D. Carlton Rossi:   Maat and Mandate of Heaven (玛特与天命)

SUN Meng  孙萌:   Mash Mesh Mund

LIU Ping 刘平:  The Nut Goddess Reveals Herself

D. Carlton Rossi:  Maat and Mandate of Heaven (玛特与天命)

Part II    M&M

This is undoubtedly the most important of all the poet-philosopher's I'mages of the Elegant Celestial Giza Series (优雅的天体吉萨系列). To mark the occasion, he has adopted a new name for his calling; namely, "Poe-Phi" (untranslatable).   

This poem portrays Nut (盖布) and Geb (盖布) who were primordial cosmic elements (原始宇宙元素) as sibling-consorts of the First Dynasty. They were children of the very first deities known as Shu (air) and Tefnut (moisture). As a woman, Nut is depicted with star-studded skin. She arched over the earth. Her arms and legs touched down at the four cardinal directions. Her fraternal twin was pictured as a man reclining on his back with vegetation covering his body. 

They are third generation. This means they were copies of copies of a self-created creator (自我创造的创造者). Their separation by Shu (舒) created the ordered Cosmos (宇宙) out of Chaos (混沌). It brought about the necessary elements for life. This description encapsulates the Heliopolitan creation myth (赫利奥波利斯的创世学说). 

The separation of Nut-Geb by her father Shu created the space in which life could exist. The sky was above, the earth was below and the air in between. This established the physical structure of the universe and the daily cycle of the Sun. 

Nut played a crucial role in Egyptian belief as the mother who protected the Sun god Ra (太阳神). She swallowed the Sun at night and in the morning gave birth to him at sunrise. Nut  was also associated with the dead whom she protected and resurrected. 

Maat (𓎼𓄿) is the personification of the essential harmony, order and justice that governs the universe. The separation of Nut-Geb was necessary to establish the cosmic balance or Maat (玛雅特). Without this separation then Chaos would prevail. 

On a daily cycle, the sun god Ra sails across Nut's body. He was reborn at each sunrise. The presence of Maat (Ra's daughter) is also dependent on this established order. The journey reinforces the idea that the Cosmos operates according to this divine principle. 

Both Maat and the Zhou Dynasty concept of the Mandate of Heaven (天命) are foundational ideas. They link divine authority, moral governance and cosmic order. They stress the ruler's responsibility to maintain stability and justice in society.

Both systems derive their legitimacy from a higher, transcendent power. The pharaoh's right to rule came from the need to uphold Maat or the natural, cosmic order established at creation. In the Mandate of Heaven system, the emperor was granted the right to rule by Heaven (Tian) to ensure order on Earth. 

Maat and the Mandate of Heaven involve the ruler's accountability and moral imperative. The pharaoh had to act righteously to ensure the proper function of the state and Cosmos. Failure to uphold Maat meant Chaos. Under Mandate of Heaven, the "wang" (king) had to rule with virtue and prioritize the well-being of the people. Incompetence, corruption or oppressive rule were signs that Tian (天) had withdrawn its favour.

The emphasis of both conceptual systems was on harmony and balance. They must be maintained in the individual, society and at the cosmic level.  Maat encompassed truth, justice, balance and harmony. She regulated everything. The goal of the Mandate of Heaven was to achieve social stability and prosperity. The ruler was a bridge between Heaven and Earth. 

The former Pole Star (Thuban) is known scientifically today as Alpha Draconis or 11 Draconis (Flamsteed designation). 11 Draconis (图班) is within the Draco Constellation at the dragon's tail. It was important to both the early Egyptian and Chinese civilizations. It appeared to them that the other stars revolved around this particular star as if paying homage and being attracted to it. 

However, it may have been best known for the fact that it was a directional star. For example, around 2830 BCE it was within 10 arcminutes of polar true North. At that time, Thuban was known by the Egyptians as head of the serpent. This was during the Second Dynasty of the Early Dynastic Period. This period was just before the Old Kingdom of Egypt (2686 to 2181 BCE) or what is known as the "golden age". It was characterized by a high level of civilization, centralized government and the construction of the great pyramids at Giza. 

What really is overlooked (even by me) is that Thuban was the Pole Star from approximately 3942 BCE. This was prior to The Early Dynastic Period which began 3150 BCE to 2686 BCE with the unification of Egypt. To me, the unification of Upper and Lower Egypt symbolized the duality of the Egyptian civilization. Later, in the Old Kingdom, the pharaoh would wear both the Uraeus and the Vulture as symbols of power and authority because they represented a unified Egypt.  

Some historians date the start of ancient Egyptian civilization to 4000 BCE; although, cultural development in the Nile Valley started earlier. However, the practical and symbolic importance of Thuban began with the construction of the pyramids aligned to the four directions. Some theories suggest that the North airshafts of the Great Pyramid of Khufu were aligned with Thuban to guide the soul of the pharaoh to the "imperishable stars".  

The reader may observe in the Maat and Mandate of Heaven (玛特与天命) sketch that the Big Dipper and Little Dipper stretch out as it were from the Pole Star. In a sense, these asterisms may be regarded as appendages such as arms. They remind Poe-Phi on a micro-scale of the Milky Way on a macro-scale because of the extended arms of this barred, spiral galaxy. Poe-Phi has actually sketched I'mages of these asterisms which resemble pinwheels as does the Milky Way with its central bar, ribbons of stars, as well as gas and dust extending outward.

Basically, the Milky Way has two major arms. Our Solar system is located in a smaller arm called the Orion arm which is located between two larger arms. It has been observed by some ancient Egyptians that the Little Dipper resembles Geb's arm pointing to Nut; one might also interpret this extension through the Poe-Phi I'mage to mean it is actually pointing to her through the former Pole star (Thuban).

In ancient Chinese mythology, the Milky Way was referred to as the "River of Heaven" or the "Silvery River". River of Heaven was 天河 (Tiānhé) while Silvery River was 银河 (Yínhé). Both concepts are with the romantic tale of the Cowherd and the Weaver Girl which developed over a long period. The first reference was in a poem of the Spring and Autumn period (c. 771-476 BCE). Tradition holds Confucius  edited an existing collection of poems known today as the Classic of Poetry (Shijing) and edited the historical chronicle known as the Spring and Autumn Annals (Chunqiu).

In ancient Egyptian civilization there was a symbolic connection between the terrestrial Nile River and the celestial river representing the Milky Way. It dates back to at least the Early Dynastic Period. It became a fundamental aspect of their mythology. Later, in the New Kingdom, the Book of Nut which was an astronomical text consolidated earlier knowledge. The sky goddess Nut was associated with the Milky Way. The annual flood of the Nile mirrored the Milky Way which represented eternal life and rebirth. 

