GNOT iS|*AUG 2018

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ISSN： 2371－4034

A Global Hunt for a Right Woman Judge ( RWj ) The hunt is initiated in response to : • shared concern with the leading scholars— such as Prof. Allison Stanger’s “ virtue in government” ( ) , Niall Ferguson’s “the West’s fall” ( ) , and Tim Dean’s “ the greatest moral challenge of our time” ( ). the leading scholars being constrained in their ability to alarm and • steer amid a series of DSAs crises due to institutional /partisan af liation and a lack of artistic sensibility and innovation.

• institutional failures arising from the old structure • the clash with “a new epistemology that will be a more organic, noninstitutional approach to knowledge and will involve elements of metrology foreign to Western ways of knowing. …” (Cajete,

)

Role : The best comes from the unexpected.

[This is not a trained role but a holly pickup by God.] A non-partisan role in defense of BEAUTY + JUSTICE. Uphold the dominant cultural form and standards of civilization.

Take lead in innovating approach to tackle contemporary moral challenges and global crisis. Advise on structural reforms and projects with a potential to advance the attainment of spiritual welfare in the age of AI and Smart machines.

RWJ’s independent investigation into the issues pertaining to the survival of all human beings. Ensure the optimized model of change.

Privileges: • Based in a world-class university or research

facility.

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RWJ must have full- scale knowledge about the extremes of the moral spectrum: .

Bilingual. Must be an expert user of English and Chinese languages. . Artistic endeavor. Must be an independent visual artist for over years ( preferably with artistic innovation experience ). . Naturalized global experiences. Enriched life and study experience in Asia, Europe, Oceania and North America. Must have balanced two contrasted life experiences between Switzerland ( most peaceful) and Canada (most diverse). .

Belief. Preferably a religious conversion from Buddhism to Christianity. . Quali cations and research abilities.

Must be trained at a world-class university with updated skills and knowledge.

Think broadly and comprehensively with a wealth of knowledge across

disciplines. . Marital status. Must have enjoyed over years of single status (or isolation).

Dedicated to pursuing moral (or spiritual) perfection.

Ability to work under stress and minimal supervision.。1/0

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Selection Criteria :

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• Part of the state government’s global security network.

• Unrestricted access to background information of a particular world issue.

• No media exposure pending the investigation (unless otherwise indicated).

• Testify before a congressional body or territorial court, if needed.

• Funded by a state government/ a world-class university/ an industrial leader or a non-pro t organization .

• Pending the investigation, the RWJ’s lost opportunity for artistic creation ( which requires a large amount of time of isolation) shall be otherwise compensated through a US or UK philanthropist-funded art project (exempt from the American Con ict of Interest Act, if funded by the US government) .

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S.

Responding to “A Higher Loyalty”, I start questioning: Who is more “right” to play the role of a moral judge— man or woman?

By S.T., Founder , Art For Virtue Historically viewed, moral excellence referred to the excellent qualities of the men, and it was de ned by the men without the women’s intellectual input. A set of moral principles or invented morality, characteristic of a “masculine” psyche, became the moral source of political authority without the women’s consent. Dominated by such a biased behavior value system, the female Subjects directed their actions in terms of these moral values without contestation —despite the harmful consequences of patriarchal constraints. In the end, the women were morally forced upon such distorted values as “Ignorance is a woman’s virtue” or “ Foot-biding is virtuous.” By these arbitrary moral standards, it was the men, rather than the women, who know “how to bring forth illuminating virtue , to harmonize the people and to abide in the achievement of the good”. And the men’s inability to conceive a child furthered the women’s vulnerability to behave like an equal constituent of the society other than a sex toy or reproductive

tool.

Such as the four classic cardinal virtues, the Roman virtues, the Japanese ten virtues and the Chinese three principles and ve virtues.

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2Also means “ a universal moral discourse” in here.

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Judge ( RWj )

Woman

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Ms. Right vs. Mr. Wrong：A Global Hunt for a Right

the Ming Emperor Wan Li went on a -year “strike” against the Cabinet’s objections to his beloved Consort Zheng’s advice on conferring her son “常洵” to be the Crown Prince. Historian Huang Ren Yu called it a constitutional crisis that resulted in the overall decline of the empire . I, however, attribute the cause of the crisis to a more fundamental structural aw inherent in the -year patriarchal society: a moral bias toward women in the social and political environment. It is rooted in such moral philosophies as Three Principles and Five Virtues — which is of course invented by the Chinese male philosophers. “ Ruler guides subject, fathers guides son and husband guides wife.” ( ⽗者，⼦之天。夫者，妻之天。) The ve virtues

( benevolence, righteousness, propriety, wisdom and delity) means This conception of legitimacy is necessarily a moralized one: the legitimacy of political authority depends on what morality requires.

