Democracy vs. Plutocracy

American thinking is atomistic. Americans atomize people into individuals, believing that each person is an independent and autonomous being with an unalienable right to pursue happiness and is responsible only for their own interests. Consequently, competition with others is justified. American law promotes and protects this competition. Anyone may defeat another as long as the means are legal. The result is that a small number of individuals gradually defeated all others and established their dominance. These individuals argue that they have the right to form political parties to protect their interests. Conflicts of interest between various groups are irreconcilable, and each must be represented in the political decision-making process. For fairness' sake, political parties alternate in power through elections. One-party rule is considered undemocratic. Using money, lobbying, and media to influence elections and policy-making, on the other hand, is defined as freedom of speech. Consequently, the media is exploited to become a political instrument, making elections increasingly ideological. Those with the financial means to control the media control public opinion and political games, causing legislations and policies overwhelmingly favoring the wealthy. Since elections can be manipulated by money, misinformation, incitement, and slander, they become increasingly dirty. The elected politicians tend to be sensational and lack moral integrity and practical abilities. They serve their donors and their own re-election more than the interests of the people. The rotation of power between opposing parties causes policies to swing between extremes, making long-term planning impossible. Current administrations often engage in actions like overspending, over-borrowing, and excessive money printing to benefit their own tenure, leaving future administrations to handle the disastrous consequences. Partisan conflicts severely weaken the government’s ability to govern and cause deep divisions among the people. It is a highly corrupt, divisive, and inefficient system, yet Americans seem to believe that this is the only way to be a democracy.

In fact it is a partisan democracy rather than a people’s democracy. A growing number of researchers argue that the American political system has become alienated into a plutocracy controlled by capital and special interests, and is no longer a democracy. Joseph Stiglitz, a Nobel laureate economist, has famously stated that the United States is currently of the 1%, by the 1%, and for the 1%. The political elites funded by the special interests have no regard for the interests of the majority of the American people. This can be clearly seen from what they have done. America has the highest level of inequality in the world. Its Covid-19 death number is 170 times that of China, and infection number is 1,600 times that of China, the highest in the world. The nation’s finance has been so badly mismanaged that it has a debt of $30 trillion dollars and counting, much of the money went into the special interests in the form of government contracts and subsidies. It has severe racial conflict, human rights abuse, poverty, doping, gun proliferation, and public safety problems. Its prisoner population is the largest in the world although its total population is only one fourth of that in China and India. Its healthcare is the most expensive in the world that ordinary Americans cannot afford. It is among countries with the latest effective retirement age, a grief for its elderly population. (According to the US Life Insurance Guide, the average retirement age in the US is 67.9 for men and 66.5 for women. By contrast, the retirement age in China is 60 for male, 55 for female white-collar workers, and 50 for female blue-collar workers.) Its public education is broken and infrastructures crumble. It has been at war for 229 years in its 245-year history, constantly creates tensions and provokes conflicts around the world in order to maintain its global military presence, lucrative arms sales and massive military spendings to benefit the vested interests. These special interests are the loudest hawkers of the so-called American values, which is how they keep themselves in power and dominate the world. They call it a democracy, but the American people actually have very little say in matters that concern them.

By contrast, the Chinese thinking is holistic. Human rights as understood by the Chinese are the collective rights of the people. These rights include coexistence, equality, sharing, cooperation, and the well-being of society as a whole, as well as personal freedom. The Chinese regard people not as isolated, independent and autonomous individuals but interconnected and interdependent members of society who are born into relationships with roles and responsibilities to fulfil. The Confucian culture prioritizes community over individuality, encouraging people to seek common ground and set aside differences, put communal interests above personal interests, abide by the ethics established to maintain social harmony, and work together as a team. (See Understanding China: Geography, Confucianism, and Chinese-Style Modernization.)