One common feature of the Chinese and Egyptian myths is the depiction of separated couples. However, the Egyptian myth is about the creation of the world through a forced, permanent separation. On the other hand, the Chinese legend refers to an enduring romantic love that overcomes a temporary annual separation. 

Generally speaking, the beliefs of ancient civilizations regarding celestial movements reflect their understanding of the universe based on observation and interpretation of the sky. However, they lacked telescopes and sophisticated observational techniques to comprehend the vast distances between stars. As a result, they concentrated on star patterns rather than individual stars. These patterns were often inbued with cultural, philosophical and religious significance.  

Both ancient Egyptian and Chinese civilizations viewed the stars as revolving around fixed points in the sky, such as Thuban (a star in the constellation Draco) which was the North star. It was not understood that this is due to the spinning of the Earth on its axis leading to the apparent movement of stars across the night sky. With respect to our solar system these ancient civilizations also believed the Sun and planets revolved around the Earth. This lead to a "Geocentric Model"  of the universe based on the observation that the Sun and stars appear to rise and set around Earth. Both of these models are based on appearances rather than a scientific understanding of celestial mechanics as is expressed by the more modern "Heliocentric Model". 

Of course, Poe-Phi was not always a university teacher. He started off as a student at the University of Toronto. He was quite inquisitive and willing to learn. One day, as a first-year student, he snuck into the advanced fourth-year lecture hall of Northrop Frye. Professor Frye was a founding figure in literary criticism and theory. He focused particularly on myths and archetypes as outlined in his book Anatomy of Criticism. (1957) Perhaps it is not an exaggeration to say that in that one lecture the student learned more than he did throughout his entire university studies. 

For example, I learned to appreciate the poetry and painting of William Blake. Both as poet and painter, Blake prioritized creative imagination. Northrop Frye was also highly influenced by Blake as outlined in his first book called "Fearful Symmetry". He adapted and expanded on Blake's prophetic poetry which evidenced a unified and systemmatic internal mythology to create a broader critical method for analyzing all literature. With respect to the Heliopolitan creation myth and other cosmogonies, Frye viewed the chaotic in terms of archetypal patterns of creation and order emerging from a primordial and undifferentiated state.  

Both the Egyptian and Chinese civilizations recognize the importance of balance between chaos and order. In Egyptian thought, the concept of Ma'at represents truth and cosmic order while Isfet signifies chaos and disorder. As you see, order and chaos are personified. Similarly, in Chinese thought, the dynamic interplay of Yin (often associated with chaos) and Yang (associated with order) emphasize harmony ad balance as essential for a stable cosmos. To some extent Yin and Yang are personified by the pronouns "she" and "he". They contrast, but present a "complementarity" 互补性.  

From the standpoint of literature, Frye might have viewed the Egyptian and Chinese outlooks to establish order out of chaos as an illustration of "demonic parody". He might suggest that the geocentric perspective is a flawed and limited interpretation of greater cosmic truths. The implication is that humans create narratives that mirror deeper, perhaps more chaotic realities.
 
It might be said from Frye's perspective that these cosmological models which were intended to establish order and meaning can instead be seen as distorting the truth. By grounding societal order in a mistaken understanding of the cosmos, they reflect a parody of genuine order. This raises questions about the nature of authority and legitimacy as built on misunderstandings, thus reinforcing a sense of chaos rather than true harmony.

Frye was regarded as a Canadian literary critic and literary theorist. As such he was considered one of the most influential people of the 20th century. It may be that he was one of the six most quoted individuals on the planet in his heyday. However, critics themselves complained that the structured models he presented of a systematic nature were  a limitation that could not adequately address the full diversity and complexity of literature. 

It is somewhat ironic that his surname contains the word "North". He used to say that one of his epiphanies came about on his way to the university when he lost direction in the fog. The concept of true celestial North had been important for the Geocentric Model. 

One wonders if Frye himself realized that his own model might be outmoded and outdated. It depended heavily, for example, on mythology, archetypes, the Bible and western literature. However, there is the slightest ephemeral and ethereal wisp that he might have been aware things were changing. It can be sourced in a footnote in the 30 volume set of The Collected Works of Northrop Frye: List of Works found at the E. J. Pratt Library of Victoria University, University of Toronto. 1.

 https://library.vicu.utoronto.ca

Both civilizations differ in one important aspect concerning the duality of chaos and order. In Egyptian civilization, there is a struggle against chaos in order to maintain cosmic balance. Therein is a tendency to view chaos as a force to be contained or defeated. 

In contrast, in Chinese civilization---if one can view it as a continuous process---there is a waxing and waning as one might view the phases of the Moon as expressed in ying-yang philosophy. For example, through struggle of the Warring States period, China was unified under the Qin emperor. However, when it became too big, old and corrupt during the Qing Dynasty its power was reduced with the Qinghai revolution of 1911 led by SUN Yatsen. 



Free-Form Series

"uninterpretedanduninterrupted" 

The form of this poem is dream-stream of unconsciousness. The location is stated at the beginning of the poem. The [M.E.] is polysemous. 

"I stood on dusty road on an arid plain. There lay land of sand with low lying desert plants typical of M. E."  

It concludes with the following passage which illustrates the destruction of chaos. 

"At our feet was metal coinage of grey-black color. The coins were shaped like pharaonic vultures. The debased coinage piled some twelve inches thick. But the coinage was still alive. We horseless men stamped on the coinage with the heels of our feet to kill our foe.  It died." 



Banpo Poetry Series

This I'mage shows a continuous balance of chaos and order in the evolution of yin-yang itself leading to its potential form. 

The Chinese civilization tends to embrace chaos as an integral aspect of the universe. They recognize the coexistence and interdependence of chaos and order which need to be balanced. 



Free-Form Series 

The title is 無 whose pinyin version is wú.

It was both written in Chinese and translated into English by  Poe-Phi. 

The poem expresses the transformation and transmutation of the five elements as dance sequences in a unique order different from the traditional order and in an unique rhyming scheme as a variation of Du Fu's. 


First Stanza

dà liàng  fú liè  huǒ  fā chū 
qí lín  sì bù xiàng  weí  xī
xīn nián  huǒ  bìng  bīng  qí  wǔ
jiǎo  rì shí  kaī chuàng  shàng jí


translation​

                      Nothing
 
intense fire radiating much blessing
qilin is not like four only west
New Year fire begins to dance with ice
horn eclipse ushers in higher authority


It may be said that all models are valid until they are not. For example, the Geocentric Model which was based on appearance posited that the stars revolved around the fixed point Thuban or the Pole star. The Heliocentric Model developed by Copernicus highlighted the Sun's central role in our Solar System with the rotating planets revolving around the Sun.  

