世界经济一体化？
谁在主导世界经济
谁来拯救地球？
如何看待全球化的利与弊？
Globalization and Internet
The drawing vividly unfolds ............(Describe the picture描述图画)
This phenomenon which this picture points out is one of numerous international phenomena to have become common and already attracted broad attention in the world in recent years. Globalization/Internet, in brief, makes the whole world a small village. Globalization/Internet offers extensive opportunities for every country in the world to develop their economy, improve their regime, enrich their culture, update their technology and so forth, but globalization/Internet is a two-edged sword: it can bring both benefit and harm. (Present state/situation现象描述+ /Meaning含义)
中文：这幅图画指出的这个现象是近几年在世界上众多已经变得普遍并且已经引起了广泛关注的国际/世界现象之一。全球化/Internet，简言之，就是使整个世界变成一个小村子。全球化/Internet给予了这个世界上的每一个国家广泛的机会去发展它们的经济、改善它们的政体、丰富它们的文化、更新它们的技术等等，但全球化/Internet是一把两刃剑：既有利的一面，也有害的一面。
We must first understand the nature of the problem. On the one hand, globalization/Internet offers extensive opportunities for every country in the world. On the other hand, One of the most controversial aspects of globalization/Internet is the global spread and dominance of American culture.
中文：我们必须先要理解这个问
题
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的本质。一方面，全球化/Internet为这个世界上的每一个国家提供了广阔的机会。另一方面，全球化/Internet最具有争议的其中一个方面是认为全球化就是美国文化的全球扩张和一统天下。
I have some suggestions about dealing with this problem. First and foremost, Globalization/Internet can bring benefit. In the past twenty years, in the process of globalization and explosive development of the Internet, China has brought about rapid economic growth, sustained social progress and continuous betterment of people's living standard, so we should accept. Secondly, it can also bring harm. China has been experiencing the collapse of own traditional virtue in the process.
In summary, I am deeply convinced that she, a nation which has civilization for 5,000 years, never loses any good things, physical, intellectual, or moral, till she finds a better substitute, and then the loss is a gain. (Suggestion+conclusion
建议
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+结束语)
中文：关于处理这个问题，我有一些建议。首要地，全球化/Internet能带来利益。在过去二十年，在全球化和Internet爆炸性的发展的过程中，中国已经产生了快速的经济增长、持续的社会进步和人们生活水平的不断改善，因此我们是应该接受的。其次，它也能带来伤害，在全球化和Internet爆炸性的发展的过程中，中国一直在经历着自己传统美德的瓦解。
总之，我深信她，一个拥有5000年文明的民族，决不会丢掉任何好的东西，物质的、精神的或道德的，直到她找到一个更好的替代，那么到那时侯这种丢失就是一种获得。
气候变暖(climate change):Recent decades we have witnessed an obvious rise in the global average temperature, which receives serious concerns across the world. Climate was a global issue and urged all countries to work together to address the issue. We should pursue economic growth, social development and environmental protection in a coordinated and balanced way, and develop models of production and consumption compatible with sustainable development. The relevant international community should increase financial input and information sharing and step up cooperation in research, development and innovation of technology. Adaptation to climate change is of the greatest concerns to developing countries. Developing countries should take some policy measures to mitigate greenhouse gas emissions. As a developing country, China will shoulder its due international responsibilities and obligations. The Chinese government should give prominence to building a resource-conserving, environment-friendly society in its strategy of industrialization and modernization. Wen also called on other countries to join hands in dealing with climate change and promoting harmonious, clean and sustainable development in the world
Hackers' criminal activities are an international problem and China's network and information system have often been attacked by hackers from other countries.
精神空虚(the void spirit/ A lot of people who commit suicide are result from their void spirit. there is a spiritual void in China. Establish and implement the scientific view of development and push forward the coordinated development between socialist material civilization, political civilization and spiritual civilization.)
传统美德(traditional virtue/ For decades, we have made more criticism than inheritance of our own traditional culture and more negative than confirmative. We should certainly learn from the West, but it is of equal importance that we retain virtues of our own. The Confucian Tradition(The Three Essential Confucian Values: I. Filial Piety II. Humaneness III. Respect for Ritual)
铺张浪费(extravagance and waste/勤俭节约industry and economy/ The Chinese government, therefore, is promoting the concept of a thrifty society and frugal economy as a matter of urgency. Chinese laws and regulations concerning energy conservation currently in operation leave a lot to be desired.)
传统伦理(The traditional ethical requirements /
The traditional ethical requirements same with the basic principles:
1. WHAT YOU DO NOT WISH DONE TO YOURSELF, DO NOT DO TO OTHERS.
1) In its negative form:
"Do not impose on others what you yourself do not desire".