Democracy as understood by the Chinese is people's democracy rather than partisan democracy. People have different personal interests and opinions; therefore, uniting them and governing the country according to the overall interests and common will of the vast majority of the people is the essence of democracy. Five-thousand years of governance experience have made the Chinese deeply aware of the harms of partisan politics and the importance of a unitary political organization, or "party" to borrow the Western term, that serves the interests of all people. This organization, the CCP, with nearly 100 million members, regards the interests of the nation as a whole as its highest mission, playing a pivotal role in uniting and leading the people. The country's decision-making body is elected every five years by the CCP's National Congress and the National People's Congress based on candidates' character, experiences and achievements rather than sensationalism, empty promises and ideological nonsense. Political decisions are made after carefully investigating and consulting the people and are carried out with the full participation and supervision of the people. These decisions address the common concerns of the people and long-term interests of the nation as a whole. Chinese government does not work for special interests. Its mission is to build an egalitarian and harmonious society for all and lead the Chinese people to common prosperity. The government ensures its purity and self-renewal through continuous improvement of various institutions and mechanisms such as collective decision making, age and term limits for officials, clean government, self-correction, anti-corruption, people's supervision of the government, reporting and petitioning system, disciplinary inspection, and impeachment procedures, etc., to ensure good governance and prevent dictatorship.

The differing understandings of human rights between Americans and Chinese are reflected in their attitudes toward various issues. For example, Americans view Covid-19 precautions as a personal matter, where individuals are responsible for their own well-being and do not require others to dictate their actions. They believe in the freedom to act according to what suits them personally. In contrast, Chinese see Covid-19 prevention as not only a personal responsibility but also a matter of public safety. Thus, some restrictions on personal freedom are considered necessary for the safety of the broader population. Americans see a gun ban as an infringement on individual rights. Chinese, on the other hand, believe that a safe living environment is a fundamental human right for the vast majority of the people, thus gun control is necessary. Americans view restrictions on private enterprises as an infringement of the right to pursue wealth. Chinese, on the other hand, place a high value on equality as a core human right, supporting policies that limit practices that widen the wealth gap. Americans believe that individuals are entitled to their own inventions. They use patent barriers to prevent others from succeeding in the same field while they make huge profits for themselves. Chinese, on the other hand, see invention and innovation as ways to benefit society, showing greater willingness to share intellectual property, which explains China's extensive collaboration in research and development and rapid advancements in science and technology. Americans believe that individual rights are superior to sovereignty. The United States frequently uses human rights as a rationale to interfere in other countries' internal affairs and impose its own values on other nations. Chinese, on the other hand, view actions such as inciting color revolutions, waging wars under the pretext of democracy and freedom, and creating global instability and refugee crises as significant human rights violations.

As successful and powerful as the United States once was, a country that fails to mend its ideological, structural and institutional flaws will end in disaster. These ideological, structural and institutional flaws inevitably lead to the domination of a handful of special interests such as military-industrial complex, arms dealers and capital predators, and the failure of the vast majority of the people. The process of a democracy turning into a plutocracy and its doom, learning from the long history of China, will not exceed three hundred years (see The Vicious Circle of Regime Change). For this reason, Chinese culture stands for collectivism and egalitarianism against individualism. With the rise of China, Confucian values will also have a greater impact on the world. I believe that will be something to celebrate for the world. (See Pluralism vs. Monism.)

Cradle Effect

The comforting embrace, enchanting music, and rhythmic motion of the milonguero style of tango can lull a woman into a daydream-like state - akin to a baby swaying to sleep in her cradle - so deeply that when the tanda ends, she may not want to wake. I call this magical experience the “cradle effect” (see Tango Is a Feeling).

At the beginning of a tanda, a woman may try to keep some distance if she doesn’t know her partner well. However, an experienced leader knows how to help her relax, ease her resistance, and captivate her with the dance. Here are three ways to achieve this.

1. Create a Comfortable Embrace
The first is to offer a comfortable embrace, or to put it figuratively, provide her with a cozy cradle. You must embrace her gently, tenderly and affectionately so that she feels comfortable and safe, not confined or coerced. You should allow her the space she desires, but must do your best to lead her with your torso rather than your arms and hands. When she follows your torso instead of your arms and hands, her focuse is on the feelings rather than the steps, and her experience of the dance becomes emotional rather than mechanical.

2. Engage Her with the Music
The second is to immerse her in the music, or figuratively speaking, hypnotize her with the music. You must dance the music and not the steps, so that her attention is tuned to the music rather than the steps. You have to let her resonate with the music and forget about the movements in order to enter the daydreaming state. To do so you need to present her with your own interpretation of the music. If you step to every beat mechanically without any interpretation, then she will do the same without actually listening to the music. Here again, good music plays a crucial role, which, however, is in the hands of the DJ. Dancers can only use whatever music provided to them as much as possible (see My Two Cents on Music Selections).