The Heliocentric Model though influenced our understanding of the precession of the equinoxes. The implication was that the position of the Pole star changes over millenia.  For example, during the Bronze Age, in particular, both Kolchab and Pherkad in the Little Dipper were at different times considered as Pole stars. Today, Polaris in the Little Dipper, is the current Pole Star. Potentially, all seven stars in the Little Dipper at different times could be considered to be future Pole stars.  And yes, stars in the Big Dipper could become Pole stars in the future, too. For example, Alioth in 5000 years might become a candidate for a future Pole Star!

Douglas Ord recently presented a Phd. public lecture of  October 25, 2025. The title was "Toward a concept of coherence among events, or Columbine through Deleuze and Deleuze through Columbine". He juxtaposed two quotes by Deleuze-Guttari and James Joyce. One might say they "mash, mesh and mund" to express it poetically. 

“de passer de l’une à l’autre suivant un ordre de l’espace et du temps,” with the referent for “l’une à l’autre” being the word “idées.”

Qu’est-ce que la philosophie? Deleuze-Guttari


 “… every person, place and thing in the chaosmos of Alle anyway connected with the gobblydumped turkery was moving and changing every part of the time …”

 (James Joyce, Finnegans Wake, Joyce 1975 118) 


Both Joyce and Deleuze-Guttari recognize that neither identities nor realities are fixed. Joyce see everything in constant motion. Deleuze-Guttari view entities as transforming continually from one to another. 

Umberto Eco examines the word "chaosmos" which is a combination of the word "chaos" and "cosmos".  In his book The Aesthetics of Chaosmos, he expresses the view that there is a symbiotic relationship and back and forth dynamism between disorder and order. The universe is not a representation of total confusion (chaos) or an ordered system (cosmos). It is a dynamic fusion of both. 

At last, I give Chat GPT the final word. It was asked to combine the style of Vergil and Shakespeare with regard to order and chaos in two different versions. One would be gentle and the other more forceful. Furthermore, they had to be in iambic pentameter. 


"In vast mund, where stars align and twine,
Chaos yields softly to harmony's glance,
As life spins gently in a cosmic dance,
A balance struck in nature's grand design."


"In swirling chaos, stars begin to clash,
And destinies are tangled in the night.
Yet from the strife, a harmony can rise,
As life unfolds in a grand cosmic dance."



Footnote

1. 

"I am old and on the shelf now, and much that is going on I no longer understand"1. Northrop Frye 1985 




Northrop Frye's Late Notebooks 1982-1990, Architecture of the Spiritual World, Volume 5, Notebook 27, Passage 347, Ed. Robert D. Denham, University of Toronto Press, Toronto: 2000 



I am old 


old 

shelf 

that 

on 

long 



I am old and 

on the shelf now 

and much that 

is going on 

I no longer understand 


I'moldand          D    N    A
onshelfnow       no    flesh    own
going                  g    new    g
onIno                 no    I    on
understand       erst    et    rest



I    o    n
on    l    no
n    i    o
on    I    no
l    o    n



I am old 

aNd ON tHe sHelf Now 

aNd mucH tHat 

is gOing oN I No 

lOnger uNder st[H]nd 

D. Carlton Rossi             狄·卡尔顿·罗西

copyright    2004-November 26, 2025




Part I   

THERE WAS A TIME WHEN MANKIND WAS ATTUNE TO AND AT ONE WITH THE COSMOS

https://sun-dawu-entrepreneur.com/sun-dawu-%E5%AD%99%E5%A4%A7%E5%8D%88-5/ 

Part III    The Arc

LIU Ping 刘平:   The Nut Goddess Reveals Herself

The colors in this I'mage as well as the related sketches have been reversed to reflect the duality of Egyptian civilization and culture. The former were black on white. Now, they are white on black which represents better the black sky with white stars that were seen and are now seen. According to myth, though, the finite, celestial firmament of the goddess Nut's sky was like an ocean of dark blue to darker black. The dark black represented the fertile soil of the Nile. Before creation, the primordial, watery abyss of goddess Nun was eternally dark--a swamp. It was considered infinite, formless and boundless. 
It may appear to the reader to be a simple "I'mage" or more conventionally what some might call an "image". However, its simplicity belies the seeds of its potential complexity. The ancient Egyptians called our Big Dipper (Ursa Major) as  "Meskhetu" or the bull's foreleg. The constellation was also referred to as "Meskhetiu" which means the "striker of the bull" or the "bull". In addition, it was called "Khepesh" which means "thigh" or the "ox" leg.  
Meskhetu was a full-fledged Egyptian constellation, even though the Egyptians normally emphasized single stars. This patterned constellation therefore shows its importance. They referred to it and other stars near the North Celestial Pole as the "forever" or indestructible" stars. Since they never set (associated with the god Set) these stars symbolized eternity and the afterlife. These two stars are known as Kochab in the Little Dipper and Mizar in the Big Dipper. Around 2467 BCE, true North was located by drawing an imaginary line between them placing true North between them. The "indestructible" stars influenced the astronomical alignment of pyramids to face due north. Finally, the shape of the constellation was used in rituals such as the Opening-of-the-Mouth ceremony. 
In the background of the I'mage of Nut is a square. It order to draw this square, reliance was made on stars of the Big and Little Dippers, but ultimately the square is abstract. To get a more accurate square, seven attempts were made. The difficulty arose because as one side changed position it affected the position of one or more of the other sides. However, eventually, a more accurate template was achieved even though perfection wasn't.  
You may recognize that the square is actually an aerial representation of the Great Pyramid of Khufu. A similar pattern can be seen if you fly a drone over the pyramid (if permitted) or a satellite. This I'mage therefore links the Earth with the celestial sky. Therefore, one is looking simultaneously at the terrestrial Great Pyramid of Khufu and its celestial counterpart near Thuban in the heavens. 
The pyramid is depicted here as a square (or the base) in two-dimensions to match the two-dimensional portrayal of Nut in the stars or portraits of her on Egyptian murals. However, we have all seen the real three dimensional pyramid. If one considers the time factor when the celestial pyramid was viewed for the first time and when it was last seen by you in this drawing then it may be considered to be in the fourth space-time dimension.  
The I'mage of goddess Nut shows the moment she reveals herself to her admirer and believer. The I'mage is comprised of three stars (one of which extends beyond the pyramid). The I'mage is in the shape of a celestial arc. It offers protection and support for humanity. In addition, it provides guidance in the afterlife. 
At the end of time, in the context of the Book of the Dead, there are references to Nut (pronounced Newt) transforming into a snake. This transformation symbolizes renewal and rebirth. This aligns with her overarching themes of the sky and regeneration. 

