中国特色的法治与礼治

    20th Sep 2008
    
    The Chinese Constitution makes it very clear that China is a Rule of Law country. Article 5 states: "No organization or individual is privileged to be beyond the constitution or the law."
    中国宪法明确规定，中国是个法治国家。宪法第五条声明：“任何组织或各个人都不得有超越宪法和法律的特权”。
    
    President Hu, speaking at the 17th Party Congress in 2007 made a powerful speech on Rule of Law. He said: "The Rule of Law constitutes the essential requirement of socialist democracy. We must persist in scientific and democratic legislation to improve the socialist law system with Chinese characteristics. We will strengthen the enforcement of the Constitution and laws, ensure that all citizens are equal before the law, and safeguard social equity and justice and the consistency, sanctity and authority of the socialist legal system... We need to deepen the reform of the judiciary system, optimize the distribution of judicial functions and powers, standardize judicial practices, and build a fair, efficient and authoritative socialist judiciary system to ensure that courts and procuratorates exercise their respective powers independently and impartially in accordance with the law..."
    
    胡锦涛总书记在中共十七大报告上，对法治这一理念进行了精辟深入的阐述。他在报告中指出：“依法治国是社会主义民主政治的基本要求。要坚持科学立法、民主立法，完善中国特色社会主义法律体系。加强宪法和法律实施，坚持公民在法律面前一律平等，维护社会公平正义，维护社会主义法制的统一、尊严、权威。推进依法行政。深化司法体制改革，优化司法职权配置，规范司法行为，建设公正高效权威的社会主义司法制度，保证审判机关、检察机关依法独立公正地行使审判权、检察权。”
    
    This year, the State Council issued a white paper on the Rule of Law which stated that: "To guarantee democracy for the people, it is necessary to strengthen the socialist legal system, institutionalize democracy and make laws to ensure democracy. The goal was to make the both system and law stable, consistent and authoritative - Not changing with any change in state leaders or their opinions or their attention - While achieving the goal of having laws to abide by, laws to be observed and to be strictly enforced, and for lawbreakers to be prosecuted."
    
    2008年2月28日，国务院新闻办发表了《中国的法治建设》白皮书并指出：“为了保障人民民主，必须加强社会主义法制，使民主制度化、法律化，使这种制度和法律具有稳定性、连续性和权威性，使之不因领导人的改变而改变，不因领导人的看法和注意力的改变而改变，做到有法可依，有法必依，执法必严，违法必究。”
    
    About 5 thousand years ago, the Yellow Emperor forcefully advocated a Rule of Law and Virtue as a complementary couple:
    "Law and morality are like the sun and the moon, overlooking from the above in complement to each other. If they do not work in concert, they will see disasters everywhere. Heavenly virtue shines bright but would not penetrate people's hearts without the law punishing the vicious; the Heavenly law strikes awe into the vicious but will not overwhelm without conscious cultivation of virtue. When law and morality promote one another, the morality positive and the negative will be clearly distinguished and properly handled." (Four Cannons, 15)
    
    约五千年以前，黄帝便极力主张相辅相成的法治和礼治：“刑德皇皇，日月相望，以明其當。望失其當，環視其殃。天德皇皇，非刑不行；繆繆天刑，非德必傾。刑德相養，逆順若成。” 《黄帝四经·十大经·姓争》
    
    Metaphysics for Theory of virtue, duty and rights of Man:
    人类美德、责任与权利的形而上学理论：
    
    Einstein humbly aware of his indebtedness to others for his life. He declared:
    "Every day, on hundred occasions, I remind myself that my mental and physical life depends on the toil of other persons, living or dead. So I must try to repay whatever I have received and am receiving".
    
    爱因斯坦很谦卑地意识到，自己的生命承蒙他人的恩赐：“每一天，我都不断地提醒着自己，我的内心世界和外部生存的世界都仰赖于他人的给予与辛劳，不管他们是生者还是逝去的人。所以，我必须竭尽我的所能，回报我所接受到的并且还在源源而来的恩泽。”
    
    Everything is fiction. Everything is a construct. Everything is an invention.
    The whole universe is real, but as we have known it, is our fiction. God, our creator and the creator of the whole universe, is real but He, as we conceived and perceived Him, is also our fiction. Nothing as in nothing itself is real, but as it is a construct in our mind, in our mathematics and physics, is a mere fiction. Everything we see, everything we perceive and conceive is fiction, is a pigment of our imagination. However for us, they are all REAL, as real as our mind and body are to us. It is real enough for me, and for most of us.
    
    一切皆虚幻，一切皆想象，一切皆创造。整个宇宙是真实的，但是我们所知的宇宙却是自己虚幻的。作为创世者和造物主的上帝是真实的，但是我们构思和知觉中的上帝却是我们想象的。“虚无”其本身是真实的，但是在我们的脑海中，在数学和物理中的虚无却是虚幻的。我们所见所感所想都是虚幻的，是我们想象力的呈现。然而，对于我们来说，他们又都是如此地“真实”，真实得如同我们的思维与身体。对我和大多数人而言，这种真实就足够了。
    
    One cannot live alone in this Universe. Without others, one cannot have relationships. Without relationships, one cannot have a meaning of life, a life compass. Without relationships, nothing else can exist: no virtue, no duty, no right, and no law. Without others, it is ontologically impossible for anything to exist. Thus only with others, one can have relationships; from relationships emerge virtues; from virtues emerge duties; from duties emerge rights and with rights come laws. With the Rule of Law and Virtue, one can have a life compass. With a life compass, one can find direction in life, and no longer lost in the abyss.
    
