After twenty years of reform, because of the selfishness of communist power in the political field, also because of the dispersion of forces in society, one sees no political forces capable of changing the regime in the short term to within the system, no power like those suggested by enlightened Gorbachev did embody or Chiang Ching-kuo, while civil society is unable to form a political force sufficient to compete with the regime.
Also the process of transition to a modern free society can it be gradual and tortuous, and it will probably longer to realize than provided the most conservative estimates. As compared to the power of the Chinese Communist Party (CCP), civil society is still very weak, it lacks courage, wisdom and maturity, and it is very early in its growth process, which is why she is unable in the short term to develop sufficient power to take the place of the CCP.
Under these conditions, plans or action programs that promise quick success to change the political system can only be illusions difficult to implement. However, this does not mean there is no hope for the future happens a free China. Because the political firmament of the period is post-Maoist than where the totalitarian despot could hide the sky with one hand, and has emerged two-tone: dark and light.
Relations between society and government are not those of obscurantism, when people dare not say, except cry three times: "Long live the Emperor!", But are characterized by the coexistence of multiple policy power and the awakening of society to the rights, repression of power and strength of the company.
The despotism of the system is always the same, but the company no longer ignorant; hegemony of power is always the same, but the movement of civil rights rises in waves of terror imposed by the Inquisition intellectual always the same, but no longer the deterrent it once did. The "enemy mentality" of power is always the same, but the "sensitive characters" are no longer plague that everyone avoids.
At the time of Mao, he had to fill the following four conditions to firmly establish the totalitarianism of the great leader: 1. Full nationalization deprived individuals of autonomy in the field of economy, power was the nanny of our omnipotent countrymen, whose economic dependence extended from cradle to grave.
2. The penetration of the system at all levels led to complete loss of individual freedom; membership in an organization has become the sole criterion of a legal identity, it was almost impossible to do without it, the dependence of our Compatriots from political power was such that anyone who was not protected by an organization was an illegal immigrant.
3. The tyranny of the entire social body by the instruments of dictatorship, arbitrary and extreme ideology of encirclement by enemies created an atmosphere of dictatorial people in arms, omnipresent vigilance and control of each pair were ubiquitous eyes of a monitoring instrument, and each was subject to supervision by the danwei *, the neighborhood committee, neighbors and even friends and relatives.
4. Spiritual tyranny imposed by ideology, with a large force of attraction and cohesion, implemented by political campaigns to exert pressure on all the people, the extreme cult of personality and prestige of the Guide had spiritual control which produces a great spirit for all people thought.
The persecution of dissidents attacked does not just their economic, political and social position, but also their dignity and spirit, what was called "to overturn denounce, denounce until that stinks "was the implementation of a double violence, both physical and mental, the consequence was that the vast majority of victims are subjected to this violence and spiritual humbled endless public.
But in the post-Mao, the company is no longer fully under the control of power, because it was a great change and progress towards pluralism, power no longer has the means to control whole private capital, largest ever, began encroaching on the economic base of the regime, value systems every day more varied challenge the official ideology, the development of the movement of civil rights increasingly challenged the power of arbitrary power, and courage of the people who constantly strengthens reduced day by day the effectiveness of political terror.
Especially since June 4 [1989], three of the four pillars on which rested the great leader of totalitarianism are rotten to the point of collapse: the dependence of individuals in the economy has been gradually supplanted by self- Individual - earn his living by himself laid the material basis of the autonomy of individual choice and plurality of interests in society.
The total length of individuals in respect of the organization has been replaced by a semi-liberty, the Chinese are no longer forced to live in the organization when they could not take a step outside the organization has disappeared, never to return and Chinese society advancing gradually towards free migration, movement and choice of employment.
In the ideological field, the awakening of individual consciousness and consciousness of rights has led to the collapse of the monolithic official ideology and the diversification of value systems has forced the authority to adjust against his ideology, a system values of society independent of that power is being formed and, although the lies and indoctrination by the control of expression continue, their persuasive power has greatly diminished.
The revolution represented by the Internet has enabled the proliferation of channels of access to information and decision-speech society, making it virtually ineffective measures of power to establish effective censorship and banning political discussions. The four pillars of totalitarianism, the only remaining is the monolithic political and harsh repression.
But as more and more, morality and justice are on the side of the company while the power is in the hands of government, as the double tyranny of physical persecution and destruction of the characteristic spirit of the times Mao is gone, the effectiveness of political terror has greatly diminished.
