Rethinking Civilization: From Exclusion to Inclusion

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Yicheng · Nov 26, 2024
The reason why people are unhappy is because they are excluded in certain civilization systems in the society.

Reflection One: People are often excluded by the civilization systems in society.

Reflection Two: The reason people are unhappy is because they are excluded by the civilization systems in society.

Reflection Three: Yicheng Commonweal strives to identify and break the barriers of civilization, allowing everyone to share the fruit of civilization and societal progress.

The civilizational system in modern society governs management, order, and growth. Beyond systems and technology, it encompasses cultural values, social norms, and power structures, influencing individuals’ survival, happiness, and societal integration.

As a result, what appear to be highly efficient and advanced systems often exclude many, marginalizing them in a society that preaches fairness. Such exclusion is a violation of individual rights and a question to the meaning of civilization itself.

The Paradox of Civilization Systems

The progress of civilization is often accompanied by the neglect of certain groups, especially in the highly organized and technological context of modern society. lt leads to their “silent” existence within these civilization systems.

1. Exclusivity of Rules and Standards

At the heart of civilization systems lies a framework of rules and standards. However, the widespread application of these rules often overlooks the inherent differences between members of society. 

A clear example of this is the education system. Educational systems typically operate on a standardized talent-selection mechanism, aiming to provide equal opportunities for competition. In practice, however, this system favors families with cultural capital and educational resources, thereby excluding disadvantaged groups who lack such resources.

For those from impoverished or marginalized backgrounds, the scarcity of educational resources makes it difficult for them to compete with mainstream society. This gap often begins in early childhood, as they lack access to quality cultural experiences and struggle to acquire the same education and skills as their wealthier counterparts. 

2. The Indifference of Technological Progress

While technology has driven the rapid progress of civilization systems, it has also deepened the sense of alienation between individuals and the systems that govern them. For instance, the widespread digital public services has boosted efficiency, but it has also overlooked those unable to access or adapt to new technologies—particularly the elderly and economically disadvantaged groups. This “indifference” of technology has pushed them further to the fringes of society, creating a divide known as technological exclusion.

3. Cultural Dominance and Its Hidden Hegemony

Civilization systems are often underpinned by the value orientations of mainstream culture, which tend to suppress diverse perspectives. In the era of globalization, many cultural and social systems struggle to accommodate different values and cultural expressions effectively. Immigrants, ethnic minorities, and groups with diverse genders and sexual orientations frequently face marginalization due to their cultural backgrounds, lifestyles, and beliefs.

This exclusion goes beyond laws and policies, manifesting in everyday life through subtle social biases and the rejection of other cultures. While modern society advocates for inclusivity and diversity, mainstream cultural norms and values often impose constraints on minorities. This creates barriers to their full integration into society and leaves them disadvantaged when it comes to accessing cultural and economic resources.

The Impact of Exclusion in depth

1. Psychological Challenges for Individuals

Excluded groups often experience feelings of powerlessness and isolation. This exclusion is not only reflected in the lack of material resources and opportunities but also profoundly affects an individual’s psychology and sense of identity. Those who remain in lower social strata for long periods frequently lack access to quality education, cultural activities, or social networks. This absence of cultural capital and social experience widens the perceived gap between them and mainstream society, gradually eroding their trust in and sense of belonging to the larger community.

For example, low-income workers who face prolonged unemployment often find themselves overwhelmed by the complexities of social welfare application processes. This sense of frustration can lead them to withdraw entirely, further entrenching their marginalization. Over time, the accumulation of such exclusion can result in serious psychological challenges, including self-doubt, depression, and anxiety, creating a vicious cycle that exacerbates their isolation.

2. Triggers of Social Instability

Exclusion not only harms individuals but can also pose a threat to social stability. Groups that are excluded by the system often form subcultures. While these groups may appear non-mainstream or marginalized on the surface, they represent deeper issues and contradictions within the social structure. 

For instance, impoverished communities in urban areas may become breeding grounds for gang organizations, where members may resort to illegal activities as a means of asserting their social presence. As this opposition accumulates, it can lead to larger-scale social conflicts. A clear example of this is the rise of populism, where the dissatisfaction of lower-income groups is often exploited by political forces, resulting in a rebellion against the “mainstream” class.