    一个人不能独自生存在这个宇宙里。脱离了他人，一个人不会拥有维系的关系。没有了关系，一个人也就失去了生活的意义，失去去人生的指南针。失去了关系，任何事物都不能生存：没有美德，没有责任，没有权利，没有法制。没有了他人，任何事物都是不可能生存的。因为，只有和他人相连，一个人才能有拥有关系。关系产生了美德，美德缔造责任，责任又赋予了权利，而随着权利的诞生，法制紧随其来。在法治和礼治使一个人拥有人生的指南针。有了指南针，一个人就能够找到人生的方向，不会迷失在路途。
    
    In navigation, we need a magnetic compass; in life, we need a life compass to guide us in our life journey; in a nation-state we need a Rule of Law and Virtue as our compass of statecraft. In the past, in the absence of magnetic compass, we used the North Star to guide us in the open sea; with the invention of the compass, we had replaced the North Star as our navigation guide; now we use GPS (Geostationary positioning satellites) to guide us in everything. It is just more accurate and useful. Before the invention of Rule of Law and Virtue, we used naked power to impose law and order; Today we still use it but more as a background threat. The Rule of Law and Virtue is a more civilized, effective and just tool. It is a tool, a human invention, to guide us and as a foundation for our development of more prosperity and more just in human world. It is a useful fiction to achieve our material as well as spiritual goal.
    
    航海中，我们需要一个罗盘；生活中，我们需要一个来引导我们人生旅途的指南针；对于邦国，我们需要法治和礼治来作为我们治国的指南。过去，在磁性指南针没有出现之前，在广阔的海洋中我们依赖北极星来指引方向；有了指南针之后，我们不再依赖北极星；如今我们使用GPS（地球同步定位卫星）来作为指引，它更为准确和有效。在法治和礼治产生之前，人类使用暴力来推行法律和秩序；如今我们仍然沿用它作为幕后的权力手段。法治与礼治更为文明、有效和公正。它是一个工具，一个用来指引我们的人类发明，奠定人类繁荣富裕和人类世界更为公正的基础。这是一个驱使我们达成物质和精神目标的行之有效的构想。
    
    What is the latest scientific concept of human nature?
    关于人性的最新科学阐述是什么？
    
    We scientifically know that the Human species is a lifeform, an anti-entropic organism that exploits free energy from its biosphere in the form of nutrients, fossil fuels or sunlight, and exports an equal amount energy waste in the form of heat and entropy into the same biosphere. (Schrodinger; and Lehninger). From this process, we emerge, endowed with Yang Zhu's six senses. Moreover, we can live, evolve and procreate.
    
    借助科学知识，我们知道，人类是一种生物体，一种反熵的有机体，从它的生物圈汲取营养素、矿物燃料或阳光等免费能源，并产出纳入其所在生物圈的热量和熵等形式的等额的能源废弃物。通过这个过程，我们出现于世界上，被赋予杨朱的“六感”。更重要的，我们得以生存，进化，繁衍生息。
    
    I believe Man is real and exists in quantum superposition state; existing simultaneously in both material and spiritual world. Man is a collection of molecules that can walk and think in the material world, and simultaneously, a spiritual divine being in communion with God, an emergent phenomenon of the Landscape megaverse. (Susskind's Landscape theory of megaverse based on the String Theory)
    
    人既是一种可以在物质世界中行走和思考的分子集，同时也能与神通灵的精神体，是多种宇宙景观论的一种现象（莱昂纳多·苏士侃的基于弦论的多重宇宙景观理论）。
    
    And in communion with his spirit-self, his relationship to self is hence initiated; thus, his duty to authentic-self is born.
    And in communion with the spirit-friends and family, his relationship with spirit-friends and family is hence initiated; thus, his duty to friends and family is born.
    And in communion with the spirit of a state, his relationship with spirit-state is hence initiated; thus his duty to state is born.
    And in communion with the spirit of Nature, his relationship with the spirit-Nature is hence initiated; thus his duty to Nature is born.
    The great Zhuangzi had already pointed out more than 2,000 years ago, that we and the Cosmos are born together and are one. (Zhuangzi, All things equal)
    
    通过与精神自我的交流，个人与自我的关系建立，个人对真实自我的责任也随之产生。
    通过与精神的益友和家人交流，个人与朋友和家庭的关系建立，个人对朋友和家人的责任也随之产生。
    通过与一个国家的精神交流，个人与国家的精神的关系建立，个人对国家的责任也随之产生。
    通过与自然的精神交流，个人与自然的精神的关系建立，个人对自然的责任也随之产生。
    早在两千多年前，伟大的庄子就已经指出， “天地与我并生，而万物与我为一”（《齐物论》）。
    
    Kongfuzi advocated a similar idea. He said: "I advocate humanness by centering the policy on individuals as a core, then to family as a second core, then to a circle of friends as the third core, then a nation-state as the fourth core, and finally to humanity. From humanity to all living things and to Nature or the Universe." (Liji, Daxue, 2)
    
    孔子也主张类似的观点。子曰：“古之欲明明德于天下者；先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心” 。（礼记·大学）
    
    I conceive that Man is a fiction. By fiction, Man is a divine being, a noble being, whose act, apprehension and mind, is like a God, but capable of doing both good and evil. Hence we must encourage him to do good and discourage him to do evil within the framework of Rule of Law (Fazhi) and Virtue (Lizhi):
    
    我感觉中的人是虚幻体，因为虚幻，所以人具有神性，是高尚的，能像神一样思考和行动，但同时也能行善作恶。因而，我们要在法治和礼治的框架下，鼓励人们多行善，劝阻人们作恶，如下：
    
    The interaction of relationship noble to spirit of authentic-self; noble to family, friends, and community; noble to State and noble to Nature; give rise to virtues and virtues give rise to duties, and from duties, rights emerge.
    
    对精神自我、家人、朋友、社会、国家以及自然的善行之间的互动缔造了美德，美德缔造了责任，责任衍生了权利。
    
    Rights arise from duties; duties from virtues and virtues arise from these relationships. These relationships must be based on a Win-Win principle to produce mutual benefits and satisfaction to all parties. From the Win-Win principle give rise to:
    
    权利来自于责任、责任来自于美德、美德来自于这些关系。这些关系必须建立在双赢原则的基础上，产生互惠互利的效益，形成令各方满意的成果。双赢的原则可以产生：
    
    1. The Golden Virtue or Kongfuzi' maxim of loving-kindness (Analects 15:23):
    "Do NOT do unto others what you would not have them do unto you; and a positive version: DO unto others what you do want them to do unto you."
    
