如何看待亚洲协会中国关系部主任夏伟(Orville Schell)党国"天命已终"的评论?
http://www.chinafile.com/conversation/public-anger-over-coronavirus-mounting-will-it-matter
The biggest consequence of the coronavirus for Xi Jinping, is something far more inchoate and difficult to assay than health effects, economic impact, or consequences for China’s global outreach efforts, namely, the “Mandate of Heaven.” This was the idea, first expressed three thousand years ago and which took mutable forms throughout Chinese history, that governance depended on the extension of cosmic favor on just and able rulers. In the Confucian scheme of things what was most critical for gaining and keeping this “heavenly mandate” was for a ruler to demonstrate virtue and moral propriety. By ruling justly and performing the proper ritual ceremonies, an imperial leader propitiated “heaven’s” demands thereby bringing heaven and earth into balance and society into a state of harmony.
However, if an emperor violated proper Confucian proscriptions for good governance and threw heaven and earth out of balance, the former was believed to signal its displeasure by means of cosmic disruptions such as earthquakes, floods, meteors, droughts and epidemics. And such omens were associated by historians with peasant rebellions and other kinds of righteous uprisings against a corrupt ruling order. In the eyes of China’s historians, once the mandate had been broken, the replacement of one ruling imperial family by another was inevitable. When the time had come, as the Book of Changes put it, for “dragons to take flight and a new son of heaven to appear,” a dynastic cycle completed itself. Just as stability was viewed as a sign that the “mandate of heaven” held, the “chaos” that inevitably followed the collapse and end of a dynasty was viewed as further evidence of cosmic disfavor.
Such beliefs remain embedded in popular sentiment within China today, despite the body blow done to traditional Chinese culture by the Maoist revolution. And for many people part of that belief system may include, consciously or otherwise, a latter-day version of the mandate. The Tangshan earthquake in 1976 was said—largely in retrospect—to herald the end of the “Mao Dynasty,” while many thought the protest movement of 1989 signaled the end of Deng’s reign. (They were wrong.) Now, as social media becomes a bubbling lava pit of disparagement accusing the Chinese Communist Party’s of misrule, a feeling of loss of moral authority is gripping Chinese society that is hard to measure, but may prove even harder to counteract.
The biggest consequence of the coronavirus for Xi Jinping, is something far more inchoate and difficult to assay than health effects, economic impact, or consequences for China’s global outreach efforts, namely, the “Mandate of Heaven.” This was the idea, first expressed three thousand years ago and which took mutable forms throughout Chinese history, that governance depended on the extension of cosmic favor on just and able rulers. In the Confucian scheme of things what was most critical for gaining and keeping this “heavenly mandate” was for a ruler to demonstrate virtue and moral propriety. By ruling justly and performing the proper ritual ceremonies, an imperial leader propitiated “heaven’s” demands thereby bringing heaven and earth into balance and society into a state of harmony.
However, if an emperor violated proper Confucian proscriptions for good governance and threw heaven and earth out of balance, the former was believed to signal its displeasure by means of cosmic disruptions such as earthquakes, floods, meteors, droughts and epidemics. And such omens were associated by historians with peasant rebellions and other kinds of righteous uprisings against a corrupt ruling order. In the eyes of China’s historians, once the mandate had been broken, the replacement of one ruling imperial family by another was inevitable. When the time had come, as the Book of Changes put it, for “dragons to take flight and a new son of heaven to appear,” a dynastic cycle completed itself. Just as stability was viewed as a sign that the “mandate of heaven” held, the “chaos” that inevitably followed the collapse and end of a dynasty was viewed as further evidence of cosmic disfavor.
Such beliefs remain embedded in popular sentiment within China today, despite the body blow done to traditional Chinese culture by the Maoist revolution. And for many people part of that belief system may include, consciously or otherwise, a latter-day version of the mandate. The Tangshan earthquake in 1976 was said—largely in retrospect—to herald the end of the “Mao Dynasty,” while many thought the protest movement of 1989 signaled the end of Deng’s reign. (They were wrong.) Now, as social media becomes a bubbling lava pit of disparagement accusing the Chinese Communist Party’s of misrule, a feeling of loss of moral authority is gripping Chinese society that is hard to measure, but may prove even harder to counteract.
w从中国传统来说，中共是气数已尽。
从圣经来说，掌权者手中的权力来自于上帝。上帝赐予权力给这些掌权者，他们应当做的是行公义好怜悯，给社会带来公平公正，引导人民敬畏上帝。但中共建政七十年来，所做的一切完全背德背民，谎言充斥，邪恶横行，仇恨教育与阶级斗争把人性中的恶极大地激发了出来。他们的宪法上写的一切自由，人民统统没有。他们打压宗教与各种团体，甚至连非营利组织了不放过。这几年，他们拆教堂拆十字架，让习的画像进了教堂，甚至还篡改了圣经。真的是丧心病狂。
这几年天灾人祸越来越多，真是颓象已露，癌症晚期，等它什么时候断最后一口气吧。
从圣经来说，掌权者手中的权力来自于上帝。上帝赐予权力给这些掌权者，他们应当做的是行公义好怜悯，给社会带来公平公正，引导人民敬畏上帝。但中共建政七十年来，所做的一切完全背德背民，谎言充斥，邪恶横行，仇恨教育与阶级斗争把人性中的恶极大地激发了出来。他们的宪法上写的一切自由，人民统统没有。他们打压宗教与各种团体，甚至连非营利组织了不放过。这几年，他们拆教堂拆十字架，让习的画像进了教堂，甚至还篡改了圣经。真的是丧心病狂。
这几年天灾人祸越来越多，真是颓象已露，癌症晚期，等它什么时候断最后一口气吧。
虽然我不喜欢TG，但它的气数还没尽呢！
也不要那么看不起和低估它，否则被打脸的就是品葱的各位
也不要那么看不起和低估它，否则被打脸的就是品葱的各位
有点扯。08年汶川惨不惨，和唐山差不多一个级别的，如果那时候跳出来说党国天命已尽，至少在5、6年内是会被人鞭尸无数遍，况且历史上最夸张的灾变，并不是一定出现在王朝末年。天命说，对人心向背会有影响，但最大价值是充当新王朝建立以后证明自己法统、发明历史的假古董，毕竟这是从周王朝就开始有的真传统艺能，真当作预言的话往往死状凄惨
那我要泼一盆冷水了，终结还远得很，可能我们这一代人活着是看不到了