The victims of persecution are not subject to double jeopardy posed by the deprivation of physical liberty through imprisonment and humiliation during the "meetings of denunciation." Political persecution can still cause economic harm to their victims, robbing them of their physical liberty, but they can not undermine their prestige, much less put them in a position of social isolation where they are besieged on all sides, or assign them to their moral quality, dignity and spirit.
Paradoxically, persecution is gradually transformed into moral support, taking their victims the status of "conscience of society" or "heroes of the truth", while the thugs in government service are considered as instruments that make "dirty work", most victims do not just engage in more self-critical endless beg the indulgence of the system, no more humble themselves before the masses, but instead can talk to their defense and command respect, despite pressure from the organization, even when they are in court, and put the party and the court in the dock of morality and justice.
At the same time, since the collapse of the totalitarian communist camp of the USSR and Eastern Europe, the growing strength of the global trend toward liberalization and democratization, coupled with the pressure of the rights diplomacy Human major countries and international organizations, human rights, makes the cost of maintaining the system of despotic and terrorist policy still higher.
The effectiveness of persecution and threats plummeting, the CCP was forced to stage a "theater of human rights" and a "theater of democracy," both for his image to the within and to cope with external pressures. In other words, whether the long practice of nonviolent resistance or the prediction that the liberal system represents the "end of history", all these theories are appealing, ultimately, the spiritual nature of man: man is not made of flesh, his moral and spiritual existence is even more important, the core of morality is the human dignity and the importance attached to this dignity is the natural source of the sense of justice.
When a system or a state permit to every human being to live in dignity, it can spontaneously identify with them, as in political virtue in St. Thomas Aquinas: the virtuous government is not content to maintain order, it firmly establishes human dignity. Otherwise, it will cause all kinds of resistance, conscientious objection as being one of the main forms.
If the end of the Cold War could be considered the end of history, whether liberal system has been gradually replacing the despotic system, that is because the former supports and respects human dignity, while the second does not recognize it and tramples. One of the quantities of non-violent resistance is the fact that when humanity must confront tyranny and suffering, victims, against all odds, to meet hatred with love, prejudice with tolerance, the arrogance by humility, humiliation by the dignity, fanatical violence by reason.
That is to say that the victims, with a humble and dignified, take the initiative to invite the perpetrators to return to the standards of reason, of peaceful action, patience, thus escaping the vicious circle response to violence with violence. In a despotic society without freedom, as it lacks the strength to change the nature of despotic power, here is what I mean by the way of society to advance the transition of Chinese society: 1.
The non-violent movement for human rights does not seek to take power, but tries to build a humane society where we can live in dignity. It seeks to focus on the development of an autonomous civil society, first by changing the lifestyle of people characterized by ignorance, cowardice and voluntary servitude, and developing resources and space necessary for establishment of this society where government control is weakest, and finally by non-violent resistance, it increases the cost of the exercise of despotic power and creates a situation where, whenever the people ahead of a centimeter, the power back a centimeter.
2. The non-violent movement for human rights should not pursue a goal of large-scale change, but focus on the implementation of freedom in daily life by the introduction of progressive ideas, the expression of opinion and acts in favor of civil rights - including the proliferation of business rights, which allow the company to accumulate legal and organizational resources, as well as experience of struggle.
As the forces of society are not sufficient to change the "great environment" policy, we can at least rely on individual conscience and cooperation in small groups to change the extent of its capabilities The "small environment" of the micro, for example, resistance to the official press of experienced journalists like Lu Yuegang, Li Datong, etc..
was able to obtain results only because the "small environment" of Zhongguo Qingnian Bao (Journal of Chinese youth ") was healthy. 3. Whatever the ability of power to prevent freedom, every individual must strive to live a free man and do everything he can to lead an honest life and dignity.
In all despotic societies, when those who pursue freedom and openly proclaim their actions are consistent with their words, provided that, in small acts of daily life, they are able to fear nothing, they it will turn into force of subversion of the system of slavery. If you feel that you still have a minimum of human consciousness and if you listen to his call, then show it in public and put it under the sun of public opinion, let it shine with thousands of lights to make it to see society and more to the show for despots.