    1 、黄金美德或孔子的“仁爱”论：“已所不欲勿施于人” （《论语·卫灵公篇》；更积极的 版本是：“己所欲，施于人”。
    
    2. The Reciprocity Rule or Tit-for-Tat Rule as the second best:
    "Cooperate with others first, then do as they do into you". You must promptly and without fail reward cooperation and punish defection. (Carl Sagan, the Rule of the Game; also Zhao Dunhua, Axiological Rules...) Robert Trivers pointed out that this 'reciprocal altruism' is derived from our evolutionary past when we were beasts. Kongfuzi also made similar point: "Repay kindness with kindness but evil with justice." Or it is also known as "an eye for an eye, and a tooth for a tooth". (Carl Sagan)
    
    2 、其次的是互惠互利的原则或针锋相对的规则：
    “首先与他们合作，然后以其人之道还治其人之身”。你必须及时地奖励积极合作，惩罚背信弃义（卡尔·萨根，《游戏法则》，赵敦华《中国古代的价值律与政治哲学》）
    罗伯特·特利弗斯曾指出，这种“互惠利他主义”来自于过去人类还处在蛮夷时代的经验。孔子也持相似观点，“以直报怨，以德报德”（《论·宪问第十四》），或者称为“以眼还眼，以牙还牙”。（卡尔·萨根）
    
    Kongfuzi attributed his own virtue to Heaven: "It is Heaven itself that has endowed me with virtue." (Analects 7.23) Other maxims should be discouraged or even prohibited as evil in the virtue- relationship world, which are:
    1. The Jungle Rule or the Iron Rule: "Do unto others as you like, before they do it unto you." Or 'He who has the gold makes the rules."
    2. The Bully and Sucker Rule: "suck up to those above you, and abuse those below."
    3. The Feudal Rule: "Give precedence in all things to close relatives and do as you like to others." (See Carl Sagan)
    
    孔子将自己的美德归因于上天：“天生德于予”（《论语·述而篇第七》）。
    其他一些原则不应提倡，甚至应该禁止这些罪恶的信条介入道德的世界：
    1 、丛林法则或铁律：“先下手为强”或者金钱法则，“谁控制金钱，谁就掌握决定权”。
    2 、强权法则：“对强者奉承谄媚，对弱者随意欺凌”。
    3 、封建法则： “在一切事务上优先考虑你的近亲，对其他人随意置之” 。（卡尔·萨根）
    
    The Reciprocity Rule is unforgiving. The Iron Rule promotes the advantage of ruthlessly powerful few against the interests of common people. The Golden Virtues historically are not effective as they had consistently failed to punish cruelty and exploitation.
    
    互惠互利的规则是没有商量余地的，铁律放任大多数人利益被侵犯，黄金规则并不为历史所信服，因为他们始终未能惩治暴政和剥削。
    
    I think everything is fiction. Yet this fiction is real to me; real to everyone, real to Nature and real to God, the creator. Everything is NOT a dream as Zhuangzi had suggested; it is NOT an illusion and suffering as Buddha had revealed; it is NOT living in a matrix programmed by a machine or by a super intelligent being as science fiction writers had speculated.
    
    我觉得一切都是虚幻的，然而，对于我来说，这种虚幻却是真真切切的，对每个人、对自然、对造物主来说，同样是如此。正如庄子所说，一切都不是梦。它不是佛陀所说的幻觉与苦难，它并不存在于一台机器或是科幻小说家所描绘的超级智能驱动的矩阵里。
    
    I believe everything is fictionee, and for every fictionee, it is also a fictioner. We are creating each other. Five thousand years ago, the Yellow Emperor had made the same perspective: "From the one unfolds all; from the basic we get to know more. Looking up the heaven, down to earth, and around into all corners of the world, we can see that things in all directions embrace one another each in its own way..." (See Yellow Emperor, Cannons, 18: All-encompassing law)
    
    我相信一切是都虚幻体 ，对于每一个虚幻体来说，它又是一个虚幻者，我们总是彼此相互创造。五千年前，黄帝就已持有同样的观点： “夫唯一不失，一以騶化，少以知多夫達望四海，困極上下，四向相抱，各以其道” 《十大经·成法》
    
    The whole consists of parts. If we drill down to even the smallest, a non-dimensional zero point of a 'Dbrane' of a String Theory, it is still a whole by itself. Each whole is an emergent from smaller part-whole, which is an emergent of even smaller part-whole, which are emergent from the smallest part-whole and so on to infinity. From this perspective, there is no part per se; this part is also a smaller whole of bigger whole, of an even bigger whole to infinity. Each is a whole itself and an emergent from smaller wholes. Hence, there is no part but only wholes acting as parts to bigger whole, and even bigger whole to infinity and so on.
    
    整体由部分构成。如果我们深入到一个弦理论的即使是最小的非三维零点“dbrane”，它本身仍然是一个整体。每一个整体都是更小的一个整体的扩展，更小的整体也是比其再小的整体的扩展，如此延续，直到无限。从这个角度看，部分本身并不存在，每一个部分都是更大的整体的微缩，而更大的整体是比其再大的整体的微缩，如此延续，直到无限。每个物体本身都是一个整体，是更小的整体的扩展。因此，世界不存在部分，而是一个个作为更大整体的部分的整体们，乃至再大，直至无穷。
    
    I postulate that the First Law of creation is an endless creative produce-reproduce, and then complemented by the Second Law natural selection processes of endless creative reduce-rereduce phenomena. This is, I believe, how our megaverse reality is created as of today, as of tomorrow, and as of forever.
    
    我假设创造的第一定律是一个无限的创造性的生产再生产过程，然后辅之的自然选择第二定律则是创造性的减少再减少的现象。正是如此，我相信我们所在的多重宇宙世界的发展是直到今天、明天，直至永远的。
    
    Four- type of governments in existence today:
    
    1. The government is strong; and the people are weak;
    2. The government is weak; and the people are weak.
    3. The government is weak; and the people are strong;
    4. The government is strong; and the people are strong.
    