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4 A Year of No Signi

cance :

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system.

Starting from the year of 1587,

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Was it illegitimate? Not until the th century. Consent replaced natural law and divine authority and came to be seen as the main source of political legitimacy. “But as there are several Ways of Living, some better than others, and every one may chuse which he pleases of all those Sorts; so a People may chuse what Form of Government they please: Neither is the Right which the Sovereign has over his Subjects to be measured by this or that Form, of which divers Men have different Opinions, but by the Extent of the Will of those who conferred it upon him” (cited by Tuck : ). Morally speaking, without the female Subject’s consent, the legitimacy of the past political authorities is questionable. And the relation between consent and legitimacy of a political authority confronts the unbalance political equilibriums and morality-led constitutional crises inherent in these political regimes, if measured by today’s modern state

( “敢问妇人之德，无以加于

智 乎︖”） The focal point of top men vs. top women unfolded during the rein of Ming’s emperor Wan Li perhaps because of the Ming women’s elevated social status and stronger voice in the royal palace in comparison to other dynasties. But if compared to the men, the women’s submissive position remained. Even the Imperial Noble Consort Zheng, with the second-highest ranking in the palace, failed to contend her political views before other statesmen. She might hold

the same question as I do: Why cannot the country’s (top) woman be part of the collective decision of choosing the Ming empire’s next king?

Suppose that Consort Zheng’s right to participate in state politics was not infringed, there would be no such a crisis. After all, her proposal is more “legitimate” than the Cabinet’s in terms of full-scale support received from the Emperor Wan Li. Looking back,

the crisis itself is inevitable in that the country’s top men in the Cabinet created the

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nothing to the Ming’s women when they held no civic positions in state affairs. Instead, they were regulated by Nv Xiao Jing (《女孝经》）— which repeatedly asked them to obey their fathers and husbands ( or sons if their fathers and husbands died). This old-fashioned moral obligation had long been confronted by such bright Chinese women as the concubine Fan, who once questioned her husband, the powerful Chief of the princes of the Spring and Autumn Period, “ Why cannot wisdom be a woman’s virtue?”

scene.

terms, “ Yang ourishes while Yin declines ( 阳盛阴衰)”. It did not occur without the exception— despite its very limited in uence in changing the whole circumstance. A small number of well-trained prostitutes might have enjoyed more mobility freedom and educational opportunities than other women, but they were also blocked from participating in politics. As showed, a handful of the Emperors’ concubines eventually became the head of government under extreme conditions ( often in case of palace coup) — with their involvement making no fundamental change to the whole behavior value system that was designed to prevent women from ourishing. Thus, their combined positive effects on the overall accumulation of human capital were negligible.

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A historical moral bias toward women in China has incurred a huge cost to the empire’s accumulation of human capital. During the past two millenniums, the female Subjects were literally prevented from developing their intellectual strengths and potentials. Other rights such as mobility freedom, property ownership, reproductive choice, and access to business and political affairs were all strictly restricted. “According to Mill, both individual freedom and the right to participate in politics are necessary for the self-development of individuals” (Mill On Liberty and Considerations on Representative Government, see Brink ; Ten ). By this standard, the Chinese women had suffered generation by generation the loss of both rights for self-development. This, in turn, exerted a negative impact on the overall qualities of the empire’s Subject in the long run. For example, there is a serious lack of literatures and work of art contributed by the Chinese female intellectuals and/or artists. And the absence of a maternal role (or wisdom) in building leadership and maintaining social order. Or, call it in Chinese philosophical

Wang Yangming (王阳明) and

Hai Rui (海瑞).

Both discerned a moral weakness underlying the seemingly stable Ming’s bureaucracy: most of the male of cials said one thing and did another ( “⾔⾏不⼀”). Therefore, it was very unfair for the Ming women to be imposed on a set of moral principles to which the ruling class themselves had failed to conform. The outcome of such a moral de cit is more than devastating— though accumulative in effect. Nearly two centuries and a half later, the Opium war marked the end of the 3000-year eastern dominance— which gave rise to the absolute western dominance.

Then, what’s the difference of the

th-

th European Imperialism in

sourcing morality to legitimize a political authority ?

The female Subject’s consent was invited, but subjected to the men’s discrimination and unfavorable conditions in many legal contracts— which laid foundation for the women’s rights movements of various kinds in both east and west. The process partially dissolved the biased Feudal behavior value system towards women (such as abolished foot-binding or removal of restrictions on women’s access to education and work) , but brought in a new bias of racialism.

