用政治來談情說愛似乎一向是我強項。初認識冰漓，知道她的名字單有一個津字，想她是新移民，因為香港人通常喜歡兩個字的名字，如「劍X」， 後來看見她用的英文是代表六月份的June就令我十分思疑了，以月份來做英文名的異性，她是唯一一個。這麼六月會不會對她有什麼特殊意義呢?
要是從她的經歷去想，我是無處可想的，因為這可以是她父母在(新曆/農/曆)六月邂逅，或者她在(新曆/農/曆)六月出生，甚至只是六月時發生了什麼重要 事，而她的父母一定要她記住，當中可以發生的事太多了。但是，前天在晚上忽然想到一個最簡單的理由，她是在1990年出生，而1989年就是改變中國歷史 走向的六四事件。可能她父母想到她算是後六四的一代，香港已在中共魔瓜之下，以中國歷史來看，中共是不可能想新一代知道這段臭史的，因為香港人口的成份主 要是逃避中共所引發的國難來港的人，他們對中共國的反感已成定數，不可以作根本性的改變，於是重點就放在令新一代活在一個「現代進步、美麗、和諧中國」的 幻想中，舊一代的父母不可能在她一歲時就迫她讀盡中共國的歷史，所以就把她的名字改成津(June)，就是要令她終生都記得這件歷史的大事。
但是，或者她父母想不到，她是「去政治化」去到極點的人，我初相識時她連七一、六四甚至是五四都不知是什麼，可能未到昨天看到我的日記，她也想不通「津」 的真義，於是或者她一直被過去的寃魂糾纏不放，直到一個他們完全陌生的人解開謎底，完全卸去她的心理陰影。外國有所謂namestake，每個名都有來 源，明白自己的名字象徵式的掌握了命運一樣，最少知道自己天生的「任務」，父母的期許是什麼，例如父母想我是做用劍去刺穿時嫳的英雄豪傑，到目前我還是不 負所扥。
六月(June)本來充滿了血猩、死亡和暴力，但是打從她第一天遇到我，或者我和她的愛情可以化暴戾為祥和，把最深的恨化最強烈的愛，因為我深信，愛的力 量有無限，它可以打動最頑固的心，也可以改成我們每人看似不可動搖的命運。
謹以此文，獻給我的終生最愛: 冰漓，以誌生命最重要的事和最重要的人!
2010年6月4日 星期五
2008年12月20日 星期六
Charter 08 (English Version)
Translated from the Chinese by Perry Link
The following text of Charter 08, signed by hundreds of Chinese intellectuals and translated and introduced by Perry Link, Professor of Chinese Literature at the University of California, Riverside, will be published in the issue of The New York Review dated January 15, which goes on sale on January 2.
—The Editors
The document below, signed by over three hundred prominent Chinese citizens, was conceived and written in conscious admiration of the founding of Charter 77 in Czechoslovakia, where, in January 1977, more than two hundred Czech and Slovak intellectuals formed a
loose, informal, and open association of people... united by the will to strive individually and collectively for respect for human and civil rights in our country and throughout the world.
The Chinese document calls not for ameliorative reform of the current political system but for an end to some of its essential features, including one-party rule, and their replacement with a system based on human rights and democracy.
The prominent citizens who have signed the document are from both outside and inside the government, and include not only well-known dissidents and intellectuals, but also middle-level officials and rural leaders. They have chosen December 10, the anniversary of the Universal Declaration of Human Rights, as the day on which to express their political ideas and to outline their vision of a constitutional, democratic China. They intend “Charter 08” to serve as a blueprint for fundamental political change in China in the years to come. The signers of the document will form an informal group, open-ended in size but united by a determination to promote democratization and protection of human rights in China and beyond.
On December 8 two prominent signers of the Charter, Zhang Zuhua and Liu Xiaobo, were detained by the police. Zhang Zuhua has since been released; as of December 9, Liu Xiabo remains in custody.
—Perry Link
Frederick Douglass Book Prize Announcement
I. Foreword
A hundred years have passed since the writing of China’s first constitution. 2008 also marks the sixtieth anniversary of the promulgation of the Universal Declaration of Human Rights, the thirtieth anniversary of the appearance of Democracy Wall in Beijing, and the tenth of China’s signing of the International Covenant on Civil and Political Rights. We are approaching the twentieth anniversary of the 1989 Tiananmen massacre of pro-democracy student protesters. The Chinese people, who have endured human rights disasters and uncountable struggles across these same years, now include many who see clearly that freedom, equality, and human rights are universal values of humankind and that democracy and constitutional government are the fundamental framework for protecting these values.
By departing from these values, the Chinese government’s approach to “modernization” has proven disastrous. It has stripped people of their rights, destroyed their dignity, and corrupted normal human intercourse. So we ask: Where is China headed in the twenty-first century? Will it continue with “modernization” under authoritarian rule, or will it embrace universal human values, join the mainstream of civilized nations, and build a democratic system? There can be no avoiding these questions.
The shock of the Western impact upon China in the nineteenth century laid bare a decadent authoritarian system and marked the beginning of what is often called “the greatest changes in thousands of years” for China. A “self-strengthening movement” followed, but this aimed simply at appropriating the technology to build gunboats and other Western material objects. China’s humiliating naval defeat at the hands of Japan in 1895 only confirmed the obsolescence of China’s system of government. The first attempts at modern political change came with the ill-fated summer of reforms in 1898, but these were cruelly crushed by ultraconservatives at China’s imperial court. With the revolution of 1911, which inaugurated Asia’s first republic, the authoritarian imperial system that had lasted for centuries was finally supposed to have been laid to rest. But social conflict inside our country and external pressures were to prevent it; China fell into a patchwork of warlord fiefdoms and the new republic became a fleeting dream.
The failure of both “self-strengthening” and political renovation caused many of our forebears to reflect deeply on whether a “cultural illness” was afflicting our country. This mood gave rise, during the May Fourth Movement of the late 1910s, to the championing of “science and democracy.” Yet that effort, too, foundered as warlord chaos persisted and the Japanese invasion [beginning in Manchuria in 1931] brought national crisis.
Victory over Japan in 1945 offered one more chance for China to move toward modern government, but the Communist defeat of the Nationalists in the civil war thrust the nation into the abyss of totalitarianism. The “new China” that emerged in 1949 proclaimed that “the people are sovereign” but in fact set up a system in which “the Party is all-powerful.” The Communist Party of China seized control of all organs of the state and all political, economic, and social resources, and, using these, has produced a long trail of human rights disasters, including, among many others, the Anti-Rightist Campaign (1957), the Great Leap Forward (1958–1960), the Cultural Revolution (1966–1969), the June Fourth (Tiananmen Square) Massacre (1989), and the current repression of all unauthorized religions and the suppression of the weiquan rights movement [a movement that aims to defend citizens’ rights promulgated in the Chinese Constitution and to fight for human rights recognized by international conventions that the Chinese government has signed]. During all this, the Chinese people have paid a gargantuan price. Tens of millions have lost their lives, and several generations have seen their freedom, their happiness, and their human dignity cruelly trampled.
During the last two decades of the twentieth century the government policy of “Reform and Opening” gave the Chinese people relief from the pervasive poverty and totalitarianism of the Mao Zedong era and brought substantial increases in the wealth and living standards of many Chinese as well as a partial restoration of economic freedom and economic rights. Civil society began to grow, and popular calls for more rights and more political freedom have grown apace. As the ruling elite itself moved toward private ownership and the market economy, it began to shift from an outright rejection of “rights” to a partial acknowledgment of them.
In 1998 the Chinese government signed two important international human rights conventions; in 2004 it amended its constitution to include the phrase “respect and protect human rights”; and this year, 2008, it has promised to promote a “national human rights action plan.” Unfortunately most of this political progress has extended no further than the paper on which it is written. The political reality, which is plain for anyone to see, is that China has many laws but no rule of law; it has a constitution but no constitutional government. The ruling elite continues to cling to its authoritarian power and fights off any move toward political change.
The stultifying results are endemic official corruption, an undermining of the rule of law, weak human rights, decay in public ethics, crony capitalism, growing inequality between the wealthy and the poor, pillage of the natural environment as well as of the human and historical environments, and the exacerbation of a long list of social conflicts, especially, in recent times, a sharpening animosity between officials and ordinary people.
As these conflicts and crises grow ever more intense, and as the ruling elite continues with impunity to crush and to strip away the rights of citizens to freedom, to property, and to the pursuit of happiness, we see the powerless in our society—the vulnerable groups, the people who have been suppressed and monitored, who have suffered cruelty and even torture, and who have had no adequate avenues for their protests, no courts to hear their pleas—becoming more militant and raising the possibility of a violent conflict of disastrous proportions. The decline of the current system has reached the point where change is no longer optional.
II. Our Fundamental Principles
This is a historic moment for China, and our future hangs in the balance. In reviewing the political modernization process of the past hundred years or more, we reiterate and endorse basic universal values as follows:
Freedom. Freedom is at the core of universal human values. Freedom of speech, freedom of the press, freedom of assembly, freedom of association, freedom in where to live, and the freedoms to strike, to demonstrate, and to protest, among others, are the forms that freedom takes. Without freedom, China will always remain far from civilized ideals.
Human rights. Human rights are not bestowed by a state. Every person is born with inherent rights to dignity and freedom. The government exists for the protection of the human rights of its citizens. The exercise of state power must be authorized by the people. The succession of political disasters in China’s recent history is a direct consequence of the ruling regime’s disregard for human rights.
Equality. The integrity, dignity, and freedom of every person—regardless of social station, occupation, sex, economic condition, ethnicity, skin color, religion, or political belief—are the same as those of any other. Principles of equality before the law and equality of social, economic, cultural, civil, and political rights must be upheld.
Republicanism. Republicanism, which holds that power should be balanced among different branches of government and competing interests should be served, resembles the traditional Chinese political ideal of “fairness in all under heaven.” It allows different interest groups and social assemblies, and people with a variety of cultures and beliefs, to exercise democratic self-government and to deliberate in order to reach peaceful resolution of public questions on a basis of equal access to government and free and fair competition.
Democracy. The most fundamental principles of democracy are that the people are sovereign and the people select their government. Democracy has these characteristics:
(1) Political power begins with the people and the legitimacy of a regime derives from the people.
(2) Political power is exercised through choices that the people make.
(3) The holders of major official posts in government at all levels are determined through periodic competitive elections.
(4) While honoring the will of the majority, the fundamental dignity, freedom, and human rights of minorities are protected. In short, democracy is a modern means for achieving government truly “of the people, by the people, and for the people.”
Constitutional rule. Constitutional rule is rule through a legal system and legal regulations to implement principles that are spelled out in a constitution. It means protecting the freedom and the rights of citizens, limiting and defining the scope of legitimate government power, and providing the administrative apparatus necessary to serve these ends.
III. What We Advocate
Authoritarianism is in general decline throughout the world; in China, too, the era of emperors and overlords is on the way out. The time is arriving everywhere for citizens to be masters of states. For China the path that leads out of our current predicament is to divest ourselves of the authoritarian notion of reliance on an “enlightened overlord” or an “honest official” and to turn instead toward a system of liberties, democracy, and the rule of law, and toward fostering the consciousness of modern citizens who see rights as fundamental and participation as a duty. Accordingly, and in a spirit of this duty as responsible and constructive citizens, we offer the following recommendations on national governance, citizens’ rights, and social development:
1. A New Constitution. We should recast our present constitution, rescinding its provisions that contradict the principle that sovereignty resides with the people and turning it into a document that genuinely guarantees human rights, authorizes the exercise of public power, and serves as the legal underpinning of China’s democratization. The constitution must be the highest law in the land, beyond violation by any individual, group, or political party.
2. Separation of powers. We should construct a modern government in which the separation of legislative, judicial, and executive power is guaranteed. We need an Administrative Law that defines the scope of government responsibility and prevents abuse of administrative power. Government should be responsible to taxpayers. Division of power between provincial governments and the central government should adhere to the principle that central powers are only those specifically granted by the constitution and all other powers belong to the local governments.
3. Legislative democracy. Members of legislative bodies at all levels should be chosen by direct election, and legislative democracy should observe just and impartial principles.
4. An Independent Judiciary. The rule of law must be above the interests of any particular political party and judges must be independent. We need to establish a constitutional supreme court and institute procedures for constitutional review. As soon as possible, we should abolish all of the Committees on Political and Legal Affairs that now allow Communist Party officials at every level to decide politically-sensitive cases in advance and out of court. We should strictly forbid the use of public offices for private purposes.
5. Public Control of Public Servants. The military should be made answerable to the national government, not to a political party, and should be made more professional. Military personnel should swear allegiance to the constitution and remain nonpartisan. Political party organizations shall be prohibited in the military. All public officials including police should serve as nonpartisans, and the current practice of favoring one political party in the hiring of public servants must end.
6. Guarantee of Human Rights. There shall be strict guarantees of human rights and respect for human dignity. There should be a Human Rights Committee, responsible to the highest legislative body, that will prevent the government from abusing public power in violation of human rights. A democratic and constitutional China especially must guarantee the personal freedom of citizens. No one shall suffer illegal arrest, detention, arraignment, interrogation, or punishment. The system of “Reeducation through Labor” must be abolished.
