Friday, March 27, 2015

Interesting Websites, series #2, 2015-03-26

More academic blogs:
(This month I have discovered some more interesting websites and thought it might be helpful to also collect them all together. They are all comprehensive websites instead of personal blogs.)

澎湃 The Paper (Chinese)
(This is my second favorite after Gongshiwang)
The paper is an open platform dedicated to current politics and ideas. It relies on both the most active political news and the most rational analysis. It gathers the world’s most premium political thoughts in Chinese. The Paper aims to become China’s No.1 political analysis platform.

(The website I think has a very good design, beautiful layout.)
CN Politics is an independent group committed to introducing academic studies on China politics to the Chinese public. We cover latest research findings about China politics. Through short articles, infographics, digital magazines and first-hand interviews with world-wide leading intellectuals, we turn sophisticated academic reports and complex political concepts into plain language for Chinese audience from all backgrounds. Our team consists of political science scholars and professional reporters from all over the world.

Since its founding in 1984, The Elite Reference has been trying to answer a question of this time: how should Chinese see the world. Since its overall reform in April 2011, there is a clearer concept behind our media: a developing China needs a more developed world view.

Established in January 2012, All Things Political is a Chinese website featuring news and editorials on politics across the globe.  Political knowledge, analysis and debate function as a portal leading to a deep, comprehensive and unbiased understanding of the world.  In our reporting, we are interested in and exposed to a rainbow of topics, including election, economy, religion, history, ideology, mass media, and popular culture.  Young as we are, our common interest and diverse backgrounds inspired us to establish this platform for spreading, sharing and discussing political news.

中道网 (Chinese)
Zhongdao Net is an academic website based on private think tanks. It dedicates to building up a platform for multi-dimensional, open, embracing and rational thoughts. It aims to explore a more balanced and sustainable development path for China.

Another private think tank, founded in 2006.

Ground Breaking is an online and offline platform founded by mostly young people. We care about injustice and grievance in society, We also criticize and reflect on the mainstream neoliberal discourse. Meanwhile we want to showcase the voice and power of people in the lower social strata. Ground Breaking covers issues related to labor, countryside, culture, ideas, environmental protection, gender, international issues, history and the people who live in the bottom class. We hope to hear more voices from contemporary youth.

China Study Group (In English)
China Study Group was formed in New York City in 1993 as a non-profit organization, and it is now a global group of scholars and activists concerned with carrying on the critical tradition of China-focused critique perhaps best exemplified in the past by William Hinton. The purpose of the CSG is to facilitate the networking of such people and to promote the dissemination of critical information and research works. It aims to provide alternative perspectives on and assessments of issues pertaining to China — both its revolutionary past and today’s China in the context of globalization. Members of the CSG support the broad goals of the Chinese revolution that triumphed in 1949. We seek to produce knowledge and stimulate debate regarding its achievements and limitations, as well as to offer a critical perspective on the radical changes that have occurred in China over the past 25 years and an ongoing analysis of its role in the world today.”

Chuang (English)
闯  Chuǎng will publish a journal analyzing the ongoing development of capitalism in China, its historical roots, and the revolts of those crushed beneath it.  Chuǎng is also a blog chronicling these developments in shorter and more immediate form, and will publish translations, reports, and comments on Chinese news of interest to those who want to break beyond the bounds of the slaughterhouse called capitalism.

Founded in November 2002
We have decided to found Critique and Transformation to have comprehensive criticism on global capitalist politics, economy, structure and ideology. We explore political, economical, social and cultural issues in both Taiwan and the mainland and hope to find a socialist path and build a solid foundation for leftist forces…... We hope to fight together with international advanced forces and solves the problems created by Capitalism to liberate the human kind.

News and sometimes with more academic blogs
The Ministry of Harmony (Miniharm) is dedicated to spreading the harmony enjoyed by the subjects of the People’s Republic of China to the world, whether you like it or not.
In accordance with state soft power mandates, Miniharm offers pure, uncut truth that has been carefully screened by the relevant departments within the propaganda apparatus. Our motto is: “All the news that has been deemed fit to print.”

The Nanfang (English)
The Nanfang publishes news, translations, original writing and commentary about China each day.The Nanfang Limited is incorporated in Hong Kong.
墙外楼 (Chinese): Follow up of heated debates online.