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Despite the visible harm to the healthy functioning of the empire’s political ecosystem, the Chinese ruling class failed to update their thinking about women or morality — be divine or not. They also rejected to learn from their western counterparts who had already started an overwhelming moral reform to boost the industrial development.

Nevertheless, there are exceptions— not the least the works of Ming Dynasty philosophers

All learned the lesson from the wars’ mass destructions that the

racialism-based behavior value system, founded by the supposedly “wiser” men of the west , failed too. Along with the failure was the generational racial hatred inherited from the wombs of the women who survived the wars. One step further, two steps back. Was there a hope to unify all under a universal moral discourse ?

The American-style dominance rises.

Its adopted value system is centered on “freedom” and “equality” — which of course beats all the previous ones in human history. “ We the people” speaks the mind of all. And, to stop acts of exploitation, the rule of law is constituted. “It is the virtue of ef ciency; the virtue of the instrument as an instrument. For the law this virtue is the rule of law.

Thus the rule of law is an inherent virtue of the law, but not a moral virtue as such. The special status of the rule of law does not mean that conformity with it is of no moral importance.”

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by skin color and ancestry bonds, the white women born in the European countries seemed to enjoy totally different human rights than those slaved in the colonials —with the former being “exploiters” and the latter being “exploitees". In many instances, the non-white exploitees’ human conditions were even worse than those in the Ming Dynasty. Ample evidences can be found in The First Nations in the 21st Century and Civilisation : the west and the rest. That is, within the Imperialism, the higher-ranking western men exploited the lower-ranking ones who exploited the white women who then exploited the women with skin color and/or in the colonials. The sins passed on the chain without constraints— until the end of two World World Wars.

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bestowed to all the citizens within the territory in equal measure rather than to several “selected" hereditary noble families. The superiority of this political design lies in its expanded ontology of political authority to bene t all within a territory rather than a single head. It is a truly great update in terms of binding identical moral obligation and social contract to all the Subjects. All are equally contracted under a new moral cause— the rule of law. Its in uence is extended to a group of rising Christians nations who simply copied the US

model. “ The Preamble to the Canadian Charter of Rights and Freedom states: Whereas Canada is founded upon principles that recognize the supremacy of God and the rule of law.” Based on this unprecedented update in “morality”, the US seemingly becomes “the last hope” for all to seek a universal moral discourse. Is the US Model an appropriate one to follow ? After three centuries’ ascendency, the US Model is encountering its own moral challenges. In particular, the US-led invasion of Iraq or Afganistan has urged such a need for an overall assessment on a moral

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The divine authority also remains— but it is

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De ning “the rule of law” as “ a virtue” maintains the tradition of sourcing morality to legitimize a polity. But its moral importance lies not just in exhibiting one’s moral excellence of obeying the law, but in removing others’ barriers to the exhibit of their moral excellence as well— that is , the prevention of vicious acts, miscarriage of justice,wrongful conviction, and arbitrary judgements at various levels of jurisdiction. It is rooted in the fundamental principle of “equality before the law”. For example, if foot-binding is a law, then the men’s mobility freedom shall be restricted the same way as their female counterparts with no exception— just as simple as that.

Afghan culture as uniquely oppressive to women and highlight the importance of local culture and religion in shaping Afghan women’s values and worldviews.” “ She[ Valentine M. Moghadam ] strongly rejects the politics of cultural relativsim and calls for a transitional feminist politics uni ed around basic rights to education, income, and reproductive choice.” “ The debated clearly offer contrasting evaluations of the consequences of patriarchal constraints for women’s voice, status, and in uence in Afghan society.”

— Feminist Economics, July

“All are equal” is certainly not easy in practice. The ongoing women’s rights movements spreading around the US suggest that theory might divorce from practice at many occasions. As mentioned before, the dominant moral philosophies in history are all supplied by the men and favorable to the men. The US Model is not the exception. At the time of the American founding fathers singing the United States Declaration of Independence, the American mums were ghting for their property right and right to vote. Other unfair treatments in both public and private affairs were also seen in different legal terms and conditions. The historical moral de cit and patriarchal constraints — though much less than the previous times— were inherited since the country came into

being.

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“ Some contest Western depictions of

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and physical weakness of the Industrial Age. Thus, framing these sensitive issues and opinions represents a collective concern expressed by all other states— including the fragile ones.

century. The fall of the territorial

boundaries and the rising of virtual communities are questioning the system’s overall ef ciency and power in restoring justice on the international landscape. While within the national territory, the law is victimizing the victims ( such as the piled cases of malicious prosecution in Canada). “ [Powered by money] the law may, for example, institute slavery without violating the rule of law.” ( Joseph Raz) The exorbitant use of the legal apparatus results in more examples of abuse of the legal system— including the lawmakers’ obstruction of justice at various levels.

