Probing the relationship between socialism and governance, the author offers a new perspective for understanding Chinese politics since 1949. China's politics can be roughly divided into two periods - the Maoist period (1949-1978) and the Dengist Period (since 1978) - characterized as Revolutionary China and Reformatory China. These two periods are better understood when they are compared with each other. For, to study an epoch, we need a logic that transcends that epoch. A comparative approach is very helpful in uncovering the deeper meaning of Chinese revolution and Chinese reforms.

Using the key concept 'two worlds of life' (Experiencing World and Meaning World), the author argues that there is a sharp discrepancy between the two worlds of life in all the self-claimed 'socialist' countries. Although the Meaning World is 'socialist', the Experiencing World cannot be adequately understood as being socialist. 'Socialism' has become an ideational veil which masks the true nature of the Experiencing World. After the 'socialist' revolution, the chain of the concept of 'socialism' awaits the proletariat. Only through Entborgenheit can we understand the true nature of the Experiencing World of all 'socialist' states.

It is argued that the concept 'real socialism' is still misleading, for such a 'socialism' is still unreal; that the concept 'state socialism' is no more than a confusing concept and needs also to be rejected, for there is not such a thing as state socialism in our experiencing world. We had neither 'real socialism' nor 'state socialism', we had only statism in our experiencing world.

The Maoist Chiina was a schizophrenic case of 'socialism', due to the inherent conflict between statism in the Experiencing World and 'socialism' in the Meaning World. All the Communist states created a Janus-faced creature, with one face being statism and the other face being 'socialism'. This is caused by the pathology of treating statization of means of production as socialization of means of production. Dengist China initiated a de-statization process, but this process is not socialization either.

Il faut penser au mouvement syndical. Tout ceci pour éviter le pire dans l’expression d’un discours révolutionnaire et la manifestation des mouvements sociaux sans finalité précise. La violence physique, la violence psychologique, la violence morale, la violence technologique ou électronique—tout cela est inhumain et contre la nature. La montée ou la remontée d’une nation dans l’échelle de la moralité l’élèvera à la plus grande dignité, mais sa descente dans l’immoralité stagnante la conduira à la déchéance; sa chute et sa décroissance la détruiront inévitablement. C’est l’histoire de la fin des grands empires à travers le temps et l’espace.

L’optimum social ne peut être équilibré sans un “minimum”. L’économie ne doit pas être le centre de la vie. Il faut savoir lier les deux et faire l’équilibre pour un développement social. Voilà ce que recherche la paysannerie dans ses mouvements sociaux. Plus le collectivisme chez le paysan parcellaire s’amenuise aux dépens de l’individualisme, plus les idéologies au changement en milieu rural perdent de son sens, et conséquemment, les bonnes valeurs paysannes s’effritent pour se transformer en situation de conflits.

Il faut penser au mouvement syndical. Tout ceci pour éviter le pire dans l’expression d’un discours révolutionnaire et la manifestation des mouvements sociaux sans finalité précise. La violence physique, la violence psychologique, la violence morale, la violence technologique ou électronique—tout cela est inhumain et contre la nature. La montée ou la remontée d’une nation dans l’échelle de la moralité l’élèvera à la plus grande dignité, mais sa descente dans l’immoralité stagnante la conduira à la déchéance; sa chute et sa décroissance la détruiront inévitablement. C’est l’histoire de la fin des grands empires à travers le temps et l’espace.

L’optimum social ne peut être équilibré sans un “minimum”. L’économie ne doit pas être le centre de la vie. Il faut savoir lier les deux et faire l’équilibre pour un développement social. Voilà ce que recherche la paysannerie dans ses mouvements sociaux. Plus le collectivisme chez le paysan parcellaire s’amenuise aux dépens de l’individualisme, plus les idéologies au changement en milieu rural perdent de son sens, et conséquemment, les bonnes valeurs paysannes s’effritent pour se transformer en situation de conflits.