4. Do not, under any circumstances abandon the pursuit of liberal values, we must implement the principles of tolerance, advocating multilateral dialogue, especially when different voices and different choices appear on the side of society, those who practice strength should consider open the compromises made by others as a complement, not unreasonably criticized by posing as heroes.
For even if the coercion by the morality is different from the political constraint, it is far from the tolerance which is a condition of liberalism. Someone voluntarily pays an enormous price for the ideal he has chosen gives him no right to force others to do the same sacrifice. 5. Whether one is inside or outside the system, we act from the top down or bottom up, it should respect the right to speak to each other.
Even the acts and words of people linked to power - as long as they do not resort to force to suppress speech or self-advocacy movement - should be regarded as a useful reflection to identify the tactics of transition and must fully respect their right to expression. Taking the premise of mutual respect and equal treatment, controversies and dialogues between the two positions - from the bottom up and top down - helps build a consensus on Path to the transition.
That is the meaning of the phrase "All roads lead to Rome". However, tolerance does not mean acquiescence to tyranny, or entry into the muddy pond of absolute relativism. There is a line not to cross. Proponents of the liberal position in the camp of society must resolutely oppose any form of repression by the power of acts and words unofficial, whatever form it takes - threats, purchase, modification, termination, interdiction, arrest and legislation.
6. To face, and without trying to avoid the obvious fact that the despotic system is now everywhere, take over the initiative to improve the situation of no rights of the masses, and not place their hopes in the advent of an enlightened ruler. In the game between the power in society, whatever the changes of power politics, what matters most is to encourage and support the civic movement rights and defend the autonomy of society.
When the devotees are legion, while those who dare to confront the bad government are small in number, it should try, from a position outside the system, to criticize the despotic system and oppose it, and when policy power is hard, forcing him to soften, and when it is moderate, enjoying his moderation to expand the space and resources of society, while supporting the enlightened faction within the system, maintain position outside the system and persevere in the criticism.
In sum, the route from China to freedom must be based primarily on a motion from bottom to top pushing a progressive, because it is very difficult to expect a revolution from the top down to the Chiang Ching- kuo. A reform of the bottom up requires a certain level of consciousness of society, a civil disobedience movement and a movement of civil rights ever stronger.
This means that the forces of civil society who claim democracy and freedom do not seek to rebuild the entire society by a radical regime change, but the power to compel change gradually changing society, ie that we must rely on a growing civil society to reform the political power, whose legitimacy is inadequate. 
Also the process of transition to a modern free society can it be gradual and tortuous, and it will probably longer to realize than provided the most conservative estimates. As compared to the power of the Chinese Communist Party (CCP), civil society is still very weak, it lacks courage, wisdom and maturity, and it is very early in its growth process, which is why she is unable in the short term to develop sufficient power to take the place of the CCP.
Under these conditions, plans or action programs that promise quick success to change the political system can only be illusions difficult to implement. However, this does not mean there is no hope for the future happens a free China. Because the political firmament of the period is post-Maoist than where the totalitarian despot could hide the sky with one hand, and has emerged two-tone: dark and light.
Relations between society and government are not those of obscurantism, when people dare not say, except cry three times: "Long live the Emperor!", But are characterized by the coexistence of multiple policy power and the awakening of society to the rights, repression of power and strength of the company.
The despotism of the system is always the same, but the company no longer ignorant; hegemony of power is always the same, but the movement of civil rights rises in waves of terror imposed by the Inquisition intellectual always the same, but no longer the deterrent it once did. The "enemy mentality" of power is always the same, but the "sensitive characters" are no longer plague that everyone avoids.
At the time of Mao, he had to fill the following four conditions to firmly establish the totalitarianism of the great leader: 1. Full nationalization deprived individuals of autonomy in the field of economy, power was the nanny of our omnipotent countrymen, whose economic dependence extended from cradle to grave.
2. The penetration of the system at all levels led to complete loss of individual freedom; membership in an organization has become the sole criterion of a legal identity, it was almost impossible to do without it, the dependence of our Compatriots from political power was such that anyone who was not protected by an organization was an illegal immigrant.
3. The tyranny of the entire social body by the instruments of dictatorship, arbitrary and extreme ideology of encirclement by enemies created an atmosphere of dictatorial people in arms, omnipresent vigilance and control of each pair were ubiquitous eyes of a monitoring instrument, and each was subject to supervision by the danwei *, the neighborhood committee, neighbors and even friends and relatives.
