Feelings, Politics, Social Conflict, and, Confucian Ritual

In my last post I mentioned the importance of way modern society no longer gives many people any emotional feeling of "connection" and how neo-Fascists have exploited this to build support for noxious agendas. I thought I'd expand a bit on this issue in this post.

&&&&

To understand this issue, I think it's important to understand that people reading this post are going to come to it from different perspectives and it's important for all of us to understand this point. All people are not "created equal", and every individual person's particular life experience simply cannot be used to extrapolate to how every other person experiences the world. And this lack of a universal experience is absolutely key to what I want to talk about in this post.

In my own case, I have what is called an "anxiety disorder".  This came about as a result of a chaotic, violent, childhood in a dysfunctional family. What this means is that during the time when my brain was growing, outside stresses caused it to develop in one of the several potential ways the genes I inherited from my parents allowed. In other words, I might have been an "out-going", adventurous, trusting person, but because of the environment I was raised in, I instead developed into a person who is always looking for potential danger.

The way to think about this issue is to think of each person at birth being dealt a set of playing cards for a "turn-based" game like Eucre or Bridge. Those are the genes that they are given by their parents. But when it's time for your body to physically develop (or "express" those genes), it's as if your body has to decide which particular card it wants to play. Friendly, out-going, and, adventurous could be the ten of diamonds, whereas, stand-offish, introverted, and, cautious could be the ace of spades. Each of these behaviours have pluses and minuses in different given contexts. For example, in a time of prosperity where there are lots of opportunities---out-going, risk-takers have an advantage. In a time of chaos and declining prospects, in contrast---people who are cautious and avoid risks are better off.

Consider these two rabbits. Each of them has the same genetic inheritance for colouration. But because each was raised in different circumstances---namely average temperature---they developed different coloured fur. I don't know anything at all about Himalayan rabbits, but one could think of an environment where a totally white coat would be better camouflage than one with black high lites---and vice-versa. It's the same thing when we talk about people's disposition. And the average temperature would affect how much snow there in on the ground where one is hiding from things like eagles and weasels. In exactly the same way, children reared in warm, loving homes by supportive parents have brain wiring that is substantively different from those that were raised in homes where they spent a great deal of time legitimately scared for their safety.

Two Himilayan rabbits, raised at different temperatures.
Original photo from Genetics: A Conceptual Approach
from an article in Nature
Used under copy-rite "fair dealing" provision

&&&&

These different ways of experiencing the world can manifest themselves in different ways of living. For example, when most of my friends were heading out and taking risks like going overseas on development projects, starting up small NGOs, applying for grants, etc, I was looking for a secure job with benefits and a pension. That's why I got my job at the University---which is just about the only place in my town that has never laid anyone off and still has a gold-plated, defined-benefit pension with a built-in cost-of-living adjustment. As I approach retirement age, most of my friends have expressed some degree of envy to the retirement benefits that I will enjoy as compared to their situations. (To be fair to myself---many of them have received very large inheritances when their middle-class parents died---I don't expect to inherit a dime.) 

How I experience the world has a huge impact on the political worldview that I find appealing. I suspect that this is why I am increasingly attracted to Confucianism. It specifically posits a world that consists of paternalistic, reciprocal relationships between different parts of society. It says that people should look out for one another instead of competing. Bosses should keep people on, even if there really isn't enough work to justify their retention---because it's the benevolent thing to do.  Workers

Robert Frost,
photo by Walter Albertin
Library of Congress,
c/o Wiki Commons

should be diligent and not expect too much pay because they need to take into account the interests of the owners and managers of the company. The government should assume that it needs to intervene in the lives of ordinary people, because it has a similar obligation towards its citizens that a parent has to each of its children. A perfectly Confucian world would give everyone of its citizens the feeling that they are home, as in the sense of Robert Frost's statement "‘Home is the place where, when you have to go there, They have to take you in."  (If you haven't read Frost's poem The Death of the Hired Hand, I would recommend you do. It perfectly encapsulates many of the emotions that I am discussing in this post.)

