The Two Beliefs of a Complete Citizen

Introduction

Since the birth of life, faith has always played an essential role in it. Throughout every stage of human society, faith has never been absent. From primitive totems and religious worship to modern national narratives and the belief in technological supremacy, faith has been a driving force that sustains collective identity, shapes personal values, and advances the evolution of civilization.

But in today’s world, where civilization faces crises, technology brings new risks, wealth is highly concentrated, and spiritual emptiness is widespread, traditional systems of faith can no longer meet the spiritual needs of people or the demands of modern society.

In a system of complete citizenship, modern citizens need to embrace two core kinds of faith: the spiritual faith of social citizens and the civilizational faith of social citizens. These go beyond traditional religions, correct the distortions of today’s consumer-driven beliefs, and provide the values needed for a rational and well-ordered future civilization.

I. The dilemma and transformation of faith in civil society

In the past, human societies often relied on faith tied to divine authority, monarchs, churches, tribes, nations, or ideologies. On one hand, these beliefs helped unite communities and enforce moral norms. On the other hand, they became tools of control, limiting individual spiritual freedom and the autonomy of life’s value.

Although modern society has gradually become more secular and technological, new challenges of faith have quietly emerged:

The supremacy of science and the belief in technology’s omnipotence have led to a disregard for the intrinsic value of human beings.
Consumerism and the entertainment industry have fostered nihilism and spiritual numbness.
Elite power groups use data, algorithms, and media manipulation to recreate a form of “technological divinity.”
Religious faith has become formalistic, turning into a tool for wealth accumulation and power struggles.

Therefore, if modern civilization is to save itself, civil society must establish a new system of faith that reflects the spirit of the times, has practical value, and resists alienation—namely, the two core faiths of complete citizens.

II. The spiritual faith of social citizens: Awareness of life’s origin

1. Origins and transcendence

The original meaning of religion came from awe and inquiry into the mysteries of the universe, life, and destiny. At first, it served as moral guidance and comfort for human existence. Later, however, it became systematized into doctrines, intertwined with power, and was distorted into a tool of control.

The spiritual faith of modern citizens seeks to break free from the chains of rigid doctrines, return to the essence of life, and liberate individual spiritual freedom.

2. The meaning of spiritual faith

The spiritual faith of social citizens emphasizes:

The dignity of life as independent, and the soul as inherently free
Inner conscience as supreme, with external deities stepping aside
Awareness of the self, reverence for life, and respect for all beings
Conscious spiritual practice, compassion for others, and mutual support in altruism

This faith is not tied to any particular religion, yet it honors the benevolent wisdom found in all cultural heritages. It calls on individuals to face life, the inner self, and destiny directly—not relying on salvation or placing hope in another world, but achieving a dignified life here and now.

3. The social value of spiritual faith

Prevents the total alienation of human nature in a materialistic society
Builds inner stability for individuals and reduces the risk of social psychological disorders
Restores citizens’ self-respect, self-confidence, and capacity for self-reflection
Cultivates a civic character grounded in autonomy, freedom, equality, mutual support, and compassion

III. The civilizational faith of social citizens: Safeguarding rational order

1. Origins and vigilance

Since the Enlightenment, reason, science, technology, and institutions have gradually replaced divine authority, bloodline, and tribal ethics as the foundation of social governance. Faith in rational civilization is a product of this modern process.

But the illnesses of today’s civilization are becoming increasingly visible:

Technology has been turned into a tool of surveillance and control.
Wealth is highly concentrated, and signs of technological dictatorship have appeared.
Democratic systems often operate in form but without genuine public support.

The civilizational faith of social citizens seeks to restore a healthy balance between reason, science, institutions, and social justice—ensuring that technology and systems serve humanity rather than erode individual freedom.

2. The meaning of civilizational faith

It trusts in scientific progress, yet refuses to accept technological enslavement.
It upholds fairness in institutions, yet stays alert to the dangers of concentrated power.
It seeks material prosperity, yet stands against greed and oligarchic monopoly.
It values social progress, yet rejects civilizational colonialism and cultural dominance.

Civilizational faith affirms that technology must serve human freedom, institutions must safeguard human dignity, wealth must benefit the public, and society must remain open to diversity.

3. The social value of civilizational faith

Ensuring that the progress of technological civilization stays on the right track
Preventing systemic exploitation and technological authoritarianism
Guarding against the subversion of democracy and fairness by powerful capital groups
Building a healthy system of social cooperation and shared governance

IV. The symbiotic logic of dual faith

In the system of complete citizenship, spiritual faith protects inner dignity, while civilizational faith safeguards external order. The two complement and balance each other:

Spiritual faith prevents civilizational progress from falling into empty material expansion
Civilizational faith prevents spiritual faith from drifting into nihilism or chaotic freedom

Only when the two are united can citizens develop a well-rounded character, society maintain stability, civilization sustain its order, and humanity secure a sustainable future.

V. The responsibility of civilization-oriented public welfare organizations

Civilization-oriented public welfare organizations, such as Yicheng Commonweal, must take on the following responsibilities in our time:

Rebuilding the civic faith system
Promoting the ideas of spiritual faith and civilizational faith
Cultivating complete citizens who embrace both forms of faith
Advancing the reconstruction of institutional civilization based on complete citizenship

This is not only an update of a faith system but also the necessary path for humanity’s self-rescue in the evolution of future civilization.