4. Spiritual tyranny imposed by ideology, with a large force of attraction and cohesion, implemented by political campaigns to exert pressure on all the people, the extreme cult of personality and prestige of the Guide had spiritual control which produces a great spirit for all people thought.
The persecution of dissidents attacked does not just their economic, political and social position, but also their dignity and spirit, what was called "to overturn denounce, denounce until that stinks "was the implementation of a double violence, both physical and mental, the consequence was that the vast majority of victims are subjected to this violence and spiritual humbled endless public.
But in the post-Mao, the company is no longer fully under the control of power, because it was a great change and progress towards pluralism, power no longer has the means to control whole private capital, largest ever, began encroaching on the economic base of the regime, value systems every day more varied challenge the official ideology, the development of the movement of civil rights increasingly challenged the power of arbitrary power, and courage of the people who constantly strengthens reduced day by day the effectiveness of political terror.
Especially since June 4 [1989], three of the four pillars on which rested the great leader of totalitarianism are rotten to the point of collapse: the dependence of individuals in the economy has been gradually supplanted by self- Individual - earn his living by himself laid the material basis of the autonomy of individual choice and plurality of interests in society.
The total length of individuals in respect of the organization has been replaced by a semi-liberty, the Chinese are no longer forced to live in the organization when they could not take a step outside the organization has disappeared, never to return and Chinese society advancing gradually towards free migration, movement and choice of employment.
In the ideological field, the awakening of individual consciousness and consciousness of rights has led to the collapse of the monolithic official ideology and the diversification of value systems has forced the authority to adjust against his ideology, a system values of society independent of that power is being formed and, although the lies and indoctrination by the control of expression continue, their persuasive power has greatly diminished.
The revolution represented by the Internet has enabled the proliferation of channels of access to information and decision-speech society, making it virtually ineffective measures of power to establish effective censorship and banning political discussions. The four pillars of totalitarianism, the only remaining is the monolithic political and harsh repression.
But as more and more, morality and justice are on the side of the company while the power is in the hands of government, as the double tyranny of physical persecution and destruction of the characteristic spirit of the times Mao is gone, the effectiveness of political terror has greatly diminished.
The victims of persecution are not subject to double jeopardy posed by the deprivation of physical liberty through imprisonment and humiliation during the "meetings of denunciation." Political persecution can still cause economic harm to their victims, robbing them of their physical liberty, but they can not undermine their prestige, much less put them in a position of social isolation where they are besieged on all sides, or assign them to their moral quality, dignity and spirit.
Paradoxically, persecution is gradually transformed into moral support, taking their victims the status of "conscience of society" or "heroes of the truth", while the thugs in government service are considered as instruments that make "dirty work", most victims do not just engage in more self-critical endless beg the indulgence of the system, no more humble themselves before the masses, but instead can talk to their defense and command respect, despite pressure from the organization, even when they are in court, and put the party and the court in the dock of morality and justice.
At the same time, since the collapse of the totalitarian communist camp of the USSR and Eastern Europe, the growing strength of the global trend toward liberalization and democratization, coupled with the pressure of the rights diplomacy Human major countries and international organizations, human rights, makes the cost of maintaining the system of despotic and terrorist policy still higher.
The effectiveness of persecution and threats plummeting, the CCP was forced to stage a "theater of human rights" and a "theater of democracy," both for his image to the within and to cope with external pressures. In other words, whether the long practice of nonviolent resistance or the prediction that the liberal system represents the "end of history", all these theories are appealing, ultimately, the spiritual nature of man: man is not made of flesh, his moral and spiritual existence is even more important, the core of morality is the human dignity and the importance attached to this dignity is the natural source of the sense of justice.
When a system or a state permit to every human being to live in dignity, it can spontaneously identify with them, as in political virtue in St. Thomas Aquinas: the virtuous government is not content to maintain order, it firmly establishes human dignity. Otherwise, it will cause all kinds of resistance, conscientious objection as being one of the main forms.
If the end of the Cold War could be considered the end of history, whether liberal system has been gradually replacing the despotic system, that is because the former supports and respects human dignity, while the second does not recognize it and tramples. One of the quantities of non-violent resistance is the fact that when humanity must confront tyranny and suffering, victims, against all odds, to meet hatred with love, prejudice with tolerance, the arrogance by humility, humiliation by the dignity, fanatical violence by reason.