In contrast to my anxiety-disorder fueled neo-Confucianism, I recently was listening to someone espousing a form of Libertarianism that suggested that we should rely upon competition to solve major social problems---such as racism. In effect, he suggested that there should be no laws against discrimination against people based on race or gender because this interferes with the constitutional right of "freedom of assembly".  How this works, according to him, is that any business that doesn't hire blacks or women would be out-competed by other companies that do, either because the first one would be artificially limiting its talent pool, or, because consumers would organize boycotts against it. I won't go into why I think that this is a naive suggestion, other than by suggesting that there are historical reasons why social change has never arrived by these means, which is why governments have intervened in situations like this.

&&&&

What I'm interested in is what sort of psychology is involved in a person espousing Libertarianism versus Confucianism.  Who's it going to be, Ayn Rand?  Or Confucius?

Ayn Rand, the apostle
of Libertarianism
photo c/o Wiki Commons

Confucius, the original
proponent of the "Nanny
State", c/o Wiki Commons 

I suppose I'm suggesting an expansion of the saying by Tom Wolfe that "If a conservative is a liberal who's been mugged, a liberal is a conservative who's been arrested". That is to say, our politics is informed by our life experience. Moreover, I'm going one step further and suggesting that our early childhood---to some extent---"hardwires" us to have a tendency towards one type of politics versus another.

This isn't to say that people are doomed to either be timid Confucians or adventurous Libertarians. I've done some very risky things---suing Walmart comes to mind---but in those instances I was pursuing social goals instead of personal ones. I was willing to risk losing my house, my pension, and, my entire life savings in order to help preserve my community. This is Confucian risk taking, not Libertarian. It is very different from, for example, someone who hops into an airplane and goes up to the far North in search of employment and ends up making big bucks in the tar sands. Or, who borrows a lot of money to start a business.

&&&&

Up until this point, I've made it sound like I'm something of a damaged individual because I support Confucianism. Actually, I don't think that this is fair, but rather an artifact of our society's language. (Another big issue for Confucius was the "rectification of language", but that's a topic for another post.) I identified myself as having an "anxiety disorder", which is quite true. I have had all the classic symptoms of PTSD---reoccurring nightmares, disassociation, flashbacks, etc---but I'm also high-functioning and it has never really caused major problems in my day-to-day life. But in this post I'm trying to work through how this issue may have affected my political worldview.

Having admitted this, I want to suggest that our society "loads the language" against the Confucianist worldview. In the language I used above, I described a person from a non-dysfunction family as being "friendly, out-going, and, adventurous". These are all positive attributes. But all of them can be part of a personality that is shallow, self-centred, and, egotistical. Being friendly and out-going can be shallow and insincere---nothing more than the old "would you like a cherry pie with your Big Mac?" script. And being "adventurous" can be nothing more than running away from the obligations that would hold someone in a specific place.

Years ago I lived in an old townhouse with a student from Shanghai. We had a neighbour named Lena, who was in her eighties and had (as near as we could tell) no friends or family. Her flat stank like sewage, and was over-run with cockroaches (I looked at her recycling container once---it was literally covered with the things.) The only time we ever saw her was twice a day when she went out to buy a local and national newspaper. The last we saw of her was a police officer breaking in her door in order to get her into an ambulance and off to the hospital. My student boarder was with me when this happened. He said to me "this would never happen in China". You could tell he was absolutely disgusted with Canadian society. (I suspect that this sort of scenario is much more common in China now than it was back then---progress?)

Would someone from a future era or different society identify Libertarians as suffering from "freedom poisoning", or, being a "borderline psycho-path", because of their indifference to the problems of the people around them?  How would people who really, really, really care about their communities or the natural environment feel about people who set out on "adventures" without considering the consequences for the community or natural environment? Would they be disgusted by people who unleash huge amounts of carbon into the atmosphere for unnecessary jet airplane trips? Would they think anyone who put the ideal of "freedom" ahead of the real, concrete problems facing other people as being somewhat sick in the head?