It only ferments the dominance of the democracy’s extreme politics that is leading to more partisan ghts and divisions. Compounded with the overwhelming human crises of “loss of faith” and “Sea Level Rise”, the

industrial-based US Model is in peril.

What’s wrong ? The men are wrong.

Act both as “athlete” and “referee” in a self-made moral dilemma : immorality rules under the name of morality. America has not broken the spell— allowing the woman to challenge its dominant moral philosophy of a masculine psyche. Nor have they updated their thinking about “morality” to t it into a new cultural context. For the rest of us, if “the last hope” itself is challenged, then where to nd the “real” last hope ?

The “real” last hope is in WOMAn.

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moral challenges present in the

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about morality to purge it of the baggage that came with [ the men ] and the rigid cultural conformity of the past. Unless the rest of us bestow trust in the Right Woman Judge’s power to eliminate the fundamental moral bias, to balance the moral equilibrium, and to direct the overwhelming moral reform, it will always be wrong. “Where opinions diverge is with regard to the model of change envisaged”. And it is time to replace a set of moral principles, characteristic of a masculine psyche, with a feminist version, making it the new moral source of legitimate political authority. To start with , such questions can be posed: )Why cannot the woman play the role of a moral

judge ?

• Why cannot the woman re-write United States Declaration of Independence and the Universal Declaration of Human Rights,

1946 ?

Who is to be a RWJ ? —\5 Tim Dean,The greatest moral challenge of our time? it is how we think about morality itself. The conversation, March

. Viewed on July

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dominate the new cultural context. We haven't updated our thinking

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describe this with a web slogan: In God’s design, the woman is made to correct the man’s mistakes and achieve a more equatable outcome. Therefore, the greatest moral challenge of our time is not to devote “a higher loyalty” to the behavior value system we have , but to become morally adaptable to a feminist version of morality that is to

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,

Last fall, you are informed of my research proposal on the moral challenges of the new cultural context. This research project is generated in response to: An overall moral and physical crisis that is concerned by the leading scholars— such as Prof. Allison Stanger’s “ virtue in government” ( ) , Niall Ferguson’s “the West’s fall” ( ) , and Tim Dean’s “ the greatest moral challenge of our time” ( ).

The fact that the leading scholars are constrained in their ability to steer amid a series of DSAs crises due to institutional /partisan af liation and lack of artistic vision and sensibility.

It is the rst of its kind to use the aesthetic approach to optimize the process and result of public policy-making. In the east, Beauty= Virtue. In the west, “the philosophy of beauty is a theory of value.” Although a project pertaining the future of all human beings, I the independent writer suffered mindless obstruction in Canada wherein the government is intended to harness the power of Cannabis, fraud predators, justice abusers, and LGTB groups rather than that of the artists. My sufferings include but are not limited to the following: • The loss of all my luggage (worth of $ , ), art studio, housing, social networks, career and life opportunities between .

• Maliciously prosecuted when claiming luggage and damage from the landlord accusers who deliberately failed to submit -hour site camera surveillance data to support their accusations— which of course are false and fabricated.

“Jesus is justice. To love is to be just.” Therefore, my proposal is also an SOS call for the protection of the talent of a female independent researcher/writer. Richard Kuttler, a Swiss cover gure of TIME magazine, once encouraged me to knock at the door of the persons who can support. Attached is my “knock” at your door. Seeking funded research collaboration with a top Christian intellectual or research team outside Canada. Maximum freedom in doing a research: ) no academic supervision/ transcript/exam/ degree required; ）free access to all research information. Priority is given to the research team at Univ. of Cambridge — whose ESOL examination center saw my impressive progress in English language skills ( IELTS: Listening: . , Reading: . , Writing: . , Speaking: . ).

Pls open the door and welcome a vision-driven female SAVIOR .

All the best

S.T. Founder, Art For Virtue Vancouver, Canada Former Grad at Univ. of Sydney, International Studies ( Aug

- Feb

)

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Re: Urgent : A SOS call !!

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Dear All,

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From: Si Tong <artforvirtue@aol.com> To: dwr12 <dwr12@cam.ac.uk>; louise.fawcett <louise.fawcett@stcatz.ox.ac.uk>; colin.wight <colin.wight@sydney.edu.au>; colin.wight <colin.wight@sydney.edu.au>; stanger <stanger@middlebury.edu> Cc: giuseppe.mazzotta <giuseppe.mazzotta@yale.edu>; vice.chancellor <vice.chancellor@sydney.edu.au> Sent: Mon, Aug 19, 2019 3:56 pm Subject: Urgent: A SOS call !

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