    当前有四种类型的政府：
    
    1、强势政府，弱势人民 ；
    2、弱势政府，弱势人民；
    3、弱势政府，弱势人民；
    4、强势政府，强势人民；
    
    First type: Hanfeizi's Government is strong, but the people were made weak;
    A Second type: Kongfuzi's Wuwei political system prescribes both government and the people are made weak;
    Another Second type: Laozi's Wuwei political system is also both government and the people were made weak and made ignorant.
    A Third type is Yang Zhu's anarchist system is to make people strong but without organized system of government. It is not practical in a real world.
    Another Third type, the most famous and copied by many governments, is the American divided governments or the "checks and balances" system that is designed to make the government weak and the people strong.
    Here I attempt to offer the Fourth type system: To design a super-strong and super- stable government with a super-strong people living in a perpetual social harmony.
    
    第一类：韩非子时期的政府是强势的，但人民力量薄弱;
    第二类：孔子的无为政治制度下，政府和人民双方都很薄弱;
    另一个第二类：老子的无为政治制度下，政府和人民双方处于弱势，
    不问世事；
    第三类：杨朱的无政府主义制度，使人民强大，但政府制度陷入无序，
    在现实的世界中，这不切实际。
    另一个第三类：最富盛名，为许多国家所借用的美式分立政府，或称
    “制衡”制度，这种制度旨在削弱政府力量，使人民强大。
    
    在这里，我尝试提出第四类制度：设计一个拥有超级强大并稳定的政府与超级强大人民共同生活的永恒和谐社会。
    
    In today’s complex society, we need complex organizations to produce a powerful anti-entropy engine. This engine transforms a disorderly state into an orderly state: law and order to stabilize system. Moreover Law is an anti-entropy thought system. It helps to form a beneficial, productive and creative anti-entropic mind. Hence both material and thought perspectives are affected by a large and complex anti-entropy organization.
    
    在今天的纷繁复杂的社会里，我们需要复杂的组织，形成足以抗击熵的引擎。这个引擎将无序转换为有序：形成法律至上、秩序稳定的制度。此外，法制是一种反熵的思想体系，它有助于形成有利的，生产性和创造性的反熵的理念。因此，一个庞大而复杂的反熵组织能够有效影响物质与精神世界。
    
    The State guided and led by a super-strong and super-stable Party is a powerful engine that can transform disorder to order. The Party is the programmer of the State. The Rule of Law is an anti-entropic thought engine while the institutions (an independent and impartial court system, procurator, police forces) are complex organizations that generate anti-entropic forces in the system.
    
    因此，一个由超强超稳的政党领导的国家是改造任何秩序障碍的动力。党是操纵国家的程序员。法治是反熵的思想引擎，而例如独立公正的法院系统，检察系统与警察部队这样的机构则是在系统内提供反熵力的复杂组织。
    
    A people-first party, which is kind, generous, forgiving, fair, public-servant oriented, desires to serve its people and is willing to be abide by the Rule of Law and Virtue, is a powerful anti-entropic agent to form a people-first government. Therefore, the Rule of Law and Virtue with Chinese Characteristics is designed to create a super-strong and super-stable government, even stronger and more flexible than that of the United States of America or any other government on Earth, and this system also produces super-strong people, living in a perpetual harmonious society.
    
    一个亲民，慷慨，宽恕，公正，具有公仆意识，并愿意遵守法治和礼治的以人为本的政党，就如一个功能强大的代理一样，促成以人为本的政府。因此，具有中国特色的法治和礼治是构造比美国或世界上任何一个国家的政府都更有力、灵活的超强超稳政府的伟大创举，它能够缔造强大的人民，构建永恒的和谐社会。
    
    How to make government strong?
    如何使政府强大？
    
    The foundation (first layer) of a strong state and strong people type is the scientific way of development and increasing anti-entropic activities, which is briefly outlined as below:
    1. Yellow Emperor's name-reality relationship to distinguish between true and false making sure name and reality match to each other. (Cannons, 6)
    2. Mao's On Practice to increase human knowledge indefinitely through dialectic-materialism method of knowledge and practice.
    3. Deng's dictum to "free our mind and seek truth from facts." And a good cat is the one that catches the mice.
    4. Hu's scientific way of development in realizing harmonious society.
    5. Scientific method of creating and accumulating anti-entropic CAPITAL in the system.
    
    一个国强民强的政府的第一层基础是科学的发展观和增加反熵活动的科学方法，具体纲要可简述如下：
    1 、黄帝的”名实”关系论，区分真假以使名实相符。《论》
    2 、毛泽东的实践论：通过辩证——历史的唯物主义的知识与实践方法论，人们可以获得无限的知识。
    3 、邓小平的名言：“解放思想、实事求是”、 “不论黑猫白猫，能抓老鼠的就是好猫”
    4 、胡锦涛的科学发展观、和谐社会理论。
    5 、以科学的方法，创造和积累的反熵资本。
    
    The second layer is the Rule of Law and Virtue, based on a new theory of virtues, duties, and rights. Rights emerge from duties; duties from virtues; and virtues from relationships. (Postulated from Emergent Theory). Rights are not entitlements, but privileges earned by performing duties.
    
    第二层基础是法治和礼治，基于新型的美德，职责与权利理论。权利来自职责；职责来自美德；美德来自关系。权利不是简单的赋予，而是履行责任而得来的奖赏。
    
    The third layer is a super-strong, super-stable, and centralized people-first government, guided and led by a super-strong, super-stable and centralized people-first principle Party, to create super-strong people, whose creativity, innovation and productivity will astonish the world.
    
    第三层基础是一个超级强大、超级稳定、以人为本的中央集权的超级政府，在一个超级强大、超级稳定、以人为本的中央集权的超级大党的领导下，创造出震惊世界的创造力，创新能力和生产力，使民族变得超级强大。
    
    The fourth layer is the Sange Biao or the Three Represents: to develop the most advanced productive forces; the most advanced culture and the most advanced socialist democracy to benefit most people principle.
    