&&&&

One last point. Confucianism is more than just a philosophic theory, it is a practical way of living your life. To this end, it prescribes a practice that helps you integrate it's insights into your day-to-day living. It puts forward benevolence as an ideal, but the way it suggests that a person can really learn to manifest this behaviour is through study and ritual. As for study, I'd suggest that the sort of self-analysis I've done in this blog post would fit that framework. But as for ritual, I'm a little hard-pressed to come up with an example. I recently listened to a podcast that helped explain why this is. It comes from a Western apologist for Confucianism by the name of Michael Puett. In it, he argues that what Confucian ritual does is train a person to understand the importance of inter-personal habits and patterns of interaction, and sculpt them to be able to create harmonious interactions. Unfortunately, translations of Confucian texts---like the Analects---have tended to edit out the descriptions of ritual because Western scholars have tended to think of them as irrelevant. As a result, I've never had much chance (as a non-Chinese reader) to expose myself to Confucian ritual.

As a result, it's hard to come up with an example that I can put on a blog post, but one example does come to me from a delightful Japanese television show that I recently binge-watched on Netflix:  the Samurai Gourmet.

This is a strange show to describe to others, so I'm going to let the YouTube clip above at least introduce readers to it's bizarre quality. One particular episode involved a flashback to when the retired "salary-man" (who is the hero of this show) was starting out. As a young man, he had wanted to quit his job and go do something else---which would have been career suicide for him. He hands in his letter of resignation to his boss, who instead of accepting it takes him out to his favourite restaurant. 

When they are there, the boss suggests that the young man take a good, careful look at the people working there. He points out the tremendous attention to detail that everyone is manifesting in every aspect of their work---from the chef to the busboys. Indeed, the owner spends some time training a young person in how to carefully clear and clean a table so not a spot of dirt is left from one customer to the other. The boss then tells the young man something to the effect that it isn't important what a person does to make a living, it's the attitude that they bring to the job that makes her a success or a failure. Moreover, the implication is that a "success" or "failure" comes from within---a person can be a tremendous success in a failing business, or, a complete failure even if they are making a ton of money.

The point I want to raise isn't the wisdom of the specific message, but rather how it is conveyed. The boss took his underling out for a special meal to make the point. This is actually a very common thing in both Japanese and Chinese society, where meals are an integral part of the relationship between managers and employees. In effect, this is a ritual that is used to get people to stop and reassess exactly what they are doing in their work culture and to build a sense of "community" that transcends a mere economic activity. Moreover, it is important to realize that the boss wasn't just trying to convince his young employee about how he should approach the job---he was also illustrating how much the boss considered it his duty to do everything he could to help the new guy adapt to the "salary-man" culture that he had just been accepted into. This is the two-way sense of social obligation and community that is the essence of Confucianism.

If this sounds a bit far-fetched, consider how common communal meals are in other cultures to build a sense of solidarity. In the early Christian church communion literally was a real meal---the body and blood of Christ were not just a sip of wine or a cracker, they were literally a big meal where even the poorest person could get a full belly. Sikhs still do something like this at their temples. They have a communal meal, called "langar" where absolutely anyone---regardless of race, religion, or, anything else---can have a free, vegetarian meal. The Sikhs in my town---even in far away Canada---serve it even here. And many were the times I ate together with the other members of the taijiquan school where I was initiated into Daoism.

&&&&

OK. Time for the begging bowl. If you like what I write, consider supporting me through either a regular "dollar a month" contribution through Patreon or a one-time donation. Just to let you know I practice what I preach, here's list of the people I regularly support:  "the C-Realm Vault Podcast", "Canadaland", and, "Guelph Politico". I've also given one-time donations to "The Professional Left Podcast", "The C-Realm", and, "The Number One Janitor". I've also bought podcast downloads from "Hardcore History". I've spent far, far more money supporting other creative people on the Internet than I've ever made. I just wanted to suggest that this is what needs to be the new normal. If you can afford to help people create content, you really should consider it "just part of the gig". I do.   