3. Keep the Steps Simple
The third is to make the steps simple and easy so that she doesn't need to work hard on the movements and is able to give her full attention to the music and feelings. You should not make her do intricate, fancy steps because the goal here is to mesmerize her and not to impress. Difficult steps defeat that purpose. Generally speaking, natural, small, simple, and rhythmic movements make it easier for the woman to enter a state of surrender. When you feel her stop struggling and fully give herself over to the moment, she is in that state.

On her part, all she needs to do is relaxing her body and surrendering herself to the man (see Learning Tango: Two Perspectives). The woman must overcome her ego, independence and desire to act, focusing instead on the embrace, connection, music, feelings, synchronization and being one with the man. Women in general are more intuitive, emotional, and responsive to music and sensory hypnosis, which may explain tango’s particular allure for them.

That said, the “cradle effect” is not exclusive to women. Men, too, desire to be rocked to sleep in a woman's cozy embrace. When both partners know how to do it, the dance becomes mesmeric, intoxicating and unforgettable (see Tango Is a Relationship).

Understanding China: Geography, Confucianism, and Chinese-Style Modernization

Five thousand years ago, tribal alliances and city-states emerged in the Yellow River Basin and Yangtze River Basin in eastern Asia. These civilizations gradually merged into one, known as China, and continued to expand until they encountered natural obstacles in every direction. To China's northeast lay the cold and harsh Siberia, while the north was dominated by the desolate Mongolian Deserts. The west consisted of numerous mountain ranges with altitudes exceeding 5,000 meters, among them the highest peak of Himalayas rises to 8,848 meters above sea level. The southwest featured the rugged terrain of the Yunnan-Guizhou Plateau and dense tropical jungles, and to the southeast and east lay the vast Pacific Ocean. These formidable natural barriers, insurmountable in ancient times, effectively isolated China from the outside world. Protected by these natural obstacles, the Yellow River and Yangtze River basins enjoyed a temperate climate and abundant rainfall brought by the Pacific monsoon, making these regions ideal for agriculture. This unique geographical environment played a key role in shaping the distinct characteristics of the Chinese nation.

The Chinese civilization was able to develop its unique and remarkable culture largely due to geographical barriers that prevented outside influence. These same barriers also provided protection against foreign aggression, allowing China to remain the only civilization to survive uninterrupted for five thousand years. Confined by these natural obstacles, the ancient Chinese believed that the land they inhabited constituted the main body of the world, which they called tianxia—literally, "under heaven." The Yellow River and Yangtze River basins were located at the center of their world; thus, China was named Zhongguo, or literally, "central country." Richly endowed by nature, China was far more developed than the surrounding uncivilized fringe lands. Chinese peasants, who settled in kinship-based villages, became deeply attached to their fertile farmland and showed little interest in exploring the arid, barren regions beyond their borders. This fostered their restrained temperament. Instead of expanding outward militarily, they built the Great Wall to protect themselves from northern nomads. This 21,000-kilometer wall, located along the 400 mm isoprecipitation line and spanning from east to west, served as a dividing line between agrarian and nomadic lifestyles. Nomads who entered the Great Wall were eventually assimilated into Chinese farming culture, becoming Chinese themselves. Thus, Chinese civilization is a product of its geography, attesting to the advantage of a sedentary, productive way of life over a nomadic, predatory one. The Chinese take great pride in their land, culture, and lifestyle, as China was the most developed, civilized, and prosperous country in the world until the Industrial Revolution.