Atum and Osiris, at the end of times, remain as the creator god and god of the afterlife respectfully, representing the cycle of life, death and resurrection. Nut's transformation into a snake reflects her role in the cycle symbolizing protection and the potential for renewal. In Chapter 17, Book of the Dead, she represents resurrection as she is often seen arcing over the deceased symbolizing the embrace of the afterlife. The snake imagery reinforces her role as a caretaker during the soul's journey. With regard to transformation, some passages described the deceased as changing or merging with divine entities. Nut's association with a snake signifies the protection she offers during the transformation. 

Spell 110 of the Coffin Texts focuses on resurrection. It highlights Nut's association with the afterlife. Here she might appear as a snake which protects the deceased guiding it through the afterlife. Her connection with transformation was also important in these texts. Her depiction as a snake emphasizes her role in cosmic creation and regeneration. The coiled snake symbolizes ceaseless cycle in Egyptian mythology. Nut's serpentine form acts as a guardian for souls transitioning to the afterlife. 

Sun Dawu 孙大午:  The Uraeus                      D. Carlton Rossi:  Maat and Mandate of Heaven (玛特与天命)

The Uraeus which is the symbol of authority and sovereignty is dedicated to SUN Dawu.  The I'mage suggests it offers protection on Earth as it does in heaven. It could also imply  the cyclical nature of life as it safeguards the journey of souls. Since the head of the cobra is in the bowl of the Big Dipper it could stand for nourishment, while its tail in the Little Dipper could mean guidance or direction. 

While Ma'at is representative of order and balance in the cosmos, it is Nut who is portrayed in D. Carlton Rossi: Ma'at and Mandate of Heaven (玛特与天命)  who is seen as the arc or agreement between Ra-Atum, Shu-Tefnut and Nut-Geb.  Goddess Nut is depicted as the firmament representing the universal concept of time. Her form as a snake emphasizes continuity and eternity. Her coiled tail in the bowl of the Big Dipper which overlaps the head of the Uraeus can symbolize the balance of Ma'at between protection (Uraeus) and the finite cosmos (Nut).

Overall, the positioning of their forms relative to the Big and Little Dipper adds a layer of cosmic alignment. It emphasizes humanity's relationship with the stars and how it influences earthly authority and spiritual beliefs. You will notice that the head of the Uraeus is larger than the head of Nut. With respect to philosophy, the depiction reflects profound beliefs in continuity and protection as long as rulers align themselves with the cosmos. Rulers are both earthly and heavenly beings. 

Ancient Egyptians equated size with importance. This meant that murals and statues portraying pharaohs were oversized. The representation of the Uraeus with a larger head signifies a stronger, more immediate earthly power that directly impacts the realm of humans. It reflects the pharaoh's role in maintaining terrestrial order. In contrast, Nut's comparatively smaller head may symbolize her cosmic nature which represents overarching truths; as well as, celestial cycles that govern existence beyond immediate reality. 

The overlap between the two figures can illustrate how earthly governance (Uraeus/Pharaoh) is entwined with cosmic principle. This dynamic reinforces the belief that rulers act with divine authority. They ensure earthly order aligns with cosmic laws or else.
 
to be continued

孙大午在北京故宫独照 1972

SUN Dawu 孙大午, President of the Board of Directors of Hebei Dawu Group of companies. He was born at Lang Wu Zhuang Village, Gaolin town, Xushui County, Hebei Province in June, 1954. In 1963, he attended school in Gaolin town. During the years 1971-1978, he undertook military service at Lin Fen, Shanxi province. Then, during the period 1979-1989, he worked at the China Agriculture Bank in Xushui. In 1989, he built Hebei Dawu Agriculture and Husbandry Co. He was self-educated during the years 1978-1982 in language and literature to the level of college graduate. He continued his self-education between 1984-1986 through a correspondence college degree program offered by Hebei University of Politics and Law. In June 1996, he was awarded the Champion of Raising Poultry of Hebei province. At this time, he was elected as representative for the People of Baoding city, Hebei Province. In August 1996, he was elected as Lee Chair of Baoding Poultry and Egg Industry United Farm Society. On September 20th, 1996, he was awarded the Title of Baoding Pioneer Individual World Health Organization (WHO) Donors' Fund for School and Education. In the year 2001, he became the master of Dawu School. In October 2002, SUN Dawu was appointed as Senior researcher at the Institute of Peasant Problems, China Agriculture University.

The Confucian philosopher SUN Dawu 孙大午 has risen from the village of Langwuzhuang, Hebei, China. Sun Dawu is a man of principle and conscience whose goal is to serve mankind through the application of pragmatic philosophy. He is an embodiment of civilization itself which emerged from an agrarian culture along the Yellow, Indus, Nile and Euphrates river valleys. The village and Sun are changing, building and achieving.  He intends to improve the social system through educational training, health care, and job creation. This is the story of Sun.

Perhaps there is no better way to understand a foreign country and its people than through the everyday routine of a job. I have worked in the People's Republic of China as a teacher and foreign expert from Canada for six years. During this time, I have taught doctoral students at the Graduate School of the Chinese Academy of Social Sciences. I do not pretend to describe all of China nor every Chinese, but rather to depict a particular village called Langwuzhuang and a special person whose name is Sun Dawu. His Chinese name is 孙大午.

The man named Sun is a pragmatic philosopher in the Confucian school of true value virtue. Confucians believe "in the fundamental goodness of man, supporting rule by moral persuasion according to the concept of li. In other words, Confucianism as a social philosophy is mainly concerned with ren or compassion for others which can be achieved by those who understand thoroughly rules of propriety and ritual forms.

This Confucian entrepreneur or theoretical farmer advocates the transformation of an agricultural based society into a cultural community; as well as the expansion of the service sector economy and establishment of ecosystem services.

I agreed to start a college in Hebei Province at the request of a Distinguished Scholar of the Chinese Academy of Social Sciences. The emphasis of the college would be on the 3 R's (reading, writing and arithmetic. The new institution was to be established at a small village called Langwuzhuang, Xushui County, Hebei Province. The village is located 48 kilometers south-west of Beijing. Currently, there is a private middle school on the property which boasts a student population of over 2200 and a teaching staff of 200. It may be noted that three-quarters of the students come from other provinces.

The educator wished to give the students an affordable quality education at a higher institute of learning by building a college on the property. The educator's name is SUN Dawu who was already known nationwide because his young students are versed in ancient Tang and Song poetry and Confucian morality. We had met Sun at a conference of scholars who were interested in Confucian principles.