Thursday, March 26, 2015

News and Commentaries, 2015-03-26

Today I came across this impressive article written by a punk musician Tang Shui’en (I would assume it was translated by a professional), who discussed his understanding and practice of anarchism, freedom of expression and action. This was published almost 5 years ago. I tried to Google and Baidu Tang Shui’en (and 唐水恩) quickly but didn’t find much information about his updates…. Still thought this is an interesting piece. Tang seems to be a well-read punk.

It is a super long article and I copied and pasted some interesting pieces:

I know now that punk is not merely noise, that it is interwoven with a profound alternative sociology and philosophy. The moment this window opened, all sorts of ideas relating to activism and social resistance came rushing forth, such as anti-authoritarianism, direct democracy, direct action, anti-consumerism, anti-neoliberal economic globalization, anti-eviction struggles, and “participatory media” [人人皆媒体].

My friends and I started to believe that, by changing (or “revolutionizing”) our everyday lives, we could change the world, or at least change ourselves through study, going from modern slaves to social actors with a sense of dignity.

Regardless of whether communication is being carried out within our collective or with outsiders, we have no choice but to work on redefining terms we will inevitably have to use – such as the word “politics.” Politics is not state administration by parties or special interest groups, it is our participation as subjects in the construction of social relations.

At almost every level there are terms that must be redefined toward the restoration of our dignity as subjects. This task is not just the duty of intellectuals, but also an obligation for everyone to carry out in our daily lives.

Authors are CEO of Ctrip Liang Jianzhang; and Huang Wenzheng, graduated PhD from John Hopkins’ Biostatistics, has worked in Millenium Operations in New York
作者梁建章为“携程旅行网” CEO兼董事会主席,黄文政为约翰霍普金斯大学生物统计学博士

1, The family planning trajectory and change of population trend in Singapore deserves China’s careful retrospection. Compared to the time in Singapore when it was going through population policy change, the current low birth rate in China is actually more serious.
    1, 新加坡的生育政策轨迹和人口形势变化对中国具有重大的警醒意义。相较于人口政策逆转时的新加坡,中国目前的低生育率危机更加严峻。

2, First, China’s family planning policy has been implemented much longer than Singapore. From 1970 to 1988, Singapore only carried out its family planning policy for 18 years. China started in 1977 and it has been 44 years. Singapore is a small country and it is faster to change direction for a small boat. But still it was difficult to change the strong habitus of low birth rate. China is a huge country. And there is huge resistance towards changing any kind of thoughts or social mechanism. It is going to be more difficult to deal with the low birth rate crisis.
  2, 首先,中国限制生育的时间远比新加坡更久。从1970年到1988年,新加坡节育政策仅持续了18年,而中国自1971年开始推行计划生育迄今已持续44年。新加坡是个小国,船小掉头快,但即便这样也难以扭转生育率下行的强大惯性。中国是个大国,各种观念、社会机制的惯性远比新加坡更大。应对低生育率危机将更加艰难。

3, Second, China carried a much more intensified family planning policy than Singapore. At its hey day, Singapore made people have two children at most. For each family’s third child in Singapore they simply got rid of relevant welfare. However, in China in cities generally only one child is allowed and for the countryside they only allow families to have a second child if their first was a girl. For those who exceeded the quota of family planning there is serious compulsory punishment including huge fine, demolition of houses and demotion.  
  3, 其次,中国限制生育的力度远比新加坡更大。新加坡限制生育最严厉的时候也允许生育两个孩子,对三孩的惩罚不过是取消一些相关福利,而中国在城市里普遍只允许一胎,农村一般也只是允许头胎是女孩的家庭生育二孩。对所谓“超生”的惩罚包括征收高额社会抚养费,牵牛扒房,到开除公职等各种强制性手段。

4, Third, when the birth rate in Singapore was around 1.6 they had started to realize its damage and timely stopped the family planning policy. They started to encourage giving birth. However in China in the past few years birth rate is less than 1.4 and right now there is still just discussion on whether they should allow more second child. Even if there is complete permission of the second child, its birth control is much more severe than the policy in Singapore which stipulated that “two was enough”. In terms of encouraging birth, China is far from getting there.

