still hang Mao’s picture in their houses, and hold his memories dear, and, in some places, build temples to worship him?
 
 
Neither “One Divides into Two” Nor “Two Fuse into One”: 2nd reply to Mr. Lang Yan
By Sherwin Lu   2009-11-29
“One divides into two” without a dynamic balance means life and death confrontation, which in turn means one extinguishing the other. Either the principle of “one divides into two” holds but then there will be no “end of all classes” or of other catastrophic divisions and confrontations; or this prospect shall be realized but that would mean “one divides into two” does not hold as the all-embracing philosophical generalization of the way of the world. One or the other. An either/or dilemma. The only way out is ...
 
 
Two kinds of Legislation Principle and a Mixed System
By Pan Wei   2009-10-10
 
 
“Good Laws” vs. “Bad Laws”
By Pan Wei   2009-10-10
 
 
Rule of Law or Democracy: the Issue for China Today
By Pan Wei   2009-10-10
 
 
CHINA NEEDS A CONSULTATIVE LEGAL SYSTEM
By Pan Wei   2009-10-10
This article discusses the rule of law and democracy, the two major aspects of modern political life, against the different historical backgrounds of the developed and developing countries, and then proposes a model mixing the two aspects in a proportion the author thinks best for China, laying emphasis on the rule of law.
 
 
Bring Social Science Back onto the Daoist Path, Part I (1): Eastern vs. Western Worldview
By Sherwin Lu   2009-04-25
Monopole-reductionism means to reduce the dynamically balanced two-pole (Yin vs. Yang) relationship in anything to centering on either one single pole without considering its dynamic relationship with the other pole in viewing things.
 
 
 
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