"Do not do to others what you do not want others to do to you."(己所不欲，勿施于人).
2) Although it is argued to be too much pushing one's own way to others, the positive form of the requirement is found in many classics:
"Do to others what you wish others do to you" (欲人施诸己，亦施于人).
"A benevolent man helps others to take their stand in that he himself wishes to take his stand, and gets others there in that he himself wishes to get there" (己欲立而立人，己欲达而达人).
2. EVERY HUMAN BEING SHOULD BE TREATED HUMANLY.
"To do humanly is to be human" (仁者人也)
"'Benevolence' means loving your fellow men" (仁者爱人)
Chinese tradition even advocates both the respect for human life and even the respect for all kinds of life, which seems to be very close to the idea of "Green Peace" and ecological criticism. These thoughts do not only seek for human peace but also for the harmony between human and nature and other creatures. And therefore, "the virtue of respecting for life" (生生之德) and "friend others and affiliate with all creatures"(民胞物与) is always taken as the great virtue in Confucian teachings and philosophy.
There are many other traditional Chinese ideas related:
1. In regard with the human relationship, "Harmony in diversity" or "harmony with diversity" (和而不同) is typically emphasized in Confucianism. Compared with "Baha'i", a new religious community who takes "Unity with diversity" as the main doctrine, the Confucian spirit of the harmonious co-existence of different cultures might be more relevant for the foundation of human existence and development.
2. Confucius believes "honesty-sincerity is the Dao of Heaven" (诚者，天之道也) which is out of the control of human beings, and "to be honest and sincere is the Dao of human beings" which is the only thing we could do (诚之者，人之道也). In this case, a gentleman (君子)should "cultivate himself to be honest and sincere" in accordance with the Dao of Heaven, which is something upper or a more or less religious standard of honesty and sincerity. This might be clearer in the interpretation of Dao. In Chinese, I think either道 (way) or 德 (virtue) means "to walk your talk" originally, because both走 and 彳are symbols of walking carefully with small steps. In this case, "way" is formed in the walking and in virtue of moral practice "virtue" appears. Just as David Tracy noticed, the famous saying of Socrates "The unexamined life is not worth living" is in sharp contrast with a saying in a Buddhist scripture, "The un-lived life is not worth examining."
3. So Dao is not only metaphysical but also physical; "honesty-sincerity" is above us and what we could do is nothing but learning to be honest and sincere; Dao could be justified in faith, as well as in behavior. I am not sure if it is "religion", but it is of course something like "Acts of Religion" (in terms of Derrida) or "Acts of Faith" (in terms of Rodney Stark). You may know that the sacred "Word" or "Wisdom" in the Gospel of John and other biblical scriptures is translated into "Dao" in this sense.
4. For the same reason, traditional Chinese ethics ask for our "Consideration for others" (恕) and a spirit of tolerance: "great virtues have a huge capacity to contain things" (厚德载物), and "to tolerate is a sign of greatness" (有容乃大).
5. And probably related to the consideration for others, traditional Chinese ethics place a great emphasis on family, viewing family as the foundation of society. Among the "five cardinal relationships" (emperor and his officials, fathers and kids, husbands and their wives, brothers and sisters, and friends), three of them are concerned with family relationship. It is even believed that "The relation between the officials and the emperor may find origin or archetype in the relation between husbands and wives, which even extends to the relation of heaven and the earth." (君子之道，造端乎夫妇。及其至也，察乎天地).
6. And so, in Chinese traditional philosophy, "humanity is Benevolence" (博爱之谓仁), "filial piety" is the origin of human morality and sentiment (立爱自亲始). And, it is encouraged that "love your family so as to love others and all creatures" (亲亲而仁民，仁民而爱物), "cultivate moral character, and then you could cultivate your family, administrate the country, and bring peace all over the world" (修身、齐家、治国、平天下). When it is promoted to the realm that "honor the aged of other people as we honor our own, take care of the young of other people as we take care of our own" (老吾老以及人之老，幼吾幼以及人之幼), we may naturally relate the traditional Chinese teachings with the famous prayer by St. Francis in the Medieval Europe: to be understood as to understand, to be loved as to love; it is in giving that we receive, it is in pardoning that we are pardoned，it is in dying that we are born to eternal life.