5, Lastly, the culture of giving birth is much more severely damaged than in Singapore. In Chinese cities, giving birth to just one child has become a default and the countryside is also trying to copy cities. This is unprecedented in human history. What’s more worth noting is that since Singapore has shifted its family planning policy and started to encourage giving birth, it couldn’t stop the trend of a decreasing birth rate. This signifies that the crisis of low birth rate is going to become more serious. For a country that has not fully realized the necessity of encouraging birth, China is going to be on a difficult path to recover birth rate.
  5, 最后,中国生育文化遭受的破坏程度远比新加坡严重。在中国城市,生育一孩已经成为正常的默认选择,而农村在向城市看齐。这是人类历史从未有过的现象。


Wednesday, March 25, 2015

News and Commentaries, 2015-03-24

This daily news commentaries is read by the founder of Gongshiwang Zhou Zhixing. It published 15 short episodes here. (I didn’t find anything particularly special among these 15 entries but thought this format is pretty cool - I would expect something interesting in the future).

Since March 5, 2015, Gongshiwang App has had a new column on its audio channel, which is called “Zhou Speaks”. Zhou speaks for one minute a day, records it and publishes it. It is like a radio program. I am the broadcaster. Of course, it is just my own thoughts. It is going to be one minute a day, and five times a week. Each time it is going to be about 270 words. I think I am going to collect 15 episodes all together once and call it a bi-monthly talk.

Discussion on New-Tianxia-ism, Xu Jilin, Bai Tongdong and Liu Qing

(Picking bones on Xu Jilin - reflecting on the discussion of the wide-spread machoism especially among intellectuals - discussed on China Speaks on Feb. 27, 2015, Xu Jilin started the conversation like this: Hello everyone, today is International Women’s Day and it is also a Sunday. I see there are many women here participating this very masculine topic. 许纪霖:各位朋友下午好,今天是三八妇女节,又是周日,台下有不少女同胞,来参与我们这个非常阳刚的话题。)

Bai Tongdong (白彤东) is a professor of philosophy at Fudan University in Shanghai.
Liu Qing (刘擎) is a professor of politics at East China Normal University in Shanghai.

1, Xu Jilin: Tianxia-ism is a very core concept in Chinese civilization. Actually it has two layers. First, in ancient China there was no concept of a nationalist country like today. There was just the concept of a country like a kingdom. Beyond the country there is Tianxia. Gu Yanwu from the turn of Ming and Qing dynasties said that the country could die but Tianxia could not die. If Tianxia dies it is going to be a jungle world. Tianxia represents a set of values and orders of civilization. Second, it is a geographical concept. The traditional Chinese concept of the world is centered on the main plain of China, and there are foreign savages from four differections. Different from the current race concept, as long as those foreign savages accept this set of civilization, they are members of the Chinese civilization, which all constitute China’s “Tianxia”.
1, 许纪霖:

2: In Chinese people’s words we could describe a nationalist country as one that is aristocratic internally and aggressive externally. The best examples of late-comer countries are Japan and Germany. They got rich and stronger before they took revenge. If on one hand we use the language of a nationalist country, and on the other hand we tell others that we are on a peaceful rise, normal people would know that we are talking nonsense. To let an emerging country peacefully integrate into the world system, especially for a big country like China, there needs to be a set of language that is beyond nationalistic concepts. In Chinese traditions, there are many resources that could be adopted to forge this new set of language.

3, Xu Jilin: New-Tianxia-ism is extracted from ancient Chinese civilization. It is universal civilization that exceeds beyond the boundaries of nationalist countries. East Asia today is as dangerous as Europe during the end of the 19th century till the first half of the 20th century. At that time each country considered their own national interests the priority. They all fought for resources and power, which led to the world wars. Today’s East China is on the verge of similar wars. From this perspective, this Tianxia system initiated by Pengdong, what I call the Tianxia-ism, is probably a way for us to deal with this dangerous East Asia and dangerous world.
3, 许纪霖:

4, Tianxia-ism is a not a special culture - it is universal civilization. The concepts between civilization and culture are different. Civilization refers to a set of universal values and universal language. Culture refers to a particular country, ethnicity, place or even group. You can say that each country, region and ethnicity has their own culture, but there are very few cultures in the world that could be considered a set of civilization.
4, 天下主义不是一种特殊的文化,而是一种普世的文明。文明和文化这两个概念是不一样的,文明指的是一套普世的价值、普世的话语,文化属于某一个特定的国家、民族、地方,甚至某一个社群,你可以说世界上每个国家、地区、民族都有自己的文化,但是世界上可以称得上文明的文化是不多的。
5, In my view, the Tianxia-ism is a big challenge to those who advocates China’s special characteristics. You are wrong! You think you are standing on the stance of China, but actually you are not. It is because Chinese civilization has never been special from the start. It is universal. It contemplates the world from the whole human beings’ perspective, including China’s own problems. When you use the perspective of “a special culture” to think of China and the world, and consider this great universal Chinese civilization as a special culture, you are actually dwarfing the great Chinese civilization. It is just you haven’t realized it. I believe Tongdong would agree with me. When we talk about Tianxia-ism or Tianxia system, we firstly need to reflect this China special theory based on nationalistic views.

6, New-Tianxia-ism is a double transcendence from traditional Tianxia-ism and contemporary nationalistic views. It maintains the traditional of Tianxia-ism’s universal values. It thinks and makes decisions based on the whole mankind’s universal civilization and global interests. Meanwhile it gets rid of the self-centered aspect of Tianxia-ism: I am the strongest; I am the most civilized. This is first.
6, 新天下主义是对传统的天下主义和近代的民族国家的双重超越,既保持了天下主义的普世主义传统,从整个人类的普世文明、全球利益来思考和决策,同时又抛弃天下主义的自我中心观:唯我独大,唯我文明。这是第一。

7, Second, how to decentralize, how to de-classify? After all, the traditional Tianxia-ism has constructed classes. The core is the most civilized, and the more it is closer to the periphery, the more savage it is. The New-Tianxia-ism needs to absorb healthy values in contemporary class-centered systems: each nation, no matter big or small has to be equal. Each country needs to respect others’ sovereign power. We could see that the New-Tianxia-ism is not a complete negation to contemporary nationalistic countries; it is a detox towards conflicts…… The contemporary universal civilization of the world can’t be monopolized by the West, nor can it be represented by China. The sharing of different civilization and culture in the world is what I call the New-Tianxia-ism.
7, 第二,如何去中心化,去等级化?传统天下主义毕竟建构了一个等级,中心是最文明的,越到边缘越野蛮,而新天下主义要吸收的是近代民族主义中的健康价值:各个民族,不论大小,一律平等,各个国家,相互尊重主权。我们可以看到新天下主义并不是对近代民族国家的完全否定,而是和它产生对冲后的相互的解毒剂。........当代世界的普世文明,既不是西方所能垄断,也不是中国所能代表,是全球不同的文明、文化所共享的才是我说的新天下主义。

8, Liu Qing: I have always wondered, how come whenever we talk about cultural differences, we automatically think about the difference between Chinese culture and Western culture? How come the first question is not the difference from contemporary culture and ancient culture? It is as if the spatial distance is considered difference, but time difference is not a difference. There is continuation as well as rupture in history. There is split and encounter of space in history as well. Globalization is culture’s more frequent and intimate encounter in space. The collapse of Tianxia-ism is due to culture’s encounter in space. It is because when culture encountered another civilization, or encountered the exterior it collapsed. Meanwhile, the West is facing China’s rise and it is encountering many strong reflects from non-Western civilization. That kind of old “superior European culture” or the “culture empire” centered on the West can’t be sustained today.
8, 刘擎: 我一直疑惑,一谈到文化差别,为什么我们理所当然地首先想到是中国文化与西方文化的差别?为什么首要的问题不是现代与古代文化的差别?好像空间上的距离才是距离,而时间上的距离不是距离。历史有延续也有断裂,而历史上的空间也有分割与遭遇。全球化就是文化在空间上更加频繁和紧密的遭遇。天下主义的崩溃就是文化在空间上遭遇的结果,因为天下遭遇到另一种文明,遭遇到外部,天下就塌掉了。同样,西方遭遇到中国的崛起,遭遇到许多非西方文明的强劲反弹力量,那种旧的"欧洲文明优越论"或西方中心论的"文明帝国"模式,在今天不可能再维系下去。