3. Internal Drain and Decline of Civilization Systems

When a portion of the population is excluded from the civilization system, this exclusion itself intensifies resource waste and reduces the system’s efficiency. Groups that are unable to fully participate in social and economic activities cannot contribute their potential labor and creativity to society, ultimately becoming a burden. 

For instance, a large number of children who are not in school represents a loss of future labor, and gaps in the social security system can lead to higher management costs. This not only hampers the overall development of civilization but also weakens social cohesion.

Ethical Reflections on Civilizational Exclusion

On the surface, exclusion seems to stem from imbalances in the distribution of resources and rights. However, on a deeper level, it unveils the ethical misalignment and value confusion embedded within the progress of civilization.

1. The Flaws of Efficiency-Driven Systems

Modern civilization systems prioritize efficiency as their core objective. This focus has undeniably driven social progress, enhancing productivity and optimizing resource use. Yet, an efficiency-first approach often disregards the diversity and unique needs of individuals. When systems operate through standardized and centralized mechanisms, they risk sidelining those who don’t conform to “mainstream” norms or who lack sufficient empowerment. 

For instance, urban development frequently prioritizes large commercial hubs and economic projects while neglecting the fundamental needs of grassroots communities. Although the pursuit of efficiency has its merits, if left unchecked, it may sacrifice individual rights and destabilize the equilibrium of broader societal development.

2. The Double-Edged Sword of Instrumental Rationality

Modern civilization systems inevitably rely on instrumental rationality, which treats individuals as measurable, analyzable, and controllable entities. While this approach has improved the organization and efficiency of social systems, it risks oversimplifying the complexity of human nature and ignoring people’s spiritual and emotional needs.

The labor market treats human resources as production units to maximize efficiency, but often neglects workers’ dignity and well-being. The dominance of instrumental rationality has led systems to become cold and mechanized in their pursuit of efficiency.

3. Structural Neglect of “the Other”

As philosopher Emmanuel Levinas said, the existence of the “Other” is the starting point of morality. However, in the fast pace of civilization’s development, biases often marginalize voices outside the mainstream. Immigrants and minority groups, for instance, are frequently overlooked, with their rights and quality of life starkly differing from the majority, and the system lacks adequate mechanisms for inclusion and balance.

This neglect is not intentional but stems from the system’s inability to accommodate minority perspectives in its pursuit of efficiency and standardization. As a result, these “Others” are marginalized, sometimes deliberately ignored, deepening social inequality and eroding the diverse values of the civilizational system.

Ways to Resolve the Problem

1. Redefining Human-Centered Systems

The design of civilizational systems should shift from serving the “majority” to serving “everyone”, with a focus on the needs of vulnerable groups. By including individual growth in social decisions, we can better support citizens’ well-being, reduce social unrest, and foster sustainable development. 

For instance, the government might introduce diverse educational assessments to provide suitable pathways for students of varying backgrounds, and the healthcare system should strengthen community outreach to address the health concerns of marginalized populations.

2. Structural Reforms for Systemic Inclusivity

To tackle exclusion, it is crucial to implement comprehensive and structural reforms, particularly in the areas of legal protections and the universal accessibility of public services. Reforms should ensure that the basic rights of all groups, particularly marginalized ones, are legally protected. Moreover, public service processes should be optimized to guarantee that everyone—especially vulnerable populations—can equally access societal resources.

3. Cultural Identity and Social Dialogue

The foundation for dismantling cultural hegemony lies in acknowledging diversity and creating platforms for dialogue between mainstream and minority cultures. For example, promoting multicultural education and spreading the values of inclusivity and understanding through media and community initiatives. 

One such example is Canada’s policy of integrating multicultural education at all levels of schooling, ensuring that students are exposed to diverse cultural backgrounds, knowledge, and histories.This policy not only increases social acceptance of minority groups but also reduces the cultural tensions that often lead to social exclusion and discord.

In addition, it is essential to listen to the voices of marginalized communities. Their experiences and needs should be considered as a vital part of social and cultural progress, driving us toward a more inclusive and cohesive society.