In early December 2002, I flew into Beijing on a domestic airline. We then drove to Xu Shui from Beijing. A thick fog blanketed the landscape. At the toll gate, we were redirected to a secondary road because of a serious accident. It was a Chinese philosopher who proverbially said "May you live in interesting times". I am not sure if he meant that as a blessing or bane. I might it express it poetically as follows:

This is that which lives
That were this which left.

We turned onto a country road bustling with agricultural commerce and three wheel vehicles. This is the three kilometer road built by Sun to provide access to his school and business. In order to gain the right-of-way, he pays the farmers a yearly sum and also gives them usage of the road at no cost; in other words, there is no toll gate. This demonstrates his fairness and facility to act cooperatively with his fellow farmers.

We arrived somewhere in the middle of nowhere within the Middle Kingdom. What I mean is that there is nothing for the eye to fix on until one reaches the Dawu site. Then one sees an amazing sight. A middle school complex, a farming community and thriving agricultural business arises from the land. How on earth did this get here? It was through the effort, enterprise and ingenuity of Sun and thousands of employees. The fog cleared and the sun rose.

"Confucius said that true knowledge consists in knowing that we know what we do know, and that we do not know what we do not know. False knowledge consists in thinking that we know what we do not know and that we do not know what we do know."  

On Life, Chapter XII, Leo Tolstoy


知道别人的优点，知道别人的缺点。知道别人优点中的缺点，知道别人缺点中的优点。才是知道别人。先知道别人，然后教育别人，

Sun spent ten years in the military where he became a leader of men and master of machinery. Then, ten years were spent in the Department of Agriculture where he became an agricultural and banking expert. Then, when reaching middle age, the business was launched on only 10,000 yuan or the equivalent of $2000 Canadian. It is now a multi-million dollar vertically integrated enterprise.

If one can judge character by appearance then it may be concluded that Sun is supremely serene. One has the overall impression of a dignified country gentleman without pretense. A sense of calmness and quietude pervades his face. His eyelids appear half-open or half-closed as if they were simultaneously open to truth and closed to untruth. His sweater is a familiar favorite which is worn thread-bare at the elbows. It covers a slightly portly belly which suggests a contentedness with self and affable disposition towards others. Finally, one senses that his physical motions are economical in nature so that his energy can be channeled into mental and spiritual endeavors.

I recall my first visit to the Dawu Group as I sit on a bench at the Confucian temple built during the Yuan Dynasty (1302 A.D.) in the nation's capital. Its most precious relics are eight stone drums of the Zhou Dynasty (827-782 B.C) inscribed with four-letter poems. In the main hall there is a shrine for holding memorial ceremonies to ancestors of Confucius. It is rather sad to see the temple in a gross state of neglect and disrepair.

In contrast, the Dawu Group is alive with growth and prospects of continued prosperity. A statue of a rearing white stallion greeted me at the entrance. Next, I am dazzled by a mosaic rooster as I read the lines of a couplet "As the rooster announces the arrival of the dawn, a chick strikes open the shell of a chaotic universe". Finally, I see real animals---thousands of roosters, hens and chicks. Do you think a chick is cuddly?  You'll find 60,000 cuddlesome chicks per day on this farm.

Sun's enterprise is both a manufacturing and farming operation. Sun Dawu is the Chairman of the company. It has six branches: namely, Dawu Forge Co. Ltd., Dawu Hatchery Co. Ltd., Dawu Provision Co. Ltd., Dawu Electronic and Electric Co. Ltd., Dawu Grape Development Co. Ltd., and Dawu Middle School ( Senior, Junior and Primary).

In classical Chinese tradition, the "Dawu" meant the final dance. This dance symbolized the sixth or last of a series of dynasties. The dance dealt with a realistic subject. According to Confucius who saw it performed, the Dawu was a dance of perfect beauty.

The processing and manufacturing side of the business is impressive. There were several factories processing wheat and corn into animal feed. There was a production line filled with hatchery machines which were destined for the national and international markets.

However, Sun also wanted to see other farmers successful, too. He advised them on how to enter the business and duplicate his success. And he was successful. He established the 344th largest private enterprise in China.  Sun is 365. Do I mean the number of solar days or the 365th wealthiest person in the People's Republic of China according to Forbes?

The middle school's buildings rise up in their own quarter. There are many more buildings than I had imagined. As I walked from older buildings to newer ones, I saw the construction lessons learned and applied.

The cafeterias were fascinating. There were ten different types of kitchens to suit the various ethnic tastes of a diverse student population. In other words, more than lip service was paid to the rights of minorities. The older students were privileged to sit at table and chair. However, the younger students stood while they ate at a large circular table. There were 1000 young students in the giant hall which also doubled as a cinema.

What was a typical study day for the studious? Wake up at 5:45 a.m. for a ten minute exercise (one of several exercise periods between classes). Then, there is an hour of class before breakfast. There are eight more hours of class punctuated by rest and meal times. Next, one and a half hours of supervised homework in the classroom. One half hour is allowed to prepare for bed. Sleep time was at 10 p.m. The teaching program runs seven days a week. This is one of the most impressive learning schedules implemented with quality education that I have ever seen whether one compares it to Chinese or international schools. This type of program and school is a strategic necessity for the countryside and country.

The garden was a haven or heaven for anyone who wished to visit---peasant, farmer, student or teacher. It began with a fountained goldfish pond whose sole amphibian resident was a bullfrog. Vines and willows were recently planted to relieve the eye and ear.

Then one proceeded along a winding track which was fronted and flanked by canals whose banks were overgrown with a degree of luxuriant foliage which had reached that harmonious state between growth and decay. One might say that the beech was popular and the poplar was beached. The waters reflecting the verdure were still and tranquil.

An ornamental Chinese pavilion graced the landscape. It was dedicated to Sun's wife. The shrine had an aura of a life of love.

At the end of the path were two swimming pools. The waters were unquiet as students splashed, plunged and jumped. They forgot temporarily their aspirations to be child ren (person/people) and again became children.

In harmony with the environment there is a Confucian museum. It is home to a bronze casting of Confucius who was one of the greatest philosophers; as well as other luminaries from the distant past. It is a place of peace.


An enchanting song wafted by the wind we heard. It was the school anthem written by Sun. Its lyrics are as follows:



Tomorrow's Sun Will Rise From Here


Oh, salute the national flag
in the early morning dawn!

Know to study and forge ahead
as this is the way to awareness.

There is a path of hard work
to climb the mountain of books.

The vast seas of knowledge are
better crossed with sound boat.

Seek knowledge, pursue truth
and understand reality's nature.

We have our vigour and
we've our willpower to win.

For your self-respect and
the honour of Dawu School,

Overcome all difficulties through
clear thought and decisive action.

Oh Dawu School!
The brilliance of yesterday continues today.
The sun of Dawu's dawn will come from here.
The sun of tomorrow will rise from here. 