Thursday, March 19, 2015

News and Commentaries, 15-03-19

by Song Shaopeng, lecturer at Renmin University’s Marxism Studies

1, The structural conflicts within women as an “individual” and a “family member” is represented externally as the tension between their roles in and outside the family. Since  ordinary women have come to the Women’s Morality Club to look for help, it has become a key research concept for academic women to study women’s double burden: career and family. While modern women are striving in two spheres, in and out of the family, their biggest pain is the emotional anxiety and unresolved dissatisfaction because of the fundamentally different life principles in and outside of family. The guiding principle outside of the family is the modern gender equality concept that “both men and women are the same”; however, inside the family, the operational principal is that “men and women are different”. There is gendered division of housework, endless devotion yet lack of acknowledgment.

2, The reason behind the conflicts of these two principles is actually the modern male-centered structural system arrangement. If we can say that the gendered inequality exists discreetly in public spheres, then we can say that this kind of inequality is explicitly clear in private spheres. For example, there is unequal distribution of the responsibility of nurturing. There is also double standard in sexual orders (men’s sexual freedom and women’s sexual chastity), and even domestic violence. Facing explicit gender equality, the solution that these Women’s Morality Clubs offer is to maintain existing order with women’s submission and tolerance. The benefits to women is their happiness. No matter how ridiculous their husbands are, either cheating on them during feeding or even rape, in any case it is the wife’s mistake and they can’t divorce. They need to accept that “it is your fortune that you are not divorced by your husband”.
2, 两种原则冲突的背后,实质是现代社会男性中心的制度安排。若说现代社会中两性不平等在公领域中经常需要以隐性方式存在,但是这种不平等在私领域中却经常是以赤裸裸地方式展现。比如,照料养育责任的不公平分配、性秩序中的双重标准(男人的性自由与女人的性贞洁)、甚至家庭暴力。面对赤裸裸的性别不平等,女德班的解决方法是用女人的顺从和忍耐来维持既存秩序,给予的回报是女人个人的福报。不管丈夫是何等荒唐,哺乳期出轨亦或是犯强奸罪,总之都是妻子的错,且不能离婚。最终要接受“不被丈夫休,已是自己的福气”。

3, Under market economy, if the problem of creating needs can’t be solved, there will be all kinds of supply emerging. We can even predict that in the future there is going to a large number of legal existence of professional therapists and marriage counsellors. Compared to the solution offered by Women’s Morality Clubs, these kinds of seemingly modern proposal actually still attribute women’s problem to women themselves, and treat women themselves as “problems”.


4, If we temporarily ignore other functions of family, like the emotional function and the moral function, we could see in historical practices that the functional values of families, especially in the very special function of reproduction has always been maintained by the country or Capital. It is just that in reality this function is carried out by women. This is the essence and structural reason of women as a “family member”.
4, 如果我们暂时不考虑家庭的其他功能,如情感功能、道德功能等则可发现,在历史实践中,家庭因其功能性价值——特别是在再生产方面的特定功能——被国家/资本继续保留着,只是这种特定功能事实上由妇女承担着。这是妇女作为“家庭人”的实质内容和结构性原因。

5, When men swimming freely through the private and public spheres without any resistance, women have to tolerate the fundamental squeeze and turmoil due to conflicts emerging from these two spheres. This is the soil for the existence of Women’s Morality Clubs. On one hand this is also the reason that the country supports the basic national policy of gender equality; while on the other hand they advocate the concepts of “kind mothers”, “filial daughters” and “submissive wives”. It is because that these two principles are useful for two spheres, the public and the private.  
5, 当男性能游刃有余地穿梭于公私两个领域,而女性,却不得不承受两个领域两种冲突性原则的挤压和煎熬。这既是女德班存在的土壤,也是国家一方面支持男女平等基本国策,另一方面提倡“慈母”、“孝女”、“贤妻”的原因,因为这两个原则分别适用公私两个不同的领域。