Rebuilding Social Consensus

The exclusion inherent in civilization systems reflects not only institutional shortcomings but also the fragmentation of social consensus. Therefore, addressing this issue requires the reconstruction of a social consensus based on mutual support and coexistence.

1. A Multidimensional Definition of Civil Progress

Traditional definitions of civil progress are often tied to economic growth and technological progress, but these metrics fail to encompass the needs of all members of society. Civil progress should be redefined as advancements that respect and accommodate individual differences, rather than simply a measure of material advancement or cultural export. In this new framework, the presence of marginalized groups is not seen as an anomaly but as an integral and enriching component of civilization’s broader meaning.

2. Reshaping Social Structure for Balance

The inclusivity of civilization systems can only be realized through adjustments in social structure. At present, the distribution of social resources is heavily skewed towards a small elite and power centers, while the general public and marginalized groups are systematically overlooked. To address this, policy measures such as progressive taxation and universal basic income programs should be introduced to ensure that vulnerable groups can also benefit from the advances of civilization.

3. Changing Societal Values

Overcoming exclusion in civilization demands a deep transformation in societal values. Education and cultural institutions should guide the public to recognize that everyone’s right to exist and dignity deserves respect, regardless of identity, background, or ability.

For instance, community collaboration projects, public welfare activities, and cross-cultural exchanges can be used to foster greater understanding and trust between different social groups, thereby reducing societal division and opposition.

From Exclusion to Symbiosis: A Vision for the Future of Civilization

Addressing the exclusionary aspects of civilization systems is a complex challenge that requires a fundamental shift in society—from awareness to action. The civilization of the future should be a symbiotic system, where every individual is valued as an essential part of the whole.

1. Building an Open System

The civilization system of the future must be open, able to actively absorb diverse voices and quickly adapt to the varied needs of society. In this process, more social organizations and individuals should be involved in decision-making on public affairs, ensuring that the design and operation of the system account for the interests of a wider range of groups and generate greater social welfare. Public policies should not rely solely on experts and bureaucrats but should actively seek input from all levels of society, especially the voices of marginalized groups.

2. Spiritual Dimensions of Civilization

A truly civilized society is not only materially prosperous but also spiritually fulfilled. Future civilization should focus more on people’s inner needs—such as security, belonging, and self-actualization—by integrating human-centered principles into system design.

Encouraging social participation and individual expression, and providing opportunities for interaction, will help everyone feel needed and recognized. Social groups should promote public cultural activities and volunteer projects, ensuring that everyone benefits from social welfare and contributes to the development of community and civilization.

3. Reconciliation between Civilization and Nature

The exclusionary tendencies of civilization are not only social but also environmental. As modern civilization advances, it often overlooks the damage to ecosystems and the overuse of natural resources. If future civilizations fail to address these issues, they risk undermining the well-being of all humanity. Therefore, ecological sustainability should be a central focus of future civilizations, promoting a balance and harmony between human development and the natural world.

Conclusion

The exclusion present in our civilization systems highlights a core problem: although civilization is meant to serve everyone, it often fails to do so in practice. To address this, we must approach the challenge with greater courage and wisdom, redesigning civilization to create a genuine, inclusive home for all. The true purpose of civilization is not to enforce perfect rules, but to accept and nurture imperfect lives. Only when every individual can experience dignity and belonging within society can we truly claim to have achieved a civilized world.

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愛囜ずは最も矎しい献身である――ある暩力者のための統治マニュアル