7. Election of Public Officials. There shall be a comprehensive system of democratic elections based on “one person, one vote.” The direct election of administrative heads at the levels of county, city, province, and nation should be systematically implemented. The rights to hold periodic free elections and to participate in them as a citizen are inalienable.
8. Rural–Urban Equality. The two-tier household registry system must be abolished. This system favors urban residents and harms rural residents. We should establish instead a system that gives every citizen the same constitutional rights and the same freedom to choose where to live.
9. Freedom to Form Groups. The right of citizens to form groups must be guaranteed. The current system for registering non-government groups, which requires a group to be “approved,” should be replaced by a system in which a group simply registers itself. The formation of political parties should be governed by the constitution and the laws, which means that we must abolish the special privilege of one party to monopolize power and must guarantee principles of free and fair competition among political parties.
10. Freedom to Assemble. The constitution provides that peaceful assembly, demonstration, protest, and freedom of expression are fundamental rights of a citizen. The ruling party and the government must not be permitted to subject these to illegal interference or unconstitutional obstruction.
11. Freedom of Expression. We should make freedom of speech, freedom of the press, and academic freedom universal, thereby guaranteeing that citizens can be informed and can exercise their right of political supervision. These freedoms should be upheld by a Press Law that abolishes political restrictions on the press. The provision in the current Criminal Law that refers to “the crime of incitement to subvert state power” must be abolished. We should end the practice of viewing words as crimes.
12. Freedom of Religion. We must guarantee freedom of religion and belief and institute a separation of religion and state. There must be no governmental interference in peaceful religious activities. We should abolish any laws, regulations, or local rules that limit or suppress the religious freedom of citizens. We should abolish the current system that requires religious groups (and their places of worship) to get official approval in advance and substitute for it a system in which registry is optional and, for those who choose to register, automatic.
13. Civic Education. In our schools we should abolish political curriculum and examinations that are designed to indoctrinate students in state ideology and to instill support for the rule of one party. We should replace them with civic education that advances universal values and citizens’ rights, fosters civic consciousness, and promotes civic virtues that serve society.
14. Protection of Private Property. We should establish and protect the right to private property and promote an economic system of free and fair markets. We should do away with government monopolies in commerce and industry and guarantee the freedom to start new enterprises. We should establish a Committee on State-Owned Property, reporting to the national legislature, that will monitor the transfer of state-owned enterprises to private ownership in a fair, competitive, and orderly manner. We should institute a land reform that promotes private ownership of land, guarantees the right to buy and sell land, and allows the true value of private property to be adequately reflected in the market.
15. Financial and Tax Reform. We should establish a democratically regulated and accountable system of public finance that ensures the protection of taxpayer rights and that operates through legal procedures. We need a system by which public revenues that belong to a certain level of government—central, provincial, county or local—are controlled at that level. We need major tax reform that will abolish any unfair taxes, simplify the tax system, and spread the tax burden fairly. Government officials should not be able to raise taxes, or institute new ones, without public deliberation and the approval of a democratic assembly. We should reform the ownership system in order to encourage competition among a wider variety of market participants.
16. Social Security. We should establish a fair and adequate social security system that covers all citizens and ensures basic access to education, health care, retirement security, and employment.
17. Protection of the Environment. We need to protect the natural environment and to promote development in a way that is sustainable and responsible to our descendents and to the rest of humanity. This means insisting that the state and its officials at all levels not only do what they must do to achieve these goals, but also accept the supervision and participation of non-governmental organizations.
18. A Federated Republic. A democratic China should seek to act as a responsible major power contributing toward peace and development in the Asian Pacific region by approaching others in a spirit of equality and fairness. In Hong Kong and Macao, we should support the freedoms that already exist. With respect to Taiwan, we should declare our commitment to the principles of freedom and democracy and then, negotiating as equals, and ready to compromise, seek a formula for peaceful unification. We should approach disputes in the national-minority areas of China with an open mind, seeking ways to find a workable framework within which all ethnic and religious groups can flourish. We should aim ultimately at a federation of democratic communities of China.
19. Truth in Reconciliation. We should restore the reputations of all people, including their family members, who suffered political stigma in the political campaigns of the past or who have been labeled as criminals because of their thought, speech, or faith. The state should pay reparations to these people. All political prisoners and prisoners of conscience must be released. There should be a Truth Investigation Commission charged with finding the facts about past injustices and atrocities, determining responsibility for them, upholding justice, and, on these bases, seeking social reconciliation.
China, as a major nation of the world, as one of five permanent members of the United Nations Security Council, and as a member of the UN Council on Human Rights, should be contributing to peace for humankind and progress toward human rights. Unfortunately, we stand today as the only country among the major nations that remains mired in authoritarian politics. Our political system continues to produce human rights disasters and social crises, thereby not only constricting China’s own development but also limiting the progress of all of human civilization. This must change, truly it must. The democratization of Chinese politics can be put off no longer.
Accordingly, we dare to put civic spirit into practice by announcing Charter 08. We hope that our fellow citizens who feel a similar sense of crisis, responsibility, and mission, whether they are inside the government or not, and regardless of their social status, will set aside small differences to embrace the broad goals of this citizens’ movement. Together we can work for major changes in Chinese society and for the rapid establishment of a free, democratic, and constitutional country. We can bring to reality the goals and ideals that our people have incessantly been seeking for more than a hundred years, and can bring a brilliant new chapter to Chinese civilization.
—translated from the Chinese by Perry Link
The following text of Charter 08, signed by hundreds of Chinese intellectuals and translated and introduced by Perry Link, Professor of Chinese Literature at the University of California, Riverside, will be published in the issue of The New York Review dated January 15, which goes on sale on January 2.
—The Editors
The document below, signed by over three hundred prominent Chinese citizens, was conceived and written in conscious admiration of the founding of Charter 77 in Czechoslovakia, where, in January 1977, more than two hundred Czech and Slovak intellectuals formed a
loose, informal, and open association of people... united by the will to strive individually and collectively for respect for human and civil rights in our country and throughout the world.
The Chinese document calls not for ameliorative reform of the current political system but for an end to some of its essential features, including one-party rule, and their replacement with a system based on human rights and democracy.
The prominent citizens who have signed the document are from both outside and inside the government, and include not only well-known dissidents and intellectuals, but also middle-level officials and rural leaders. They have chosen December 10, the anniversary of the Universal Declaration of Human Rights, as the day on which to express their political ideas and to outline their vision of a constitutional, democratic China. They intend “Charter 08” to serve as a blueprint for fundamental political change in China in the years to come. The signers of the document will form an informal group, open-ended in size but united by a determination to promote democratization and protection of human rights in China and beyond.
On December 8 two prominent signers of the Charter, Zhang Zuhua and Liu Xiaobo, were detained by the police. Zhang Zuhua has since been released; as of December 9, Liu Xiabo remains in custody.
—Perry Link
Frederick Douglass Book Prize Announcement
I. Foreword
A hundred years have passed since the writing of China’s first constitution. 2008 also marks the sixtieth anniversary of the promulgation of the Universal Declaration of Human Rights, the thirtieth anniversary of the appearance of Democracy Wall in Beijing, and the tenth of China’s signing of the International Covenant on Civil and Political Rights. We are approaching the twentieth anniversary of the 1989 Tiananmen massacre of pro-democracy student protesters. The Chinese people, who have endured human rights disasters and uncountable struggles across these same years, now include many who see clearly that freedom, equality, and human rights are universal values of humankind and that democracy and constitutional government are the fundamental framework for protecting these values.
By departing from these values, the Chinese government’s approach to “modernization” has proven disastrous. It has stripped people of their rights, destroyed their dignity, and corrupted normal human intercourse. So we ask: Where is China headed in the twenty-first century? Will it continue with “modernization” under authoritarian rule, or will it embrace universal human values, join the mainstream of civilized nations, and build a democratic system? There can be no avoiding these questions.
The shock of the Western impact upon China in the nineteenth century laid bare a decadent authoritarian system and marked the beginning of what is often called “the greatest changes in thousands of years” for China. A “self-strengthening movement” followed, but this aimed simply at appropriating the technology to build gunboats and other Western material objects. China’s humiliating naval defeat at the hands of Japan in 1895 only confirmed the obsolescence of China’s system of government. The first attempts at modern political change came with the ill-fated summer of reforms in 1898, but these were cruelly crushed by ultraconservatives at China’s imperial court. With the revolution of 1911, which inaugurated Asia’s first republic, the authoritarian imperial system that had lasted for centuries was finally supposed to have been laid to rest. But social conflict inside our country and external pressures were to prevent it; China fell into a patchwork of warlord fiefdoms and the new republic became a fleeting dream.
The failure of both “self-strengthening” and political renovation caused many of our forebears to reflect deeply on whether a “cultural illness” was afflicting our country. This mood gave rise, during the May Fourth Movement of the late 1910s, to the championing of “science and democracy.” Yet that effort, too, foundered as warlord chaos persisted and the Japanese invasion [beginning in Manchuria in 1931] brought national crisis.
Victory over Japan in 1945 offered one more chance for China to move toward modern government, but the Communist defeat of the Nationalists in the civil war thrust the nation into the abyss of totalitarianism. The “new China” that emerged in 1949 proclaimed that “the people are sovereign” but in fact set up a system in which “the Party is all-powerful.” The Communist Party of China seized control of all organs of the state and all political, economic, and social resources, and, using these, has produced a long trail of human rights disasters, including, among many others, the Anti-Rightist Campaign (1957), the Great Leap Forward (1958–1960), the Cultural Revolution (1966–1969), the June Fourth (Tiananmen Square) Massacre (1989), and the current repression of all unauthorized religions and the suppression of the weiquan rights movement [a movement that aims to defend citizens’ rights promulgated in the Chinese Constitution and to fight for human rights recognized by international conventions that the Chinese government has signed]. During all this, the Chinese people have paid a gargantuan price. Tens of millions have lost their lives, and several generations have seen their freedom, their happiness, and their human dignity cruelly trampled.
During the last two decades of the twentieth century the government policy of “Reform and Opening” gave the Chinese people relief from the pervasive poverty and totalitarianism of the Mao Zedong era and brought substantial increases in the wealth and living standards of many Chinese as well as a partial restoration of economic freedom and economic rights. Civil society began to grow, and popular calls for more rights and more political freedom have grown apace. As the ruling elite itself moved toward private ownership and the market economy, it began to shift from an outright rejection of “rights” to a partial acknowledgment of them.
In 1998 the Chinese government signed two important international human rights conventions; in 2004 it amended its constitution to include the phrase “respect and protect human rights”; and this year, 2008, it has promised to promote a “national human rights action plan.” Unfortunately most of this political progress has extended no further than the paper on which it is written. The political reality, which is plain for anyone to see, is that China has many laws but no rule of law; it has a constitution but no constitutional government. The ruling elite continues to cling to its authoritarian power and fights off any move toward political change.
The stultifying results are endemic official corruption, an undermining of the rule of law, weak human rights, decay in public ethics, crony capitalism, growing inequality between the wealthy and the poor, pillage of the natural environment as well as of the human and historical environments, and the exacerbation of a long list of social conflicts, especially, in recent times, a sharpening animosity between officials and ordinary people.
As these conflicts and crises grow ever more intense, and as the ruling elite continues with impunity to crush and to strip away the rights of citizens to freedom, to property, and to the pursuit of happiness, we see the powerless in our society—the vulnerable groups, the people who have been suppressed and monitored, who have suffered cruelty and even torture, and who have had no adequate avenues for their protests, no courts to hear their pleas—becoming more militant and raising the possibility of a violent conflict of disastrous proportions. The decline of the current system has reached the point where change is no longer optional.
II. Our Fundamental Principles
This is a historic moment for China, and our future hangs in the balance. In reviewing the political modernization process of the past hundred years or more, we reiterate and endorse basic universal values as follows:
Freedom. Freedom is at the core of universal human values. Freedom of speech, freedom of the press, freedom of assembly, freedom of association, freedom in where to live, and the freedoms to strike, to demonstrate, and to protest, among others, are the forms that freedom takes. Without freedom, China will always remain far from civilized ideals.
Human rights. Human rights are not bestowed by a state. Every person is born with inherent rights to dignity and freedom. The government exists for the protection of the human rights of its citizens. The exercise of state power must be authorized by the people. The succession of political disasters in China’s recent history is a direct consequence of the ruling regime’s disregard for human rights.
Equality. The integrity, dignity, and freedom of every person—regardless of social station, occupation, sex, economic condition, ethnicity, skin color, religion, or political belief—are the same as those of any other. Principles of equality before the law and equality of social, economic, cultural, civil, and political rights must be upheld.
Republicanism. Republicanism, which holds that power should be balanced among different branches of government and competing interests should be served, resembles the traditional Chinese political ideal of “fairness in all under heaven.” It allows different interest groups and social assemblies, and people with a variety of cultures and beliefs, to exercise democratic self-government and to deliberate in order to reach peaceful resolution of public questions on a basis of equal access to government and free and fair competition.
Democracy. The most fundamental principles of democracy are that the people are sovereign and the people select their government. Democracy has these characteristics:
(1) Political power begins with the people and the legitimacy of a regime derives from the people.
(2) Political power is exercised through choices that the people make.
(3) The holders of major official posts in government at all levels are determined through periodic competitive elections.
(4) While honoring the will of the majority, the fundamental dignity, freedom, and human rights of minorities are protected. In short, democracy is a modern means for achieving government truly “of the people, by the people, and for the people.”