Due to this closed geographical environment, the ancient Chinese formed their monistic worldview, believing that the world was an integrated whole rather than a collection of fragmented parts. The Chinese world was not a pluralistic world, composed of many sovereign countries, but a monistic world, with China being the only civilized empire at its center. The surrounding ethnic tribes were regarded as vassals within the Chinese tributary system, many of which were gradually sinicized and became part of China. In 221 BC, the state of Qin (pronounced "chin") unified China by defeating all other states. Qin established a centralized empire, abolishing enfeoffment and instituting a system of prefectures and counties. It standardized laws, the writing system, currency, vehicle tracks, weights, and measures (see The Impact of Chinese Characters). Some researchers pointed out that the need to share water resources and carry out large-scale water conservancy and irrigation projects was an important reason why the ancient Chinese attached importance to unity, sharing, cooperation, and a collectivist and centralized system (see Understanding China: Yellow River and the Character of the Chinese Nation). Qin's system, inherited by all subsequent dynasties, laid the groundwork for China's enduring unification and profoundly shaped the stability, sophistication, and continuity of Chinese culture. In turn, this culture has demonstrated a remarkable capacity for assimilation and integration. The Confucian concept of dayitong, or grand unity, reflected this holistic and all-encompassing nature of Chinese culture. Its influence was so profound that neighboring vassal states sought to emulate it. Throughout history, many ethnic groups that partially or entirely conquered China were eventually assimilated into Chinese culture. This process of sinicization, rather than military expansion, is responsible for China's vast territory and stands as a testament to the strength of Chinese civilization.

Consistent with this monistic worldview is the Confucian perspective on society, which is also holistic. The 大同 (datong) society—the Confucian ideal of a harmonious society as described in Confucian classics—envisions a world where people collectively care for its well-being. In such a society, the wise and virtuous are chosen to govern, honest people live in harmony, the weak and sick are cared for, and there is no evil or crime. Unlike in the West, where individuals are regarded as independent entities accountable primarily to their own interests, and where the strong dominating the weak is the norm, causing people to be egocentric and belligerent, Confucianism advocates for a society that is like a large family, wherein members cooperate, seek common ground, prioritize communal interests over personal ones, and work together as a team. In Confucianism, individuals are not viewed as isolated and autonomous but as integral members of society, born into specific relationships with defined roles and responsibilities. They adhere to etiquettes designed to maintain social harmony, much like tango dancers observing milonga codes in the milongas. These etiquettes or proprieties were practiced even before Confucius’s time, by the people of the Western Zhou Dynasty (11th century BC–771 BC). Confucius (551 BC–479 BC) and his disciples were ardent advocates and scholars of these ancient rites. In essence, Confucianism is deeply rooted in an earlier Chinese tradition.

Confucianism emphasizes the importance of harmonious relationships among individuals and society as a whole. It holds that a stable society must rest on a solid foundation, and that foundation is the people. A Confucian ruler is likened to the head of a large family, with authority derived from the people and a responsibility to ensure their well-being. As Confucius said, "The ruler is the boat, and the people are the water. Water can carry the boat, and water can overturn the boat." Mencius (372 BC–289 BC), another prominent Confucian sage, similarly underscored the central role of the people, asserting that they are the most important, followed by the state, with the monarch being the least. Confucianism teaches that a ruler’s legitimacy stems from the support or mandate of the people, and an unrighteous ruler will lose that mandate. In essence, Confucianism represents a people-centered collectivist humanism, in contrast to the individualistic humanism of the West. This collectivist philosophy has profoundly influenced Chinese politics, shaping ideals such as Sun Yat-sen's Three Principles of the People, the Chinese Communist Party's mission of serving the people, and, more recently, Xi Jinping’s initiative to build a community with a shared future for all mankind. (See Democracy vs. Plutocracy.)

Rooted in this collectivist humanism, Confucianism advocates for the concept of benevolent governance. Confucius believed that benevolence is the essence of human nature, distinguishing humans from animals. Unlike Machiavelli, who separated morality from politics, Confucius asserted that personal morality and the governance of a country are closely related. A ruler must be saintly at heart—a moral leader and role model—and only through self-cultivation can he manage his family, govern his country, and bring peace to the world. Confucius placed great emphasis on the role of proprieties but maintained that these external expressions must be grounded in benevolence to be authentic; otherwise, they become mere façades of insincerity. His followers, however, divided into two camps: one school emphasized benevolence and was later recognized as the orthodoxy of Confucianism, while the other prioritized proprieties and eventually evolved into Legalism. The unification of China by the Qin state in 221 BC was achieved through the use of military power and the application of severe penal laws under the influence of the Legalist school of thought. Due to its brutality, the Qin Dynasty survived with only two rulers before it was overthrown by widespread rebellions. Learned from this lesson, in 134 BC, Emperor Wu of the Western Han Dynasty accepted the advice of a Confucian scholar, Dong Zhongshu (179 BC–104 BC), to replace other schools of thought with Confucianism as the exclusive doctrine and to implement benevolent rule. Since then, Confucianism has become the official ideology of China. Unlike Christianity and Machiavellianism, which assert that human nature is inherently evil, Confucianism holds that human nature is inherently good. Therefore, it opposes the Legalist reliance on strict laws and harsh punishments as primary tools of governance, instead advocating for rule through virtue and education. This approach gave rise to the Chinese tradition of prioritizing morality and learning.

