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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论社会公民政治主权的重要性

Daohe · Jun 3, 2025

没有公民的政治主权,就没有公民的国家。 一、什么是国家?什么是公民? 国家不是一个抽象的疆域、制度、政体或者政权集合。现代国家的本质,是一群社会公民围绕自身利益、共同安全与未来愿景,自愿缔结的政治共同体。公民是国家存在的主体与根基。若国家没有真正意义上的“公民”,便失去了政治共同体的正当性,沦为单纯的统治机构与暴力机器。 公民身份的真正内涵,不止于居住在某国境内,不止于持有某国身份证明,而在于是否享有政治主权。 唯有拥有政治主权,个体方能真正成为“国家共同体”中的权力主体,方能决定、监督、参与并制衡国家权力运行,方能使国家成为“我们的国家”,而非某些少数人的专属工具。 二、历史纵深:国家与主权的演化 纵观人类政治史,国家的出现最初源于部落联盟、军事扩张与领土统治,早期的“国家”由武力与血缘维系,个体无权,臣民无主权。中世纪封建帝国、神权政治,无不将政治主权牢牢掌握于国王、教宗、贵族、神职阶层手中,人民如牲畜,命运如草芥。 直至近代民族国家兴起,启蒙运动、资产阶级革命、现代宪政制度的确立,才逐渐将“主权在民”“公民政治参与”纳入国家政治结构。法国大革命宣告“主权属于人民”,美国宪法确立“人民政府、民选议会”,现代国家的政治正当性才开始建立在“公民主权”之上。 然而纵观今日全球,真正实现“公民政治主权”的国家屈指可数。绝大多数国家依旧停留在伪公民国家的状态——名义上“人民当家作主”,实质上权力集中在少数集团,公民不过是被动的服从者与工具。 公民缺席,主权缺位,国家退化,文明停滞。 三、政治主权的真正内涵 政治主权,不是虚设的法律条文,不是偶尔的选举投票,而是公民能够实质性参与国家权力运行、公共事务决策、公共资源分配以及国家治理结构设计的权利。 具体包括: 若国家只允许形式化的“投票”,却不赋予公民实质性政治主权,公民便沦为数字,国家成了寡头。 四、没有主权,公民身份就是骗局 在现实世界中,许多国家虽自称“公民国家”,却仅在形式上赋予了公民身份;在实质上,公民既无主权,也无实质参与国家治理的权利。 他们承担义务,付出代价,却被排除在权力结构之外,成为国家机器的附庸。 这意味着: 这一现象构成了一种值得深思的社会结构:国家在制度设计上承诺“以公民为本”,但在实践中却未能真正落实公民作为公共事务共同参与者的地位。 当主权从人民手中流失,国家便不再具有凝聚民心的力量。社会信任由此瓦解,文明发展的基石开始动摇。最终,这样的国家将不再属于全民,而成为特权阶层的私产,其衰败亦难以逆转。 五、主权缺失对国家命运的影响 历史与现实都反复证明:任何剥夺公民主权的国家,最终都会陷入以下四种困境: 六、文明未来的唯一路径 人类文明若要持续进步,唯一可行之路,就是全面确立“公民政治主权”的现代国家制度。即: 唯有如此,国家方能真正成为“公民国家”,社会方能稳定、公正、繁荣,文明方能持续进化。 结语: 没有公民的政治主权,就没有公民的国家。 国家若无公民主权,便只剩权贵统治与暴力机器。 社会若无公民主权,便只剩压迫、剥夺与虚伪表演。 文明若无公民主权,便终将陷入黑暗、腐败与崩溃。 国家真正的主人,只能是握有政治主权的社会公民。未来真正属于公民,属于那些敢于觉醒、敢于参与、敢于争取、敢于守护自己主权的公民。 这是一个国家存在的底线,也是一个文明能否继续前行的最后保证。

