Fundamental Human Rights
The concept of RISE is derived from very ancient Chinese culture that the authority of society had its responsibility to maintain a sustainable environment for all people to make a living. This could be traced back to the pre-monarchic era after the agricultural revolution, to be specific, before the first emperor Huangdi of about 5000 years ago.
This arrived at the concept of “fundamental human rights”. In addition to freedom and equality, making a living is also an important part of our human rights.
Such leadership of social responsibility was still carried on after Huangdi to the Xia Dynasty and the Shang Dynasty (about 5000 to 3500 years ago). It can be called “authority social responsibility”. Such culture was revealed in Laozi’s Daodejing and Guan Zhong’s Guanzi.
It is important to let all people know that making a living is part of their “fundamental human rights”. When all people know, both the demand and what to demand will never be ignored. This demand will become powerful. Such power exists but it bears the property of Yin. That cannot be seized by anyone. Meanwhile, such demand is different from populism which is of the property of Yang.
Guan Zhong was the first in history to use the society leveraging technique to protect the under-privileged people 26 centuries ago. Especially in the time of natural disasters, that curbed the greedy merchants to corner the market and raise prices of cereal several folds so that the poor people could buy cereal at a reasonable price in the market.
RISE serves as a platform to lever money flow from the rich to the poor in a business manner through spending and investment. It can be called Society Leveraging. Further, RISEs of different places may form an alliance network. There comes the third tier of RISE business. RISEs in the rich places and in the poor places can exchange their services, products, capital and investment to secure society leveraging on the inter-city level and further on the international level. The nature of RISE is only to assist local people to establish local business to vitalize domestic economy. It is not like other foreign investment to make profit out of local business opportunity from the local people. When the domestic economy can support the local people to live, it is easy to realize that slavery and illegal immigration will vanish. Of course, the investment is entitled to enjoy a fair share.
In the business world today, extremism in a sense means monopolization. RISE will serve as an instrument to counteract and harmonize such extremism in the market and weaken any monopolization. The meaning of monopolization here is different from monopoly. It does not mean a business group to grow in size to corner the market of certain trade. It is not about market competition. It only refers to a situation that certain business activities exist in the market causing structural unemployment and depleting working opportunities resulting in poverty. For the time being, the real estate business is likely the case. The rent rises to an unaffordable level and that causes many businesses out of business. RISE can count-act such extreme development in a natural manner and avoid government intervention.
As a matter of fact, social welfare and charity are also kind of society leveraging. But facts tell us that they are not enough to help the under-privileged to have their feet back on the ground.
Dao of the nature
The word “Dao” had its original meaning in culture without any religious sense prior to establishment of certain philosophy and religion around the word “Dao” in a much later time. The primary definition of the word “Dao” of Daodejing meant survival of all things. It was about exploring and understanding the environment, the nature and everything for the sake of benefitting all people to survive. Eventually, “Dao” should be how the early society was formed. It had already become an established knowledge in the time of Laozi and could be traced back to the time several thousand years before him prior to the first emperor Huangdi as mentioned in Chapter 4 of Daodejing. Or, we should say it was kind of an ancient civilisation.
Exploring new knowledge was crucial in the very early time after the agricultural revolution. The early people also realized sharing knowledge and keeping everybody working were sufficient and necessary to keep society stable due to a long harvest schedule. That was how the early Chinese established such culture of social harmony. Leadership appeared with mastering the knowledge and such exploration skill.
Why did Laozi demand a return to the mode of society before the first emperor Huangdi? It is because it was the monarchic system to cause disparity of status and the hierarchical system which violated “fundamental human rights”. Returning to the mode of society before the first emperor Huangdi thus meant going back to an equal society. In the time of Laozi, nothing came close to a religion existed. Yet, the ruler took the superficial value of “Dao” and interpreted it as imperial ruling. That was why Laozi wrote Daodejing to reiterate the original meaning of “Dao” again. Now, ambiguities of “Dao” are clear.
The Dao of survival of all things of Nature emphases self-reliance. Any one demands the right of making a living to be self-reliant, meanwhile, self-reliance is a responsibility for any individual to live too. Anyone who is self-reliant will be free of control. This is genuine freedom. When any one is free of control, then no one will control one another. This is genuine equality. The picture of the Nature still shows.
Today, it is commonly accepted that the economy is defined as a social domain that emphasizes the practices, discourses, and material expressions associated with the production, use, and management of resources. What is the position of human beings in it? Yet, humanity is a great concern around the world. When we know of such Dao of survival of all things of Nature, should we examine the aim or purpose of economy again?
Right of making a living should be an irrevocable part of Human Rights. That arrives at the concept of All Working Economy to endorse a complete viable living environment for all people.