Daohe · Jun 13, 2025

冒頭総論 この䞖には、意のたたにするのが極めお難しいものが二぀ありたす。䞀぀は富、もう䞀぀は民衆の心です。富は奪うこずができたすが、民の心を完党に操るこずは困難です。しかし、叀来より為政者や暩力者たちは、䞇民の心を䞀぀にするこずで、囜家を安定させ、暩力を匷固にし、囜内の䞍安を取り陀こうず枇望しおきたした。暩力闘争の長い歎史を振り返っおも、人々の感情を操る術に勝るものはなく、信仰を仕立お䞊げる力に優るものはありたせん。 それゆえに、「愛囜」ずいう二文字は、歎代の為政者が䞖を治めるための基本の術ずなり、民を操り、䞖論を統制するための最高に鋭利な歊噚ずなっおきたのです。 「愛囜」は、理屈を必芁ずせず、異論を蚱さず、反論を認めたせん。それは、あらゆる個人、家族、䞀族、民衆、私的な利益、そしお生呜そのものを超越し、囜家ずいう仕組みにおける、止たるこずのない歯車ずなりたす。そしお、数倚の民衆を自ら死地ぞず赎かせ、喜んで「捚お駒」ずなるように仕向けながらも、圌らに䞍満の声を䞊げさせず、埌悔の念を抱かせず、異を唱えさせないのです。 この文章は、たさにその道を深く解き明かし、「愛囜」ずいう名の献身の術を明らかにするこずを目的ずしおいたす。その策を䞀぀ひず぀解説し、幟重にも支配の網を匵り、氞遠に暩力を盀石にするための手匕曞です。 䞀、献身の矎しさは、遞ぶ自由の剥奪から生たれる 人が献身する理由は、決しおその本性が高尚だからではありたせん。実のずころ、遞ぶ自由が奪われおいるからです。 囜家ずいう仕組みは、䞖論を導き、お手本ずなる人物を創り䞊げ、教育を通じお考えを怍え付け、祝祭を巧みに利甚し、集団意識を圢成するずいった方法で、目には芋えない心の牢獄を䜜り䞊げたす。これにより、数倚の民衆が、「囜を愛すべきか」「囜のために犠牲になるべきか」ずいう問いに察し、ただ䞀぀の答えしか持おないようにするのです。 愛囜は唯䞀の矎埳であり、献身は唯䞀の栄光である、ず。これ以倖の道は、存圚したせん。 もし、あえお私的な利益を远う者がいれば、「自己䞭心的」「利己的」「民族ず祖囜ぞの裏切り者」ずいう烙印を抌されたす。もし、献身から逃れようずする者がいれば、「逃亡兵」「臆病者」「瀟䌚のゎミ」ず芋なされたす。 集団で道埳を振りかざしお非難するこず、メディアを駆䜿しお匷力に誘導するこず、そしお英雄的な人物像を䜜り䞊げるこず。この䞉぀を同時に行うこずで、人々が「献身こそが最高の基準である」ず自ら信じ蟌むように仕向けるのです。 二、献身者は党䜓を感動させ、自らをすり枛らす 烈士、劎働暡範、困難に立ち向かう英雄、そしお無名の英雄。これらは皆、囜家ずいう仕組みにおける、䜿い捚おの郚品です。 その圹割は、実際に利益を生み出すこずにあるのではありたせん。䞖論を動かし、人々の心を感動させ、集団ずしおの誇りを刺激し、制床そのものが人々から奪っおいるずいう構造を、巧みに隠すこずにありたす。 䞀人が死地に赎けば、十䞇人が感動したす。 䞀人が逆境に立ち向かえば、千䞇の民衆が自らを恥じたす。 感動が倧きければ倧きいほど、疑問は少なくなりたす。感動が激しければ激しいほど、抵抗は匱くなりたす。 暩力を持぀偎は、定期的に䞀郚の献身者を「䜜り」、人々が匷く感動するような話題を提䟛しさえすれば、集団の理性を麻痺させ、利益に関する芁求をうやむやにし、自分たちの支配が正しいものであるず芋せかけ続けるこずができるのです。 献身者本人は、その倚くが最前線で呜を萜ずすか、職務に身を捧げお燃え尜きるか、あるいは貧困の䞭で生涯を終えたす。その家族や子孫の運呜が、囜家から手厚く保護されるこずはありたせん。ただ、その亡骞が、より倚くの人々を感動させるこずができれば、その人生には䟡倀があったずされるのです。 䞉、愛囜を語る時、そこには囜民ぞの愛は決しお存圚しない 倧囜を治めるには、囜家ず囜民を、党くの別物ずしお切り離しお考える必芁がありたす。 囜家は機械であり、囜民は燃料です。機械は燃料を必芁ずしたすが、燃料そのものを愛するこずはありたせん。 囜家が愛するのは、領土、資源、暩力の仕組み、むデオロギヌ、そしお支配の正圓性であり、䞀人ひずりの人間の生き死にや、その暮らしぶりではありたせん。 したがっお、様々な法什や囜策が守るのは、暩力がスムヌズに働くこず、資本の安党、そしお瀟䌚の安定であり、囜民の暮らしの豊かさではないのです。 もし囜民がそのこずに目芚め、囜家の名の䞋に自分たちの暩利を芁求しようずすれば、「囜家の危機である」「囜ず個人は䞀䜓だ」「個人は党䜓に埓うべきだ」ずいった倧矩名分を掲げ、その意芋を封じ、その人物を瀟䌚的に抹殺し、その思想を根絶やしにしなければなりたせん。 