Culture of the Strong

––Values Reconstruction
By Historic Ambition (Zhiyuan Shi) cultureofthestrong@gmail.com oddyseausss@163.com oddyseausss@gmail.com qiangzhewenhua@126.com 博客: http://cultureofthestrong.blog.163.com English Blog:http://cultureofthestrong.blog.com

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Contents
Book 1
Introduction
About preexistence and afterworld– Ultimate Values penetrating in all kinds of world views– Ultimate Value is the key to the problem of the hollow ethics since Kant

Chapter 1 PSKR– Culture of the strong Part 1
Max Scheler’s “value ethics”– in this “value ethics”, there is no real “values” mentioned– the feature of “real value”– PSKR as the ultimate values Strong at Serenity The ultimate purpose of all religions is Serenity –Buddhism–Taoism–Hinduism, Yoga– the New Testament- Nietzsche- Dante, Hegel, Marx, completely competitive market, utilitarianism, Martin Heidegger, structuralism, deconstructivism, etc.– Being Serene is one of the poles of being strong.-How to be Serene? Strong at Power Misunderstandings of “Power”: as abilities, energy, as resource occupation, as physical force function– “Power” as an ultimate value– continue to clarify misunderstandings (Sparta as a misunderstanding, Bushido as a misunderstanding)–“Power” must be proposed as an Ultimate Value definitely and directly– Power in cultures: Nietzsche, Christianity, Chinese culture, Movement of Romanticism, S a d e , Georges Bataille, Herbert Marcuse, examples of daily life– How to be Powerful? Strong at Knowledge The importance of knowledge and education (education– to copy and spread knowledge): Confucianism, Esoteric Buddhism, Asian philosophies and salvation theories, Western reasoning, science, Neural-Linguistic Programming, concepts about Knowledge, narrow sense and broad sense of Knowledge– Knowledge is Belief-Science Belief-Science Part 1 Significances of Belief-Science– What’s belief? – Belief is trust in proposition– Belief is the core of culture– Why is a belief held? What can belief act on: body– On mind–Aesthetics as belief– On On material– Why belief is called science? – Ultimately, there is no truth but belief: “Is there God?”– 3 kinds of failures of verifiability– Common sense, Kant, agnosticism cannot be overcome– so cannot phenomenology– Scheler’s theology according to phenomenology– Heidegger– Hermeneutics– each of them proposed a kind of religion rather than a kind of philosophy– truth should be replaced by “Besf” or “Beatfkn” to reduce the incidence rate of confusion and misleading saying– metaphysics is for establishing beliefs– truth was regarded as the bridge from reality to belief, but this medium is not necessary– the 3 senses of the transition from “truth world” into “belief world” Creating beliefs, constructing cultures– What is belief made up of? – Proposition– The key of proposition–association– Compose philosophies for meaningful life– On body– On Mind– Mental
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world hard principle– Believing is the breath of life from God – Reasoning is only one of the methods to promote believing– Associated emotions– Language as the home of being– the key: association– Definition is the reverse application of proposition– Believing trials– Random associating-belief-culture– On Material– How come a proposition is believed? – Religious elements– Examples: Christianity– Nietzsche– Buddhism– Money worship– Capitalism– other mass beliefs in history– examples of daily life Standards of belief– Application of Belief-Science Strong at Reality Belief-Science Part 2 Reality as the boundary of the effectiveness of belief– a certain time-space– Reality is more like a cake than an unyielding stone Two kinds of meanings of Reality as Value Dependence. All existences– Instrumentality as the feature of R1– R1 is untiringly pursued– compromise– causes: cover– assumption that people are the weak– taking the necessary condition as the sufficient condition– Material for mind to operate with–feature of R2: Enrichment of Mind– appropriateness of material– Severe circumstance and complete Serenity– modern people are in short of R2– homogeneity– right of Enrichment of Mind– welcome troubles and trouble-makers– Countercurrent of etiquettes–of law and morality–of economics–of simplicity–of habitude Combinations of PSKR Why PSKR? Why not more or less Ultimate Values? – Proof 1: Feelings– Proof 2: Qualities inside– Proof 3: Needs– Proof 4: Ways to excellent spiritual states– Proof 5: Stature or Personality– Proof 6: Meanings in the world are combinations of PSKR: What is Fish? Eating? Specialty? Hammer? Money? Ease? Tool? Purpose? Corruption? Escape? Preservation? Facing up? Shame and shyness? Indifference? Loveliness? Bustle? The giant wave in discotheque? Raising pet dog or pet horse? Loneliness? Sanguineness? Dexterity? Maturity? Beauty of life? Beauty? LSD? Gambling? Character? Sincerity? Goodness? Intelligence? Humor? Happiness, anger, sadness, fear, loneliness, fidget and depression? Will to power? Using head? Heart? The value of computer games? Arts? The significance of intentionality proposed in phenomenology? God? Supremacy? Faith? Concept? Abstracting? Summarizing? Nobleness? Existentialism? Holiness? Believing Bliss? What is “what is?”? Other “what is” Synthetic values and Ultimate Values Inter-relations of PSKR 11 interrelations of PSKR: PS, PK, PR, SK, SR, KR, PSK, PSR, SKR (omitted), PKR (omitted), PSKR (omitted). The basic significances of proposing PSKR

Chapter 2 Culture of the weak
What’s culture? – What are the weak?–What is culture of the weak? 1. The specific forms of culture of the weak– the actualities of the world spirits Easism Concept–phenomena–problems Vanitism Concept–phenomena–problems
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Hypocrisism Phenomena–concept–problems 2. Hazards that culture of the weak does Culture of the weak is the main origin of all kinds of evil deeds and evil minds– Culture of the weak leads to degeneration of people– Culture of the weak is the primary cause of all kinds of sufferings: Sufferings in body– Sufferings in spirit– Two kinds of Sufferings in spirit

Imbedded Chapter 3 Belief-Science Part 3– World Significance Function
1. Concept Pool of happiness– assignment of happiness or suffering– formula– 2 exceptions: Double-Dams 2. Dialectics of feeling and Life-Ration F=X*Y for ∑|F| Shift back to Chapter 2 Culture of the weak deprives the world of profoundness and beauty, so that philistinism prevails– There is no high status of authenticity, truth, sincerity, and principle in culture of the weak PSKR analysis of values in culture of the weak 3. Culture of the weak: inadaptable to modern society The main differences between classical society and modern society Culture of the weak is not fit to the material prosperity with modernization– not suited to the loose spiritual environment with modernization– cannot meet the moral demands under modernization: Good, as a virtue, is altruism, is to love beyond oneself– And another key point of good is: In what?

Chapter 4 Culture of the strong Part 2
1. Tech-M Concept Tech-M as the technique of changing suffering into happiness– real suffering and nominal suffering– 3 kinds of ways of changing ideas– Tech-M as a kind of application of Belief-Science: real heroism or romanticism– spirit of a camel– Buddhist tathagata-garbha thought– notes from the underground– thoughts of hell– the gay science Boundary of Tech-M Significances of Tech-M Tech-M could give Power by associating directly; the most powerful insurance for Power– In favor of Knowledge– In favor of Enrichment of Mind– In favor of Serenity– Balance the giving and getting in the world– Passion could be released into the whole society– Loftiness could be actualized– In favor of highly freedom– In favor of sincerity– In favor of beauty– Uniting process and result, short-term and long-term– Beneficial for R1 construction Q&A Q1: Who should be M and who should be S? – Q2: How about the cheating? – Q3: How if there is
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heaven or hell, or samsara? – Q4: Is M spiritual victory? – Q5: Would people become numb? Status of Tech-M and Belief-Science 2. Definition of culture of the strong 3. Integrated Comparisons between culture of the weak and culture of the strong The assumptions of the two main cultures– Features of the strong and those of the weak– The inter-relationships between the features– The assumption of morality of culture of the weak– The assumption of morality of culture of the strong– Moral rank 4. Specific forms of culture of the strong 5. Significances of culture of the strong Fundamental approach to eliminate all kinds of evil deeds and evil minds– Keeping people great, lofty and really able to love– The basic guarantee for happiness– The strong is the convert to Life-Ration– Arts and beauty are compatible with culture of the strong– Culture of the strong is the base of sincerity and principle– Culture of the strong makes metaphysics no more nihilism and heroism no more a paradox 6. Modernization and Culture of the strong 7. Culture of the strong and classical life

Book 2
Chapter 5 Culture of the strong vista
1. Humanity-small and Humanity-Big Failure of Utopian system, religion or morality– Aipotu– Different social results from different humanity: Mode of thinking and behaving– Pattern of affection– Morality– Social subjects– Qualities of spirit– Story of Kun-Peng. 2. World of Humanity-Big, world of the strong

Chapter 6 Realizing culture of the strong
Culture of the strong is not culture of the jungle– Being strong or being weak is not a status, but a spiritual stature– People should live as the strong, the strong at heart, only by which means could the world actualize itself 1. A brief history of humanity– greatnesses and failures: Yellow emperor- Thales- Lao TzuConfucius- Plato- St. Augustine- Renaissance- Newton –slave owner- a mechanic-human geneHabermas Based on the 2 presuppositions: people are the weak and economy is scarce Most systems in modern time Enlightenment– Autonomy of civil society– Lévi-Strauss– Le Bon– Post world war 2 USA– Europe Since 1945– Romantic Movement– Nietzschean philosophy: Nietzsche didn’t propose an Ultimate Value system– No Tech-M– Other aftereffects of the above two problems: Overman is indefinable– Overmen are only the strong with discount.: overman is limited by reality1; emptiness.; there could be only few overmen in the world– Significances of Nietzsche Fascism– The Great Proletarian Cultural Revolution– Counter-culture movement
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Both radicalism and conservatism reinforce humanity-small; what they can change is only the surface of the world 2. Realizing culture of the strong BY INDIVIDUAL Goals– Minimize the using of interest or force The main contents of the actualization of the-strong-self-actualization of individuals Examples of methods Other methods

Imbedded Chapter 7 Culture of “respect”
Functions of Respect and dignity Formula of respect in culture of the weak– Mutations Formula of respect in culture of the strong and its significances Return to Chapter 6 3. Realizing culture of the strong BY ORGANIZATION What Jobs organizations can do? The typical example of organization– state The basic functions of a state: to construct PSKR within Double-Dams–Two basic ways: infeasible or feasible– Detailed functions of a state– Peace– Development– How the dominance of easism and vanitism was formed? – To dispose economy polarism– The process of economic construction itself– More selling of points commodities– Other economic significances of the transitions of the functions– Other social significances of the transitions of the functions– The most important transition of state development function: to transfer the focus from economy to culture: Ministries of a state– Goals and activities of ministry of propaganda: Changing public opinions is the key job; Creation and works– Goals and activities of ministry of education– Laws– Other systems (including democracy)– New routines that benefit PSKR should be invented

Imbedded Chapter 8 the Rating of world of the strong
Grade 1: Mind– Grade 2: Action– Grade 3: Community– One key point in the stages of the grade 2 and the grade 3– Grade 4: Prosperity– Grade 5: Damless Craziness Back to Chapter 6 Adventure paradise– war system– Different regions with different cultural foci– Military affairs– Politics Other organizations

Chapter 9 Value Microscope

Epilogue
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Book 1
Introduction
DOES life begin with birth and end with death? Is there a past life or preexistence? Is there a future life or afterworld? Is there a soul before birth or after death? There are many answers to these questions. One of the popular answers nowadays is uccheda. Materialism and Chinese Taoism claim uccheda. Uccheda says that life ends with death. Taoism asserts that, with some special methods, life could become immortal before death; but once one dies there would be no more a chance left for him and consequently no his conscious life existing any longer. So Immortal Zhiyang, a legend in Taoist history signed, “He, who was riding on the street yesterday, is a corpse in the coffin today.” Japanese Shinto Religion believes that each life would be a god after its death and the conditions of it will be totally the reverse of those of the present life. Christianity and Islam aver that lives are all created by God and after death everyone would be judged by God whether go to heaven or go to hell according to whether they believed in God and whether they did according to the morality that God holds. Besides, there are also samsara doctrines. In samsara doctrines, last life and next life exist. There are three main kinds of samsara doctrines. In Hinduism, samsara runs according to karma of caste system: Whether a life behaves according to its own status in caste in present life decides what it will be in next life, a king, a slave, a horse or a plant, and who he obeys his status in the present life would has a better fate in the next life, otherwise, there would be a worse coming fate. In Buddhism, the samsara is between Christianity-Islam and Hinduism. The common point with Hinduism is that this life’s behaviors decide the next life’s fate; but the standard is doing the moral good deeds, which is similar to Christianity and Islam, and another standard is to get thusness (the extreme Serene mind). Anyone who does well in these two matters would jump out of the painful samsara and come into Buddha field, which is like the eternal heaven in Christianity and Islam (There is also another version that everything is changing and the ones in Buddha field will finally fall into the samsara again). The third kind of samsara is eternal samsara of the same things. This kind of samsara is on the basis of the assumptions of endless time and theory of continuity. If time is endless, the past is endless. Because of the endless past and the continuity, if the world runs in a straight line, it must have reached its best shape or worst shape. But it seems obvious not the case now. So time must be a curve. And if time is an open curve, it must have reached its beast or worst shape too, because we can imagine an open curve as a spring, which is a curve, but the spring itself can be regarded as a straight line. So time must be a closed curve, and the world runs as a loop, repeatedly again and again, with no ending. Anything, including consciousness or will, repeats. We can take the course of universe from big bang to collapse as a cycle, and assume that the period is 60 billion years. Thus, there will be another you after 60 billion years, in the same position, reading the same book and thinking the same way, because if there is anything different, there would be no loop. Physically, only nonlinear chaos theory challenges the possibility of eternal samsara of the same things. If things develop randomly like quantum mechanics, there will be no rules of time including eternal samsara of the same
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things. Besides the above statements, there could be other possibilities, such as: somebody goes into heaven or hell after death while somebody else ends with death, the results depend on their faiths; furthermore, they are not depend on their faiths, and the whole thing is just like cutting and editing films randomly; still there is a possibility that the results are even just reverse of what people believe, that the ones who believe in heaven and hell end with death, and the ones who believe in uccheda go into heaven or hell. We are not able to deny any of the above possibilities. The purpose of our setting forth the possible patterns of the world is not to find out which one is right. None of them can be proved to be right, nor can they be proved to be wrong, because no one could tell the truth after his death. Ultimately, all of the possibilities can only be taken as beliefs. Our purpose here is to find out whether there are some certain Ultimate Values, which are suitable for all kinds of world patterns generally, functionally, and dominantly, and which not only fit this life but also fit the possible last life and next life, not only fit human being but also fit God or gods. If there are, it is the crucial job to study on the values. People say what we need, what is good and what is bad, what is right and what is wrong, what is positive and what is negative. All of the sayings need to make way for one thing, that’s standard. But more fundamental than standard, there is Ultimate Value. Only when Ultimate Values are figured out, can we make sure the standards, and only then can judgements be made for sure. And only after that, shall we be able to set up our specific purposes rationally. Since metaphysics began losing their followers, Kant says that people need to make laws of and by themselves; Martin Heidegger mentions determinations; Jean-Paul Sartre believes that people need to bear their freedoms; Jürgen Habermas proposes practical discourse. There are not any certain contents in the laws, not in the determinations, nor in the freedoms, nor in speech and conversation of discourse. All the philosophers leave rooms for people themselves to decide. None of the philosophers answered with substantial contents, they left only the hollow shells for ideal. But we would still introduce questions such as: what are the purposes of making laws? To which will determinations be put into effect? What are the freedoms for? What are the best results of speech and conversation? Nietzsche says that: A thousand goals have there been so far, for a thousand peoples have there been. Only the yoke for the thousand necks is still lacking; there is lacking the one goal. As yet humanity has not a goal. But pray tell me, my brother, if the goal of humanity is still lacking, is humanity itself- not also lacking? (The Thousand and One Goals, Thus Spoke Zarathustra) We are here now to solve the problem, to provide the big goal (goals, to be exact) for humanity. Let’s display all the possibilities of self-decisions that the above philosophers left for human beings, and to summarize if there are some certain Ultimate Values so decisive that all kinds of decide-it-yourself are all for them. This means is just like the way Karl Jaspers listed the concepts of being. It is, of course, feasible.

Chapter 1
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PSKR– Culture of the strong Part 1
After the job of summarizing we can draw the conclusion that there are Ultimate Values and they are: Power, Serenity, Dependence (Reality1) and Enrichment of Mind (Reality2). Reality1 and Reality2 are made sense from different angles for the same things, so we can combine them together as Reality for easy memorization. And there is a kind of special Reality: Knowledge, which, because of its key function in value fields and as the distinctive ability of mankind, especially Belief-Science as a kind of Knowledge decides the shape of the world, is sub-Ultimate Value (if conflicting with the above Ultimate Values, mostly Knowledge would be the secondary concern) and sometimes can be regarded as a standalone goal (it doesn’t matter if someone take reality as part of knowledge; it won’t affect our philosophy on Ultimate Values). So, for convenient saying, there are four Ultimate Values: Power, Serenity, Knowledge and Reality (PSKR). “In the beginning was the Word, and the Word was with God, and the Word was God.” (John). The specific meaning of the Word is PSKR. As far as we’ve found the Ultimate Values which are generally, functionally, and dominantly suitable for all kinds of times and backgrounds, and which fit not only this life but also the possible last life and next life, fit not only human being but also God or gods, and as far as we walk on the ways to them consciously, we’ll find that many values we usually regarded as goals are not ultimate but ex parte and even against the real Ultimate Values. Each of them is a combination of the 4 Ultimate Values, which covers our eyes, for we took what is not ultimate as ultimate and forgot the real Goals, which leads us to the wrong ways and even the ways of no return. Max Scheler proposed a kind of value ethics, which ranks values high-to-low as the following: values of the holiness (value of religion), values of spirit (truth, beauty and justice), values of life (vitality), values of utility and values of physical pleasure. It is much more like a classification of existences than a real value system, because religion is an existence, so is spirit, life, utility or pleasure. Values in Scheler’s theory are values of existences. The relationships among the existences are like the relationship between a cup and a basin, or that between catamount and Primates. And the interrelationships among the values of them are just like relationships between the value of a cat and the value of a monkey. It is hard to understand what real values are hiding behind things according to the so-called value ethics, and the values in the value ethics are not connected one with another and consequently not helpful for analyses, for the essences of them are existences instead of values. Such a classification doesn’t substantially touch the problem of value. Hence, it is impossible to find what the world is and hard to bring real change for mankind. A value, especially an Ultimate Value should not be of the form of “value of something”, instead, it should be the result of summarizing what are hiding behind all kinds of existences. Value doesn’t consist in piling up some certain existences with an imposed “value of” before them but in the general significances penetrating like Holy Spirit through all kinds of existences including religion, spirit, life, utility and pleasure that Scheler mentions. Values hide in fishing, listening to wind, making love, applying technique, praying, faith, quarrelling, farming, eating bread, war, commanding, walking… all kinds of things are penetrated with one or more
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Ultimate Values. The values could be connected with one another, and serve to make analyses. Logically, anything that can really be called as value must be a thing fitting an abstract word. And Ultimate Values run even more strictly, for they should be elemental, which means they can never be further divided. A similar classification to the theory of Scheler is: family, love, friendship and enterprise. No matter family, love, friendship or enterprise, there are several values behind them. What we need to figure out is what the values are, instead of taking family, love, friendship or enterprise themselves as values, nor can we pass them off with “value of family”, “value of love”, “value of friendship” or “value of enterprise”. The same problem exists in the classification of beauty, love, wisdom and life. And words such as derogatory “lust” serve only to bring chaos. Besides the above, there is value theory of Abraham Maslow, value theory of Nietzsche etc, which are more abstract and elemental than that of Scheler. But the same problem remains and there are problems with the specific values they propose. We will discuss them in detail in the later chapters. PSKR are the 4 Ultimate Values, the 4 primary spirits. All kinds of values are combinations of PSKR. PSKR contain all meanings of the world, including all kinds of pursuits of mankind. Let’s start with Serenity.

Strong at Serenity
John Hick pointed out, “God, Allah, Tao, Brahma, Emptiness, and Buddha, by different means and ways, each religion changes people from ego-centric into noumenon-centric.” We can not make sure what the noumena are, no one can prove them, but we can make sure the meaning of noumenon-center on psychology in general. The feelings of experiencing all the religions are no beyond the following: powerlessness, terror, destruction, desirelessness, egolessness, mercy, pleasure, wisdom, divine or sacred feeling, safety, peace, etc. Taking a close look, we can find that all the ultimate psychological purpose of religions is only one thing, that’s Serenity. Powerlessness, terror, destruction are not religious purpose, but barricades; they are opposites of Serenity and also the enemies of religions, or, they are supposed to be the initial states before religious salvation, which need to be conquered for Serenity. Desirelessness, egolessness and mercy are ways to Serenity. One kind of divine and sacred feeling is a feeling that God is by one’s side, the superiority to others (including previous oneself), which could generate a kind of discounted Serenity, but such a feeling also functions as reinforcing one’s ego; while with further experience of religion, he would be aware that he needs to get rid of himself; another kind of divine and sacred feeling is almost another word of thorough Serenity, except that sometimes it reminds one of God. Pleasure is not an ultimate purpose, for it is like candy. The sweet feeling of it is positive, but which would soon become negative if eating too much candy. It would be a taste that one wants to get rid of (There are 4 stages in Zen practice: leave, pleasure, light pleasure and
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abnegation. Pleasure is only a kind of primary stature in Zen. The final stature is abnegating Zen, which means one is in absolute tranquility by giving up anything including oneself in mind). Safety and peace are low-grade statures of Serenity. Wisdom is usually a tool for Serenity, and in some religions, such as Buddhism, it is taken as Serenity itself. Likewise, “To believe Allah to get peace”; “Walking with makes Serenity”; “To obtain Tao to be fairy is to be tranquil”; “When one’s perception is in Serenity, his mind is in Serenity, and his intellect is in serenity, he is in the highest stature, he has lost his ego to combine with Brahma”; “Nirvana means big Serenity”; even for Confucianism, which is highly secular, the purpose of practicing benevolence and righteousness is order, which means to make the others Serene– “country flourishes and people live in peace”, and to make oneself Serene– the style of ideal personality which is called “superior man” is solemn, based on a Serene mind. Hence, we can figure out into which religions want to save people. It is Serene World. And we can make sure the meaning of noumenon-center. It is Serenity too. All purposes of doing good deeds, all final purposes of religions, no matter in this life or for next life, no matter for others and for oneself, are in the end: Serenity. Deep Serenity could be looked on as a kind of sober, conscious hypnotic state. The miracles in hypnotic state could be gained in deep Serenity. And at that time, one is as positive as the hypnosis inducer, and as spiritually free as the one who is hypnotized. Let’s take a closer look into the established cultures: Almost all the Eastern religions focus on Serenity and how to be Serene. Buddhism is a religion which provides the most profound theory to Serenity with books as many as waves in an ocean. Except Shingon Sect, all kinds of Buddhist branches directly work for Serenity. And even for Shingon Sect, the final purpose is still Serenity. Buddhism holds the world view of dependent origination and the emptiness of nature: everything is generated by karma, when some certain karmas come together, one thing happens; everything changes, everything is unsteady; anything alive is doom to extinct, so everything is essentially empty. Hence the key of life is to live a course of life without sufferings so as to be in Serenity. The whole life consists of sufferings because of lusts, and one can remove sufferings to get Serenity by removing lusts. He who is aware of all above would have compassion for biological existence and safety, that’s Reality1, which is the base of Serenity. And Serene-hearted living is named as thusness, dharmakaya, real form or Buddha-hood etc. The potential ability to be Serene is called as Buddha nature or tathagatagarbha. Buddhist practice is to obtain a Serene heart. When in Serenity, one is not living on mind but heart, and many potential abilities will be activated then, such as sharpened perception, getting rid of the bad habits immediately, free emotion and free expressions and so forth. They are byproducts and forms of Serenity. The main steps of practice are abstinence-dhyana-wisdom: abstaining from all kinds of fidget minds or harmful behaviors, especially greed, anger and imbecility that will hinder people from dhyana (being Serene totally); the main method of dhyana is to stop thinking, or, if not able to, to meditate one single thing, and there are many other detailed ways to make it, such as No Cling (no obsession), No Form, No Will, Perceiving and Correcting wrong minds (such as greed, anger and imbecility), Mantra, Enlightenment, Reading Buddhist Classics, Zen, etc. Praying to Buddha is also a way: by feeling
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getting blessed, people get calm down and finally get Serenity. It is a way similar to Christian practice. Wisdom is Prajna, which is world view of emptiness, but actually of Serenity, for emptiness leads to Serenity (dhyana). So actually the core of the three steps is dhyana. Getting rid of the samsara into the Buddha Field is to get Serene Surroundings. Hinayana Buddhism focuses on the Serene heart of the one’s own, while Mahayana Buddhism requires the whole world to be in Serenity: “Only when all living beings have liberated, will I myself accomplish Buddha-hood.” That’s to make all living beings Serene. Taoism shares the most opinions of Buddhism though from its own origin. Taoism has a different word system from that of Buddhist, which leads to slight changes in premium, slight difference of prospects and slight discrepancy of feelings. But the essence is the same. Tao Teh King - Lao-Tzu tells that, “Having no name, it is the Originator of heaven and earth; having a name, it is the Mother of all things”, which is liken to what Buddhist Sandhi-nirmocana-vyūha-sūtra tells that form and formlessness watch each other and there is neither form nor formlessness. The spiritual taste of Taoism is to leave body, to abandon cleverness, to be formless and wisdomless, till to be in the shape of forget everything while knowing everything. The final stature is wizened wood and cold ash. A poem by Liu Zongyuan, a poet of Tang Dynasty of China, describes that: Thousands of birds have flown away, millions of people’s footmarks have disappeared, a single boat, a solo man, in bamboo hat, is fishing snow in the wide cold river. Tranquility is the highest stature of Taoism, like the final stage of Zen. In Taoist practice, there are also abstinences, abstaining from lust, from emotion, from desire for wealth, from desire for honor, from not being able to bear poverty, from haughtiness, from jealousy, from hot temper, from gossiping, from hatred, from dividing me and the others, from not being able to bear heat and coldness, from sloth, from taking wisdom as a big deal. The final purpose of practice is to be a fairy, and the main character of a fairy is long live and no death, no death and no living, that’s extreme calm, ultimately, Serenity. Taoism also has a practical system like that of Zen or Esoteric Buddhism. “To be extremely formless and keep oneself in the state of tranquility” shares the same way of Buddhist “No minds lead to Prajna”. Taoists believe that tranquility can make the world in justice, “Simplicity of no name, pure men with no lust, no lust as to tranquility, and the world will be in justice.” Justice is an abstract concept, what are the contents of it? The main content is surely Serenity itself. Hinduism has 3 directions for redemption: the bliss of dhyana, that’s to get the sacred shape of oneself; divine knowledge; combining with god. All of them are ultimately for Serenity. The core in any outer sacred name is Serenity. Yoga focuses on emotion, for which, first of all, the one who practices must experience all kinds of consciousness. He who practices must plan rationally to raise a close feeling to gods, has compassion to the creatures, and come into dhyana bliss. The final stature is indifference to the world, till becoming a dead wood. In Western cultures, the spirit, especially the spirit of the New Testament is based on Serenity and Serenity is the purpose. If we take “love” as a kind of giving, what love gives is safety or comfort, ultimately, is also Serenity. “Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.”
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“He shall not strive, nor cry; neither shall any man hear his voice in the streets.” “For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.”(Matthew chapter 12) “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.” (Matthew chapter 18) Being humble, family of god and heaven, the style and the final value of them is Serenity. Even Nietzsche, who called himself Anti-Christian, pays attention to Serenity. “Another kind of neighbor-love– all kinds of excited, clamorous, incoherent and nervous actions have nothing to do with great passion: Great passion burning quietly deep inside, absorbing all the light and heat of a man, which makes him seems calm and indifferent, marking on his personality a signal of being difficult to get along well with. Undoubtedly, such a person usually loves his neighbors very much. But his love is not the kind of being anxious to please the others and get pat him on the back. His love is a kind of tender, considerate and lax benevolence: as if through his castle’s window– the castle is his defense and so is his prison– out at the world, a world totally different from his, a free world, he feels the bliss for that”(Dawn 471). Serenity is almost the all pursuit of conscious religious life. Besides religions, other cultures imply Serenity as one of their final purposes: The world empire that Dante conceives is a peaceful state; Goethe regards solemn and quiet stillness as the top beauty in aesthetics; Hegel mentions in Historic Philosophy the non-direction mind of Germans, which means peaceful inside first; Karl Marx calls for the equality with the purpose of peaceful mind; Capitalism has the ideal of completely competitive market, which is smooth, peaceful as a whole; Serenity is one of the main ultimate aims of all kinds of utilitarianisms including Capitalism and Communism; Martin Heidegger’s emphasis on Hlderlin’s verse “inhabiting the earth poetically”, structuralism, deconstructivism, are to contribute loose mind states; Psychoanalytic therapy helps to find out content of subconsciousness to get relaxed completely; Even activities such as solving a mathematical problem or having a reading are in favor of Serenity, which is actually an important motivation why people want to do them; Serenity has also been one of the main ideals for a family or any other social relationship since they initiated.. Being Serene is one of the poles of being strong. How to be Serene? There are countless methods in the past and present cultures to be Serene, maturely and profoundly. We can benefit from them greatly. And there will be supplements in Section of Belief Science and Section of Tech-M. And in the research of inter-relationships of Ultimate Values at the end of this chapter, we will spread the space for Serenity, which leads to more width and depth of Serenity.

Strong at Power
There is a long history for mankind pursuing Serenity consciously or subconsciously with seldom condemn rising for it. It is a pole of history.
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Comparing with Serenity, Power is a much more intricate thing. It is not easy to comprehend the conception of Power itself. In the past and present cultures, Power is mostly regarded as a tool instead of an Ultimate Value, which deserves direct pursuit, and there is seldom applaud for Power itself, there are few statements or analyses on Power, let alone Power-culture in people’s ordinary lives. Such a cultural history was generated because of a presumption that people are the weak, and the rulers had no any confidence that most people could be the strong. First of all, we need to make sure the definition of Power as an Ultimate Value. Power, in history, mostly counted as ability, energy, force or occupation of resource. There are many kinds of abilities: passion, will, courage, mind power, adamancy, language, intimacy, expertise, muscular power, speed, technique, energy, wisdom, experience, belief, beauty, loftiness, creativity, dexterity, being crazy etc. Forces are outer abilities. And there are many forms of occupation that lead to force: occupation of materials, occupation of technology, occupation of political power, occupation of money, occupation of social status, occupation of hands, occupation of military force. Power as force is even interpreted as interactions in physics. None of the above mentioned Power as an Ultimate Value. The Ultimate Value Power is not ability nor energy, nor force nor occupation of resource. It is feeling of being powerful. It is a spiritual shape of pulling oneself together. It is non-dispirited spirit. Ability, energy, force or occupation of resource doesn’t mean Power, but under some conditions they could benefit Power. The most important condition is a belief, believing that they could benefit Power. Only when they are comprehended as helpful for feeling of being powerful, can they fulfill their value for Power; otherwise, they are only dead power. Abilities are not feeling of being powerful. It is the cultural pipes that abilities are going through that decide whether they are relative with the Ultimate Value. Only when they are associated with feeling of being powerful, could they benefit Power. So is victory. If the habitude is to combine victory with being ashamed, or powerless, a victory couldn’t bring feeling of being powerful, but would even bring feeling of being guilty. Fortitude doesn’t mean Power, only when it is connected with Power, will an action with fortitude engender Power. If one believe that being relaxed beneficial to Power, then being relaxed or the ability of relaxing could be a potential seed for Power. So is force, money or political power… Without association, there is no Power. Furthermore, feeling of being powerful doesn’t necessarily need ability, energy, force or occupation of resource. The culture of Sparta was a typical representative of strong spirit. But even in it, power was used as a tool for conquest. Power (feeling of being powerful) itself was not the ultimate pursuit in the culture. Spartans conquered for wealth to guarantee their safety, comfort or
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vanity as conquerors. Bushido had the same problem. Japanese once spoke highly of spirit. But the spirit is all for order, a stable system, in which there are safety, comfort and vanity. In the history of using power as a tool, people had some naive awareness of Power, but it is another matter to take power as an Ultimate Value. In cultures before culture of the strong, Power was always neglected or evaded. Just because of the absence of the proposal of power as an Ultimate Value, Power was oppressed and people became corrupt. The essence of corruption is always weak at Ultimate Values, especially lacking Power. Power must be proposed as an Ultimate Value definitely and directly. Nietzsche once proposed Power as a direct purpose dimly, “You say it is the good cause which hallows even war? I say to you: it is a good war which hallows every cause” (Chapter 10 war and warriors, Thus Spoke Zarathustra). A war is not for anything else, a war is for a war. But if we want to look into what the “a war” as the objective in the last sentence is, we can find it is an excuse to fulfill the feeling of being powerful. Power as Ultimate Value is embodied in other culture though not obviously. In many religions including Christianity, there is a subconscious requirement of pulling oneself together to get feeling of being powerful when denouncing degeneration to pursue holiness. In Chinese culture there is a saying that the movement of heaven is full of power, thus the superior men make themselves strong and untiring (Chapter 1, IChing, also translated as book of changes). Being strong and untiring here is not to stand out but to be strong as the way that heaven runs. It goes the same way with the virtue of Chinese martial art, which focuses on being healthy both in body and in mind instead of beating others. The virtue is on the basis of strong personality independent of comment and comparison. In a Chinese novel about swordsman, there is a man with his name lonely loss-keener, who is so tough that no one matches him. All that he wants is to get defeated by someone else. Why does he want to lose? He wants a chance to release all his power inside. He wants to enjoy the feeling of being powerful. Movement of Romanticism replaces utilitarian standard with aesthetic standard. So-called utilitarian standard actually serves to safety, comfort and vanity, while aesthetic standard is far beyond those. As what we can conclude later, aesthetic standard serves to Power, Serenity and Reality2. Power as the feeling of being powerful is actually one of the direct pursuits of movement of romanticism, but no one pointed it out. In ideas of M a r q u i s d e S a d e , or Georges Bataille, Power is also one of the most important chases, though through some media. Playful leap or hop of children is a symbol of vitality, which shows beauty of Power. Families who are aware of restraining themselves have such kind of vitality too, which could help to generate Power. “Let rain down more violent storm” (Song of the Stormy Petrel by Maxim Gorky)! Without the concern of commercial interest and victory, if a sportsman likes sport itself, there is Power in the course of playing. So are the cases in other competitions and even in war. We’ll talk more about the harms of lacking Power and significances of Power in Chapter culture of the weak and Chapter culture of the strong Part 2. How to be Powerful?
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Besides making sure the status of Power as an Ultimate Value and making Power as a definite Goal of life, Power requires support of belief and some subsidiaries. We’ll enrich the methods to get further Power in Chapter Belief-Science, Chapter Tech-M, Chapter Reality and some other Chapters.

Strong at Knowledge
Confucius says, “If a man in the morning hears the right Words, he may die in the evening without regret.” It reflected how he cherished the importance of knowledge and thus how he cherished the importance of education. Education is to copy and spread knowledge. Esoteric Buddhism separates all kinds of existences into garbha and vajradhatu, vajradhatu is knowledge, garbha means the rest in the world. Esoteric Buddhism is also-called vajrayana, which shows how it focuses on vajradhatu. The practice of Esoteric Buddhism features result. Knowledge, as in its narrow meaning, is result. Buddha statues, mandalas, to which Esoteric Buddhism pays most attention, are results. They are finished examples of Buddha nature. The most important way of practice of Esoteric Buddhism is guided imagery, and the finished examples are guidance of imagery. It is the same with Speaking Mantra. Mantra is another kind of result. We can conclude that induction and deduction is the crucial way of Esoteric Buddhism practice, and knowledge is the key. So Esoteric Buddhism is actually Knowledge Buddhism. Max Weber concludes in Hinduism and Buddhism that: all Asian philosophies and salvation theories are based on Knowledge. Both scholarly religions and mysticism religions take knowledge absolutely as the only way to the salvation of this world and those of other worlds. Virtue can be taught and the right knowing of behavior will lead to completely correct result. That’s the belief they insist. In Western countries, reasoning dominates the same way; the difference is that from a certain time on Western people have been paying more attention to outer realities rather than inside feelings as the main source and main contents of Knowledge. Of course, science cherishes Knowledge extremely. NLP, Neural-Linguistic Programming, which is recently popular in some Western countries, is a special application of the method of Knowledge: to copy excellent minds. As far as Knowledge concerned, we need to identify the following concepts: 1. Objectives to be felt or summarized (Realities) 2. Effective feeling (Combination of consciousness and objectives) 3. Course of summarizing (process of making contents of consciousness operate in accordance with realities and effectiveness in reality) Analysis is a kind of summarizing. 4. Effective summary 5. Practice according to summary
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“4” is the Concept of Knowledge in a narrow sense. While the broad sense of Knowledge contains “1, 2, 3, 4, and 5”. In analyses in later chapters, we’ll use both the senses. Sciences and all kinds of techniques are Knowledge, including natural science, social science, technique of production, technique of processing, technique of living, technique of praying, technique of deciding, technique of behaving, technique of belief, Tech-M, etc. Intuition is knowledge too, which is sharper and more direct Knowledge. Basic instinct is another kind of Knowledge, which is got when birth. All kinds of abilities belong to Knowledge too; they are dynamic Knowledge. Knowledge is Belief-Science. Belief is, at the first glance, a special kind of knowledge, but actually, all kinds of knowledge are beliefs.

Belief-Science Part 1
No belief no stand. Belief-Science is core of all kinds of culture. And Belief-Science is a base of diversity of cultures. Belief-Science is the base of Tech-M, which is one of the pillars of culture of the strong. Belief-Science itself is another pillar.

What’s belief?
Belief is trust in proposition. All kinds of cultures run as process of building, reinforcing, and maintenance or dismantling of belief and the circulation of them. Belief is the core of culture. The base of culture is sentence of proposition; the surface of culture is behavior, living habit and reforming the world according to them. Belief is the pivot between them. Without belief, there is no function of cultural input (proposition), and there will be no cultural output (behaviors, living habits and reforming the world according to them). The contents of a belief must cover the proposition it holds, while behaviors, living habits and reforming are in the charge of such beliefs. If proposition is gene of culture, cultural DNA is belief, meanwhile behavior, living habit and reform compose body of culture. So belief is the core of culture. The biggest difference among cultures is the difference of the beliefs each sides hold. The most fundamental research of culture is the research of belief.

Why is a belief held?
One is forced and has to hold it. He holds a belief for some purposes (to know the world, to reform the world, to serve health, safety, comfort, vanity, experience, Serenity, Power, ability…). He is accustomed to holding it.
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What can belief act on?
Belief can act on body, mind and material outside.

On body:
Body works, healthily, ill or in recovery. Health status is not totally in the charge of realities. Realities to a body are like ways to a car; while beliefs to a body are like the steering wheel of the car. The ways decide the general orientations for the car, and the steering wheel fine tunes the directions for the car. If the ways are unblocked and clear, and the steering wheel is taken with steady hands, the car drives smoothly. It is hard for a car to race on a bad road, and turning the steering wheel at a venture can also kill you. Health is not totally in the charge of biological, physical and chemical functions. It is not only a matter with virus, medicine, nutrition and surgery. In the period of SARS, some doctors who survived after getting infected meanwhile helped many patients before the specific medicines. It was by faith in health that the miracle was made. And we know if someone is told that the food he ate was poisonous, he may have the symptom of poisoning, and when he believes that it is not true, he will recover soon. Someone is allergic to a certain kind of meat, but if he eats the meat without awareness of it, maybe nothing would happen at all. Somebody who holds the belief that less clothes will lead to ill, he will ill with less clothes dressed. It hardly happens to a man who thinks that a little cold is beneficial. Trusting that reading after meal will lead to myopia, one would probably get eyestrain when doing so. Health products strengthening body, even they are actually pure water, as long as the consumer believes what the advertisement tells. Believing that jogging is healthful, it is; believing that jogging is unhealthful, it is too. It is the same with laxness, insomnia, having dreams or no dream, good dreams or bad dreams, energy, sex, the extent of injury of alcohol, cigarette, fatigue, and so forth. “Life is hard to bear: but do not affect to be so delicate! We are all of us fine asses and assesses.” (Chapter 7 reading and writing, Thus Spoke Zarathustra) If you believe in the sentence Nietzsche says, you will make your health status much better than before. In a word, positive beliefs benefit health, and benefit sometimes decisively. While negative beliefs will do harm to health by destroying immunity to make people get symptoms they imagined. If people are not aware of the function of present belief, the accumulation of beliefs in the past will function presently through subconsciousness. Talking to body and imposing positive beliefs can play crucial roles to body.

On mind:
Belief functions even much more on mind than on body. Contents of beliefs make a certain culture, and the culture makes patterns of mind in general. Belief decides sentiments, emotions and the ways of feeling. There is a medium between notion and reaction. Without believing, notion will malfunction and there will be no sentimental reactions or even no rational reactions. Belief dominates abilities. Intelligent people are usually who believe they are intelligent. Belief constructs or dismantles shield of spirit.