Constitutional rule. Constitutional rule is rule through a legal system and legal regulations to implement principles that are spelled out in a constitution. It means protecting the freedom and the rights of citizens, limiting and defining the scope of legitimate government power, and providing the administrative apparatus necessary to serve these ends.
III. What We Advocate
Authoritarianism is in general decline throughout the world; in China, too, the era of emperors and overlords is on the way out. The time is arriving everywhere for citizens to be masters of states. For China the path that leads out of our current predicament is to divest ourselves of the authoritarian notion of reliance on an “enlightened overlord” or an “honest official” and to turn instead toward a system of liberties, democracy, and the rule of law, and toward fostering the consciousness of modern citizens who see rights as fundamental and participation as a duty. Accordingly, and in a spirit of this duty as responsible and constructive citizens, we offer the following recommendations on national governance, citizens’ rights, and social development:
1. A New Constitution. We should recast our present constitution, rescinding its provisions that contradict the principle that sovereignty resides with the people and turning it into a document that genuinely guarantees human rights, authorizes the exercise of public power, and serves as the legal underpinning of China’s democratization. The constitution must be the highest law in the land, beyond violation by any individual, group, or political party.
2. Separation of powers. We should construct a modern government in which the separation of legislative, judicial, and executive power is guaranteed. We need an Administrative Law that defines the scope of government responsibility and prevents abuse of administrative power. Government should be responsible to taxpayers. Division of power between provincial governments and the central government should adhere to the principle that central powers are only those specifically granted by the constitution and all other powers belong to the local governments.
3. Legislative democracy. Members of legislative bodies at all levels should be chosen by direct election, and legislative democracy should observe just and impartial principles.
4. An Independent Judiciary. The rule of law must be above the interests of any particular political party and judges must be independent. We need to establish a constitutional supreme court and institute procedures for constitutional review. As soon as possible, we should abolish all of the Committees on Political and Legal Affairs that now allow Communist Party officials at every level to decide politically-sensitive cases in advance and out of court. We should strictly forbid the use of public offices for private purposes.
5. Public Control of Public Servants. The military should be made answerable to the national government, not to a political party, and should be made more professional. Military personnel should swear allegiance to the constitution and remain nonpartisan. Political party organizations shall be prohibited in the military. All public officials including police should serve as nonpartisans, and the current practice of favoring one political party in the hiring of public servants must end.
6. Guarantee of Human Rights. There shall be strict guarantees of human rights and respect for human dignity. There should be a Human Rights Committee, responsible to the highest legislative body, that will prevent the government from abusing public power in violation of human rights. A democratic and constitutional China especially must guarantee the personal freedom of citizens. No one shall suffer illegal arrest, detention, arraignment, interrogation, or punishment. The system of “Reeducation through Labor” must be abolished.
7. Election of Public Officials. There shall be a comprehensive system of democratic elections based on “one person, one vote.” The direct election of administrative heads at the levels of county, city, province, and nation should be systematically implemented. The rights to hold periodic free elections and to participate in them as a citizen are inalienable.
8. Rural–Urban Equality. The two-tier household registry system must be abolished. This system favors urban residents and harms rural residents. We should establish instead a system that gives every citizen the same constitutional rights and the same freedom to choose where to live.
9. Freedom to Form Groups. The right of citizens to form groups must be guaranteed. The current system for registering non-government groups, which requires a group to be “approved,” should be replaced by a system in which a group simply registers itself. The formation of political parties should be governed by the constitution and the laws, which means that we must abolish the special privilege of one party to monopolize power and must guarantee principles of free and fair competition among political parties.
10. Freedom to Assemble. The constitution provides that peaceful assembly, demonstration, protest, and freedom of expression are fundamental rights of a citizen. The ruling party and the government must not be permitted to subject these to illegal interference or unconstitutional obstruction.
11. Freedom of Expression. We should make freedom of speech, freedom of the press, and academic freedom universal, thereby guaranteeing that citizens can be informed and can exercise their right of political supervision. These freedoms should be upheld by a Press Law that abolishes political restrictions on the press. The provision in the current Criminal Law that refers to “the crime of incitement to subvert state power” must be abolished. We should end the practice of viewing words as crimes.
12. Freedom of Religion. We must guarantee freedom of religion and belief and institute a separation of religion and state. There must be no governmental interference in peaceful religious activities. We should abolish any laws, regulations, or local rules that limit or suppress the religious freedom of citizens. We should abolish the current system that requires religious groups (and their places of worship) to get official approval in advance and substitute for it a system in which registry is optional and, for those who choose to register, automatic.
13. Civic Education. In our schools we should abolish political curriculum and examinations that are designed to indoctrinate students in state ideology and to instill support for the rule of one party. We should replace them with civic education that advances universal values and citizens’ rights, fosters civic consciousness, and promotes civic virtues that serve society.
14. Protection of Private Property. We should establish and protect the right to private property and promote an economic system of free and fair markets. We should do away with government monopolies in commerce and industry and guarantee the freedom to start new enterprises. We should establish a Committee on State-Owned Property, reporting to the national legislature, that will monitor the transfer of state-owned enterprises to private ownership in a fair, competitive, and orderly manner. We should institute a land reform that promotes private ownership of land, guarantees the right to buy and sell land, and allows the true value of private property to be adequately reflected in the market.