Viable Living Environment
There is a serious problem of poverty around the world. The problem is structural. That means something wrong with the world economy intrinsically. Today in this business world, we are all looking at the way to create jobs and establish a living environment through establishing a good business environment. However, business environment and living environment are not equal. A good business environment only facilitates the businessman to do commercial business. Businessmen legally have no duty to do anything other than making profit by the law. The strong will survive and the underprivileged will hurt. In a way, severe competition is hurting the living environment of the poor. They are left out of the business world but they have to live. They are deprived of their right to make a living, therefore they are poor. It is a broader sense of monopolization which monopolizes opportunities of other people to live. It is unnatural and caused by the people ourselves. It violates the fundamental human rights of the poor. RISE is an instrument intended to patch this loophole and to restore a viable living environment for everybody to honour everyone his right to make a living.
Yin and Yang are a pair of counterparts which pair up together to counterbalance each other in order to be as ONE to last. It was inspired by the observation of the pairing nature under the sun such as the Sun and Moon, bright and dark, male and female, etc., and were also adopted to describe characteristics, personalities, temperament, power, etc., of people, natural phenomena and social phenomena.
The ancient Chinese found the Nature was harmonious due to a counter-extremism mechanism induced by itself. Aggressively growing to an extreme was called Yang. When extremism developed to a certain state, the Nature would actuate certain counter action to reduce such extremism. Such counter action was called Yin. For example, when drought occurs in the desert and reaches a threshold, the weather will change naturally and storm will come. Yin also refers to Feminine and Yang refers to Masculine.
To be more specific, the ancient Chinese realized there existed some formless media in the sky that all things relied on to live. They named it Qi which should include air, all sorts of nutrients and all sorts of information. Qi was also realized as the medium for such counter-extremism mechanism. Qi would circulate through the sky, the earth and all things. When extremism occurred, that would mean qi was not balanced and somewhere had got more than enough while some other place got less than what they needed. And, imbalance of qi will endanger lives. Such counter-extremism mechanism was a natural measure to cause the Nature to return to a state of balance of qi so that all things could live again. Then the Theory of Yin-Yang Harmonization was established and was assumed that it applied to thinking, body health, social relationship, society and human-nature relationship for the longevity of humanity.
Meanwhile, even though all things relied on qi to live, the Nature was only to actuate a viable living environment for all things to live through balancing qi. Still, all things lived independently based on their living skills. The Nature did not control all things and own them like a lord. Self-reliance was an important element in this theory. The Great Nature actuates a living environment for all things to live. It bears the nature of a mother. Ancient Chinese call this special nature “De” which is interpreted as “authority social responsibility”. This is how the ancient Chinese realized the Nature and had this conclusion for the Law of Nature. Ancient Chinese thought it was this Law of Nature to be the natural governance for all things to live and propagate and had no concept of Jungle Rule. In the Nature, no strong one would grow without restraint. All weak ones have their way to survive. The weak one is not doomed to be the prey of the strong one. The strong one hunting prey is only its way of survival. No strong one will deprive the weak one of its opportunities to live. In the eyes of ancient Chinese, the Law of Nature is not struggle but co-existence. Further, the Nature actuating a viable living environment for all things is also seen to build a co-existing relationship with all things. The ancient Chinese found co-existence between the Nature and all things was to ensure a long lasting future for both and believed this was the destiny of humanity. Therefore, Harmony was the principle of Dao of survival of all things. In fact, harmony means co-existence. Survival of all things should not be a unique culture of Chinese. It should be universally accepted and not an ideology.
The ancient Chinese found the human body and human society also shared similar harmony mechanism to be healthy. That is how the ancient Chinese established the theory of Chinese medicine and the theory of social harmony. Any excessive strength growing to an extremism will be subject to the counter-extremism mechanism.
The Nature of Yin
Shares the same nature of the Great Nature.
Does not dominate.
Does not possess and control.
Weaken any extreme development for the benefit of all.
THEORY of the body-system SOCIETY AND Social Harmony
It is more than body analogy of functionalism. It is down to the cell level. It assures a healthy status of the body so that all members of society can live healthily.
In short, the principle of the theory of Chinese medicine is to keep qi, or nutrients, inside the body well-balanced and well-circulated. The human body was viewed as a system. It was the “heart” to serve as the central processor to monitor and dispatch qi to circulate through the whole body. Make a simple elucidation here. A healthy body meant sufficient qi or nutrients reached every cell, no more and no less. Otherwise, when it was not balanced, signs would show somewhere in the circulation system was blocked by something accumulated. Then it caused sickness. Taking proper Chinese medicine as a measure of counter-extremism mechanism will help to clear away the blockage or to release accumulation to let qi circulate the whole body again. Similarly, function of the “heart” was only to serve as the central processor and did not control the body as a lord.