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“If you don’t know how to do, just do against what your instinct wants to do.” Doing directly according to instinct depends on one belief; doing against instinct depends on another. “Emotion is like water in a poor, too much water requires an outlet.” “Emotion is from associating, without associating, there will be no emotion.” Both function depending on believing. Esthetics as belief: Beauty of Dependence: Beauty of Dependence functions as conformity to aim. Dependence here is regarded as a positive concept. But if dependence or conformity to aim is associated with tediousness or even enslaved personality, the beauty would be impaired, or even destroyed. Beauty of Liberty: Beauty of Liberty functions as setting free from aim. Liberty here is regarded as a positive concept. But if Liberty is associated with helplessness, emptiness or even scare, the beauty would be impaired, or even destroyed. Beauty of tragedy: watching tragedy can make oneself feel purified and complete. The function also requires the support of believing.

On material:
There is almost no direct function from belief on material except on one’s own body. It is by body that belief function on material indirectly. Now we can figure out the meanings of belief: 1. Providing meaning (we’ll state in detail later) 2. Influencing health status and ability of body and mind 3. Driving practice 4. Altogether, constructing culture

Why belief is called science?
“I don’t know, but I believe.” Socrates was not modest but honest. Ultimately, there is no truth but belief. Any understanding is relative. Let’s think about a question first, “Is there God?” Maybe mankind’s logic and feeling system are not suitable to answer such a question, just as some kinds of animals have only feeling of 2D, they cannot perceive any 3D image. Maybe the relationship between human and God is just the same as that between 2D animals and 3D human beings (Some sects of Christianity claim that people can know God by logos. It is, after all, a kind of belief). It will be said, that the above is a special question. Then let’s look into the general things. Stephen Hawking tells us in A Brief History of Time, “Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it nor disprove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory.” When some experiments according to Einstein’s theory against Newton’s theory were done, we are inclined to
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believe that we stay on the ground is not because of gravity but because of the pressure of space like soft cushion on our body, though people are still make use of Newton’s theory to solve practical problems. Newton’s theory is no more the truth, and so would be the fate of theory of relativity. The second problem of verifiability is premises that verifications require cannot be verified, such as axioms in mathematic. The third problem is that we are not able to get crucial proofs, for example, in the case of “does god exists”? Or “what shall I meet after death”? Common sense of people cannot be regarded as the sufficient condition for conviction too. Kant points out that the same feeling shared by different individuals is one thing, while fact another. However Kant himself comes up with the theory of the a priori and the a posteriori. He says that people can know the later but cannot know the former. But actually, people cannot even know the latter either. “Something, such as phenomena is knowable” is also a belief. The division of the a priori and the a posteriori cannot conquer the problem of agnosticism. Kant’s theory only results in making his readers including himself not think further so as to believe that agnosticism can be overcome at least partially. Actually, it cannot be overcome at all. Edmund Husserl was not satisfied with unsteady epistemologies, least of agnosticism. He worked on phenomenology. His research requires starting with neither existence (except consciousness) nor consciousness but the relationship between them, namely intentionality. He tries to think about the world before the separation of the subjective and the objective. He tries to think without premise. But “the world is given first”, that’s “life-world is the primary thing”, is a premise of phenomenology, a presupposition which cannot be validated or even be proved by logic. He tried to reach the ideal evidenz, or obviousness, of enriched intentionality, which is called immediacy. He wanted equate ideal enrichment in presentation of object to consciousness and truth. But according to our above analyses including the words by Stephen Hawking (Karl Popper initiated the theory); this equation is also a belief. Evidenz cannot replace the truth that we require ultimately. Another content of Husserl’s theory involves inter-subjectivity. As far as inter-subjectivity concerned, the common senses of some certain subjects are because of similar surroundings and similar contents of cultures with which they were taught. Picking out all these influence of particular surroundings and cultures, what would leave is Reality which we will discuss later. Husserl’s phenomenology tries to get such knowledge of realities, which he called as essence. Though he adopts description instead of definition, we still cannot equate any certain essence that we get with truth itself. Truth itself is unknowable; it is only an ideal concept which cannot be really reached. Phenomenology cannot substantially overcome the problem of epistemology. Max Scheler proposes his theology according to Husserl’s phenomenology, asserting that God does exist. Husserl believes that people can grasp essence, and Scheler believes that people can know the existence of God, which can be taken as a kind of essence. But since Husserl’s phenomenology is not really convictive, Scheler’s theory is consequently not persuasive. What he could really push forward is only to reinforce somebody’s belief in God. Heidegger, especially in his former theory, proposes that unconcealment= truth according to the theory of Husserl’s phenomenology. And later Heidegger says that truth is coming from the
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argument between earth and world. The same problem exists. Hermeneutics since Schleiermacher has the same problem. Hermeneutics believes that comprehension is not the base of interpretation and it doesn’t precede interpretation; comprehension itself is interpretation; comprehension can only be reached through interpretation. It denies the classic objectivity; meanwhile it requires recovering the solidity of metaphysics. So it tries to make to be a metaphysical matter. But actually, even by to be, by interpretation, we still cannot reach comprehension. It creates a composite of subject-object+ to be. But is the composite equal to truth? The answer is still: No. All above philosophers try to get truth in comprehension, but finally they all have to turn to religious elements of belief about which we will discuss later. When readers’ minds get exhausted after dwelling on the philosophers’ games of concepts, the philosophers drew a “=” between what they get out of their theories and truth arbitrarily. Ultimately, we can say that each of them proposed a kind of religion rather than a kind philosophy. So verifiability, common feeling, evidenz, or unconcealment, interpretation, being or to be and so forth doesn’t mean grasping truth. They are only tools for effectiveness instead of truth as an ideal concept. Nobody can grasp any truth for sure, and so-called truth one gets is actually effectiveness. And “whether a sentence is the right reflection of certain realities” is also one of such “truths”. Hence truth should be replaced by other words– Besf (best effectiveness so far) or Beatfkn (best effectiveness according to the furthest knowledge now) to reduce the incidence rate of confusion and misleading saying. In the past, all kinds of metaphysics (including metaphysics in the name of anti-metaphysics) were worshiped due to their simple and easy solidity which is in favor of establishing beliefs for both their followers and the philosophers themselves. And the beliefs work for values. The traditional metaphysics are also decided by values, most of all safety and comfort (sometimes, vanity of to be superior to others is another concern). For safety and comfort, the metaphysics were validated forcibly. Philosophers called their theories as truth (Truth here, however, could be replaced by any other word which is assigned with a very high value of contemplation). Philosophies use reasoning against asserting but finally have to turn to asserting. The tradition of philosophy is like a pair of hyperbolic curve, which can be infinitely close to the coordinate but can never reach it. Religion uses asserting and it couldn’t survive only by reasoning. But because reasoning had been such a force of habitude (which endows truth with the only advantage comparing with other positive words) that many religious thinkers had to propose all kinds of reasons for explaining religion, so that people can be led into the realm of value after getting rid of reasoning-apprehension. Richard Rorty says, “After the removal of foundationalism of epistemology (after the conclusion of agnosticism-pragmatism– writer’s note), people feel it is necessary to fill the vacuum it left.” The reason behind is the habit of associating reasoning with highness, almightiness, or holiness. Once losing foundationalism of epistemology, people feel empty just as a child losing his favorite toy, and feel afraid as a child missing his parents. The motivation of pursuing any kind of truth is
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the same as pursuing metaphysics. Husserl proposes his phenomenology because he is not satisfied with agnosticism-pragmatism (see philosophy as a strict science). Why he is not satisfied? – Because of the emptiness and the fear. Ontic metaphysics in the past worked as a support for mankind as a crutch for a cripple, because he is not able to face up to the reality with the fear of falling. But what if we are satisfied with it? What if we accept agnosticism-pragmatism without emptiness and fear? Truth and transcendental ideas were encouragements for weak mankind. If we are so strong as to encourage ourselves, they are no longer necessary, as an adult can pull himself together without many intimate welcomes and over-intimate actions is, on the contrary, what he want to avoid; standing alone and fighting alone is a necessary method for a man to develop his personality. Truth was regarded as the bridge from reality to belief. But this medium is not necessary. What can be believed is not necessarily a truth; a belief only requires believing the content of a proposition. We just can believe no matter the content is true or not true. Breaking the habit about truth, on the contrary, gives the freedom of associating anything to belief, so that more creativity can be released. Any sense can be joined with anything, so that changing life itself into art is possible. One made a mould for dishes. The mould can produce dishes today, and tomorrow. He is glad for that, because of effectiveness. Dishes can be used for holding meal, while he could smash them for hearing the sound. Both are effective. World could be free as language; linguistic freedom can be spread into life, though not totally. Life could be very free. Intention of turning to rules, except motive of practical convenience, is due to a demand for shelter. So is dwelling on ontic metaphysics. Except the serious destructive behavior including leading to death, such as jumping into fire, it is fine to be free. Madness is positive except the madness due to weakness. Heidegger says that our times is a times of technique, a time without holiness. But technique is not necessarily against holiness. Technique of believing could be the approach to reestablish holiness after awakening from the dream of epistemology. As long as we grasp the technique of believing, we can still set up holiness in our hearts, even more consciously, more honestly, more stably than before. This is the goal that ontic metaphysics in the past could not accomplish. So, now we can say, any comprehension include science is belief, belief has the same status as that belong to science before. So we don’t need to describe belief with comprehension but directly with science. Science is belief, belief is science. So far we have make clear the problem of epistemology. Since problem of truth is problem of pragmatism, so our research turns to how to optimize belief’s practical function. We have explained how people should look on world and understanding. The groundsill is ready for Belief-Science, so that we can talk about the content of Belief-Science now. Belief-Science is not only for deconstruction, deconstruction is for reconstruction. The transition from truth world into belief world makes the following senses:
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1. To get rid of hypocrisy of cheating oneself and the others on epistemology. 2. To be able to establish beliefs to spread life consciously. 3. To be free and creative. “For what we cannot speak about we must pass over in silence,” says Wittgenstein. So let’s try to construct Nietzsche’s meaning on the earth. No transcendental facts needed, we can also produce transcendental feelings. Thus, people no more need to mourn the god’s death, but can say that it’s fine if God wants to retire now.

Creating beliefs, constructing cultures
When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.(Chapter 8, Matthew) That’s my classmate! – That’s only my classmate. That’s a human being! – That’s no more than a human being.

What is belief made up of?
1. Belief first of all is proposition, whose scope is far beyond what I can do. Beliefs penetrate in all kinds of languages. Such as “no descendant is the worst to your parents”, “water is white”, “cat can climb tree”, “god is almighty”, and “there is Manjusri Buddisattva”, etc. The key of proposition is association. A subject and predicative are connected by auxiliary verbs: be, doesn’t, can, might, must, will be or an omitted verb… and all the auxiliary verbs can be reduced into a single “be”: The word “Can” can be regarded as “can be”, and “will” can be regarded as “will be”. So the joint of association is “be”. Each two or more words can be connected by be to set up a proposition. The following job is to believe the propositions. Finding or faking reasons can be used as one of the methods for believing. The reasons can be found before or after the composing a proposition. For example, believe the existence of God first and then to find or fake some reasons for it. What we should do is to, after Wittgenstein’s all kinds of philosophies are linguistic analyses and Heidegger’s language is the home of being, compose philosophies for meaningful life. In consideration of the functions of belief, we hereby spread research for body, mind and material individually.

On body:
My body (or part of my body) is good. The body can be good. Because of this matter, the body is good. Because that matter, the body cannot be good. Body+ another matter= a result (good or bad) The another matter could be: Touching dirt, being dressed neat, eating poison, reading after meal, playing ball after meal, experiencing astonishing event, sex, contacting patient, prayer, rebooting computer, finishing homework…
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The good or bad result could be: Healthful, healthy, unhealthy, fine, in disorder, no problem, allergic, itch, thin, strong, diarrhea, leaving a scar, ill, getting cancer, heart attack, fever, running nose, sneezes, myopia developing, dead, OK, vigorous… Belief, besides mechanical, physical or chemical effects, functions to maximize or minimize immunity, the ability of self-recovering, or even to create a kind of counter-immunity, which minimizes the state of body without substantial work from outside. I will feel itchy if I switch on the computer. It seems ridiculous, but if you really believe, the association setting up, and you will probably really feel itchy when the computer in front of you works. So is eating suspicious food. The only difference is there is no a tradition to support the option for the former, but there is one to that of the latter. We admit that mechanical, physical and chemical effects build the boundary for reality, but the boundary could be amended by belief, toward outside or toward inside. Anger makes one unhealthy. That’s because he believes that anger is unhealthful. The life-spans of modern people are much longer than those of the ancient. Besides the function of nutritional and medical improvement, it is due to that people believe that they can live longer now. If humans insist that they can live till 200 years old and trust in it deep to the bone, the likelihood of it will also increased a lot under the same condition. So for body, what we need to do is to set up aims, and then to change our belief into positive ones and to try to believe them, then there will be better results, unless the beliefs later are against the reality harshly. The relationship between body and reality is like ways and steering wheel that we mentioned before.

On Mind:
Mind is the key part of culture. Culture starts from mind. As far as values concerned, effects to body finally functions in mind. Desires get satisfaction through heart, so are feelings, thinking or behaviors. In mental world, belief, as important as interest in reality in culture of the weak, is hard principle, hard currency, whereas realities only function elastically. As far as the whole world concerned, the power of belief is more important than that of currency, even than that of guns. So, now we are in the main shrine of cultural palace. Believing is the breath of life from God to the man formed of the dust of the ground; with believing, a proposition would become a living soul. Believing is believing. Reasoning is only one of the methods to promote believing. Propositions are still propositions here like those about body. But the scope of subject is now far beyond the physical and healthy matters and is spread to everything, because everything can go through mind. The predicative include: happy, angry, sad, terrified, love, hate, jealous, indifferent,
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lonely, cheerful, passionate, lost, faint, frustrated, peaceful, bored, hopeless, holy, good, evil, a judgement, meaningful, meaningless… Any specific emotion is generated from association. Buddhism mainly connects things with tranquility: Empty tranquility, consummate tranquility, tranquil nirvana, tranquil light and so on. Tranquility is associated with emptiness, consummation, nirvana, light and so forth. Such associations enrich the connotation of tranquility; meanwhile all these specific things are endowed with a meaning of tranquility. Anger and Bodhisattva coming together, there is an image of poweraxe. If we combine anger with happiness, power, and many positive words, anger could be an awesome concept, if an idol represents the concept, he could be a superior or sovereign one. In Christianity or Stoicism, being humble or modest is connected with holiness. So being humble or modest is plated with a glorious and attractive cover. Of course, people can do in an opposite way. Association= raping+ assimilating. There will be new things born from it. One original thing is absorbed into, and combined into, another thing, and then there is a new image, a new feeling, a new matter. Association is so tough that it generates not only this is similar to that, but also this is that: one patient became two patients, one blue-raced man became two, and train is cannon… Language is the home of being, and the key of the home, which controlling soul, is association. Nietzsche says, “Feeling guilty is indecent” (Twilight of the Idols). The specific meaning of indecency is not important. The connotation, whatever it is, only satisfies the desire of enriching imagination, which is a kind of excuse to convince one to believe. What courts much more is decency here is now an assessment invoking people bad feeling to feeling guilty. Thus, feeling guilty becomes a negative thing. Nietzsche also says that there is always in the most relentless person an invaluable golden drop of goodness, which overwhelms any pure hypocritical goodness in all delicate souls (the Will to Power). People will disgust common goodness for accepting Nietzsche’s above judgement. So is it with “where there are living beings, there is the will to power. One cannot find real life without the expression of this kind of will”. It is belief that justifies the proposition. Will to power is associated with healthful function and the rule of how the world runs. An association produces a presupposed feeling and the saying of “one cannot… without…” serves only to reinforce people’s feeling. But is Nietzsche’s sayings on earth the facts? We don’t know. According to agnosticism-pragmatism, their functions depend, only on the effectiveness of them. Associating is the main force of culture construction. In many cultures, tension is connected with being nervous, disorder, being down in spirits and endocrine dyscrasia. It is beliefs through associating that realize them, and then the realities to which they lead reinforce the beliefs. We now know that: all of these are not necessarily the case, because only after raping and assimilating which lead to thinking and feeling routines, can they function. Tension-being nervous-disorder-being down in spirits-adrenergic effect. The 4 “-”s are all not objective relationships, but the main parts of them are subjectively injected with belief, and then they work. We can, of course, break the “-”s as long as we are aware of the secret of them and carry out training for counter-believing. We can establish opposite connections, such as combining health
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together with tension to create a phrase: tension health. With it we can construct a kind of culture, building mentality and temperament, even writing masterpieces, setting up social systems. Besides downside-up trend and upside-down one, there could be numerous directions for constructing. We can associate tension with being noble or being mean, with happiness, or even with egg. The more strange association, the more creative image and value it can generate. New things can be born from the association with tension and egg, such as tension egg or egg tension, or even teneggsion. Chinese, as a language, takes the natural advantage to create this way, for all Chinese words and sentences consist of monosyllables, which is in favor of concise, fluent, natural creation. Definition is the reverse application of proposition. Savage is combination of power and wildness, hero is that of power and passion, Quasimodo is that of the ugly and goodness, gentleman is combination of British English, individualism, reasoning, tolerance, and graceful, tender, women-caring social gesture which is accepted by British society… After establishment of a proposition, there is a definition when applying it reversely. With the development of new definition and the new things following, culture can be enriched. 2, 3, 4 or 5… things can be combined together, so potential of culture is infinite. What we got is only a piece of hair of 9 bulls. It is the habits that make us believe that they are what culture can reach. Let’s list a form randomly with the spirit of irresponsibility, which would lead us further into the secret of belief.

Believing trials
Subject: adjective, verb, noun, adverb, interjection… any kind of words. Predicate: be Predicative: adjective, verb, noun, adverb, interjection… any kind of words. What Subjects and Predicatives represent are existences, emotions, signs, meanings, imagoes… Their combinations make various things and senses.

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

boredom clean

is is

sacred sacred

noble noble

useless useless

comfortable comfortable

A bomb A bomb

interesting interesting

awesome awesome

beat beat

mean mean

too birdies too birdies

game

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

damn

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

dependent state congressman

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

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individual

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

Red worm

house

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

Style rockwork

of

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

rottenness nonsense parterre and dog human body

is is is

sacred sacred sacred

noble noble noble

useless useless useless

comfortable comfortable comfortable

A bomb A bomb A bomb

interesting interesting interesting

awesome awesome awesome

beat beat beat

mean mean mean

too birdies too birdies too birdies

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

flying flower sea wealth

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

lust

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

transfer fee

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

X party

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

jack

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

Satan

is

sacred

noble

useless

comfortable

A bomb

interesting

awesome

beat

mean

too birdies

What else that could be the subjects in the sheet: Country, freedom, democracy, human rights, and people's livelihood, strength, tradition, autarchy, culture, custom, community, nation, and world outlook, outlook on life and reality, ideal, romantic, god, belief in god, belief in Buddha hood, logic, a priori, the thing itself, concept, will to power, to be, the rights of the other’s, order, conviction, truth, science, foundation, toothbrush, 2= 5… The cannonballs that could be reloaded in predicative frames: Relaxed, beneficial, nausea, higher than me, competitive, pigs, head, darling, action, sprouts, taller, SOB, oh... We can also replace the contents of the subjects with those of the predicatives, and vice versa. Proposition could be mixed mode: 2(or more)-in-1 subject or predicative could be adopted. Establishing a proposition, even seemingly absurd, is meaningful. We can associate out a reason for it. Such as “flying flower is powerful”. Flying flower, customarily speaking, gives a sense as loveliness, downiness, not powerfulness. But we may paint such a picture: a flying queen named flower, can kill in intangibly and is immune to bullets. Thus, intention to her would be inspiring. It
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makes “flying flower is powerful” raised from proposition to preliminary belief. And we can implant various religious elements into it to reinforce the belief.

We now know that without bondage of notion of truth, we can do more freely than before. Pot can be called as telephone, and telephone could be called as pot. “Jean, add some water to the telephone please.” A dog has five legs. Such sentence is not necessarily meaningless. Evolutionism-Degenerationism “Listening to the music without an instrument, by this means, we know the secret of creation.” These are our free choices. – We may become our gardeners of our impulses, though we know very little that we can do this way. We can cultivate the seeds of our anger, sympathy, curiosity or vanity and let them luxuriant and flourishing, blossom and yield fruits, as a vine climbing along the frame that we built. We could do it in an elegant way, or do it in a common way. We may do it in a French style, English style, or Germany style, also we can do it in a Chinese style to breed them. Even, we can leave them alone and let them do whatever they want to do, to seek at will or to kill one another. More than that, we can even feel pleased by this kind of frenzied phenomenon and pursue this kind of phenomenon on purpose, though they may cause a bunch of troubles for us! All above are our free choices. But how many people are there who know that we can choose freely on them? Isn’t it the fact that the majority of people take themselves as a completely developed fact? Didn’t great philosophers prove that their bias unchangeable by their assertion that personality is unchangeable? (560, Dawn, by Nietzsche) See science through the lens of art; see art through the lens of life. ---Nietzsche Way of infinite creating: 1. To compose a proposition with several words. 2. To establish a belief to the proposition. 3. To live with the belief to earn different liberties. Superior, glorious, great, sacred, Serene and god-like closing eyes, toothbrush church, or basin toothbrush… Random associating, injecting with belief, reinforcing till conditioned reflex, and then there is a culture. Now the function of language is compressed into a small space, which is so-called reflecting reality and serving reality. Even poems are limited by realities. The power of linguistic creation is mostly disabled. Actually, we can set it free for new images, new propositions, new beliefs and new lives.
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On Material:
Is there effectiveness directly from belief to material? We don’t know. At least the effectiveness is not stable, or reliable. But the Besf would maybe be amended someday.

How a proposition becomes a belief?
How language (propositions) functions psychologically? With transition of belief, language becomes mentality. Meanwhile, all kinds of emotion, sadness, happiness, scare, anger, and so on are brought in. Wittgenstein drew a conclusion that philosophies are linguistic analyses. But we need to know how language may create various images inside and on realities. Without Belief-Science, sentences over mind are just like clouds over sky, and few people will pay attention to this kind of philosophy. It is religious elements that change sentences into beliefs and make them more profound. When we know how language functions, we know how philosophies become attractive and creative, and we know how the world becomes functional and prosperous. Trust in propositions and regard them as truths. It is beliefs that make propositions, no matter true or false, truths (in an exact manner, besfs). And beliefs then function in the name of truth. Shamanism believes that people can reach holiness when they are close to craziness. Georges Bataille believes that there is a spiritual state of sacred beastliness higher than beastliness and higher than humanity as well. A person in sacred beastliness is in a mind which is complete powerful and healthy. Shamanism proposes that holiness will come when head is cut open. We don’t know what’s after death, but in the moment before death, with the belief above, delirious holy feeling may befall. But without the belief, what will befall is only physical pain, even spontaneous scare. While if people hold a belief that such behavior or being delirious is unhealthful or even blasphemous, there will be, besides pain and scare, sickness, disgusted and guilty feeling. In like manner, without the belief in the existence of sacred beastliness beyond beastliness and humanity, any kind of beastliness can only feel a negative matter lower than humanity. Without the belief of heterogenicity as Georges Bataille holds, no holiness will come. Without the support of happiness due to believing, Masochism can only result in sufferings of flesh. How come a proposition is believed? Iron needs fire to be steel. The fire for proposition is religious elements. Each belief is a micro religion; it contains one or more or all of the following religious elements: 1. Creed: Creed is proposition; contents of a proposition decide what to believe and what to do. 2. Commandment: Commandment, as reverse statement of creeds, decides what not to believe and what not to do. 3. Pure believing: Just decide to believe, and then believe.
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4. Reasoning and Proving: To provide proofs, logical, realistic, historical reasons, miracles or realization of prophecy to support creeds, one kind of realization of prophecy is to obtain the stature that creed predicts 5.Mysticism and Art: Mysticism and Art, which had better be neither provable nor disprovable, satisfy desire for association and enchantment, getting people’s emotions activated and making them forget to question. 6. Routine: Repeated practical actions reinforce belief. Actions improve auto-suggestion to mind for belief and there will be a cycle that the more investment, the more desire for repayment, and the more investment. There are 2 kinds of routines: a. Meditation including prayer. b. Doing deeds in accord with Creed, with which people get moved by his own deeds. 7. Property: Material stable supports, including works, scripture, article, psalm, anthem, sign, gesture, display of splendor, sacrifice, priest, and so on, which habitually recall solemn feeling 8. Teamwork and repeat: More and more people are involved in and say yes to Creed, cross-influencing. Serene, mysterious, obligated, mass atmosphere habitually make people get a kind of emotion consisting of Serenity, mystery, obligation, power of group, which may be described as religious experience. Your religious existence is echo for mine, and mine for yours. 9. Reward and Punishment: Temptation and force for the following creeds and going against commandments. With one or more or all of the above religious elements, a belief could be easily set up and be consolidated. The history of Christianity is a typical example of application of religious elements. Creed: And shewing mercy unto thousands of them that love me, and keep my commandments. Remember the Sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. (Exodus, 20) And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God.
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Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. (Matthew, 5) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. (Matthew, 5) But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust For if ye love them which love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew, 5) Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. (Matthew, 18) Commandment: Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. (Exodus, 20) Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication,
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causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Matthew, 5) Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: (That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.) (Matthew, 6) Pure believing: Think not that I am come to send peace on earth: I came not to send pea For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household.ce, but a sword. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. (Matthew, 10) When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. (Matthew, 8) Substantialism is to believe that god exists substantially. To believe god is not for anything, but because god does exist. Max Scheler’s phenomenology on religion emphasizes this. Reasoning and Proving: Balaam’s predictions and their fulfillments (Numbers, 22-23) Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? (Matthew, 6) For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
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Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. (Matthew, 7) Mysticism and Art: Thou canst not see my face: for there shall no man see me, and live. (Exodus, 33) The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! (Matthew, 6) Routine: Deeds: Doing good deeds In the fourteenth day of the first month at even is the LORD's passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. In the first day ye shall have a holy convocation: ye shall do no servile work therein. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is a holy convocation: ye shall do no servile work therein. (Leviticus, 23) Meditation including prayer: praying Property: Psalms, Proverbs, Ecclesiastes, Song of Songs, sanctuary, ark, lamp stand, purdah, altar, copper basin, chrism, golden calf, sacrifice, priest… Teamwork and repeat: Church life, family prayer… Reward and Punishment: And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them.
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(Exodus, 19) And he that killeth any man shall surely be put to death And he that killeth a beast shall make it good; beast for beast. And if a man causes a blemish in his neighbour; as he hath done, so shall it be done to him; Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to (Leviticus, 24) LORD punished the Israelite. The LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount. (Deuteronomy, 1) For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. And the LORD spake unto Moses that selfsame day, saying, Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession. (Deuteronomy, 32) So that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. (Matthew 6) Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. (Matthew 12)

Analysis of believing in Nietzsche: Creed: To be spiritually healthy, to be aggressive Commandment: To get rid of weak will, to refrain from compassion Pure believing: Overman is the meaning of the earth Reasoning and Proving: Overman is a high-spirited hence healthy spiritual state. Overman is of natural virtue. Being healthy guarantees that he is fearless, and consequently, completely upright and beautiful. Morality is only a byproduct of being healthy. Strong will leads to be high-spirited and spiritual health. Invasion forms strong will. And it is impossible for all people to be healthy in spirit. A world with “few healthy men” is better than a world with “no healthy man”. So being aggressive is always good even if it would sacrifice the unhealthy majority. And overman could be proved by obtaining the spiritual stature that Nietzsche mentions. Mysticism and Art: “Overman is the meaning of the earth” is a saying with enchantment, which could be easily taken as another kind of holiness. Mysticism is injected into the mind of the
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readers whose desires of reasoning have been satisfied with the above steps. Routine: a. Meditation including prayer: Nietzsche’s doctrine is not good at this point b. Deeds: invasion Property: Nietzsche’s apothegms Teamwork and repeat : When a group of people become Nietzscheans, there will be communications and common actions, which promote the faith. Reward and Punishment: Being noble, superior Becoming mean, common The Eastern religions, for example, Buddhism: 1. Creed: a. Doing good deeds for others’ safety and comfort= morality= obtaining Buddha hood b. Abstaining+ dhyana+ wisdom of emptiness= practice of Serenity= obtaining Buddha hood 2. Commandment: Doing bad deeds against others’ safety and comfort, no abstinence, no dhyana, being obsessed with something 3. Pure believing: Believing in the Buddha 4. Reasoning and Proving: Buddha Dharma 5. Mysticism and Art: Samsara, Buddhist arts, etc. 6. Routine: a. Meditation including prayer: Zen, Chih-Kuan… b. Deeds: Doing good deeds; Abhiseca, Chanting the name of Buddha… 7. Property: Temples, Wooden knocker, Vestments, Joss sticks and Candles, Joss, Thang-ga and so on. 8. Teamwork and repeat: Monk life, dharma assembly… 9. Reward and Punishment: In or out of Samsara Money worship runs the same way. 1. Creed: Money= comfort+ honor= happiness; he who is rich is superior to the poor 2. Commandment: Don’t be poor 3. Reasoning and Proving: Starvation, getting despised even pissed off due to poverty. Proposition: being poor is due to inability. 4. Mysticism and Art: curiosity about the life of the rich, commercials 6. Routine: a. Prayer: Praying for more money. b. Deed: money in, money out. Regard making money as the priority to anything else; showing off wealth obviously or obscurely in thousands of ways with a conscious or subconscious intension to kill other’s vanity with their eyes, mood, tone, humors, dress, bags, necklace, foods, vehicles, entertainment places, the power that is exchanged by money… medias help to
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propaganda them and their being poor is due to inability and money chasing leads to best development theory; the leading try to keep their leadership, the laggards try to catch up 7. Property: Money; any material goods or fake emotions for sale or to let. 8. Teamwork and repeat: various chatting everywhere about so many things which are ultimately money… teaching children with money worship. 9. Reward and Punishment: Easier acceptance, popularity from relatives, friends, neighbors, beauty, clerks, salesmen and the public if rich; cold treats, torments, even torture from the people above if poor; laws focusing on material relationships… Capitalism 1. Creed: Capitalism 2. Commandment: No non-Capitalisms 3. Reasoning and Proving: “The awareness of property rights is the adhesive for society”, the Invisible hand, Pareto optimality, “economical freedom leads to political freedom”, “economical freedom is an important part of political freedom”, “mankind has not found a system better than Capitalism”, Keynesianism… 4. Mysticism: 6. Routine: a. Prayer: bided: Planning, capital accumulation, buying, producing, selling, consuming, investing, governmental purchasing, financial tools inventing, budgeting, scalping… 7. Property: products, systems, laws, ideology, army, police… 8. Teamwork and repeat: Life in capitalism as the theme of the world… 9. Reward and Punishment: Punishing most of the freedoms beyond consuming freedom… There are other mass beliefs in history, such as patriotism, nationalism, populism, elitism, Easternism… all of them function with religious elements. An example in daily life 1. Creed: “It is helpful to keep early hours.” 2. Commandment: “It is harmful to go to bed late and get up early.” “It is harmful to keep late hours.” 3. Reasoning and Proving: 4. Mysticism: 6. Routines: a. Prayer: b. Deed: Keeping early hours 7. Property: 8. Teamwork and repeat: propaganda, passing from mouth to mouth… 9. Reward and Punishment: the beliefs influence physical feeling, it turns out that “It is helpful to sleep early and get up early”, “It is harmful to sleep late and get up early”, “It is harmful to sleep late and get up late”. Love, especially that inside a woman: Taking love as the supreme thing is a comparatively stable
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feature of a woman. Love is her religion. Even the most positivist people’s lives are penetrated with religious elements.

Standards of belief
There could be propositions as many as dust in the world; the possibilities of beliefs could be infinite; so could be that of life styles. There could be billions of religions; one person could have one religion or even more for his own. While feeling surprised by the variety and diversity, we wonder how could we face up to the boundless spiritual universe without feeling dizzy. Sometimes, what we need is restriction to guide us to the simplicity that helps us to practice. Facing so many propositions, why should we believe all of them? Is there anything that makes one belief superior to another? Yes, there is. It is Ultimate Value. Meanings of everything are always PSKR. Whenever there are too many propositions to choose from, we could judge according to PSKR. Ultimate values are the compass in forest. All beliefs that could serve PSKR well are good beliefs, and all beliefs that could serve PSKR better are better beliefs.

Application of Belief-Science
Application of Belief-Science stresses 3 matters: establishing belief, reinforcing belief and removing belief. Establish and reinforce beliefs that benefit PSKR, and remove beliefs that will do harm to PSKR. ** Any knowledge is a belief. Knowledge builds cultural horizon, which decides under how many circumstances Serenity and Power and Enrichment of Mind could be made and optimized. Knowledge also provides techniques for constructing Reality.

Strong at Reality
Belief-Science Part 2
We discussed that science is effective belief in the last chapter. Is there boundary of the effectiveness of belief? Yes, there is and it is Reality. We can research it from fallacy. For example, “I believe that I can grow 300 feet tall”. It seems impossible, no matter how I believe it. Somebody may still argue that it is not thoroughly impossible: maybe that’s only impossible for nowadays; with gene altered, it is maybe possible. But how about if “I believe I can grow 300 feet tall in a minute”? It is obviously a fallacy that man can grow 300 feet tall in a second, unless we redefine “1 foot” and “1 second”. So there really are non-effective beliefs in the world. The existence of non-effective beliefs implies that there is boundary of the effectiveness of belief. The boundary is Reality. Non-effective beliefs don’t mean that they are Non-effective to any purpose but to the pre-supposed one. Any fallacy is effective generally speaking. For example, ‘1+1=3’ could effect on inspiring artistic minds, though it is not the supposed effect– that on arithmetic.

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We cannot guarantee 1+1=2 even in arithmetic. For arithmetic is also a kind of knowledge. Knowledge is based on effectiveness. We cannot deny the possibility that something strange could happen if we are in some kind of space (as what string theory describes, there could be many spaces). We can suppose a certain space, where if I take 1 pen from my pocket, there is 1 pen, and if I take another, due to a kind of special effect of the special space, there will be suddenly 3 pens. Not only pen but everything works the same way here. So in such a space, even arithmetically speaking, 1+1 is 3. Knowledge could go far beyond limitation of a certain time-space. We call what cannot be changed by belief directly in a certain time-space, as Reality. It is just the boundary of effectiveness of belief that shows us the existence of Reality. But how do realities exist? We know that any knowledge is not truth; there is no truth to be grasped at all; any rule that we get isn’t equal to the objective rule. So realities themselves are not exactly the same as what we think them to be. But any value that we can get from realities depends on the realities in our minds. So Reality, as a kind of value, is, rather than an unyielding stone that we usually took for granted, a cake, which could transform, could swell a little, and could shrink a little too.

Two kinds of meanings of Reality as Value
Realities that we mentioned above are first of all existences. All existences= all materials (including the materials that consist biological lives themselves) + all forms, all rules, all functions+ all consciousnesses. 4 fundamental emotions: happiness, anger, sadness and fear exist though they are not material. Dreams are not material, but it is different between having a dream and not having a dream, and having this dream and having that dream are different too. Having had a dream, the dream did exist. So do other kinds of consciousnesses. PSKR are proposed as values. As an Ultimate Value, Reality could make 2 kinds of senses.

The first sense of Reality is Dependence

(We call Realities in this terms as

Reality1 or R1 for short): from necessary dependence (existence: life and its maintenance) to unnecessary dependence (anchor, ground and reason: family, works of arts: painting, music score, book; technique, habitude, instrument; theory, metaphysics…), till deleterious dependence (protection for over-ease and vanity: 1 billion dollars obtained unscrupulously, political power for interest, relation for comfort and vanity, military for all above, master, rich father or rich god father…) Instrumentality is the feature of R1. In human history, R1 is untiringly pursued, and the results are brilliant. People have been regarding R1 as the main purpose in any kind of cultural development. It has almost been dominating all the senses of the world so that people even don’t remember any other way of sense making (Even if we are aware of value of Serenity and Power, from first thought to the last one, we all think about dependence, such as materials, techniques, rights or political powers that may insure them while forget Serenity and Power themselves). What comes to
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our mind when we think about equality is the equality of distributing resource, position, and safety insurance. When we talk about freedom, we are thinking about freedom of rights, which is regarded as insurance of getting R1, or doing something without hard punishments of R1. Peace guarantees R1. Prosperity is prosperous R1. We say that we cherish art; actually it is works of art to which we are paying attention. Even, most so-called spiritual constructions sound more like material constructions. When R1 is over-concerned, there is money worship, position worship, interpersonal relation worship, materialism, and living according to others’ comments. And there will be an overwhelming concern about realism, which is set up as the antonym of idealism. With realism priority, principles could be easily sacrificed by compromise. The excessive concern about R1 results from 2 causes. One is that the problem is not disclosed enough, the other is the assumption (and the phenomenon it lead to) that people are the weak, and doomed to be the weak. The weak rely on dependence more than anything else. The spiritual feature of R1 for the weak is shelter, protection or cozy nest. R1 is sometimes necessary, but on no account sufficient for a quality life. Running after the necessary, even which is actually far beyond what we need, meanwhile giving up pursuing what is really in short, is against Life-Ration.

The second sense of Reality is: Material for mind to operate with.
Without enough and appropriate material to handle, mind will decay. We call Reality in this sense as Reality2 or R2 for short. The spiritual feature of R2, comparing with Dependence as that of R1, is Enrichment of Mind, which means having something to think, having something to say, having something to do, or having real feelings or emotions. And when experiencing, when feeling, when doing, when speaking or when thinking, Power or Serenity is brought in. R2 contains not only object of mind, but also activity, and circumstance under which mind can be enriched. R2 is one of the sources of mind’s satisfaction. Another point is that only when materials being used by mind, they are really R2, otherwise, they are only R1. He was right, when a Germany movie direct said that lacking image is one of the biggest problems of modern life. Nietzsche, comparing with most other philosophers, contributed a lot to image generation. He himself made numerous new images for the world, and his theories encouraged his followers to create. Now phenomena as Nietzsche are few. Modern people, hijacked by trite and unromantic life, are in short of Enrichment of Mind. Modern people have very few real R2. In the ancient time when lacking necessities, people tried their best so that they can maintain their lives. The relationship between one and the other is vital for him. So they were enriched because every hour should be made full use of for a living. They needed to hunt, to dig trap carefully, and to face up to the teeth of brutal beasts, and to prepare what to do if missing, and to negotiate with others. Fishing and weaving also served to Enrichment of Mind. Even slaves were enriched though their labor belonged to their masters. Modern people are more and more losing this kind of Realities. Lives are becoming more and more secured, techniques are getting more and more efficient and material properties are more and more increasing, while the interpersonal relations are becoming more and more dispensable. With more and more informational stimulations, people are becoming
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more and more numbed, for none of them is of importance. People are numb and want to feel something. But, what’s the something? Matter or information which could not provoke emotions and actions, which could not occupy mind, which could not make people confirm the relationship between them and the world, is not material for mind, is not R2. Sometimes they are even against the generation of R2, because they are not appropriate material for mind. Realities as material for mind require being appropriate. Appropriate realities are realities that could lead to Powerful or Serene Enrichment, and that could construct real feeling, that is not dispensable and numbing. Fichte says, “Tell me, when you are really expecting to know what your real joys are, to know what you really love, what your real pursuit are and all that you desire. When you do so, you are telling me your life. Your life is what you really love. It’s the real love that consists of your life; it is the base, the place, and the core of your life. Only when all your other impulses are pointing to it, you are really living. It is not an easy question for most people to answer, for they even don’t know what they really love. It turns out that they don’t love anything at all and they have no life because they have no love” (Chapter 1, the blessed life). Fichte also says, “Outer world is only material for us to practice our moral will.” It is unfair to say so, because reality as R2 is not only material for moral practice, but also for a much bigger scope, which is material for mind, and moral practice is only one of the contents of mind. We will analyze later that both love and morality are combinations of PSKR, so appropriateness of material shouldn’t be defined only at “love” or “morality”. But Fichte does tell us the importance of appropriateness of material as R2. Real life, real feeling, being real is those able to get one pulled together, experience big happiness, big sadness, big trouble and big soberness, big Serenity. A bracing plan, a desirable romance, communicating with a bosom friend, a danger ahead, a battle, a baby crying for nursing, or a brand-new fresh surrounding, an artistic morning, a big terrible image, a math problem, a touching movie, a pet’s death, or being given a good beating, playing a wonderful computer game… even having a quarrel with a neighbor is better than having nothing to do. They are real things, with which people would have natural feeling of significant sense, or feeling of a “must”: these things require people pulling themselves together and making their feeling complete; people have to face up to them by adjusting their attitudes and behaviors from the state of numbness. Children, fools, and reckless people are always loved indeed, not only because they bring satisfaction to ordinary people’s vanity, but also because they bring troubles. Solving troubles bring chances for ordinary people to practice their virtues, and activate their feelings and emotions. In short: they get R2 because of the above 3 kinds of people. On the contrary, superficial information, trifles, routine chats, tinpot movies are pollutions for mind. Judging from value of R2, some chats shouldn’t happen, some activities should not be held, some movies should not be shot, and some jobs should not be invented. Severe circumstance, to some extent, helps to generate R2. Loving severe circumstance, it is a positive matter for people to be in severe circumstances, for it is easy to get their minds enriched then. Another kind of circumstance helpful for real things is complete Serenity. When in complete
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Serenity, all things in life, including a slight movement of a finger or even only a breath, could be taken as R2. Both of the two kinds of circumstances serve to change R1 into R2. Most of modern people are in short of both severe circumstance and Serene State of mind, and they are replaced by trifles, or mean between the region of severity and that of Serenity. Heart dies away for lacking foods of it. Modern society is dominated by mean. Calculating how to maximize safety, comfort and vanity is the main subject of modern world. Safety, comfort and vanity themselves in general are against R2, because R2 requires things happening, while safety and comfort demand nothing happening; vanity requires a person being respected by the others, and he hopes to be respected at utmost with the least effort. And the course of calculating is tedious, and actions according calculations are mostly dull comparing with those spontaneous. So when people are occupied by calculations for safety, comfort and vanity, R2 is deprived greatly. Diversiform products full of eyes and skyscrapers everywhere are not able to make up the lack of R2. In modern societies, enough and appropriate R2, generally speaking, only belongs to few special occupations and special masses: athletes, doctors, firemen, policemen, butchers, rock musicians and uncivilized children, the handicapped, patients, criminals, the mad etc, while ordinary people lost their real reality to show their beauty as men. As working machines, buying machines, drinking machines, cards playing machines, watching machines, and joke-making machines, for what do they deserve love or loving themselves? This kind of situations is so universal in modern societies that Georges Bataille called it as homogeneity. Homogeneity begins with pressure from rulers. And then, people supervise themselves and others consciously or subconsciously and argue on behalf of the same ideology. After a person who hadn’t an ideology initially by his own was instilled into his mind a single thought, he would defend it when it is challenged. He can hardly judge with an objective attitude. Even though the thought is instilled, it at least makes him look not like an illiterate; he would fight for it, because without it, he has nothing else in mind, and he feels that it is more honorable having whatever a kind of thought than having no thought at all. And his defending caters for the majority who are the same as he is and caters for even political guidance. It provides him another strong motivation to be one part of a homogeneous society. While if someone goes against homogeneity, he may be punished by crowd or government. Knowledge including art has no complete liberty in such a homogeneous society. Gilles Deleuze, Michel Foucault and Herbert Marcuse all pay attention to the rights of non-mainstream against the homogeneity of modern society. Heterodoxies are, in a sense, generators of R2, because homogeneity has been dominating politics, economics, custom, reason, etiquette, law, morality, emotions and personality. All of them have built up a system of homogeneity. So any variance from anything above will benefit R2. Deviation is one of the most important sources of images (People can deviate from homogeneity without severe punishment, that’s right of non-mainstream). As far as the value of R2 concerned, it is rational for a society to have more and more heterodoxies in perverse desires and perverse manners in all kinds of fields. And it is rational for an individual to be different in some aspects of life.