15. Financial and Tax Reform. We should establish a democratically regulated and accountable system of public finance that ensures the protection of taxpayer rights and that operates through legal procedures. We need a system by which public revenues that belong to a certain level of government—central, provincial, county or local—are controlled at that level. We need major tax reform that will abolish any unfair taxes, simplify the tax system, and spread the tax burden fairly. Government officials should not be able to raise taxes, or institute new ones, without public deliberation and the approval of a democratic assembly. We should reform the ownership system in order to encourage competition among a wider variety of market participants.
16. Social Security. We should establish a fair and adequate social security system that covers all citizens and ensures basic access to education, health care, retirement security, and employment.
17. Protection of the Environment. We need to protect the natural environment and to promote development in a way that is sustainable and responsible to our descendents and to the rest of humanity. This means insisting that the state and its officials at all levels not only do what they must do to achieve these goals, but also accept the supervision and participation of non-governmental organizations.
18. A Federated Republic. A democratic China should seek to act as a responsible major power contributing toward peace and development in the Asian Pacific region by approaching others in a spirit of equality and fairness. In Hong Kong and Macao, we should support the freedoms that already exist. With respect to Taiwan, we should declare our commitment to the principles of freedom and democracy and then, negotiating as equals, and ready to compromise, seek a formula for peaceful unification. We should approach disputes in the national-minority areas of China with an open mind, seeking ways to find a workable framework within which all ethnic and religious groups can flourish. We should aim ultimately at a federation of democratic communities of China.
19. Truth in Reconciliation. We should restore the reputations of all people, including their family members, who suffered political stigma in the political campaigns of the past or who have been labeled as criminals because of their thought, speech, or faith. The state should pay reparations to these people. All political prisoners and prisoners of conscience must be released. There should be a Truth Investigation Commission charged with finding the facts about past injustices and atrocities, determining responsibility for them, upholding justice, and, on these bases, seeking social reconciliation.
China, as a major nation of the world, as one of five permanent members of the United Nations Security Council, and as a member of the UN Council on Human Rights, should be contributing to peace for humankind and progress toward human rights. Unfortunately, we stand today as the only country among the major nations that remains mired in authoritarian politics. Our political system continues to produce human rights disasters and social crises, thereby not only constricting China’s own development but also limiting the progress of all of human civilization. This must change, truly it must. The democratization of Chinese politics can be put off no longer.
Accordingly, we dare to put civic spirit into practice by announcing Charter 08. We hope that our fellow citizens who feel a similar sense of crisis, responsibility, and mission, whether they are inside the government or not, and regardless of their social status, will set aside small differences to embrace the broad goals of this citizens’ movement. Together we can work for major changes in Chinese society and for the rapid establishment of a free, democratic, and constitutional country. We can bring to reality the goals and ideals that our people have incessantly been seeking for more than a hundred years, and can bring a brilliant new chapter to Chinese civilization.
—translated from the Chinese by Perry Link
轉載:零八宪章(简体中文版)
一、前言
今年是中国立宪百年，《世界人权宣言》公布60周年，“民主墙”诞生30周年，中国政府签署《公民权利和政治权利国际公约》10周年。在经历了长期的人权 灾难和艰难曲折的抗争历程之后，觉醒的中国公民日渐清楚地认识到，自由、平等、人权是人类共同的普世价值；民主、共和、宪政是现代政治的基本制度架构。抽 离了这些普世价值和基本政制架构的“现代化”，是剥夺人的权利、腐蚀人性、摧毁人的尊严的灾难过程。21世纪的中国将走向何方，是继续这种威权统治下的“ 现代化”，还是认同普世价值、融入主流文明、建立民主政体？这是一个不容回避的抉择。
19世纪中期的历史巨变，暴露了中国传统专制制度的 腐朽，揭开了中华大地上“数千年未有之大变局”的序幕。洋务运动追求器物层面的进良，甲午战败再次暴露了体制的过时；戊戌变法触及到制度层面的革新，终因 顽固派的残酷镇压而归于失败；辛亥革命在表面上埋葬了延续2000多年的皇权制度，建立了亚洲第一个共和国。囿于当时内忧外患的特定历史条件，共和政体只 是昙花一现，专制主义旋即卷土重来。器物模仿和制度更新的失败，推动国人深入到对文化病根的反思，遂有以“科学与民主”为旗帜的“五四”新文化运动，因内 战频仍和外敌入侵，中国政治民主化历程被迫中断。抗日战争胜利后的中国再次开启了宪政历程，然而国共内战的结果使中国陷入了现代极权主义的深渊。1949 年建立的“新中国”，名义上是“人民共和国”，实质上是“党天下”。执政党垄断了所有政治、经济和社会资源，制造了反右、大跃进、文革、六四、打压民间宗 教活动与维权运动等一系列人权灾难，致使数千万人失去生命，国民和国家都付出了极为惨重的代价。
二十世纪后期的“改革开放”，使中国摆脱 了毛泽东时代的普遍贫困和绝对极权，民间财富和民众生活水平有了大幅度提高，个人的经济自由和社会权利得到部分恢复，公民社会开始生长，民间对人权和政治 自由的呼声日益高涨。执政者也在进行走向市场化和私有化的经济改革的同时，开始了从拒绝人权到逐渐承认人权的转变。中国政府于1997年、1998年分别 签署了两个重要的国际人权公约，全国人大于2004年通过修宪把“尊重和保障人权”写进宪法，今年又承诺制订和推行《国家人权行动计划》。但是，这些政治 进步迄今为止大多停留在纸面上；有法律而无法治，有宪法而无宪政，仍然是有目共睹的政治现实。执政集团继续坚持维系威权统治，排拒政治变革，由此导致官场 腐败，法治难立，人权不彰，道德沦丧，社会两极分化，经济畸形发展，自然环境和人文环境遭到双重破坏，公民的自由、财产和追求幸福的权利得不到制度化的保 障，各种社会矛盾不断积累，不满情绪持续高涨，特别是官民对立激化和群体事件激增，正在显示着灾难性的失控趋势，现行体制的落伍已经到了非改不可的地步。
二、我们的基本理念
当此决定中国未来命运的历史关头，有必要反思百年来的现代化历程，重申如下基本理念：
* 自由：自由是普世价值的核心之所在。言论、出版、信仰、集会、结社、迁徙、罢工和游行示威等权利都是自由的具体体现。自由不昌，则无现代文明可言。
* 人权：人权不是国家的赐予，而是每个人与生俱来就享有的权利。保障人权，既是政府的首要目标和公共权力合法性的基础，也是“以人为本”的内在要求。中国的历次政治灾难都与执政当局对人权的无视密切相关。人是国家的主体，国家服务于人民，政府为人民而存在。
* 平等：每一个个体的人，不论社会地位、职业、性别、经济状况、种族、肤色、宗教或政治信仰，其人格、尊严、自由都是平等的。必须落实法律面前人人平等的原则，落实公民的社会、经济、文化、政治权利平等的原则。
* 共和：共和就是“大家共治，和平共生”，就是分权制衡与利益平衡，就是多种利益成分、不同社会集团、多元文化与信仰追求的群体，在平等参与、公平竞争、共同议政的基础上，以和平的方式处理公共事务。
* 民主：最基本的涵义是主权在民和民选政府。
民主具有如下基本特点：
（1）政权的合法性来自人民，政治权力来源于人民；
（2）政治统治经过人民选择，
（3）公民享有真正的选举权，各级政府的主要政务官员必须通过定期的竞选产生。
（4）尊重多数人的决定，同时保护少数人的基本人权。
一句话，民主使政府成为“民有，民治，民享”的现代公器。
* 宪政：宪政是通过法律规定和法治来保障宪法确定的公民基本自由和权利的原则，限制并划定政府权力和行为的边界，并提供相应的制度设施。
在中国，帝国皇权的时代早已一去不复返了；在世界范围内，威权体制也日近黄昏；公民应该成为真正的国家主人。祛除依赖“明君”、“清官”的臣民意识，张扬权利为本、参与为责的公民意识，实践自由，躬行民主，尊奉法治，才是中国的根本出路。
三、我们的基本主张
藉此，我们本着负责任与建设性的公民精神对国家政制、公民权利与社会发展诸方面提出如下具体主张：
1. 修改宪法：根据前述价值理念修改宪法，删除现行宪法中不符合主权在民原则的条文，使宪法真正成为人权的保证书和公共权力的许可状，成为任何个人、团体和党派不得违反的可以实施的最高法律，为中国民主化奠定法权基础。
2. 分权制衡：构建分权制衡的现代政府，保证立法、司法、行政三权分立。确立法定行政和责任政府的原则，防止行政权力过分扩张；政府应对纳税人负责；在中央和地方之间建立分权与制衡制度，中央权力须由宪法明确界定授权，地方实行充分自治。
3. 立法民主：各级立法机构由直选产生，立法秉持公平正义原则，实行立法民主。
4. 司法独立：司法应超越党派、不受任何干预，实行司法独立，保障司法公正；设立宪法法院，建立违宪审查制度，维护宪法权威。尽早撤销严重危害国家法治的各级党的政法委员会，避免公器私用。
5. 公器公用：实现军队国家化，军人应效忠于宪法，效忠于国家，政党组织应从军队中退出，提高军队职业化水平。包括警察在内的所有公务员应保持政治中立。消除公务员录用的党派歧视，应不分党派平等录用。
6. 人权保障：切实保障人权，维护人的尊严。设立对最高民意机关负责的人权委员会，防止政府滥用公权侵犯人权，尤其要保障公民的人身自由，任何人不受非法逮捕、拘禁、传讯、审问、处罚，废除劳动教养制度。
7. 公职选举：全面推行民主选举制度，落实一人一票的平等选举权。各级行政首长的直接选举应制度化地逐步推行。定期自由竞争选举和公民参选法定公共职务是不可剥夺的基本人权。
8. 城乡平等：废除现行的城乡二元户籍制度，落实公民一律平等的宪法权利，保障公民的自由迁徙权。
9. 结社自由：保障公民的结社自由权，将现行的社团登记审批制改为备案制。开放党禁，以宪法和法律规范政党行为，取消一党垄断执政特权，确立政党活动自由和公平竞争的原则，实现政党政治正常化和法制化。
10. 集会自由：和平集会、游行、示威和表达自由，是宪法规定的公民基本自由，不应受到执政党和政府的非法干预与违宪限制。
11. 言论自由：落实言论自由、出版自由和学术自由，保障公民的知情权和监督权。制订《新闻法》和《出版法》，开放报禁，废除现行《刑法》中的“煽动颠覆国家政权罪”条款，杜绝以言治罪。
12. 宗教自由：保障宗教自由与信仰自由，实行政教分离，宗教信仰活动不受政府干预。审查并撤销限制或剥夺公民宗教自由的行政法规、行政规章和地方性法规；禁止 以行政立法管理宗教活动。废除宗教团体（包括宗教活动场所）必经登记始获合法地位的事先许可制度，代之以无须任何审查的备案制。