II 

Oh, salute the school flag
in the auroral rural dawn!

Accept challenge and recognize opportunity
as here lays a solid foundation.

All comers go forthrightly
to all corners of the country.

Today's success or failure is decided on strength:

Tomorrow's win or defeat
is determined by eternal values.

Seek goodness, justice
and realistic truth.

For your self respect and
the honour of Dawu School,

Overcome all difficulties through
clear thought and decisive action.

Oh Dawu Students!
The brilliance of yesterday continues today.
The sun of Dawu's dawn will come from here.
The sun of tomorrow will rise from here.


The school anthem as written by the Master SUN Dawu  柾寄怜
(copyright 2003)



It helps me to recollect the essence of Sun's philosophy through sit still meditation in a Chinese pavilion at the Temple of the Earth.  Basically, he wished to transform his agricultural enterprise into a cultural concern as he, too, underwent the metamorphosis from farmer to philosopher. The process had begun with the establishment of a middle school several years ago.  It promulgated virtues similar to those supported by the 4-H program of the U.S. Department of Agriculture to help young people become productive citizens; namely improve the head, heart, hands and health.

He conceived of the idea of extending his school into a college which would provide vocational training for young people by empowering them to get jobs in the service sector. The area of specialization was tourism and hotel management. A cooperative program would be established in conjunction with various national hotels. Its foundation was a partnership with a Canadian college which would provide professionals with knowledge, resources and skills in these specialized sectors. The program would be broadened through linkage with three universities in Beijing, a university in Sydney, Australia, a college in Japan, four middle schools in other provinces and a four star hotel.

These international cooperative endeavours would ensure a broad cultural exchange in a new field called cultour or culture and tourism. It would initially bring Canadian teachers on a rotating basis to the global village college. Canadian students enrolled in the training program could also receive credit for their overseas hands-on-training at the college's existing hotel and other Chinese hotels. Finally, Chinese teachers might be afforded the chance to teach ESL (English as a Second Language) to Chinese and other foreign students in a newly opened program at the Canadian college.

The Canadian delegation consisting of the Dean of the College and Director of Trades and Industrial Training visited China in early February. We met them at the Beijing Toronto Hotel. It was our plan to take them to the Dawu Group on the next day. However, Sun was so enthused about their arrival that he came to Beijing and booked an hotel room next door in order to meet them earlier and personally escort them to his private school. There are few private, middle schools in China.

The students, teachers and staff met all the expectations of the Canadian officials. The Canadians were duly impressed by the character and nature of our students. Our students were poor; nevertheless they were highly motivated and dedicated to hard work and perseverance. We met orphans, too, whom Sun had taken under his care.

Initially, Sun was going to allow the new college to gain access to one-half of his building. Then, he decided to dedicate the entire building to the institute. Finally, he privately told me of his dream to build an entirely new college on another site. And this man's dreams become reality!

We concluded the day by signing a contract with the Canadian college to start a new program in hotel management. In addition, we agreed to set up a nanny training course to qualify young people for a job in the fastest growing sector in the economy as supervisors of the children of wealthy Chinese families. In a reciprocal visit to Canada, Sun and I were to discuss our desire to build a dormitory/hotel on the Canadian campus; as well as establish a department of oriental medicine.


"The safety of the whole

depends upon the mutual

protection of every part."

Sir William Blackstone 

A tide of mass hysteria gripped Beijing in April 2003. This particular hysteria was caused by SARS and fuelled by disinformation. Vegetable and fruit prices rose 100% based on speculation that Beijing would be cordoned off. The prices of vinegar, disinfectant and medicine rose considerably. Many rumors exaggerated the direness of the situation. For example, I heard that airplanes would be used to spray disinfectant over the city.

Beijing became a ghost town when the inflowing tide of people escaped to the safety of their barred doors and windows. People were afraid to talk with neighbours either in person or even over the telephone. They seemed almost to think that the virus could be spread over the telephone lines. Each apartment, business and store walled itself up against the world---imprisoning their inhabitants and restricting outsiders.

I took the subway to the museum. The train was virtually empty. When someone coughed, people moved ten feet away. Sitting across from me was a young woman in a mask. She was constantly rubbing her hands in palpable fear. At the museum, a clerk sat behind a panel of glass. She wore an N95 mask and surgical gloves. She picked up my entrance fare with tweezers. Then she disinfected the money with a spray.

It was necessary to return to the Dawu school after the international worker's holiday as I needed to make preparations for the new college. Canadian officials from the embassy had inspected our Middle School. They found a satisfactory situation.

Ironically, I met Sun most often on the track and field as opposed to the office or boardroom. It was here that I learned more about the man. It was our habit to exercise at 5:45 am each day. He would visit the track with his wife and they would jog several laps. He would listen to the Voice of America on his radio for the latest news.

Sun showed some interest in my training program. He said that it was very different. He asked me what it was called and I replied kick boxing. He told me that my high punches were not efficient. I replied that I was preparing to meet a taller opponent, but he countered that elbows would be more effective. Then he showed me his kata or set routine.

Sun pointed to an empty field beyond the wall. That is where I will build the college. This declaration surprised me. Up until this point, he had only wanted to utilize one of the existing buildings. Now he wanted to erect a new complex which would be independent in every way from the Middle School.

At an off-hour office meeting, I proposed to Sun that we hire an Australian colleague at the middle school on a temporary basis. His response told me much about the man and his highest priority. He said that it was necessary to legally keep the middle school and college separate in terms of staff as they were different legal entities. He did not wish to break the law because he believed that the law was paramount. I agreed with him, but countered that the teacher could legally be employed at the middle school while the higher grade students would be practically identical with those who would later enroll in the college. He replied that respect for the law was our primary concern in both actuality and appearance.

Professor Frank A. Kretschmer showed an interest in developing a textbook. Prof. Kretschmer had completed several textbooks on behalf of the Chinese Academy of Social Sciences, prepared entrance examinations, advised doctoral candidates on their dissertations and taught writing theory and practice for some fifteen years in the People's Republic of China. He accepted the challenge of devising a course textbook specializing in English for tourism and culture for the proposed college.

Sun asked me to write an article for the student newspaper. He did not dictate its content nor make any suggestions as to what I was to write; in other words I was free to express my opinion. I concentrated on three areas; namely, respect for elders, the importance of hard work and the nature of change. With respect to elders, I advised students to respect their leaders who serve them. It was a student's duty to pay attention to parents and listen to teachers. Finally, it was his/her duty to respect himself/herself through self-knowledge; afterall, he/she will be an elder to someone, too.