In 587 AD, Emperor Wen of the Sui Dynasty established the imperial examination system, which integrated education and official selection into a single system. The imperial examination system played a pivotal role in shaping China's advanced and effective political bureaucracy. It further promoted Confucian learning, opened the way for talented individuals from all walks of life to enter politics, and gave rise to the scholar-official class. China's modern civil servant selection system is an evolution of this imperial examination system. Many researchers argue that, compared to Western electoral democracy, China’s meritocratic system is better equipped to produce leaders with moral integrity, practical knowledge, and strong abilities, as evidenced by China's illustrious history and recent economic achievements. However, in the past, the imperial examination system failed to prevent the recurrence of dynastic cycles. Today, China seeks to address this shortcoming through political reforms, such as collective decision-making, age and term limits for officials, clean government initiatives, self-correction mechanisms, disciplinary inspection, anti-corruption campaigns, public supervision of the government, reporting and petitioning systems, and impeachment procedures. These efforts aim to improve governance, ensure accountability, and prevent the emergence of autocracy.

Based on this people-centered collectivist humanism, Confucianism advocates for the equitable distribution of wealth and denounces practices of prioritizing economic interests over morality, using unethical means to accumulate wealth, competing for monetary gain, and widening the gap between rich and poor. Confucians argued that the ruler should disperse the nation's wealth among the people and not compete with the people for wealth. As Confucius said, “Rulers should not worry about not having enough but about inequality.” This moral perspective encouraged Chinese rulers throughout history to adopt more egalitarian policies and implement benevolent governance. However, the emphasis on morality over economic gain historically led to the devaluation of merchants in traditional Chinese society, where they ranked below scholars, farmers, and craftsmen. The early practices of the Chinese Communist Party (CCP) after the founding of the People's Republic of China in 1949 reflected this Confucian tendency, prioritizing morality and scholarship over business. During the reform and opening-up era initiated by Deng Xiaoping, however, the government shifted its stance to encourage business and entrepreneurship, coining the slogan “letting some people get rich first.” Subsequently, the Chinese government introduced policies aimed at poverty alleviation and anti-monopoly efforts, upholding the Confucian tradition of egalitarianism while recognizing the importance of economic development as a means to achieve common prosperity. The Confucian emphasis on production over commerce has also contributed to China’s physiocratic tradition, prioritizing agriculture and manufacturing instead of taking the path of profit-driven capitalism, mercantilism and financialism that may initially stimulate the growth of the economy but will umtimately lead to its hollowing out, corruption and failure (see Mammonism).

Another Confucian concept that has a profound influence is the doctrine of the mean, which emphasizes the virtues of moderation and harmony. Confucius believed that harmony is the fundamental law of nature, and the Golden Mean is the path to achieving it. He argued that extremism causes things to reverse into their opposites, that excess is as harmful as deficiency, and that humility, politeness, impartiality, and avoiding extremes are the qualities of a true gentleman. Deviation from the doctrine of the mean, as history has repeatedly shown, can lead to disastrous consequences for a country (see Meeting in the Middle). It is worth noting that this Confucian proposition is incompatible with Western liberalism and individualism. Chinese people lack the arrogant, bigoted, extreme, domineering and aggressive spirit of many Westerners, Confucianism is the main reason. This emphasis on moderation, balance and harmony has discouraged the Chinese from engaging in Western-style partisan politics, which tend to create division, conflict, hostility and polarity. While Western culture prioritizes partisanship and competition, Chinese culture values unity and cooperation. The Chinese tend to approach issues in a holistic, comprehensive, and balanced manner. Today's Chinese leadership is acutely aware that both morality and personal freedom are important and an excessive focus on either one can be harmful. Overemphasis on morality can suppress initiative and creativity, while overemphasis on individual liberty can exacerbate conflict and inequality. Striking a balance, however, is no easy task. Historically, Confucian morality was transformed by Neo-Confucianists into a rigid ideology that restricted personal freedom. Western liberalism and individualism represent the opposite extreme. The Chinese now strive to find a balance that aims at a society respecting both individual freedom and social morality (see Pluralism vs. Monism).