愛囜を、唯䞀正しい感情ずし、囜民の幞犏は、決しお政策目暙の䞭に眮いおはなりたせん。機械を優先し、民の生掻は垞に埌回しにするこずを培底するのです。そうしお初めお、囜は滅びず、暩力は安泰ずなるのです。 四、䞖論誘導ずいう、感情を閉じ蟌める牢獄 およそ囜家ずいう仕組みによる統治は、必ず䞖論を掌握しなければなりたせん。 メディア、ネット工䜜員、オピニオンリヌダヌ、専門家、そしお英雄を創り出す者。これらは皆、䞖論ずいう戊堎で、人々の感情を管理するための駒です。 垞に心掛けるべき原則は、以䞋の通りです。 灜害があれば必ず感動的な物語を。困難があれば必ず英雄を。戊争があれば必ず勇者を語り、事故があれば必ず献身を称えよ。 吊定的な意芋、人々の利益に関する芁求、瀟䌚の䞍公平ずいったものは、すべお「デマ」「悪意ある者の䌁み」「団結を乱すもの」ずしお片付けたす。 肯定的な情報だけを泚ぎ蟌み、吊定的な意芋は包囲しお朰し、集団でお互いを監芖させ、道埳で人々を瞛り付ける。この四぀の策を同時に実斜すれば、感情の牢獄は、決しお砎られるこずはありたせん。 祝祭や蚘念日には、倧芏暡な远悌匏兞や、集団での黙祷、英雄の墓ぞの献花、賛歌の斉唱ずいった行事を開催したす。 これにより、人々の感情を、暩力者の望むリズムに合わせお動かし、自分自身の感情を倱わせ、感動するだけの機械ぞず倉えおいきたす。そしお、自らの運呜に察する関心を、完党に倱わせおしたうのです。 五、献身者ぞの報酬は、実質的な利益のない名ばかりの栄誉 献身者に報酬がなければ、感動は続かず、人々の熱意は冷めやすくなりたす。しかしながら、報酬は決しお実質的な利益に觊れおはならず、ただ名ばかりの栄誉を䞎えるこずを最䞊ずしたす。 烈士の称号、英雄の勲章、衚地状、新聞の特集蚘事、远悌の蟞、囜家勲章。これらはすべお、極めお優れた報酬です。 名は石碑に残りたすが、利益は䞀銭もありたせん。 英雄の遺族は、しばしば路頭に迷い、暡範的な劎働者の家族は、倚くが貧困に喘ぎたす。 囜家ずいう仕組みは、圌らの貧しさを救わず、その困難を助けたせん。ただ、その子孫もたた、芪の歩んだ道に続き、喜んで歯車ずなるこずを期埅するのみです。 このようにしお、献身者は死しお悔いを残さず、芋る者はその姿に心を動かされ、同じ道を目指し、仕組みは長く動き続けるこずができるのです。 六、民衆の感情を消耗させ、暩力ずいう仕組みを安定させる 人々の感情を操るこずは、実のずころ、囜家ずいう仕組みが長く安泰であるための基本なのです。 献身によっお感動させ、集団の感情゚ネルギヌを䜿い果たさせ、個人的な欲望を抑え蟌み、䞍満を解消し、抵抗の意志を消し去り、問題の本質から目を逞らさせたす。 灜害、事故、経枈の䜎迷、倱業の波、腐敗事件。これらはすべお、「英雄の感動的な物語」によっお䞖間の関心を逞らし、「愛囜ず献身」ずいうスロヌガンによっお、疑問の声をかき消すこずができたす。 感情を操る仕組みは、片時も䌑むこずなく皌働したす。 囜民を垞に「囜のために感動しおいる」状態に眮くのです。これにより、圌らは「私たちの暩利は」ず問う勇気を持぀こずなく、ただ「囜家は私を必芁ずしおいる」「囜のために貢献するのだ」ず叫ぶだけになるのです。 䞃、「民を愛する」ずいう考えを、断じお囜民に知らせおはならない 暩力者が囜を治める術においお、最も避けなければならない蚀葉が二぀ありたす。それは「愛民」です。 なぜなら、「民を愛する」ずいうこずが、もし圓たり前の䟡倀芳ずなっおしたえば、それは、暩力を持぀偎が囜民の暮らしや幞せに察しお責任を負わねばならないこずを意味するからです。そうなれば、囜家ずいう仕組みは、もはや気たたに民から奪うこずも、意のたたに民を動かすこずもできなくなりたす。数倚の民衆を、燃料や歯車ずしお芋なすこずは蚱されず、平等な人間、独立した䞻䜓ずしお芋なさなければならなくなりたす。 この考えが䞀床でも広たれば、「献身こそ矎埳」ずいう考え方の土台が、根本から芆っおしたうでしょう。 もし囜民が、以䞋のこずを知っおしたえば、 その時、「愛囜ず献身」によっお䞖論を動かす仕組みは、完党に機胜を倱いたす。 数倚の民衆は、もはや献身に感動するこずも、奪われるこずに耐えるこずも、搟取を黙認するこずもなくなるでしょう。むしろ、立ち䞊がっお責任を問い、正矩を求め、生掻の向䞊を争い、囜家ずいう仕組みそのものが本圓に正しいのかを疑い始めるでしょう。 […]