That is to say that the victims, with a humble and dignified, take the initiative to invite the perpetrators to return to the standards of reason, of peaceful action, patience, thus escaping the vicious circle response to violence with violence. In a despotic society without freedom, as it lacks the strength to change the nature of despotic power, here is what I mean by the way of society to advance the transition of Chinese society: 1.
The non-violent movement for human rights does not seek to take power, but tries to build a humane society where we can live in dignity. It seeks to focus on the development of an autonomous civil society, first by changing the lifestyle of people characterized by ignorance, cowardice and voluntary servitude, and developing resources and space necessary for establishment of this society where government control is weakest, and finally by non-violent resistance, it increases the cost of the exercise of despotic power and creates a situation where, whenever the people ahead of a centimeter, the power back a centimeter.
2. The non-violent movement for human rights should not pursue a goal of large-scale change, but focus on the implementation of freedom in daily life by the introduction of progressive ideas, the expression of opinion and acts in favor of civil rights - including the proliferation of business rights, which allow the company to accumulate legal and organizational resources, as well as experience of struggle.
As the forces of society are not sufficient to change the "great environment" policy, we can at least rely on individual conscience and cooperation in small groups to change the extent of its capabilities The "small environment" of the micro, for example, resistance to the official press of experienced journalists like Lu Yuegang, Li Datong, etc..
was able to obtain results only because the "small environment" of Zhongguo Qingnian Bao (Journal of Chinese youth ") was healthy. 3. Whatever the ability of power to prevent freedom, every individual must strive to live a free man and do everything he can to lead an honest life and dignity.
In all despotic societies, when those who pursue freedom and openly proclaim their actions are consistent with their words, provided that, in small acts of daily life, they are able to fear nothing, they it will turn into force of subversion of the system of slavery. If you feel that you still have a minimum of human consciousness and if you listen to his call, then show it in public and put it under the sun of public opinion, let it shine with thousands of lights to make it to see society and more to the show for despots.
4. Do not, under any circumstances abandon the pursuit of liberal values, we must implement the principles of tolerance, advocating multilateral dialogue, especially when different voices and different choices appear on the side of society, those who practice strength should consider open the compromises made by others as a complement, not unreasonably criticized by posing as heroes.
For even if the coercion by the morality is different from the political constraint, it is far from the tolerance which is a condition of liberalism. Someone voluntarily pays an enormous price for the ideal he has chosen gives him no right to force others to do the same sacrifice. 5. Whether one is inside or outside the system, we act from the top down or bottom up, it should respect the right to speak to each other.
Even the acts and words of people linked to power - as long as they do not resort to force to suppress speech or self-advocacy movement - should be regarded as a useful reflection to identify the tactics of transition and must fully respect their right to expression. Taking the premise of mutual respect and equal treatment, controversies and dialogues between the two positions - from the bottom up and top down - helps build a consensus on Path to the transition.
That is the meaning of the phrase "All roads lead to Rome". However, tolerance does not mean acquiescence to tyranny, or entry into the muddy pond of absolute relativism. There is a line not to cross. Proponents of the liberal position in the camp of society must resolutely oppose any form of repression by the power of acts and words unofficial, whatever form it takes - threats, purchase, modification, termination, interdiction, arrest and legislation.
6. To face, and without trying to avoid the obvious fact that the despotic system is now everywhere, take over the initiative to improve the situation of no rights of the masses, and not place their hopes in the advent of an enlightened ruler. In the game between the power in society, whatever the changes of power politics, what matters most is to encourage and support the civic movement rights and defend the autonomy of society.
When the devotees are legion, while those who dare to confront the bad government are small in number, it should try, from a position outside the system, to criticize the despotic system and oppose it, and when policy power is hard, forcing him to soften, and when it is moderate, enjoying his moderation to expand the space and resources of society, while supporting the enlightened faction within the system, maintain position outside the system and persevere in the criticism.
In sum, the route from China to freedom must be based primarily on a motion from bottom to top pushing a progressive, because it is very difficult to expect a revolution from the top down to the Chiang Ching- kuo. A reform of the bottom up requires a certain level of consciousness of society, a civil disobedience movement and a movement of civil rights ever stronger.
This means that the forces of civil society who claim democracy and freedom do not seek to rebuild the entire society by a radical regime change, but the power to compel change gradually changing society, ie that we must rely on a growing civil society to reform the political power, whose legitimacy is inadequate.
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