Mencius: Filial Piety and the Rise of Neo-Fascism

In Chapter VII of David Hinton's translation of Mencius, the sage is quoted as saying

Imagine all beneath Heaven turning to you with great delight. Now imagine seeing that happen and knowing it means nothing more than a wisp of straw: only Shun was capable of that.
He knew that if you don't realize [sic] your parents you aren't a person, and that if you don't lead your parents to share your wisdom you aren't a child. He fulfilled the Way of serving parents completely until Blind Purblind, his depraved father, finally rejoiced in virtue. Once his father rejoiced in virtue, all beneath Heaven was transformed. One his father rejoiced in virtue, the model for fathers and sons was set for all beneath Heaven. Such is the greatness of honoring parents.

Mencius, Chapter VII, section 28, David Hinton trans. 

There are two elements to this quote, and I find it hard to connect them. The first is indifference to fame, which I understand can be enormously hard. I certainly find it very hard to be personally uninterested in it---even though I have tried mightily my whole life to live that way. I've always worked at menial jobs, and routinely tried to "do the right thing", even if that means sabotaging whatever sort of career I might have been able to garner. And without some sort of fame, most careers are impossible (think about how much more popular this blog would be if I was a famous person.)

For example, I was once organizing a slate of candidates for local Council elections and I had a fairly good shot at getting elected in Ward One. But two other people who also had a good shot at winning a seat were running in Ward Two. Since there was only one slot open for their "flavour" of politics, the odds were that if they both ran they would split the vote and neither would get elected. Since neither one of them were willing to back out, I approached one and told her to run in my ward and I'd not run. Both of them ran and won, and the woman ended up becoming a very successful Mayor of my city. It was the right thing to do, but it meant that I never got elected to public office and instead have supported myself moving furniture and being treated like a moron by management. Objectively, I can see that this is irrelevant, but emotionally, it annoys me. I am not like Shun---fame is still far more than a "wisp of straw" to me.

&&&&

The next bit deals with what is routinely called "filial piety", or, "xiào".  People might find it weird that I would write a post about filial piety for a blog about Daoism. Most Westerners who have been exposed to Daoism tend to have this idea that it's followers have nothing but contempt for stuffy Confucian nonsense. Actually, this is a profound misunderstanding. The Temple that I was initiated into (part of the Dragon Gate Sect of Quanzhen Daoism) has three core texts that they suggest people should study. They consist of the Daoist Jade Emperor Mind Seal Classic, the Buddhist Diamond Sutra, and, the Confucian Classic of Filial Piety.  (More about these in future blog posts.)

&&&&

Filial Piety is a very complex subject to understand, and I don't want to overwhelm readers with their first introduction to the concept, so I'll just raise a few aspects that most people probably haven't thought about just so they can start getting prepared to think about it in depth. 

Most people think of filial piety exclusively with regard to family: "Honour your father and mother". But it is important to understand that Confucianism bases its morality not exclusively on reason, but rather emotion. So to understand filial piety you don't suggest an argument in favour of pursuing this as an ethical standard, you put forward an example that illustrates the innate human tendency that it is based upon. And this is the point that Mencius refers to when he says "if you don't realize [sic] your parents you aren't a person". That is to say, if you don't feel some sort of emotional connection to your parents, your lack of emotions disqualifies you as a member of the human race.

Perhaps a psychopath has no feelings one way or the other about family, which would mean that they aren't a "person" according to Mencius. But the feelings that arise around family are not always positive. Indeed, the language associated with filial devotion always sounds really strange to me---(and I suspect a lot of other people too.) It also sounds odd to me when Christians recite the Lord's Prayer and say "Our Father who art in Heaven---". It's even worse when union leaders talk about members as being "brothers" and "sisters". That is because my father died when I was a child after a long, horrible illness; I also spent a very important part of my childhood being beaten by my older brother; and, my mother had an out-of-control, crazily emotional streak that terrorized me as a child. "Family" has a very strong emotional connection for me---but it is negative, not positive. So I am a "person" according to Mencius, but not one that is terribly "filial".