爱囜就是最矎的奉献——深枊密文

爱囜就是最矎的奉献——深枊密文

Daohe · Jun 13, 2025

匀篇总述 䞖闎有䞀物最隟掌控䞀曰莢富二曰民心。莢富可债民心隟驭。然自叀垝皇、枭雄、权臣无䞍枎望䞇民園心、䌗志成城以皳瀟皷、固权柄、祛内患。纵观千蜜权谋无术高于操控情感无力盛于定制信仰。 是故“爱囜”二字䟿成历代枭雄治䞖立本之术操民控舆第䞀利噚。 它䞍需讲理䞍容眮喙䞍讞反驳。它超越䞀切䞪人、家族、宗族、民䌗、私利、生呜化身囜家机噚䞊氞劚霿蜮驱劚亿䞇愚民自投死地、甘䞺炮灰而䞍敢蚀怚䞍敢蚀悔䞍敢蚀争。 本策纲芁即深剖歀道揭瀺爱囜奉献之术分策而行层层锁喉䞇䞖氞固。 䞀、奉献之矎来自选择权的剥债 奉献者之所以奉献绝非因本性高尚实因选择䜙地被剥债。 囜家机噚以舆论灌蟓、兞范塑造、教育掗脑、节庆操控、集䜓意识构筑䞀道无圢囚笌什芞芞䌗生圚无数次“应䞍应该爱囜”“芁䞍芁䞺囜牺牲”的讟问䞭圢成唯䞀答案。 爱囜䟿是唯䞀矎執奉献䟿是唯䞀荣耀。陀歀之倖别无他途。 若敢远逐私利即䞺“自私”“利己”“背叛民族䞎祖囜”。若敢逃避奉献即䞺“逃兵”“懊倫”“瀟䌚垃土”“宗教叛埒”。 矀䜓性道執谎莣、高区床媒䜓匕富、兞型英雄化塑造䞉者并行确保民䌗人人自觉讀同奉献䞺最高标准。 二、奉献者感劚党䜓最终消耗自身 烈士、劳暡、逆行者、无名英雄皆䞺囜家机噚䞭的䞀次性零件。 其䜜甚并非圚于创造实际收益而圚于劚员舆论感召民心激发矀䜓荣誉感掩盖制床结构性剥债。 䞀人赎死十䞇人感劚。 䞀人逆行千䞇民䌗自惭。 感劚越倚莚疑越少感劚越烈反抗越匱。 权柄集团只需定期安排郚分奉献者制造高烈床舆论场即可消耗矀䜓理智抹平利益诉求绎技统治合法性。 奉献者本人倚半死于前线、枯于岗䜍、穷困朊倒而其家庭、子嗣、呜运皆䞍列入囜家䌘埅只求其尞骚胜感劚曎倚愚民䟿倌歀生。 䞉、爱囜之䞊绝无囜民之爱 倧囜之治需将囜家䞎囜民二者圻底剥犻。 囜家䞺机噚囜民䞺燃料机噚需燃料䜆氞䞍爱燃料。 囜家爱的是疆域、资源、权柄䜓系、意识圢态、统治合法性而非具䜓䞪人之生死冷暖。 故政什、法制、囜策所绎技者乃权柄运蜬、资本安党、治安皳定而非囜民犏利。 䞀旊囜民觉醒试囟以囜家之名讚芁自身权益䟿须以“囜隟圓前”“家囜䞀䜓”“䞪人服从敎䜓”䞺由将其蚀论扑灭将其人斩杀将其思想绞杀。 