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Culture of the strong requires constructing R2. Both society and individual should be liberated from the monopolistic ideology of order and pursue chaos, at least partly, to endow people with a kind of right that they are longing for subconsciously--- right of Enrichment of Mind. Each person should have enough R2 for their own. For Enrichment of Mind right, all kinds of countercurrents are needed. So we would meet with trouble. But if we pay attention to how R2 emerge, we will find that they often come when our feelings becoming bad, when we feel difficult inside. When there is a trouble, there is a material as Reality 2. When we have to face up to cold wind, when we cannot overcome heat by an air conditioner, when we are refused by someone, when we have to pull yourself together to complete a touch mission, as long as we have appropriate attitude to cheer up and to be brave, all the situations could be reverted into positive matters. Each of such troubles can awaken perceptions and potentials, which leads to Enrichment of Mind. Without bad guy, novels are tedious; without war, movies will lose one of the most interesting themes; without trouble, there will be no story in life. A young man rushed out of an office after being insulted just now. In the lobby, a kind of feeling that had never risen in his plain past rose inside him. He contemned power from authority, and then he found it is charming, and he felt that his parents had been standing together with him, he wanted some hands to increase his power so as to beat some guys, and he wanted to be someone. Though he was not sure where the way is, he was full of hope. Anger itself was not a problem any longer, for he was activated completely. That’s the meaning of insult. He even doubted why he had not pursued to be insulted on purpose before. So for quality lives, we shouldn’t hate, reject, or escape from trouble as conditioned reflex, but reserve opinion or even welcome them with open arms. Welcome troubles, welcome trouble-makers. We shouldn’t try to kill trouble-makers, but try to encourage trouble-makers, or even try to make troubles for ourselves and to be the trouble-makers of our own. Trouble-making is not for annealing ourselves to be capable of fulfilling a long-termed ideal– safety, comfort or vanity, but for having things to feel, having things to think, having things to say, having things to do, and having excuses to collide, to communicate and to come closer to others. It is troubles that make people really communicate and make stories in the world, so as to make emotions happen. Beyond love and hate, there is indifference, and the reason on efficiency is one of the biggest causes of indifference. All of modern law system, capitalist operation, mainstream culture, mainstream sense of worth, public opinion system and political system are playing roles of trouble-solvers for the efficiency of producing safety, comfort or vanity. The more they function, the less R2 exist in the world. “To convert the course of life into enjoyment, to get real enrichment of Power and Serenity”: when such a consciousness is accepted by society, making-trouble will be a kind of altruism then, because it could make the world interesting and provide diverse and profound experiences to strengthen people inside. And then effort for reason, even that for others, seems not necessarily to be lofty, because what behind reason is only safety, comfort or vanity. Safety, comfort or vanity
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impair humanity and make life dull. And reason on efficiency shouldn’t always be a symbol of dignity, decency, maturity or solemn as well as the other positive meanings. The world needs trouble-makers, and societies should give trouble-makers an honorable status, which they deserve. Offering and asking for trouble should be endowed with decent, mature, solemn, and other positive meanings, till it comes to be a common view that more things is better than no things. Taoism says: Direct ways make humans, reverse ways make saints. How to make troubles? It lies in making heterodoxies. The main method of making heterodoxies is to make countercurrents. For example: Countercurrent of etiquettes: “The premise of politeness– politeness is a very good thing, which deserves the name of one of the four big basic virtues, though it is the last one. But to make politeness finally not end with boring each other, either I or my counterpart should be more or less polite than the other, otherwise we couldn’t get along well with each other. The lubricant of interpersonal relation could make us smooth; meanwhile it could make us slide too” (Dawn, 329 by Nietzsche). Politeness reduces R2 and makes life boring, so rudeness, except those out of mean purpose of interest-chasing, is a good thing. Countercurrent of law and morality: the leading character in the book Crime and punishment killed, not only for eliminating an evil and enforcing the law in his mind, but also for getting R2. It is absolutely injustice to kill, but tiny violence and small crime should be allowed. Modern societies suppress any kind of violence, which lead to accumulated violence that will break out unstoppably. Few people can be seen on streets dancing, laughing, crying or crawling in modern societies. Few people are able to express them really freely. While there is everywhere phony solemnity and formulated politeness, balancing, despising and self-contempt. Function of human is compressed into calculating, cheating and keeping silence, which lead to constriction and spiritual choke. Thus, laws should allow slight violence, and morality should encourage free expression. Countercurrent of economics: When materials are enough for living, the only reason for producing is to enrich mind. Countercurrent of simplicity: Encourage personality splitting. Only personalities after splitting and reuniting are those profound and really complete. Countercurrent of habitude: People would meet with magical experiences when doing or judging against their habits, such as selfishness. Real liberty will befall on such people. …
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R2 requires less consideration, but not stopping at nothing. The book A Clockwork Orange shows the dilemma: social prejudice kills trouble, while bestial prejudice kills consideration. There is boundary of the pursuit of R2, which will be mentioned later in Chapter Culture of the strong part 2.

Combinations of PSKR
A. Why PSKR? Why not more or less Ultimate Values?
Power, Serenity, Dependence and Enrichment of Mind is the 4 Ultimate Values, and PSKR are reformed P-S-D (R1)-E (R2) for easy comprehension and easy application. Any meaning of everything is either one of P, S, K, R or a combination of them.

Proof 1: Feelings
With a certain degree of Enrichment, one has reached the extreme of Serenity, but he is still not satisfied, the only ways out for him are either to get more Enrichment of Serenity or to increase Power or increase Dependence (including Knowledge). With a certain degree of Enrichment, one has reached the extreme of Power, but he is still not satisfied, the only ways out for him are either to get more Enrichment of Power or to increase Serenity or increase Dependence (including Knowledge). Having enough Dependence (including Knowledge) but one is still not satisfied, the only way out for him is to increase Power or Serenity by all kinds of methods (including Enrichment). With a certain degree of Knowledge: Power, Serenity, Enrichment of Mind and Dependence (except Knowledge) have reached the utmost, but one is still not satisfied, the only way out for him is to increase Knowledge to expand ways for Power, Serenity or the Enrichment of Mind on them. With a certain degree of Dependence (except Knowledge): Power, Serenity, Enrichment of Mind and Knowledge have reached the utmost, but one is still not satisfied, the only way out for him is to increase degree of anchor to support Power, Serenity or the Enrichment of Mind on them. Serenity has reached its utmost with perfect Dependence, perfect Knowledge, and perfect Enrichment of Mind on it, but one is still not satisfied, the only way out for him is Power. Power has reached its utmost with perfect Dependence, perfect Knowledge and perfect Enrichment of Mind on it, but one is still not satisfied, the only way out for him is Serenity. Consummate at Power, Serenity, Enrichment of Mind and Dependence (including Knowledge), nobody want to change anything, until one or more of the Ultimate Values become incomplete. Feelings indicate that the Ultimate Values are P, S, K and R, no more, no less.
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Proof 2: Qualities inside
There are 4 kinds of qualities inside a person: Will, Temperament, Opinion (Taste), and Ability. Will is a vector made up of direction and magnitude: making decision, deciding purpose is the direction; willpower is the magnitude, and there are willpowers such as: braveness, tenaciousness, decisiveness, self-restraint, belief and the consciousness of trying best. Willpowers are, actually, wisdoms, techniques– Knowledge. Real course of applying willpowers to achieve purpose is applying K into R1. So willpower= K+ R1; willpowers are not Power. Will= decision making+ willpower. And decision making is also a kind of Knowledge applying into Reality1. Will is therefore Realization of Knowledge, and will is not Power either. But there are usually implications of Power in the idea of will or willpower; that’s Power (Power can only be generated by association). There is no purpose out of the range of PSKR; consequently all the willpowers ultimately serve PSKR. Different dispositions of Power and Serenity make different Temperaments. Opinion including taste is Knowledge. Ability itself is dynamic Knowledge. Actualization of ability is the course of applying ability into R1 to serve PSRK.

Proof 3: Needs
All kinds of needs are actually PSKR. Let’s take Maslow's theory of needs for reference: Physiological needs,Safety needs,Love and belonging,Esteem,Self-actualization Physiological needs and Safety needs: Maslow proposes “physiological needs” referring to the habitual classification of natural science. “Physiological needs” doesn’t tell us what value or values can be fulfilled when “physiological needs” are met. We can only stall off ourselves by a tautology: to fulfill physiological needs is for fulfilling physiological needs. If we sort according to value (with a unified standard– feeling), physiological needs and safety needs are needs for Dependence (R1), Serene, and Power (“Safety needs” is actually only needs for Dependence. It is wrong of the habitude to connect safety with other values which is actually beyond what the word “safety” really contains. Other values are pasted on “safety” subjectively). Or, we can describe the contents of physiological needs and safety needs with “safety” and “comfort” (The word “comfort” expresses a kind of low-grade Serenity and maybe sometimes with a little spontaneous Power. “Comfort” is not an ultimate value, but it is a value, because it is a kind of feeling of satisfaction; the same is with “safety”): meeting physiological needs fulfills safety or comfort. Eating nothing could lead to death, which is
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non-safety, and eating not enough causes comfortlessness. Love and belonging: Let’s think about romantic love first. What’s real romantic love? What’s the ideal romantic love? Love is an emotion aroused by the charm of PSKR from the other person. How to love? To love is to increase the beloved one’s PSKR, including teaching loving himself to obtain PSKR. How to be loved? Being loved is reinforcement of one’s PSKR by his lover. Only he who is not very weak at P, S or R2 is able to love. So-called loves among the weak are all tricks. The weak know only R1, and their trick of love is for R1 finally. Smooth at Serenity, helpful at Power spontaneously, appreciating each other’s Knowledge, Enriching each other inside by body or by spirit, and concerning necessary R1 for each other, all above composes a real love. How about the other affections? The other kinds of affections are incomplete loves. Some parts of love impaired, there are other kinds of affections. Affections in culture of the weak are all on the basis of dependence and all for dependence, being limited in the scope of R1; while in the world of the strong, contents of affections are open to all of PSKR, and affections themselves are stages for PSKR to play on. Esteem (and dignity): What Maslow stresses about esteem is respect. Self-esteem is also a kind of respect– self-respect. Dignity, under some kinds of cultures, seems to be a result from being respected instead of a reason for it. Thus, there, comparing with respect, or being respected, dignity is closer to a value, for it could be taken directly as an objective feeling of desire, while respect is closer to an action. There are 2 kinds of respects: 1. Doing or being according to others’ standard to win respect, no matter what the standard is: money worship, position worship, talent-center, religion-center, stressing living heart and soul or emphasizing passion for living…2. Asking for being respect at least seemingly no matter how doing or being. You may not respect me, and I know that, and you know I know that, but you are supposed not show that you don’t respect me; at least you shouldn’t show it obviously. Otherwise, there will be resistance, for I take it as impairing my dignity. This is the face culture in most oriental countries. For example, if one is threatened by an authoritative tone, he would try to conquer his scare with anger, pretending not hearing it, doing against the order, replying in a voice dripping with sarcasm, or glaring back, or starting a fight. By these means, he would feel that his dignity comes back. What actually comes back is “face”. Belongings being invaded is further regarded as a huge face-losing, which is interpreted as dignity-hurting. For dignity, I will rob back what belonged to me, even what didn’t belong to me. Then, I uphold and regain my “dignity”. “That’s for dignity!” “Dignity” is actually taken as the excuse to justify, or even sanctify one’s ignoble behaviors. Being happy for praise and being angry for criticism, being glad for getting and being painful for losing, dignity is actually defined as I’m superior to you, and indignity is that you are superior to me. Dignity, in such a sense, depends on difference instead of principle: the promotion of my “dignity” relies on the demotion of your “dignity”, and vice versa. The above concepts of respect and that of dignity depend on others’ comment or reaction, which lead people to be decided by outer world. What’s the matter if the others did something to me? Why should I be glad if the others are respectful and submissive to me or afraid of me? Why should I be angry if you taking away something from me?A more stable dignity is that from self-affirmation for doing or being according to one’s own principles, and from a great temperament of absolute self-controlling, which is more relative with self-esteem than respect. So
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a martyr has dignity even though he was taken off his underwear or splashed with stools. But with a further analysis, we can find that such a concept of dignity is not necessary for expressing the content of such a good state inside. We could replace it with other words to describe such a state inside, maybe more precisely. The reason People had been accustomed to think this way. We can imagine a kind of dignity independent of comment and reaction, from both others and oneself. We can summarize that the more precise concept would be a spiritual state of quality PSKR. Needs for dignity is needs for PSKR. Hence, needs for esteem is not necessary at all. Self-actualization: Self-actualization is first of all, fulfillment of potential, which is applying Knowledge and ability (dynamic Knowledge), into Reality. Knowledge or ability is made up of PSKR and serve PSKR. Knowledge or ability is applied into R1, for Enrichment of Mind, Power, Serenity and result of R1. Someone may argue that, “Self-actualization is not only fulfillment of potential, but also fulfillment of nature.” People have no nature but history. In the history, one may find a set of things which is most suitable for him temporarily; he could call it as his nature, which is actually a habit. Furthermore, the content of the “a set of things” is a combination of PSKR. Why should we use a concept of “self”? The concept of self, as that of nature, is a tool that functions in 2 directions: 1. As the subject of feeling PSKR. 2. To identify non-self from self. But actually, without summarizing the subject, without the consciousness of “self”, one can still perceive PSKR. And under many circumstances, it is not important to identify non-self from self, and the consciousness of “self” could be the cause of many social problems, so that religions try to remove self-centric perception. All of id, ego, and superego are tools for PSKR. Maslow attaches many positive qualities onto people of self-actualization, because self-actualization is at the top of his hierarchy of needs, and those who are in need of such a need or who have fulfill such a need should be the superior ones. It is inconvincible. Now let’s look at some needs that Maslow doesn’t mention. 1. Curiosity, feeling of greenness and fashion: Changing surroundings, articles, or updating oneself is usually of charm and delightful. Satisfying curiosity or desire for greenness is meeting demand of R2. So is the intention of pursuing fashion. Change of fashions is change of materials for mind to operate with, which make a generation experience different styles collectively. Change of fashions often appears as a circle, styles show up in turn and repeatedly. Pursuing fashion will invoke a feeling that people who are in are superior to those are out, which makes Power by satisfying vanity, and there will be common feelings among fashion fans, which generate PSKR as a kind of affection. However, most fashions are not relative with Power or Serenity very much. So their contribution to value is usually slight and short. 2. feeling of conquest, feeling of growth and getting political power: Feeling of conquest is Power of mastery. Feeling of growth is Power by increasing of self-mastery. Both could be in favor of associating out Power. Getting political power brings vanity (Power relying on R1) + R2 + Power of mastery +Serenity
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(by feeling at ease against others’ being not at ease).

Proof 4: Ways to excellent spiritual states
A. B. C. D. E. F. G. H. I. J. K. L. … from reason to happiness: K-R1-K-R1: P, S from doing good deeds to happiness: R1- R2, S, P from doing evil to happiness:R1- P, S, R2 meditation: R2-S conquest, command: P-R1-P, R2, S subverting: P-R1-P, R2, S-R1 fulfilling abilities: R1- P, R2-S auto-sadism: P-R1-P, R2 laugh: R1- P, S love: P or S or K or R-PSKR having nothing to do: R2- S outgoing: K-R1-P

Proof 5: Stature or Personality
Each kind of stature or personality, such as: Buddha (S-R1), warrior (P-R1), friar (S-K), overman (P-S-R1), Faust (K, keen on R2), dictator (R1), civilian (S-R1), sacred beastliness (P-R2), God (PSKR), and so on… is good at parts of PSKR.

Proof 6: Meanings in the world are combinations of PSKR
Meaning world is combination of PSKR. Any meaning of anything in the world can be decomposed into PSKR or part of them. Besides what mentioned in the above 5 proofs, let’s look into the wild wide world. Fish is what? For general people, fish is first of all a kind of Knowledge, a word, with spelling, with pronunciation, and with an association of some kinds of animals swimming in water. Then it would be regarded as a stable existence, that’s R1. When fishing, fish is a cause of hope, fidget, frustration and delight which finally point to P or S… fish in fishing could be R2. When being watched swimming in a fishbowl, fishes are R2 too, for they could bring Serenity for the watcher by his association. When taken as a kind of property, fishes could lead to Power to the owner, they are also R2 then. When eaten, fishes could benefit one’s body to work well, which functions as R1, and it may fulfill the delicious taste for the person. Delicious taste is different from plain gustatory sense in normal times, which functions as R2.

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Eating is what? Eating is a kind of activity; activity itself is a kind of existence, R1. Getting strong by eating, there will be Power coming from energy. When eating is observed, it could sharpen the mind of the observer, which leads to Power or Serenity to him, so eating is R2 then. When we think about the above judgements, eating becomes Knowledge; Knowledge is a special kind of R1. Specialty is what? Specialty is a kind of R1 different from the others in a certain scope. Specialty is a kind of useful Knowledge. When it is taken as an object of thinking, it is R2. Hammer is what? Hammer is at first designed according to the usage, and then it is made. Then it could be regarded as a stable existence, that’s R1. It is usually used as a tool. The tool can serve building and dismantling, even killing. When building a house, a hammer serves the R1 and Serenity of the inhabitants who would be in the house later. The feeling of success after finishing building a house may result in Power. The tools including the hammer could be R2 when the worker is looking at them as if a commander inspecting his soldiers. If the hammer is used for dismantle, it could lead to Power, Serenity, R2 and R1. Using a tool may result in monetary reward, which is R1. Money is what? Money is not the real purpose; the real purpose of money is safety, comfort or vanity. Serenity of the weak depends on ease; Power of the weak depends on vanity. It’s scattered showers for the earth that has been dried up for a long time. It is supposed to solve all the problems, but it is not able to. Ease is what? We call safety and comfort together as ease. Safety is R1 guarantee. Comfort is the extensive of safety with the direction of ease. Comfort could be used as a further suggestion of safety. Tool is what? Tool is R1, including Knowledge effective for purpose. Knowledge is summary of all kinds of effectiveness. Purpose is what? Purpose is a tool as a bar set for high jump, which points to PSKR directly or indirectly, helpful for PSKR. Corruption is what? Corruption is the tendency to powerless, fidget, emptiness, or inexistence. It is fall of P, S, R1 or R2. Escape is what? Escape is to replace Power of facing up with R1 of preservation.

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Facing up is what? Facing up is to convert R1 into R2 to get Power and Serenity. How and when to facing up depend on Knowledge. Shame and shyness are what? Being ashamed and being shy share the same physiological and psychological status. The only difference is the former is caused by feeling doing something wrong while the latter is out of a kind of habit (or so-called “nature”). It is easy to get forgiveness by making a poor, naïve, childish and even awkward expression, which is the expression of shame and shyness. Shame and shyness originated from fear, and they are the defense for being afraid. By Belief-Science we know that one thing could be associated with another so subjectively and functions with the latter that if fear is associated with humanity, justice or even holiness, it could be described as naturalness, reverence, awe, and it feels a sense everyone should have. But fear is, after all, a lack of Ultimate Value of Power, so even there is a culture of justified fear, even in cultures of the weak, people can still feel unhappy for being afraid and instinctively take it as a negative matter at heart. To defend fear, “loyalty”, “forgiveness”, “filial piety” and “morality” are invented to cover the negative nature of fear from superior, offender, parents or social rule. Shame functions to change the fear in loyalty, forgiveness, filial piety and morality into a kind of so-called freewill sense. Punishment is changed into self-punishment, and fear from outer world is changed into inside shame, which appears as accelerating epinephrine secretion and face-flushing anxiety. Because of describing forced fear as freewill shame, there are some cultures in which people are no more ashamed of shame itself. When such cultures grow up, being ashamed become popular there, so that it becomes a habit or even habitude, consequently there would be shy individuals and shy groups. So, after the analyses above, we can find that shame and shyness are disguises of powerlessness. If people have enough Power, there will be no shame or shyness. And, by the way, the best way to impair one’s Power is to make him feel ashamed or to be shy. Indifference is what? Lacking Power and Serenity, people take care of their R1 as Dependence by keeping distance from the others to form a chilly and discounted Serenity, that’s indifference. Another cause of indifference is that people in general lost Power and Serenity, and even R2, so there is little charm on them, people are not attractive, people dislike people. The third cause is that Knowledge is not cherished so that people have nothing to talk about and the few knowledgeable are lazy to say something too because they can hardly get substantial response. And, passion or other free emotional expressions have become the objects of scolding, for they will invoke anxiety to the brittle nerves of the weak. And, without conception of R2, trouble-making becomes something that needs to evade, so the weak cannot enjoy them and, on the contrary, will set up accusation of morals and manners to kill them. Due to the reasons above, the highest purpose of interpersonal relationship becomes a poor aim– living together with nothing happening. Loveliness on purpose is what? Loveliness on purpose is sacrificing Power of one’s own to provoke the others’ Power for protection so as to set up a relation for R1.

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Bustle is what? Bustle is gloss of Power; it is out of anxiety of powerless. The giant wave in discotheque is what? Somebody gets Power: Giant wave- giant- Powerful- I’m Powerful Or Giant wave- I’m able to bear the giant wave- I’m Powerful Or somebody gets Serenity: chaos inside overwhelmed by giant wave, he becomes able to concentrate and to be Serene finally. Raising pet dog or pet horse is what? 1. as friends (to get Serenity or Power by affection) 2. showing off (to get Power by the vanity of affording those others can’t afford) 3. to feel the Serenity or Power on them 4. as slaves (to get Serenity or Power by being a master) 5. to get Enrichment of Mind (by interactions together with them) Loneliness is what? Loneliness is a weak feeling lacking Power and Serenity; people hope to overcome it by the R1 of being together with others. Sanguineness is what? Sanguineness is the release of Knowledge into R1 with Power showing. Dexterity is what? Dexterity is a kind of disposition (R1) that is combined with Knowledge (how to do) and R1 (training) Maturity is what? Maturity is a quality combination of Knowledge and R1 for highly PSKR. Beauty of life is what? Beauty of life consists in Power and Serenity and symbols or implications of them. Beauty is what? Beauty is Power and Serenity and millions of symbols or implications of them. LSD is what? It is for dreaming positively; people want to get a kind of artificial R2 to enrich their lives lacking R2, regardless of the limit of necessary R1. Gambling is what? It is a way to P, R2, vanity or ease.
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Character is what? Character is a relatively stability (R1) by training (R1) of opinions (K) and body movements (R1). Sincerity is what? Sincerity is, due to enough Power and Serenity inside, being able to reflect R1 into Knowledge and reflect it back into Reality directly without conscious or subconscious contorting out of weakness inside. Goodness is what? Goodness is being able to give due to Power and Serenity inside. In culture of the weak, R1 is what to be given; in culture of the strong, all of PSKR are what to be given. Intelligence is what? Intelligence is efficient effectiveness of serving P and S by applying K to R. Humor is what? Humor is mutual an interaction (R1) between intelligence and R1 for a pleasure (P and S), laughing at something including oneself to create a kind of harmony to reach P and S. One of the common kinds of humor is: the importance of the secondary value in culture of the weak– vanity– ranks higher than that of the first value– ease, but which is not funny in some few countries where vanity does rank higher than ease. Happiness, anger, sadness, fear, loneliness, fidget and depression are what? In culture of the weak, all of them are reactions to losing and getting (especially R1). Getting causes happiness; hamper to get causes anger; losing leads to sadness; being afraid to lose causes fear. And loneliness is Powerlessness due to losing (especially relations); fidget is non-serenity due to losing. Depression is due to hopeless of getting R1. In culture of the strong, they are mostly functions for experiencing or tasting. Happiness is a passing phase to Serenity; Anger is a method to releasing Power and creating R2, while anger management is also a kind of taste of Power; Sadness is washing away confusion and disorder to Serenity; Fear or scare is expectation or tasting of excitement, which provides R2 for Power and enlarges Power; Loneliness is chilly Serenity; Fidget is potential energy for rebounding to Power and Serenity. Depression is because P or S is blocked inside from spreading to a wider Reality. Will to power is what? Another definition of will is that from Nietzsche, especially the former Nietzsche, as the explanation by Martin Heidegger: will wills will itself. Will is vitality, Power, a kind of strong stature of being. The will becomes life itself. “The formula of our happiness: a Yea, a Nay, a straight line, a goal…” (Chapter 1, the Antichrist). The will in will to power is not intention or fulfilling intention, but a shape of tight-health, which is to use force inside to reach a highly peace inside, which pulls a man together and highly self-esteem, and highly immune to affects from outside, which also helps to get rid of the habitude of representing oneself with scraps of sight, hearing or idea, and which makes artistic perception and expression strong. At that time people
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surely know what they want: not supposed, not visual, not compulsive, and walk on the way of practice spontaneously. It is a strong thusness, staying in the extreme, and feeling the sacred tranquility or even sacred madness. Will to power is sublimation of will: the difference between Will to power and will is just like what “passion” differs from “enthusiasm”. “Enthusiasm” always has its objective, but with further development, when it becomes “passion”, it is no more important whether there is an objective or not. Passion is essentially an independent state, shape, or emotion. Will to power is the thing-in-itself after breaking the chemical bond (between the subject and the object) of intentionality. Will to power is helpful to understand Power as feeling of being powerful, and after this comprehension, Will to power can be regarded as Power itself. Using head is what? Using head is a course of reflecting R1 into mind to be R2 or using K to reform R1, and bringing R2, P and S. Mind is what? Mind is a special kind of R1, which provide place to P, S, K and R2. The value of computer games is what? Computer games provide virtual chances for P, S, K and R2 Arts are what? Arts are the extreme states of combination of emotions (happiness, anger, sadness, fear, loneliness, fidget or depression) and all kinds of R1; arts are oppression and disclosure of PSKR, and the courses of oppression-disclosure bring P or S or emotional R2. The significance of intentionality proposed in phenomenology is what? Intentionality distinguishes R1 as object of mind and R1 as part of mind. God is what? God can be regarded as a real existence (R1), and can be regarded as object of mind (R2), also can be regarded as Knowledge. In all above sayings, God is regarded as he carrier of the supreme PSKR. Supremacy is what? Supremacy is a useful concept after abstracting of R1. Faith is what? Faith is to connect all kinds of positive things into one thing; and by believing in the one, Serenity or even Power is supposed to be available. Concept is what? Concept is a kind of Knowledge. Abstracting is what? Abstracting is summarizing to concept.
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Summarizing is what? Summarizing is a kind of function, R1. Any so-called transcendental thing is R1 too. Any certain summarizing is using of the function, functioning as R1 (effective to certain specific purposes), or R2 (effective to significance of being, Power and Serenity). Nobleness is what? Nobleness is cherishing grace more than bonus, even, under some certain circumstances, more than life. Nobleness is a way to retain integrality of personality. Without it, it is easy to lose foundation of life and become weak. Integrality of personality is a tool (R1) to maintain Power and Serenity. Nobleness is necessary but not sufficient. Heart needs R2. Without it, P and S will starve to die. Maybe we can provide an existentialist reason for nobleness: since everyone is mortal, the quality of being is the crucial matter. Existentialism is what? Karl Jaspers states that, “A human is a human not only because he can set up ideals to complete, but also, and initially, because he has endless tasks, and by completing the tasks, he tends to the essence of where he come from and where he would go.” It is a life view of self-questioning to be sober every moment against living on habits or habitudes. It is to attach more importance to profound being itself than to success. But Karl Jaspers also states that, “Anybody will be disappointed if he looks into science to find guidance for his life, for significance, or for being itself, because the most fundamental truth just begins where there is no mandatory of general ideas.” Existentialism and postmodernist life style that are initiated from such ideas lose ration as a support (actually we can summarize the contents of acts, results, and significances out of irrationalism; there could be a ration of irrationalism, and the ration for all kinds of existentialist and postmodernist contents is still PSKR.), which leads to a postmodernist dizzy state. It is hard to achieve a profound life without such a support. Traditional idea and life focus on result and key point, while existentialism and postmodernism focus on course, process and detail. Tradition usually catches wrong key points, while existentialism catches no key points. But all kinds of significances of results and key points of life and all kinds of significances of courses, process, and details of life are PSKR. So culture of the strong is the unity of tradition and existentialism; they are united into PSKR. Holiness is what? Holiness is highly Power and Serenity without self-restraint and shame in religious experience and life. Believing is what? Believing is a kind of R1, a function of being, the same as emotions. Bliss is what? Bliss is a spiritual state that’s full of enrichment of P and S. What is “what is…?”?
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“What is…?” is a tool of knowing things by definition. Definition is a daily way of adopting thinking mode of metaphysics and truth. The mode supposes that things are knowable, delineable, and definitions can be taken as truths. All of the suppositions are susceptible. A bias of Western tradition is that values come from truths. But actually there is no truth that can be grasped at all and values are things-in-themselves. All of the so-called truths are effectiveness. What we figure out here are all also effectiveness. What is effectiveness for? All of them are for effectiveness of knowing, while ultimately, for maintenance and improvement of PSKR. Paintings of William-Adolphe Bouguereau: P and S. Roar of Zen master Rinzai: P and S without any shame for it, which inspire the others to be in P and S. Last maneuver of Bruce Lee: cruel and without any shame for it, taking intemperance of Power as a healthy and healthful thing. Being strong is what? Being strong is strong at PSKR2. The strong are what? The strong are those in state of highly PSRR. Values except PSRK are synthetic values made up of PSKR. Though they are also valuable in life, they are usually interim and instrumental. We cannot forget PSKR as fundamental and Ultimate Values, which is navigation mark for sailing. Without the consciousness, we will probably get lost into the irration of life (Irration of life here is not what operates against common ration. If some certain common irrations benefit PSKR, they are actually of Ration of Life).

Interrelations of PSKR
There are 11 interrelations of PSKR: PS, PK, PR, SK, SR, KR, PSK, PSR, SKR, PKR, PSKR. 1. PS We don’t when the prejudice began that: Power and Serenity is contradictive, Power will block deep Serenity and Serenity will cause passiveness and Powerlessness. But we know that this prejudice initiated from a series of subjective associations, such as: to connect Power with fidget and to connect Serenity with softness. Actually, fidget would deter Power, and it is hard to generate Power when in anxiety. What one can rely on then is only memory of Power. Another reason is the unbalanced development between P-S. Culture of Power (“Power” as “feeling of being powerful”, instead of “ability”, “energy”, “force” or “occupation of resource”) has never
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been prosperous in history. Reality1 and Serenity is always the main pursuits of all kinds of cultures. But, actually, without Power and R2, even Reality1 and Serenity cannot exist well, so all kinds of cultures degenerated finally. Shinran sighed that Buddhism had been formalism; Martin Luther believed that Christianity had degenerated into formalism in the charge of church; the practice of Confucianism later all preferred propriety and wisdom much more rather than humanity and justice (Confucianism and Taoism by Max Weber); capitalism, initially idealized with free, equal competition for fair prosperity, degenerated into alienation of human and capitalism of dignitaries. In human history, all kind of religions and systems deviated from Serenity what they pursued initially. It is due to Powerlessness inside people. Powerlessness would cause worry, and worry would cause fidget. An umbrella requires ribs to open. Without ribs, its fate is to sway down to ground. Buddhism pursues Serenity, and it provides boundless documents and literatures about how to be Serene. But without pursuit for Power, it is hard to keep Serenity stable and for long. Hence, even in the highest stature of Buddha, one can still feel a pity in it. Buddhism rejects Power and even demonizes it subconsciously. Zen proposes dignity when in practice. “Sufficient for the past, sufficient for the present moment, sufficient for the future, that’s dignity of three thousand worlds.” Though there could be a good feeling with it, dignity (actually a kind of Power) in Buddhism, just like heroic spirit in Confucianism, is not accepted as a value which is independent and worth pursuing directly. Fighting ahead in Buddhism is also allowed to exist for Serenity, but Power is taken at most as a tool for establishing belief which benefits Serenity. It is far from Ultimate Value and is not paid enough attention to. The emptiness of nature, a Buddhist world view, could lead to two kinds of attitudes for life, one is Serene, and the other is valiant. Since life is empty, people ought to enrich it to be as much splendid as it can be to get R2 and Power. Most sects of Buddhism cherish only the former attitude and even try to expel R2 and Power because they are occasionally taken as encumbrance for Serenity. Scarcity economy and scarcity comfort are regarded as the eternal premise and anything beyond working for them is extravagant and extravagance, either in material or in spirit, is regarded as guilty. Only in Vajrayana Sect, R2 including trouble is taken as something positive: Trouble is the opposite of Serenity but meanwhile it is the closest to Serenity. We can feel when in Zen practice, with the growth of Serenity, Power grows at the same time. It is wise to let the Power spread instead of restraining it as long as taking Power as a positive matter. The tradition sometimes calls the direction to Serenity as Buddha way and calls the direction to Power as demon way. So we could call a practice for both Serenity and Power as Buddha-Demon Practice. Demon here is not a passive and expellable thing but an attractive, healthful and transcendent thing. So we don’t need to escape from it, but to go with it to meet an enchanted bliss, to inject spirit of Dionysus into Buddha nature, even to reach beauty of frenzy without feeling of guilty; that’s holy demon. There could be a virtuous cycle that Serenity helps Power and Power helps Serenity. And Serenity together with Power is durable and the stature of it is higher than that of single pure Serenity. We can prove it by trying such an experience. Besides Zen, when fighting ahead, we can not only take it a tool of self-restraint for Serenity but also catch and enjoy the Power in it directly. We could take Power as a goal when in any kind of Buddhist practice. So without Power, it is hard for Serenity; without Serenity, it is hard for Power. The relation
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between Power and Serenity is just the opposite of the traditional bias, they are complementary. PK Power and Knowledge are also complementary to each other. With more Power, people can be more independent of R1. So there will be less money worship and people can focus more on Knowledge itself. Furthermore, some Knowledge, especially Tech-M (a kind of Knowledge, which we will discuss later), is one of the fundamental methods for being strong at Power. PR Sealing off Power inside without place to carry it out, Power will disappear, and even there may be emptiness, depression or harmful nervousness. R1 is stage for releasing Power, and R2 is food for Power. Power is in favor of reform Reality into those in favor of PSKR. SK Some cultures believe that it is easier to be in Serenity without Knowledge (broad sense: including consciousness): My life is finite, while knowledge is infinite; it is not wise to try to chase the infinite with the finite (Regimen lord, Chuang tzu); Zen proposes that without minds there will be highest living stature, and it even requires meditating anatman (no me) and no thinking. But these 2 sentences are Knowledge. Furthermore: both thinking and no thinking could benefit Serenity, because thinking is not the cause of non-Serenity; it is bad beliefs that would disturb Serenity. Besides, the same as Power, with more Serenity, people can be more independent of R1. So there will be less money worship and people can focus more on Knowledge itself. Furthermore, some Knowledge, especially Tech-M (a kind of Knowledge, which we will discuss later), is one of the fundamental methods for being strong at Serenity. SR There is a deep-seated notion to regard S and R as a contradiction, as what Chinese often say: opposite inner worldly and other worldly, or “go out of the secularity” and “go into the secularity”. “Putting on masks, one will lose himself; taking off masks, he will lose the whole world.” “Self” here is a representative of Serene Personality, while “the world” represents secular life (especially, dependable R1). Immortal Zhiyang, a Taoist saint, says, Superior eremites live in busy streets, why bother keeping silence in remote mountains? But, birds’ warble makes a forest even more tranquil. One mind is much easier than no mind in Zen practice. Actually sometimes it is harder to be Serene in remote mountains than in busy streets, because it is harder to keep Serenity without R2. Chuang Tsu lived a strong life inside: peeking into the blue sky, slipping into the Acheron, joyride to 8 dimensions, without changing his expression. He seemed living in Serenity without R2, but we must notice that the surroundings of Chuang Tsu were not peaceful and he had enough R2 already: liberty and nobleness of heart require R2 too. Union of happiness and Living-Zen in Buddhism are the combination of S and R. What shall we do after we were in Samadhi, the best stature in Buddhism, the highest Serenity? We could move following the feeling and make ourselves arts. R1,such as music, family life and social life could also benefit Serenity. R after S is a way out. In most descriptions of heaven, heaven represents
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Serenity, but we have to worry that it is probably boring without change, without R2, without Enrichment of Mind. Heaven is not perfect if there is only Serenity in it. So living inner worldly is helpful. Serenity is in favor of reform R into those in favor of PSKR. So S and R are also complementary to each other. KR Knowledge is a part of Reality1. Or, Reality is a part of Knowledge. Constructions of Reality rely on Knowledge; any technique is a kind of Knowledge. ** We have discussed 1-1 relations. 1-1-1 or 1-1-1-1 relationships have been included in the above analyses. We only talk about something supplementary now. PSK “Without great spirit, there will be no great soul.” Or “Finding one's true self to be Powerful.” Both of them are effective. It is feasible either from S to P or from P to S. The key is what you believe. But both rely on the connection and maintenance of belief. Without belief (K), neither P nor S can be in a high-leveled equilibrium. It is goes as a theory in the Developing Economics by William Arthur Lewis: there are equilibrium of economy at high level and that at low level. Quality or not quality, that’s the point. Any two things including Power and Serenity can communicate with each other through belief (Knowledge). It is a wrong cultural prejudice that separates Power and Serenity. The two worlds can be connected and fused into each other by belief. According to Belief-Science, we can create the following word: Serenity-Power, Power-Serenity or Serepower and something relative, such as Strong-Serenity, toughhealthy, speedSerene, and so forth. Aristotle says, “Our lives could keep us in Serenity even when we are in the most vehement emotions.” By the culture based on such words or propositions, we can dismantle the division between Serenity and Power. So K is in favor of P and S. Meanwhile P and S are in favor of construction of K. PSR P and S can be combined into R with religious elements. (See Section Belief-Science part 1). ** One of P-S-K-R cannot be replaced by another: they cannot be kneaded together as a single substance for a kind of ontology. Serenity can be fulfilled by ways besides Power, such as practicing (R1) Buddhism (K); Power can be fulfilled by ways besides Serenity, such as practicing (R1) Tech-M (a kind of Knowledge that we will mention later); R1 Dependence is different from P or S; Enrichment could be on S and could be on P…And if we stop thinking PSKR with a habitual way of thinking existences and feel PSKR with a way of feeling values, we could be more inclined
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to get the conclusion above. *** We introduced some questions at the beginning of the book: what are the purposes of making laws? To which will determinations be put into effect? What are the freedoms for? What are the best results of speech and conversation? Nietzsche says that: A thousand goals have there been so far, for a thousand peoples have there been. Only the yoke for the thousand necks is still lacking; there is lacking the one goal. As yet humanity has not a goal. But pray tell me, my brother, if the goal of humanity is still lacking, is humanity itself- not also lacking? Now we can answer the questions with confidence. The purposes of making laws, as Kant says, are PSKR; determinations, as Heidegger mentions, would be put into effect to PSKR; freedoms, as Sarte tells, are for PSKR; contents of practical discourse, as Habermas proposes, should be PSKR. And PSKR are the goals that Nietzsche is actually looking for. Goals for culture, goals for human beings are no worry, no fear, knowledge, existence and Enrichment of Mind, and composing such kinds of human beings, abundantly, generally. Nietzsche says in the will to power that nihilism is the automatic degradation of highest value: no goal, no answer to “for what”. PSKR are the highest goals, with them, nihilism could be conquered. Thus, modern or postmodern emptiness and turbulence can be overcome so that there would be classical steadiness and greatness, meanwhile more profound consciousnesses of modern or postmodern times can be digested.