Conclusion

The two forms of faith for complete citizens are the only path for humanity to keep advancing, for individual souls to resist alienation, and for social order to remain free from dictatorship. The crises of today’s civilization, the confusion of technology, and the loss of faith all stem from the absence of a belief system that truly belongs to citizens themselves and to modern civilization as a whole.

If there is any hope in our time, it will be born among complete citizens who hold both spiritual faith and civilizational faith.

超越理念与信仰的做法，就是魔鬼的竹笛

Master Wonder · Jun 4, 2025

当今世界，最可怕的并非战争与屠杀，而是那些披着善良、和平、人性面具的伪善者，他们用温情软话语掩盖罪恶、淡化正义、稀释真理。他们鼓吹“超越理念与信仰”，宣称“我们彼此联结”“共有人性”，试图用一把虚无缥缈、善恶不分的道德绳索，把正义与邪恶捆绑在一起，把压迫者与受害者捆绑在一起，把屠夫与牺牲品捆绑在一起。这，便是当代文明里最阴险、最温和、最容易被误以为善良的毒药。 “超越理念与信仰”本质是什么？表面上，它似乎是在呼吁世界和平、种族和解、文明互助、性别平权。但本质上，它是在消灭价值判断、消解正义原则，最终让恶可以堂而皇之地自证“合理”，让压迫可以换个话术洗白成“文化差异”，让暴政可以用“社会秩序”的名义获得合法性。他们打着人性的旗号，把世上所有罪恶与苦难虚化成“理解”“包容”“我们一样”，而把揭露者、反抗者、执守理念者污名化为“偏执”“极端”“不理性”。当你质疑压迫，他们说：你太固执了，我们要超越理念。当你捍卫正义，他们说：我们彼此联结，别太对立。当你揭露恶行，他们说：这世界没有绝对的恶，大家都有血有肉。 ——这正是魔鬼温和的竹笛。六大毒害：这种“超越理念与信仰”的做法，是对全球人类文明、政治体系、社会秩序、人性认知、官僚结构、公共话语权的六重毒害： 1.政治之毒：虚伪合法性当强权政体、掠夺政权、财阀资本打压人民、剥夺权利、侵害自由时，借助这种“超越理念”的说辞，将自己包装成“民族稳定”“社会秩序”“文化差异”。于是，镇压叫“维护秩序”，封锁叫“避免对立”，消灭反对派叫“消除社会不安”。政治暴力因此获得话术合法性，恶行变成“权力行使中的不得已”。 2.经济之毒：阶级固化全球经济秩序长期依赖资本压迫与贫富不均，当底层民众怒吼反抗时，这类人就跳出来喊：“资本家和穷人都有血有肉，我们要理解他们”。用“联结、理解、同理心”化解阶级对立，掩盖财富掠夺，软化社会矛盾。最终让贫富差距、阶级鸿沟、殖民经济体系可以在温情麻醉下继续残酷运转。 3. 社会之毒：虚伪道德绑架在全球公共舆论里，这套说辞让任何反抗者、批判者、理念坚守者陷入道德孤立。一旦你对不义发声，他们说你“偏激”；一旦你揭露压迫，他们说你“不包容”。社会舆论在这股温柔而阴险的情绪操控中，逐渐消灭激进性、反抗性、审判性，最终人人学会自我审查，人人害怕越界，社会失去反骨。 4. 文明之毒：去脊梁化伟大文明源于价值理念、信仰体系的坚持与捍卫，而“超越理念与信仰”的逻辑，等同于文明自阉。不再坚持自由、公义、尊严、信仰、不平则鸣，转而鼓吹“和平共处、各有立场”。这实际上等同于允许文明之间的极恶暴政、屠杀、剥夺继续存在，只要你不对它发声，就不算罪恶。长久以往，文明失去反抗精神，成为软绵绵、妥协化、平庸苟安的废墟。 5. 人性之毒：温和奴化在个体认知上，这套话术培养出一代代习惯于麻痹自己、合理化恶行的人。他们学会理解施暴者，怜悯剥削者，原谅权力者，而对真正捍卫者反而视为“极端危险”。人类社会在这种“软性人性麻醉”下，逐渐丧失愤怒、抵抗、揭露恶行的能力。 6. 官吏之毒：腐败共谋尤其在官僚体系内，这种“超越理念”的话术，成了压制异己、敷衍问责、掩盖腐败的最佳借口。任何质疑都被说成“过于情绪化”，任何追责都被包装成“破坏稳定”。腐败者与维稳者形成一套互保体制，借助这套温情麻醉话术，共同收割权力与资源。结语：文明必须有脊梁理念可以进化，信仰可以升级，但绝不能被放弃、超越、篡改。真正的文明，正是靠价值边界来保护弱者、审判恶行、维护正义。任何试图“超越理念、超越信仰”的人，无论外表多么可爱、语言多么善良，本质都是在替恶行争夺合法性，在为魔鬼吹笛。而为这套理论说辞喝彩和鼓掌的人，你们要对自己的这种魔鬼行为而忏悔，而不是不住的点头同意笑声满堂。我们可以善良，但绝不愚蠢。我们有同理心，但不为伪善鼓掌。文明脊梁，从不在于虚伪的“联结”，而在于清晰的价值边界和毫不妥协的正义执守。