The same analogy also applied to society. Every person is equivalent to a cell. It was the government to serve as the “heart” or the central processor to monitor and dispatch qi (nutrients). Qi in society is equivalent to work opportunities. The government had its responsibility to actuate a viable living environment for all people so that all people could make a living on their own. When everyone could make a living and their lives were all satisfied, society would be harmonious. Or else, it would cause sickness such as poverty, social difficulty, or even social turmoil. When every cell lives, the body will live healthily, and vise versa. It is the same to realize that when every person lives, society will live healthily, and vise versa.
When the same analogy applies to society, counter-extremism mechanism will help society to bound back to harmony when extremism occurs by using some mechanism such as society leveraging to clear away the blockage or to relieve accumulation to let “nutrients” circulate all over society again. RISE is suggested here to be the agent of such counter-extremism mechanism. A well “nutrients” circulating society means that a viable living environment providing enough opportunities to everyone to make a living. Making a living means that the income one earns by working is sufficient for him to feed his family and to live an acceptable basic life according to his own cultural and social standard. Maintaining a viable living environment is the key point of the Theory of Social Harmony.
Even though the Theory of Social Harmony emphasizes full employment, it is important to note that it is neither Communism nor Socialism. Jobs are created and prepared by the market on the civilian side but not the government. It is just assurance of everyone to make a living, especially the most under-privileged people. It is still a free market system and not planned economy. Jobs are not assigned and controlled by the government. Living necessity is not controlled and arranged by the government. It does not assume absolute equality. It is not for everyone to take an absolute equal share. It is only a new or rather old concept that everyone is entitled his opportunity to make a living and be self-reliant. Wealth disparity is allowed. It is only to suggest a counter-extremism mechanism to be in effect when the sign of deprivation becoming phenomenal is detected in order to guarantee sufficient opportunities for all people again.
Meanwhile, according to the Theory, the “heart” of society was similar to the role of the Nature, and it did not control all people and owned them like a lord. In the early past, this “heart” of society was the political authority. It practiced its “authority social responsibility” to take care of all people. It just happened that while the first emperor Huangdi came into power, the authority seized the power and began the monarchic rule. Patriarchism dominated thereafter. Society was divided into classes. The concept of “authority social responsibility” was diminishing. “Fundamental human rights” was violated. It was equivalent to monopolization of society in the political aspect. Society turned into disharmony.
Laozi strongly suggested to the lords first to observe “authority social responsibility” to protect “fundamental human rights” of the lower strata of society and reiterated the Theory of Social Harmony in Daodejing. In his time, the low class of people suffered most and their lives were endangered due to the unequal and unjust feudal system of the Zhou Dynasty. Consequently, Laozi demanded change of system to return to the one before the first emperor Huangdi to pursue equality. That is how to arrive at the definition of “fundamental human rights” which included freedom and equality and right to make a living.
In modern time of the democratic era, the monarchic system no long exists. It is now the people to form a society where people can be self-governed. It should be an equal society. The function of the “heart” of society and “authority social responsibility” should remain and shall be carried out by the people in many different ways. Meanwhile, we have to beware what the dark side of cultural heritage of Patriarchism has done to us in our daily life hurting our human rights. It is still commonly found all over the world.
In Chinese Medicine Theory, internal organs have their function to monitor healthy statuses of the whole body and signs will show when one is sick. Somehow, it means the body is off balanced in certain category. Taking medicine is to let the body return to a balanced state.
The same analogy also applied to society. The Chinese word for organ is same as official. In very ancient China, the officials had their duty to watch over society. The authority would respond to any situation causing the people unable to live and make a healthy adjustment. This function is now revealed after a long time lost.
Laozi made this proposition to society that the political authority did not seize anything but only exercises its power to fulfill its “authority social responsibility” to take care of the people as to replace the feudal system of the time. It guarantees a viable living environment for the people to make a living. All profit of production goes to the people. It enjoys no other privilege to observe freedom and equality. That is how the authority earns respect from the people and the people will choose to follow. It is kind of Yin nature of power as opposed to autocracy of the Yang nature which has the country in its possession. i.e., power comes from social responsibility only to fulfill social responsibility. As a matter of fact, a monarchic system means the emperor plus his royal family have the country and people in their possession. On contrary, the “non-possession administration” means the political authority does not take the country and the people in their possession. That is similar to a republic state. On the other hand, non-possession does not mean the people do not have their private possession. The people are entitled to have their possession due to their hard-working. Therefore, it is not communism neither.
This is the philosophy that RISE is based on. RISE belongs to the category of non-possession administration. There is no business owner. The administration is only responsible for the operation and does not take RISE in its possession.