The basic significances of proposing PSKR
1. The fundamental and Ultimate Values are clearly defined, solving the problem of living for what, and providing unambiguous purposes and standards for daily life. Otherwise, all kinds of thoughts, comments and acts are illusive and chaotic. 2. It makes us able to identify if specific cultures are running conforming to Life-Ration, which enable us to research culture of the weak and culture of the strong further. Specific cultures are in the scope of broad concept of Knowledge, and finally they are about how to be more effective to obtain PSKR or parts of PSKR. They are not only looking for so-called objective rules (actually, effective knowledge), but also religious elements participating positively, and how to choose foci as well. Different knowledge represents different cultures. There are and could be different cultures in the world at a certain time and place. According to PSKR, we can judge in what kinds of cultures they are. By Life-Ration of PSKR, there are actually only two kinds of cultures in essence: culture of the weak and culture of the strong. Going against PSKR, it is culture of the weak; going with PSKR2 and necessary R1, it is culture of the strong. Lives according and for them are authentic lives; lives against or deviating from PSKR and only for R1 are inauthentic lives. Keeping
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authenticity is that all kinds of efforts and directions of life going with its Ultimate Values– PSKR.

Chapter 2 Culture of the weak
To grasp culture of the strong, it is better to know culture of the weak first, because the latter is the dominant culture in most time of human history and it is still around us, and the profile of culture of the strong will appear automatically when we have penetrated into culture of the weak. To know culture of the weak, we need to know what “culture” is, and what “the weak” is. What’s culture? Culture is combination of thinking mode, emotion mode and life habitude which influences or dominates existence, development, decay and extinction of groups or individuals automatically. The moralities in books are not real moralities. The arts of ancestors are not real arts. Only cultures which are functioning are real cultures. The point is: on spot, on time and on you. Culture is application of K into R1 for PSR2 and necessary R1 for life. What are the weak? The weak are not the physically handicapped, not the poor, not the humble, not the slow at seeking, not any vulnerable groups in society. None of the above is necessarily of the weak. And the concept of the weak has nothing to do with gender, age, occupation, race, etc. The real weak are the weak inside, are people weak at P, S, K or R2: milquetoasts, the fidgety, the empty, the ignorant. Being weak is not relative with R1 occupation but a spiritual concept. What is culture of the weak? Culture of the weak is a kind of culture supposing all the people or the majority of the people are the weak and cultivating people to be the weak or the weaker. Being weak is the origin of all the spiritual problems. Spirit is only a part of material world, but it is all of value world.

1. The specific forms of culture of the weak– the actualities of the world spirits The specific forms of culture of the weak
Easism, Vanitism and Hypocrisism are the specific forms of culture of the weak. The specific values for the weak to seek are ease and vanity. Hypocrisy is the lubricant of easism and vanitism.
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Ease or vanity is not necessities for people when they are Powerful, in deep Serenity or Enriched inside, but is necessary when people are ill, exhausted or decadent. When societies are in the charge of easism, vanitism and hypocrisism, they are turned out to be ill, exhausted or decadent. Ease and vanity are surfaces of Serenity and Power; they prevent S and P from developing further.

a. Easism
Hewing to the line is for safety (as the value– as the feeling); acting according to conventional standards is for safety; saying hackneyed tunes and phrase is for safety; to be billionaires, to get securities, is for safety; to be understood, to be accepted is often for safety; to be similar to the others is for safety. And safety is one of the motivations of vanitism that we will discuss later: With the guarantees of material owning, authority or interpersonal relation, people could avoid being humiliated. Fear of being humiliated is one of the causes of non-safety. We combine “safety” and “comfort” together as “ease”. One reason is that non-safety leads to comfortlessness. Another reason is that comfort is, to some extent, valued as extension of safety. There is a general psychology that: If fate is a robber, he is not probably to kill me if he has got money from me, he would be ashamed of robbing safety of me if he has robbed comfort of me. Comfort is regarded as an insurance of safety. One of the functions of comfort is relaxation which could benefit Serenity. Besides safety and relaxation, another motivation is sloth. “Ease” is “safety and comfort”, but “easism” is not equal to “pursuit of safety and comfort”. What Safety requires is only necessary R1, but easism requires much more anchors in the name of safety than what are really needed for safety. It goes the same way that easism requires much more materials for comfort than those which would benefit people: even when there have been too much materials which even go against comfortable feeling, one would still be going after them thoughtlessly. Hence, pursuit of safe becomes pursuit of security, and pursuit of comfort becomes pursuit of commodity. Talking about safety and comfort with easism, what comes across mind first naturally is guarantee for them: food, clothing, shelter, transportation…all kinds of ownership of materials (including monetary material– money) and hands, positions. All kinds of the resources above are supposed to ensure safety and comfort. Safety and comfort as values can generate Power and Serenity by combination together with appropriate beliefs. But in easism, they are mostly guarantees. With the dependence on resources, pursuing Power and Serenity directly are abandoned. People without Power, Serenity or Enrichment of Mind are inclined to the sanctuary of R1 and try to throw themselves into the protection of surroundings, hoping to get Power and Serenity by resources. All they expect, think and do is to get a better environment. However, what environment could cash are not necessarily Power and Serenity, but more occasionally powerlessness and fidget. But easism has been developing vigorously in human history.
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Easism has been a living-social ideology which takes safety and comfort as the supreme things in life and society. Easism possesses morality, emotion, business, education, science, technology, literature, art, military, legislation, politics and others, almost all the fields of societies. It is entrenched wherever there are people. In easism, safety and comfort are regarded as the starting point and destination of all human needs, the starting point and destination of all kinds of virtues, and the starting point and destination of all kinds of social activities. Today, when the idea prevails, people seem have reached a consensus that the purpose of life is to live through a lifetime in safety and comfort. The morality of taking pleasure in helping others is interpreted as helping others to be safe and comfortable to get pleasure. Any other virtues, including patience, creativity, and braveness, should only serve safety and comfort in the end; otherwise, they are no more virtues in people’s eyes. And it is believed that the method to reach the ideal society is to beat the opposites of safety and comfort: poverty, illness, crime and war. And safety and comfort is believed able to cultivate humanity, making people tender to reduce friction and crime rate. And the places where there are safety and comfort are taken as the best place for affections happening. And all contributions of all kinds of jobs are considered as contributions to social safety and comfort. And science and technology are looked on as methods of bettering products, which would be sold as carriers of safety and comfort. Educations are for economies, economies are for safety and comfort. Most of the current literatures and arts are for staying loose, in safety and comfort. Even militaries, seem strong, are claimed for peace, serving safety and comfort too. And laws are made, at least nominally, for safety and comfort of the people. And appealing to their supporters or potential supporters by providing safety and comfort is usually the most important means of politicians. Easism has been dominating in so many fields for so long a time that people will seldom doubt if it is right, if it is the most suitable cultural pattern for human beings. We doubt here, for we’ve found its extremely negative aspects and inadaptability to modern societies. Serious dependence on R1, even far more than what is really needed, is the common feature of culture of the weak. Due to the dominancy of culture of the weak, production, distribution and occupation became the theme of the world. Because of that: Easism will lead to the extinction of family. Why do we need a family actually? Family helps Enrichment of Serenity and Power. Family first of all provides chances to enjoy the beauty of PSKR of family members; secondly, it pulls people together to create PSKR with activity or responsibility: we want to do or have to do something, which provides R2 for Serenity and Power; so that finally where there are family there is a magic field like a dream. If the main purpose of family is supposed to be ease, in the frame of modern security system, it is probably easier to live alone; while, family life is, generally speaking, just on the opposite side of ease economics. Easism separates people from each other spiritually and in space, because being with others and setting up a serious, profound and beautiful relation is not an easy thing. Easism requires people leaving others for more ease. And ease is realized at the cost of R2 decrease. When ease over-functions on people, in short of the inspiration of materials for mind, personality would
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become childish, which makes people almost unable to obtain Serenity and Power, and unable to live seriously and to bear serious lives. When such phenomena predominate, people would feel that it is hard to find people with beauty of PSKR, they would feel lonely because there is no one to love, for there is no one really worth loving. The beauty could actually be found more easily on animals, and they are not very good at contest safety and comfort against their masters, so people are inclined to live with their pets rather than with other human beings. Thus, when goods and social security are sufficient, people will positively choose to have less relationship with others, the less the better. And the increasing social division of labors for efficient construction of ease promotes the isolation. Spirit of a family couldn’t become united by communication. At the end of the trend, there is the collapse of family as a system. People don’t need others, since it is no more necessary. Slack, selfish, knowing nothing about art of dedication, anyone would live more by oneself and for oneself, and finally, of oneself. So family would become a unity of game theory practice for interest, it is only the combination of people and house, without conception of soul and spirit in it. Once win-win relation disappears, the shell will collapse too. The fates of other social communities would be the same as that of family: people choose to separate from other people. With the development of internet and cell phone technique, communication is becoming easier and easier, but we need to worry the depth of the contents of the communications, for networks are more accepted as a new kind of consumption of fashion than a way with which people could love each other. The enthusiasm for it would cold down soon for the reason we mentioned about family, and finally people would probably be so indifferent and lazy as to be not willing to bother moving their fingers to click the keyboard or mouse. Spirits die from ease. The easism (especially, of guarantees), like drug addiction, as a common consciousness of a whole society, requires eliminating all kinds of present or potential threats to safety and comfort. Chivalry, collectivism, heroism, religion are all dissolved by capitalism, liberalism, individualism and mean, because the relationships between the formers and the rest are just the same as the relationship between family and ease. And the formers could impair the authority of modern system which is based on the so-called “basic instinct” of interest-centric and harm-avoiding. It is lack, fear and greed that keep the system, while Chivalry, collectivism, heroism, religion are sometimes against the so-called “instinct”, so they could be threats since they challenge the ethic of modern society. Thus, with the further development and unprecedented success of modern systems, no people want to come together because there is no need for people to come together. People lose sense of faith and spirit of dedication. No purpose beyond individual safety and comfort is set up, which lead to decay of will and spirit. When modern security goes mighty to their acme, all kinds of social communities are about to collapse. The functions of them would be paralyzed and the productions of R1 would be affected or stopped. People would fight each other for their lack of R1. And then there would be communities again, still for the “instinct”. History will fall into the vulgar circle of “living only with R1” and “living in short of R1” again and again and it could never stalk to a superior direction. People, who lost spiritual family as a stable provider of R2, are not able to love sincerely and protect the established world because of love. So their goodness, with very little real beauty in them, is mostly living techniques and profit-making techniques, decorating with education which they follow suit like sheep. The personality made of easism is apparently cabinet, giddy-brained,
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childish, lazy, soft, and actually selfish, indifferent and cruel. Losing spiritual family, people turn to dependence of R1 even more, especially material as guarantees of ease. No higher pursuits, safety and comfort are all they want. So when under circumstances of interest distributing, they are cold-blooded beasts near their competitors. They work up “goodness” or “magnanimity” only when they are uncompetitive or when they want to get more interests or when there is no interest to seek. When such humanity becomes major of a society, interpersonal relations are superficial, easily-breakable and cruel. All kinds of vulgar evils would appear for scrambling for safety and comfort as long as the fear of punishment is not severe enough. Under the dominancy of easism, a society doesn’t regard people as spiritual existences any longer, but as organisms pursuing safety and comfort. Greed for ease overtakes affection, emotion, virtue and personality. People don’t respect people indeed, but respect R1 they get and their abilities to get R1, even including becoming a rogue. When easism is in charge of a society, entertainment is entrusted with a crucial value; it is taken as the only choice to fill emptiness inside and therefore as an important level of economy, even as insurance for social stability. All the people become players. Entertainment is regarded as further ease, though it occasionally turns out not the case. Entertainment is sometimes regarded as a provider of R2, but with the dominancy of easism, most of the contents of entertainments are, after all, limited into provide safety and comfort, with only very little Serenity or Power. Priority of entertainment is a reflection of ease-first. Easism results in immeasurable tolerance to sloth and philistinism. They are not taken as shames but honors. Being easy-going is regarded as a treasured virtue, and it is hard for people to show whom they are and to know whom the others are. Why what popular is being easy-going instead of being uneasy-going? It is because that the majority has been the weak and they are not able to get alone well with harsh or different dispositions. They are afraid of hearing true and hard words, and prefer to live in mainstream parrot cries and insincere compliments, for they were only trained to handle such circumstances when living in lukewarm water. Their natural tempers covered, people don’t know each other and even themselves as well. Taking sloth and philistinism as neutral or even positive matters is the fig leaves for them. Sloth is connected subjectively with being healthful, philistinism is connected subjectively with being peaceful, and both are even subjectively connected with nobleness. By this means, sloth and philistinism are taken as eternal humanity instead of the impotence to cheer up and enjoy troubles. Unbearable lightness of being is therefore taking over unbearable heaviness of being with modernization, as the major problem of the world. While still there are many people queuing for living in lightness. But what they may reach is not perfection as what people expected; just getting rid of the chain, they come into a new kind of non-freedom. The spiritual affluenza do harm to the world more than the physical one. Indulging in easism, people are pursuing inferior things while forgetting superior lives. All kinds of beautiful and lofty things would be drowned in the lukewarm water of easism, and people will be unable to feel the lofty or beautiful, and finally even the memories of the lofty and beautiful will be erased with time
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elapsing. Not cold, not hot, will and soul would be like a bowl of paste, with no roar, with no soar.

b. Vanitism
If we say that easism dominates 60% of the world, vanitism tries to fill in the rest with its cement. Vanitism is spreading everywhere. Vanity is: One’s good feeling of superiority to others by comparing his R1 belongings with others’. It is a prevalent misunderstanding that: vanity is the most important or even the only method to get Power. Actually we can feel being powerful as long as connect “Powerful” with anything happening, including “I’m worse than others”. Belief-Science endows us such a freedom. Vanity method is tightly relative with the outside world. R1 belonging is the standard for comparison: money, authority, beautiful companion, position, dress, necklace, cell phone, car, house etc (and under rare circumstances, taste, eloquence, technique, manner, bearing, opinion, or piety and so on is taken as the standard too); and the object– others– is required. In the course of comparing, mind has something substantial to grasp, changing R1 into R2. So method of vanity to Power brings Enrichment of Mind to help Power, and Power may anyhow help Serenity. But in general, there would be no comparison for vanity with Enrichment of Mind, Serenity or Power themselves as the standard, because: In deep Serenity, comparison is not necessary, because a better being has existed. The stature can maintain by itself. In strong Power, comparison is not necessary, because a better being has existed. The stature can maintain by itself. Enrichment inside is enrichment of Power or Serenity, so being with Enrichment inside, a better being has existed and the stature can sustain itself. No comparison is necessary. Only the weak, that’s the people when in weak spiritual state, need objects for comparison to prove that their power and therefore to be Powerful inside, need flatteries, servile eyes or submissive gestures from others. And the main method to get flatteries, servile eyes or submissive gestures from others is resource-occupation. The first problem of vanitism is why comparison of R1 belongings is the only method. A vain person requires comparison mostly because he is not confident enough and not satisfied enough, which is due to a lack of PSKR. So, recognitions from outside world are necessary to provide him proofs to be confident and compensative satisfaction. He is not as self-confident as to live without criteria, nor can he set up his own criteria. So he has to look for criteria from outside world. But since there are not clear criteria, he turns to others’ comments. While the others are mostly molded by easism, so the standard of commenting is the R1 on which safety and comfort rely. Ownership of R1 therefore becomes the criterion for the others, and then the criterion for him, and he finally becomes of one of the others. And, consequently, what counts most to control others’ comments, expressions in others’ eyes, their tones and reactions, is the power of distribution which decides others’ safety and comfort. A
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person needs such power to control others’ attitudes to him to enjoy the comparison of status. For that, he must have huge occupation of R1, money and power especially, so that he can decide the assignment of safety and comfort to others and can take them away as well, which would cultivate servility in others. And by sucking the servility, his vanity could be satisfied. The second problem of vanitism is how occupations of R1 come? Some R1 are got by force or trickery, some are from inheritance, and some are even only faked stories or reasonless flatteries. Taking what is not honorable as honorable is the regular phenomena in vanitism. Luck, expertise, imagination, action and persistence may be applied into the process of getting R1. Luck itself is ignominious for the strong, for it seems close to cheating, but for the weak, it is taken as gift and even a feather in the cap. Expertise, imagination, action and persistence are, to some extent, symbols of being strong, but for the weak world, the fact of occupation of R1 is much more convincible. There is a rough simplification in vanitism. Besides, the abilities of occupying or the fact of occupation often don’t match inner qualities. The real strong are usually not interested in occupying (it seems weird today as the world has been dominated by culture of the weak), instead, they focus on independent dignity, emotional life, challenging themselves and so on, in a word, they focus on PSKR themselves. As for the spiritual way, the process of occupying is usually aiming north and going south for them. So, in the final analysis, vanity is a superficial matter as the meaning of being vain in it. Pursuit for vanity is to some extent pursuing a kind of passive “once and for all”. It relies on the priority of material matters in weak world. Vanitism requires results in others’ eyes instead of living bravely in course of pursuing R2 for Power and Serenity. Vanitism deepens the human’s extreme dependence on outside world, which makes people weaker, instead of stronger. So vanitism is also, just as easism, a kind of culture of the weak. Many people are educated as the following: the vanity for oneself alone is shameful, but vanity for family or for nation is honorable. Actually pursuing collective vanity is also no beyond culture of the weak. The third problem of vanitism is: it is a bottomless abyss for spirit. Vanity is a result of comparison, so it is zero-sum matter as far as the whole world concerned. Where there is a winner in a comparison, there is a loser accordingly. Someone saves face while someone else loses face, appreciating oneself while depreciating the others. Mastery is set up on the basis of slavery. Vanity goes along with humiliation and servility (So-called “respect each other” is to get rid of the game of vanity temporarily: I don’t compare with you, and you don’t compare with me, but you and I come together to compare with someone else. Nationalism is to respect each other in the scope of one’s own nationality meanwhile to despise other nationalities). So in culture of vanitism, no matter how many wealth are produced, there would never be a result that the vanity of everyone in the world is satisfied. There is therefore the fourth problem of vanitism: We are good at distinguishing economic base and superstructure. But when we have enough guarantees for safety and comfort, we are not going to construct real superstructure of spirit but to be slaves of another vulgarity– vanity. We go after
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more money, go after more power, to be enviers of brands. Though productive efficiency and other techniques such as internet are developing rapidly, spiritual life of mankind is not improved, and even fatigue is not alleviated as far as mankind as a whole concerned. People are still in a desperate hurry for R1 guarantees they don’t really need for safety and comfort but need for vanity. Many useless products are invented and produced. And when market is saturated, commercials are bombed to people, and so-called experts try to lure them according to vanitism to buy (even with some faked theories) those trashes. Vanitism is another barricade to superstructure after easism. And what is more awful is, as what we mentioned above, that vanity at large is bottomless. Because of that, vanitism disenables the possibility that people would pursue better spiritual life when the marginal utility of material comes down after prosperity of material construction. No matter obviously or obscurely, vanity requires discriminatory comparisons, and it needs to be satisfied by humiliating others. Vanitism impairs and or cancels healthy feeling to dignity and prevents unpretending and candid affection to each other. And people become crueler for it. Therefore, there is the fifth problem of vanitism: the humiliated want to humiliate back. There are various methods. Besides money or power occupation as the mainstream, there could be non-cooperation, eyes with despise, sarcasm, abuse, intimidation, fight, or even killing. Those who are good at the mainstream are inclined to use the mainstream methods and those who are at the disadvantage of the mainstream are inclined to adopt non-mainstream methods. Culture of the weak hence becomes the perpetual motion machine of vicious circle; no value is beyond the realm of R1. Vanitism is as old-line and stubborn as easism. Ease and vanity are the core values of culture of the weak. Ease and vanity, we name them together as interest; the concept of interest, containing ease and vanity, couldn’t be added with other things– such as Power or Serenity, otherwise it would result in confusion and consequently lose its function in our cultural consciousness; ease and vanity are also the two motivations of competition, engines of development in world of the weak. Therefore, all kinds of social components, companies, associations, schools, families, individuals… and even governments, have been cultivating money worship and power (not Power as Ultimate Value) worship carefully (actually the engines can be replaced by other things, when another kind of culture is shaped). Easism and vanitism have been driving prosperity for mankind, and at the same time, they’ve been creating uncountable cruelties and humiliations. Interestingly, cruelty and humiliation are just what culture of the weak declares trying to avoid, for they would threaten the existence of the weak, whereas they are born from easism and vanitism. Culture of the weak couldn’t even hit the target it declares. Culture of the weak is a paradox. What we need pay attention to is that more fundamental a problem than capitalism or private ownership is why people care about R1, especially material and status, much more than the rest of the world and why ease and vanity became the main drivers of capitalist production and other social activities. The even more fundamental a problem than the above is: why people became the weak.

c. Hypocrisism
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In Chinese, “hypocrisy” is a compound word consisting of “fake or pretending” and “goodness”. Culture of the weak supposes that people are born to be the weak (the real weak, that’s the spiritual weak, the weak inside, the weak weak at PSKR2), and takes being weak as forgivable, reasonable. According to such a theory, what human beings should do is only to appeal to human beings’ weakness (unlimited safety, comfort and vanity), against Power, afraid of deep Serenity, neglecting Enrichment of Mind and limiting Knowledge into a narrow scope, not caring about whether they will become even weaker for such a culture. Many people weakened by easism and vanitism are so weak that they can only accept kind faces and nice words. Kind face is the release valve of compression of the cruelty and humiliation massively made by culture of the weak. “Friendly interface+ cruel content” is regarded more acceptable than “non-friendly face+ friendly content”. “Beautiful” is too luxurious for the weak, and for the weak, it is proper to be friendly. Being friendly is exactly what they want. The weak cannot sustain true expressions either: they prefer factitious nice words (including lies) than true harsh expressions. If it is necessary to tell the truth, tell reservedly, implicitly, and which finally became a kind of cover of telling lies– lies exist in the name of the implicit. But hypocrisy could at least prevent affections among the weak breaking up immediately which are what the weak try to avoid for it may probably destroy their ease. To take care of the fragile nerves of the weak, culture in book and culture in reality are separated from each other. Some cultures will never be practiced and some cultures will never be written into a book. Then, massive personalities were hypocrisized, and a society as a whole accepted hypocrisy. At first people took hypocrisy as a method to do good deeds– to make others feel at ease; then it became a method to satisfy others’ vanity, which was still believed to be related with goodness; then it became a method of flattery or worming oneself into others confidence and hence a method of making interests; at last it became a habitude: if one doesn’t practice with a hypocritical routine, he wouldn’t be believed; people need to be fed with hypocritical words which could be identified before mouths opening; silence become the only noble choice when one is really not willing to tell a lie, so that silence is golden. Such social trends make up hypocrisism. “Goodness” is the highest spiritual goal for culture of the weak, and it require more and more good deeds and good people, and which is wished to be universal. But even the goal, which is not so lofty a goal, is not practical; it is even illogical in theory. Goodness is to help, to give, to sacrifice one’s own interests for others’ interests when necessary. But what is interest? Interest is ease or vanity (especially guarantee of R1 for them). Goodness is to help others to be safe and comfortable, help others to be proud over others. But ease and vanity would aggravate weakness as what we mentioned before. And a weak world requires competition as the motive for R1 construction. To get rid of the pains growing bigger and bigger because of the gap between aggravating weakness and hard environment, one need to grasp more R1 as guarantee, so that he
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would do evil to make interests as long as there is no punishment. So both goodness inside as mind and goodness outside as action are thrown away. The above is why Confucius says that men of virtue are sure to be bold (Book 14, the Analects of Confucius). Being bold (a kind of being strong) is one of the necessary conditions of men of virtue (goodness providers). But the result of practicing virtue is ease or even vanity, which leads people to be faint-hearted, and consequently virtueless. So finally, there is no more the virtuous rest in virtue as home, but the wise desire virtue for interests (Book 14, the Analects of Confucius). People do virtue for interests. Manner takes the place of heart and soul. Play becomes display. All is form and no content. A fair face may hide a foul heart. Pray for you on Sunday and prey on you on Monday. Confucius sighs for people not loving virtue as they love sex. But he doesn’t realize that his theory could not benefit to real virtue, real goodness of the world. On the contrary, it makes people leave farther from virtue. No real virtue, instead, the world is covered with hypocrisy spreading everywhere. With the run of circle of culture of the weak, people become weaker and weaker, and they need lies to shield against the hard winds of truth. The weak are afraid of any kind of violence more than all kinds of cheating. In culture of the weak, it doesn’t matter if hypocrisy, including lie, is disclosed; there will be light punishment or no punishment, and it will even lead to a smile for people have all understood the lie actually. Hypocrisy long lives. It is lubricate in the system of culture of the weak. Were there no the coverage of hypocrisy for vanitism and easism, the essence of culture of the weak would be much more obvious and would collapse sooner. Hypocrisies of the weak– pretending to be disable, pretending to be naïve, pretending to be silly, pretending to be a slave, pretending to be a man of virtue– seem not very evil, but what behind them are pursuits of profit disregarding moral principles, reasons, laws, which distort and corrupt a whole society. Due to the existence of hypocrisism, people are locked outside the door to research the deep side of culture of the weak, which guarantee culture of the weak for existing in so long a history and dominating the spirit of the world up to now. In summary, ease and vanity are the motivations, scope of spiritual life and the base of ethic in culture of the weak. Easism and vanitism are the main body of culture of the weak. Hypocrisism is the surface of it to protect it.

2. Hazards that culture of the weak does
We’ve known some harm of specific forms of culture of the weak. We are going to talk about the hazards of culture of the weak in an integral sense, according to the essence of them– being weak (at PSKR2). A. Culture of the weak is the main origin of all kinds of evil deeds and evil minds. Classical problems of immorality were all initiated by being weak and developed by weakness. Culture of the weak aggravates and spreads weaknesses inside. Weaknesses inside are: fear,
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cowardliness, being incline to surrender; fidget, anxiety, desire for abreaction hopelessly; aimlessness, disorder, not knowing how to do, not knowing how to live and not knowing how to be; emptiness. All of them are symptoms of lacking PSKR2. Weakness leads to dependence, dependence leads to greed and greed leads to cruelty. The weak inside are impotent to live a highly spiritual life to exercise control over outside world spiritually to establish a spiritual world, an emotional world, an enriched and agile existing realm; as a whole, they live a mind-losing life with bailment of themselves to surroundings, to the outside world, which requires confidence from outside to maintain the operation of themselves. And after the social consensus of such a life, people feel that such a life is reasonable, valid and even the representative of the so-called normal life. So R1, especially material, money and force are cherished extremely. However R1 is limited (especially because of the existence of infinite vanity). And the occupation of R1 is usually exclusive, so people become selfish in seeking R1. The strong at PSKR2 don’t need comfortable or even safe house, nor do they need to feed their stomach to the full. With little R1, they could still be happy. Instead, what they need more generally are R2, material for heart and just to live, to be. While, the weak have nervous feeling of insecurity that generate desire for what they don’t really need, the same is with their feeling of non-comfort, which lead them to seek all they can seek, so there is greed. And the more R1 one own, the more one is powerful in the world consisting of people of living outside. The vanity they get by R1 ownership would compensate a little for the lack of Power. That’s another seed of greed. The third cause is to oppress others. It is a covert motive of happiness to harm others, not for owning something but merely for others losing something, because comparison is the way to satisfy vanity. In the course of occupying R1, all kinds of methods, fawn, timeserving, effrontery, intimidation, viciousness, deceiving the public so as to build up a false reputation, and so forth, are applied, trained, and then developed and flourish. And the oppressed want to oppress back with hatred and the same greed and cruelty as well, trying to occupy R1 and harm others by all kinds of means. Therefore, the world dominated by culture of the weak can only stay in the inferior level of vying for interests. More than 90% of all evils are originated from being weak; it is being weak that generates twisted lusts. Culture of the weak leads to lusts for resource occupation and forms the mainstream of money worship, power worship and evils deep-side in soul (lust for hurting others). What culture of the weak molds are inferior men, who would probably lead to the destruction to the planet for a war of competing for resources. While, culture of the strong leads to Power itself (without much R1 as a necessary condition), which contains self-conquest, roaring beauty of extreme Power, and thorough Serenity, which endow plenty of rooms for a healthy spiritual life. Culture of the strong allow release of passion while won’t cause chicken-shit seriousness on purpose and even out-of-control antagonisms for interests. People live with people in harmony and with the whole world in harmony. What it shapes are fine living men and it let the world exist with consciousness of Life Ration. B. Culture of the weak leads to degeneration of people Soaked in culture of the weak for a long time, people became mean, and all their virtues seem more like various smile-masked techniques for interests (ease and vanity).
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In culture of the weak, corruption is accepted generally; it is taken as human. What mankind need to do is to establish laws and other rules and to apply forces to keep corruption inside and prevent it from bursting forth to the outside world. For example, if one wants to steal, the duty of culture is just to make him not able to steal for high risk of severe punishment, but he still want to steal in mind. Actually, the morality has begun to slide down since one becomes weak. It is only force seal them into the body bag. Once the bag breaks, all the dirty would spill out. What we need to be aware of is that the corruptions have already been in the bellies even we haven’t seen them in the sunlight. People have corrupted. If the world requires a people-oriented aim, culture of the weak spoils it. Actually, corrupting is weakening, weakening is corrupting. Besides morality, souls are dying out from culture of the weak. Soul in Chinese is agile consciousness. Being agile represents being living against death. The weak are not able to bear an agile life; instead, they try to avoid agile life when busy with occupying resources. Only in the process of occupying resources, some abilities are applied, but souls as a whole are in paralysis. And with high speed rhythm of modernization that’s out of control, people separate from each other, in lonely fidget, souls are dying faster. From the above we can see that the weak have no morality, nor have they souls. The extreme development of culture of the weak would result in such a vista: people are no more people, but organism with human appearance: externalist, empty, dull, without true feelings, emotional expressions and real affections inside; all kinds of affections are shelters of weakness; joke-making couldn’t cover the erosion inside; morality and faith would die without a bone left when facing a challenge of interests; and lives are tedious and tasteless and are even burdens for them, which is repressed below consciousness only because of customs and fear; they are those who want suicide but who dare not to commit suicide. People become valueless because they cannot provide values for both others and themselves and are even impairing values of both others and themselves. If so, people are no more than animals which are even uglier than normal animals. Somebody may be thinking that somebody including themselves don’t deserve human rights. What makes a human a human? Is a human without soul a real human? A human has identity as a human at least because he is potential to be a human being with a soul, but if the weak who are decided by systems and the systems decide him not able to live as a human being with a soul for the rest of his life, how can he be called as a human being? Nietzsche tells a kind of ration of life by quoting words of a satyr, a companion of Dionysus that, “you’d better die immediately, and the better situation is that you had never been born”. We may ask: What is the value of the world, if people have become like these? What’s the point of construction for such people? Besides, such construction (appealing to ease and vanity) leads to the acceleration of humans becoming only something like humans. If societies only serve biologically humans which are actually organisms for ease and vanity, world is no more people-oriented, but is doing the opposite way: To accelerate creating walking corpses. Mankind as a whole were once supposed to be emotional, of virtue, of holiness, which is the reason of punishing the evil and protecting the good. Society must protect the wonderful human beings. But with the development of culture of the weak, such a supposition cannot exist any more.
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People became numb and mean. And the people who are sincere and want to do good deeds have no a right way to go. Their sacrifice results in others’ ease or vanity, and ease and vanity make others degenerate. They would doubt if they are really doing good deeds. They cannot convince themselves even logically. They are ashamed and often ask themselves: Am I really doing good deeds or just fooling others? What’s the point of the acts? Really making the world better or only satisfying my own vanity? They finally become nihilists or even become others to battle over ease and vanity without pretending. While, culture of the strong serve to destroy the trap of such a trend made by culture of the weak to make humans to be real human, a concept with possibility of enrichment, beauty, greatness, being respectable, being able to illuminate the rest of the world. C. Culture of the weak is the primary cause of all kinds of sufferings Let’s separate sufferings in body from sufferings in spirit for respective discussions. Sufferings in body: Starving, exhaustion, injury, itch, sick, cold, heat… they are body sufferings. Nowadays, the world has experienced the change from scarcity economy to surplus economy on the whole, and the medical science has been developing greatly. Resources for ease have been enough, and the problem of poverty could have been solved already. But so-called the advantaged (most of them are resource occupants, actually of the weak) are in charge of most of the resources in the world, and they never think to let them go, and on the contrary, try to grasp more of them even including rules of games and chances to rob others of resources, which lead to the difficulty of distribution and on the heels make it hard to satisfy the necessities of all members on the earth. Without this problem, starvation was not a problem for the world. As for injury, many pains can be conquered by Tech-M that we will mention later; at least they will be alleviated a lot. So are the cases of itch and sick. Many body sufferings are unbearable because they are combined with spiritual sufferings, for they are relative with decay and death, so there are worry and fear. And the surrounding people of culture of the weak would like to say something magnifying the sufferings. The physically handicapped have their glory of life; in the daily self-conquests, most of them evolve into the strong; but they are not appraised properly: normal people’s life style and attitude to them are reminding that, in societies in culture of the weak, people are evaluated according to their possessions, and consequently they are certainly generally treated as the weak, because body is a kind of resource, and they lost part of it, and they would not be respected sincerely as what they deserve, unless they have much more other resources, such as money and power. The main cause of exhaustion is mutual torture between people, and the passive autosuggestion in culture of the weak amplifies the harm of fatigue. Skimming off spiritual sufferings, there were merely physical ones, which are usually not so terrible, and even could be regarded as promoters of vitality, for they can be taken as R2, the material for mind. When in sufferings, dull heart could be activated, and there will be a spiritual state in which things and meaning are pulled together, and sufferings could be the practicing rooms for the weak to be the strong and the strong to be the stronger where PSKR could be perceived sharply and clearly, which is in favor of vitality, and vitality promote Power, or even
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Serenity. Sufferings are not so dominant or overwhelming to the strong who love their fates; the strong can digest sufferings and enjoy them. But for the weak it is not the case, it is culture of the weak that makes sufferings unbearable. Sufferings in spirit: Spiritual sufferings can be sorted into two kinds in general: one is classical problem– pain; the other is modern problem– emptiness. It’s a relative classification. Ancient people had emptiness, and modern people suffer pain too. The difference is which one is the main problem in a certain times. Causes of pain: A. pain from lack or loss: for example, no property, no family, no acceptance, no freedom, or loss of them, and such lack or loss of relative peoples, such as those of one’s children B. vanity hurt: Pains from all kinds of neglects, insults. (Unfairness is the combination of A and B) C. fear D. psychosis: hysteria (due to being oppressed) … Causes of emptiness: A. faithless, vulgar spirit, no meaning of life, no faith B. no or lacking chance to use one’s abilities or to actualize oneself C. boredom D. fidget E. psychosis: obsession or disorder (due to spiritual emptiness) F. robotization of human beings G. indifference (strictly speaking, indifference is the combination of classical problem and modern problem, at first it is a kind of self protection, then it becomes unstoppable desperation) Both of them can be analyzed by a function.

Imbedded Chapter 3 Belief-Science Part 3– World Significance Function
1. Concept

What is happiness? It is said that different individuals have different definitions of happiness. One famous classification is family, friendship, love, career and health. It is a classification according to methods, which couldn’t make us for sure what kinds of values or meanings inside happiness itself. What we need to do is to assay the chemical composition of the water in pool of happiness, instead of to analyze the ways to pool of happiness. Another problem is the classification expels many other methods and therefore a field of creation becomes a certain locked space. The third problem is that neglecting Ultimate Values, it is hard for people to
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manage family, friendship, love, career and health well. Richard Nixon even says that only by forcing the people to be happy and then could the people perceive the happiness. That’s because of a lack of comprehensive research and analysis of happiness itself. But now we know that there are specific and concrete connotations of happiness, that’s high statures of P, S, R2 on the basis of necessary R1 (as what we mentioned before, the term PSKR is for convenience, and here we are in the context of values themselves, so we need to turn to the original Ultimate ValuesPSDE or PSR1R2 or PSRR). So-called different happiness is different emphases of aspects of PSR1R2. Seen from the opposite angle, all kinds of specific suffering are all kinds of defective forms of perfect happiness, lacking P or S or R1 or R2; or deficiencies at their degree. So, any happiness can be decomposed into Power, Serenity, Necessary Dependence and Enrichment of Mind, while Sufferings or suffering are Powerless, Non-Serene, lacking material for heart or mind to handle, or even the perception of being unable to exist. Another key of spiritual happiness or suffering is that all of them are but assigned like computer language outside of the connatural core of PSR1R2. It is our subjective assignment that makes specific things coexist with meanings of “happiness” or “suffering”. Our happiness or suffering is not decided by realties, habitudes or mind-sets. We are free to choose. Because of that, emotions can, to a very broad extent, live without the relation with realties, habitudes or mind-sets. But in culture of the weak, people are decided by them, so people are spiritual slaves, so that emotions become a set of patterns. Sovereignty is the soul of not being slave of Establishments. Music in movie functions similarly. With beautiful music, a foul scene would probably change audiences’ feeling and even look attractive. The function of assignment is more direct and more decisive. How do assignments of spiritual happiness or suffering work? We write a following formula: F=X*Y F= feeling. If happy, that’s in favor of PSRR, F is a positive number; if unhappy or anguished, that’s going against PSRR, and F is a negative number. X= assignment, that’s definition of what is happiness or suffering. If a matter is taken as happiness, X is a positive number, while if it is taken as suffering, X is a negative number. X is a kind of knowledge, belief on happiness or suffering. Y= the matter that defined in a specific X really happening in reality (or in mind) and the degree of how it is to match X. It is an application of Belief-Science, an application on “happiness” or “suffering”. For example: if a student takes failure in examination as a painful matter, there is an X as a negative number. If he did fail in an examination, there was a Y, and the degree of it was supposed to depend on whether it is an eleven-plus or a practice test. If it was the latter, Y was low and the pain was mild, that’s the absolute value of F was little. If it was the former, Y was high and the pain was acute, that’s the absolute value of F is great. But if he don’t take failure in examination as
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a painful matter and takes it as nothing, he wouldn’t be painful for the failure in the examination. Because X= 0,no matter how high Y is, F or |F| is always= 0. Furthermore, if he takes failure in examination as a delightful matter, X is a positive number, and when he did feel in an examination, he would feel delighted for that. But how can failure in examination be a delightful matter? As long as the man thinks so, it is. What we need pay attention to is it is not enough to list the sentence over mind; thinking must reach the degree as belief. According to Belief-Science, he can solid the proposition to a belief by religious elements, such as finding a reason: my attitude to examination is a chance for me to practice my independence, and the more I don’t care about score, the more independent I am, and if I do fail in an examination, a chance comes, so I would be happy for that (And other religious elements can also be helpful to the belief). Hence X functions a pleasant positive number, and accordingly F would be a positive number too with a failure happening. In like manner, we can take victory, being healthy and so on as suffering, while take deficit, being disappointed in love etc as happiness. It is X that decides R2, changing R1 into R2. If we revise X for a certain specific matter, the same matter would arouse different or even opposite feeling against that is got before the revision. Culture of the strong allows almost any X for any matter being a positive number. The life attitude that it embodies is amor fati (fate love). While, in culture of the weak, many matters, almost most things, are regarded as negative. So culture of the weak is generally a kind of culture of world-weariness. To love fate is to love life, accepting life as a whole. But there are 2 exceptions where we called as Double-Dams (in the dams, all things are allowed, and out of them, prohibited). Most of the absolute values of F resulting from a kind of X are usually negative: those X would make one weaker (leading to impairing PSRR). Without the rule, culture of the strong would be a paradox. The rule is a principle of assigning in culture of the strong, which is called Rule of Strengthening. Hence amor fati doesn’t mean nothing to do, or nothing to expect. Rule of Strengthening provides rooms for life-dynamics. Life-dynamics is dualism: proposing which is good and which is bad, for instance, body-soul, material-consciousness, idea-phenomenon, good-evil, luxury-abstinence, beautiful-ugly, and taking one side as superior or perfection while the other side inferior or degeneration, pursuing the good and wiping off the bad, so that pushing things to go forward to the supposed good direction. Culture of the strong has still goals, which are Ultimate Values. Another Dam is the X of irrevocable deadly matters. X, Y and F would all fall to 0 for an individual with his death in uccheda; it is an extremely bad result (We are not sure if there would be a next life, so we cannot deny the possibility of uccheda. Culture of the strong therefore requires trying to avoid people dying before their possible lifespan. Of course, the death of others could be tasted as beauty of tragedy, and the party could hold such an attitude just before he dies. But this is only permitted for established facts). Other disasters, such as cripple for life or irrevocable spiritual injury, are also out of the scope of the Dam. Significances of Double-Dams: we could and should pursue loftiness, avoiding emptiness; at the same time, pursuits of loftiness would be limited to avoid disasters. We call the former Dam as Dam1, and the latter Dam as Dam2. If they come into conflict, Dam1 obeys Dam2, unless the party volunteers, because in such a case he defines it is worth
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sacrificing himself or even including his life for some values, which is an exception in exceptions. We have noticed that X could be revised, but it is not an easy thing so far, because the mainstream sense of worth has sedimentary deposits, and whether they are actually in favor of PSRR or against PSRR, they’ve been passed from generation to generation, becoming customs, becoming cultures, and the power of opinion has been transferred into power of emotion. That’s why it is not easy to change X. It is not very exiting that a cup of coffee is ready for a person. But a possible promotion may cause one’s heart beating faster, face flushing and even make him delighted for several days. Another example: it is common that one's eyes grow round and smile from ear to ear (at least inside) with delight at the sight of huge money, while it is not the same case that one are in a meeting with a great artist in a nation which has been dominated by money worship for several generations. But if there is a nation starting to cherish art, several generations later, it would be natural to worship artists. But as what we mentioned before, X could be revised positively; one can revise X of a cup of coffee more important than huge money. And with Belief-Science, one could change his emotional attitude to the same matter in several days or even in a minute. Being short in stature could be looked on as ignominious, while being short in stature could be taken as a pride too. Views of others could be taken as influential, while views of others could be taken as negligible. Vanity could be taken as a way to Power, while vanity could be taken as only one of the ways to Power. Creeping, walking like animals on streets, such rebelling things could be good matters, which enlarge the freedom of spirit. The freedom of assigning depends on awareness of Belief-Science and the strength of PSKR inside an individual. Lacking either awareness or strength, one would be unable to assign at will. Culture of the weak lacks both of them, so it is not free. And by the non-freedom, culture of the weak is hard to be changed. Culture of the weak locked itself for insurance. Only culture of the strong has the password to open the stale safe.