But it is important to remember that for Confucians like Mencius filial devotion is not just one directional. Parents have an obligation towards their children that is just as important as the child's obligation to their parents. And if the parent fails in that obligation, the child has as much of a duty to instruct the parent as the parent has to instruct the child:

"if you don't lead your parents to share your wisdom you aren't a child. He fulfilled the Way of serving parents completely until Blind Purblind, his depraved father, finally rejoiced in virtue"

Think about this passage. Mencius is putting forward Shun as a paragon of filial piety because he patiently taught one of his parents the difference between right and wrong.

&&&&

So what exactly is xiào? It doesn't seem to be the stereotypical ideal of children "shutting up and doing what they are told". Right now I'm reading a new translation of the Xiaojing by Henry Rosemount, jr, and Roger T. Ames that translates it as "family reverence" because the scholars believed that the English word "piety" carries too many resonances with self-righteous, unfeeling, religious fanaticism. Instead, they believe xiào refers more about the feelings of someone who is in a genuinely warm, reciprocal relationship based on real emotion. It's unfortunate that so many people---like me---have had such bad experiences with our families that the emotions we feel are negative, but to my way of thinking that means that we still long for that connection, not that it doesn't (or shouldn't) exist. I see this as evidence for the basic value of Confucian family reverence, not evidence against it.

This longing for a sense of "family reverence" might begin in the family, but for Confucians it is not supposed to end there. The entire culture of a nation is supposed to function like a family for Confucians. The leader of any grouping---such as the Emperor---is supposed to exist in a dynamic with his subjects much like that of a family. Leaders are supposed to actually care about what happens to their followers, and the followers are supposed to not only be able to engage with leaders when they are acting improperly, they are actually obligated to do so in some circumstances.  Shun was expected to gently reprimand his father, "Blind Purblind". In the same way, the court officials of the Emperor were expected to disagree with the Emperor and try to change his opinion when they believed he was acting improperly.

In ancient China this could often be a very dangerous thing to do, as many Emperors were half-mad with power and were quite willing to torture and kill any scholar who had the courage to criticize an imperial policy. But that was the role that a scholar was supposed to play. Indeed, during the reign of the second Qin emperor there was an incident where a stag was brought before the Emperor. The
Prime Minister (who was the real power behind the throne) declared it to be a horse and then asked the court scholars what they thought it was. The ones who were afraid of him, agreed that it was a horse. The others, who had a greater commitment to the truth, said it was a stag. The latter group paid a heavy price for their statements, as not only they themselves, but their families too were punished for their independence.

Is this a horse? If you say it isn't, you and your family will die.
But if you say it is, your entire society may collapse.  Pressure?
1902 drawing by Frank E. Beddard, c/o Wiki Commons

&&&&

I've been watching a modern Chinese drama titled "The Legend of Chu and Han", but which on Netflix Canada is called "The King's War". It is based on the collapse of the Qin dynasty and the founding of the Han.

I'm fascinated by the character Liu Bang, who became the first Han Emperor, Gaozu. This is because the show is playing around with different conceptions of what it means to be a great man. Gaozu's ability isn't so much his brilliance as a general, but rather his ren, or benevolence. He is able to attract and inspire people to want to serve him, because it is obvious that he really does want the best for everyone around him.

One scene where the director really pointed this out was where Liu was on the march with his army and he fell sick with the flu. His mistress had rolled him up in a quilt and was plying him with hot water to keep him hydrated. A Confucian scholar insisted on seeing him, even though the guards said he was too sick to see anyone. Eventually, he sneaked in to see Liu, who heard him out. After introducing himself, he started talking about how he was going to get Liu's army into some key city without a fight. Liu was not interested (because he felt awful and had heard it all before), so he showed his contempt by taking a pee in the scholar's special, groovy hat. He then make the guy leave and take his hat with him.