The peaceful life of the Chinese has finally come to an end. In 1840, Western powers used opium, warships and cannons to finally bombard China's door open, forcing the Qing Dynesty (1644-1911), the last Chinese dynesty, to sign a series of unequal treaties for ceding territories and indemnities. Confronted with this humiliating defeat and the stark disparity between an agricultural China and the already industrialized West, the Chinese began seeking ways to save their country. Over the eight decades following the Opium War, they attempted various measures: the Westernization Movement (1861–1895), which aimed to develop China's industry and modernize its armies and navies; the Reform Movement of 1898, which sought to overhaul China's imperial system; and the Revolution of 1911, which overthrew the monarchy. Despite these efforts, none succeeded in saving China. The plundering by Western powers, combined with the chaotic power struggles among domestic warlords after the monarchy's collapse, drained China's resources. Once the richest country in the world, China was reduced to one of the poorest.

Some Chinese eventually concluded that the root of China's struggles lay in its culture. In 1919, the radical May Fourth New Culture Movement broke out. In a desperate attempt to find solutions, some Chinese intellectuals blamed Confucianism, particularly Neo-Confucianism, for China's failures, accusing it of restricting individual freedom and social progress. They advocated dismantling Confucianism and replacing it with Western-style liberal democracy and capitalism. Other Chinese intellectuals, however, were skeptical of Western liberalism and capitalism and instead turned to another Western ideology—Marxism—believing that socialism aligned more closely with the Confucian ideal of a harmonious society. This ideological divide led to a confrontation between the KMT and the CCP. Ultimately, the side with the support of the majority of the Chinese people prevailed, and the KMT retreated to the Chinese island of Taiwan across the Taiwan Strait. In the first three decades following the founding of New China in 1949, the Chinese, while facing a blockade by Western powers, did many groundwork for its latter development, including land reform, women's liberation, universal free education and healthcare, and basic industrial infrastruture building, etc. Many lessons were learned from trial and error. In 1978, under the leadership of Deng Xiaoping, the CCP re-examined the lessons from the previous thirty years and decided to implement reform and opening-up policies. This initiative aimed to unleash people's potential by introducing market mechanisms into the Chinese economy while preserving the structural advantages of its socialist system.

We have all witnessed what followed. In just 40 years, China has been miraculously transformed from a poor and weak country into the world's second-largest economy, achieving a 42-fold increase in GDP. It has become the world’s largest manufacturing powerhouse, lifted 770 million people out of poverty, created a middle class of over 400 million, and increased per capita income by 23 times. Additionally, the average life expectancy in China now surpasses that of the United States. China has also emerged as the world's largest investment market, largest consumer market, and largest trading partner with more than 130 countries, playing an increasingly significant role in the global economy and international affairs. Unlike some Western powers that engage in hegemonism, bullying, intervention, containment, subversion, and coercive diplomacy, China’s foreign policies adhere firmly to the five guiding principles of international relations: mutual respect for sovereignty and territorial integrity, non-aggression, non-interference in internal affairs, equality and mutual benefit, and peaceful coexistence. These principles are further supported by China's Belt and Road Initiative for global common prosperity and its initiative to establish a community with a shared future for mankind. These foreign policies reflect obvious Confucian influences and are gaining support from an increasing number of countries worldwide.

Once again, China has entered one of the most prosperous periods in its history, and it did so not through aggression, conquest, or plundering other nations, but by leading its own people to work hard and fostering cooperation with other countries for mutually beneficial outcomes. This remarkable achievement has restored the Chinese people's confidence in their philosophy, culture, system, and chosen path. The core values of Chinese civilization, established by Confucianism, have been integral to this success. Without these values, socialism with Chinese characteristics and Chinese-style modernization—a unique form of modernization that emphasizes civilized values, equality, justice, green economy, common prosperity, peaceful development, and international cooperation—would not have been possible. Confucianism embodies the accumulated wisdom of the Chinese people, highlighting the unity, balance, and harmony between man and nature, individuals and society, law and virtue, morality and economy, rulers and the people, as well as among individuals themselves. With its holistic vision, magnanimity, idealism, and positive outlook, Confucianism has served as both a unifying force and a source of strength for the Chinese people, inspiring them to continually improve themselves and their country, and giving China its competitive edge. Although Confucianism must adapt to evolving times, as it has done throughout history, it remains deeply ingrained in the language, culture, mindset, behavior, and consciousness of the Chinese people. For more than two millennia, Confucianism has been repeatedly tested, enriched, and replenished by successive generations of Chinese and will undoubtedly continue to influence their pursuit of a brighter future. (See Darwinism and Confucianism.)

