The Property Divide: Women’s Rights and the Fight for Equality in the Family

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Daohe · Jan 5, 2025
Recently, I saw a friend post the following content on a social media platform (the post was shared with her consent): In China, many only daughters may seem like the sole heirs in their families, but unlike the only sons, they have never been raised with the expectation of inheriting. Many parents, despite having money, […]

Recently, I saw a friend post the following content on a social media platform (the post was shared with her consent):

In China, many only daughters may seem like the sole heirs in their families, but unlike the only sons, they have never been raised with the expectation of inheriting.

Many parents, despite having money, become tight-fisted when it comes to buying a house or sending their daughters abroad for study. They never discuss the family’s financial situation or planning with their daughters. Furthermore, from a young age, women are burdened with the societal expectation to view money as insignificant, to place the needs of others above their own, and to work hard without expecting material rewards.

Over time, the energy of money never truly reaches women. They are left without any real power, while bearing the weight of societal expectations and responsibilities.

I consider myself someone who pursues a life of intellect and idealism. After becoming a Buddhist, it felt as though the religion also expected me to be altruistic and to scorn materialism. But isn’t it true that idealists need money to turn their dreams into reality? What a painful realization!

I later discovered that in the original Buddhist scriptures, the Buddha’s teachings for lay followers place a strong emphasis on material matters. After all, he was a Taurus.

He believed that for lay followers to attain happiness in this life, they must have a good relationship with money. In this aspect, he was very pragmatic. “All wealth, once obtained… should be carefully protected, so that kings, thieves, water, and fire do not take it away or cause it to be lost. Those who do not guard it well will lose it.” This shows that safeguarding one’s wealth is considered an important lesson of spiritual practice.

For women, in order to shed that burden, they need to recognize what property rights truly belong to them.

Regarding the issue of women’s rights mentioned in the article, Yicheng Commonweal has engaged in thoughtful discussion and analysis. Below are our interpretations and proposed solutions to this matter.

1. Women’s lack of financial power is a structural problem

The phenomenon discussed in this article is a clear example of a widespread social issue, highlighting the unique challenges women face within family and societal structures. Many only daughters, despite being the apparent sole heirs of family wealth, are not raised as true successors due to traditional beliefs. This issue not only reflects the gender biases of the feudal landowning system but continues to be reinforced in modern society through cultural norms, education, and social practices.

One of the most concerning aspects is how women are often taught to undervalue money and prioritize spiritual pursuits, even to the extent of ‘selflessly dedicating’ themselves to ideals and altruism. This cultural ‘spiritual façade’ keeps women in a vulnerable position when it comes to financial matters: they struggle to claim their rightful property and lack the awareness to protect their resources. This not only deprives women of their fair share in family wealth distribution but also limits their opportunities for economic independence and the realization of their dreams in society.

At the heart of this issue is a profound civilizational problem. When society burdens women with excessive moral obligations, it fails to provide the necessary resources and support in return. As a result, women’s rights are left unprotected, and even basic respect becomes difficult to achieve.

2. Gender Inequality as a Sign of Underdeveloped Civilization

This issue stems from the level of civilizational and cultural development. In feudal societies, family property was passed down primarily through men, who were seen as the carriers of the family legacy, while women were assigned roles of support and service. Although this gender-based division started to loosen with the rise of industrial society, it remains deeply ingrained in many families.

Modern civic culture highlights individual rights and equality, particularly in the distribution of resources, where gender should not be a restricting factor. As society matures into a fully developed civic culture, gender equality will become an unquestionable norm. Women will no longer need to endure or compromise to claim their rights, but will naturally be recognized as equal holders of property rights. If gender bias persists, it would represent a regression in civilization. Humanity as a whole must remain alert to this backward slide.

Modern society’s progress is not just shown through economic development and technological innovation. It is also seen in the pursuit of fairness and justice. This pursuit requires us to reassess gender issues in wealth distribution, discard traditional views, and fight for women’s rightful rights. In doing so, we will advance human civilization even further.

3. The limits of Buddhism on women‘s rights

The article mentions that the author seeks guidance on wealth distribution through Buddhism, which reflects a deeper need for spiritual solace. It turned out that the Buddhist tradition’s attitude towards wealth is not one of outright denial. In the teachings of early Buddhism, the Buddha clearly instructed lay followers to learn how to manage and protect their property.

As lay practitioners, managing wealth properly is not only a fulfillment of personal responsibility but also a necessary condition for maintaining happiness in this life. The Buddha’s pragmatic view offers important insights for today: wealth management is not in conflict with spiritual pursuits, but rather a part of life. It forms the foundation for personal growth and fulfilling societal responsibilities.