13. 公民教育：取消服务于一党统治、带有浓厚意识形态色彩的政治教育与政治考试，推广以普世价值和公民权利为本的公民教育，确立公民意识，倡导服务社会的公民美德。
14. 财产保护：确立和保护私有财产权利，实行自由、开放的市场经济制度，保障创业自由，消除行政垄断；设立对最高民意机关负责的国有资产管理委员会，合法有序 地展开产权改革，明晰产权归属和责任者；开展新土地运动，推进土地私有化，切实保障公民尤其是农民的土地所有权。
15. 财税改革：确立民主财政和保障纳税人的权利。建立权责明确的公共财政制度构架和运行机制，建立各级政府合理有效的财政分权体系；对赋税制度进行重大改革， 以降低税率、简化税制、公平税负。非经社会公共选择过程，民意机关决议，行政部门不得随意加税、开征新税。通过产权改革，引进多元市场主体和竞争机制，降 低金融准入门槛，为发展民间金融创造条件，使金融体系充分发挥活力。
16. 社会保障：建立覆盖全体国民的社会保障体制，使国民在教育、医疗、养老和就业等方面得到最基本的保障。
17. 环境保护：保护生态环境，提倡可持续发展，为子孙后代和全人类负责；明确落实国家和各级官员必须为此承担的相应责任；发挥民间组织在环境保护中的参与和监督作用。
18. 联邦共和：以平等、公正的态度参与维持地区和平与发展，塑造一个负责任的大国形象。维护香港、澳门的自由制度。在自由民主的前提下，通过平等谈判与合作互 动的方式寻求海峡两岸和解方案。以大智慧探索各民族共同繁荣的可能途径和制度设计，在民主宪政的架构下建立中华联邦共和国。
19. 转型正义：为历次政治运动中遭受政治迫害的人士及其家属，恢复名誉，给予国家赔偿；释放所有政治犯和良心犯，释放所有因信仰而获罪的人员；成立真相调查委员会，查清历史事件的真相，厘清责任，伸张正义；在此基础上寻求社会和解。
四、结语
中 国作为世界大国，作为联合国安理会五个常任理事国之一和人权理事会的成员，理应为人类和平事业与人权进步做出自身的贡献。但令人遗憾的是，在当今世界的所 有大国里，唯独中国还处在威权主义政治生态中，并由此造成连绵不断的人权灾难和社会危机，束缚了中华民族的自身发展，制约了人类文明的进步——这种局面必 须改变！政治民主化变革不能再拖延下去。
为此，我们本着勇于践行的公民精神，公布《零八宪章》。我们希望所有具有同样危机感、责任感和使 命感的中国公民，不分朝野，不论身份，求同存异，积极参与到公民运动中来，共同推动中国社会的伟大变革，以期早日建成一个自由、民主、宪政的国家，实现国 人百余年来锲而不舍的追求与梦想。
今年是中国立宪百年，《世界人权宣言》公布60周年，“民主墙”诞生30周年，中国政府签署《公民权利和政治权利国际公约》10周年。在经历了长期的人权 灾难和艰难曲折的抗争历程之后，觉醒的中国公民日渐清楚地认识到，自由、平等、人权是人类共同的普世价值；民主、共和、宪政是现代政治的基本制度架构。抽 离了这些普世价值和基本政制架构的“现代化”，是剥夺人的权利、腐蚀人性、摧毁人的尊严的灾难过程。21世纪的中国将走向何方，是继续这种威权统治下的“ 现代化”，还是认同普世价值、融入主流文明、建立民主政体？这是一个不容回避的抉择。
19世纪中期的历史巨变，暴露了中国传统专制制度的 腐朽，揭开了中华大地上“数千年未有之大变局”的序幕。洋务运动追求器物层面的进良，甲午战败再次暴露了体制的过时；戊戌变法触及到制度层面的革新，终因 顽固派的残酷镇压而归于失败；辛亥革命在表面上埋葬了延续2000多年的皇权制度，建立了亚洲第一个共和国。囿于当时内忧外患的特定历史条件，共和政体只 是昙花一现，专制主义旋即卷土重来。器物模仿和制度更新的失败，推动国人深入到对文化病根的反思，遂有以“科学与民主”为旗帜的“五四”新文化运动，因内 战频仍和外敌入侵，中国政治民主化历程被迫中断。抗日战争胜利后的中国再次开启了宪政历程，然而国共内战的结果使中国陷入了现代极权主义的深渊。1949 年建立的“新中国”，名义上是“人民共和国”，实质上是“党天下”。执政党垄断了所有政治、经济和社会资源，制造了反右、大跃进、文革、六四、打压民间宗 教活动与维权运动等一系列人权灾难，致使数千万人失去生命，国民和国家都付出了极为惨重的代价。
二十世纪后期的“改革开放”，使中国摆脱 了毛泽东时代的普遍贫困和绝对极权，民间财富和民众生活水平有了大幅度提高，个人的经济自由和社会权利得到部分恢复，公民社会开始生长，民间对人权和政治 自由的呼声日益高涨。执政者也在进行走向市场化和私有化的经济改革的同时，开始了从拒绝人权到逐渐承认人权的转变。中国政府于1997年、1998年分别 签署了两个重要的国际人权公约，全国人大于2004年通过修宪把“尊重和保障人权”写进宪法，今年又承诺制订和推行《国家人权行动计划》。但是，这些政治 进步迄今为止大多停留在纸面上；有法律而无法治，有宪法而无宪政，仍然是有目共睹的政治现实。执政集团继续坚持维系威权统治，排拒政治变革，由此导致官场 腐败，法治难立，人权不彰，道德沦丧，社会两极分化，经济畸形发展，自然环境和人文环境遭到双重破坏，公民的自由、财产和追求幸福的权利得不到制度化的保 障，各种社会矛盾不断积累，不满情绪持续高涨，特别是官民对立激化和群体事件激增，正在显示着灾难性的失控趋势，现行体制的落伍已经到了非改不可的地步。
二、我们的基本理念
当此决定中国未来命运的历史关头，有必要反思百年来的现代化历程，重申如下基本理念：
* 自由：自由是普世价值的核心之所在。言论、出版、信仰、集会、结社、迁徙、罢工和游行示威等权利都是自由的具体体现。自由不昌，则无现代文明可言。
* 人权：人权不是国家的赐予，而是每个人与生俱来就享有的权利。保障人权，既是政府的首要目标和公共权力合法性的基础，也是“以人为本”的内在要求。中国的历次政治灾难都与执政当局对人权的无视密切相关。人是国家的主体，国家服务于人民，政府为人民而存在。
* 平等：每一个个体的人，不论社会地位、职业、性别、经济状况、种族、肤色、宗教或政治信仰，其人格、尊严、自由都是平等的。必须落实法律面前人人平等的原则，落实公民的社会、经济、文化、政治权利平等的原则。
* 共和：共和就是“大家共治，和平共生”，就是分权制衡与利益平衡，就是多种利益成分、不同社会集团、多元文化与信仰追求的群体，在平等参与、公平竞争、共同议政的基础上，以和平的方式处理公共事务。
* 民主：最基本的涵义是主权在民和民选政府。
民主具有如下基本特点：
（1）政权的合法性来自人民，政治权力来源于人民；
（2）政治统治经过人民选择，
（3）公民享有真正的选举权，各级政府的主要政务官员必须通过定期的竞选产生。
（4）尊重多数人的决定，同时保护少数人的基本人权。
一句话，民主使政府成为“民有，民治，民享”的现代公器。
* 宪政：宪政是通过法律规定和法治来保障宪法确定的公民基本自由和权利的原则，限制并划定政府权力和行为的边界，并提供相应的制度设施。
在中国，帝国皇权的时代早已一去不复返了；在世界范围内，威权体制也日近黄昏；公民应该成为真正的国家主人。祛除依赖“明君”、“清官”的臣民意识，张扬权利为本、参与为责的公民意识，实践自由，躬行民主，尊奉法治，才是中国的根本出路。
三、我们的基本主张
藉此，我们本着负责任与建设性的公民精神对国家政制、公民权利与社会发展诸方面提出如下具体主张：
1. 修改宪法：根据前述价值理念修改宪法，删除现行宪法中不符合主权在民原则的条文，使宪法真正成为人权的保证书和公共权力的许可状，成为任何个人、团体和党派不得违反的可以实施的最高法律，为中国民主化奠定法权基础。
2. 分权制衡：构建分权制衡的现代政府，保证立法、司法、行政三权分立。确立法定行政和责任政府的原则，防止行政权力过分扩张；政府应对纳税人负责；在中央和地方之间建立分权与制衡制度，中央权力须由宪法明确界定授权，地方实行充分自治。
3. 立法民主：各级立法机构由直选产生，立法秉持公平正义原则，实行立法民主。
4. 司法独立：司法应超越党派、不受任何干预，实行司法独立，保障司法公正；设立宪法法院，建立违宪审查制度，维护宪法权威。尽早撤销严重危害国家法治的各级党的政法委员会，避免公器私用。
5. 公器公用：实现军队国家化，军人应效忠于宪法，效忠于国家，政党组织应从军队中退出，提高军队职业化水平。包括警察在内的所有公务员应保持政治中立。消除公务员录用的党派歧视，应不分党派平等录用。
6. 人权保障：切实保障人权，维护人的尊严。设立对最高民意机关负责的人权委员会，防止政府滥用公权侵犯人权，尤其要保障公民的人身自由，任何人不受非法逮捕、拘禁、传讯、审问、处罚，废除劳动教养制度。
7. 公职选举：全面推行民主选举制度，落实一人一票的平等选举权。各级行政首长的直接选举应制度化地逐步推行。定期自由竞争选举和公民参选法定公共职务是不可剥夺的基本人权。
8. 城乡平等：废除现行的城乡二元户籍制度，落实公民一律平等的宪法权利，保障公民的自由迁徙权。
9. 结社自由：保障公民的结社自由权，将现行的社团登记审批制改为备案制。开放党禁，以宪法和法律规范政党行为，取消一党垄断执政特权，确立政党活动自由和公平竞争的原则，实现政党政治正常化和法制化。
10. 集会自由：和平集会、游行、示威和表达自由，是宪法规定的公民基本自由，不应受到执政党和政府的非法干预与违宪限制。
11. 言论自由：落实言论自由、出版自由和学术自由，保障公民的知情权和监督权。制订《新闻法》和《出版法》，开放报禁，废除现行《刑法》中的“煽动颠覆国家政权罪”条款，杜绝以言治罪。
12. 宗教自由：保障宗教自由与信仰自由，实行政教分离，宗教信仰活动不受政府干预。审查并撤销限制或剥夺公民宗教自由的行政法规、行政规章和地方性法规；禁止 以行政立法管理宗教活动。废除宗教团体（包括宗教活动场所）必经登记始获合法地位的事先许可制度，代之以无须任何审查的备案制。
13. 公民教育：取消服务于一党统治、带有浓厚意识形态色彩的政治教育与政治考试，推广以普世价值和公民权利为本的公民教育，确立公民意识，倡导服务社会的公民美德。
14. 财产保护：确立和保护私有财产权利，实行自由、开放的市场经济制度，保障创业自由，消除行政垄断；设立对最高民意机关负责的国有资产管理委员会，合法有序 地展开产权改革，明晰产权归属和责任者；开展新土地运动，推进土地私有化，切实保障公民尤其是农民的土地所有权。
15. 财税改革：确立民主财政和保障纳税人的权利。建立权责明确的公共财政制度构架和运行机制，建立各级政府合理有效的财政分权体系；对赋税制度进行重大改革， 以降低税率、简化税制、公平税负。非经社会公共选择过程，民意机关决议，行政部门不得随意加税、开征新税。通过产权改革，引进多元市场主体和竞争机制，降 低金融准入门槛，为发展民间金融创造条件，使金融体系充分发挥活力。
16. 社会保障：建立覆盖全体国民的社会保障体制，使国民在教育、医疗、养老和就业等方面得到最基本的保障。
17. 环境保护：保护生态环境，提倡可持续发展，为子孙后代和全人类负责；明确落实国家和各级官员必须为此承担的相应责任；发挥民间组织在环境保护中的参与和监督作用。
18. 联邦共和：以平等、公正的态度参与维持地区和平与发展，塑造一个负责任的大国形象。维护香港、澳门的自由制度。在自由民主的前提下，通过平等谈判与合作互 动的方式寻求海峡两岸和解方案。以大智慧探索各民族共同繁荣的可能途径和制度设计，在民主宪政的架构下建立中华联邦共和国。
19. 转型正义：为历次政治运动中遭受政治迫害的人士及其家属，恢复名誉，给予国家赔偿；释放所有政治犯和良心犯，释放所有因信仰而获罪的人员；成立真相调查委员会，查清历史事件的真相，厘清责任，伸张正义；在此基础上寻求社会和解。
四、结语
中 国作为世界大国，作为联合国安理会五个常任理事国之一和人权理事会的成员，理应为人类和平事业与人权进步做出自身的贡献。但令人遗憾的是，在当今世界的所 有大国里，唯独中国还处在威权主义政治生态中，并由此造成连绵不断的人权灾难和社会危机，束缚了中华民族的自身发展，制约了人类文明的进步——这种局面必 须改变！政治民主化变革不能再拖延下去。
为此，我们本着勇于践行的公民精神，公布《零八宪章》。我们希望所有具有同样危机感、责任感和使 命感的中国公民，不分朝野，不论身份，求同存异，积极参与到公民运动中来，共同推动中国社会的伟大变革，以期早日建成一个自由、民主、宪政的国家，实现国 人百余年来锲而不舍的追求与梦想。
轉載:零八憲章(繁体中文版)
一、前言
今年是中國立憲百年，《世界人權宣言》公布60周年，“民主牆”誕生30周年，中國政府簽署《公民權利和政治權利國際公約》10周年。在經曆了長期的人權災難和艱難曲折的抗争曆程之後，覺醒的中國公民日漸清楚地認識到，自由、平等、人權是人類共同的普世價值；民主、共和、憲政是現代政治的基本制度架構。抽離了這些普世價值和基本政制架構的“現代化”，是剝奪人的權利、腐蝕人性、摧毀人的尊嚴的災難過程。21世紀的中國将走向何方，是繼續這種威權統治下的“ 現代化”，還是認同普世價值、融入主流文明、建立民主政體？這是一個不容回避的抉擇。
19世紀中期的曆史巨變，暴露了中國傳統專制制度的腐朽，揭開了中華大地上“數千年未有之大變局”的序幕。洋務運動追求器物層面的進良，甲午戰敗再次暴露了體制的過時；戊戌變法觸及到制度層面的革新，終因頑固派的殘酷鎮壓而歸于失敗；辛亥革命在表面上埋葬了延續2000多年的皇權制度，建立了亞洲第一個共和國。囿于當時内憂外患的特定曆史條件，共和政體隻是昙花一現，專制主義旋即卷土重來。器物模仿和制度更新的失敗，推動國人深入到對文化病根的反思，遂有以“科學與民主”爲旗幟的“五四”新文化運動，因内戰頻仍和外敵入侵，中國政治民主化曆程被迫中斷。抗日戰争勝利後的中國再次開啓了憲政曆程，然而國共内戰的結果使中國陷入了現代極權主義的深淵。1949年建立的“新中國”，名義上是“人民共和國”，實質上是“黨天下”。執政黨壟斷了所有政治、經濟和社會資源，制造了反右、大躍進、文革、六四、打壓民間宗教活動與維權運動等一系列人權災難，緻使數千萬人失去生命，國民和國家都付出了極爲慘重的代價。
二十世紀後期的“改革開放”，使中國擺脫了毛澤東時代的普遍貧困和絕對極權，民間财富和民衆生活水平有了大幅度提高，個人的經濟自由和社會權利得到部分恢複，公民社會開始生長，民間對人權和政治自由的呼聲日益高漲。執政者也在進行走向市場化和私有化的經濟改革的同時，開始了從拒絕人權到逐漸承認人權的轉變。中國政府于1997年、1998年分别簽署了兩個重要的國際人權公約，全國人大于2004年通過修憲把“尊重和保障人權”寫進憲法，今年又承諾制訂和推行《國家人權行動計劃》。但是，這些政治進步迄今爲止大多停留在紙面上；有法律而無法治，有憲法而無憲政，仍然是有目共睹的政治現實。執政集團繼續堅持維系威權統治，排拒政治變革，由此導緻官場腐敗，法治難立，人權不彰，道德淪喪，社會兩極分化，經濟畸形發展，自然環境和人文環境遭到雙重破壞，公民的自由、财産和追求幸福的權利得不到制度化的保障，各種社會矛盾不斷積累，不滿情緒持續高漲，特别是官民對立激化和群體事件激增，正在顯示着災難性的失控趨勢，現行體制的落伍已經到了非改不可的地步。
二、我們的基本理念
當此決定中國未來命運的曆史關頭，有必要反思百年來的現代化曆程，重申如下基本理念：
* 自由：自由是普世價值的核心之所在。言論、出版、信仰、集會、結社、遷徙、罷工和遊行示威等權利都是自由的具體體現。自由不昌，則無現代文明可言。
* 人權：人權不是國家的賜予，而是每個人與生俱來就享有的權利。保障人權，既是政府的首要目标和公共權力合法性的基礎，也是“以人爲本”的内在要求。中國的曆次政治災難都與執政當局對人權的無視密切相關。人是國家的主體，國家服務于人民，政府爲人民而存在。
* 平等：每一個個體的人，不論社會地位、職業、性别、經濟狀況、種族、膚色、宗教或政治信仰，其人格、尊嚴、自由都是平等的。必須落實法律面前人人平等的原則，落實公民的社會、經濟、文化、政治權利平等的原則。
* 共和：共和就是“大家共治，和平共生”，就是分權制衡與利益平衡，就是多種利益成分、不同社會集團、多元文化與信仰追求的群體，在平等參與、公平競争、共同議政的基礎上，以和平的方式處理公共事務。
* 民主：最基本的涵義是主權在民和民選政府。民主具有如下基本特點：
（1）政權的合法性來自人民，政治權力來源于人民；
（2）政治統治經過人民選擇；
（3）公民享有真正的選舉權，各級政府的主要政務官員必須通過定期的競選産生；
（4）尊重多數人的決定，同時保護少數人的基本人權。
一句話，民主使政府成爲“民有，民治，民享”的現代公器。
* 憲政：憲政是通過法律規定和法治來保障憲法确定的公民基本自由和權利的原則，限制并劃定政府權力和行爲的邊界，并提供相應的制度設施。
在中國，帝國皇權的時代早已一去不複返了；在世界範圍内，威權體制也日近黃昏；公民應該成爲真正的國家主人。祛除依賴“明君”、“清官”的臣民意識，張揚權利爲本、參與爲責的公民意識，實踐自由，躬行民主，尊奉法治，才是中國的根本出路。
三、我們的基本主張
藉此，我們本着負責任與建設性的公民精神對國家政制、公民權利與社會發展諸方面提出如下具體主張：