Il faut penser au mouvement syndical. Tout ceci pour éviter le pire dans l’expression d’un discours révolutionnaire et la manifestation des mouvements sociaux sans finalité précise. La violence physique, la violence psychologique, la violence morale, la violence technologique ou électronique—tout cela est inhumain et contre la nature. La montée ou la remontée d’une nation dans l’échelle de la moralité l’élèvera à la plus grande dignité, mais sa descente dans l’immoralité stagnante la conduira à la déchéance; sa chute et sa décroissance la détruiront inévitablement. C’est l’histoire de la fin des grands empires à travers le temps et l’espace.

L’optimum social ne peut être équilibré sans un “minimum”. L’économie ne doit pas être le centre de la vie. Il faut savoir lier les deux et faire l’équilibre pour un développement social. Voilà ce que recherche la paysannerie dans ses mouvements sociaux. Plus le collectivisme chez le paysan parcellaire s’amenuise aux dépens de l’individualisme, plus les idéologies au changement en milieu rural perdent de son sens, et conséquemment, les bonnes valeurs paysannes s’effritent pour se transformer en situation de conflits.

Through the Eyes of a Concerned Liberal argues that the socio-political position of liberalism is the only one that can get us back on course toward the now-vanishing "enlightenment ideal". This was the vision of the "founding fathers," looking to a time when all of the conditions of life--social, political, moral, and intellectual, as well as material--would be realized for everyone--the "American dream."

Taking a hard look at the present social-political situation in North America, Dr. Zeigler offers a self-evaluation test for the reader to determine his/her socio-political=political stance on a spectrum (from far right to far left). (Other "tests" serve to evaluate, respectively, both one's philosophy of life and/or religion and recreational quotient "RQ".) The United States, the author asserts, simply does not appreciate that its current "imperial" status will be sorely tried in the 21st century.

The U.S.A. must now prove that its brand of capitalism and democracy, one that purports to offer a maximum of individual freedom within a democratic political system, is the best approach for the entire world to emulate. However, capitalism and ecology have become social forces on a collision course in this evolving cultural matrix. The individual citizen in this setting must be fully informed and must serve actively and responsibly to implement a liberal agenda.

The author offers 49 short essays, columns, and self evaluation devices that reflect his position. In the final analysis, each person should choose a life purpose based on (1) a comprehensive philosophy of life, (2) a concurring, socio-political stance, and (3) a search for "the good life" in a hopefully free society.

"El Viaje Mistico e Historico qu cambiara su vida."

El tiempo es una rueda de movimiento continuo, el presente es el fruto del pasado, y el futuro es el fruto del presente; cualquier esperanza por un futuro mejor requiere que entendamos el pasado y cambiemos el presente. Más Allá del Homo Sapiens describe detenidamente, en una forma entendible por todos los lectores, las causas y las razones por las cuales el mundo continua siendo inhumano con sus habitantes. Este viaje místico e histórico cuenta los eventos de 5.000 años de historia, proveyendo a los lectores con nuevas interpretaciones y métodos para el mejoramiento individual y mundial.

This book is written in two volumes. Click here for information on Volume II. ,   Beyond the Homo Sapiens - Vol II

Visit the author's web site

This phrase is used to establish that this country and its government is governed by a constitution, which is very explicit as to what government officials can do. The author addresses the topics of War, Indebtedness, Pensions, Schools and Taxes, and uses the words of philosophers and leaders of the past to emphasize the sad condition of the country today.

The conclusion points to the Orange Revolution of the Ukranian people in the early winter of 2004 and urges a similar movement in this country.

This book is about truth and passion.

What makes this book dangerous is its raw honesty. Mr. Hervey lifts the veil of Black decadence at the same time he exposes the lies and political correctness of modern day America. Mr. Hervey said "I show that the Civil War was not fought over slavery and that the demise of my race in America is not of the White man, but rather of our own making. In this book I show how Blacks in America ran away from physical bondage to one far worse-- mental bondage."

A percentage of the proceeds of the sale of this book will aid Mr. Hervey in his legal defense for his false imprisonment and a percentage will be donated to the preservation of Southern Heritage. A financial contribution will be given to the victims of Katrina both Black and White.

For more information please write to: production_i ncorporated@yahoo.com.

F.E.A. stands for False Evidence Appearing Real. Fear immobilizes people. It is a successful tactic used by zealous oppressors and governments in order to condition the masses into obedient sheeple and docile followers. Read why and how you have been and are conditioned and, don’t even realize it!