6, The conflicts of roles women face between being an “individual” and a “family member” is not women’s problem at all. It is rather a structural problem. The structural oppression can’t be solved by women. It also can’t be solved by demanding women’s strong resiliency or high morality or asking them to “perfectly” get used to the principal conflicts between the private and the public. This in itself is oppression. However, when we think about the structural system arrangement of society, we need to seriously consider the perspective of gender equality and fully take the social characteristics of reproduction responsibility into consideration.
6, 女性面临的“个体人”与“家庭人”的角色冲突,并不是妇女个人的问题,而是结构性问题。结构性压迫不能依靠妇女个人去解决,更不能通过召唤妇女个人强大的承受力或是崇高的德性,去“完美”适应公私领域两种支配原则的冲突,这本身就是一种压迫。而是,我们在思考社会基本制度安排时,必须带入性别平等的视角,充分考虑再生产职责的社会性特征。

7, From the perspective of personal morality, Confucius highlights on personal cultivation. It stresses the cultivation of morality in social interactions. Father (mother) be kind and son (daughter) be filial, siblings respect each other, friends loyal, couples respectful, be frugal and hardworking, and teach the younger generation with good morality, be loving towards everyone. This kind of moral values can’t be fully negated at all. It is also useful in a market economy that it is guided on the principles of selfish personal gains. However, this kind of moral values can’t be applied only on women and submit to men and the country’s interests. What’s more important is that morality can’t be the flag for oppression and exploitation.

7, 从私德角度来讲,儒家强调个人修身,注重在各种社会交往中培养自己的德性,父(母)慈子(女)孝、兄弟姊妹间悌敬、朋友间守信、夫妻间互相尊敬、勤俭持家、以德义廉逊教导子女、亲仁泛爱众,作为一种伦理价值不能全盘否定。在以个人为核心的自私自利的市场社会,也是一剂警世良药。但是,这剂良药不能只用于女子,而且服从于男性/国家之利益。更重要的是,美德不能成为压迫和剥削的遮羞布。

Wednesday, March 18, 2015

News and Commentaries, 15-03-18

by Zheng Yefu, professor of Sociology at Peking University
This is a speech he gave on October 12, 2014, as part of the series speech organized by “Gao He Fen Xiang (Go High)” (高和分享). The theme of this series of speech was “the arrival of post-materialism”.

1, Planned economy made people starve, while capitalism encourages people to explode their belly. There is no perfect system.

2, There are four major areas of critique. First, a big shift of values and their providers. In today’s Western world there is no second ideology. There is just one ideology, which is consumption. The biggest promoters and providers are business people, instead of politicians.
2, 第一部分,人生观及其提供者的大转换.

3,Only business people could display the good life in great detail with beautiful depiction. They could tell you what to eat, what to drink, where to live and which car to drive. They tell you, “open a bottle of Remy Martin, and good things will come naturally”. Therefore, if the good life is advocated as a kind of life value, businessmen definitely are the monogamy of this power of discourse.
3, 只有商人才可以具体而微、活灵活现地展示好生活。他们可以告诉你吃什么,喝什么,住什么房子,开什么车子,告诉你“人头马一开,好事自然来”。所以说,如果把好生活作为人生观来鼓吹的话,商人必将成为这话语的垄断者。

4, (After basic needs are satisfied) how to fulfill the void of meaning of life has become a question. Two forces compete to fulfill this void. One is from businessmen. We have mentioned earlier that on one hand businessmen strive to promote promotion, and on the other hand they create the life value that’s centered on consumption. However, another kind of work can’t be conducted by businessmen alone. Businessmen can only sell them. The second work needs the help of theorists. Businessmen need the right kind of theorists to help with their campaigns. That’s where happiness-centered philosophers come from.
4, 怎样填补生活意义的真空,成了一大问题。两股力量在力争填补这个空白。一股力量就是商人,我们前面已经说到了,商人们一方面在推动消费,另一方面在营造以消费为核心的人生观。但是后一种工作,光靠商人是不行的,商人只能够去促销。后一个工作还需要理论家来出场,要有和商人的活动相配合的理论家来出场,这就是提出了快乐哲学的理论家们。

5, Second, critique on happiness philosophy. I believe it is ridiculous to say that people live on the pursuit of happiness. I think it trivializes and simplifies life. I think there are three pursuits in life, instead of just one. Which three pursuits? Comfort, stimulation and recognition (cow’s vagina, 牛逼). The third pursuit. “Cow’s vagina”, which reveals its meaning - the admiration and flaunting of sex. How did modern society go wrong? It went wrong because it confused these three and hoped to use one method to satisfy all these three pursuits.