2. Dialectics of feeling and Life-Ration
Feelings, especially the primary feelings, go according to dialectics. Primary feelings exist depending on their opposites. Liu Yiming, a Taoist master, says that pure gold needs to be smelted in fierce fire and noble lotus flower grows from dirty mud. Without fatigue it is hard to feel the sweet of rest; no noise, it is hard to feel the value of silence; without starvation, there would be little pleasure of eating; no “pain” no “gain”. If there is no opposite to arouse desire, pleasant sensation of satisfying desire is hard to be perceived. And without evil, it makes no sense to do good for there is no opportunity to practice goodness. It is like the big bang by which the universe started from a cosmological singularity, and with the positive universe there is a negative universe, the bigger the negative becoming, and the larger the positive developing. Everything comes complementarily with its opposites. Pan Gu, the creator of the universe in Chinese mythology, tore zero apart to the 2 opposite directions, so that there has been earth and heaven. Though a mature inward world is freer than the outside world, it is either ignorant or hypocritical to hate the opposite existences (such as evil, ugliness or pain). And any culture which is based on
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such hatreds is either paltry or disingenuous. And people molded by such cultures are not profound and inclined to lose their tempers. Thus, “nothing-happening peace” is usually not the pursuit of culture of the strong. Culture of the strong requires Y conform to X happening, except situations of Double-Dams. Bad experience is good experience too (Tech-M that we will discuss later would help to actualize the transition more, which is even superior, as it can change bad experience into good experience directly beyond opposite-comparing-benefit concern), so from now on we can judge beyond the concern of sum of F value for economic ration on happiness. What culture of the strong pursues is the sum of absolute value of F (emphasis again: except Double-Dams issues). Sum of value of F is what culture of the weak chases, because the weak require expelling pains or troubles– all kind of F with negative number; the habitude is actually against real Life-Ration. Evading the negative universe, any pain or evil (a word which was created mostly from easism), which is a life attitude according to a superficial dichotomy and habitude as conditioned reflex, life would be a piece of virgin paper. And if life is a constant repeat of feeling nothing, what sense would long life or long live make? Why need we live longer and why bother aspiring after eternity? By economics, reward goes in direct proportion to risk. But by Life-Ration, (in the limit of Double-Dams), risk itself is reward, so adventure attitude is rational. Thus, according to Life-Ration, culture of the weak is irrational and culture of the strong is a culture of ration. The purpose of life is to pursue the maximization of the sum of absolute value of F, that’s |F|. (But the maximization of the sum of |F| must be the maximization of F of PSR2, that’s Dam1. Trifles would make no sense or do harm to PSR2, so the F of them is zero or a negative number.) So the function F=X*Y for ∑|F| are function of significance. Martin Heidegger mentions in Roads in Forest that the world is arguing with earth that holds and covers significances, and by the arguments, the world shows up. This saying is superior to pantheism, for significances, which could be covered initially, are generated by arguments. Significances including holiness require mankind discovering by themselves. Pantheism over-simplifies the world and lacks dynamic mechanism. The world in Heidegger’s book has the meaning of obviousness, being distinguished or being sharp, close to significance in English, whereupon we can call the function as world function or significance function. Let’s suppose that everybody knows the secret of X and lives an artistic life, all kinds of arts would become prosperous. Would behaviors become unpredictable? Would there be many accidental matters? Life-Ration speaks: It’s wonderful. If X could be revised randomly, the whole world is going to be an artistic one. Culture of the strong summons arts, and arts are all kinds of extremes, which provides chances for the strong to practice and promote PSKR. Knowing the internal mechanism of feeling of body and spirit, now we can draw a conclusion that culture of the weak is the primary cause of all kinds of sufferings.

Shift back to Chapter 2
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D. Culture of the weak deprives the world of profoundness and beauty, so that philistinism prevails Culture of the weak believes that ease and vanity are good for people and other values are all out of the blue. Culture of the weak believes it is not important that people are weakening for it; and weakening is even taken as a positive matter, for it is ease to rule cowards, for cowards dare not to commit crimes. People being weak, the system of ease could be reinforced. Cowardliness is therefore called as civilization. But these go against Life-Ration. Science prolongs lifespan of people, but people feel less happiness than before. What’s the best existing pattern of a man? It is living like God in our imagination. Actually though lacking the almighty abilities, people could be in a spiritual stature close to that of God. Culture of the weak in general believes that X is inherent, and decided by the nature of realities and couldn’t be amended positively. The weak are not able to live with the freedom that human beings could have and always miss the possible pride that mankind could deserve. They give up their independence to obey the established X series for ease and vanity. The lighter seem the easier. And the weak l like sloth and the further ease that sloth brings to them. Ethic could long lives by inertia and fear inside the weak. With things and times going on like this, people become not able to live a sensitive life, they have to use temporal standards instead of their own eyes. The world is much more wide and beautiful than its reflection in minds of most people. But in culture of the weak, people could only think and live with very few ways. And most of their thoughts even couldn’t be called as thoughts, for they run more like machines. And the lives are more like routines. Moreover, the contents of habits of culture of the weak are for sleepy lightness of life. Culture of the weak only likes those which can serve ease and vanity directly. Lives which bring troubles are disgusting for the weak, and would be expelled without thinking. An insect could bring unpretending atmosphere to a house. But the weak would like to kill it after the first glance. And if one comes with a red rose between his teeth, the psychological reaction of the weak is more about sanitation than romance: romantic acts turn out disgusting instead of attractive for the weak. Without the acceptance to fate as a whole, it is hard for the weak to explain optimistically. The strong have rooms for accepting something unexpected, and there is still love inside to it, to an insect or even to their strong enemies. Even facing the wicked, the strong can comment objectively. The strong won’t oversimplify the world, for oversimplification is sometimes crueler than cruelty. Many beauties would be killed by oversimplification. X could be revised and optimized for profoundness and beauty, but it requires awareness and braveness. However, the weak lack both awareness and braveness. So they, possessed by established prejudices, tied to the ground, could only go around with the motion of the established cultural planet. When tied, one can swing his head and make a face, but he cannot walk. As lowercase men, they are not able to move with free, significant action. Lazy and soft nature of the weak couldn’t bear complexity; culture of the weak is doomed to kill
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beauties. Beauty, either grace or loftiness, is hard to exist in the world of the weak. The former requires Serenity, and the latter demands Power. And grace requires loftiness for sheltering them to bloom well. Serenity and Power are both scarce in culture of the weak. World of the weak is not the suitable earth for beauty to grow healthily. A witticism counts more than a great tragedy there. Culture of the weak is finally culture of tightwads, cowards and hypocrites, full of insidiousness. E. Authenticity, truth, sincerity, or principle has no a high status of in culture of the weak. As what we described in Section Belief-Science Part 1, there is not any authenticity that can be grasped, and what human beings can grasp is Besf (best effectiveness so far). Authenticity, if we still use the word, means the effectiveness of which we are most confident. And sincerity is loyal attitude of expressing authenticity. Truth, if we still use the word, is loyal expression of authenticity. Principle is behavior rule which is made according authenticity and sincerity. The first problem is that it is not easy to find out the effectiveness of which we are most confident. It goes as hard work and against easism. With steering of easism, people would rather live muddle-headedly than use their heads. Furthermore, both ease and vanity require guarantees– resources. And when ease and vanity become “-ism”, resource takes the first place in society. What counts most is how much resource one owns. As far as ownership is concerned, resource is interest. When culture of the weak is in charge of a society, interest is endowed with the authority to sweep away all other things in its way. But authenticity, sincerity truth and principle often have no discretion as to block someone’s way heading for interests. So there are to be removed. Movements use interests to rally people; parties sacrifice principles for rallying; quality is no match for quantity as long as there is a market for it; arts turn to be vulgar for more sales (competition cannot solve the problem substantially, because one of the most important preconditions of healthy competition is that audiences or consumers know what they really need, which is not the case in culture of the weak; let alone monopoly and cutthroat competition); even laws could be tramped for interests. The world is occupied by the weak, and interest is the best lobbyist for the weak. Thus, interest itself becomes a kind of principle which deprives other principles of their status as principle. One kind of life that the weak live is safety first. Another is to take chances to occupy huge resources to be leaders or rulers over the weak in the first kind of life. In the process to occupation and ruling, there are luring by promise of gain, intimidation and hypocrisy. The first kind of weak is not able to face reality. They are afraid of life beyond what they are familiar with. Even living as slaves, they would like to prettify slavery, and they are inclined to describe the world as carton so that they can avoid asking for truth (no matter in democratic system or despotic system). So in culture of the weak, truths could not speak freely. Sincerity would be pasted with a label of childishness. They need self-deceiving vanity to maintain the residue of self-confidence. Actually whatever kinds of authenticity would probably pierce the illusive bubbles, so such weak crowd would attack sincere people for protecting the illusions. Sincerity is a kind of virtue of braveness and persistence which the weak don’t have. And hypocrisy is lubricant of the twisted world, which
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are in favor of the second kind to seek resources and to rule. So the second kind of weak people would try to maintain hypocrisism. Hypocrisies are not allowed to be disclosed, and hypocrisism would be encouraged to cooperate with intimidation. So authenticity and sincerity are covered more deeply. Hence Nietzsche says in 535, dawn that, “Truth that requires power– no matter how rationalists boast truth as myth, truth itself has no any power. Truth must attract power to be on its side, or it must make itself attracted to power’s side, otherwise, no matter how many truths there are, they would, after all, die out. It has been proved enough and over-enough.” But we have to point it out that Nietzsche’s theory is on the basis of reality in world of the weak. ** As what we discussed above, culture of the weak is the main origin of all kinds of evil ideas and evil deeds; lacking beauty, lacking profoundness, lacking truth, lacking principle; culture of the weak causes degeneration of human beings and it is the primary cause of all kinds of sufferings. Culture of the weak is not the irrational choice of mankind. PSKR analysis of values in culture of the weak: Ease is inferior guarantee, and the above it there is Serenity; vanity is inferior guarantee, and above it there is Power. Both of ease and vanity are low-end products of culture. Culture of the weak doesn’t serve Power directly, nor does it serve Serenity directly. It would do harm to atmosphere of Knowledge respect and impair creation of R2. It dwells on R1 and neglects anything else.

3. Culture of the weak: inadaptable to modern society
Culture of the weak is extremely inadaptable to modern society. Even though culture of the weak was, to some extent, beneficial to social happiness in ancient times, it is hard of it to go on to function well in modern societies. The main differences between classical society and modern society lie in the following: scarcity economy or surplus economy; with or without hierarchy; with or without steadfast religious faith; slow or fast rhythm of life. Judging from the above standards, some countries or some social classes are still in classical times. After modernization, the global economy today, as a whole, is surplus; general obesity and consuming energy by smoking and drinking are 2 of the proofs. Economic scarcity in some certain places is not due to a lack of goods as far as total output concerned; the cause is inappropriate and unfair distribution. And the tension under hierarchy is broken; ease belongs to more and more people. With over-ease and less sturdy religious faith, the main spiritual problem changed. The biggest cause of diseases has changed from under-nutrition to over-nutrition. Spirit has gone with a similar way. Main problem is more and more shifting from pain to emptiness.

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Culture of the weak is not fit to the material prosperity with modernization. R1 is the base, and the representative of R1 in a society is economy. With material prosperity, the actual significance of economy in life is marginalized, but the status of economy, as usual, is still the center of the world. It is due to the inertia of easism and vanitism. Another cause is modern people is in short of R2, and economic activity is used as a major method to enrich people’s minds, though it is not qualified to provide R2 well, since economic activities seldom relative with Power or Serenity directly. Culture of the weak is not suited to the loose spiritual environment with modernization. With modern science, democracy and secularization, societies become more and more tolerant, one of the side-effects of which is long-term spirit loose. Most religious faiths become flexible or even die out. Either Western people’s faith in God, or Chinese standards of filial piety, or Japanese loyalty went the same way. And the social division of labor makes most jobs tedious. Lacking experiences, with few rooms for creativity (which makes human beings superior to normal animals), people are seriously in short of R2. Production and security don’t need heart and soul, because they are mostly supported by social system automatically; techniques and devices mostly require only operators, because they are ready. Without events for hearts, hearts become withered. Most human beings themselves become operating machines and consuming machines, their souls are dying. Outer techniques are stationary and inner techniques are deserted, all kinds of abilities are fading including that of love. People are abetted to go after inferior things and become spiritually slaves. Dominating classes including all kind of bosses are sucking spirits from the oppressed to satisfy their vanity. The weak press the weaker into repetitive boredom and abolish their Enrichment of Mind right. And the oppressors, another kind of the weak, also quit from the real spiritual enrichment and profoundness automatically. Entertainment couldn’t fill in people’s blank minds, and mostly it does the opposite job. Feeling of holiness is going away farther and farther. What remains is only a worldly daily life. Horizons of people are being limited more and more into themselves. Spiritual home is lost. And the over-actualization of ease leads to a kind of childish personalities. More and more the weak are made. Being weak, people are more and more vulnerable, which make them not able to make use of pains and only able to avoiding pains by resource guarantees and hypocrisy. And the childish cruelty, no understanding and consequently no mercy, would burst out when in seeking of material, force, money, or relationship. Culture of the weak cannot meet the moral demands under modernization. Morality is concern or motivation with the distinction between good and evil. Good, as a virtue, is altruism, is to love beyond oneself, because we haven’t found more appropriate definition than it. In history, there were many inappropriate definitions of all kinds of things (including those of “good”). One kind of definition of freedom is to do according to the objective rules, which is actually an inappropriate concept. Because the content is not relative with freedom, it is actually wisdom. The sense of freedom is associated with the concept subjectively and forcibly, but when one behaves according to the so-called objective rules, he could feel free, if he has be accustomed to such an association (of course, freedom itself is a fake-concept according to PSKR analysis, which is another matter, and we are not going to discuss it further here). The
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same is with “good”: such as, to do good to oneself; it is also more appropriate to rather than good. It goes the same way with pursuing private interests leading to interests. And other abrupt concepts of good are not telling what good really is conception of Good is a tool, a noun representing social virtue. Good, as a virtue, which is the most appropriate so far.

call it wise max public either. The is altruism,

Another key point of “good” is: In what should one help others? What is the content a goodness-provider provides? In the past, helping others to be safe and comfortable was a virtue, which conformed to the dominant feature of environment– scarcity. But now we should hesitate for such behaviors, especially as far as result is concerned. Because there is a time lag of people’s reactions to what are really in their surroundings, and the because of the fatigue due to vanitism, providing ease are still welcome, though people can feel by intuition that there is somehow something wrong. To provide ease for people who are in over-ease, we should doubt what point it would come to. If it is goodness, it is at least not the goodness for result. It is to give a huge steak to a person who is struggling against his obesity. If goodness is a kind of spiritual stature, we should doubt if the goodness provider can feel justified and contented with this kind of goodness. The realities that we are facing have changed, and we need new eyes and new thoughts to face up to the new ones. Good and evil, especially according to the features of modernization, require transcending the horizon of “providing or depriving ease and even vanity”, which is too narrow and even, sometimes, wrong. Nietzsche gives a definition of morality– all those makes people stronger are good, and all those come from weakness are evil (2,antichrist), which is a piece of refreshing breeze blowing into the stale world. According to PSKR, we can take “all those make people stronger are good” as ultimate altruism on result. For benefiting others, we first of all need to know what is really, for long, and realistically beneficial. Improving others’ PSKR are ultimate beneficial, hence, good. Helping others in PSKR instead of in ease and vanity is the future virtue. PSKR, sometimes, require depriving others’ ease or vanity. Of course, it’s not for taking others’ ease and vanity to be one’s own, which is first of all against altruism, but for providing others opportunities to become stronger at PSKR. In culture of the strong, trouble-makers (making troubles within the scope of Double-Dams) should be no longer regarded as social enemies, but as roles as wonderful magicians. But there is a shortcoming in Nietzsche’s definition of evil. “All those make people stronger are good” is a judgement according to result. While, “all those come from weakness are evil” is a judgement according to nature, origin or motivation. Is there anything wrong in the asymmetry? We try taking “all those come from weakness are evil” as a judgement according to result: All those from weakness are weakness, and weakness, as virus, infects others to be weak. But, that’s not necessarily the case. Because what from weakness could also benefit others to be stronger, such as through function of vanity of despising others’ weakness to cheer up. We find it is more appropriate to give a definition of evil parallel to that of good, which is also based on result concern– all those make people weaker are evil. And the contents of “evil” are not abolishing others’ ease and vanity, but making them of less PSKR.

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So far, we have expressed our ideas of morality. But there is still a question: If people could transfer harms to benefits, why not do harms including making others to be weaker? Our answer is: That’s because morality itself is a matter of ex-world of the strong. Before world of the strong, morality is a necessary matter. “All those make people stronger are good, and all those make people weaker are evil” is realistic for it tells the Besf and it is in favor of actualizing culture of the strong. Whereas in world of the strong, morality is unnecessary except a Double-Dam concern, because the strong don’t need benefits, seen on the other side, why should we benefit others, if the others are the strong too? With Tech-M that we will mention later, benefiting oneself and benefiting others are no more zero-sum but coincident. *** Thus, for better existence of mankind and significance of the world, we must find another way and make a fresh start.

Chapter 4 Culture of the strong Part 2
1. Tech-M Tech-M is the psychological technique of changing suffering into happiness directly.
A fine day for young ducks is a rainy day. Raining, a matter disturbing ease, is interesting for young ducks and young men as well. Trouble is one of the main sources of significance. Driving on a bicycle into a water could be a joy for children; many people like to eat spicy or hot foods; spanking helps sexual pleasure; watching horror movie is for enjoying the happiness of gooseflesh; Georges Bataille proposes that there is huge pleasure of holy bestiality when enjoying disgusting nasty things; Dionysus enjoys the cutting open of his own body and the consequent feeling of infiniteness; in Chinese, highly happiness is called “painful happiness”. With a certain psychological technique, pain could be changed into happiness. And when people could enjoy pains, sufferings, they would be fearless. So, self-suffering-lover is toughly robust. Conscious self-torment is not an illness but an evolution. There are real suffering and nominal suffering. Real sufferings are those that couldn’t be digested into neutral insignificance or positive matters by changing ideas. Actually, we can find that most sufferings in the world are not real sufferings. Only few sufferings, such as death or irrevocable harm such as permanent physical handicap or huge spiritual hurt etc, are in the range of real suffering. Nominal sufferings are those that could be digested into neutral insignificance or even positive matters by changing ideas. By amending ideas, nominal sufferings are no more pains or torments
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and they could even become enjoyments. There are 3 ways of changing ideas: A. Optimism: With optimistic angles of view, to find out what are beneficial for ease and vanity in what happened, what are happening or what would happen as sufferings to us. That’s to cover sufferings with potential interests. B. Retreat in mind: No more engagement is held, seeing everything with indifferent eyes. That could help to alleviate or eliminate sufferings with a peaceful mind by re-defining everything’s X as insignificance. By this means, sufferings could not be changed into positive matters. C. Happiness of enjoying sufferings: It doesn’t focus on potential interests, but on current life. It is to change hell into heaven inside directly now instead of pointing to future. And even if there isn’t any component of interests in sufferings, people with such a view could enjoy almost everything including sufferings in fate. The technique of how to actualize happiness by enjoying sufferings is Tech-M. Contents of suffering could be natural, accidental or, could be pursued on purpose, created consciously. Tech-M is a kind of cultural association, a kind of application of Belief-Science (associating one thing with another, injecting belief into the combination, there would be a core of a culture). Tech-M is to associate suffering with being strong, happiness, health, dignity, and enrichment etc, and to try believing that the former could result in all the latter. Once one are in suffering, he could try arousing feeling of being strong, happiness, health, dignity, or enrichment and so on in the pains or torments and try believing the causality between them. When such habits are set up and reinforced by religious elements, M (happiness of enjoying sufferings) is established. And when sufferings come again, he would feel being strong, happy, healthy, with dignity, or enriched, naturally. Tech-M may remind us of Masochism. The difference is that Masochism is spontaneous, or even involuntary, and limited, especially on sex, while Tech-M is out of conscious, witting mind, independence and could be applied extensively and comprehensively. Any kind of real heroism or romanticism comes with happiness of enjoying suffering. M is the core of all kinds of real heroisms or romanticisms. The secret is that M was usually covered under realistic purposes– ease or vanity. Happiness of enjoying suffering generates Power and greatness. Plucking up spirits in traditional sense is fighting against the trap of ease, but in traditional sense, heroism is described as heroes pull themselves together helping the unease people to be ease. It is illogical except under some special circumstances. Nietzsche says in 325, the gay science that, “Persistence– if one has no power and will inside to add himself great pain, how can he achieve a great cause? Standing pain is inappreciable, for soft women and even slaves are good at it. But it’s the greatness of him if one adds pains to oneself, hears roar out of great pain and isn’t destroyed by it.” This is a profile of heroism. But a great cause is not necessary; actually it is only the way for common people to know a certain hero. And for heroes themselves, the value of great cause is only vanity and a suppositional aim to encourage him. What makes a hero a hero is pains which are not given to but which he want to get. How can
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he looking for pains and surmount pains? The best way is to enjoy pains. In chapter 1, book 1, Thus Spoke Zarathustra, Nietzsche describes the spirit of a camel:
Of three metamorphoses of the spirit I tell you: how the spirit becomes a camel; the camel a lion; and the lion, finally, a child. Many heavy things are there for the spirit, the strong reverent spirit that would bear much: for the heavy and the heaviest are what its strength longs. What is heavy? So asks the spirit that would bear much, and then kneels down like a camel wanting to be well loaded. What is the heaviest thing, you heroes? Asks the spirit that would bear much, that I may take it upon myself and exult in my strength. Is it not this: To humiliate oneself in order to mortify one’s pride? To exhibit one’s folly in order to mock at one’s wisdom? Or is it this: To desert our cause when it triumphs? To climb high mountains to tempt the tempter? Or is it this: To feed on the acorns and grass of knowledge and, for the sake of the truth' to suffer hunger in one's soul? Or is it this: To be sick and send away the comforters and to make friends of the deaf, who never hear your requests? Or is it this: To go into foul water when it is the water of truth, and not to avoid cold frogs and hot toads? Or is it this: To love those who despise us and to shake hands with the ghost who tries to frighten us? All there heaviest things the spirit that would bear much takes upon itself: like the camel that, burdened, speeds into the desert, thus the spirit speeds into its desert.

“For the heavy and the heaviest are what its strength longs”. “The heavy” are what a camel “longs”, why? All that it would like to do is against ease and vanity. What can it get? – It is fraudulent to say it is vanity of feeling transcendence of itself that it gets. The more honest, strait forward and ultimate motivation is: Happiness of enjoying suffering, that’s the Power, Serenity, Enrichment of Mind, or other synthetic values, such as health in mind, dignity, freedom, divine madness and so on, which could be bred in a M. That’s primary awareness of Tech-M. Nietzsche intuited it, but didn’t carry it out. The significance of a camel is more than either a reverent beast of burden or a fighter for freedom that it would become in the book. Buddhist tathagata-garbha thought believes that there is Buddha hood everywhere including in annoyance. Tathagata-garbha is called as the most thorough theory of Mahayana. It doesn’t look for salvation out of realities, but in realities. Annoyance in realities is contradictory to Buddha hood that claims Serenity. But contradictory matters are actually intimate to each other. Annoyance in Buddhism means all kinds of sufferings. How to change suffering into something positive? Tech-M could do the job well. There is a kind of Russian personality in novel notes from the underground written by Fyodor Dostoevsky. One feels that going to attend a meeting would result in being humiliated, but still he wants to go. This is a kind of profoundness mind with subconscious M awareness. Russian arts turn out to be profound, and subconscious M awareness is one of the reasons.

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Umehara Takeshi Says in the preface of his book thoughts of hell that, “Japanese people like both philosophy of affirming power of life and that of staring into darkness of life. The philosophy of staring into darkness of life is philosophy of hell initiated from Chinese Buddhist Tien Tai sect and Pure Land sect. By staring into the darkness, Japanese could feel the deep side of their souls. When people are seeing the deep side of their souls, they could still find brightness. It tells people bitterness, caducity, nastiness of life and view of world-weariness and nihilism as well. Judging from the bright and upright world view of Shinto, it is completely self-alienated self-reflection. But through such self-reflection, how profound and abundant would souls become? Japanese people just inhale such thoughts of darkness inside them to prove the power of strength and health of life. Being able to bear the test of dark nihilism and being brave enough to look into the dark side of life, I believe that is the expression of the health of Japanese culture. I don’t respect those who have no dark side inside– they lack the braveness and honesty to face up to what life really is, neither do I like those who cannot sing songs inside for the strength of life– they lack passionate impulse.” What happens when inhaling thoughts of darkness inside oneself? It is a kind of happiness of enjoying suffering, a spontaneous application of Tech-M, which associates darkness with the power of strength and health of life. The secret of getting the richest fruit and the biggest enjoyment in life is: to live in adventure! Build your city by Vesuvius Volcano! Drive your boat into unexplored seas! Live in fight and fight against yourselves and fight against the enemies who rival you! (283, the gay science, by Nietzsche)

Boundary of Tech-M
Tech-M is a technique of culture of the strong, and of course, it obeys Double-Dams of culture of the strong, avoiding the results of severe irrevocable injury and results of weakening PSKR. Double-Dams are the boundaries of cultural world. In the boundary, Tech-M is completely positive. But we need to identify where is in the boundaries and where is out of it. In most cases, the things are in. Cruel punishment and education help to keep people in the boundaries in case they are mad. But, there are 2 kinds of cases that Tech-M could be applied out of the boundary of Dam2. One is the established facts have been out of it: people have to face up to what they were not willing to face as fate, and then Tech-M could help a lot. Another is there is a huge value of PSKR to obtain, and people are willing to achieve them by sacrificing themselves.

Significances of Tech-M
1. Tech-M could give Power by associating directly; it is the most powerful insurance for Power With some practice, Tech-M could cheer up all kinds of people when they are in depression,
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frustration, weariness, pains, and refresh them with another kind of mind to feel, to touch and to grasp their world, in a word, make them sober again immediately. For pains: enjoying the pains; for emptiness: finding ways to get R2, and then people could realize that their problem have changed into only the question– being brave or not brave; being brave and enjoying the pains on the ways, emptiness could be overcome too. 2. In favor of Knowledge Tech-M braces people up to carry out their imagination into new fields of Knowledge, especially those of dynamic Knowledge– abilities, despite of all kinds of Establishments. 3. In favor of Enrichment of Mind Braveness creates more stories. Besides, Tech-M is one of the main techniques to change R1 into R2. 4. In favor of Serenity According to the inter-relationship of PSKR, PKR could make Serenity. 5. Balance the giving and getting in the world There are giving and getting where there are people. One look, one word, one trillion of gold coins, one love, one slap in the face, one promise, one life… somebody gives them and somebody else gets them, one party wants to give but the other party won’t get, he wants to get but she won’t give. Most of desperate frictions between people are due to imbalance of will of giving and that of getting, between offer and response, between doer and accepter. But we can find a perfect sexual relation between a sadist and a masochist. The relation is harmonious, neither because of fear, nor for exchange of interests, but out of willingness. Comprehensively applying such a relation into social life, social life could be in highly harmony. Tech-M provides the possibility. When one’s ease or vanity is hurt, what he can do according to habit in culture of the weak, by whatever: emotion, argument, tactics, public opinion, law or force, is only to avoid getting further hurt or to hurt back. Energy from an action– invasion– couldn’t be absorbed by society (the smallest party of society is the individual who was invaded), and what social system could do is to prevent such action. This means that society first of all takes invasion as a negative thing for granted. That’s admitting that ease and vanity are necessarily to be protected. And such a protection is usually a top priority in social life. But with Tech-M, it would be a different case. Tech-M could pull one together and let him perceive life with another kind of eyes and heart, and he could even enjoy nightmares so that it doesn’t really matter whether he is in ease and vanity or out of them. He who is with Tech-M is a strong man, and what a strong man should do is to associating himself with realities and let stories happen so that his mind would have enough material to handle for Power or Serenity. It is good of others to put a story on him. It could at least lead to pains, and the pains could be enjoyed by him into Power or Serenity. With Tech-M, social people could absorb former negative psychological energies and change them into beneficial ones (What Tech-M could do is far beyond humor, for humor only exists in the boundary of ease and vanity). Tech-M makes the main relationship among people become mutual beneficial rather than emulous. Hence, problems due to inter-subjectivity could be solved.
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6. Passion could be released into the whole society If we take sadism as a comprehensive social awareness too and name it as S, S is consciously, wittingly, extensively applied sadism, which means natural passion releasing. Releasing passion would do harm to other’s ease or vanity unconsciously. And in culture of the weak, it leads to hatred, weakness, or unlimited violence. But with Tech-M, what we rejected would become what we welcome. M accepts S, and S stirs up M. Both of the two kinds of passion (S’s or M’s) are in favor of culmination of life (S is not equal to be cruel, the latter is to get vanity satisfaction by hurting others substantially, while the former is at least to some extent for the other party, helping the other to have a chance to enjoy the feeling of M. In M-S relationship, there is no real threat or real insult. When necessary, near the zone of Double-Dams, man of S would reach a hand of help sincerely). A society on the basis of MS is a really, highly harmonious society. Most sufferings are nominal sufferings, and the world is generally in an over-precautionary state. Seriously distributing interests, legislating for trivial vanity, keeping distance from one another, afraid of having something to do with others, it is mind of over-precaution that accumulates indifference (a lack of R2) into extreme, which would burst into unlimited violence. If there is a group with M awareness, people of M wouldn’t be alone. If M awareness is accepted by a society as a whole, passion could be encouraged to be released freely, because hurting become a mere game. Zero-sum becoming win-win, there is sincere generosity, and people would be able to enjoy (instead of to bear) individuals to release their passion, so that new things won’t be put down, and the world would become really vivid, passionate, and really safe too. 7. Loftiness could be actualized Without Tech-M, loftiness, as a highly moral value, would be a self-contradiction, which would always result in failure so that loftiness is finally believed to be impossible. Pursuit of loftiness was crowned with “awareness”, “high nature”, “stature”, etc, and the big goal of a lofty man fight for was ease and vanity, either for one own or for others’ or for the whole mankind’s. But as what we analyzed in the last chapter, ease and vanity serve degeneration. Mao Zedong says, “It is great pleasure to fight against the sky, it is great pleasure to fight against the ground, and it is great pleasure to fight against people.” It is a saying conforming to Tech-M. And it should be the right awareness, for it strengthens people. Beautiful things require braveness, and Tech-M is the strongest guarantee of braveness, which promotes beliefs into realities, and makes people have enough power to love, to love unselfishly. As long as hearts of people were strong enough, all kinds of social problems would have been much easier, and all kinds of systems could have been carried out easily, until finally no system would be necessary. Tech-M could overthrow the tendency of people to degeneration and make loftiness possible. So if we want to definite loftiness once again, loftiness should be against easism and vanitism, and any pursuit beyond ease and vanity is lofty. In the past, such a kind of pleasure was seldom said, and hardly trained. And it was only adopted
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when one have to face up to huge difficulties. Otherwise, it is regarded as inhuman. “Fight”, should be stressed with “pleasure”, so as to make Tech-M a rational habit to make pleasure positively. 8. In favor of highly freedom It is easism and vanitism that make people all kinds of slaves. Tech-M would help to break all kinds of slavery. The essence of freedom is being strong at heart, and freedom inside promotes realization of freedom on rights. 9. In favor of sincerity 10. In favor of beauty Tech-M makes souls enlarged and more profound, and makes it possible to love fate completely. And the proposal of Tech-M disproved the conclusion of utilitarianism– happiness is available only under stable conditions. Stability is necessary for ease and, sometimes, for vanity. But with Tech-M, people would be able to take sufferings– the opposites to ease and vanity– as one of the sources of happiness. Hence, stability is no longer so important an event. With Tech-M people could enjoy both stability and instability. And on the basis of that, it seems not so irrational that Romanticists take aesthetical criterion instead of utilitarian criterion. 11. Uniting process and result, short-term and long-term Focusing on result, conventionally, is explained as fight for sweet future through bitter process. But with Tech-M, bitter could be changed into sweet, except that sweet is not only ease or vanity, but also highly Power, Serenity and Enrichment of Mind. Hence, process and result are not opposites as values any longer. Process and result represent respectively significance of existing and that of tool (pursuit of result is actually pursuit of tool for values of existing). As far as values concerned, both of them are joys, both of them are goals. 12. Tech-M is also beneficial for R1 construction. It would be in favor of effort and reducing transaction cost of life as well as that of business and working.

Q&A
Q1: Who should be M and who should be S? S and M is alternate. Both S and M are roles, temporary spiritual states instead of social status or personality. People shouldn’t be divided into man of S or man of M. It is free to choose roles at any time as long as the game can continue, and since it is a game, people can jump out of the game too. But propaganda should encourage people to be M to make the total energy of M in society more than that of S; at least, they should be almost the same. Culture of the strong is culture of volunteer, so usually no threat or temptation would be adopted. But the fact is: The joy of M is more profound than that of S.
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Q2: How about if S players make trouble actually for hurting others for their vanity? It’s possible. That’s deviation from culture of the strong, which is actually degeneration. Any kind of culture might become formalism. And culture of the strong provides strength at heart to prevent such things happening with utmost likelihood. Culture of the strong gives people acceleration to be higher. Q3: We thought about Tech-M with Uccheda, that’s to suppose that there is noting after death. How if there is heaven or hell, or samsara? If there is heaven, life in heaven requires culture of the strong too. If there is only Serenity in Heaven, it is a pity. If there is eternity there, the eternity should have more profound contents. Culture of the strong provides PSKR and Tech-M as guarantee for heaven. If there is hell, it shouldn’t be setup by God for punishment. If it is for punishment, this means that God is not almighty enough to change people’s humanity directly to a high level. Thus, it is more possible that God prepared hell for people after death as material for them to enjoy the joy of M. And the similar is with samsara. Q4: Is M spiritual victory (a concept in a famous Chinese short story: One was beat by others and afraid to fight back, so he told himself inside that “I was beat by my son”, and by this means he felt satisfied and victorious.)? No. Spiritual victory is to find a vain reason for what one has to suffer. Tech-M is the base of braveness. To use Tech-M is to enjoy life. Q5: Would people become numb after high feeling with extensively applied Tech-M? Such a possibility is because that one is not good at Belief-Science so that passive suggestion controls his mind or it is due to a lack of various R2. Both the problems could also be solved.

Status of Tech-M and Belief-Science
Belief-Science and Tech-M are two pillars of culture of the strong, they are methods instead of ultimate goals, the ultimate goals of Belief-Science is PSKR, so are those of Tech-M. The two methods have the power to change the stale into the magic. Tech-M is the final guarantee of Power. Without it, it is hard to practice culture of the strong freely in reality, and the ethical system of the strong would be rootless.

2. Definition of culture of the strong
With the description of culture of the weak, there is the profile of culture of the strong, and by the statements of PSKR and that of Tech-M, the basic contents of culture of the strong are clear. Now we will make sure its implications further. Definition of culture of the strong: Culture of the strong is a kind of culture with guidance of Ultimate Values and on the presupposition that people should become the strong, taking promoting people to be the strong at heart as the way to a better world. It is a kind of culture that would break the monopoly of easism, vanitism and hypocrisism over the world.
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3. Integrated Comparisons between culture of the weak and culture of the strong
Culture requires finding Ultimate Values and serving Ultimate Values; otherwise, ideas, life styles, moralities, systems are inclined to be superficial, unrelated with, or even against Goals. Let’s comparing the assumptions of the two main cultures: Assumptions of culture of the weak: People are the weak, and most people could only be the weak, that’s the weak at PSKR2; all kinds of cultural constructions and their influences should serve people as the weak, or the majority who are the weak (The strong according to culture of the weak, the resource occupants, are not really the strong, though they seem clever, courageous and resolute. They are not willing to be in danger unless for ease and vanity; they are not willing to be challenged; they hope to seek huge resources as guarantees for a high social status, and their self-confidence is limited into the scope of the reality with which they are familiar. If the boat of their familiar reality leaks, they are over together with it. They cannot stand extensive tests). The result of culture of the weak is that more and more people become even weaker. And all the problems are due to being weak. Assumptions of culture of the strong: People are the strong, at least most people should become the strong, strong at PSKR2; all kinds of cultural constructions and their influences should serve people to be the strong, stronger and stronger at PSKR2. The result of culture of the strong is to solve all the problems possessing the world. On the basis of sincerity, people live strong and brilliant, the world is glorious and still, profound and beautiful, the world becomes the land of gods. People are gods. Features of the strong and those of the weak: 1. The strong love fate, they could absorb whatever they meet to be beneficial experiences, and it is not out of disability or cowardliness, it is because of the ability to contain everything. There must be Tech-M for this, and because of this, the strong would seldom have an emotion of disgust. And they would maybe sometimes require pains to release their overloaded happiness. The weak have no such a kind of ability, and even have no such an attitude or awareness. The weak complain fate, and worry that they are not happy enough. They sigh for fate, and they can only confirm at most the lucky part of fate, and resent fate as a whole. 2. The strong like experiences in process, while the weak require result once for all. Consequently the strong lays stress on spirit, and the weak on material, which influence the legislations. In culture of the weak, material is higher than spirit, so it is not a big deal that spiritual killing happens, while stealing a handkerchief is a crime. 3. The strong choose to be independent, and their personalities are not decided but out of their own choice. The personalities of the weak are formed by surroundings, and they are unstable unless they are not challenged by reality. So the weak don’t really have real personalities. Hence the strong focus on principle, and the weak interest. The strong request self-esteem, while the weak face. The strong feel that they are strong not according to comparison with others but stable standards, and the weak request comparison, for without it, they don’t know where they are. 4. The strong have too much ration and want to abandon some of them to be in irrational holiness,
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while ration is almost the summit for the weak. The strong cherish Knowledge as path of spirit, respecting and insisting on Knowledge as almost an Ultimate Value, and the weak cherish Knowledge only for interests, and they would abandon the unpractical ones, for they don’t respect Knowledge itself indeed at all. 5. The strong believe that self-torments are to some extent necessary, and they can enjoy the happiness of fighting; while the weak think that all kinds of self-torments are abnormal and ill, and unless for interests, they would try their best to avoid all of them. The strong appreciate vitality and the weak fear vitality. The strong have Power inside, which is based on consciousness (including imagination on Power and acceptance of culture of the strong) and believing, while Power of the weak is in the charge of their surroundings and usually faint. 6. The strong can be brave, and the weak are not good at it. 7. The strong can be brave and hence could be good in morality, and the weak are not good at being brave so that they could only have hypocritical kindness. Real generosity is based on not being affected by surroundings easily, which is because of being strong at heart. 8. The morality of the strong is to make others to be the strong, and the morality of the weak is at most to make others at ease or to satisfy their vanity, even though, most of the “morality” is out of the exchange concern for their own interests. 9. The strong could have great Serenity, while the weak are full of hastiness. The strong is Enriched inside, and the weak seems busy. 10. The strong could love unconditionally, and they have beauty of heart, hence they are loveable; nobody love the weak indeed, for they are not able to live as who they are, how can they be loved? The affections between the weak are all fig leaves around mutual interests. We call all the features of the strong together as Humanity-Big and all those of the weak together as humanity-small; culture of the weak is a mold for humanity-small, and culture of the strong is the moment for Humanity-Big.

The inter-relationships between the features With abundant PSKR, the strong are interested in being challenged, and which is abnormal in eyes of the weak. Only when a challenge is taken as means for interests finally, could the weak understand the strong. But actually they still don’t understand. For the strong, the happiness of taking challenge itself is more important than achieving a specific purpose, for they are living, the course of being challenged with happiness is part of their lives. Only because of that, is personality stable and sturdy. The strong, are strong inside, and they can live well without much outside support. With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Mr. Yan Hui (Book 6, the analects of Confucius). So the strong don’t look on troubles as things needing avoiding. Without disturbing some special targets, they usually welcome questions, difficulties, dangers, and pains, for the strong could take them as R2 for the actualization of Power and Serenity. And that they emphasize the special targets is because these aims could lead them to a better game of life, which serves to create more profound questions, difficulties, dangers, and pains. Consequently, bad things are also good things for the strong, and loving fate is therefore self-evident. Hence culture of the strong doesn’t necessarily require simplicity, for creating story is one of its missions. Being honest and kind at heart, independent, Serene, Powerful, beautiful and friendly indeed are just the natural branches of
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personality of the strong. And none of the above could be realized indeed in culture of the weak. And because it is so good to be strong, the morality of the strong is to make others the strong. The assumption of morality of culture of the weak: No news is good news, and making news is finally for no news. Nothing happening means living well, so the main purpose of people is to make themselves and others living in nothing happening. So morality of culture of the weak is a kind of passive morality, which requires not doing bad things instead of doing good things, and if good things are required, they are for preventing bad things from happening. As if happiness is a cozy room, what state and society should do is to construct such rooms. Of course, such a morality takes one thing for granted, that’s people are the weak, and most of them are doomed to be the weak all their lives, and they don’t need much spiritual experience, they should stay in inferior lives. The assumption of morality of culture of the strong: News is good news. Within Double-Dams, and especially with M awareness, nothing is immoral (including invasion which could be taken as a part of a game, as long as the invaded have views of S-M, no matter they choose to enjoy sufferings or to fight back for fun, it would be an interesting game). Values would easily be actualized in experience. Hence experience-making is necessary, especially in the R2 scarcity nowadays. Through abundant R2, people could get Power and Serenity. So the moral rank In culture of the weak: Peace-making> sacrificing oneself for others’ ease> you go your way and I go mine> cheating> stealing> robbing> killing> chaos-making (evil= violence; standard: material; focus: motive). In culture of the strong: Creating world of the strong> strengthening others (including setting up example of being strong and experience-making)> doing nothing> weakening others (including depriving others of experience)> making world of the weak or killing (evil= killing, hurting hugely irrevocably and weakening; standard: spirit; focus: result).