This book will shatter the fictions you have grown up with. It forever dismantles the so-called truths you have been so craftily and subliminally induced with. It shows you the indisputable evidence and then offers the solutions. The Fictions of Freedom is not for the fainthearted, it is for those who seek the unbridled, uncompromising TRUTH!

www.fictionsoffreedom.com.

Through the Eyes of a Concerned Liberal argues that the socio-political position of liberalism is the only one that can get us back on course toward the now-vanishing "enlightenment ideal". This was the vision of the "founding fathers," looking to a time when all of the conditions of life--social, political, moral, and intellectual, as well as material--would be realized for everyone--the "American dream."

Taking a hard look at the present social-political situation in North America, Dr. Zeigler offers a self-evaluation test for the reader to determine his/her socio-political=political stance on a spectrum (from far right to far left). (Other "tests" serve to evaluate, respectively, both one's philosophy of life and/or religion and recreational quotient "RQ".) The United States, the author asserts, simply does not appreciate that its current "imperial" status will be sorely tried in the 21st century.

The U.S.A. must now prove that its brand of capitalism and democracy, one that purports to offer a maximum of individual freedom within a democratic political system, is the best approach for the entire world to emulate. However, capitalism and ecology have become social forces on a collision course in this evolving cultural matrix. The individual citizen in this setting must be fully informed and must serve actively and responsibly to implement a liberal agenda.

The author offers 49 short essays, columns, and self evaluation devices that reflect his position. In the final analysis, each person should choose a life purpose based on (1) a comprehensive philosophy of life, (2) a concurring, socio-political stance, and (3) a search for "the good life" in a hopefully free society.

Probing the relationship between socialism and governance, the author offers a new perspective for understanding Chinese politics since 1949. China's politics can be roughly divided into two periods - the Maoist period (1949-1978) and the Dengist Period (since 1978) - characterized as Revolutionary China and Reformatory China. These two periods are better understood when they are compared with each other. For, to study an epoch, we need a logic that transcends that epoch. A comparative approach is very helpful in uncovering the deeper meaning of Chinese revolution and Chinese reforms.

Using the key concept 'two worlds of life' (Experiencing World and Meaning World), the author argues that there is a sharp discrepancy between the two worlds of life in all the self-claimed 'socialist' countries. Although the Meaning World is 'socialist', the Experiencing World cannot be adequately understood as being socialist. 'Socialism' has become an ideational veil which masks the true nature of the Experiencing World. After the 'socialist' revolution, the chain of the concept of 'socialism' awaits the proletariat. Only through Entborgenheit can we understand the true nature of the Experiencing World of all 'socialist' states.

It is argued that the concept 'real socialism' is still misleading, for such a 'socialism' is still unreal; that the concept 'state socialism' is no more than a confusing concept and needs also to be rejected, for there is not such a thing as state socialism in our experiencing world. We had neither 'real socialism' nor 'state socialism', we had only statism in our experiencing world.

The Maoist Chiina was a schizophrenic case of 'socialism', due to the inherent conflict between statism in the Experiencing World and 'socialism' in the Meaning World. All the Communist states created a Janus-faced creature, with one face being statism and the other face being 'socialism'. This is caused by the pathology of treating statization of means of production as socialization of means of production. Dengist China initiated a de-statization process, but this process is not socialization either.

"El Viaje Mistico e Historico qu cambiara su vida."

El tiempo es una rueda de movimiento continuo, el presente es el fruto del pasado, y el futuro es el fruto del presente; cualquier esperanza por un futuro mejor requiere que entendamos el pasado y cambiemos el presente. Más Allá del Homo Sapiens describe detenidamente, en una forma entendible por todos los lectores, las causas y las razones por las cuales el mundo continua siendo inhumano con sus habitantes. Este viaje místico e histórico cuenta los eventos de 5.000 años de historia, proveyendo a los lectores con nuevas interpretaciones y métodos para el mejoramiento individual y mundial.

This book is written in two volumes. Click here for information on Volume II. ,   Beyond the Homo Sapiens - Vol II

Visit the author's web site