1. 修改憲法：根據前述價值理念修改憲法，删除現行憲法中不符合主權在民原則的條文，使憲法真正成爲人權的保證書和公共權力的許可狀，成爲任何個人、團體和黨派不得違反的可以實施的最高法律，爲中國民主化奠定法權基礎。
2. 分權制衡：構建分權制衡的現代政府，保證立法、司法、行政三權分立。确立法定行政和責任政府的原則，防止行政權力過分擴張；政府應對納稅人負責；在中央和地方之間建立分權與制衡制度，中央權力須由憲法明确界定授權，地方實行充分自治。
3. 立法民主：各級立法機構由直選産生，立法秉持公平正義原則，實行立法民主。
4. 司法獨立：司法應超越黨派、不受任何幹預，實行司法獨立，保障司法公正；設立憲法法院，建立違憲審查制度，維護憲法權威。盡早撤銷嚴重危害國家法治的各級黨的政法委員會，避免公器私用。
5. 公器公用：實現軍隊國家化，軍人應效忠于憲法，效忠于國家，政黨組織應從軍隊中退出，提高軍隊職業化水平。包括警察在内的所有公務員應保持政治中立。消除公務員錄用的黨派歧視，應不分黨派平等錄用。
6. 人權保障：切實保障人權，維護人的尊嚴。設立對最高民意機關負責的人權委員會，防止政府濫用公權侵犯人權，尤其要保障公民的人身自由，任何人不受非法逮捕、拘禁、傳訊、審問、處罰，廢除勞動教養制度。
7. 公職選舉：全面推行民主選舉制度，落實一人一票的平等選舉權。各級行政首長的直接選舉應制度化地逐步推行。定期自由競争選舉和公民參選法定公共職務是不可剝奪的基本人權。
8. 城鄉平等：廢除現行的城鄉二元戶籍制度，落實公民一律平等的憲法權利，保障公民的自由遷徙權。
9. 結社自由：保障公民的結社自由權，将現行的社團登記審批制改爲備案制。開放黨禁，以憲法和法律規範政黨行爲，取消一黨壟斷執政特權，确立政黨活動自由和公平競争的原則，實現政黨政治正常化和法制化。
10. 集會自由：和平集會、遊行、示威和表達自由，是憲法規定的公民基本自由，不應受到執政黨和政府的非法幹預與違憲限制。
11. 言論自由：落實言論自由、出版自由和學術自由，保障公民的知情權和監督權。制訂《新聞法》和《出版法》，開放報禁，廢除現行《刑法》中的“煽動颠覆國家政權罪”條款，杜絕以言治罪。
12. 宗教自由：保障宗教自由與信仰自由，實行政教分離，宗教信仰活動不受政府幹預。審查并撤銷限制或剝奪公民宗教自由的行政法規、行政規章和地方性法規；禁止以行政立法管理宗教活動。廢除宗教團體（包括宗教活動場所）必經登記始獲合法地位的事先許可制度，代之以無須任何審查的備案制。
13. 公民教育：取消服務于一黨統治、帶有濃厚意識形态色彩的政治教育與政治考試，推廣以普世價值和公民權利爲本的公民教育，确立公民意識，倡導服務社會的公民美德。
14. 财産保護：确立和保護私有财産權利，實行自由、開放的市場經濟制度，保障創業自由，消除行政壟斷；設立對最高民意機關負責的國有資産管理委員會，合法有序地展開産權改革，明晰産權歸屬和責任者；開展新土地運動，推進土地私有化，切實保障公民尤其是農民的土地所有權。
15. 财稅改革：确立民主财政和保障納稅人的權利。建立權責明确的公共财政制度構架和運行機制，建立各級政府合理有效的财政分權體系；對賦稅制度進行重大改革，以降低稅率、簡化稅制、公平稅負。非經社會公共選擇過程，民意機關決議，行政部門不得随意加稅、開征新稅。通過産權改革，引進多元市場主體和競争機制，降低金融準入門檻，爲發展民間金融創造條件，使金融體系充分發揮活力。
16. 社會保障：建立覆蓋全體國民的社會保障體制，使國民在教育、醫療、養老和就業等方面得到最基本的保障。
17. 環境保護：保護生态環境，提倡可持續發展，爲子孫後代和全人類負責；明确落實國家和各級官員必須爲此承擔的相應責任；發揮民間組織在環境保護中的參與和監督作用。
18. 聯邦共和：以平等、公正的态度參與維持地區和平與發展，塑造一個負責任的大國形象。維護香港、澳門的自由制度。在自由民主的前提下，通過平等談判與合作互動的方式尋求海峽兩岸和解方案。以大智慧探索各民族共同繁榮的可能途徑和制度設計，在民主憲政的架構下建立中華聯邦共和國。
19. 轉型正義：爲曆次政治運動中遭受政治迫害的人士及其家屬，恢複名譽，給予國家賠償；釋放所有政治犯和良心犯，釋放所有因信仰而獲罪的人員；成立真相調查委員會，查清曆史事件的真相，厘清責任，伸張正義；在此基礎上尋求社會和解。
四、結語
中國作爲世界大國，作爲聯合國安理會五個常任理事國之一和人權理事會的成員，理應爲人類和平事業與人權進步做出自身的貢獻。但令人遺憾的是，在當今世界的所有大國裏，唯獨中國還處在威權主義政治生态中，并由此造成連綿不斷的人權災難和社會危機，束縛了中華民族的自身發展，制約了人類文明的進步——這種局面必須改變！政治民主化變革不能再拖延下去。
爲此，我們本着勇于踐行的公民精神，公布《零八憲章》。我們希望所有具有同樣危機感、責任感和使命感的中國公民，不分朝野，不論身份，求同存異，積極參與到公民運動中來，共同推動中國社會的偉大變革，以期早日建成一個自由、民主、憲政的國家，實現國人百餘年來锲而不舍的追求與夢想。
今年是中國立憲百年，《世界人權宣言》公布60周年，“民主牆”誕生30周年，中國政府簽署《公民權利和政治權利國際公約》10周年。在經曆了長期的人權災難和艱難曲折的抗争曆程之後，覺醒的中國公民日漸清楚地認識到，自由、平等、人權是人類共同的普世價值；民主、共和、憲政是現代政治的基本制度架構。抽離了這些普世價值和基本政制架構的“現代化”，是剝奪人的權利、腐蝕人性、摧毀人的尊嚴的災難過程。21世紀的中國将走向何方，是繼續這種威權統治下的“ 現代化”，還是認同普世價值、融入主流文明、建立民主政體？這是一個不容回避的抉擇。
19世紀中期的曆史巨變，暴露了中國傳統專制制度的腐朽，揭開了中華大地上“數千年未有之大變局”的序幕。洋務運動追求器物層面的進良，甲午戰敗再次暴露了體制的過時；戊戌變法觸及到制度層面的革新，終因頑固派的殘酷鎮壓而歸于失敗；辛亥革命在表面上埋葬了延續2000多年的皇權制度，建立了亞洲第一個共和國。囿于當時内憂外患的特定曆史條件，共和政體隻是昙花一現，專制主義旋即卷土重來。器物模仿和制度更新的失敗，推動國人深入到對文化病根的反思，遂有以“科學與民主”爲旗幟的“五四”新文化運動，因内戰頻仍和外敵入侵，中國政治民主化曆程被迫中斷。抗日戰争勝利後的中國再次開啓了憲政曆程，然而國共内戰的結果使中國陷入了現代極權主義的深淵。1949年建立的“新中國”，名義上是“人民共和國”，實質上是“黨天下”。執政黨壟斷了所有政治、經濟和社會資源，制造了反右、大躍進、文革、六四、打壓民間宗教活動與維權運動等一系列人權災難，緻使數千萬人失去生命，國民和國家都付出了極爲慘重的代價。
二十世紀後期的“改革開放”，使中國擺脫了毛澤東時代的普遍貧困和絕對極權，民間财富和民衆生活水平有了大幅度提高，個人的經濟自由和社會權利得到部分恢複，公民社會開始生長，民間對人權和政治自由的呼聲日益高漲。執政者也在進行走向市場化和私有化的經濟改革的同時，開始了從拒絕人權到逐漸承認人權的轉變。中國政府于1997年、1998年分别簽署了兩個重要的國際人權公約，全國人大于2004年通過修憲把“尊重和保障人權”寫進憲法，今年又承諾制訂和推行《國家人權行動計劃》。但是，這些政治進步迄今爲止大多停留在紙面上；有法律而無法治，有憲法而無憲政，仍然是有目共睹的政治現實。執政集團繼續堅持維系威權統治，排拒政治變革，由此導緻官場腐敗，法治難立，人權不彰，道德淪喪，社會兩極分化，經濟畸形發展，自然環境和人文環境遭到雙重破壞，公民的自由、财産和追求幸福的權利得不到制度化的保障，各種社會矛盾不斷積累，不滿情緒持續高漲，特别是官民對立激化和群體事件激增，正在顯示着災難性的失控趨勢，現行體制的落伍已經到了非改不可的地步。
二、我們的基本理念
當此決定中國未來命運的曆史關頭，有必要反思百年來的現代化曆程，重申如下基本理念：
* 自由：自由是普世價值的核心之所在。言論、出版、信仰、集會、結社、遷徙、罷工和遊行示威等權利都是自由的具體體現。自由不昌，則無現代文明可言。
* 人權：人權不是國家的賜予，而是每個人與生俱來就享有的權利。保障人權，既是政府的首要目标和公共權力合法性的基礎，也是“以人爲本”的内在要求。中國的曆次政治災難都與執政當局對人權的無視密切相關。人是國家的主體，國家服務于人民，政府爲人民而存在。
* 平等：每一個個體的人，不論社會地位、職業、性别、經濟狀況、種族、膚色、宗教或政治信仰，其人格、尊嚴、自由都是平等的。必須落實法律面前人人平等的原則，落實公民的社會、經濟、文化、政治權利平等的原則。
* 共和：共和就是“大家共治，和平共生”，就是分權制衡與利益平衡，就是多種利益成分、不同社會集團、多元文化與信仰追求的群體，在平等參與、公平競争、共同議政的基礎上，以和平的方式處理公共事務。
* 民主：最基本的涵義是主權在民和民選政府。民主具有如下基本特點：
（1）政權的合法性來自人民，政治權力來源于人民；
（2）政治統治經過人民選擇；
（3）公民享有真正的選舉權，各級政府的主要政務官員必須通過定期的競選産生；
（4）尊重多數人的決定，同時保護少數人的基本人權。
一句話，民主使政府成爲“民有，民治，民享”的現代公器。
* 憲政：憲政是通過法律規定和法治來保障憲法确定的公民基本自由和權利的原則，限制并劃定政府權力和行爲的邊界，并提供相應的制度設施。
在中國，帝國皇權的時代早已一去不複返了；在世界範圍内，威權體制也日近黃昏；公民應該成爲真正的國家主人。祛除依賴“明君”、“清官”的臣民意識，張揚權利爲本、參與爲責的公民意識，實踐自由，躬行民主，尊奉法治，才是中國的根本出路。
三、我們的基本主張
藉此，我們本着負責任與建設性的公民精神對國家政制、公民權利與社會發展諸方面提出如下具體主張：
1. 修改憲法：根據前述價值理念修改憲法，删除現行憲法中不符合主權在民原則的條文，使憲法真正成爲人權的保證書和公共權力的許可狀，成爲任何個人、團體和黨派不得違反的可以實施的最高法律，爲中國民主化奠定法權基礎。
2. 分權制衡：構建分權制衡的現代政府，保證立法、司法、行政三權分立。确立法定行政和責任政府的原則，防止行政權力過分擴張；政府應對納稅人負責；在中央和地方之間建立分權與制衡制度，中央權力須由憲法明确界定授權，地方實行充分自治。
3. 立法民主：各級立法機構由直選産生，立法秉持公平正義原則，實行立法民主。
4. 司法獨立：司法應超越黨派、不受任何幹預，實行司法獨立，保障司法公正；設立憲法法院，建立違憲審查制度，維護憲法權威。盡早撤銷嚴重危害國家法治的各級黨的政法委員會，避免公器私用。
5. 公器公用：實現軍隊國家化，軍人應效忠于憲法，效忠于國家，政黨組織應從軍隊中退出，提高軍隊職業化水平。包括警察在内的所有公務員應保持政治中立。消除公務員錄用的黨派歧視，應不分黨派平等錄用。
6. 人權保障：切實保障人權，維護人的尊嚴。設立對最高民意機關負責的人權委員會，防止政府濫用公權侵犯人權，尤其要保障公民的人身自由，任何人不受非法逮捕、拘禁、傳訊、審問、處罰，廢除勞動教養制度。
7. 公職選舉：全面推行民主選舉制度，落實一人一票的平等選舉權。各級行政首長的直接選舉應制度化地逐步推行。定期自由競争選舉和公民參選法定公共職務是不可剝奪的基本人權。
8. 城鄉平等：廢除現行的城鄉二元戶籍制度，落實公民一律平等的憲法權利，保障公民的自由遷徙權。
9. 結社自由：保障公民的結社自由權，将現行的社團登記審批制改爲備案制。開放黨禁，以憲法和法律規範政黨行爲，取消一黨壟斷執政特權，确立政黨活動自由和公平競争的原則，實現政黨政治正常化和法制化。
10. 集會自由：和平集會、遊行、示威和表達自由，是憲法規定的公民基本自由，不應受到執政黨和政府的非法幹預與違憲限制。
11. 言論自由：落實言論自由、出版自由和學術自由，保障公民的知情權和監督權。制訂《新聞法》和《出版法》，開放報禁，廢除現行《刑法》中的“煽動颠覆國家政權罪”條款，杜絕以言治罪。
12. 宗教自由：保障宗教自由與信仰自由，實行政教分離，宗教信仰活動不受政府幹預。審查并撤銷限制或剝奪公民宗教自由的行政法規、行政規章和地方性法規；禁止以行政立法管理宗教活動。廢除宗教團體（包括宗教活動場所）必經登記始獲合法地位的事先許可制度，代之以無須任何審查的備案制。
13. 公民教育：取消服務于一黨統治、帶有濃厚意識形态色彩的政治教育與政治考試，推廣以普世價值和公民權利爲本的公民教育，确立公民意識，倡導服務社會的公民美德。
14. 财産保護：确立和保護私有财産權利，實行自由、開放的市場經濟制度，保障創業自由，消除行政壟斷；設立對最高民意機關負責的國有資産管理委員會，合法有序地展開産權改革，明晰産權歸屬和責任者；開展新土地運動，推進土地私有化，切實保障公民尤其是農民的土地所有權。
15. 财稅改革：确立民主财政和保障納稅人的權利。建立權責明确的公共财政制度構架和運行機制，建立各級政府合理有效的财政分權體系；對賦稅制度進行重大改革，以降低稅率、簡化稅制、公平稅負。非經社會公共選擇過程，民意機關決議，行政部門不得随意加稅、開征新稅。通過産權改革，引進多元市場主體和競争機制，降低金融準入門檻，爲發展民間金融創造條件，使金融體系充分發揮活力。
16. 社會保障：建立覆蓋全體國民的社會保障體制，使國民在教育、醫療、養老和就業等方面得到最基本的保障。
17. 環境保護：保護生态環境，提倡可持續發展，爲子孫後代和全人類負責；明确落實國家和各級官員必須爲此承擔的相應責任；發揮民間組織在環境保護中的參與和監督作用。
18. 聯邦共和：以平等、公正的态度參與維持地區和平與發展，塑造一個負責任的大國形象。維護香港、澳門的自由制度。在自由民主的前提下，通過平等談判與合作互動的方式尋求海峽兩岸和解方案。以大智慧探索各民族共同繁榮的可能途徑和制度設計，在民主憲政的架構下建立中華聯邦共和國。
19. 轉型正義：爲曆次政治運動中遭受政治迫害的人士及其家屬，恢複名譽，給予國家賠償；釋放所有政治犯和良心犯，釋放所有因信仰而獲罪的人員；成立真相調查委員會，查清曆史事件的真相，厘清責任，伸張正義；在此基礎上尋求社會和解。
四、結語
中國作爲世界大國，作爲聯合國安理會五個常任理事國之一和人權理事會的成員，理應爲人類和平事業與人權進步做出自身的貢獻。但令人遺憾的是，在當今世界的所有大國裏，唯獨中國還處在威權主義政治生态中，并由此造成連綿不斷的人權災難和社會危機，束縛了中華民族的自身發展，制約了人類文明的進步——這種局面必須改變！政治民主化變革不能再拖延下去。
爲此，我們本着勇于踐行的公民精神，公布《零八憲章》。我們希望所有具有同樣危機感、責任感和使命感的中國公民，不分朝野，不論身份，求同存異，積極參與到公民運動中來，共同推動中國社會的偉大變革，以期早日建成一個自由、民主、憲政的國家，實現國人百餘年來锲而不舍的追求與夢想。
2008年7月27日 星期日
Green Olympic?
Beijing win the bid for 2008 Olympic by label it as Green Olympic, and I think label is the best description of the level of understanding of the concept of Environmentalism by Communist China, much akin to its level of understanding of Chinese culture, if any other than the custom and ritual, otherwise why the necessity of Cultural Revolution?
Environmentalism has its roots in beginning which man is separated from Nature as a whole when s/he gain consciousness, then religion is born to compensate this lost. By the advent of industrialization, the relationship between humanity and nature is further deteriorate to the role of exploiter. Capitalism, which is the embodiment of industrialization, has extend the idea of making profit through exploitation instead of cooperation to its fullest extend. Environmentalism grow as a movement to reshape the connection between humanity and nature from that of exploitation to harmony, from competition to cooperation. Therefore the idea Green Capitalism is something close to oxymoron, so do the idea of Green Olympic.