However, the post clearly points out that there are limitations in Buddhist teachings when it comes to wealth management, particularly in addressing the needs of modern civilization. This is not due to a lack of wisdom in Buddhist doctrine, but because the social context during the Buddha’s time was vastly different from today’s modern society. As a result, traditional teachings cannot fully meet the awakening of women’s economic rights in the modern world. This issue is also present in other religions.

Modern women need more than just guidance on how to protect their property. They require a clear system of support and cultural backing to help them claim their rightful wealth and achieve economic independence.

4. The Shared Origin of all Faiths: a road towards gender equality

The idea of ‘the Shared Origin of all Faiths’ blends insights from multiple schools of thought, providing a fresh framework for tackling the complex issues of modern society. When it comes to wealth and gender rights, “the Shared Origin of all Faiths” promotes a more balanced and systematic approach to civilization and happiness:

  • Understanding: Eradicating gender bias begins with awareness

Gender inequality in wealth distribution often stems from cultural habits and biased beliefs. Understanding emphasizes that through communication and education, family members and social institutions must reconsider the traditional gender division of labor. Only by recognizing the necessity and legitimacy of women’s fight for property rights can we lay the foundation for resolving this issue.

  • Unity: Pursuing Equality in Rights and Responsibilities

Under the framework of the Shared Origin of all Faiths, wealth is not only a material resource but also a symbol of rights. Both family and society need to achieve equality of rights between genders, ensuring that women have the same status as men in property inheritance and resource distribution. Only with equal rights can women truly fulfill their social roles and realize their self-worth.

  • Integration: Integrating individual rights into societal progress

Integration is not just about the realization of individual rights, but also about embedding these rights within the larger framework of societal development. Women’s involvement and contributions are indispensable, whether in wealth distribution or the advancement of civilization and happiness. Only by incorporating the awakening of women’s rights into the broader vision of civilization can society achieve true harmony and progress.

5. Women’s Rights Awakening: From Property to Shaping Civilization

The fight for women’s property rights goes beyond being a personal issue, as it is directly tied to the future of social civilization. Wealth is fundamentally a resource, and its distribution often shapes the power dynamics in society. In the past, women’s lack of access to wealth led to their marginalization. Today, the awakening of women’s property rights represents a vital step toward achieving social justice and fairness.

From managing household wealth to achieving gender equality in society, women need to challenge traditional beliefs and actively fight for control over resources. At the same time, society should reach a consensus on the creation of a fair environment through institutional support and cultural promotion to ensure women have equal opportunities.

The Shared Origin of all Faiths centers on human happiness and offers a vital path for women to claim equal rights by integrating wealth, spirituality and civilization. Wealth and happiness are not in opposition. Only with a strong material foundation can women truly manifest their self-worth and fulfill their ideals.

6. Conclusion: Toward a more civilized future

Money and power are unavoidable core issues in social relations. Women’s property issues are the result of the clash between traditional views and modern civilization, and a necessary challenge in the progress of society. We must acknowledge that fair wealth distribution is not only essential for individual happiness but also the foundation of social justice and harmony.

The Shared Origin of all Faiths offers an integrative perspective beyond religion and culture, reminding us that the development of civilization requires not only technological progress but also the elevation of values. As half of humanity, the awakening and realization of women’s rights is an essential demand for the overall improvement of human happiness.

When every woman has equal access to wealth and rights in both the family and society, a truly civilized society will be achieved. This future represents not just the awakening of women, but also the path to collective well-being for all humanity.

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台湾の大規模罷免運動:私たちは彼らを選べても、罷免は決してできないのか?

台湾の大規模罷免運動:私たちは彼らを選べても、罷免は決してできないのか?