4. Specific forms of culture of the strong
Culture of Power, Culture of Serenity, Culture of Knowledge, Culture of Enrichment of Mind and Culture of existence and necessity, which have been stated in detail in Chapter PSKR

5. Significances of culture of the strong
A. Fundamental approach to eliminate all kinds of evil deeds and evil minds In easism, safety is emphasized, and occupying resource is always the first method for safety for most people. But resource including relation is not the ultimate key to establish a kind of stable, independent safety inside, let alone the situation of lacking resources or worrying about losing resource. In the name of safety, people scramble for R1. And the same stories happen to comfort and vanity, which is the primary cause of all kinds of evils. Power and Serenity do the job to
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establish stable, independent safety and comfort inside, and because of them, vanity is not necessary. Satisfaction in Ultimate Values is really satisfaction. Culture of the strong doesn’t defeat evil but sublate evil, for being good is only one of the byproducts it makes. And when finally sublating evil, culture of the strong would sublate good simultaneously. A superior world is a world beyond good and evil; where good or evil is no more the main standard, and it would be replaced by PSKR and their derivative standards, such as whether sincere or not, whether beautiful or not, whether profound or not etc. B. Keeping people great, lofty and really able to love Being strong at PSKR2 is the essence of loftiness, greatness and affection without interest concern. C. The basic guarantee for happiness Being happiness is being strong (at PSRR) and being strong is being happy. And culture of the strong could alleviate sufferings or digest them into happiness. D. The strong is the convert to Life-Ration. (See Section 2 of Chapter 3) E. Arts and beauty are compatible with culture of the strong All kinds of beauty of mind are strengths of mind. Beauty of love is making oneself and the other party liberated to be strong at PSKR. Beauty of bearing is strength combined with self-control and self-confidence. Humbleness feels beautiful in culture of the weak for it is a method for winning good impressions firstly and interests finally; and it is beautiful for the strong as a way to keep them relaxed to be strong at Serenity. Gorgeous eyes, fortitudinous eyes disclose the strength of a man. Charm is strength consisting of self-restraint, self-confidence and technique of winning others’ hearts. Freedom is strength of being able to get rid of oppression, or custom. And a fat body, which looks like a boss in some money-worship countries, could be taken as a kind of beauty for many people, though it is not the case when being fat is related with being unhealthy, and in Chinese Tang Dynasty, being fat is the top standard of being beautiful and the higher status one has, the bigger and fatter he is in portraits. There could be various kinds of beauties of a body, as long as it is associated with some symbols and the symbols with strength: being comely, healthy, peaceful, kind, cool, big buttocks, small buttocks… while if any symbol is associated with being weak at PSKR2, it would feel ugly, so would the body. Beauty of goods consists in strength too. Some are believed to be relative with order, and some with vitality, and order and vitality are believed to be relative with strength. Money could be taken as a kind of beauty for some people in a money-worship society, because it could be exchanged into resources. Disorder could be explained as being heroic. Neatness could be interpreted as being mature or holiness. We can have opposite definitions of revolution. With different Xes, there would be different meanings. But all kind of beauties are in essence all kinds of strengths, either strength in itself or strength relative with habitude. Directly or indirectly, they all point to strength. Culture of the strong liberates all kinds of strengths in essence, strength of Power, strength of Serenity, strength of Enrichment inside, strength of Dependence, strength of Knowledge. Art is positive pursuit of beauty. Culture of the strong makes people’s minds spacious enough to be
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artistic, and make them able to bear the horror in beauty. Daring accept a world of art is an expression of amor fati, which is a symbol of being strong. And looking for strength requires arts as its stages. In world of the strong, beauty or art is no more of ideological superstructure, no more of luxury ware, but of needs of daily life. And because of beauty and art, daily life is not common, but significant. F. Culture of the strong is the base of sincerity and principle In culture of the strong, cost of sincerity and principle could be digested, for the strong are able to stand sufferings and even change them into happiness. So why should we worry about the cost? G. Culture of the strong makes metaphysics no more nihilism and heroism no more a paradox

6. Modernization and Culture of the strong
Culture of the strong is the only antidote to the problems of modern society. Modernization is a way of human spirit coming from the classical to the modern, which is a concentrated eruption of human childishness, losing faith, losing root, confused with complexity, nihilism. It was a bereft, lovelorn experience, but after that, he knew much, and human spirit would walk from childishness to maturity. The braveness before was braveness of a new-born calve making little of tigers, while the braveness later would be that with awareness of what the world really is; the wisdom before was a conscious one, while the later one would be that exploring in the labyrinth of subconsciousness; the affection between people was once an arranged mutual dependence like Gear teeth in mesh, and the affection between people would be out of the respect for the beauty of human beings itself. In ancient times, economical, social and religious pressure tied people together, and even without love, there could be a kind of affection of depending on each other. With modernization, the tie tends to loose, in a messy and high-speeded-running society, the gear wheels of affection between people operate in disorder, teeth not meeting properly, getting red with friction, and then the gear wheels becoming electric saws, becoming circumvolving blades. Supporting each other becomes hurting each other. Under double lens of culture of the weak and modernization, the air of emotional life is so thin. But optimistically, with less force oppression, people own a new horizon. As long as PSKR and Double Pillars (Belief-Science including world significance function and Tech-M) concerned, we could calm down for we could know why people should be together and would try to figure out how to be together. Competitions between people would no more be inferior ones such as money competition, position competition, and new affections which have nothing to do with interests would happen, due to the appreciation to human beings themselves and the re-recognition of mankind. In the past, life was not so hard to handle though the contents of it were harder in general. People were in a relative static cultural environment, each in a respective position and doing what assigned by fate. Now with modernization, including globalization, it is a time of collision among all kinds of sayings. Complicated and contradictory value systems are confusing people, and they lost their clear rules and standards, and each one is required finding out his own way. Besides,
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information and chances like tides are scouring everybody into pieces. But still optimistically, with less force oppression, a person could show what he really desires and who he is, which were inclined to be put down in the strict pressure in the past, as long as he is brave enough to be not common. Subconsciousness could be consciousness and we could be ourselves now, as long as we are sure about Ultimate Values, we could avoid getting lost in modern forest and have enough strength at heart to explore a joyride in it. Ci-devant braveness didn’t require checking ethics. People didn’t need to doubt whether people should be the weak. Protecting the weak was moral, and constructing ease was proud. Vanity was condemned slightly, but had to be taken as the biggest motivation besides ease. Hypocrisy was confirmed as lubricate of disputes. But we missed a better world for those. Some people didn’t live at all, and some people lived sleepily. Modernization amplified the emptiness and it has been swallowing all kinds of spirits. Looking back, we find that the main feature of human life has been emptiness and the essence (as a main summary) of all kinds of existences in culture of the weak is nihilist. Nihilism is the world view without Ultimate Values. Ultimate Values are pointed out in culture of the strong. So now, the braveness now is to check all those that were taken for granted, and to do according to PSKR. That’s the braveness of Modern time and only by that, could we conquer nihilism thoroughly.

7. Culture of the strong and classical life
Being able to accomplish postmodern goals, culture of the strong is in favor of solving classical problems too. Culture of the strong seems a postmodern culture, applicable to surplus economy, stress-free social atmosphere and nihilism. It appears that only after satisfaction of ease and considerable satisfaction of vanity, would people request higher pursuits– for Ultimate Values. That’s not necessarily the case. And it is rational to pursue PSKR2 when struggling for survival. As what we mentioned in Belief-Science, body is not decided totally by physical, chemical or physiologic functions, and mental activity could be helpful. And culture of the strong, especially Tech-M, could alleviate pains, because it could enlarge the room within Double-Dams, for it enables people to enjoy pains, and when people are able to enjoy pains, pains are not necessarily real threats. And spiritually, people could sublate the dissatisfaction with scarcity of R1 when they are going after PSKR2. Therefore, culture of the strong could be the strongest power for reform when in a stern or even terrible social environment. Thus, culture of the strong is also crucial when in economic or social pressure. People may argue that culture of the strong would bring dangers. Actually, the case would be exactly the opposite, no greed, hence no unlimited hatred, no killing, no harming for interests. It offers adventure when people need adventure and provides real safety when people need safety. Culture of the strong would cure the diseases out of humanity. And most problems are from humanity. ** Pure Land right here right now, clear and powerful will, profound soul, substantial morality, fierce art, tearful emotion without dignity concern, complete Serenity in divinity … All things that really should be cherished seem hid. People even hardly remember their names.

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The world is besieged by huge and complex problems, meaninglessness, no soul, no Power, desperation, poverty, unfairness, fidget, greed, cruelty, numbness, humiliation, philistinism, lightness, hypocrisy, disgust… problems like thousands of billions of snakes are pressing around the souls on the earth, and their faces are getting more and more twisted and ugly. So many people want to unfasten them, but they enlace even more tightly. That’s because those people don’t see clearly that what the world really needed is not untiers but a sword, a sword more magnificent than the problems, the sword of culture of the strong. Culture of the weak blocks off the way out. When culture of the weak dominates, world is corrupted, and is tortured by inferior ideas and inferior matters again and again. But when we now look down to the cultural labyrinth with a history of thousands of years, we find the truth under the surface that’s changing constantly like cloud and wave, and the way out– road to culture of the strong emerges. The road to be a better world is the way to make people the strong. People accomplish themselves and the world by becoming the strong at PSKR2. Then is how to go on the road.

Book 2
Chapter 5 Culture of the strong vista
See there! Surprised and pale does it (means “the moon”– the writer’s note) stand– before the rosy dawn! For already she comes, the glowing one– her love for the earth comes! Innocence and creative desire, is all solar love! See there, how she comes impatiently over the sea. Do you not feel the thirst and the hot breath of her love? At the sea would she suck, and drink its depths into her height: now rises the desire of the sea with its thousand breasts. Kissed and sucked would it be by the thirst of the sun; vapor would it become, and height, and path of light, and light itself! Verily, like the sun do I love life, and all deep seas. And this is what perceptive knowledge means to me: all that is deep shall ascend– to my height! – Thus Spoke Zarathustra.

Francis Fukuyama says that history has ended. That’s because even with time elapsing and technology developing, no new substantial contents would be added into human life. What would happen are all repeats and repeats, generation by generation. Is that because of something wrong with Fukuyama’s imagination? Or we do have to be so passive on human future? Why passive? Or, is that a kind of optimism? Are what we are in the perfection, are we the perfection, so that nothing needs to be changed? Are we satisfied with all since modernization? If we say yes, we are deceiving. There are many pities in our mind, and some of them are fundamental. Intuition tells us that if it is a balance, the balance of modernization is not balanced at a high level: there are diseases and basic root cause of disease here. We can see so many people, so many things, and so many emotions that are against Ultimate Values. But what can we do? Haven’t we human beings
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done anything that we can do, so that what we can get is either being like this or being worse than this? But there is still one thing that we haven’t done, or rather, we haven’t done in earnest. That’s to change humanity (refers to “human nature”). If humanity can be changed, we would regain our historical imagination and find that there are many fabulous things left to do. And that’s the case: without changing humanity, the shape of the world would not be reformed in essence. But is it possible to change humanity? What’s humanity? And how could we change it? Therefore, we prospect a future, a future of culture, a future of soul, instead of a future of technology, which seems fresh on surface while tedious in nature.

1. Humanity-small and Humanity-Big
Any kind of prospect of future reminds people of Utopia. However, the cultural world into which we are looking is not the similar to Thomas More’s Utopia, and different from any other Utopias. There are 2 kinds of typical Utopias, one is totalitarian regime, and the other is anarchism. The former relies on system (supposing it is possible to find the perfect system) that functions on interest-centric humanity-small to reach economic prosperity, distribution justice and a world with few conflicts. While, anarchism believes that liberty is higher than justice, which requires eliminating any external intervention and all relying on the people themselves. And all of other Utopias are trade off decisions of them. For example, John Rawls’ Theory of Justice is close to the former, while Robert Nozick’s Ultra Minimal State the latter. When a totalitarian regime tries to realize a utopian purpose by resorting to threat or promise, force or interest, it is making use of humanity small of the people, and which at most change some certain ways of expression of humanity-small while humanity-small as itself could be never changed, or even reinforces their humanity small in return. And such utopian purposes are limited into the scope of R1 for lower-ended Serenity (ease) and lower-ended Power (vanity). And even if the people are happy in it, their happiness is no more than that of pigs or cocks. Anarchism is comparatively the superior one in the two kinds of Utopias, for people in it are not living under compulsion but of their own accord, which requires taking responsibility to find Knowledge, there is more R2 in an anarchist society, and Power and Serenity are allowed to be expressed freely. But anarchism has never been put into practice seriously in any considerable scope. Totalitarian regime is inferior but practicable in theory and anarchism is superior but impracticable even in theory. The reason is humanity. Some anarchists, such as Kropotkin, lacking comprehension of the depth and complexity of humanity, propagandize that the kindness or gentleness of people could solve all the problems. It is obviously not convictive. As long as people are interest-centric, with proper systems (though it is also an impossible mission to establish a set of perfect system), people would be forced to produce enough products for basic life, and the force monopolized by an authority could force people dare not vie with each other unlimitedly, so that fundamental rights could be guaranteed and conflicts in reality would be put down. But without the force of authority, the interest-centric habitude would lead to chaos that the world couldn’t stand, recession in production, corpses everywhere, and the complete darkness would fall soon. Most religions and moralities focus on humanity. But they are impracticable as anarchism.
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Without Tech-M and Belief-Science as technical guarantees, religion and morality finally have to turn to intimidation and temptation of gain once again, so that interest-centric is reinforced by them too. And any ideal religious or moral world cannot be actualized because of it Besides, none of Utopian system, religion and morality could paint a satisfactory profile of ideal future. Ease while tedious or interesting while danger, none of the blueprints could meet all the demands of people. And the above is only the surface of the problem; the core of the problem is that they don’t provide Ultimate Values, so that they are doomed to get lost in dark oceans without pharos and rudder. Rating of Heavens: Poor Heaven: Heaven of ease (somebody gets, somebody loses) Middle Heaven: Serene Heaven (unavailable) Perfect Heaven: Profound and Beautiful (including Serenity, available if pursued) It is disability to believe humanity could be non-interest-centric that makes an ideal world impossible to be actualized and even impossible to be imagined. The biggest barricade on the road to an ideal world is humanity which is actually humanity-small that are accumulated and approved in a long history. All kinds of former Utopias either neglect humanity problem, or avoid facing up to it, or don’t comprehend problem of humanity, not knowing what good humanity is, and let alone knowing how to reach good humanity. The differences of culture of the strong against all the former Utopias are: 1. It reforms the world on the basis of reform of humanity 2. It provides practicable methods. Culture of the strong is the beacon from dark oceans to Perfect Heaven. Those who are in shape of low PSKR are the weak, and the humanity of the weak is humanity-small. Humanity-small is low shape of PSKR. Those who are in shape of high PSKR are the strong, and the humanity of the strong is Humanity-Big. Humanity-Big is high shape of PSKR. The way to Humanity-Big is the way of pursuing high PSKR. By consciousness of Ultimate Values, by strength at Power, strength at Serenity, Belief-Science, Tech-M and Enrichment of Mind, humanity-small could be removed and people could be refreshed. The humanity changes, and hence the world changes with it. Because the core of the culture, is just the opposite of those of other Utopias, if we have to name world of the strong with Utopia as an ideal world, maybe we should name it as Aipotu, a reverse name of Utopia. We have compared the individual features of the weak with those of the strong. The individual features of Humanity-Big are: loving fate, cherishing spirit and process, independence, focusing on Knowledge and over-ration, happiness of self-torment and vitality, braveness, real goodness, morality on Ultimate Values, Serenity and Enrichment of Mind, ability of love and being worth loving. And individual features of humanity-small are the opposites.
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Different individual features lead to different social results, especially the attitude to interest: Mode of thinking and behaving: Those of humanity-small are totally interest-centric, and harm-avoiding as the reverse statement. Interest is ease (safety or comfort) or vanity or what benefit ease or vanity. And harm is danger or suffering (losing ease or vanity–not safe, not comfortable, feeling humiliated) or what may lead to danger or suffering. The modes of thinking and behaving of Humanity-Big are not in the charge of interest and sometimes they may do the opposite way. Ease and vanity could be abandoned for R2 for Power and Serenity. And usually only for necessities or for long-term goals (further, more extensive, more long-termed PSKR), economic ration would be adopted. When people practice against interest, there would usually be unexpected surprise, brand-new feeling, and sense of freedom, Enrichment of Mind, Power or Serenity etc. “If I don't go to Hell, who else would” would be a common thought out of Humanity-Big. The life of humanity-small is a sleepy one, while the life of Humanity-Big is a healthy one after pulling oneself together. Humanity-small forgets Ultimate Values and serves injudicious or empty goals; Humanity-Big remembers PSKR and puts all kinds of synthetic values into effect for PSKR, and Power, Serenity, and Enrichment of Mind are the Goals themselves instead of tools. Besides, in ideology of humanity-small, the way of perceiving value is R1-centric. Without anchors, such as money, power, or support of public opinions, one is no longer self-confident, no longer Serene, no longer Powerful, no longer happy, and he is even supposed to hang his head. And the society of humanity-small would feel strange if he raises his head then. But raising one’s head actually doesn’t require any reason as long as he raises his head. Neither does self-confidence, Serenity, Power, or happiness. If one needs realities, actually he need R2 (material for Enrichment of Mind) instead of R1 (huge resources as anchors). Even without ability, one can be confident spiritually; and with ability, one is not necessarily confident. It is just because of the culture over-stresses R1 that makes rootless confidence and happiness become mockeries. Pattern of affection: Affections of humanity-small are generated from giving and getting ease or vanity, the essence of it is dependence and using; affections of Humanity-Big come from appreciation of the PSKR on the other party, or creation, increase or liberation of the PSKR on the other party or even integration into the PSKR on the other party. Morality: See “Culture of the weak cannot meet the moral demands under modernization” in Chapter Culture of the weak. Social subjects: With humanity-small:production, distribution, scramble, hurt, and succumbing, money, force and so on, taking what necessary as what sufficient and the eternal focus of a society… With Humanity-Big: appreciation to beauties, becoming the beautiful, games (including self-challenge), enjoyment (including enjoying duty and suffering), tasting life of virtue, character, Ultimate Values and so forth, taking necessity only as necessity and they are the focus only when people in necessary…
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Qualities of spirit: Of humanity-small:cowardly, mean, common, dependent, whiny, ignorant, narrow, sinister, wretched, unable to be happy… Of Humanity-Big: Powerful, great, lofty, independent, Serene, wise, free, creative, original, open, enriched, over-happy and longing for pains… Generally speaking, humanity-small is passive and to be decided (by interest), and Humanity-Big is positive and to decide. In the world of Humanity-Big, there are so many people with healthy soul. In the world of humanity-small, almost, where you look, there you see all kinds of spiritually illnesses. Comparing the Japanese national personalities before and after Meiji reform, we can see that national personality could be changed positively, so could humanity, and the key is into what it should be changed, and by which means we can manage to change it. Why humanity-small is small? The value world of it is only the world of R1 (ease and vanity). Why Humanity-Big is Big? The value world of it is the world of wide PSKR. It is a mission impossible to define humanity-small and Humanity-Big before the proposal of the notion of Ultimate Value and its specific contents, let alone how to develop Humanity-Big,.
In the northern ocean there is a fish, called the Kun, I do not know how many thousand li (1 li= 0.5 kilometer) it is in size. This Kun changes into a bird, called the Peng. Its back is I do not know how many thousand li in breadth. When it is moved, it flies, its wings obscuring the sky like clouds. When on a voyage, this bird prepares to start for the Southern Ocean, the Celestial Lake. And in the Records of Marvels we read that when the Peng flies southwards, the water is smitten for a space of three thousand li around, while the bird itself mounts upon a great wind to a height of ninety thousand li, for a flight of six months’ duration. There mounting aloft, the bird saw the moving white mists of spring, the dust-clouds, and the living things blowing their breaths among them. It wondered whether the blue of the sky was its real color, or only the result of distance without end, and saw that the things on earth appeared the same to it. If there is not sufficient depth, water will not float large ships. Upset a cupful into a hole in the yard, and a mustard-seed will be your boat. Try to float the cup, and it will be grounded, due to the disproportion between water and vessel. So is it with air. If there is not sufficient a depth, it cannot support large wings. And for this bird, a depth of ninety thousand li is necessary to bear it up. Then, gliding upon the wind, with nothing save the clear sky above, and no obstacles in the way, it starts upon its journey to the south. A cicada and a young dove laughed, saying, “Now, when I fly with all my might, that’s as much as I can do to get from tree to tree. And sometimes I do not reach, but fall to the ground midway. What then can be the use of going up ninety thousand li to start for the south?” He who goes to the countryside taking three meals with him comes back with his stomach as full as when he started. But he who travels a hundred li must take ground rice enough for an overnight stay. And he who travels a thousand li must supply himself with provisions for three months. Those two little creatures, what should they know?

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Small knowledge has not the compass of great knowledge any more than a short year has the length of a long year. How can we tell that this is so? The fungus plant of a morning knows not the alternation of day and night. The cicada knows not the alternation of spring and autumn. Theirs are short years. But in the south of Chu there is a mingling (tree) whose spring and autumn are each of five hundred years’ duration. And in former days there was a large tree which had a spring and autumn each of eight thousand years. Yet, Peng Tsu (who is reputed to have lived 800 years) is known for reaching a great age and is still, alas! An object of envy to all! (A Happy Excursion, the Chuang-Tzu)

So far we’ve known that so called humanity in common sense up to now is only humanity-small, and talking about such a conception of “humanity” is usually for defending interest-centric habitude, or sloth, greed, vanity or cruelty coming with it. Humanity-small is a monkey in a tiger coat, and because of the obscure statement of the concept, it took the place of Humanity itself quietly, which simultaneously wrote off the possibility of Humanity-Big. By methods of culture of the strong, especially Tech-M, we are able to penetrate through humanity-small into the world of conscious Humanity-Big, that’s world of the strong.

2. World of Humanity-Big, world of the strong
World of Humanity-Big is world of the strong, where:
Humanity-Big has replaced humanity-small People are no more enlaced by interest-centric weakness, and everyone is able to make sure significances of life and enjoys the process of it. Doing something or not doing something else is not due to obligation but out of willingness.

Consequently:
Not pleased by personal gains, not saddened by personal losses. No fear and no scare No worry and no anxiety Their feeling of new hope expands to their limbs. They’ve found a new language, and soon would they breathe the wild. “In this day, I lived through, for the first time, with my whole life.” People are no more weak, no more conditioned reflex animals of interest. Facing criticism: To correct mistakes if we have made any and guard against them if we have not. It was hard to be like this under humanity-small, because of the weakness of vanitism, and without Ultimate Values, it was hard to assess justly. Critics often fell into a method of hurting others. No more despicable jealousness, hearts are purified, just like the atmosphere in birth of Venus, the painting of Bouguereau. If there is jealousness, it is used as a game to play, instead of contesting
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ease and vanity. The same is with malice, peeve, hypocrisy or hatred. No dwelling on injustice on me. “You say that their paltriness is innocent, but their paltry souls are thinking that all the great existences are guilty. When you treat them gentle, they still feel that they are despised, and they repay your kindness with secret cruel injury. – Thus Spoke Zarathustra” It is natural in a world of humanity-small for many people hate you even you give them something, for when getting ease from an overman, their vanity is hurt, and the weak usually want both ease and vanity. Nietzsche’s overman here is not completely of Humanity-Big, for he is still angry with the injustice he suffered. He doesn’t really love fate for he is not able to enjoy this adversity. Real tolerance: the strong can be generous to all kinds of people, all kinds of expressions, for they are able to enjoy torments on themselves, so that they like all kinds of joys from all kinds of challenges, which would be chances for releasing their potentials. And tolerance was much more a kind of wisdom than a virtue for the weak, for they really suffer from tolerance. People no more oppress individuals with their identity as a member of a group for their nervous worries. No thank. It was a phenomenon in culture of the weak to be asked for saying thanks. In culture of the strong, whatever I give and whatever I get are from fate, why should I accept thanks from others and say thanks to others? There is no obligation, no such concern. All are natural. Little guilt and no shame: within the Dam2, results of your actions are parts of others’ fate, and since they love fate, whatever fates, why should you feel guilty, why ashamed? Violence to some degree is acceptable. “The evil of strong people is passion. For instance, as passionate result after anger, violent action could be explained as one of the methods to prevent terrible choke. By fierce muscular acts, impulse in blood is transferred, but which causes some hurts to others. Maybe all the evils of strong people are in this scope. – the evil of strong people is not intent on hurting others, but abreacting themselves since they have to; while evil of weak people is desire of hurting others and seeing how others suffering. – Actually, criminals show uncommon self-restraint, self-sacrifice and wisdom, and they arouse the same characters among the men who are afraid of them; they would maybe make the sky cloudy and dangerous, but the air would also become clean and fresh” (371, Dawn). It is necessary for societies to accept the abreaction from the strong, and the sufferers would enjoy themselves by Tech-M so that the abreaction from the strong would be acceptable. Independent mind and personality are spoken highly of. Realizing Nietzsche's expectation: Heterodoxy people are usually creative and imaginative people, they shouldn’t be wasted in vain; even if they deviate from morality in mind or in action, they shouldn’t be humiliated; we must do plenty of new experiments in life styles and social organization; the world need to be liberated from the shadow of guilt and shame: every real man who pursues truth should accept and help to
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hit these extensive targets. (164, Dawn) Society advocates for being strong, being sincere, being beautiful. Mothers would not try to persuade their children to adjust to realities, not tell them to be slave first and master later or pretend to be kind, but teach them to live as who they are. Parents don’t care immensely about whether their children are in ease or difficulty, but do care very much if they are strong or weak; they don’t care about if their sons or daughters are kicked around for being weak, but care whether they would live a tedious life for being weak. Not only parents, but also relatives and even strangers share the same ideas. No rookie would be abused, and seniors would like to be challenged by the young. Fulfilling Fichte’s dream: “We must tell the truth despite of destroying the world.” But we won’t destroy the world even if we tell the truth. People like different words. When people as part of a society are tolerant, they are free as individuals. Degree of hypocrisy comes down, and society survive no more by artificial serious atmosphere. The principal dare to speak as what he really thinks, and for ever. Truth maybe hurt, but when being hurt can be taken as enjoyment, why couldn’t we tell truths? Players are no more actors, no deliberate diving or acting against time. Tricks would never be explained by commentators as experience. Lie and silence for ease and vanity are despised even much more than open harm. And some open harms are looked on good things. Braveness is encouraged. Not mean but the points before extreme or qualitative changes by quantitative changes are the aims. Smooth resource occupants are no more loved even apparently. Ease is not the people’s favorite; the best love is love for deep PSKR. And such social convention makes the common not common too. Military spirit, fighting for fighting, within Double-Dams is welcome. Battlefields are recreated for those fighters who want to fight. No more money worship. Famous-branded Vehicle is looked on as dishonorable. Knowledge and profoundness are praised. But simplicity is also praised when it serves a high goal of Ultimate Values.

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No bribery No casting couch No bending the law for the benefit of relatives or friends Return society with the beauties of people themselves People become attractive again, and worth loving. People want to have relationship with others instead of evading each other passively. Friendship: no more losers’ sympathy and reliance from each other but appreciation to each other. Society is no more of single-way feminization, and real men return. Women could get love, true love that they have been longing for indeed. In the times of culture of the weak, men couldn’t find beautiful souls and turn to bodies; women couldn’t find beautiful souls and turn to ease; even they happen to find a beautiful soul, they find their own souls are not beautiful enough not strong enough to match it or to live together well. The stories are totally different in the times of culture of the strong. In the past, people of virtue often found that the other party not match their virtues and quit virtues. That wouldn’t be a frequent case later. People would deserve to be given. Be careful of showing mercy that fits only the weak. “They are more adapted to suffer pains than those compassionate are, and because they suffered a lot, it is not a big deal to let others suffer a little. And finally they found that being compassionate is hard for them, just as being in stoic indifference is a suffering for compassionate people. They want to get rid of mercy as soon as possible, and take it as a threat to their manhood and heroic indifference– they don’t want the others to see their tears; wipe them off and feeling angry with themselves”(133, dawn). Respect great suffering, great ugliness, and great failure. Confirm anger: Anger would to harm to health only when anger is associated with unhealthiness subjectively. On the contrary, we can associate anger with happiness, Serenity or health, so that we may walk into the following spiritual states: healthanger, angertranquil, angerhappiness etc. Order: one feels excited when he orders or is ordered Profile of human faces: no disgust, sharp eyes, deep joyful, profound… Tag: Terrific! More pain please! -Thank you! -My R2. (Instead of “My pleasure”) Less contents of etiquette
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Meditation and staring blankly is popular Abusing money Enjoying unfair plays, such as a basketball game of 4-5 Sit down in front of the tape in an Olympic race game; let the others win. (What? Bond of society? PSKR are the bond of society in culture of the strong, the headspring of cohesion) “Hello asshole!” Then, 2 strangers fight against each other half in jest, half in earnest on the street and then they stop with enrichment inside, with muscle exercised, with energy released, and they become friends. To tell with the prissy seriousness! Diverse arts People are no more uniformed Fight clubs in each city and countryside as well Life is arted up. What? Sex on street? Why not? If you would like. Passionate Troubles are welcome, so are trouble-makers Fight is not for scramble. People have got rid of the fake-instinct of interest-centric, and economic ration is not the only guidance, even not a mainstream thought. Interest is not as attractive as before, and interest, as a conception, finally quit from the stage of history. Suicide rate comes down dramatically. Old men choose to finish themselves with all kinds of magnificent ways instead of dying in bed. On diet is a scarce phenomenon, for people wouldn’t like to live this way: sofa, mouse and potato. They are Enriched inside. Society is required distributing right of Enrichment of Mind, constructing stages for everyone to be a hero. Hence everyone could be a hero.

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Poor lives of being represented stop. One would play football in person instead of watch others playing and he would like more to make movies than to see films. Play replaces display once again. People would be stronger, not stronger than others, but stronger according to the distance with the principle– PSKR. … Focuses of science-technology in future: Machine and Robot labor: liberating people from tedious jobs Clean and limitless energy Medicine science: prolonging life and improving the quality of it Out space exploring and inter-planet colony: to alleviate the burden on the earth Religions in future: Secular function of religion was “salvation”, but only the weak need saving in the range of Dam2. In culture of the strong, it is not appropriate to use the word. Function of religion in culture of the strong is for PSKR. Religion makes imagoes as R2 for P and S. Dionysus, the rich man to break the enriched life, not only watches horrible and doubtful things, but also puts terrible acts into effect, breaking and denying everything at will. There may be evil, ridiculous and ugly things on him, which result from over-creativity, and the surplus creativity is able to change deserts into fields. On the contrary, most of sufferers, paupers need tenderness, peace and kindness, and they need to look for a god, a god who can bless the patients, a savior, and they need logic too, so that they can understand reality, for logic comforts people, making them feel reliable. In short: they need a cozy, narrow, isolated room to defend fear. (370, the Gay Science) Type of humanity decides the direction of religion.

Chapter 6 Realizing culture of the strong
Fatalism stops now, future requires will to construct. All kinds of cultures before didn’t realize clearly and positively that people should live as the strong, which is the foundation of rational culture. Culture of the strong is not culture of the jungle, not culture of force, and has nothing to do with hegemony. It is even the opposite of them. In culture of force, being strong means occupying huge resources. Only with a background of culture of the weak, and through eyes of the weak, could occupying huge resources seem strong. The strong are not huge resource owners, nor smooth resource occupants (who are the fake strong, and they dishonor the name of the strong), but people when they are strong inside. This also means that the strong are not certain people. People who were the strong are not necessarily the strong,
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and people who were the weak are not necessarily the weak. Being strong or being weak is not about a status, but a spiritual stature. People should live as the strong, the strong at heart, only by which means could the world could actualize itself, because all kinds of positive significances are in that. What is being strong at heart? It is living as the strong at PSKR2, which means living on the ration and logic of life and also means living in Humanity-Big. The mission of culture of the strong is to reinforce Humanity-Big. Culture of the strong is not only for elites but for common people, for changing common people into elites, into the strong. There are two ways to world of the strong, one is that by individual, and the other is that by group. For right orientation, we’d better look back to the twisty road of human civilization.

1. A brief history of humanity– greatnesses and failures
We could see that there are many historical movements for strengthening, but they probably led to weakening. When Yellow emperor unified China, he thought that unification is a kind of strength; when Thales proposed water theory, he believed that metaphysics is a kind of strength; when Lao Tzu, philosopher in the Spring and Autumn Period, China, founder of Taoism, proposed inaction, he regarded being weak as being strong; when Confucius requested the three cardinal guides and the five constant virtues as specified feudal ethical code (the Three Cardinal Guides: ruler guides subject, father guides son and husband guides wife. Five Constant Virtues: benevolence, righteousness, propriety, knowledge and sincerity——principles of feudal moral conducts), he took order as a kind of strength; when Plato suggested idealism, abstraction was a kind of strength for him; St. Augustine thought that he had found God as the ultimate answer and when he immersed himself in the big Serenity of talking to God, at that time, worship was a kind of strength in his mind; when Renaissance re-transferred the dominance of monotheism into polytheist thought again, people then deemed that they were getting stronger by liberating themselves from the church and re-focusing on human beings themselves; when the apple hit Newton on the head, scientific conclusion was the strength that touched and inspired him inside; when one conquers another and made him his slave, he considers that he is the strong; when a mechanic finds a new way of punching, he is so excitedly and full of the joy of being strong; when mankind are able to make natural rule adapt to their genes instead of that the latter adapted the former, human beings feel being strong; and when Habermas advanced a theory of practical discourse, which is actually similar to the ethicism proposed by Confucius 2500 years ago, modern people take harmony as a kind of strength. But when we test all the above “strengths” with PSKR, comparing people before the events and those after the events, we would maybe find that the facts were totally not the cases in the minds of the leading roles. Such events are meaningful. But when thinking of them, teaching them, applying them, they are possessed by culture of the weak. The buildings are growing, but people are still hollow. For most of cultures in history are based on the 2 presuppositions: people are the weak and economy is scarce, which live on till now mostly because of inertia. If we look through the mirage from vanitism, scarce economy is not the fact for most people now; and, that people are the weak is a wrong idea, for people are not necessarily the weak and they shouldn’t be the weak. Thus, all kinds of cultures including systems should face to another direction.
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Most systems in modern time are for construction and distribution of R1 (as the supports for ease and vanity). The first argument between capitalism and communism (and corporatism as well) is which one is most efficient for R1 construction. The second is which one provides the best way of R1 distribution. And the involved freedom problem is actually the problem of rights (of R1 occupation) distribution. The difference of the different isms is which contradiction is the main contradiction, the rights distribution between capitalists and workers, that between bureaucrats and civilians, or that among capitalists, workers and governments. Enlightenment: Enlightenment is a movement to make all social classes more equal. And the result of it is that most citizens gain basic rights so that they could do something out of the limit before without huge punishments, which gives a kind of strength to most people. But this kind of strength is dependent on R1 (including system) guarantees. When enlightenment liberated people and endowed them with more rights, at the same time, the value of R1 (safety, comfort, vanity) and the dependence on R1 as well were more accepted, which reinforced humanity-small, and hence, mediocrities of banality were massively produced, and nobleness, loftiness and holiness withdrew from human societies. The fatal result is that more people became or are becoming the weak, which leads to all kinds of problems that we mentioned in the Chapter Culture of the weak, such as decadence, indifference, cruelty that hidden inside etc. And the mainstream of modernization is on the way of enlightenment. Not that we are contemning enlightenment as a kind of degeneration, for most of the so-called nobleness before enlightenment was dependent on R1 occupation too, and the spiritual core then was also interest-centric and harm-avoiding humanity-small. The ideal way to the best state of humanity is therefore not to return to the ancient times. Modernization satisfies desire for ease well (which solves the problem of Dam2 relatively), even over-well in some places, and makes thoughts complicated and profound, and hence interest-centric and harm-avoiding humanity-small is more loose than before and could be overthrown more possibly. Enlightenment is the way that many societies have passed, and it is maybe necessary for all human beings to pass. Enlightenment caused and would cause many problems, but the problems could be taken as motives to move too. Autonomy of civil society: state as night watchman doesn’t interfere with social life if unnecessary, and laws embody wills of civilians, laws would be revised with the change of civilians’ wills. But actually, laws are seldom revised, which proves that civilians’ wills have been changing very little. Cultural idea hasn’t been changing essentially, and it is still lingering in the scope of humanity-small. Humanity-small lays stress on rights, and culture of freedom is actually culture of rights. And what behind of rights is greed for R1 occupation, and what behind R1 occupation is ease and vanity. Humanity-Big care less about rights, for it is being strong inside, which requires only some basic rights including existence and free expression. Lévi-Strauss says that religion is necessary, because religion is in favor of reinforcing society so that ease could be guaranteed, and the reason why he fights against nihilism is nihilism maybe results in Nazism so as to break ease. The beauty of religion is only a method, and improving
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people themselves culturally is not regarded as the purpose, and still it is a method. Because of humanity-small and the modernization lacking R2, people become the mobs in the essays of Le Bon and politics becomes art of lying. So is life itself: both consciousness and unconsciousness are full of lies. After World War 2, strong character exercised in hardship passed down as a heritage, which lasted 1-2 generations. And Americans, as citizens of victorious nation and the nation dominated the world in this period, lived with self-confidence due to the strong character. But people wouldn’t forget the huge hurt from the war, especially after the disclosure of the evil deeds in concentration camps. People terrified by that became cautious, and the character has been becoming weaker after that. Furthermore, when the heritage is consumed out by continuous cozy life, culture of the weak dominates the world even more tightly. And Americans became less confident after undergoing the failure of counter-culture movement and the 911 attack. War, as a huge costly event, is forced out of people’s mind, and there is no a substitute that could do the job to promote people to regain strength and confidence. Human history has been struggling between “ease without R2 for S or P” and “no ease”. Tony Judt, the author of Post War– a history of Europe Since 1945, tells in the last chapter of his book that, “Europe as a kind of life style: When you are young, you may be suitable to go to USA, but when you get old, you’d better return to Europe.” That’s because there are many welfare countries in Europe, while USA is no country for the old. R1 is still the point of the world and history. Culture is still in the inferior circulation. It seems due to human beings’ amnesia to culture, but the primary cause is that no way out is found. Most times of history before focused on making use of interest-centric and harm-avoiding humanity-small to reach a low-leveled harmony. As far as an ideal state concerned, interest therefore is the point, and democracy and laws (other kinds of interest distribution) are emphasized. They are important but not the most important, especially in modern times. There were few movements that made effort unconsciously for Humanity-Big, but they failed too for lacking a complete view and ways to achieve it. Romantic Movement: Since Thomas Hobbes, all idealist political thoughts have been pursuing to set up and maintain social and political stability, but romanticists approve to live a risky life. They want adventure instead of stable life; and they are in contempt of comfort and safety, and regard them as a kind of degeneration; they insist that a precarious life is, theoretically, at any rate something nobler. People should get rid of the ties and corruption of city civilization. Romanticists abandon the principle of utility too, and turn to aesthetic standard. Wherever they touch, no matter behavior, morality or economical problems, they apply this standard. As for natural things, what can win their hearts are beauty of acuity and beauty of sturdiness. The rising life of middle class is tedious and imprisoned by half-baked habitudes for them. (Enlightenment and Romantic Movement, Wisdom of the West by Bertrand Russell)

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PSKR analyses of Romantic Movement: What romanticists want are: 1. Integrity (natural unity of PSKR), that’s living by emotion instead of by calculation of ease and vanity– Approve irrational life, rebellion, nobleness, contempt for conventions and routines. 2. Fresh acts and circumstances (R2) 3. Significance (P, S) 4. Overcoming myself (P), stimulating special potentials to actualize myself (P), getting moved inside by fighting against realities and the tragic taste in it (R2) 5. Feeling of being higher than others, recognition from others (P from vanity) 6. Living against the invasion of industrial society upon individuals (R1, R2) Romanticism is a bud of Humanity-Big; utilitarian standard is replaced by aesthetic standard. Defects of Romantic Movement: 1. In short of theory, no clear consciousness of Tech-M 2. No concern of Double-Dams, so that necessity would be forgotten, and it is hard to judge what is weak and what is strong and how to be strong 3. Romantic emotions contains emotions of the weak
Yo, you people, sleeping deeply in the stone there is a dream of mine, and it is the symbol of all my dreams! Yo, it should sleep in the strongest and ugliest stone! Now my hammer is swiping its prison fiercely. Smithereens splash, what’s the matter with me? I will finish my job: for a shadow is coming over me- the most tranquil and most brilliant coming over me. We live above them, close to eagle, close to ice and snow, close to the sun: that’s the living strong wind. – Thus Spoke Zarathustra