The most Environmental friendly way of doing Olympic is NOT doing it at all. Consider how many carbon dioxide and Green house gas is emitted by sportspersons and tourists when they are traveling to Beijing by airplane or other means of transportation? How would it add to the Green House effect? Is that a requirement of Beijing Olympic committee for all the travel to be carbon neutral? To be less demanding, since Internet is not advance to a level that the sportsperson could compete through the Internet, but at least we can reduce the amount of expenditure of energy by all watching the events from the Internet. Would the holder of Green Olympic welcome this idea if it is sincerely believe in the goods of environment?
Definitely not, since what beneath the surface of Green Olympic is a dog-eat-dog ultra-capitalistic society. The goal of this ‘Green Olympic’ is to maximize the amount of tourist and the amount of consumption to fill the expanding appetite of citizen who substitute the political freedom to that of freedom of buy-and-sell-anything-they-wanted from dog to endangered species to personal airplane to sex salve. How would hundreds and thousands of tourist and sportsperson do to the already fragile and overloaded ecosystem in China? Is that also a requirement from Beijing Olympic Committee for all tourists and sportspersons to behave in ecologically sensitive way throughout the Olympic Game? Does Beijing Olympic Committee constructed the Beijing in such a way that whatever the tourist and sportsperson do, it would always be carbon neutral and not causing any pollution and damage to environment? It certainly contradict the real goal of Beijing Olympic. Do we expect Beijing Olympic Committee to ensure capitalist who just made huge profit during the Olympic Game to be environmental considerate when spending their money? Does Beijing Olympic Committee ever concern of the effect on the environment after this artificial booming of economy?
Moreover, how would it do to the environments other than the city of Beijing when most of resource and attention is devoted to Beijing for the sake of window dressing? Since ecosystem is inherently a connected whole, by overfocusing on one place to be detriment of other would not do much good to environment of China as a whole, let alone the Earth as a whole. How sincere is its goal of benefit the environment of China as a whole when Communist China shut down the website of Green activist, and place them under house arrest, knowing that would increase the level of corruption in other cities?
If Beijing Olympic could be consider as a Green Olympic by solely focus on the process of Olympic Games but not the context under which it is happening, then why don’t we nominate Hitler, Stalin, Mao, Polpot for Nobel Peace Prize because they reduce the load on environment by massacring million of their own citizens?
2008年7月8日 星期二
世界能源危機和中共國政治的關係
我一直以來現行的物理學框框走的是一條導致全人類滅亡的死路,因為資本主義的基本動力,不是有效利用能源,而是盡量製造更多的消費意欲,生產更多的產品, 過度生產比剛剛合乎市場需求更合乎商業原則,結果當然是大量浪費天然資源和能源。因為資本主義的動力是要令人永遠需求更多,因此,天然能源開發再多,亦追 不上人被資本主義經濟刻意引發貪慾的澎脹做成的需求。況且目前的能源供應已經不夠所有發展中國家的應用,除了十三億人口中國,還有整個在急速發展的非洲大 陸,而目前的風能、海能、太陽能技術的效率太低,絕對追不到全世界經濟發展的能量需求,最有效率的是核能,但是成本極高,風險亦不成比例地的高,而且所要 求的技術亦不是最缺乏能源的發展中國家可以負擔,難道它們可以寧要經濟發展,不要發展教育及其他社會基建?可悲的是,發展中國家,比發達國家更欠缺完整的 環保政策,因此商人更加不需要有效利用能源,形成惡性循環。
中國的例子比較特殊,可以籍此看世界能源危機和政治的關係,自1989年天安門大屠殺事件以來,中共的治國策略刻心就是以除了政治上的開放來換取統治的認 受性,包括在某些領域採取比西方老牌資本主義國家更開放、更放任的經濟政策,其理念是用經濟利益來交換社會穩定:「除了政治上我要管,其他領域我任你亂 來。」世界能源危機當然不及政權的穩定重要,中產階級要民主和人權,我不給,但容許他們去買車買船買小型飛機買鑽石買人體器官買性奴,分散他們注意力得一 時就一時,如果還不夠我就年年辨奧運會和國際盛事。當然,中共自己心裏明白,經濟的手段是解決不了政治的問題,結果,中共因其政權不民主開放,需要用比較 原始的技術去令國家經濟發展得比其他資本主義國家更快,以恆常的加速度去消秏所剩無幾的不可再生能源,令世界能源危機百上加斤!
能源危機不單是政治亦是經濟的問題,就算再多一百部的石油,亦解決不了!
中國的例子比較特殊,可以籍此看世界能源危機和政治的關係,自1989年天安門大屠殺事件以來,中共的治國策略刻心就是以除了政治上的開放來換取統治的認 受性,包括在某些領域採取比西方老牌資本主義國家更開放、更放任的經濟政策,其理念是用經濟利益來交換社會穩定:「除了政治上我要管,其他領域我任你亂 來。」世界能源危機當然不及政權的穩定重要,中產階級要民主和人權,我不給,但容許他們去買車買船買小型飛機買鑽石買人體器官買性奴,分散他們注意力得一 時就一時,如果還不夠我就年年辨奧運會和國際盛事。當然,中共自己心裏明白,經濟的手段是解決不了政治的問題,結果,中共因其政權不民主開放,需要用比較 原始的技術去令國家經濟發展得比其他資本主義國家更快,以恆常的加速度去消秏所剩無幾的不可再生能源,令世界能源危機百上加斤!
能源危機不單是政治亦是經濟的問題,就算再多一百部的石油,亦解決不了!
2008年6月24日 星期二
馬英九有種!
馬英九總統真不愧是民選的政治領衫,他一上任做了兩件果斷、英明的決定,首先是派軍艦在釣魚 台向日本宣示中國主權,做了中共國一直不敢做的,把中共國對日方的懦弱和心虛充份顯示出來;然後是堅持用繁體中文,即不會因為要歡迎中共國的遊客,像香港 政府一樣在觀光點增加簡體字來討他們的歡心。其實兩件事都反映了他有完整一套如何以正統中華文化來反制中共的理念,把台灣回複到中華民國的主體,而中華民 國的主體就是正統中華文化的合法承繼人,暗藏的殺着就是指責中共破壞中國文化,中共不代表正式的中國。換句話說,他是正面挑戰中共國的道德正當性,表明中 國民國無意讓中共借佔領中華民族的複地來「自動」取得法統地位,中共國還是和中華民國在競爭中國的合法統治者地位,而中共必須面對它一直避而不談的歷史錯 誤:意圖在中國清洗中國文化,代之以馬列文化。實際上,論淨軍事實力、經濟實力及外交力量,中華民國都不可能和中共硬碰硬,因此它必須把唯一有的棋子,即 僑居世界各地的中華民族對中國文化的認同,甚至是中國文化對世界的巨大軟力量,充份的發揮出來;同時,它本身的民主制度亦是世界人心所趨的優勢。如果世界 人民在相比較中共的中國和中華民國的中國時,發覺前者只有物質的吸引力,後者才有精神的吸引力,因為世界潮流都取精神而捨物質,如此一來則中華民國已在精 神上打羸了中共。萬一中共他日意圖用武力統一中國時,軟力量可以隨時化成了強大的民間力量,即中共國是要和世界民意對抗,沒有物質力量是可以勝過人的意志 的。馬英九走對了一步棋,中共以武力統一中國難矣!
Paranoid and Modern Chinese mentality
Paranoid is the state of mind which one is felt s/he is threaten by everyone other than himself. In his mind, everyone is plotting something against him, so his feeling of being threaten is justified by suspicious actions of other. In Psychology, it is a state of mind which a person is afraid of everything, or it is necessary for him to felt scared of everything. Neurologically speaking, it is the case which the neurological circuit to produce the sense of fear has been overactive and hyper-sensitive to any stimulate. The top-down process dominate over bottom-up process in Cognitive process.
Such a psychological state is perhaps the one most extensively abuse by politician throughout the world, especially in Communist China. Due to recent history of being invaded and raped throughly by Western imperial powers, the politician in Chinese Communist Party love to infer the cause of any domestic disturbance with a foreign cause, it is not just helping them to safely remove the blame from themselves, it also magically increase the level of solidiarty among the comrade. The logic is: They never bore any good will toward Chinese. They have threaten us before, and they are threaten us now, and they will threaten us in the future. Therefore any dissidence in the country must be incited/influenced/remotely-controlled/rewarded by hostile foriegn powers. Chinese must not be raped by other races(so they are available for Chinese to rape!)
This is accurate to a certain extent which Western powers doesn't like the lack of democracy and freedom of Chinese. This is also historically accurate given the context of Cold War. However, the past has gone, and democracy also means that the Western power are often divided in their altitudes and opinions toward Chinese. By adopting this altitude, Chinese Communist Party is ensure that it would always received with hostility but not hospitality. Is that Chinese Communist Party can only rule Chinese by fear/hatred and hostility of other nations?
2008年6月14日 星期六
法輪功是中共的影子
法輪功是世界新紀元宗教運動之一員.其興起和全球思想宗教大勢的關係密不可分,它在中共國的生存和壯大,當然是在中國共產黨的默許和支持下,而它是在中共 國「氣功熱」時興起的,它所以迅速掘起,因為中共意圖用文化大革命去改寫中國文化,結果卻無法建立有生命力的新文化,因為中國文化的影子一直都在中共國民 間。法輪功看穿中共始終需要中國文化的支撐,卻又因過去曾政治清算中國文化而不可以「名正言順,理直氣壯」宣揚中國文化,因為不少反共人仕會拿此來攻擊中 共的理念前後不一致,行為自相矛盾,而且依據中國文化的「歷史正統觀」,中共是中國的叛黨,更不好意思去弘揚中國文化;所以以由中國文化的內涵變化出新產 物,中共國的人民因文化飢渴便如獲至寶。它其實是在中共容許的空間生存,有中共國本身的文化銘印,是中共文化和古中國文化的混種產物,因此可以推測雙方的 行為及結構一定有互相仿效的地方,例如兩者都是獨裁統治,而政治行為亦相差不多。最後它難逃中共國的清算,可能中共發覺中國文化的吸引力太大,反照出它和 中國文化的異質性,影響統治權威;另一可能是中共始終怕宗教/道德的魔力會動搖它碎弱的合法性根基。
中共最怕什麼?就是它自己的影子,莊子的寓言曾說有人因害怕自己的影子而死,看來所言非虛。因為行天道不會分自己和影子,因此不害怕是自己的一部份,正如 同是美國的共和黨並不恐懼合法來奪權的民主黨,可能你中有我,我中有你,有什麼好怕的?但是中共國天道不行,行它自己一套似是而非的道理,因此自己的影子 便和自己分得清清楚楚,而且非常害怕。在它的思維裏,看不到影子是自己的一部份,因此大力打以打擊,但是影子卻是因它本身的性質而生,不可能被消滅,結果 是中共先把法輪功當成影子分出來,然後自己不停追打自己的影子。有壓迫便有反抗,壓迫亦使法輪功戴上道德光環,成了「反抗中共不道德統治」的犧牲者,廣受 同情;相反如果中共國是宗教自由,各種思想自由競爭,法輪功便不會成為它的心腹之患了。
法輪功會不會因此而成為中共的後繼人呢?天佑中國!
中共最怕什麼?就是它自己的影子,莊子的寓言曾說有人因害怕自己的影子而死,看來所言非虛。因為行天道不會分自己和影子,因此不害怕是自己的一部份,正如 同是美國的共和黨並不恐懼合法來奪權的民主黨,可能你中有我,我中有你,有什麼好怕的?但是中共國天道不行,行它自己一套似是而非的道理,因此自己的影子 便和自己分得清清楚楚,而且非常害怕。在它的思維裏,看不到影子是自己的一部份,因此大力打以打擊,但是影子卻是因它本身的性質而生,不可能被消滅,結果 是中共先把法輪功當成影子分出來,然後自己不停追打自己的影子。有壓迫便有反抗,壓迫亦使法輪功戴上道德光環,成了「反抗中共不道德統治」的犧牲者,廣受 同情;相反如果中共國是宗教自由,各種思想自由競爭,法輪功便不會成為它的心腹之患了。
法輪功會不會因此而成為中共的後繼人呢?天佑中國!
2008年6月13日 星期五
中共死亡的原因試析
三個字最簡單的答案是它行無神論卻不引進民主、科學,結果中共自己比中國人更迷信,因為內心 虛怯所以發動文革,破壞中國古文化卻發展不了一套全新和有活力的文化,自從八九年六月四日大屠殺以 後,共產主義陣營崩潰,它嚇得魂不附體,再無自信心內部改革。為了收買人心,不改革政治,卻更開放經濟,社會問題更趨嚴重,它只是做一日和尚敲一日鐘,它 已經 沒有信念(ideology),沒有信心,只是活一日過一日。頭痛醫頭,腳痛醫腳,如今中史政令不出中南海,貪污叢生,每年的施政目標只可以完成一半。外 表工程 做得愈多,表明它的內心愈虛怯。
如今一個有趣的現象,是它比其他傳統中國人更迷信,連奧運會亦要揀2008年8月8日8時8分,可以用佛洛伊德的「被壓抑物之回歸」(Return of the repressed)來形容,因為精神空虛,本身無理念支撐自己的行為,亦不是用科學方法,因此當有天災人禍發生,被壓抑的封建迷信便席卷全國,如野火潦原。
心理學有一個所謂「自我實現的預言」,就是當有人自己以為是絕症,則不用絕症他/她也會以為是因絕症是死。所以中共步向滅亡只有一個理由,就是中國共產黨 它在心理戰上被打敗,當它以為自己是已經失敗了,讓它自己一步步放棄,一步步倒退。法輪功對中共打的心理戰已經有多少成果,如今的中國天災人 禍,而任何有志推翻共產政權之士都覺得是千載良機,可一不可再,中共已近它的未路了,所有獨裁專制政權都以為自己是千秋萬世,結果沒有一個可以!