Kishou · Jul 24, 2025

一乗公益 寄稿 私たちは、世界の民主主義制度における深いレベルの改革というテーマに、引き続き注目していきます。 付録:台湾の罷免制度に関する10の修正提案 序論: 多くの民主主義国家において、国民は「投票で代表者を選ぶ」権利を持つ一方で、「任期中に罷免する」ことは極めて困難です。 これは偶然ではなく、制度設計に「内在する障壁」が組み込まれているからです。近年、台湾で相次いで発生した罷免運動を例にとれば、その制度が実際には機能不全に陥り、民意が制度的に冷遇され、政治的責任追及がほぼ不可能になっている様子が明確に見て取れます。 この背景には、より深い民主主義の問いがあります。 罷免権を持たない民主主義は、制御不能な委任に過ぎません。 有効な罷免メカニズムを持たない制度は、単なる見せかけの政治に過ぎません。 一、台湾における罷免の苦境:現実レベルの「合法的な無効化」 √ 事例1:陳柏惟氏の罷免案(2021年) × 事例2:黄捷氏の罷免案(2021年) × 事例3:鍾東錦氏の罷免案(2024年) これらの事例が示すのは、制度が罷免の道を開きながらも、実際には「罷免阻止の仕組み」を構築しているということです。 二、なぜ罷免制度は「形骸化」しているのでしょうか?台湾における5つの制度的障壁 1. 手続きが複雑で、ハードルが極めて高い 問題は、制度が「罷免」を専門的な闘争に変えてしまい、一般市民が関与しにくい点にあります。 2. 政党による乗っ取りと政治的二極化、罷免を「選挙戦の延長」に貶める 罷免の本質は制度の自浄作用であるはずが、政党が互いに攻撃する道具として利用されています。 3. 市民の動員構造の解体、行動力が高度に分散 現代の民主社会では、個人は「自由」であると同時に「孤立」しています。 4. メディア環境の異質化、言論空間が「偽の民意」を生成 メディアはもはや市民の判断を導くのではなく、政党の方針を固めるのを助ける役割を担っています。 5. 罷免後の制度的な後始末がなく、市民が混乱を恐れる 市民が求めるのは「責任ある是正メカニズム」であり、混乱後の政治の空転ではありません。 三、民主主義には「完全な罷免制度」が不可欠です もし民主主義が公共の列車だとすれば、選挙は乗車であり、罷免はブレーキです。 ブレーキシステムを持たない民主主義は、自由な制度ではなく、制度的な制御不能に陥っています。 ▶ 完全な罷免制度は、以下の5つの要素を含むべきです。 構成要素 機能 台湾の現状 改善提案 ① 容易な発動 市民が発起でき、政党の支援は不要であるべきです。 極めて高いハードルです。 第1段階のハードルを0.5%にまで引き下げます。 ② 公正な審査 署名、資格、公文書のプロセスがすべて公開されるべきです。 行政権による審査が曖昧です。 超党派の独立罷免委員会の設立。 ③ 政党による操作の排除 […]

台湾大罢免:我们能选他们,却永远罢不掉他们?

台湾大罢免:我们能选他们,却永远罢不掉他们?

Kishou · Jul 24, 2025

一乘公益 出品 我们将持续关注世界民主制度的深层改革议题。 附:台湾罢免制度的十大修正建议 引言: 在多数民主国家,人民拥有“投票选人”的权利,却极难“中途罢人”。 这不是偶然,而是制度设计上的“内建屏障”。以台湾近年来接连爆发的罢免案为例,我们可以清晰地看到:罢免制度在操作上几近瘫痪,民意被制度性冷处理,政治责任几乎无法追究。 这背后,是一个更深刻的民主命题: 没有罢免权的民主,是失控的授权; 没有有效罢免机制的制度,只是表演性的政治。 一、台湾的罢免困局:现实层面的“合法无效” 案例1:陈柏惟罢免案(2021) 案例2:黄捷罢免案(2021) 案例3:钟东锦罢免案(2024) 这些案例说明:制度虽开罢免口子,实际却构建了“防罢免机制”。 二、为什么罢免制度“名存实亡”?台湾的五重制度性障碍 1. 程序复杂,门槛奇高 问题在于:制度把“罢免”变成了专业战争,普通人难以介入。 2. 政党绑架与政治极化,令罢免沦为选战延长线 罢免的本义是制度自清,却被政党当作政治互打工具。 3. 民众动员结构解体,行动力被高度分散 现代民主社会里,个体虽“自由”,但“孤立”。 4. 媒体生态异化,言论空间制造假民意 媒体不再引导公民判断,而是在协助政党定调。 5. 罢免之后,无制度性善后,导致民众恐惧动荡 民众需要的是“负责任的纠错机制”,不是混乱后的政治空转。 三、民主必须有“完整的罢免机制” 如果民主是一辆公共列车,选举是上车,罢免就是刹车。 一个没有刹车系统的民主,不是自由的制度,而是制度性失控。 ▶ 完整的罢免机制应包含五个构件: 构件 功能 台湾现状 优化建议 ① 易启动 民众能发起,无需政党支援 极高门槛 降低第一阶段门槛至0.5% ② 公正审查 联署、资格、公文全程公开 行政权审查模糊 建立跨党独立罢免委员会 ③ 非政党操控 去党化动员 政党完全主导罢免动员 限制政党使用行政资源介入罢免 […]

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