Why did Nietzschean philosophy fail as social movement guidance? It was not because Nietzsche went too far, but he didn’t go far enough. The subhead of the will to power, Versuch einer Umwertung aller Werte, means a trial of reassessing everything. The reason why it is a trial is that Nietzsche didn’t have a mature resolution, which was held back by the following 2 problems. The first problem: Nietzsche didn’t propose an Ultimate Value system, even not a single Ultimate Value at all. It will be said, that to pass over in silence being right or wrong, will to power is Nietzschean Ultimate Value. But will to power is a structure instead of a value. As far as value concerned, the value is at most the power of will to power. However, it is still not an Ultimate Value. For early Nietzsche, power of will to power is vitality, which is close to Power (as Ultimate Value) except its scope limitation. And for late Nietzsche, the way of getting vitality is further limited into comparison, and conquest, imposing will, and assimilation are all for comparison, and finally for vanity. Nietzsche believes that only by vanity could people have the feeling of being powerful. Hence, the power of will to power is vanity, and the vanity is often interpreted as those rely on R1 occupation, especially by reaching as high a position as possible. (What changes the sensation of
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people to will to power is that there are decorations out of the core– vanity. What is will to power? Nietzsche says that only where there is will to power, only where there is expression of this kind of will, there is a real life. And “real life” here contains many things, such as health, beauty, and holiness. Only after one believes such associations, would his will to power be validated, and would he feel healthy, beautiful or holy when his vanity is actually satisfied.) Nietzsche does feel the importance of Serenity, but he doesn’t propose it as a basic value so that he has very few words on Serenity, and he is in dilemma of where to orient it. Nietzsche disapproves spirit of heaviness, and appreciates a dancing god and the gay science– mostly as symbols of Serenity or a description which actually stresses Serenity– beauty (see Thus Spoke Zarathustra), but both the god and the science operates far from his ideology. He has to conclude Serenity (in Twilight of the Idols) as a result of being powerful (of will to power). But if all beautiful feelings are out of power (of will to power), and will to power is in charge of all kinds of beautiful things including Serenity, why does Nietzsche sneer at spirit of heaviness and heroes who haven’t learn how to smile and to be beautiful, which are not Serene enough but which are representatives of power (of will to power) (see Thus Spoke Zarathustra)? Serenity could be stimulated by Power. When beliefs–such as “what in favor of Power is in favor of Serenity”– are reinforced, the beliefs do work in reality. And vice versa, Serenity could stimulate Power. There would be will to power, and there could be will to serenity too. Thus, it is not right for Nietzsche to attribute Serenity as a result of being powerful (of will to power). And furthermore, it is wrong to say a proposition as a truth including “Serenity is a result of being powerful” even in front of the standard of Besf. There is no concept of R1 as an Ultimate Value in Nietzschean philosophy, so there is no a conception of Necessity Reality, consequently, overmen’s behavior is boundless, and which would probably bring death or other irrevocable harms. R2 is not proposed as a value in Nietzschean philosophy and is not stressed by Nietzschean philosophy despite that it is actually the cure of nihilism, which is emphasized by Nietzsche as the main disease of modern people. And Knowledge in Nietzschean philosophy is not a kind of independent value, but more like something to be deposed by revolution. Cherishing Knowledge in narrow sense is regarded as escaping from life itself. And reasoning, as the generalized sense of Knowledge, is taken as the opposite of intuition or instinct, which he approves. Actually, all of reasoning, intuition and instinct are tools for Ultimate Values. A spanner is not the opposite of a hammer, and they could work together coordinately. Besides other functions, reasoning could find a way out when one lost his intuition or instinct, by igniting a spark of mind and consequently reviving intuition or instinct. And then, he could rely on intuition or instinct again. The function of Nietzsche’s approval of intuition or instinct and disapproval of reasoning is to liberate hammer of intuition or instinct from the habitude of prohibiting them. But it is far from reassessment of values, and it even covers the real problem. It goes the same way that Nietzsche attacks easism with vanitism. Actually, vanity is the extension of ease, and both of them are contents and motives of culture of the weak. Only when vanitism and easism are proposed together as culture of the weak, their opposite– deep PSKR– would emerges and it would be clear what should be approved and what should be
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disapproved ultimately. (Others make such mistakes, for instance, John Hick’s antagonism between self-centric and others-centric, Kant’s antagonism between phenomenon and thing-in-itself. When we mention instinct, love, family, friendship, career, reasoning, holiness, happiness, success, freedom, or thing-in-itself and so on, they are often regarded as Ultimate Values. Actually, they are combinations of Ultimate Values and what ultimate is hidden deep inside of them. And when synthetic values are taken as Ultimate Values for analysis, there would be confusions, such as the antagonism between reasoning and instinct; and when synthetic values are taken as Ultimate Values for decision-making, it would lead to disasters, such as genocide from racism. ) The second problem: No Tech-M. Other aftereffects of the above two problems: 1. Without Ultimate Value system, overman is indefinable. Overmanhood is not equal to Humanity-Big and overmen are not equal to the strong. The formers are ambiguous. And without Ultimate Value system, it is impossible to fight against humanity-small, for we cannot even make sure what humanity-small is. 2. Overmen are only the strong with the discount. It is easy for Nietzsche to confuse Power with vanity without Ultimate Value system, so that overman is limited by reality1, such as noble family background or achievement of a high position. Thus to some extent, an overman is not one to decide but that to be decided, which is, in a sense, a feature of the weak. Will to power is transferred into will to vanity. An overman requires comparison with others to reach a relative satisfaction. Therefore, a child (symbol of new value– an overman) would be a dragon (symbol of established authority) instead of a strong man, and the history would return to the starting point instead of come to a high-leveled harmony. Nietzsche is probably aware of the problem so that what comes in the end of Thus Spoke Zarathustra is a lion instead of a child, for at least a lion is a “to be” instead of a “being” as what a child is. It is hard for Nietzsche to distinguish a “being” child from a dragon– with standard of vanitism and without that of PSKR. Actually, the best personality is more like a combination of a camel (enjoying sufferings) and a lion (enjoying fights) than a child. We may call the combination as camelion, and a place consisting of camelions is a high-leveled harmonious society, full of natural loftiness. Somebody may argue that maybe Zarathustra himself is a child (as the comment from the old man Zarathustra met when he came down from the mountain at the beginning of the book); so that what comes in the end is a lion. If that’s the case, why a child comes before a lion now that he is the last stage of the three metamorphoses of spirit? And why there is no another child coming in the end (or maybe in book 5) of Thus Spoke Zarathustra? The second problem of an overman is emptiness. Without awareness of Ultimate Value, an overman doesn’t know what the substantial goal is. Pursuit of power only functions by comparison. There are 5 ways of how values are actualized: Initiating, Absorbing, Comparison, Representing and Interaction (We will mention them in detail in the next chapter). All other methods are expelled except comparison in the theory of overman. And when an overman is tired of the game of vanitism, he would have little material for mind and fall into nihilism (A
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Hero of Our Time, a novel by Mikhail Lermontov, tells the story). After that what he can do is only to provoke wars, or to die. And the limit of Necessity would be tramped easily by that, and then (maybe a decade later), anything beyond worldly security would be rejected. The world would still be in a low-leveled circle, grinding. The third problem of overman is that there could be only few overmen in the world. What would happen if two overmen meet face to face? Nietzsche says almost nothing about such a circumstance except emphasis on friendship. According to overman theory, even Nietzsche himself is pessimistic about the possibility of emergence of a second overman let alone the improvement of mankind as a whole. Because without PSKR, it is even impossible for Nietzsche to describe what an overman really is; it is only an ambiguous ideal in his mind. And if overman is limited as an avatar of vanitism, he would be the man in the highest position, and there could be only one who is the no. 1 in a certain place and certain time. So, the problem of the interrelationship between overmen (if extensive applied, it would be the ethic of an overman-society) has to be omitted. If there are overmen, they cannot come along well with each other. An overman, as S, has no his counterpart M to balance the relationship between him and the others, and an overman has no an awareness to be M positively to be abused by others who are common people in his eye. Without Tech-M, each one wants to be S finally and no one wants to M, so that there is no a balance of S-M system. And only Tech-M could make the relationship smooth and make the improvement of mankind as a whole possible. With PSKR awareness, the strong could be defined and hence they are possible at the same time, and they are not in the charge of vanitism. With Tech-M, they could coexist very well, for both S and M are not status but stature and could be converted into the opposite and enjoy the both. Thus, with culture of the strong, a world of the strong is possible. The defect of Nietzschean philosophy is generally the reflection of the times that Nietzsche was in. The humanity is not big enough and people are not strong enough in it. Nietzschean pessimism is the pessimism to the reality of humanity. The pessimism is so intense that he doesn’t believe that it could be changed, and “the humanity is not big enough and people are not strong enough” becomes “the humanity can never become bigger and people can never become the strong”. Though most of the human history embodies such a reality, the reality could be changed, for historical phenomena don’t infer inevitability. Georges Bataille says that accepting Nietzsche means first of all bearing confusion. Actually, the confusion exists not only in the gap between a traditional life style and Nietzschean philosophy, but also in Nietzschean philosophy itself. There are two parts of Nietzschean philosophy, one is destruction and the other is construction. Nietzsche did a wonderful job for the first part; his “iron hammer” exerts a huge effects and influenced piles of successors. But as for constructing the meaning of the earth, it is a pending matter, and Nietzsche is a spiritual coach rather than a revolutionary. He doesn’t propose a feasible theory, so he couldn’t meet with complete success. Nietzsche, who lived in nihilism, was not able to overcome nihilism itself. Nihilism, as what he tells, is the automatic deposition of highest
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values, so the only method of overcoming nihilism is to find out the real highest values. The values should be those that could never be further divided, and on the basis of solid best effectiveness so far that’s beyond the influence of belief– Power, Serenity, Enrichment of Mind, Necessity and the Knowledge on the basis of them or Knowledge that serves them. Besides philosophy, Nietzsche provides massive R2. And these meanings are creatures by Nietzsche rather than what he inherits from former cultures. For example, in ancient Greek tragedies, what readers can see is not spirit of Dionysus, the happiness of self-destruction, but requests for ease. We can say that it is Nietzsche himself who created the great spirit of Dionysus. And such meanings inspire his readers to create more, and their souls could be in Serenity or Power when reading his books. Nietzsche didn’t finish his mission before his aphasia and death. He went down in the channel of nihilism where wind passes through the whole past human history. Though he saw the light at the end of the channel, he didn’t walk out of it. What are the differences between culture of the strong and fascism? Fascism, as a belief, is a conception of spiritual revolution. “There is only one kind of dignity now– the dignity of money and all the other dignities are creeping below its feet” (Hitler). Mussolini alleged that 19th century was a century of material worship, and 20th century should be a spirit-worshiped one. “Movement is life itself.” Fascism requires a positive man, who lives with all his energy; it requires manliness (Gentile). Filippo Marinetti says in The Founding and Manifesto of Futurism that loving dangers, being energetic… braveness, fearless, habit of rebelling, all of these are not only for power, but also for a kind of aesthetics… Unless in fighting, there is no beauty. Without aggressiveness, it is impossible for masterpiece. War is the only cleaner in the world. “Only war could make people in the highest stature and only one who is able to face up to it could be marked with nobleness” (Mussolini). Civilization is nothing but honor of continuous fighting (D’Annunzio)…“As the beauty weaved by love and hatred, war displays for us the extremely dangerous moment and hence the basic meaning of existence” (Mein Karnpf by Hitler). Ernst Jünger: “Where there is real passion for advancing ahead– first of all where there is naked, direct fight for living and death– it is subsidiary when or for what and by what to fight.” War is regarded as the only way to reach highest biological instinct. War itself becomes content of the ideal. Sense of war is not its achievement– such as wealth, eternal peace or equality– but war itself. In fascism, country, nation, race, army and war are generally to be used as tools for a kind of new culture, though some of the above writers argue that the purpose is not result. But making people living in the culture of process itself is a result. This culture is not for ease but for venture, taking forcing out people’s full potential as happiness. And war provides the background– dangers and fields require doing best. The culture of fascism is, at least nominally, against the emptiness after people lost the faith in God. It seems that fascism is similar to culture of the strong, but they are totally different.

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Problems of fascism: 1. All the theory about fascism functions psychologically as the above only on a very minor group of fascists, and only few elites share the real spirit in the culture, while most fascist followers care much more about other matters, such as land, wealth, racial vanity, or national vanity etc, which cater for the favorite need of the weak, and the theory is only an excuse for them and mostly propaganda for the leaders. Thus: 2. It depends on nationalism or racialism (collective vanitism) as motives, which bolster the nature of the weak. And 3. It depends on resources occupation, another kind of egoism, as another motivation. And 4. It depends on mob psychology instead of trying to change mental mechanism of general public. 5. It takes war as the only method for vitality, neglecting the other ways. 6. With update of weapons, war is not interesting, which seems more like a computer game than a vivid life now. 7. No a general unlimited war is allowed between countries with super nuclear weapons, for the existence of mankind as a whole. 8. It neglects Dam2, killing, slaughtering; life becomes ignoble according to it no matter willing or not willing; death makes PSKR of the dead zero. 9. And there is the most important defect in fascist theory: fascism lacks a definite and profound Ultimate Value system as the guidance for Goals. It is not enough to propose vitality. And fascism doesn’t figure out what vitality contains, or whether it contains Ultimate Values, let alone the inter-relationships among Ultimate Values or what to do with the inter-relationships. Thus, both on goals and on methods, fascism is totally different from culture of the strong. Why did the Great Proletarian Cultural Revolution fail? Just like French Revolution, the Great Proletarian Cultural Revolution in China history required removing all kinds of servility in the people’s mind, and removing any oppression accordingly. The Great Proletarian Cultural Revolution wanted change, but was not sure into which the world should be changed. Without oppression, there is no fear from authority but there is fear from individuals. Lacking detailed goal of humanity, it wanted to destroy humanity-small (though it was only an ambiguous conception then), but didn’t know what the contents of Humanity-Big are, so that it, from the initial debates, finally resorted to violence, continued conflict, confrontation and death. It seemed that culture of Power was spread in the course of conflict, confrontation or death. It’s not the case, for most people were not aware of existentialism and not willing to die. They were involved unwillingly. So it was not proper to spread then, on the contrary, it should have been furled, and conflict, confrontation or death should be arranged in a given place with the principle of voluntary. People outside watching, they would go in if aware; not go in if not aware; it is useless to go in if not aware. Why did counter-culture movement fail? Besides the aging of social age structure and the Young Turks’ imprisonment, the fundamental reason why it failed was that the outside wide world was woven by culture of the weak, and which was not even revealed. The people did know to fight against Establishments, but didn’t know clearly what the new world should be like.
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Both radicalism and conservatism believe that humanity is small and forever small; the only difference is that the former likes to change the expression of humanity-small with violence, and the latter like to take gentle or tactful measure to introduce humanity-small into another certain expression. And both reinforce humanity-small; what they can change is only the surface of the world. So, revolution after revolution, reform after reform, the stories are still running in the inferior circle, in the frame of culture of the weak. In the light of the candles of human lessons (problems of goals and methods), we would construct as the following ways:

2. Realizing culture of the strong BY INDIVIDUAL
The-strong-actualization of individuals and by individuals is of the top importance in the realization of culture of the strong. And group, system or structure is only auxiliary frames for it. Culture of the strong is a kind of voluntary culture. The core of the culture is human, and the aims of it are: 1. Humanity-Big. 2. The wonderful life of Big-Human-beings. Big-Human-beings are, first of all, those “capital” MEN who are independent of the decisive function of any group, system or structure. Because: Force cannot be functional unless there is humanity-small (interest-centric, and harm-avoiding): “The people do not fear death; to what purpose is it to (try to) frighten them with death?” (74, Tao Teh King by Lao Tzu) And interest can be functional only if there is humanity-small: If everyone is like “What can a huge sum of money add to me? (Part1, Gaozi, Mencius)”, how can one be tempted and consequently dominated by interest? It is hard to find out whether humanity is initially small or big, but which is not important. Humanity decaying individually from the big into the small is such a way: Being “small” is approved, so that the vanity of an individual wouldn’t be hurt when he acts as the small, which, the hypocritical theory, paves the way to accept ease for granted, and when getting “ease and vanity (interest)” has become a habit, taking interest away becomes a threat or a force, and getting interest becomes a temptation. Then each effective punishment is a confirmation of humanity-small (harm-avoiding), not only to the involved party, but also to the witnesses, and even all the people in the know. So is the case of temptation of interest. Each successful temptation is a confirmation of humanity-small (interest-centric), not only to the involved party, but also to the witnesses, and even all the people in the know. Force reinforces humanity-small. So does interest. Thus, culture of the strong doesn’t require eagerly changing the social structure rapidly or dramatically as the way to change humanity-small into Humanity-Big. And only when there is the biggest change, the-strong-self-actualization of individuals, could humanity-small be overcome indeed, and could culture of the strong be realized in essence. The main contents of the-strong-self-actualization of individuals:

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1. Achieving strength at Ultimate Values. Ultimate Values are Ultimate Standards too. Without conception of PSKR as Ultimate Standards, it is impossible to define the strong itself. The strong is those who are good at PSKR, and the strength of the strong is the strength at PSKR. Hence, to be the strong should first of all to make the goals of life clear, that’s to make PSKR as the Goals of life. And then the individuals should analyze all kinds of matters with PSKR; denying neither Power with Serenity nor Serenity with Power, R2 with Serenity nor P or S or R2 with R1; confirming the pluralism of value, and not expanding the scope of Ultimate Values, that’s not regarding synthetic values that are actually combinations of Ultimate Values as Ultimate Values themselves so that the value system is too complex to grasp, which would result in the paralysis of the system; thinking, saying and doing according to the Life-Ration of PSKR. 2. Achieving highly freedom and power inside by breaking and associating beliefs by Belief-Science. 3. Achieving the independence of the dominance of interest-centric habitude by Tech-M, to be able to do against it. 4. Enriching detailed Knowledge and practices. That’s to grasp all kinds of specific beatfkns (best effectiveness according to the furthest knowledge now). And one point of it is to create and taste R2 for P and S. The first aspect is decisive and the rest are subsidiary but also necessary. We can memorize them as UBMK (Ultimate Value, Belief, Tech-M, and Knowledge) But before those, there is the Double-Dams concern: A. Dam2, that’s Necessary R1, without which death or severe irrevocable destructive events would happen. We can walk the line without misgivings only after the Dam-Check. This requires distinguishing non-necessities from necessities. The safest way is to start with private issues, such as occupying one penny or throwing it away, pulling a piece of hair off the head or not, saying or not saying a word, speaking this way or that way. And then we can inspect from private issues to interpersonal ones, to those of a group, of the whole society, and finally of the whole world, to figure out the “free scope” within Dam2. B. Dam1-Check, that’s to identify what would do harm to PSKR in the “free scope”. It is Phenomena Criticism, and the BMK mentioned above are involved in this procedure. We could check Establishments, such as an act, thinking modes of oneself and others, behaviors, aims, moralities, tastes, emotions, tempers, values of commodities, videos, entertainments, news, reports, clothing, social phenomena, laws, organizations, etc with standards of PSKR, and whether they benefit PSKR or harm PSKR, under the condition of being with or without concern of Tech-M or Belief-Science. (See detailed analyses in the final chapter, Microscope of Value) After the Double-Dams Checks, we can return to U (improving all kinds of things, ultimately
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improving us as individuals, on values of PSKR) with BMK as the methods. What we need pay attention to is that there are 5 ways of how values are actualized: 1. Initiating. 2. Absorbing: watching, learning and associating 3. Comparison. 4. Representing. 5. Interaction. Breaking a pen, meditation are initiating values; value of example is through absorbing; vanity functions through comparison; luxury consumption of wife, children or subordinates generates values of vanity by representing (comparison is involved too); real friendship, true love, or S-M creates value of R2 by interaction. There may be different conclusions to a same thing by changing viewing angels. Example 1: Breaking a pen As far as PSKR concerned, material necessities are often less than what we own, so the surplus goods could be treated at will to be material for free creation. A pen is usually surplus. The usage of a pen is writing. But it could also be used for breaking, which would bring feeling of violence, feeling of cherishing, and feeling of one’s own weakness (due to the guilty feeling of doing against habit of economic ration), and if Tech-M is involved, it could be a pleasure to overcome the weakness. The emotion, comprehension, and taste in the course of breaking a pen are far more than that in writing. A pen becomes R2, which would finally serve to Serenity and Power. Therefore, the chronic beliefs, “a pen is only for writing” and “all material commodities should be cherished”, need to be broken, for they are sometimes barricades for PSKR. While, belief such as “using something at will” should be set up and bolstered, for it is beneficial for PSKR. Example 2: Meditation of PSKR Meditation is harmless for necessity under normal conditions; and according to experience, it won’t harm PSKR. So the question left is only how to use meditation to serve Ultimate Values well. Buddhism is maybe the place where meditation is applied most widely and profoundly. We can draw on the experience of Buddhist practice. Some methods seem not meditation, but the cores of them are still meditation. There is bodhakkhiya-dhamma (37 ways of meditation practice) in Hinayana, including cattari satipatthanani, cattari sammappadhunai (four correct endeavors), cattaroiddhipada, pancindriyani, pancabaiani, bodhy-anga, the noble (righteous) eightfold path. And there is parami (the 10 perfections) in Mahayana, including generosity, morality, renunciation, wisdom, energy, patience, trustfulness, determination, loving kindness, equanimity. Also there are 9 yanas in vajrayana, including savakabdhi, paccekabhi, sammasambodhi (3 yanas of Mahayana), Kriya, Carya, yoga (3 yanas of outer Tantra), Mahayoga, anuyoga, Adiyoga (3 yanas of inner Tantra). All the ways above are for Serenity. But they can be applied for Power, Enrichment of Mind and even Necessity. Let’s take the noble (righteous) eight folded path for example: righteous view, righteous understanding, righteous words, righteous deeds, righteous job, righteous energy, righteous mind, and righteous dhyana; each righteous noble path is a path to Serenity. Serenity is the righteousness here. Righteous view is to adhere to Buddhist four noble truths, judging views from Dharma Seals (three universal characteristics: no certainty, no me and tranquility of nirvana).
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In short, it is to check whether views are in favor of Serenity. If it is, it is a righteous view. “Righteous view” is an introduction to Serenity, so are the rest paths and all the Buddhist methods above. But the methods could lead to far beyond Serenity. For example, righteous view could turn to Power, for we could redefine the content of righteousness as “Power”. Hence, no certainty could be used for Power, so could no me and tranquility of nirvana. According to this standard, “righteous view” becomes an introduction to Power. No certainty functions this way in Buddhism: human beings are mortal, and all the things are changing, so why not choose Serenity? But we can also explain this way: human beings are mortal, and all the things are changing, so why not choose Power? We can analogize other methods in Buddhism, so further examples are omitted here. Almost all kinds of practices for Serenity could be applied for other Ultimate Values, and even for some important synthetic values, such as love, such as happiness and so on. Besides meditation, there are other methods to improve PSKR, such as Naming Arts of PSKR: including literature, singing, dancing, painting, movie, and so on. Formula of respect (we will expatiate on it later) Anti-easism or counter-easism Inverse habits or habitudes: it is one of the ways to freedom. Steps: 1. Thinking against established habits or habitudes. 2. Checking if they are within Double-Dams. 3. Abandoning it if it is out of the scope, and just do it if it is in it. Anti-vanitism or counter-vanitism Disclosing hypocrisy R2 construction, such as trouble-making Obtaining Besfs, applying Besfs Assigning Reverse-assigning Tech-M Daily-training, such as spanking oneself, smashing bowl Connection and disconnection of belief Expanding: doing what usually one do by oneself in a group, such as crawling in front of many people … The course of comprehension and practice for an individual is to be of the strong at PSKR. The content of the comprehension is what this book tells and implies. As for the ways of practice, all roads lead to Rome. Simplified method: being familiar with all the contents of culture of the strong and some certain methods, so that the trustworthy intuition is generated, individuals could simplify practices as one general way: “Am I living as the strong or the weak”? Being with consciousness of the strong, one could have attitude of the strong and feelings of the strong. One, whose speaking, doing, stopping,
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thinking, and soul are in the strong stature, is of the strong.

Imbedded Chapter 7 Culture of “Respect”
To construct culture of the strong, a just culture of respect is required. Respect is actually a matter of vanity. Any reliance on others’ comment belongs to vanity. When the strong are strong enough, being respected is not a big deal. And after that, culture of respect would be merely a kind of just commentary instead of a driver of people’s behaviors. Respecting each other, in culture of the weak, is a tactic: both parties abandon the game of vanitism for that of easism (respecting everyone is vanitism being abandoned in a whole society for easism); and in culture of the strong, it is out of the appreciation to the other strong. So-called “dignity” and “respect” are only needs in a certain stage of social development. They are not necessary synthetic values, let alone Ultimate Values. But on the road to world of the strong, a just respect habitude could be used as a positive method. We here propose formulas of respect, which are not for accurate quantitative analyses, but the function as qualitative analyses is enough. When an aggregate score is over a certain point, the objective person is respectable, the more surplus the more respectable he is; otherwise, he is despicable, and the lower the score, the more despicable the objective person he is. One thing need to be aware of: in the formulas, Knowledge is separated from R1 to which it actually belongs. Formula of respect in culture of the weak It is: Aggregate score= +10*how much I rely on the objective person for R1 + 5* how much R1 the person owns + how Powerful he is /5 + how Serene he is /5 + how much Knowledge he has /5 + how he is Enriched inside /5 Abbreviation: AS= +10*RR1 + 5*R1 + P/5 + S/5 + K/5 + R2/5 Formula of respect in culture of the weak reflects that, under such a culture, people don’t attach importance to the spirits of a person, but his R1 occupation is stressed, and I should keep and show reverence for his power over me. What really counts is what he has instead of what he is. These are money worship and position worship in culture of the weak. According to money worship and position worship, the more resources one owns the more he would be respected, but the fact is maybe the more he is dependent, and facing the same difficult, he is probably less competitive than others for the habit of dependence, and he is maybe nothing for all if his belongings are taken away. It may be objected that, “Owning much means that the one is more talented and more diligent, and as the result, he owns much, so he should be respected.”
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That’s not necessarily the case. Maybe he inherited a large fortune or a high position from his father; maybe his profession happens to be a high-salaried one, such as NBA (are the NBA players really greater than UFC players?); maybe he owns much for a business luck; maybe he married a rich woman; maybe he got his position by cheating; maybe he got huge money by corruption; maybe he stole a lot; maybe he got rich by murder and robbery. And another one has little money and power, maybe because that he is not interested in money and power; maybe because that his works is beyond his times; maybe because that he is good at his profession but not good at finance; maybe merely because that he is unlucky; maybe others took the opportunities that he wouldn’t take… Besides, even if one got rich and powerful because he was diligent, he should be respected only when he was diligent instead of now; even if one got rich and powerful because he was talented, he should be respected for his talent instead of his money and power. And Furthermore, people’s calling their attitude as “respect” is probably only a cover of their fear or greed for money and power. Therefore, judging from ownership is unjust. Besides injustice, the more the formula is applied, the more the people who own not much (the majority) are disrespected and consequently the more self-contemptuous; and in general, people would be more dependent; and human beings would be more equal to their belongings and themselves would be taken as a kind of material; and the spirits of mankind would be more negligible; and there would be more fear and greed. Therefore, this formula of respect is very harmful. What we mentioned above is the basic formula of respect in culture of the weak, and there are some mutations of it, such as formula of respect in culture of “face”, which adds the other 2 items into the basic formula: +20*how you respect me and (-20)*how you despise me So the whole formula is: Aggregate score= +20*how you respect me -20*how you despise me +10*how much I rely on you for R1 + 5* how much R1 you owns + how Powerful you are /5 + how Serene you are /5 + how much Knowledge you have /5 + how you are Enriched inside /5 It stresses one point: I would respect you if you respect me and I would despise you if you despise me. It is very predominant in oriental cultures. But different countries or individuals apply different multipliers; it may be 20 or 10 or 5 or 2.5. And in some places, how you respect me and how you despise me could be replaced by how you “show” respect on me and how you “show” despise on me. This formula is of course unfair, and it would make people forget essences for trifles or carelessness. Mao Zedong once proposed and educated his people all over the country that the poorer, the honorable, which benefits no more than an equal distribution of ease and vanity among people. Formula of respect in culture of the strong According to Ultimate Standards, the following formula of respect is required: Aggregate score= (how Powerful one is*how Serene he is*how much Knowledge he has*how he is Enriched inside) / how much R1 the person owns
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Abbreviation: AS= (P *S*K*R2) / R1 According to this formula, individuals and a society consisting of individuals would not speak highly of resource occupation, and one wouldn’t be respected by the money or position he owns. On the contrary, for the same certain PSKR2 level, the more R1 on which one relies, the less he should be respected. And, this formula pays no attention to interest relationship. What above is the opposite of money worship or power worship, and it is just. It goes the same way that other aspects in mutations of respecting formula in culture of the weak, such as “face”, “generation”, “birth”, “background”, “gender” are not the bases of being venerable. More importantly, eyes of respect are related with the qualities inside of an objective individual: how Powerful one is, how Serene he is, how much Knowledge he has (abilities are dynamic Knowledge, and not only some certain abilities, such as financial ability, management ability, but also all kinds of abilities are respected) and how he is Enriched inside. And being respected is according to one’s real-time stature and behaviors, which requires living with heart instead of depending on past achievements. Such a standard of respect is actually in many classical cultures: Confucianism, Christianity, Islam, Buddhism and so on. They require a similar just culture of respect, except that some 1 or 2 items are neglected in them. Besides justice, the formula of respect requires attaching importance to Ultimate Values; hence ownership is neglected and spirits of human are stressed, which would benefit health inside and promote individuals to be the strong. Greed for material, jealousy of others and fear from force wouldn’t exist any more. One wouldn’t be anxious for lacking resources, no vanity would be cherished, and people wouldn’t be nervous for how the others look on him or live constantly at the pleasure of others due to the independent formula. Furthermore, when the respecting culture is beyond the scope of individual, the formula would function as reminding each other of being better inside. There would be no money worship and power worship. And we would mention the further social effects of it in the sect of “Realizing culture of the strong by organization”. In short, the formula of respect would benefit the Humanity-Big and overcoming all kinds of problems in culture of the weak, and is in favor of culture of the strong construction.

Return to Chapter 6
3. Realizing culture of the strong BY ORGANIZATION
As what we mentioned before, force reinforces humanity-small, so does interest, but most organizations function by force or interest. When an organization achieves its purposes by force or interest, interest-centric or harm avoiding humanity-small is recognized and validated by it. And people would take humanity-small as a normal or even destined thing, since organization and the rulers– the leaders of organizations take humanity-small as reasonable, why couldn’t we people be interest-centric or harm avoiding? Hence, people would accept it and would not change it. While, more or less, organizations would involve force or interest. Thus the realization of culture of the
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strong requires more individual action instead of organizational one. But an organization, as an integrated power entity, could still do some jobs as the following: 1. Doing away with the sense of worth which deviates from Ultimate Values and advocating sense of worth on the basis of Ultimate Values, top-down 2. Correcting social systems’ and organizations’ deviation from Life-Ration; and making them close to Life-Ration 3. Correcting social activities’ deviation from Life-Ration, and making them close to Life-Ration by all kinds of methods of culture of the strong 4. Closing and opening Dam2

The typical example of organization– state
If there are alien civilizations, they need culture of the strong too. But before they are found, we focus on the earth first. The biggest civilization stage is the global society. Globe is regarded as a society instead of a government because there isn’t a global integrated power entity and the grown form of it is anarchic. Sanction of law of nations is of little effect. The global order is made mainly not by law of nations but by few states with strong force. The global society could promote extensive global aims too, such as by internet. But what behind internet are countless individuals and they are not running as an organization. A spontaneous society could be regarded as an extension of individual. So it is not in the scope of what we would talk in this section. An integrated global government is not necessary. It is enough to realizing culture of the strong in smaller systems separately and the realization of culture of the strong is essentially that of every individual. Besides, it is dangerous of trying to unify the whole world. It would lead to huge disasters to do so in a reality of humanity-small dominance as now. No deep Life-Ration accepted, no Tech-M recognized extensively, people are more like animals decided passively by the impulse for ease and vanity than those of reason. The attempt would lead the world out of the D2, and disasters including killing would come with it. It is a better way to turn to the established states. A state, as a powerful sovereignty, is able to decide something widely and deeply. It would benefit setting up the ethic, organizations, systems and holding activities which are in favor of the construction of culture of the strong. The base of functions of a state: The basic purpose and meaning of the existence of a modern state is, at least ideally, for the people, basically for nationals, extensively for the people all over the world. How could it serve the people well? To understand needs of the people must be placed at the first place, that’s to understand how the people live. As a temporal authority, a state cannot figure out whether there is last life or next life. And for this life, starting from dust and ending with dust, what counts is the course of life. It is a series of experiences that build up a life, and the essence of the experiences is Ultimate Values. Serve the people? Wonderful! But understanding the contents of the services is required. Easing the people? Weakening the people? It is not enough to do the former, and it is wrong to do the latter. Any organizational constructions must be firstly and finally reminded of the ultimate purpose, that’s to construct PSKR within Double-Dams.
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A state needs to pay attention to not only the bodies of the people (R1), but also their souls (other Ultimate Values). To meet all the demands of the people (see Proof 3: Needs, combinations of PSKR, Chapter1), there are two basic ways: The first way is to improve productivity and produce more material wealth to meet the demand for ease sufficiently and sublate this kind of need by the decrease of marginal effect, so that people would pursue other needs. There are two insurmountable difficulties in this way. One is that, as what we mentioned in the Section of Vanitism, out of the scope of easism, there is the boundless grassland of vanitism. Vanity is a bottomless abyss which couldn’t be filled in with material supply, for vanity is on the basis of “difference”, that’s on the basis of contempt for others and others’ suffering from being humiliated by comparison (though usually societies wouldn’t point it out for they need to take vanitism as a crucial engine of their development). And vanity is zero-sum as far as all the people are concerned (Someone may argue, “According to world significance function, people could assign being humiliated as a dispensable thing or even a positive thing. Then, the total sum of vanity wouldn’t be zero.” We should say that if one did so, it had already been a matter beyond vanitism. Vanity relies on resource occupation, if the fact is not the case, if one who is humiliated has been independent of occupation comparison by assignment, the person who is to humiliate wouldn’t get the superiority complex from his opposite. Hence, the sum between the two people is still zero. And if the person who is to humiliate is too slow to take notice of the other’s independent reaction, he would save his vanity, but finally they would probably understand each other; or if the other happens to be an infant or one who doesn’t understand the humiliation, he would save his vanity, but in general, there are few fools indeed in the world, and infants would grow up and understand finally. Another case is that the humiliated pretend not to understand the humiliations to him. Hypocrisism works here. But he does feel hurt inside. Therefore, vanity is zero-sum as far as all the people are concerned.). Furthermore, there is another problem of the way: paying over-attention to ease would result in weakening people, and all the problems of culture of the weak would follow. Thus, the way couldn’t make the society develop further qualitatively since a certain stage. People could only rotate at the low-level if we adopt this way. The other way is the way of culture of the strong– reforming humanity: with basic life guarantees, spiritual construction would be listed at the top, making people the strong first and then making them spread their strength– PSKR– into reality, which is real life, and at the same time consideration is given to material construction and it is regurgitation-fed with the fruits of spiritual construction. The way to Humanity-Big is the way of liberating ideas, reinforcing persistence, creativity, and aesthetics of tragedy, optimistic belief, nobleness, loftiness and so on, and by which techniques, production and consumption are led. The two problems of the first way could be overcome. A state not only provides welfare, but also makes people’s hearts nobler and greater (the method is to make them stronger).

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Detailed functions of a state Detailed functions of a Modern state are stated as the two main functions: peace and development. The point is that we need to make sure what peace is, what development is, what peace should be and what development should be, for the real progress of the world. Peace: over-peace leads to nothing interesting. Conflicts within Double-Dams should be allowed, which could provide R2. Mean life results in depression and cowardliness, and depressed cowards are afraid of conflicts and they are indifferent and cruel inside. It is not terrible to have a fight, what really terrible is the intention to kill others for resources as guarantee of ease and vanity, which is a frequent phenomenon in culture of the weak. The cure is to make people adapt to conflicts and enjoy them, so that they would pull themselves together by conflicts and they would have a whole new set of perceiving system to the world. The strong could enjoy troubles, disputes, fights, and get peaceful mind in pains, and they would figure out where the boundary is. So when constructing culture of the strong, a state could stage by stage impair its management of conflicts and troubles, which could be digested into nutrition well by the stomachs of the strong. Development: The name of development usually reminds people of economic development first, which is due to the dominance of easism and vanitism. So the first question is how the dominance was formed. Public opinion takes ease and vanity as the fundamental and even the only needs of people because of the vicious circle of culture of the weak: A pure child found that he had been treated unfairly and he was angry for it. But the surrounding people told him to accept it as an unchangeable reality. When he found many other phenomena later, he found that the world is in the charge of power, and he couldn’t be treated well unless he had got plenty of R1 by which he could get the power to influence others. He believed that’s the key point. A young man met with a girl on whom he found all of his spiritual ideals, but he found later that what she pursued are no beyond ease and vanity, the spirits she had showed before was only her relief of the tedious mainstream life or her means for attracting men. And she even tried to persuade him to give up his ideals. And he also found that the key to win her heart was to provide her considerable ease and vanity. He doubted if his spiritual world really exists. Then he met with another girl, and other girls, and such experiences repeated again and again. Finally, he gave up all his spiritual ideals he had hold before and came into the group of scrambling for resources, and he limited his ideal into the scope of ease and vanity. Then, he found that everything went smoothly with him. He got married and had children, and he worked, for the guarantees of ease and vanity– money, position and necessary intimacy with people which is also as a kind of guarantee of ease and vanity. Stirring love with boundless bliss, extreme Powerful feeling, extreme Serenity had gone out of his mind. And he could see though the contents which seemed beyond ease and vanity in newspaper articles or BBS threads that the real intentions behind them were still defrauding ease or vanity. He passed his notion of no ideal to his children, and by which he believed that he did his duty as a father.
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Hence we can find here what the meaning of being treated well in the mind of the child that we mentioned before is. Being treated well is being given ease or vanity. Not only the realities he met told him that, his parents had told him before and would tell him later. And just because of that conception of being treated well, he would be angry for not being given ease or vanity. Without awareness of culture of the strong, people are not able to grasp what Ultimate Values are, and they are not able to enjoy sufferings as fortunes. Even if someone happens to have such awareness, he can only keep it as a secret, for he worries to be lonely for his difference being found. He is not strong enough to be able to enjoy loneliness. Time flies, however, fathers are such fathers, girls are such girls, and children are such children, generations after generations, such similar people form a group, which is called as “society”. In primitive communes, people had common enemies, common harsh living surroundings, and shared the perception of living together with nature. You are a part of me and I’m a part of you, no separate interest, sharing resources. But when the resources were rich enough for living, and the idea of living together was doubted, people started to dislike each other and trample on each other. The classes began. There were masters and slaves. The masters sucked vanity from the service of the slaves, and the slaves waited for ease as the rewards from their masters. Modernization equaled people in laws, public opinion and most rights, but the psychological habitudes remain. What had happened to the people surrounding the child we mentioned before he met with the first unfair treatment? Their attitude towards unfair matters was from the successive habitude of the former slaves as the majority. And what behind the habitude is the need for ease or even the need for vanity which is out of the imagination of becoming the past masters from slaves. So even in a civil society, all kinds of organizations including state don’t prevent the inertia; instead, they cater for it. Administrative rulers couldn’t think beyond ease and vanity, for they are also part of the majority, and they want to be popular to keep their positions, so that all the policies and systems they make would show how they benefit the ease and vanity of the majority. The same stories happen to candidates, and they have no doubt of the necessity of doing so. Culture of the weak is reinforced, and all problems out of culture of the weak seem to be inevitable and invincible. The trend of the world seems unalterable and the dark light of culture of the strong appears hard to be shot into the pale daytime of the weak. So far, the world is in general organized by interest (safety, comfort and vanity). Fear, of losing interest, is the keyword. From production to trade, from club to family responsibility, even to constitution, only one thing is attached the most importance, that’s distribution of rights and obligations, which is actually distribution of interest. Even in last wills and testaments, the principal clause is still always that my estate will fall to whom, whom, whom and whom. Hence, there is economy polarism. Economy polarism deviates from Life-Ration. The fruit of economy is R1, which functions as necessary guarantee. R1 it is only a part of PSKR. It would benefit reducing the likelihood of death and other severe irrevocable destructive events. Massive production of R1 doesn’t mean
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production of R2, because R2 is material for mind concerning Power or Serenity. And too much R1 may even function as hindering Power and Serenity. The over-concern about R1 is a misunderstanding. The function of R1 is amplified under easism and vanitism, for it is the reliance of ease and vanity, and the overwhelming easism and vanitism make R1 the biggest pursuit of life. The other values are emasculated and forgotten, while ease and vanity declare in a very loud voice that they are the whole meaning of life, which unfortunately becomes the reality for most people, for they are not able to pursue beyond ease and vanity now. Herbert Marcuse says: “Individuals are dominated totally by ‘false’ needs, and society provides them with consumption goods to meet the needs by technique development so as to control them. Social needs and individual wills reach agreement for that, which promotes individuals to recognize the society spontaneously.” These fictitious needs are endless ease and vanity. The so-called “strong groups”, manufacturers, service providers, dealers, media, and even governments cultivate culture of the weak to reinforce the lust for ease and vanity of the people, making the latter believe that what crucial in the past scarcity society is still crucial in the surplus society nowadays, making them take ease-vanity as the highest pursuit in life. Money worship grows up with it so that the social “elites” could still be regarded as “elites”, because they are good at economic development, though not good at other social constructions. By this means, they make the people believe that they are important, which satisfies their vanity and stabilize their regime, and by which they get huge ease too. As a structure, ease-vanitism controls not only the ruled but also the rulers. And in culture of the weak, state interests is used as a lofty word, which is actually no more than an ignominious idea of scrambling between countries. Ease and vanity, the two synthetic values, usurp the throne of Ultimate Values. Hence, the first transition of the development function of a state is to dispose economy polarism. But to dispose economy polarism doesn’t mean to cancel or slow down the pace of economic construction deliberately. Fruits of economic construction could be beneficial, especially for those who lack necessities and those who haven’t experienced the taste of nihilism in surplus economy, for emptiness within a certain time is R2 too. Economic construction would help them to meet their basic demands and enrich their historical experience. But, money worship must be cooled down, and economy shouldn’t be regarded as the top issue which occupies the people’s minds and harm their hearts. The creativity and efficiency, including automation and robotization rate, need to be increased, so that people could be liberated from the overwhelming and boring economic construction. Meanwhile, cultural construction, the attention to PSKR, Belief-Science and Tech-M, should be taken as the top priority and the guidance of life. And with the awareness of culture of the strong, ease would be of less importance. Ease wouldn’t be the main pursuit for ourselves and it wouldn’t be the main carrier of morality from us to others, nor would it be the main cause of affections and emotions between people. The function of ease and vanity in life and in society would decrease from 90% to 20-30%. To better the reality, talking less about interest (carrier of ease and vanity), or even neglecting interest conception at all, is constructive. In culture of the weak, interest is regarded as the bond of human society. But in culture of the strong, it is a redundant concern. The second transition of the development function of a state consists in the process of economic
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construction itself, that’s to construct PSKR in the economic process. Though economic construction focuses on result, it is also an important part of life of the people who engage economic construction. To exploit is not only to exploit surplus value but also to dispel the flavor of work and life in duplication of effort. Life is shortening and little R2 is going with it. The lack of R2 could rarely be made up by entertainment, and improper entertainments would even cause a mass of decadence and a deeper fatigue. Culture of the strong requires Life-Ration, so Life-Ration needs to be added into the process of economic construction. Environment of workplace and process designing should not only take care about safety and health of the operators, but also be in favor of workers’ Power, Serenity, and Enrichment of Mind. “Everybody has the right of Enrichment of Mind” should be realized in the process of economic construction. And, by this means, we find the replacement of money worship as the motive of economic development. Experiences and exercises become the substitutes. Creative jobs bring R2 of Power and Serenity, and economic activity becomes a chance of life-Zen and pulling oneself together. Furthermore, Tech-M could be applied to support responsibility. Focus of motive of labor is therefore transferred partly from stimulus of result to enjoyment of process. It was embodied in human history and even is shining in current life, such as Protestant work ethic, Japanese motto– “the harder the work is, the better one can exercise oneself”, and Chinese tradition– “diligence is a virtue”. The third transition of the development function of a state: to make the selling points of commodities far beyond safety, comfort and vanity. PSKR take over comprehensively, namely the cultural advantages would be added at a tremendous rate into all kinds of commodities. Specifications and contents would be expanded dramatically for new demands– PSKR2. In culture of the strong, new economic growth points are born. Culture of the strong doesn’t deny material construction to the growth of economy. And the spiritual construction of it would provide undiscovered huge engines to it. There would be new bags, new cosmetics, new machines, new buildings, new kitchen wares, new websites, new movies, new jokes… Other economic significances of the transitions of the functions: Culture of the strong would be in favor of solving the traditional economic problems, such as inflation. Except growth of costs, the biggest cause of inflation is expectation of inflation, that’s no confidence of stable prices. The confidence, which is hardly be reestablished by all kinds of policies in culture of the weak, could be created by a single piece of summon in culture of the strong. It could go the same way with the problem of final consumption sluggishness. It is impossible in culture of the weak to solve the problem completely, because the world there is an arena of scrambling for ease and vanity in it. While, in culture of the strong, it is also a piece of cake. Other social significances of the transitions of the functions: They are in favor of solving the problem of distribution. Money would be a minor concern, so that suppliers don’t care about the turnover very much, and buyers could decide how much they pay for a certain article or service they get. Public ownership is not necessary, because people
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would like to volunteer their belongings to others if necessary. If the confidence of the rich is independent of their vanity of ownership, they would easily think of transferring their goods to the poor in need. And such donations wouldn’t lead to ethical guilty feeling for disturbing the order of market economy by which a society operates. The rich are tired of the rich life and would lend his house or cars to the poor to enrich the poor people’s experiences and play a role of servant to enrich their own experiences. And the poor would be tired of such life soon, for ease and vanity are no longer the core values of the society. Power of position would be no longer attractive. And there would be no corruption, because money is no longer relative with social status, and social status itself is no more a big deal.