    第四层是三个代表：代表最先进的生产力，最先进的文化和惠及最大多数人利益的最先进的社会主义民主。
    
    The top layer is a perpetual harmonious society; a super-powerful anti-entropic state of reality produced by the super-powerful continuously flowing free energies, supplied by the super-strong, super-stable, centralized government, the super-strong, super-stable people-first Party, and the super-strong, most creative, innovative and most productive people on Earth.
    
    最上层的是一个永恒的和谐社会。超强、稳定、中央集权的政府，超强、稳定、以人为本的政党和超级强大、世界上最富有创造力、创新精神和生产力的人民，能够提供强大的源源不断的动力，缔造强大的反熵社会。
    
    
    Theory of virtue, duties and rights of Man:
    论人类的美德，责任与权利：
    
    Critique for traditional theories of rights:
    传统权利理论批判：
    
    Rawls' justice as fairness is a tautology and meaningless;
    Natural rights granted by God, and cannot be revoked by man, are not applicable in a country in which people do not recognize the authority of any God;
    Positive rights are whatever the powerful and the ruthless say they are;
    Kongfuzi's Lizhi is backward looking, custom-based and non-scientific in approach and is renounced in the May 4th Movement of 1919.
    
    罗斯的“作为公平的正义”论是无意义的重复；
    天赋人权论并不适用于一个人们不承认任何造物主赋予权威的国家；
    积极权利论是强大的，但却是毫无回旋余地的；
    孔子的礼治论是守旧的，基于繁文缛节，非科学的方法，已被1919年的五四运动所否定。
     The history of man according to Hegel is the history of butchery of victims by the powerful and the ruthless. He said: "History, as a slaughter-bench, a place where victims are tied down to be killed as a human sacrifice." And as Hanfeizi had advised to Chinese rulers more than 2,000 years ago: "The ruler, in his dealings with his people, asks for their death in times of calamity, and exhausts their energies in time of peace. (Ch. 46, see Zhao)
    
    根据黑格尔的学说，人类历史就是一部强权对弱者的凌辱史。他说：“历史，正如一个屠场，是受害者遭受宰杀成为祭品的地方。”2000多年前，韩非子就已经曾向君主谏言”：“君上之於民也，有难则用其死，安平则尽其力”。（《韩非子*六反》）
    Theory of virtue, duties and rights:
    美德，责任和权利论
    This theory postulates that rights emerge from duties, and duties emerge from virtues, and virtues emerge from relationship with his authentic-self; with his family, with his friends, with humanity, with State, and with Nature.
    这一理论假设权利来自责任，责任来自美德，美德来自人与真实的自我、家庭、朋友、他人，国家以及自然的关系。
    A harmonious society is a duty-conscious society, not based on right-conscious society; individual responsibility is not a dirty word. Rights emerge from duties; or duties produce rights. Rights do not produce duties nor do duties emerge from rights. Duties emerge from Win-win principle or from the Harmonious Golden Virtues: a positive rule: "do unto others what one wants other do"; and a negative rule: "don't do unto others what one doesn't want others do".
    和谐社会是有责任意识的社会，而非基于权利意识的社会。个人责任不是一个肮脏的字眼。权利来自责任；或可以说责任缔造权利。权利并不产生责任，责任也不来源于权利。责任来自双赢的原则，或是和谐的黄金定律：积极的规则——“己所欲施于人”；和消极的规则—— “己所不欲，勿施于人。”
    Critique of other theories of rights is that if rights do not emerge from duties; thus rights require duties from others, but not from one's self. And if one's rights are other peoples' duties, and these rights keep expanding their scopes, as in the case of America’s, if everyone has absolute rights then no one has duty anymore. Ironically, absolute rights leave no rights for everyone. Each competing rights are warring other rights. In this society, competing rights cause society in constant conflicts and always in confusion as to who has bigger rights than others. This kind of society NO one can find inner peace and NO one can be “at ease”. Thus, a harmonious society can NOT be realized.
    
    对其他权利理论的批判在于，如果权利不是源自责任，那么权利的产生要求他人而非自己履行责任。如果一个人的权利对别人而言意味着责任，而且这样的权利还在不断扩张，正如美国社会的情况一样，那么就会变成所有人都拥有绝对权利而没有人需要再履行责任。讽刺的是，绝对的权利并不能让人人都享有权利。每项权利都要不断地和其他权利进行竞争。在这样的社会中，这些不断竞争着的权利为了争出高下，会使社会冲突不断，造成动荡。在这样的社会中，没有人能获得内心的平静，没有人能够真正“安心”，和谐社会也就无从谈起了。
    
    However, if rights emerge from duties, and rights are NOT entitlements but privileges, which are by-products of each duty to his authentic-self, to his family, to his friends, to society, to humanity and to Nature, and vice versa. Duty is an obligation. People ask for less and contribute more; hence increase anti-entropic forces in the society. Charity activities are anti-entropic forces because these forces supply free-energies to a complex system. Hence, these free energies improve and maintain harmony, and improve well-being and productivity; increase happiness, and thus only with this kind of society, one can be “at ease” and enjoy life in a harmonious society.
    
    然而，如果权利源自责任，那么权利就不是与生俱来的，而是对真实的自我、家庭、朋友、社会、人类、自然的每一项责任的副产品，反之亦然。责任是一种义务。人们索取的少，奉献的多，就能增强社会的反熵力。慈善活动就是一种反熵的力量，因为这些力量为一个复杂的系统供应免费的能量，能改善并维持社会和谐、提高人们的生活水平和生产力水平，并享受个和谐社会生活。
    
    Rights come before laws; Laws are created to protect and uphold rights.
    Each noble's rights emerge from his duties and obligations fulfilled. By giving and sharing one's resources and ideas, one enters into a noble's society and to live together in the state of perpetual peace, within the realm of Rule of Law and Virtue. These rights arise from acts of performing one's duties and obligations from noble to noble, in a harmonious society. These rights are privileges, not entitlements. These rights emerge from performing his or her duties to each other based on the Harmonious Golden Virtues principles. The existences of these rights are dependent upon and subject to performing these duties. If not, the nobles have no rights, not losing them but just not having these rights in the first place, because these rights are not ontologically created. The body of rights is an empty shell waiting to be filled by duties fulfilled. Here, rights are not entitlements but earned. Rights are privileges arisen from participation of giving and sharing resources.
    