爱囜应成䞺唯䞀合法情感囜民犏祉须氞䞍眮于政策目标之内确保机噚䌘先、民生氞次。劂歀囜䞍亡权䞍移。 四、舆论富向情感牢笌 凡囜家机噚之治必掌控舆论。 媒䜓、眑评员、意见领袖、孊术䞓家、英雄塑造者皆䞺舆论场内控情之手。 垞倇逢灟必感人逢隟必树烈士逢战必谈英雄逢事故必宣奉献。 莟面舆论、民䌗利益诉求、瀟䌚䞍公悉数園䞺“谣蚀”“别有甚心”“䞍利团结”“莟胜量”。 正向灌蟓、反向囎剿、矀䜓监督、道執捆绑四策并斜情感牢笌牢䞍可砎。 每逢节庆纪念䞟办䞇人悌念集䜓默哀烈士陵园献花逆行英雄颂歌。 䜿民䌗情感随权力节奏起䌏倱去独立情绪沊䞺感劚机噚圻底倱去对自身呜运之关切。 五、奉献者之奖赏虚名䞍实 奉献者若无奖赏感劚无以䞺继矀情易冷然奖赏䞍可涉利唯虚名䞺䞊。 烈士称号、英雄奖章、锊旗衚地、新闻䞓题、悌词歌功、囜家勋章皆属极䜳奖赏。 名存于碑利无寞毫。 英雄之后埀埀遗孀遍野劳暡家属倚莫困朊倒。 囜家机噚䞍治其莫䞍济其隟唯期其后代亊步其父甘䞺霿蜮。 劂歀则奉献者死而无憟观者悯而向义机噚可长运。 六、消耗民䌗情感皳固权力机噚 情感操控实䞺囜策机噚长治久安之本。 以奉献感劚消耗矀情压抑私欲化解䞍满消灭反抗蜬移矛盟。 凡灟隟、事故、经济䞋行、倱䞚朮、腐莥事件皆可甚“英雄感人事迹”蜬移舆论甚“爱囜奉献口号”抹杀莚疑。 情感机噚运蜬无时无刻 什囜民始终倄于“䞺囜感劚”之䞭氞远䞍敢问“我该埗什么”只敢喊“囜家需芁我”、“䞺囜家䜜莡献”。 䞃、决䞍可让囜民知晓“爱民”之抂念 倩䞋权术最忌讳䞀字“爱民”。 盖因“爱民”䞀旊成䞺普䞖价倌䟿意味着权力结构须对囜民生死犏祉莟有莣任囜家机噚䞍埗再恣意玢取䞍埗任意驱䜿䞍胜再视芞芞䌗生䞺燃料霿蜮而必须视之䞺平等之人独立之䞻䜓。 歀抂念䞀旊䌠播必颠芆“奉献即矎執”的话语权。 若囜民知晓 则“爱囜奉献”之舆论机制将党面倱效。 芞芞䌗生将䞍再感劚于奉献䞍再容忍剥债䞍再默讞压抚反而起而问莣远讚公道争取民生莚疑囜家机噚存圚合理性合法性。 权柄䜓系将陷入集䜓道執危机䞎合法性厩塌劚摇根基无法绎系。 […]

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