The Vicious Circle of Regime Change

The history of the United States is quite short, leaving many Americans unaware of regime cycles and overly optimistic about the status quo. In reality, any regime or political system has a finite lifespan, ranging from a few years to several centuries, and will ultimately be replaced by another regime or system (see America Is in Big Trouble).

In contrast, with thousands of years of history, the Chinese understand this concept profoundly. Since the unification of China under the Qin (pronounced "chin") Dynasty in 221 BCE, the country has experienced thirty-one dynasties. Of these, the nine longest-lived dynasties that ruled all of China include: the Western Han Dynasty (231 years), the Eastern Han Dynasty (195 years), the Tang Dynasty (289 years), the Eastern Jin Dynasty (103 years), the Northern Song Dynasty (167 years), the Southern Song Dynasty (152 years), the Yuan Dynasty (162 years), the Ming Dynasty (276 years), and the Qing Dynasty (295 years). The remainder lasted less than a century.

At their inception, dynasties established a balance that satisfied various interest groups and political factions through redistributions of power, land, and wealth. Over time, however, this balance eroded. Land would once again be annexed by landlords, wealth would reconcentrate in the hands of a few, and the newly wealthy would seize political power to serve their own interests. When the majority lost access to the means of production, the economy would stagnate. Simultaneously, regimes would suffer from corruption, factionalism, and partisan conflicts, leading to governance failures such as profligacy, militarism, overspending, excessive taxation, debt accumulation, and uncontrolled currency issuance. These issues would result in political, economic, and financial collapse, often exacerbated by natural disasters, plagues, foreign invasions, and rebellions.

While the lifespan of a dynasty could vary, its eventual downfall was inevitable. Three hundred years seems to be the upper limit for the time it takes a regime to decay. In China, no dynasty—no matter how successful—survived beyond three hundred years (see Democracy vs. Plutocracy).

From their long history, the Chinese have gleaned lessons that countries with shorter histories often lack. For instance, nations with brief histories may pursue policies of plundering, exploitation, and bullying the weak. In contrast, the Chinese understand that the ultimate victor must be the one guided by benevolence, justice, fairness, moral integrity, and popular support (see Understanding China: Geography, Confucianism, and Chinese-Style Modernization). Building on this understanding, the Chinese established their current government, the People’s Republic of China. This government is genuinely of the people, by the people, and for the people, aiming to promote the well-being and prosperity of all citizens, rather than serving the interests of a small group of landlords, industrial tycoons, and bankers.

History has also taught the Chinese that one major cause of regime cycles is land annexation. To prevent the gradual concentration of resources in the hands of a few, land in China has been nationalized and allocated to the people for use, while the buying and selling of land is prohibited. The Chinese have also learned that the dominance of capital over politics is a key cause of regime change, thus the state must oversee capital on behalf of the people, ensuring it does not influence political decisions to favor special interests.

Furthermore, history has demonstrated that equality and common prosperity are the foundations of social stability. Therefore, the government implements favorable policies, provides opportunities, initiates projects, and offers financial and technical support to help individuals succeed in various business ventures, while prohibiting the formation of monopolies that restrict opportunities for others. This approach encourages individual initiative while ensuring state oversight of capital to protect the interests of all citizens. Through these measures, China has eradicated poverty, become the world's largest manufacturing powerhouse, and established the world’s largest middle-class population.

History has also taught the Chinese the importance of preventing regime cycles through good governance, meritocracy, collective leadership, and continuous reform. They have learned through hard lessons the dangers of concentrating absolute power in a single leader, whether hereditary or elected. Consequently, mechanisms for collective decision-making have been established, along with age and term limits for officials, to ensure leadership renewal and peaceful transitions. Officials are selected based on their character, abilities, experience, and achievements, rather than rhetoric, promises, or ideological posturing. Continuous reforms are implemented to address systemic shortcomings. These reforms include clean governance initiatives, self-correction mechanisms, disciplinary inspections, anti-corruption measures, public oversight, reporting and petitioning systems, and impeachment procedures.