    权利优先于法律；法律是为了保护和扶持权利而设立的。每个君子的权利都来自于责任和义务的履行。人通过给予和分享自己的资源和思想，得以进入君子的阶层，生活在永久和平的境界，在法治和礼治的王国。这些权利来自在一个和谐的社会里，人们履行君子间的职责和义务。这些权利是责任的奖赏，而不是天生的赋予。因为这些权利基于人们根据和谐的黄金定律履行职责和义务。权利的存在取决于职责的履行，如果没有的话，君子不会拥有权利，这并不意味着失去，只是未能优先享有权利，因为权力并不是自我建立的。权利的躯体是一个有待填补职责履行的空壳。在这里，权利不是被赋予的，而是赚取的。权利是一种奖赏，来自于一个人对他人的给予以及在资源共享方面的投入。
    
    Man is noble, derived from his activities, and being a member of a civilized noble society. If not, he is alone, a beastly creature, belonging to a society of beasts, living in a jungle. Naturally, this beastly creature or what Kongfuzi called "xiao ren", is subjected to the Jungle Rule. But then when he comes back as a noble and performing his duties as required; then he will be fully rehabilitated as before in the noble society, for a noble society is merciful and forgiving. As Kongfuzi suggested that a human society should be kind and just. He said: "The merciful benefit is enough to gain the service from people." (Analects, 17:6)
    
    人之所以成为高尚是因为他高尚的举动，因为他是高尚社会的一员。反之，他是孤立的、鲁莽的动物，属于苟且于丛林的禽兽。当然，这种鲁莽的动物，或是孔子所谓的“小人”，遵循丛林的生存定律。但当他履行君子的职责要求后，他将进入君子的圈子，因为一个君子的社会是仁慈和宽恕的。孔子认为，人类社会应该是亲和而公正的。他说：“惠则足以使人”。《论语·阳货》
    
    Rule of Virtue (Lizhi) or the Covenant:
    礼治或称契约：
    
    The covenant is that all nobles agree to performs his or her duties and obligations as prescribed in the positive and negative Harmonious Golden Virtues or Win-win principle. Rights emerge from duties; duties from virtues; and virtues from relationships.
    
    契约指君子认同履行积极与消极的和谐黄金定律（双赢原则）所规定的责任与义务。权利来自于责任，责任来自于是美德，美德来自于关系。
    
    Rule of Law (Fazhi):
    法治：
    
    However, not everyone would abide by the Covenant; hence, the Rule of Law applies to follow the principle of the reciprocal "do evil for evil act." And to "strike evil even before it strikes the Society" It has only to be an act of self-defense, and not to be an act of aggression.
    
    然而，并非所有人能信守“约”，所以，法治的适用遵循以其人之道还其人之身的“以恶制恶”原则。“在邪恶破话社会之前严打邪恶”，但这仅仅是一种自卫行为，而非侵略行为。
    
    State of perpetual war, or Hobbesian state of nature:
    A state in which all beast war against all: Each beast is by and for himself. He is alone, fighting against the world. He takes all resources from others for himself regardless of cost to others and to Nature. (See Hobbes, Leviathan, 1651).
    
    永久战争的状态，或霍布斯自然状态:
    这是一种恶人彼此对抗的状态：每个恶人都参与其中，为了一己私利，与整个世界为敌，不惜一切代价从他人身上或向自然巧取豪夺。（见《利维坦》，霍布斯著，1651年出版）。
    
    Social Contract pact among nobles is a social contract from one noble to another. The breach of contract by a noble would bring him down from a noble status to a beast, and he shall be subjected to the Jungle Rule which is specially designed for a beast, who normally bullies the weak and the innocent. As Kongfuzi suggested in this situation, the society has no choice but to respond against “evil with justice.” This is a Lose-lose situation, not a desirable outcome.
    
    君子间的社会契约是一种君子协定。如果有君子破坏了这种契约，那么他就与禽兽无异，受丛林法则的支配，常常欺凌弱小，伤及无辜。孔子认为在这种情况下，社会别无选择，只能回应“以直报怨”，用正义来惩罚邪恶。但这只会两败俱伤，并不是一个理想的结果。
    
    Alternatively, a state of perpetual peace: a state in which all nobles are at peace with all in the framework of Rule of Law and Virtue with Chinese Characteristics. It is not based on fictional tacit consent by nobles as formulated by most social contract theories. But rather in this theory, a noble gives his consent by actively giving and sharing his resources, and by actively participating in the society. Each noble gives and shares duties with one another for the greater good: Each for all; and all for each, a Win-win situation, a desirable outcome.
    
    而永久和平的状态是在具有中国特色的法治和礼治框架内的君子们彼此和平生存。这并非基于虚构的默契，如大部分社会契约理论所说的那样。而在这个理论里，君子通过积极向他人给予和分享资源，积极参与社会生活，给出他认同的信号。每一个君子为了更大的利益而对彼此给予并分享责任，我为人人，人人为我，形成了双赢局面。
    
    How to make people strong?
    如何使人民强大？
    
    Hanfeizi advised us how to have a realistic government. He said: "To govern the world, one has to follow the human nature" (ch.48). He further advised the ruler to use the Jungle Rule to strike first against the people and to make them weak and helpless. But because we want to have super-strong people, not weak and helpless victims as Hegel alluded earlier, I would recommend to reverse the target in this theory and for the people to act first ('shi bu liang li') only to make the ruler serve the people and be made subservient to the will of the people. (Han, Ch.52, quoted from Zhao)
    
    韩非子在提到如何建立一个现实的政府的时候说：“凡治天下，必因人情”（《韩非子·八经》）。他还进一步指出人君要利用丛林法则打击人民，削弱人民的力量。但是，因为我们希望使我们的民族强大起来，而不是成为像之前黑格尔所说的软弱无助的受害者，所以，我建议把这个理论中的施众和受众互换位置，让民首先采取行动（势不两立），使君为民服务，服从人民的意志（见《韩非子·人主》，转引自赵敦华前书）。
    
    To make the ruler to love the people as he cannot be a ruler unless he has proven himself with his 'loving' deeds. In this case, the people must apply the Jungle Rule: "do at first unto others what you don't want them to do unto you." (Zhao and Sagan). The different here is that people want a super-strong and super-stable government, NOT a weak and non-stable government. The people need their political leaders to be strong and to be stable, so to pilot the government in generating super anti-entropy power ever known in Man’s history, so to serve the people well, to make them rich and contented.
    