This peeved the scholar, but after throwing his hat away, he ran back in and then told Liu that he was really an expert at drinking wine. Instead of having the guy dragged off (which really isn't Liu Bang's style), he asks his girl friend to bring in two pitchers of wine. (Liu is a bit of a drinker.) The scholar downs one without a pause, and then suggests that Liu drink the other. Liu refuses, saying he's too sick to be drinking wine. But he says he'll hear out the scholar.

The scholar says he's friend with the Qin prefect who rules the town and can get him to surrender rather than force a fight. Liu asks why he is interested in helping him. The scholar says that he noticed that on the line of march Liu's soldiers are very careful to not trample the peasant's crops, and, that in general they are careful not to abuse ordinary people. (Not to mention that Liu has put up with some pretty strange behaviour by the scholar himself---even though he's not feeling well.) The scholar is saying that he's spent his whole life trying to find a benevolent ruler to serve, and as near as he can tell, Liu Bang is it.

In the show, "King's War", this is Liu Bang's "secret weapon"---he is able to attract people of real talent, inspire them with tremendous loyalty, and, get them to perform amazing things for him. This contrasts with his main rival, Xiang Yu, who is portrayed in what Westerners would recognize as the "heroic" model of someone like Alexander the Great. He has the strength of a Hercules, is absolutely fearless in battle, and, has the martial arts skill of Bruce Lee. But he lacks ren.

The director of the show actually underlines this point through a scene where Yu orders the execution of 5,000 captured Qin soldiers because they didn't surrender as fast as he said they needed to in order to be spared. Yu places a great emphasis on keeping his word---something that Confucianism says should always be tempered by benevolence. When Yu's uncle find out about this act he is so angry that he slashes Yu across the face with a whip and punishes him with house arrest. He informs Yu that this is a catastrophic mistake to make, because it means that he has no ren---and that there is no way he can become Emperor without it. A leader who cannot build a sense of trust in both his followers and the people that he will act benevolently towards ordinary folk is doomed to fail. It is this lack of trust that has doomed the Qin dynasty, and Yu's actions show why he failed in his competition with Liu. That is why Liu became the first Emperor of the Han dynasty and Yu ends up killing himself after losing.

&&&&

So what has this got to do with modern life?

I recently read a post on FaceBook about a story in the Guardian about a movement called "the New Optimists". In a nutshell, their argument is if you use objective measurements of things like life expectancy, global poverty rates, death by violent crime, warfare, etc, people around the world have never had it so good. But at the same time, lots of people really feel awful about their lives and the future. How come?

Well, there are lots of good suggestions as potential reasons. For example, just because people on the other side of planet are doing better than ever before that doesn't mean you are. Moreover, just because things have been getting better over the past 200 years doesn't mean that it couldn't all go to Hell in a few years because of something like climate change, nuclear war, or, an economic catastrophe caused by something like a computer virus.

All of these are legitimate concerns, but I wonder if maybe part of the problem is that human beings are suffering the effects of a catastrophic decline in our generalized sense of "family reverence" as defined by Confucianism.

No, I don't mean that we all need to embrace some sort of fundamentalist nonsense like that spewed by groups like "Focus on the Family". Instead, I'm talking about the more generalized sense of emotional connection that Confucians found mostly within the family. The key point of "family reverence" isn't the family, it's the emotional sense of connection and belonging that most often found within families. (Please don't confuse the finger pointing at the moon with the moon itself!) People who cannot find this emotional connection within a family seek it in other aspects of life---for many people it is absolutely essential to their well-being and all leaders ignore it at their peril.