6,Third, critique on consumerism. Flaunting consumption has exceeded since the ancient time. It is because there are two kinds of needs in human nature, one is comfort, the other is flaunting (recognition).
6, 第三部分,消费主义批判

7, In this process businessmen are the leaders. They dominate society and they create the consumption ideology. Of course in the process of creating ideology, theorists of happiness philosophy help businessmen.
7, 在这个过程当中商人是首领,商人支配了这个社会,商人造就了消费的意识形态,当然在制造就这个意识形态的时候,还有快乐哲学的理论家们帮助商人。

8,In my understanding of capitalism, there are several intrinsic contradiction. One intrinsic contradiction is the perfection of machinery and the flaws of human being. The second intrinsic contradiction is that it makes everyone have a split personality. One side of human being values work ethic and becomes workaholics - they work super hard. Another part of them becomes shopaholic. These two work together naturally. If you don’t shop till you drop, do you need to work as hard?
8, 我理解资本主义有这样几个内在的矛盾。一个内在的矛盾是机器的完美与人的残缺。

9, Fourth, fulfilling the void after being physically fed, and gain recognition. After people have satisfied their basic needs to be fed they face two possibilities: one is degradation, the other is upgradation. Material prosperity and the concept of democracy stimulated one thing: people’s desire to gain recognition. In the past only few people aspired to be acknowledged by others. As the increase of material wealth and the promotion of the concept of democracy, there are an increasing number of people who hope to be acknowledged. This is difficult. More people want to be noticed, more people don’t want to be forgotten.  
9, 第四部分,温饱解决后空虚的排遣和牛皮的获得

Tuesday, March 17, 2015

News and Commentaries, 15-03-17

A picture was posted online of a branch in a corporation issued a Notice of Socialist Core Values on Computer Desktops. It says, based on the requirements of the corporation’s Department of Propaganda and Department of Political Affairs, there is the campaign within the company to have “socialist core values on computer desktops”. The requirements are: 1, change the desktop of computers in the office, choose one of the two given desktops; 2, change screensaver of the computer, set the folder of “socialist core values screensaver pictures” as the “default pictures” for screensavers. This mission needs to be accomplished  by March 20, 2015.

This article says some local government websites have also announced similar things earlier in the year. And I have found this one very easily:

On the website of Zhengzhou Civil Affairs Bureau, it requires everyone to follow the guidance by January 25, 2015.

1, Each work unit needs to fully take advantage of government websites to fulfil their propaganda mission. With popup windows on the mainpage, special columns and short videos, there should be the 24-character socialist core values available all year round. All the pictures and models could be downloaded on the Civilization Website, under the theme “picture of our values”. Go to the website.

2, Actively advocate large number of civil servants to voluntarily set up their computer and cellphone desktop to showcase socialist core values. Embody “three advocacies” in our work, study and life, and set a good example to nurture and practice socialist core values.

3, Actively guide a large number of civilians to widely apply contents of socialist core values on their computer and cell phone desktops. Make the large number of civilians nurtured by socialist core values in their work, study and life. Internalize socialist core values in everyone’s mind and heart. Continuously increase the confidence of this value.

Yan Huang Chun Qiu magazine planned to have a Spring Festival Celebration Party tomorrow March 18th in China Hall of Science of Technology. However, “relevant department” ordered a cancellation.
The Spring Festival Celebration Party in 2014 was held in the same venue on Feb.18, 2014. The magazine reported that there were 200 presented at the conference, including journalists and editors from the magazine, writers and readers. It was chaired by general editor Wu Si and addressed by director Du Dao. Keynote speakers included Zhang Xiqing, Li Rui, Gao Shangquan, Hu Deping, Li Buyun, Mao Yushi, Gao Kai, Qian Liqun, Yan Changgui, He Fang, Zi Zhongyun, Zhang Weiying, Li Yongzhong, Hu Dehua, Wang Jianxun, Zhou Zhixing, Gao Fang, Gu Xiang, Feng Lanrui, Pu Zhiqiang, etc.