    统治者要爱人民，因为他们只有用这些爱民的行为证明自己才能保证自己的统治地位。在这种情况下，人们必须用丛林法则对待统治者：“己所不欲先施于人”。在这里不同的是，人们希望有一个强大稳定的政府，不是一个软弱动荡的政府，也希望在强大的、稳定的政治领袖的领导下，能够创造出人类历史上最为强大的反熵力，为人民服务，使人民安居乐业。
    
    To apply power (shi), skill (shu) and Rule of Law (fazhi), we can consider using Hanfeizi's two handles (reward and punishment) for the ruler to serve the people and to be subservient to the will of the people. I replace the word "ruler" with "people" and the word "subjects" to "political leaders"; then Hanfeizi's suggestion would read like this: "the enlightened 'people' tend their 'political leaders' in the way as one speaks of raising birds", that is, "the keeper cuts off the forewings of a bird so that it has to rely on him for feeding. How can it not be tame? "(Han, Ch.34. Quoted from Zhao)
    
    要运用权威（势）、手段（术）和法治使统治者为人民服务，遵从人民的意志，我们可以考虑借用韩非子的两个手段（奖和惩）。我将“人主”与“民”，“臣”与“人君”互换，那么韩非子的观点就变成：“夫明‘臣’畜‘主’亦然，”即“夫驯乌断其下颔焉。断其下颔，则必恃人而食，焉得不驯乎？”（《韩非子·外储说右上》）。
    
    The relationship of people and their political leaders follows the principle of verifiable measurements: all political leaders' merits are rewarded and all their violations are punished commensurate to the gravity of their merits and violations. (Han, ch.49) This measures in accordance with the Reciprocity Rule: "Cooperate with others first, then do as they do into you." (Sagan). And people combine the Reciprocal Rule with the Jungle Rule: "do at first unto others what you don't want them to do unto you". Therefore the government has to be transparent and the leadership positions are to be limited to only two terms, no more and no exceptions.
    
    民和君的关系可以通过具体的标准来衡量：故圣人议多少、论薄厚为之政。（《韩非子·五蠹》）这与相互原则有异曲同工之妙：“先与他人合作，再以其人之道还治其人之身。”（萨根）人们结合了交互规则和丛林法则，得到的是：“己所不欲先施于人。” 因此，领导人的权责可以用两个词来概括——“没有更多”，“没有例外”。
    
    The political leaders historically wielded proportionally much more power vis a vis people. For example, Hanfeizi suggested that: the ruler should enslave their people to death if necessary for the glory of the state. (Ch.46). However in today’s China, the people are the Sovereign. The National People’s Congress embodies the people's Will. The body wields the power on behalf of the people following the principle of people-first government, and all political leaders are to serve the people first. Hanfeizi would suggest people not to ask the political leaders to love them but to command them via the Rule of Law and Virtue to serve the people: "By relying on others to serve me with love, I am in danger. By making others have to serve me, I am in security." (Hanfeizi, Ch. 14)
    
    历史上，君与民之间的权力差距非常悬殊。例如，韩非子认为，“君以无爱利求民之死力而令行”（《韩非子·六反》）。然而，在今天的中国，人民是国家的主人，全国人大体现了人民的意志，它代表人民行使权力，遵循人民利益至上的原则，所有的政治领袖都要优先考虑人民的利益。韩非子认为民不能指望君爱民，而要通过法治和礼治使其服务于民：“恃人之以爱我者危矣，恃吾不可不为者安矣。”（《韩非子·奸劫弑臣》）
    
    Immanuel Kant observed long ago that: "Man is free if he needs obey no person but solely the laws." Even longer ago, more than 2,000 years ago Yang Zhu, a great thinker far ahead of his time, observed about a man's duty to his authentic-self, in cultivating his "six senses": "Allow the ear to hear what it likes, the eye to see what it likes, the nose to smell what it likes, the mouth to say what it likes, the body to enjoy the comforts it likes and the mind to do what it likes." (Yang Zhu's Ch. 8, The Art of Life). He believes Man is the master of his own destiny, the master of his own self; and he is a slave to no one, no state, no organization, nor to God. His own self is not dissolved into a Startrek's Borg type collective universe, but a UNIQUE being in a harmonious noble society that incorporates diversity.
    
    伊曼努尔·康德很早便说过：“如果人只需遵守法律而不必服从他人便可得到自由。”在更早以前，两千多年前的杨朱就超前意识到了人对真我的责任：“恣耳之所欲听，恣目之所欲视，恣鼻之所欲向，恣口之所欲言，恣体之所欲安，恣意之所欲行。”（《列子·杨朱篇》）人能掌握自己的命运，是自己的主人，而不是他人、国家、组织、或上帝的奴隶。他的自我并不消融于《星际旅行》中博尔格氏的集体宇宙，而是一个和谐的多元化的社会中的独一无二的存在。
    
    Man has "nothing to lose" but his chains, as Karl Marx proclaimed. To cut the chains loose is to establish a genuine Rule of Law and Virtue.? Within the framework of the Rule of Law means each person has equal worth; each has equal opportunity; each has equal rights before the law; each is free to live his own life as he chooses with all privileges and duties as a noble being in the Covenant. Thus effective protection of the minority and individual rights; free speech, free press and associations are guaranteed. The right for due process of the Law must also be assured, etc.
    