ハーバード大学の卒業生、蒋雨融氏のスピーチを聞いて

ハーバード大学の卒業生、蒋雨融氏のスピーチを聞いて

Master Wonder · Jun 2, 2025

——「理念と信仰を超越せよ」という呼びかけ、それは思考を麻痺させる甘言に他ならない この時代、常に「理念を超越する」「信仰を超越する」という旗印を掲げ、「共通の人間性」や「対立を超えること」、「私たちは皆同じ」といった事柄をもっともらしく語る人々がいます。彼らの言葉は優しく、表情は穏やかで、その経歴は輝かしく、まるで道徳の化身であるかのように見えます。しかし、実際には、彼らこそが現代文明における有害な麻酔薬なのです。 ハーバード大学の卒業生、蒋雨融氏が卒業式で行ったスピーチを、私は聞きました。あの「理念と信仰を超越し」「私たちはお互いに繋がっている」「問題を起こす人々もまた、血の通った人間だ」といった、温かい感情に満ちた呼びかけは、人類の悲劇や圧政のさなかで、団結と寛容を高らかに歌い上げた、圧政の加担者たちの姿を瞬時に思い起こさせました。 だからこそ、この記事を書かなければならないのです。 理念や信仰を超越する?それは欺瞞に他ならない 理念と信仰は、文明の礎です。それらは、人類が数千年もの間、血と火、苦難と智慧の中で鍛え上げてきた、価値の境界線です。それらは、何が善であり、何が悪であるか、何をすべきで、何をしてはならないかを規定しています。 それなのに、いわゆる「理念と信仰を超越する」とは、分かりやすく言えば、善悪の判断を拒絶し、正義を固守することを放棄することです。それは、強者が悪事を働き、悪人が凶行に及び、暴君が非道な行いをしても、なお堂々と「彼らを理解せよ」「彼らを受け入れよ」と要求し、そして引き続き、彼らにとっての従順な民、獲物、道具であり続けろ、ということなのです。 これは寛容ではありません。道義的な裏切りです。これは開かれた姿勢ではなく、精神的な自傷行為です。 「超越」を唱える者たちは、本質的に悪しき権力のために奉仕している およそ「理念を超越し、信仰を超越せよ」と喧伝する人々は、表面的には和解や寛容を説いていますが、実際には、悪しき勢力のために道を開き、強権を正当化しているのです。彼らは「人間性」や「愛」といった言葉を巧みに使い、対立する双方を偽りの天秤に乗せて同等であるかのように見せかけ、正義と罪悪を無理やり釣り合わせます。そして、階級による抑圧、権力の犯罪、制度的な暴力を覆い隠し、苦難を創り出している者たちを「同じ血の通った人間だ」として、その罪を洗い流そうとします。 狩人と獲物、主人と奴隷、加害者と被害者は、確かに「同じ血の通った人間」です。しかし、彼らの立場、利益、そして境遇は、天と地ほども異なります。「同じ血の通った人間」という言葉を使って、階級という本質や、抑圧の論理を覆い隠すことは、被害者に対する二重の暴力に他なりません。 これは、被害者から抵抗の意志を奪う、巧妙な心理操作です。獲物が屠殺される前に感謝を抱かせ、奴隷が抑圧されている時に感動を覚えさせるようなものです。 社会的な格差は、性別や文化を遥かに超える 私たちはしばしば、「男女平等」や「人種の権利の平等」、「文化の相互理解」を語ります。しかし、最も残酷な社会的な差異は、実は階級の格差です。それは、誰がルールを支配し、誰がその結果を耐え忍ばなければならないかを決定します。誰が他人の生き死にを決定でき、誰が命乞いをするしかないのかを決定するのです。 そして、この階級格差を無視し、ただ「血肉の繋がり」や「共感」、「理念の超越」だけを語る時、それは支配者と被抑圧者、加害者と犠牲者を、無理やり一本の道徳的な縄で縛り付けているのです。強者にとって、これは偽善的な慈悲です。しかし、弱者にとっては、それは死の宣告に等しいのです。 彼らは言います。「私たちはお互いに繋がっている」と。ええ、感謝祭の日に、人も七面鳥に同じことを言ったかもしれません。その後、その七面鳥は人の食卓のご馳走となりましたが。この種の「繋がり」を、七面鳥は理解できませんでした。しかし、現代文明における多くの収奪される側の人々は、すでにそれに協力しています。 思考を麻痺させる甘言 いわゆる「理念と信仰の超越」とは、まさに思考を麻痺させる甘言なのです。その心地よい言葉は、人々に、この世に絶対的な悪など存在せず、あたかも全てのことが対話、繋がり、そして和解によって解決できるかのように信じ込ませます。 人が理念と信仰を手放す時、警戒心、抵抗の意志、判断力、そして越えてはならない一線を、手放すことになります。最終的に、その甘い言葉の前に無防備となり、従順な群れの一員として、なすがままにされ、皿の上のご馳走となることを甘んじて受け入れ、さらには自分に食料を与えてくれた者に、感謝さえするようになるのです。 結語 理念は更新することができ、信仰は完成させることができます。しかし、それらは決して改竄されたり、放棄されたり、超越されたりしてはなりません。なぜなら、それこそが文明の錨であり、正義の剣であり、人間の尊厳そのものだからです。 口々に「理念と信仰を超越せよ」と叫ぶ人々は、その外見がいかに純真で、その言葉がいかに柔らかくとも、彼らは皆、悪しき者たちのために、言論の主導権と、正義を定義する権利を、奪い取ろうとしているのです。 私たちは、善良であることはできますが、決して愚かであってはなりません。私たちには共感する心がありますが、偽善に拍手を送ることはありません。 すべての温かい呼びかけが、慈悲から来ているわけではないのです。その多くは、圧政者が可愛らしい皮をかぶって発する、冷酷な宣告に過ぎないのです。

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