I extolled the importance of diligence by referring to the activities of the Chinese bee and Canadian beaver. The bee visits over 1000 flowers in a single day. Its reward is food and our reward is honey. The beaver is busy building his house which provides it with shelter and shows us the necessary skills to dam rivers.

Finally, I wrote that everything that we see or perceive is subject to change. For example, instruments indicate that the continents move by several inches every year. However, there exist virtues that do not change: beauty, goodness, justice and truth.

In one lecture, I was trying to convey the concept of question and answer with regard to family names. I would ask the students "What is your family name? The answer was "My family name is SUN". It inspired me to write a poem at the Dawu School. It is called The Question Mark. Sun asked to read it. I have dedicated it to SUN Dawu.

This will mark the first publication of any of my poems. It may be difficult for a western reader to appreciate the fact that it is illegal to publish avant-garde poetry in unofficial magazines or books within China and impossible in official media. The Public Security Bureau (PSB but not PBS) may not look benignly at an unsanctioned literary composition of free-form which is characterized by the freedom of poetry and the structure of philosophy.



"We know the good, we apprehend it clearly, but we can't bring it to achievement. To persevere, trusting in what he hopes he has, is courage in a man."

Euripides, Hippolytus 

 Sun and I toured his agricultural business. It was clear to me that the tour served three purposes: inform me of his business interests, inspect his operation and entertain his two year old nephew. He was successful in all areas.

In terms of his business, I saw vast field of wheat, many "mu" of grape and a thriving hatchery business. I thought of the founding of Alexandria and asked him how long it would take to walk around the perimeter? His answer was a full day. On this day, he was particularly concerned about his grape business. He talked with the workers about the harvest, the pruning of vines and the spraying program. He showed keen interest in his new variety of California grape. Vines were pointed out that he had personally planted several years ago. All the time, he doted on his nephew. He carried him in his strong arms, helped him to reach a grape leaf and played stick-sword games. Then, he took him to see his nephew's favourite animal--a cow.

Sun's philosophy is composed of principles for guidance in practical affairs, so to some extent it resembles the common sense philosophy of Benjamin Franklin. The name Franklin actually derives from the Middle English word "frankeleyn" meaning freeman. A freeman was assertive of his rights as a member of an independent middle class. (Benjamin Franklin--An American Life, Walter Isaacson, Thorndike Press, Waterville, Maine, 2003, p.15)

The wisest American formed a club of mutual improvement to discuss and debate Moral, Philosophical and Public Service issues. Sun attended Confucian philosophical conferences in the capital while welcoming scholars to the village. Franklin ran his successful printing busines on the basis of industry and temperance. Sun has built an agricultural enterprise on the same principles.

There are other remarkable resemblances between these two men. Franklin began Philadelphia's first public library while Sun is completing a seven story library in a remote village. In 1751, Franklin acted in the service of man by supporting the establishment of a public hospital as Sun opened a new hospital in 2003. The philosopher Franklin was self-educated, yet founded a school; while the theorist Sun founded his middle school and planned a college after educating himself. Finally, Franklin wrote articles in the Almanac and newspapers while Sun has published articles in both print and electronic form as means to educate, inform and influence.

The legendary phoenix-philosopher Sun has arisen out of the fire's ashes after multiples of 500 years in the village of Langwuzhuang, county of Xu Shui and country of China. It is the same phoenix heralded by the occidental poets and a myriad of oriental poets. "A hungry phoenix does not scurry to pick up grains of millet; it eats but small pieces of jade". (A Hungry Phoenix, Li Pai). Its brilliance symbolizes the rebirth of a way of life whose aim is to promote intellectual, religious and spiritual values rather than crass mass materialism. "Goodness canont be obtained until what is difficult has been duly done." (Confucius, The Analects, 6-20).

At 3:00 a.m. on the 27th of May, I was awakened by a row. It took place directly across from my hotel room on the fourth floor of a student dormitory. Someone yelled in Chinese "Sit down!" I saw lights turned on and off in various rooms. I followed flashlights as they went from room to room. Then all was quiet until I heard the soft breathing a a policeman beneath my window.

At the break of dawn, I went for my regular exercise. However, Sun did not appear that morning. When I returned to my room, I found a short note left on my desk. It told me to immediately prepare to leave for Beijing. This was strange since I wasn't slated to leave for another two weeks. Later, an employee came to my room. He asked me if I had heard the police siren last night. A whirlwind of police had swept the village. He informed me that Sun had been arrested. In a surprising move, he asked for the return of his note. I said that I had thrown it away. He retrieved the note from the garbage and tore it into pieces. Then he ordered me to pack my things.

I asked him why was Sun arrested? He told me that Sun had strange ideas. I replied "Strange ideas?". He clarified his remark by saying that Sun's ideas were "advanced". I asked how anyone could be arrested for advanced ideas? He replied that it was better to know nothing.

An half hour later, the employee returned to my room. He told me now to unpack all my bags. I was not to appear to be leaving. In fact, I was under house arrest for an unknown reason.

The situation was exceedingly serious. It was obvious that my arrest was connected in some way to the arrest of Sun. He was in terrible, unutterable trouble over his advanced ideas.

I was told that my meals would be brought to my room. Did I want anything special?  I replied no salt, no MSG and no garlic. In other words, I wanted nothing to eat. My meal was brought to me at supper time. I refused it.  It was explained to me by telephone that I must accept the food; so I allowed the food to be placed on my desk. I ate nothing for two days.

I was also informed me that the Xu Shui police would conduct an interview. I was told that I had been arrested for staying at a hotel and not reporting my presence within 10 days to a police station. I told him that I wished to speak to the Canadian Embassy. At no point in my detention was I allowed to speak to the Canadian Embassy.

I had never seen police at the Langwuzhuan village, so to be interviewed by police here was an extraordinary event. In fact, there had been no need for police at this village. There had been next to no crime.

Communication was chaotic. The internet connection was cut on my personal computer. I was asked by the government official if I had spoken to anyone outside before the denial of service. On the previous day, they had reconfigured the computer in the teacher's room along with changed passwords. A fax message had been thrown out the window to two bystanders. I was neither allowed to speak with the Canadian Embassy personnel nor contact a lawyer.

The next morning the atmosphere was surreal. There was no exercise program in the courtyard. The music was somber as if a death dirge. The announcer spoke in hushed tones. All was calm. Too calm. I don't know that if a butterfly flaps its wings there will be a hurricane on Mars, but it seemed to me that events here were leading to something. That something was a horrific storm.

As I looked out the window that morning, an unusual phenomenon was transpiring. The sky was an ominous curtain of dark gray while the courtyard which held hundreds of children was bathed in the light of the sun. A storm was approaching. The dark curtain moved closer, but the children were oblivious to the sinister looking sky because their view was obstructed by the building, they were immersed in the sunshine and they were occupied with play. I was unable to warn them of the curtain because I was incarcerated in my hotel room.