2008年6月12日 星期四
拒絕中共,至少有8008萬個理由!
中共由建國到現在,共有最少8008萬名中國人非正常死亡,平均每年133.5萬人被殺;
如果贊因為二手煙害死人而戒煙,則你在邏緝上沒有理由容許中共再為禍中國,荼炭生靈。
我們還可以再等下一次天災人禍,下一次政治爭鬥,下下下一代的「開明領導人」嗎?
香港的普選還要再等多十年八年?還是要當民建聯成執政黨?還是要明光社成為基督教黨?
中共國再要死幾多人?中共遭天譴是偶然的麼?
蒼天已死,民主當立!
2008年6月7日 星期六
An open letter to President Ma of Republic of China
Hello President Ma of Republic of China, the only elected president for all Chinese in the world,
I must congratulate you for winning the election against Chan of Democratic Progressive Party. You are doing the Chinese race a great favor by removing such a dangerous, incompetent and corrupt president from the office. Your winning represent that the traditional Chinese virtue of kindness, loyalty, polite/considerate, wisdom, truthfulness has not yet abandoned by Chinese living in Taiwan. Because you understand Taiwan has a special status in the Chinese all over the world as the central of Traditional Chinese culture, the root which define what Chinese is. And Mr. Chan’s strategy of detach Republic of China from the core Chinese culture is undermining this line of defense in the mind of Chinese. Chinese Communist Party, which is historically hostile to traditional Chinese culture, is covertly hoping that Mr. Chan could de-convert Chinese to non-Chinese, thereby Chinese Communist Party would have excellent excuse for the invasion of Republic of China which no Chinese would come to the aid of Republic of China. However, as we all learn from the history of the Chinese Communist Party, its intention to re-united China under the flag of Chinese Communist Party would never cease. However, this is about the only card that Republic of China can play given the economy of Republic of China is depended heavily on Communist China but not vice versa. Do you want to be the last president of Republic of China? Or do you want a better chance for China to united under a true democratic and republican political system?
To have a better position for the negotiation with Communist China, it is necessary for Republic of China to have its own source of food and water supply, and most importantly, a source of supply of energy that doesn’t rely on the goodwill of Communist China most be found to maintain not just the economy but the daily operation of the country. Given the influence of Communist China is increased as backed by its growing economy, it become a critical question of how Republic of China survival without relying on the wimps of Communist China. Suppose in the not so distant future that Republic of China is having a dispute with People’s Republic of China, Communist China could easily block the access of Taiwan Strait, then there is nothing Republic of China can do except pleading for the help of International Community and Oversea Chinese. How many friends Republic of China made in the International Community that are willing to come to aid of Republic of China?
The biggest strategic disadvantage of Republic of China is that it has few natural resources, especially those who are necessary for the generation of electricity. And electricity is the blood of operation of the whole country. Out of this strategic need of Republic of China, I here provide a method to produce electricity unlimited from electromagnetic field without the need of fuels, that is already verified by Japan Patenting Authority. If Republic of China maintain to provide all its energy needs without the need of import, then it could increase its competitiveness of its economy and increase the national productivity. In any event of blockage by Communist China, Republic of China could withstand that for a longer time, thus buying more time for Republic of China to win the world opinion. Given that the price of oil and natural resources are increasing every year, this invention could tilt the level toward Republic of China in long terms.
I thereby ask President Ma of Republic of China, which is the only elected president for all Chinese in the world, to seriously consider my proposal.
Sincerely with all my heart,
A Chinese citizen living in Hong Kong
2008年6月6日 星期五
給中華民國總統馬英九的公開信
您好！
謝謝來信，所提寶貴意見，我們已轉呈總統參閱。祝福您
順心如意
總統辦公室 2008.06.20.
註：如欲再次來函，請勿直接在發信軟體上點選回覆之功能，仍請至總統府網站總統信箱內填寫寄發。
———————————————
編號 : 211420
使用者名字
E_Mail
主題 台灣的能源危機及形勢
你好,真正屬於全世界中國人的馬英九總統,
恭喜你當選中華民國的總統,你當選不單代表國民黨的另一次機會,亦代表了在陳水扁的四年來上下其手的操弄下,在台灣的中國人仍然沒有忘記中國傳統中 的五德:仁、義、禮、智、信,然而你和素來以狡咋、不講信用、不講原則而臭名昭箸的中國共產黨交往,不由得由我一直對自由中國有期望的人十分擔心。你想做 的是單單中華民國在台灣的總統,還是真真正正由全中國人選出來的聯邦中國第一任總統?對你來說,中國統一是不是遙不可及的夢想?你是不是抱着「做一日和 尚,敲一日鐘」的心態,以為只要台灣一天不宣佈獨立,中共便一天不會和台灣兵刃相見?你當然不會不知道,中共國和台灣一天不統一,台灣的主體意識只會愈來 愈強,台獨意識愈強,中國和平統一的希望愈小?另外,你當然不會不知道,台獨的思想來自於對中共專制的厭惡,但是隨着台灣的本體意識增強,對中國本土的疏 離感愈來愈強,中華民國以自居中華文化正統對海外華人的號召力愈來愈小,台灣可以對中共打的牌愈來愈少,即中共國出兵台灣愈來愈「師出有名」?
我以為中共辦2008奧運會本來的目的是在於中共把自己塑造成全球中華民族的共主,把台灣徹底邊緣化,以便為將來出兵增加正當性,否則為什麼中共國國內接 二連三的雪災、暴動、地震都打不亂它的奧運會計劃?因為中共素來政治掛帥,統一的政績當然比區區幾萬人的死傷不算什麼了!現在看來是倉天尚對中華民族有好 生之德,因此中共的陰謀未能得逞,但是時間對中共國一邊愈來愈有利是事實:一來中共國經濟並不依靠台灣,但中華民國的經濟愈來愈依靠中共國,因此中共國可 以向台灣打經濟牌,但台灣根本沒有對應的策略;另外在中共國的打壓下,中華民國的國際活動空間很少,如果台灣有難,可不可以指望他們來幫手?最要命的一點 是,國家的基本運作需要能源和食物,而台灣本身的天然資源並不豐厚,一但兩岸發生衝突,中共國以海軍封銷台灣海峽要道,對外以有經濟實力為後盾的外交壓力 脅迫美日,美國和日本亦不敢得罪隨時隨地可以犧牲十萬八萬軍民的中共,因此中華民國只有投降的份兒?事實上,因為中共國是有豐厚天然資源而一個不講人權的 專政國家,而中華民國是個近乎孤立但欠缺天然資源的自由民主的共和國,兩岸一旦因政治問題發生衡突,你想不想做第一個向中共投降的中華民國總統,任由亂臣 賊子魚肉同是中國人的台灣民衆嗎?
我以為我有一個誰都以為是天荒夜談的解決辦法,該方法是一種從電磁場中抽取源源不絕的能量的發明,它的結果被日本專利局承認,可以令台灣對中共國的能源依賴減少,為中華民國採取多一線生機。只要中華民國有獨立的能源供應,則台灣依然可以在水、食物及電力供應自給自足一段時間,台灣可以拖延時間,爭取國際支持,亦增加和中共談判的籌碼,同時亦增加中共國武力佔領台灣的機會成本及風險(中共國勞師動衆,亦要保護長長的補給線,台灣因有此科技,則可以逸代勞,以低成本且近乎無限的能源對有限而且成本高能源),減低兩岸開戰的風險。再者,發展此一類科技,大大減低生產成本,降低中共國的競爭優勢,亦可加速台灣本土的經濟發展,台灣的經濟愈好,和中共談判的籌碼愈多。
我真心希望馬總統可以認真考慮我的意見,則中華民國萬幸,中國萬幸,中華民族萬幸!
此致
一中國人敬上
2008年6月4日 星期三
轉載:六月四日大屠殺和奧運的數字學關係
(轉載: http://euler.truthbible.net/index.php?entry=entry080603-174908)
寫的時侯幾乎忘記了!
中共臭名昭箸的六四天安門大屠殺:
簡稱六四事件,六十四是八的二次方,
6月4日: 64=8*8
因此六四是中共國歷史的轉捩點,是鐵一般的事實!
另一層意思,以果報來看:
8*64=512-> 六四天安門大屠殺是五一二大地震的遠因,何解?
如李怡所言,五一二大地震的死傷多是由於樓房不合乎標準建成,何鮮樓房會建得不合標準?
四個字:貪污官倒,以民主政治改革來壓制貪污官倒是八九年學生民主運動的主要訴求。
心理史觀的數字學意義:
64=8*8,八是六四及五一二的始作俑者,八是財神,在中共國要發財就要貪污!
因為中共只看到經濟發展的需要,看不到民主政治改革的需要,而中共國的奧運將會加速中共貪污腐化,中共要人民忘記,但天意偏不要人民忘記!
因 此中共一天不正視六四的政治問題,當日的身體及心靈受害者,後來被迫害者,他們在天之靈難以釋懷!看到中共以奧運來沖喜,為奧運好大喜功,本未倒置,貪污 腐化比以前重千百倍,民主改革遙遙無期,更利用中共國的經濟實力來打壓香港的民主發展,而中共國人民的精神空虛麻木,心目中只有錢錢錢(8*8*8= 512)和民族主義,辦奧運卻沒有人類大同的精神,冤死的人便發揮一下威力。它用意在提醒中共國人,六四的死結一日不解,中國永無寧日!
另外易經的第八掛是坤卦，卦德為順，順乃柔順之意。以地為表徵,五行中屬土,而中共的國旗為火,火生土。即中共本身為與八有關一切的禍害的主因!
天網恢恢,疏而不漏!
2008年6月1日 星期日
香港式的大躍進?
以前以為中國在中共統治下才有「大躍進」這類荒謬的事,想不到原來香港有同樣的事發生,在不同的政治、經濟、社會環境下發生相類似的事,世界不可謂不是光怪陸離。這是不是代表中共國雖然表面上不同於香港,但骨子裏有它們共通的地方?
中共統治下的「大躍進」的目標是為了快速進入馬克斯主義中的下一個階段,要在生產量上超英趕美;而香港式的「大躍進」的目的並沒有什麼偉大的理想,不過是 想子女在個人競爭中領先一籌:當其他人的孩子都在讀ABC的時侯,我的就在讀大象的英文;其他人的孩子都在學基本的四則運算的時侯,我的孩子就已經在學珠 心算了;其他人的孩子都在學基礎的中文時侯,我的孩子就已經在看魯迅了。中共的「大躍進」理論上的鋼鐵生產量可以超英趕美,而香港的「大躍進」則在理論上 可以把任何人的孩子都變成愛因斯坦般的天才。原來在中共心目中的社會的進化是可以隨便加速的,而在香港不少中產父母的心目中的,行為主義學派之父約翰.華 生說的是真理: 「人天生是一張白紙,你喜歡怎寫就怎寫!」
中共在「大躍進」時完全看到自己先進的一面,自己是如何比英美進步,而任何中共國人都不敢異議,可以說是因為自己向前進的慾望太強而對事情的另一面「視而 不見,聽而不聞」;同樣,因為香港社會的競爭太殘酷,不少中產父母求勝的慾望太強,因此,原來受過高深的教育立時失去作用,腦中想到的只是簡單的直線思維 「輸入愈多,愈出一定愈多」。中共國看不到經濟進步需要慢慢提升生產技術及設備,慢慢提升生產人員對生產技術的掌握,不單自己看不到,亦行全面的資訊封 銷,強力禁制任何的出軌思想;而香港的中產父母在相對資訊自由的環境下,卻純綷因為自己的心理需要和現實社會競爭,打壓子女的異議和質疑,看不到人不同電 腦,並不可以盲目增加資料的存量,而且教育的目的並不是單單的累積知識,而是去慢慢學習怎麼去吸收知識、怎麼去分析知識、怎麼去利用知識,從而建立獨立思 考的能力。中國經濟不可以一僦而就,經濟發展有一定的階段和條件,而人的腦筋像皮圈,彈性要一點點增加,唔理每人天生的「彈性指數」,強行拉扯,最壞的結 果是把像皮圈拉斷,最「好」的結果是彈性哀退,失去再擴展的能力。所以,中共「大躍進」結果是全國經濟近乎崩潰,全國性的大飢荒,自然資源的大浪費;而香 港「大躍進」的結果是孩子的功課量提高,然而競爭力不見得比以前進步。
中共「大躍進」是因為無知而對人民殘忍,而香港的父母又是因為什麼而對孩子殘忍呢?現在中共已經吸取了教訓,不再完全封銷消息,對經濟的自然定律多了一分 尊重;而香港的父母為什麼一方面拒絕用客觀、科學的方法去檢討香港式的「大躍進」的結果對孩子的得失?另一方面香港社會繼續盲目吹捧所謂狀元?香港社會的 失心瘋,是不是比當年的中共更嚴重?
救救孩子,救救香港的未來!
訂閱：
文章 (Atom)