Give your comments/Give your point of view(完全背诵)：
We must first understand the nature of the problem./in my view/in my opinion, On the one hand, It is true that many of China's current/present/existent/contemporary problems are the inevitable side effects of rapid economic development, which, of necessity, had to occur in an unbalanced way. On the other hand, without the economic development in/about the great number of developing countries or third world countries, like china, there will be no real development, prosperity and
Stability for the whole country. Notwithstanding/nonetheless/nevertheless/however/after all, in the long run, Economic development had to come first, but now a more complex agenda of social and political requirements must be integrated and optimized with pure economic growth. So we must promote the coordinated development of material civilization, political civilization and spiritual civilization to build China into a socialist country that is prosperous, powerful, democratic and culturally advanced. (Comments评论)
中文：我们必须先要理解这个问题的本质。以我来看，一方面，目前中国存在的许多问题 都是由于别无选择的不平衡的经济快速发展造成的避免不了的负面影响。另一方面，对于大多数像中国这样的发展中国家或第三世界国家来讲，没有了经济的发展，将不存在整个国家的真正的发展、繁荣和稳定。不过，从长远来看，尽管，我们不得不先发展经济，但是如今过多的社会和政治需要必须同纯粹的经济增长结合起来使其最优化。因此，我们必须推动物质文明、政治文明和精神文明协调发展，把我国建设成为富强、民主、文明的社会主义国家。
I have some/several suggestions about this problem. First and foremost/firstly/primarily/mainly/largely /mostly, China should learn from many developed countries/some western countries to dispose of/deal with/handle/solve/settle/iron out this social problem, including other social problems moral and non-moral, by means of/by/ state legislation, social policy and other relative regulations, especially/particularly because/since China has joined/become a member of the World Trade Organization (WTO) in 2001 and taken place/held the 29th Olympic Games in 2008 as well as. Secondly, our government should clearly/definitely stipulate/establish the responsibilities and obligations of the relative/specific departments for the fulfillment/performance/implementation/execution. Thirdly, in the long run/from a long-term point of view, we should set up/found/constitute/institute a special education system/organization to promote and strengthen/encourage citizens' awareness of environmental protection, and hence improve their values/ideas/notions of consumption and morality. In addition, I recommend that children should start some education of Chinese traditional virtue as early as possible, such as thrift, honesty, affection, filial piety, courtesy, loyalty, humaneness and so on. (Suggestion/建议)
中文：关于这个问题，我有一些建议。首要地，中国应该向众多发达国家学习，通过国家立法、社会政策和其他相关的规章
制度
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来解决这个社会问题，也包括其他的道德的和非道德的社会问题，特别是因为中国已经在2001年加入了WTO，并且中国将在2008年举办第29界奥运会。其次，更重要的是我们的政府应该清晰地
规定
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相关部门应履行的责任和义务。第三，从长远来看，我们应该设立一个专门的机构去宣传和加强公民对环境保护的意识，从而改变他们的观念。另外，我建议应该尽早地开始对孩子们进行中国传统美德的教育，诸如节俭、诚实、亲情、孝顺、谦恭有礼、忠诚、仁爱等等。
In summary, to maintain a sustained, healthy, rapid and coordinated economic development, achieve socialist modernization and a society where man and nature live as friends, and build a harmonious and dynamic society with democracy, rule of law, justice, honesty and decency, stability and order, we will encounter no fewer difficulties and problems, but we are confident in our ability to overcome them and arrive at our set goal triumphantly. (Predicting预测+conclusion结束语)
中文：总的来讲，为了维持一个可持续的、健康的、快速的和协调的经济发展，为了达到社会主义现代化和人和自然像朋友一样共生的社会，并且为了建造一个和谐的、有活力的、民主的、法治的、公正的、诚实庄重的、稳固有序的社会，我们肯定会遇到很多困难和问题。但是，我相信我们有能力克服它们，最终会胜利地达到我们的目标。
In summary, China still has a long way to go in this problem and accordingly, great efforts are essential to make in order to solve it. But I am deeply convinced that she, a nation which has civilization for 5,000 years, never loses any good things, physical, intellectual, or moral, till she finds a better substitute, and then the loss is a gain. (Predicting预测+conclusion结束语)
总之，中国在这个问题上仍然有一段长路要走，因此为了解决它，我们必须要做出巨大的努力。但是，我深信她，一个拥有5000年文明的民族，决不会丢掉任何好的东西，物质的、精神的或道德的，直到她找到一个更好的替代，那么到那时侯这种丢失就是一种获得。
饮可乐还是饮茶？
《红色娘子军》舞动巴黎
儒学在美国
文明冲突(civilization conflict/ Huntington defines eight major civilizations: (1) Western - which includes Western Europe and North America; (2) Slavic-Orthodox; (3) Islamic - which includes three subdivisions: Arab, Turkic and Malay; (4) Latin American; (5) Hindu; (6) Confucian; (7) Japanese; and (8) African.