The most important transition of state development function: to transfer the focus from economy to culture
To actualize the Life-Ration of Ultimate Values, a state should focus on cultural construction, and by which the others aspects, including economic construction, would be led. And government agencies for culture of the strong would help. Ministries of a state: Ministry of Culture of the strong is required in charge of other ministries: ministry of propaganda, ministry of education, ministry of economy, ministry of foreign affairs, and ministry of force, congress, court… and laws would embody the spirit of culture of the strong. Goals and activities of ministry of propaganda State was taken as the subject of system. It was a common opinion that without state, people would run into chaos, and as the punisher for human sins and decadence, state is an endowed therapy for it could eliminate most of the evil effects (chapter 9, the Myth of the State, by Ernst Cassirer). But in world of the strong, or in the process of constructing culture of the strong, many systems before would be sublated. One reason is that awareness of Life-Ration would become prevail with the increase of PSKR, so that force and interest would be not necessary any more. And, with Tech-M, many punishments and interest promises would no longer be effective. So, we shouldn’t believe that evil law is better than no law then. The function of a state as the subject of system would shrink drastically. System would usually function only as an inconspicuous guarantee, protecting people from falling from cliffs: the possibility of death or other severe irrevocable destructive events. Thus, as guidance takes the place of force and interest, propaganda and education would play leading roles in the construction of culture of the strong. Ministry of propaganda works mostly on propagandizing to spread and popularize culture of the strong, helping people to understand the internal logic of Life-Ration so that they would practice
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culture of the strong positively, making culture of the strong the basis of education, public opinions, and detailed cultures, promoting opinions, ethic, systems, life styles close to culture of the strong by publications, internet, literature, arts, movies and TV programs, lectures, debates, researches… so that society wouldn’t cater for ease and vanity, and individuals, political parties, media wouldn’t polish the apples of ease and vanity for social members, and society wouldn’t choke Power, or deep Serenity, or Enrichment of Mind, and would encourage Knowledge more than interest, and at the same time they would keep an eye on Necessity. PSKR would be the clear social pursuits then, and there would be clear oppositions to Powerlessness, fidget, emptiness, ignorance, and the behaviors against Existence. Such negative issues would be taken as postmortem materials, as the opposites of Ultimate Values, for enlightenments and enjoyments of Ultimate Values, but they wouldn’t be encouraged before they happen. Changing public opinions is the key job: Epistemology ration, Besf, theory of assignment, Belief-Science, Ultimate Values, the number of Ultimate Values, PSKR, PSR1R2, Besf morality and Life-Ration, life method (especially Tech-M) would be the foci, promoting thoughts in favor of PSKR, words in favor of PSKR, deeds in favor of PSKR, habits in favor of PSKR, tastes in favor of PSKR, knowledge in favor of PSKR, techniques in favor of PSKR. Detailed opinions, such as: News is good news. Going against habits is one of the origins of happiness. Only the weak would bait the weak, but it’s another case if the intension is to enrich others inside. Striving is not for status but for strength itself. Working for money doesn’t match a great man. Pursue the uncivilized life style. Only those who are not able to bear criticism from a sober heart would like to play around those who have no opinions. Comparing with human, the most beautiful monkey is ugly, and comparing with the strong, the most “beautiful” weak is unsatisfactory. Nereggvous Everyone wants to be M. Beautiful hell The highest goal of politics is to make people and society in the highest stature. Criterion of the sense of worth of the weak is pain-happiness; and that of the strong is strength-weakness. We have no time to communicate with Zarathustra, they argued. But in the eye of Zarathustra, what’s the value of the times without time? Love those who despise us and shake hands with the demon trying to intimidate us. We have little likelihood to be slaves but huge likelihood to be robots. Superior men use hands and inferior men use words. Kneel down with dignity and quiver standing on the sky. Something is not mature but old; something is not young but childish. Those mature and young are those who love the world after knowing how dark and dirty it is.
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Being weak is an illness. That integrity, you call it as madness. Different rhythms make different souls. My soul, like the mountain in the dawn, is blazing and healthy. Spirit grows with wounds and life flourishes with hardships. Comparing with perfection, our stature is shabby, even that of the richest men both at material and spirit. It is interesting to fall. Do in Rome as Rome does? Not necessary, changing existing prevailing habits and customs is maybe required. Easier done than said. Is honesty the best policy? No, Honesty is one of the results of being strong. Hope for the worst and prepare for the best. Still waters run deep. To be Powerful is not to be avoided but to be one of the Ultimate Goals of life. A bad beginning makes a good ending. Abstinence could be a great happiness like riding a horse. It is a kind of bliss to brake near the boundary of the Dam. It’s not fear, nor starving, nor losing, nor public opinion, nor loneliness that drives one to work. His responsibility comes with the Enrichment of duty and the happiness of being tortured when working and abstaining. A strong conscience laughs at false accusation. A friend to everybody is a friend to nobody. A friend indeed is a friend in need, need for PSKR. Where there is a damn storm there is a calm time. Nothing is obedient to money. Within Double-Dams, aestheticism is the best utilitarianism. Art is civilization and civilization is art. War is not for seeking something but as a game of life. Is a tree known by its fruit? No, a tree is known by it as a tree. A cowardly and untalented person though in high position is not respectable. People in high positions should be tested continually. A coward dies many times, but a brave man only dies once. Be ashamed for vanity. Moderate comfort is enough. Neither being poor nor being humiliated is disgraceful. What disgraceful is being weak indeed. Hunger is the best spice. What cannot kill me only makes me stronger. Anti-hypocrisy Anti-insidiousness Be ashamed for fear. Anti-philistinism or counter-philistinism Transfer from helping others in ease to helping other in strength. To make others stronger is to endow immunity, creativity, and soberness, which exempt people from real sufferings. Trouble-making consciousness
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Thanks for scaring me. SM is the only real heroism. It doesn’t work to pretend to be the weak to get profit, for being weak is despicable, of course, being weak is not being short of resources, but being weak at PSKR, being weak inside. … Creation and works Works are information created as carriers of culture, including book, TV program, movie, magazine, website, broadcasting, an advertisement on a wall, a witty remark… Creation of works is a part of life. Propaganda relies on works. Both creation and works nowadays are in short of the following elements: A. anti-interest or counter-interest B. anti-hypocrisy C. function against formulation of perception and emotion D. authenticity E. Life-Ration: disclosing Life-Ration, works of Humanity-Big F. nihilism in modern life due to a lack of R2 G. research of Power H. what would happen with Tech-M … Social criticism Phenomena in all kinds of social aspects should be checked with culture of the strong. Goals and activities of ministry of education: The basic approach of modern education is: To educate students to be selfish and teach them with all kinds of financial abilities and a specialty so that they can live in all kinds of markets to make their lives, and, with the invisible hand of market functioning on selfishness, to produce enough public products. Selfishness is therefore validated as a reasonable, positive and right thing. The goal of selfishness is interest, that’s safety, comfort and vanity. Ease is honored as another name for happiness and vanity is replaced with commendatory terms, such as honor or competitive power and civilization is attributed to competition. By this means, the sentimental concern about attacking others so as to build oneself up and the worry about being vulgar are eliminated. The education itself is common and cruel. Young hearts are twisted with the beginning of the education and humanity is cultivated into humanity-small: indifferent, cowardly, tedious, empty, philistine, cruel, and weak… A better alternative is: To teach how to be Powerful, independent feeling of Power without reliance, and to teach how to be Serene, how to get Enriched inside, and to provide the following knowledge: sincerity, will power, creativity, sense of beauty, love (instead of goodness), no worry, no fear, no guilty, being smooth inside, being ashamed of the following: pretending, cowardliness, sloth, fidget, philistinism, indifference (education of goodness is practically harmful, because with
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easism and vanitism, goodness probably turns to hypocrisy soon. Furthermore, for the long history of hypocrisism, even if we had got rid of easism and vanitism, we still have to call true goodness with the other names instead of goodness, such as virtuousness and sincerity. The education of culture of the strong would surely lead to virtuousness and sincerity). We should teach Friendship first, competition second. There is true love in it. We shouldn’t teach students to seek honor, for there is competitive hostility in it, which makes them unable to love. And we shouldn’t teach culture of interest. Instead, when students are in proper age, Power should be confirmed and taught, as well as Tech-M, which is different from the hypocritical and cruel culture of competition (competition should only be used as a game). Hence, even fierce collisions wouldn’t be real cruel. The education of Power is to make collision exist as the enrichment and outlet of Power, so that there is affection under the surface of cruelty. The real cruelty only belongs to humanity-small. World of the humanity-small is full of yawns, while the world of Humanity-Big is vigorous. It is humanity-small itself that creates yawns. The education above would make more people worth loving, would maximize happiness and optimize social utility. Such an educational approach should be adopted in family education, school education and social education. Supplements: Family education should be guided with Humanity-Big and take Tech-M as the technical guarantee. Parents or guardians of children should enjoy their giving as enjoyment, transferring pain into joy, and labor into enrichment. It is just the matter of a second thought, but with it the feeling would be totally different. Culture of the strong just requires developing such second thoughts as a habit. Hence, parents or guardians of children wouldn’t take giving as payments, and wouldn’t request rewards of ease or vanity from children or request children to live in a guilty mood for getting, so that twisted emotion such as doctrine of filial piety could be removed, and family relation would be on a basis beyond interest, and relation on love and friendship beyond material exchange could be established, and it would be possible for communion of PSKR. That’s the relation that a family really needs. Primary school education should do the similar job. Teachers should take the part of responsibility for children, in which affection is not enough do the job, as enjoyment of suffering, so that children could feel the unconditional love. Meanwhile, children should be taught to be in awe of life, that’s to behavior in Dam2. Besides that, school education should attach importance to philosophy after basic language and other necessary living skill education, otherwise, the horizon, broadness, depth of students’ minds would be limited, and they would either repeat what had been said before or be not able to think independently. After that, special trainings of culture of the strong are required. Activities for each component of culture of the strong should be designed, implemented and improved. Goal of College education should still be human: to introduce students into the land of vitality on PSKR. College shouldn’t be used only as a place of technician training. Education industrialization is a tragedy of education, which would waste treasured time of the young and make them empty, fidget and Powerless. Life should be refined. Period of schooling should be
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shortened. Both propaganda of culture of the strong and the relevant interpersonal functions constitute social education. Laws: Law is force of punishment by which behaviors would be regulated. A State in culture of the strong depends much less on law than that in a state of the weak, because: A. with the strengthening of PSKR, there would be less crime. B. with Tech-M, people would be able to enjoy sufferings so that the effectiveness of force is doubtful. C. the purpose of law in culture of the strong is not revenge but improvement. Force is on the base of interest-centric and harm-avoiding humanity-small, so the comprehensive implementation of force indicates somehow that humanity-small is just. Culture of the strong opposes humanity-small, therefore force is opposed too. So the application of force is limited into the scope of necessity. Propaganda and education therefore play much more important roles than law in construction and maintenance of culture of the strong. The main legislating standard of culture of the weak is material including body as the carrier of ease and vanity, so damaging degree of material decides sentencing degree. While, culture of the strong legislates according to Life-Ration, hence PSKR is the standard and the focus shifts from material into value. As a part of worldly life, legislation couldn’t neglect the possibility of uccheda, namely life is from nature and would go to dust, so it is from emptiness to emptiness. Thus, what should be most treasured is course of life. This is Life-Ration. What really happen in the course is crucial. The biggest responsibility of a state is to help its nationals to have more highly PSKR. And this is also the main spirit of laws in culture of the strong. If a state has been established with culture of the strong, which is called as Aipotu, there will be the following contents of laws: The constitution and all its legislation rights are out of the sincere reorganization of the whole human cultural history before. The purpose of them is to sublate inferior humanity and inferior life style. The foundation of our country is not distribution of resources, because the crucial importance attached into distribution is the result of inferior humanity and inferior life style, and if a country is on the basis of that, inferior humanity and inferior life style would flourish, so that the course of life would be of little value. Power, Enrichment of Mind, sharp fate, pain, bliss, deep Serenity, and other peak-experiences and short nevertheless enough comfort here take the place of ease and vanity in outside worlds. In our country, petty criminal offence or economic crime would be slightly sentenced, and some
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would even not be written in penal code. Petty crimes make the world more interesting, and if the sufferers have awareness of culture of the strong, without fear and worry, they would able to bear troubles or even welcome to be disturbed. And petty crimes provoke the vitality of both the “criminals” and the “victims”, making both parties come into a field of experiencing life deeply and profoundly. In such a sense, they help the state in performing its social duty. Behaviors that impair ease and vanity are mostly not crimes. Most sufferings of ease or vanity being impaired are not real sufferings but nominal sufferings. They, such as portraiture right offence or slight theft, function as real sufferings just because they are combined with the sufferers’ psychological problems, and as long as there is a different angel of view, they would be no longer sufferings. The penal code sentences run with the concern of whether the result of a behavior could be dissolved by psychological change or not. Monetary payment is deprivation of ease; corporal punishment is punishment of ease or even vanity; imprisonment is deprivation of R2; execution is deprivation of PSKR completely. Our country seldom takes monetary payment as a penalty, for it would introduce money worship. And there is no imprisonment in our country for it would lead the prisoners into emptiness, which harms a national’s heart even though he has committed a crime. Imprisonment is against the tenet of the state. Penalty is not a revenge for victim but an auxiliary means of state responsibility performance. Sharp pain is a penalty, and it could be an enjoyment, could be a chance to educate criminals to enjoy sufferings and become Powerful when they are punished. So, flogging stripe is a main penalty in our country. Most crimes are “reducing others’ PSKR”. Felonies are violations of D2, that’s leading to a result of death or other severe irrevocable destructive events on purpose. The extreme penalty is to chop off the four limbs. There is no execution in our country. The above are the principles of penal code, which is the vital part of law system in culture of the strong. Other laws follow the spirit and adjust according to the level of development of culture of the strong. And some laws would be sublated, such as commercial law, for over-focus on material property right would help money worship and reinforce humanity-small. Other systems: Family: Family could help Power, Serenity and Enrichment of Mind: each member of a family is R2 for another, and their relations do the same job. Besides, family would benefit necessities and modest ease. But R2 would not necessarily decrease if living with different people at different time. So is the structure of family. It would be no more important if it is Monogamy or not, endogamy or not,
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patriarchal or matriarchal, with or without property right guarantee, either because people don’t care about them or because that it is impossible for them with the strength inside people. Exchange of commodities could be in order or out of order. Sovereignty and political structure are played down, for the people don’t care them as much as before. It would be not important of queuing in public for there would be no anger for disorder and slight conflicts, and which would change living into a feast. Rights conception declines, and there would be no deliberate social seriousness made for interest any more. Democracy and culture of the strong: There are five functions of democracy: equality, distribution of interest, decision-making, security and expression of true voice. With Serenity and Power, equality would do favor to friendship. Real friendship is not using each other but appreciating each other, and such an appreciation requires a spirit of equality. Democracy leads to equality. But equality of democracy is set up on the basis of rights and the conception of rights is on the postulation that people are not trustworthy, which goes against friendship. While, culture of the strong makes people the strong inside so that people could love beyond the bondage of rights, and which builds a higher-level equality. In culture of the strong, people could enjoy sufferings by Tech-M, so the importance of interest is marginalized, and distribution of interest is not paid much attention to. Ways of decision-making in culture of the strong: reasoning, lottery, fight… And democracy is one of the options as well. Democracy leads to decentralization of power to protect the majority from the offence from over-concentrated power especially on necessary R1, which reduces forced behavior rate so that Humanity-Big is cultivated. But democracy can only help humanity to a limited level, after that, it has no more power to drive humanity to develop further. Expression of voices requires making sure minds first, which depends on unambiguous and right Ultimate Values, so culture of the strong is needed for expression of true voice. Hence after democratization, the historical baton should be passed to construction of culture of the strong. It can be seen that many systems which seem necessary in culture of the weak would decline into routines without obligatory force or quit from the stage of history. Meanwhile, new routines that benefit PSKR should be invented, such as unplugged. Unless necessary, there could be an every-other-day routine: odd-numbered days are modern life days and people live as what they are doing now, while in even-numbered days, internet would be shut off, or even electricity supply could be cut and people would live a natural, face to face, artistic,
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spiritual life in those days. Classical beautiful days return. And economy would be made up by double amounted business in odd-numbered days. Nevertheless, there would be problem of services. The pause of some services is allowed for trouble-making, which generates imagoes for the world and puts people into true fields to better life quality. But the services without which fatal events would happen should be seriously controlled. The biggest contribution of R1 is to maintain the world in the Dam2, and R1 service would be dominant over PSKR2 construction when a situation is near the boundary of Dam2. World Economic Community: The biggest block is humanity-small. Humanity-small makes some members of the world who have advantages in reality want unfairness. But after overcoming vanitism, the concern about private interest and national interest would decline. The honesty together with network techniques makes perfect transparent information of market possible. The global planned economy is possible consequently to develop economy stably and high-speed. Be leaders in turn. Tolerance starts from governments. Governments regulate that no flattering governments. Various naming: letters, characters, numbers…any kind of signs are allowed Name gives suggestions, especially for the people who are not strong enough. So naming should be free so as to bring sufficient and positive information to people. And when children grow up, each is allowed to change his own name… In the construction of culture of the strong, besides opinion and routine, activity is another importance. When PSKR are not enough for the people in daily life, creative activities are required enriching them. So some activities should be held as routines. Examples of activities that a state should hold: Big screens in squares cast real-time nation-wide debates in words on all kinds of issues continuously. People participate online. Horrify the people, such as making glass curtain walls of high buildings into horrible images. People would like to be horrified, feel funny and excited and more Powerful inside for it. And horror films would be stressed. After being used to being horrified, people would be bold and be able to enjoy what they were once afraid of. We could give a name to the intention of such activities as horrorism. Horrorism is not terrorism. The former is for vision and harmless indeed, and the latter is for killing and should be boycotted intensively. Set up normal ways to drain off violence. Fierce sports, such as football or UFC, should be encouraged.

Imbedded Chapter 8
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The Rating of world of the strong
Grade 1: Mind. The strong live as individuals in world of the weak, perceiving and thinking according to culture of the strong, keeping the same relationships with outside world as before, and the same purposes as before, just enjoying themselves with culture of the strong. It is a kind of culture of the strong in low-key. Grade 2: Action. The strong live as individuals in world of the weak, perceiving, thinking and doing according to culture of the strong, living as the strong without covering themselves up, living for PSKR, and they are willing to introduce culture of the strong to the others and hope the others to be the strong. There are, to some extent, interactions between the strong and the world of the weak as their environment. Grade 3: Community. Culture of the strong becomes common view in some certain communities, with new world view, new life view, new perceiving habits, new thinking habits, new ethic, new morality, and new life styles. New national personalities and small worlds of the strong are established. One key point must be paid attention to in the stages of the grade 2 and the grade 3: how would one who is the strong or who is to be the strong faces up to the world with a majority made up of the weak. One with the awareness of culture of the strong should not suppose others are the strong but make them the strong. One of the main dangers of an early awakening is to place demand of Humanity-Big on others to indulge his own humanity-small. He who behaves like this is not really awake himself. The real awakening should, in most cases, forgive and enjoy the others’ small-human offences with Tech-M, and take them as R2, and to be the strong that can stand the weak and set examples for them so that they could feel the beauty of culture of the strong. Only then, could the strong teach theory of the culture to them and wake them up. Many people haven’t accepted culture of the strong, not only because the theory is unknown or ambiguous for them, but also because that the weak are generally in the chronic spiritual illness– fragility and anxiety. And culture of the weak is just the culture catering for the spiritual state of fragility and anxiety. Culture of the weak is culture of inferiority. But it is the reality in the process of the construction of culture of the strong, which can’t be disregarded. As a sudden strong ray of light irradiates a village in long-termed darkness would serve only to cause blindness to the people, construction of culture of the strong should proceed in an orderly way and step by step, which is also an important knowledge- art of preserving oneself. The world is dangerous in culture of the weak, and the strong or the ones to be the strong should pay attention to the cruelty of culture of the weak. After all, cruel forcing by force of R1 is the main means of culture of the weak. The weak are often not the innocent as what they claim. Grade 4: Prosperity. Culture of the strong prevails. The contents– views, routines, laws, habits, even emotional modes and life styles, of culture of the strong are mature. Culture of the strong is the dominant culture penetrating in all kinds of aspects in a whole society. Grade 5: Damless Craziness. Some people become so strong as to need Power and R2 much
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more than R1 and Serenity. SM becomes overwhelming and extreme. They want to live a life as boundless beasts, releasing all their powers as gods. They want a greatest moment at the cost of their own lives. Fierce, killing, life is as short as the flying moth darts into the fire. Death and destruction become a desire. Edmund Burke says that, “The perfection of loftiness is terror, but it is only the terror for seeing, and if one is in terrors in person, there would be no lofty feeling at all.” The limit is due to the absence of Tech-M. Otherwise, terror in person could even be taken as the greatest loftiness rather than those only for seeing. Destruction of oneself is the big bliss of Dionysus spirit.

Back to Chapter 6
Grade 5 of culture of the strong is a cultural type with Dam2 open, which could be realized by special activity on the basis of geographic division. We propose here two kinds of activities, one is adventure paradise, and the other is war system. Adventure paradise is a closed region. Volunteers, who have no more other pursuits in their lives, are allowed to go into the adventure paradise. There is no any rule there. People are unlimited at all, no any concern about R1, no any moral guilty. There are only games of life and death here. Buildings look the same, but they also look terrible and consequently big, tall and respectable. Sunshine is the same sunshine, fields are the same fields, but the world is different. There is no law, no monitor, no punisher, no public opinion, and no self-control. What there is here is a deadly strike from a bush at any split second, or one who you ignored burning out your roost, or the men as fierce as gods, of whom you may be one. Holy bestiality in the sense of Bataille is actualized. There is enough fortune, but you can’t bring them away, and the people here are not interested in fortune at all. There, brute impulse and surplus energy could be released completely, real braveness is really tasted, and raging tamper is there, enjoying the bliss of hell till eternal silence. And maybe there is eternal samsara. Who knows? The harm of war is known by everyone, but the harm of long time peace is usually not mentioned. Being ease and without moment of cheering up, R2 is little and PS come down with it, and consequently the virtues decline. “Conflict is the motive power principle of the world to keep vitality, and war is the father of everything”, says Heraclitus. Thus, to control the harm of war and harm of long time peace, a voluntary, local, and controllable war system is required. The small, organized, and regular war is something like running-bull festival. Two or more sides are provided with weapons, foods and other resources to fight one another. The purpose of the war is the feeling of existence itself for Power and Serenity instead of any scramble for interest. Each of the two kinds of activities could be 2 types: one is the participants are allowed to return to the normal world and the other is those without return. But adventure paradise and battlefield are closed, and one of the missions of standing army in a state in culture of the strong is to maintain the insulations. Out of them, it is the safe world, which
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doesn’t mean a world of the weak; it is also lands of the strong. The outside world is wonderful too. It is not a spiritual emasculated one. And there are manliness, beauty, and greatness outside. The only difference is that the life outside go within Dam2, namely expand culture of the strong on the basis of thorough respect for existence. Besides these two activities, the state could try different regions with different cultural foci. Different people in different grades should live different lives. Uniform demand on them is a kind of spiritual killing. Life needs classification according to different stages, just like film rating. Coming in voluntarily to get significances of life in different views, laws, educations and life styles, different people shouldn’t be bound under the same sky. A single set of laws is human to some people but inhuman to some other people. But such geographic division is not fixed, and people could transfer from one to another. The purpose is not to build cultural nationalities, which may leads to degeneration to culture of the weak, because with it there would be conception of interest regenerated by difference among nationalities, and people would fall into scramble for ease or vanity again. Military affairs: Only in world of the strong, doesn’t a society need army and police in daily life. Military force in culture of the strong only functions as enforcing few laws and the guarantee for war system and adventure paradise that we mentioned above. Politics: Culture of the strong would change the subjects of politics. The political theme in culture of the weak is construction and distribution of ease and vanity, and hypocrisy fills in the rest. Culture of the strong would marginalize all of these. Ease and vanity fading out, no art of lying, people are no more political animals. If politics is explained as a long-termed guideline, politics is therefore construction and maintenance of culture of the strong.

Other organizations
We discussed about state as the subject of realizing culture of the strong widely. State is a typical organization, but it is only one of the organizations. Family, corporation, club, association, school, hospital, church, and other organizations could to some extent do the similar jobs to construct and maintain world of the strong. New associations could be founded, such as association of Power, association of Serenity, association of Knowledge, association of Reality1, association of Reality2, association of World Significance Function, association of Belief-Science, association of Tech-M, association of Culture of Respect and so on to enrich detailed theories of culture of the strong and to promote practice of culture of the strong.

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The above are the basic ideas of realization of culture of the strong. Practice of culture of the strong requires more research and proving. We only provide basic thoughts and some ideas. In Chinese, there is a saying that I show a brick mind first for your jade thoughts last. Finally, we provide a cultural judging method:

Chapter 9 Value Microscope
Life needs to be enriched by values. All things in life are games of value. What are the values in them? Are they in favor or against Ultimate Values? Sometimes, it is too complex to judge. A system is therefore necessary. When intuition is not enough for judging the value of one thing, we need a microscope of value, which is made up of a judgement and two conditions as the ocular lens and the object lens. The first condition is: with or without the consciousness of the strong. There is a double meaning of the consciousness of the strong. One is Life-Ration awareness, the other is M awareness. Awareness makes attitude, attitude makes feeling, and feeling makes values. So awareness is the watershed. With them, people are able to pull themselves together unconditionally, while without them, people are half-asleep and degenerate. The second condition is: self-restraint wanted or self-exertion wanted. Where near the boundary of Double-Dams is where self-restraint is wanted and where self-exertion would lead to serious irrevocable destructive events or decrease of PSKR. Out of those scopes, it is the wide place where self-exertion is wanted. The boundary of necessity is the real boundary of safety instead of the imaginary safety which is far beyond realistic demand. For example, financial safety is not the concern, nor is slight physical injury. And self-restraint is often due to exhaustion, but if one put him together with culture of the strong, so called exhaustion is usually not real exhaustion. With Belief-Science, an encouraging comment, a humorous explanation, doing something against habits, a hope, or a stimulus, even a dirty joke, vitality could come back, which makes fake self-restraint is wanted into self-exertion is wanted. Thus, self-restraint wanted is often not real but an excuse out of passive habits in culture of the weak. Life needs to be refreshed more by self-exertion than by self-restraint. Judgement: in favor PSKR or against PSKR. According to the inter-relationships of PSKR (See the last part of Chapter 1), we know that P could be in favor of S, and vice versa, and other relationships go the same way. So we only need research the result of P of some matters for instance. We can judge from the angle of S or R2, but such analyses would be omitted here. Formula: {Microscope: X}
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[±X± consciousness of the strong+ self-restraint wanted]: A Or [±X± consciousness of the strong+ self-exertion wanted]: B Conclusion ±X: the object or the opposite of the object to be analyzed ±: with or without A or B: the result Conclusion: the conclusion of the value analysis of the object

Examples:
{Microscope: being respected}: [Being not respected- consciousness of the strong+ self-restraint wanted]: feeling painful and Powerless [Being not respected- consciousness of the strong+ self-exertion wanted]: full of vitality, spontaneously immune a little from feeling painful and Powerless, but confused with meaning of what is going on, and having to take it as an odd and redundant thing, indifferent [Being not respected+ consciousness of the strong+ self-restraint wanted]: feeling excited and enjoy it and feeling Powerful for it, so as to get into self-exertion wanted from self-restraint wanted [Being not respected+ consciousness of the strong+ self-exertion wanted]: enjoying it and taking it as a material for PSKR [Being respected- consciousness of the strong+ self-restraint wanted]: according to the habitude of culture of the weak, feeling vanity satisfied, and with the encouragement of the reorganization from others, feeling Serene and Powerful, nevertheless incompletely and unstable [Being respected- consciousness of the strong+ self-exertion wanted]: ease and vanity satisfaction [Being respected+ consciousness of the strong+ self-restraint wanted]: nothing really matter [Being respected+ consciousness of the strong+ self-exertion wanted]: nothing really matter and even feeling disturbed by it Conclusion: through the analyses above, we can see that being respect is not an importance in the world of the strong. Only in the world of the weak or in the process from world of the weak to world of the strong, is being respected a positive matter, which may benefit erasing anxiety of the weak and consequently generating Serenity and Power inside them. Being respected therefore becomes a kind of engine and showing respect becomes a means of controlling the weak in culture of the weak. There have been million tons of stories initiated from not being respected and requesting to be respected. This game helps produce R1 and create R2 (See Proof 3: Needs in Chapter 1). Naïve children don’t need such a game for they are the spontaneous strong. Culture of the strong helps one return to his original nature and consciously grasp the reason about being respected, and then creating new games is required as the alternative motives. {Microscope: ease}: [Ease- consciousness of the strong+ self-restraint wanted]: proud, full of foods with an empty soul or with light Serenity
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[Ease- consciousness of the strong+ self-exertion wanted]: feeling born in wrong times, nowhere to apply one’s abilities, no way to actualize oneself, emptiness, which is maybe a moment to attain culture of the strong partly spontaneously [Ease+ consciousness of the strong+ self-restraint wanted]: accumulating energy for taking-off [Ease+ consciousness of the strong+ self-exertion wanted]: in need of more R2 (one of the ways is to get rid of the comfort) to prevent corrupting into the weak due to over comfort [Unease- consciousness of the strong+ self-restraint wanted]: suffering [Unease- consciousness of the strong+ self-exertion wanted]: having to face up to difficulties and forcing out some potentials of oneself, feeling that the process is worthy, which is maybe a moment to attain culture of the strong partly spontaneously [Unease+ consciousness of the strong+ self-restraint wanted]: to judge if one is in real danger of necessity: if it is not the case, changing what one meet into R2,self-actualization, getting Power and Serenity in it, staying in it; and if one is in real danger, looking for R1 help to accumulate energy for taking-off [Unease+ consciousness of the strong+ self-exertion wanted]: changing what one meet into R2, self-actualization, getting Power and Serenity in it, staying in it. We need notice that the boundary of Dam2 is changing, physiological limit maybe would come and the game would operate around the 8 conditions. But with the consciousness of culture of the strong, there are only 4 conditions and 4 results: {Microscope: ease} [Ease+ consciousness of the strong+ self-restraint wanted]: accumulating energy for taking-off [Ease+ consciousness of the strong+ self-exertion wanted]: in need of more R2 (one of the ways is to get rid of the comfort) to prevent from corrupting into the weak due to over comfort [Unease+ consciousness of the strong+ self-restraint wanted]: to judge if one is in real danger of necessity: if it is not the case, changing what one meet into R2,self-actualization, getting Power and Serenity in it, staying in it; and if one is in real danger, looking for R1 help to accumulate energy for taking-off [Unease+ consciousness of the strong+ self-exertion wanted]: changing what one meet into R2, self-actualization, getting Power and Serenity in it, staying in it. We can see from the above that the essence of ease and that of vanity (being respected) are similar to each other. Both of them rely on the resources from outside world, which cater for humanity-small. And with consciousness of culture of the strong, namely with Humanity-Big, ease and vanity (interest) are, in most cases, trifles. We can combine ease and vanity together as interest for research: {Microscope: interests} Conclusion: the similar conclusions as the above Let’s see {Microscope: telling truth}: [Telling truth+ consciousness of the strong+ self-restraint wanted], wait. With consciousness of culture of the strong, hearing anything wouldn’t kill. Hence, the difference between self-restraint
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wanted and self-exertion wanted could be omitted. The research therefore requires only: [Telling truth+ consciousness of the strong] and [Not telling truth+ consciousness of the strong] The reason why one doesn’t tell truths is that it would maybe hurt someone else; it is cruel mentally for them. But actually, telling truth provides R2 to the hearer, and telling a cruel truth provides chance of M to the hearer. So telling truth is always positive in world of the strong. And thus, hypocrisy is useless at all there. How about telling cruel lies then? If it is not out of motive of humanity-small, it is an art. Combining with the analyses of interest above, we can draw a conclusion that ease, vanity and hypocrisy could be sublated with culture of the strong as long as in Double-Dams. Inferences of the above microscope analyses: Magnanimous attitude and compassion work similarly and don’t really matter in world of the strong. Ideology and Nationalism: Ideology is a group’s insistence like religion on a theory that they are not for sure. Nationalism is a reason for solidarity when there is no a united cultural pursuit. Both of them initiated from absence of Ultimate Values, and both are used for interest in the end. With the Ultimate Values being pointed out clearly, and with the decline of interest conception, they become useless too. Classes: different possessions of ease and vanity and different opportunities of getting ease and vanity make different classes. When ease and vanity are no more attached importance to, there would be no classes. Exploitation and oppression therefore extinct in essence, and they would only exist as games. Sovereign right and property right: they have no other functions but Dam2 concern. Despotism: Despotism functions through terror. Despotism is not only a political system; fear of punishment is the key, including the fear of public opinion in democratic society (the tyranny of the majority). Fears include losing comfort (losing money, position or relation which are the representatives of comfort), losing vanity (losing tools for vanity: position, power, relation, money and face), losing opportunity (of getting position, power, relation, money and face), losing R2 (including losing freedom for PSKR), losing safety (corporal injury or death). With Life-Ration and Tech-M, except the last two, all above would not be able to threat people. And authorities, originally the representatives of interests of certain groups, would lose their wills of adopting the last two punishments, because they have lost their desire for interest. So, when culture of the strong is mature in a society, there would be no despotism, even that in mind. Consequently, Democracy: as the type of organization for rights against despotism, democracy would be of no importance.
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{Microscope: love, hate, happiness, sadness, fear, anger}: with consciousness of culture of the strong, they are all R2. Besides, Value Microscope can be applied to check everything: one smile, one frown, one behavior, one stop, one mind, one article, one saying, one concept, all kinds of thoughts, motivations, impulses behind the thoughts, organizations, purposes and effects of setting the organizations, arts, a person, people… {Microscope: Safety}: we combined “safety” and “comfort” together as “ease”, because the “safety” that people believe to be necessary, in culture of the weak, is far beyond the real need. And there is a greed for safety like that for comfort, which is an irrational lust like money worship that decides people’s conception of “safety” there. But, here, we separate “safety” from “comfort”, because Safety here is the safety as the boundary of Dam2. One of the borders between self-restraint wanted and self-exertion wanted is Safety. So Safety is a part of the microscope itself.

Epilogue
There are a limitless variety of postures of the objects under the microscope, running through all human history and the future: game of making living, game of family, game of dignity, game of strengthening oneself, game of power, game of art, game of Buddhist, game of gods… and the games to be invented. What we mentioned above is only a part of all the game that human can play. The reason why they are called as games is that they make the world interesting. And we can play this way and that way. We can play heart and soul, we can play playfully and we can refuse to play. We can play in certain regions, and we can play all over the world. We can play one game one time, and we can play several games at a same time. The participants could be noted in advance, or they could just start spontaneously, and the games could happen naturally with the development of history. Under the last condition above, the contents of the games are the foci of the societies and the individuals in them and the moral centers in the certain periods. Culture of the strong endows individuals with the potential of jumping out of social centers, so that everything could be just games. No matter how the games are renewed or circulated, the world is beautiful and life is worth living, as long as there is culture of the strong. All those phantoms that modern societies love or fear would exist still, as games. What are stressed in culture of the weak are partial components of culture of the strong, which overgrew like the reverse-handicap in the sense of Nietzsche’s Zarathustra: an ear grows bigger than the body itself, so as to overwhelm its master to die. Culture of the weak is a twisted way to Ultimate Values, inefficiently and severely harmfully. If there wasn’t a higher civilization as guidance, the current civilization would lose its further power to develop and consequently fall into chaos and collapse. Infinite culture of the strong would lead to destruction of the earth, but within Double-Dams, and
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with regionalization, such as those of adventure paradise and war system, it won’t happen; infinite culture of the weak would result in death of soul and all the possible bad endings. The world needs culture of the strong to replace culture of the weak. Even in the process of construction of culture of the strong, at least the balance between the two kinds of cultures is needed. Now, culture of the weak dominates, so culture of the strong is urgently required. Those that come into mind don’t mean those that could be actualized immediately, but at least they provide us goals to achieve. Practices need revisions in practice, until complete world of the strong, a better world with better beings, is realized.

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