In a matter of minutes, the courtyard darkened. Day turned into night. Gale force winds raced through the confined area. A sandstorm blew. Many children raced to the buildings with hands to their eyes. Others were disoriented by the blast of the sand as they stood motionless. Some children were still on the outdoor phones talking with their parents who were thousands of miles away. I could not shout a warning to the children over the tumultuous roar.

I heard a pelting on the window. At first, I didn't know what it was, but then I realized that it wasn't sand, but hail this time. They were large sized hail pellets. However, there were children returning to the courtyard to retrieve their laundry which was lashed and lifted away by the wind. They were hit on the head by the hail. Yet they persisted in collecting together their few clothes which were all these peasant children owned. The merciless hail drove them inside. The children on the phones were cowering under the cowls of the phone stations. They retreated to their dormitories through a torrential rain. And through all of this I stood helpless to assist.

In summary, Sun wants to establish an ideal city-state which will serve as a model for the rest of China. It is founded upon practical Confucian principles which have formed the basis of Chinese society for thousands of years. His goal is to transform a rural community based on agriculture to a civilized city-state (based upon culture) which has Chinese and international characteristics. Specifically,he wishes to improve the quality of life for farmers and peasants by job creation.

Sun has "demanded greater freedom for farmers to speak out and organize in an effort to protect and develop their economic interests". (Agence France-Presse) However, while under arrest, he is held under the strictest constraints of silence. It is Sun's golden silence that instructs us now without words as the sun shines seemingly without sound. One can say of Sun that "Stainless trust doesn't rust".

The terms "up" and "down" have a fixed meaning in nature. For example, up is the direction of a plant's shoot and down is the direction of its root based on gravity. In human affairs, up and down are positioned relatively since what is up today may be down tomorrow and vice versa. A philosopher might develop that the "p" which is the last letter of the word "up" actually points downward, while it might be punctuated that the "d" which is the first letter of the word "down" points upward; in other words, the first rifts in the clouds will end conciliation and the last salt of the earth shall render cooperation. Let the last words seen be those of Sun.



Hold fast to dreams

For if dreams die

Life is a broken-winged bird

That cannot fly.

Hold fast to dreams

For when dreams go

Life is a barren field

Frozen with snow. 

"Prospérité commune" en Chine : le désenchantement de l'utopiste Sun Dawu
 

by Tamara Lui

November 30, 2021

According to the group's internal regulations, all employees have the right to vote and be elected to the union. The group holds a monthly union committee and an annual congress. The union chairman holds an important seat on the supervisory board. He actively participates in the development of the company's constitutional system: he is independently responsible for the health, welfare, retirement and social security of workers. Union dues provide access to free healthcare provided by the group's hospital. So these are the two other benefits offered to employees by the group: internal insurance and free internal medical care for all. Like the Japanese system of lifetime employment, unless they resign or commit serious misconduct, employees after the probationary period can work until retirement and receive a retirement pension and health insurance paid by the group's internal insurance fund, which are more advantageous than those paid by the nation.

The term "lifetime employment" is not new. It is rooted in the minds of employees hired by state-owned enterprises until the 1990s under the planned economy, a concept touted by the government in the name of “socialism with Chinese characteristics.” Since 1986, the nationwide implementation of the contract policy has changed the perspective of employees. The invisible social contract was broken when the state turned its back on employees in favor of public and private companies. Slovenian philosopher Slavoj Žižek has publicly criticized the “Chinese economic miracle”: according to him, a perfect combination of unbridled capitalism and totalitarian governance. While Western media have spoken and commented harshly on the harsh sentence handed down to Sun Dawu and his collaborators, the Chinese press, even online, has remained sketchy. Forbes magazine questions the definition of private property in China and its practice of capitalist theory under Xi Jinping after the successive and spectacular falls of groups such as Dalian Wanda, Anbang Insurance, HNA Group, Tomorrow Group, not to mention the controls accompanied by severe fines for Chinese tech giants, including Alibaba's financial arm, Ant Financial, last year, and more recently Didi Chuxing, the Chinese Uber, or Tencent, which owns the social network WeChat. In The Economist, researcher Minxin Pei worries about the arbitrary exercise of power by the CCP, illustrated by the radical repression of the most successful Chinese digital giants, such as Didi and Alibaba. And fears that it will stifle innovation and growth in the technology sector in China more effectively than American sanctions. Towards the end of his trial, Sun Dawu denounced the conditions of his incarceration: a cell without light, his head completely hooded every time he went out, eight people every day in charge of his surveillance, and interminable, high-pressure interrogations.  In tears, he repeated that he had often thought about death in response to all these unjust and incomprehensible accusations. But he will fully accept all the charges against him if his family and colleagues are spared. This self-taught peasant man has managed to build in about thirty years the largest “utopian community” designed according to the utopias imagined in Europe and the United States since the 19th century. By claiming his loyalty to the Chinese Communist Party while dreaming of the utopia of a liberal market accompanied by social redistribution, is this entrepreneur not giving us his vision of a better world?  SUN expresses loyalty to the CCP while promoting a private enterprise constitutional system accompanied by social redistribution. 

https://asialyst.com/fr/2021/10/30/prosperite-commune-chine-desenchantement-utopiste-sun-dawu/ 

孙大午  Sun Dawu  entrepreneur  businessman  farmer  pig farmer  孙大午  sundawu  Sun Dawu  孙大午  sundawu  dawu sun  大午集团​  Dawu Group 河北大午农牧集团有限公司  Hebei Dawu Agriculture and Animal Husbandry Group   Confucianism  rule of law  common prosperity  agriculture  ethical capitalism  Dennis Rossi  D. Carlton Rossi  D Carlton Rossi  Canada  China  People's Republic of China  2025  news  prison  convicted  sentence  2025

 孙大午 Sun Dawu entrepreneur businessman farmer pig farmer Sun Dawu 孙大午 sundawu dawu sun 大午集团 Dawu Group Hebei Dawu Agriculture and Animal Husbandry Group Confucianism Confucius rule of law common prosperity agriculture ethical capitalism Dennis Rossi Canada China People's Republic of China news 2025 prison convicted sentence appeal 2025 Hong Kong Taiwan Mao Yushi Shen Hong

 孙大午  河北大午农牧集团有限公司 成立于 1996年10月30日 成立于 1996年10月30日  Address Langwuzhuang Village  Gaolincun Town  Xushui District  Baoding  071099 People's Republic of China 地址 河北大午农牧集团有限公司  河北大午农牧集团有限公司  中国河北省保定市徐水县郎武庄村 (72550）

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