Political decisions are made by consensus through research, inquiry, consultation, and discussion, rather than through partisan conflict. Thousands of years of political experience have made the Chinese acutely aware of the dangers of partisan politics. Political parties often represent special interests, and partisan conflicts severely weaken a government's ability to govern while creating deep divisions among the populace. The rotation of power between opposing parties results in incoherent policies and makes long-term planning impossible. Voters are not always well-informed or rational and can be easily swayed by empty promises, emotional appeals, and misinformation. Elected politicians often tend to be sensationalist and lack the moral and practical experience required for effective governance. They frequently prioritize their donors and re-election prospects over the long-term interests of the people. Current administrations often take irresponsible actions, such as overspending, overborrowing, and overprinting money, to benefit their own tenures, leaving disastrous consequences for future administrations. Without continuous reforms, these shortsighted practices, driven by self-interest, make it impossible for a regime to escape its historical cycle.

The lessons of history are clear: no regime is immune to the cycles of rise and fall. The United States, despite its current global influence, is no exception to this rule. If it continues to ignore the historical patterns that have led to the collapse of past regimes—unchecked wealth concentration, political corruption, partisan division, and the dominance of special interests over the common good—its downfall will be inevitable. Without serious reflection on its actions and behavior, and without meaningful reforms to address systemic inequalities, political dysfunction, and economic mismanagement, the US risks repeating the very mistakes that have toppled great powers throughout history. Only by learning from these lessons can it hope to preserve its stability and avoid becoming yet another casualty in the vicious cycle of regime change. (See Pluralism vs. Monism.)

Internal Memo to Our Members

We resumed our weekly milonga this June, reflecting our determination to face the challenges of the pandemic with positivity, our confidence in managing the situation, and our trust in one another as a community. While COVID-19 remains a long-term reality, we refuse to let it prevent us from living and dancing. However, to ensure this, we must remain vigilant and take proactive measures to protect ourselves and each other.

The challenges we face extend beyond the virus itself. We are also contending with the selfish and irresponsible behaviors of many individuals in this country. Prioritizing personal liberties over collective safety, these individuals continue to travel, attend gatherings, and resist basic precautions such as wearing masks, practicing social distancing, adhering to quarantine measures, and getting vaccinated. As a result, despite being the wealthiest nation with some of the best medical resources and professionals globally, the United States has recorded over 50 million confirmed cases and more than 800,000 deaths—an unparalleled toll worldwide. Comparatively, China, with a population of 1.4 billion, has successfully contained the virus, while the U.S., with just a quarter of that population, still reports over 200,000 new cases daily. It is evident that ideology has played a significant role in exacerbating the impact of the virus here.

Amid such circumstances, many public tango events, including festivals, marathons, and encuentros, have resumed or are preparing to resume in this country. We believe that this is ill-advised at present. Large gatherings of strangers from various locations, dancing in close embrace, substantially increase the risk of transmission. Just one infected individual could spread the virus to everyone present, who might then carry it to hotels, restaurants, airplanes, and their homes. Instead, we believe tango during the pandemic is best enjoyed in small, private milongas among dancers who know each other well and adhere to strict precautions. Groups should remain separate to minimize cross-infection.

In light of these considerations, we have established the following rules for our gatherings during the pandemic:

1. Our events are temporarily closed to the public. Please refrain from bringing guests or new participants.

2. All participants must be fully vaccinated, including receiving the booster shot.

3. Masks must be worn, and hands should be sanitized frequently throughout the gathering.

4. Participants should only attend this group’s events and avoid other tango groups to prevent cross-infection.

5. Preventive measures should be followed in daily life, and risky activities should be avoided.

6. Self-quarantine for seven days is required if you display symptoms or may have exposed yourself to risks, such as attending social gatherings, traveling by plane, staying in hotels, or dining in restaurants. A negative COVID-19 test is necessary before rejoining the group.

7. All participants must remain vigilant and responsible team members.

We appreciate everyone’s cooperation and commitment to keeping our community safe. Let’s continue dancing responsibly and fostering trust within our group.