    正如卡尔·马克思所提到的，人类除了枷锁之外没有什么可失去的。挣脱枷锁的唯一办法是建立一个真正的法治和礼治体系。在法治和礼治的框架内，人生而平等，享有同样的机会，在法律面前也没有贵贱之分。所有人都有权在社会契约允许的范围内，履行自己的责任，享受自己的权利，选择自己的生活，因此，我们必须保证有效地保护少数人和个体的权利，保证言论自由、新闻出版和结社的自由，保证法律的实施等等。
    
    To conclude my remark, may I read you my poem on
    Yang Zhu's duty to his authentic-self:
    
    最后，我想用我自己创作的一首关于杨朱的真实自我的责任的诗来结束我的演讲：
    
    Stardust and me
    
    Twinkle twinkle starlight stardust starstuff made in Heaven;
    From the cradle of the Big Bang that could be heard tens of billions years thereafter;
    How magnificent!
    How glorious!
    Such a huge fireball can only be from the firepower of God;
    
    What a miraculous virgin birth.
    Born divine;
    Born original;
    You were there from the beginning;
    You were really a hot-stuff 'chic' glowing at trillions °C at birth.
    
    Born free;
    Free soul wanderer;
    Care free thing, nothing seems to bother you;
    Recklessly exploring the whole Universe and visiting all interesting places;
    Powered by your chariot of fire, the gift from God.
    
    You tirelessly explored the entire universe in billions of years;
    Searching just for me, your Mr. Right!;
    How wonderful;
    How touching;
    You're born to be my soulmate.
    
    Starbright, starlight, stardust sparkling in my eyes;
    You are my lucky star;
    Spectacular shining little stuff;
    You have come from far, far away;
    Now I am here.
    
    Stardust, stardust, I am really happy, cos you have found me;
    Now... please, please, o’ please... don't ever leave me;
    You are my savior, my hero;
    You gave me life;
    Please stay with me.
    
    Our fate is sealed, soulmate forever;
    Till death tears us apart;
    O’ how much I need you;
    I can't live without you, not even for a second!
    Cos you and me are one, inseparable!
    
    《星辰与我》
    亿万年前宇宙大爆炸依稀可辨；
    蕴育那天空中闪耀着的星光、星尘与星辰；
    多么壮丽!
    多么光辉!
    巨大的火球只源于上帝的神力。
    
    那是一个神奇的初生；
    神圣的诞辰；
    原始的降临；
    你从一开始就在那儿；
    带着与生俱来的灼热温度。
    
    无羁绊的诞生，
    让思绪的恣意纷飞；
    天马行空，无拘无束；
    你驾驭着上帝赐予你的战车，
    纵情地遨游万水千山探索浩瀚宇宙。
    
    亿万年来你不知疲倦的探索整个宇宙；
    追逐我的脚步，你的真命天子；
    多么神奇！
    多么动人！
    为我而生，我灵魂的伴侣 。
    
    星辰啊星辰！
    你在我的眼中闪耀，
    我的幸运星，
    苍穹中最为耀眼的小颗粒，
    不远千里来到我身边。
    
    星辰啊星辰！
    冥冥之中你会遇见我，
    请答应从来都不曾离开，
    我的神，我的勇士，
    你赋予了我生命。
    
    你和我命运相系，望眼欲穿；
    此爱至死不渝，
    相融以沫；
    有你陪伴我每一分每一秒；
    因为你我从来都是一体，不可分离！
    
    Thank you very much for coming and listening. May I propose a toast? ?To each of you. For good health.谢谢你们的光临与聆听。在此谨祝各位身体安康。
    
    廖凯原先生简介(BIOGRAPHY OF LEO KOGUAN)
    
    　
    　　Leo KoGuan is the Chairman of Leo Koguan Foundation, USA and the Founder and Chairman of Software House International, United States, a global procurement outsourcing company and leading business to business solution provider. In 2006 Software House International was ranked by Forbes as the 167th largest private company in the United States with annual revenue of over USD 2 billions. Here in Shanghai, he is building 2 hotels; one is a 6-star Conrad Shanghai Hotel and the other is a 7-star Jumeirah Hantang Xintiandi Hotel.
    
    　　He holds a Master of International Affairs from the School of International and Public Affairs, Columbia University, and earned a Juris Doctor from the New York Law School.
    
    　　 He serves as a member of the Board of Trustees of Asia Society, United States since 2002, and he endowed a fund to sponsor "The Leo KoGuan Program Series on U.S. - China Relations", promoting friendship between U.S. and China. He focuses his charity works on improving the well-being of all peoples in the world, and in China he hopes to better the quality of higher education. He is the Honorary Trustee of Peking University and the Honorary Member of the Board of Trustees of Shanghai Jiao Tong University. He is a Member of Board of Trustees and Honorary Professor of Law School, Fudan University.
    
    　　 廖凯原先生是美国廖凯原基金会主席和美国国际软件屋公司创办人和主席。作为一家全球采购外包公司和主要的公司对公司解决方案供应商，国际软件屋公司2006年被福布斯杂志评为美国最大的私营公司第167位，年收入超过20亿美元。廖先生目前正在上海兴建两座酒店：一座是六星级的Conrad上海酒店，一座是七星级的尊雅(Jumeirah)汉唐新天地酒店。
    
    　　廖先生曾获哥伦比亚大学国际与公共事务学院的国际关系硕士学位和纽约法学院法律博士（Juris Doctor）学位。
    
    　　廖先生自2002年起任美国亚洲协会（Asia Society）董事，并设立基金支持“廖凯原美中关系项目”，以促进美中友谊。廖先生的慈善事业致力于改善全世界所有人的福祉。在中国，他希望增进高等教育的品质。他是上海交通大学名誉校董和上海交通大学凯原法学院名誉教授，同时也是北京大学名誉校董，复旦大学校董和复旦大学法学院名誉教授。