What is this sense of "emotional connection"? Well, like Mencius, I can't really define what it is, I can just suggest examples and ask the reader to think about whether or not I am right when I say that these seem to be indicative of an intrinsic human quality. People during war time often develop very strong interpersonal connections that they hold onto for the rest of their lives. It's also why some people have such a strong emotional connection to the university that they studied at while young. I know that in my case I had very strong emotional connection to the school and Temple where I learned Taijiquan and was initiated into Daoism. I also had a similar attachment to the Green Party where I learned the "nuts and bolts" of political activism. They were both like "families" for me. I also have very strong friendships and a significant other that also provide that sense of emotional connection for me.

I might suggest, however, that for many (if not most) people our modern society undermines and attacks this sense of emotional connection. For one thing, families and friendships are shredded when people are expected to travel all over the world in order to pursue their career paths. Even worse, the temporary nature of jobs means that people routinely get picked up and tossed into a task for a short period of time then discarded like a used wrench---which makes it impossible to develop anything like an emotional connection with co-workers. Increasingly, even that shrinking pool of people who do have permanent jobs are denied the stability of even having their own personal work-space. Instead, they are expected to just grab whatever computer is free at any given moment, or, park their laptop at whatever desk is free. These are called "back pack" offices.  (My job just transitioned from one where I had a office to being one of these "migrants", and I can attest to how much it makes me feel like I'm no longer a valued part of the workplace!)

I believe that the alt-right has been very good at manipulating the vague, inarticulate sense of emotional loss that comes from this lack of emotional connection in work, community, and, family by playing up people's sense of emotional connection to patriotism. There are lots of videos to choose from on line, but here's one that illustrates my point.

Just a few things to explain about this video. There were two times in European history where the continent faced invasion by a determined empire of the East and a heroic battle by an out-numbered force managed to save the day. The first is battle of Thermopylae where a small force of Greeks led by the Spartan king managed to hold off a huge Persian army long enough to allow an Athenian fleet to decisively defeat the Persians at Salamis. This is the battle that was popularized by Frank Miller's comic series and the movie "300". The second was the battle of Vienna.  In that battle after a long, heroic siege, the city was about to fall to the forces of the Turkish Sultan but at the last minute an attack by the Polish Winged Hussars destroyed the Turkish army and permanently removed it's threat to Western Europe. 

Please note in this video the clever way the Sabaton song has been merged with movie clips about these two battles with other clips of refugees, and the "heroes" and "villains" of the alt-right (the former are Putin, Trump, Le Pen, and, Farage), whereas the latter is Angela Merkel (who has opened the doors of Germany to refugees.) These stirring appeals to ancient glories and emotional connection to "race consciousness" is a classic type of Fascist propaganda. The rise of new Fascist parties in the Western democracies, IMHO, is because our leadership has turned its back on the Confucian ideal of ren and has instead decided that the free market will deal with all problems. This has worked to undermine and destroy the sense of emotional connection that people have with both their community and where they work. This has created an inarticulate and deep sense of longing for re-connection in the greater community among the citizens, and the neo-Fascists in the alt-right has learned how to exploit it to their gain. That is how Britain voted for the Brexit and how Donald Trump got elected President of the USA. 

&&&&

Oh, one last point. I started off this crazy post with a quote from Mencius where he mentions a guy named Shun and says that he was indifferent to public acclaim because of his devotion to filial piety. I found it hard understand this point. But now I do. If you have a vague need to feel the support of a real emotional community, you will have a real hunger for acclaim. But if that need is being met by a real understanding of ren and have manifested a Sage's feeling towards the people around you, you no longer have that hunger. Not because you have transcended this human desire, but rather because you have satiated it. 

&&&&

Time for me to present my begging bowl. It takes a lot of work to write these posts. If you think that they are worth supporting, you can toss something in (a one time donation via the "PayPal" link on the upper right side of your screen.) If you'd like to give me some "incense money" on a regular basis, you can click on the "Patreon" button and commit to a regular monthly payment---as little as a dollar a month makes a difference. You might even consider buying one of my books---the links are on the upper right corner too. If you can't afford any of those things, you can forward my URL to other people you know on social media. Either way, thanks for reading.