Huntington says that "The fault lines between civilizations will be the battle lines of the future." He continues, "Over the centuries ... differences among civilizations have generated the most prolonged and the most violent conflict" [2] - more so even than ideological conflict. The reason? - because differences between civilizations "... are far more fundamental than differences among political ideologies and political regimes ..."[3] And the evidence for Huntington's assertion is easily discernible in what's going on in the former Yugoslavia. Indeed, it's only in "civilization" (or religious) terms that any sense can be made of the alliance structures that have grown up as a result of the conflict: Germany, France and Austria (and, as a result, the E.C.) favor Slovenia and Croatia (which are Catholic and Western Christian); Russia and the "Eastern Slavs" favor Serbia (which is - like the rest of the Slavic states - Orthodox); and Turkey and Iran favor the Muslims of Bosnia (which are Islamic). Indeed, the Balkans have been a tinderbox of conflict for hundreds of years precisely because they lie at the convergence of three major civilizations (or religions) and the cultures which these religions undergird: Western Christianity (Slovenia, Croatia, etc.); Orthodox Christianity (Serbia, Bulgaria, Russia, etc.); and Islam (Turkey, Albania, etc.).
I think, we're in a New Axial Age. The idea of Axial Age was proposed by German philosopher Karl Jaspers (1883-1969), defined as around 500 B.C. when great thinkers appeared almost simultaneous in Ancient Greece, Israel, India and China, contributing their original ideas to the problems concerning the existence of human being. Distinctive cultural traditions were then formed respectively by Socrates and Plato in Ancient Greece, Lai-zi and Confucius in China, Sakyamuni in India, and Jewish prophets in Israel, which, after more than two thousand years of progress, have become the principle part of human intellectual wealth. These local cultural traditions were independent in birth, without mutual influence. "Until today mankind has lived by what happened during the Axial Period, by what was thought and created during that period. In each new upward flight it returns in recollection to this period and is fired anew by it. Even since then it has been the case that recollections and reawakenings of the potentialities of the Axial Period - renaissances - afford a spiritual impetus." For example, the Europeans in Renaissance had recollected the origin of their culture, Ancient Greece, which had fired anew the European civilization and left its mark on global culture. Similarly, the Song and Ming Neo-Confucianism in China was stimulated by the impacts of Indian Buddhism; the Confucian thinkers, by "recollecting" Confucius and Mencius in pre-Qing Period, had promoted the ingenious Chinese philosophy to a new height. In a certain sense, the contemporary progress of global cultures might be a new leap on the basis of Axial Age. Has the contemporary human culture created, or will create, a New Axial Age then? -- Judged from certain evidences, it might be.
If Chinese culture hopes to contribute to the "coexistence of civilizations" in contemporary human society, it must needs to know itself, which means a cultural self-consciousness. The so-called "cultural self-consciousness" is the serious self-reflection by certain people in certain cultural tradition on their own culture's origin, its history of formation, its characters (including both advantages and disadvantages) and its tendency of progress. The renewal of Chinese nation is on the eve. To achieve this goal, we must have a self-knowledge about Chinese culture, posit it on a proper place, and search with enthusiasm the genuine spirit of this culture with a long history, in order to present its essence to modern human society. Besides, we must reflect the disadvantages of our culture as well, to better the absorptions of other cultures' essences, and to re-interpret it in a modern way adapting to the general tendency of progress of modern society. Only after this retrospective reflection could our country march as vanguard in the progress of global culture, and create a brave new world together with other cultures.
Confucianism and Taoism were principle schools of thinking in traditional Chinese culture, usually regarded as mutual complementary - of course, after Indian Buddhism was introduced into China, it also played an important role in Chinese society and culture. Now I'd like to discuss whether the Confucian and Taoist thinking could provide meaningful sources for the doctrine of "coexistence of civilizations".
(1) The Confucian doctrine of Ren (仁: benevolence, virtue) is a resource of thinking with positive meaning for the "coexistence of civilizations".
"The Way originates in Emotion" (道始于情), as prescribed in "Destiny is the resource of Human nature" (性自命出), manuscript in Guodian Bamboo Slips (《郭店竹简》). "The Way" here means "the Way of Human" (人道), i.e. the principles in dealing with human (or in anther word, social) relationships, which is different from "the Way of Heaven" (天道), i.e. the laws of nature or of universe. Human relationships are established on the basis of emotion, which is the starting point of Confucian doctrine of Ren. Once a disciple named Fan Chi asked Confucius: "What is Ren?" The answer was: "To love people." Where is the origin of this thought, "to love people"? In The Doctrine of the Mean a saying of Confucius was quoted as: "Ren is the characteristic element of humanity, and the great exercise of it is in loving relatives."[17] The spirit of Benevolence and Love (仁爱) is rooted in human nature, and to love one's relative is the most basic exercise of it. But the spirit of Ren goes far beyond this level. To quote Guodian Bamboo Slips: "To love and love deep, that is love; but
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