祝毛玉熙97岁生日快乐！
Happy 97th Birthday Anniversary to Mao Yushi!
Mao Yushi on far right
The Unirule Institute of Economics (天则经济研究所); Tiānzé Jīngjǐ Yánjiūsuǒ)
UNIRULE was founded in July 1993. It was located in Zhongguancun, Beijing which is often referred to as "China's Silicon Valley". This was about 3-5 kilometers away from the Chinese Academy of Sciences (CAS) where D. Carlton Rossi taught doctoral students in 1993 and onward. The proximity of UNIRULE to CAS facilitated collaboration and interaction between the two institutions, especially in research and policy discussions. MAO Yushi, HONG Sheng were two of the original founders. Both played important roles in shaping economic policies among government officials and social discourse with the public.
Note: On their website, Unirule is translated as "Tianze". It says “Unirule” (or “Tianze” in Chinese) is a name with its meaning originally stemming from the words in Shi Jing, an ancient Chinese [Book of Songs], which says: “as the universe is created by the God, there have to be rules for it”. Thus, “Unirule” stands for Universal rules that in reality govern economic and other fields."
Perhaps the poem below is the one referred to from the Shi Jing or Book of Songs.
关雎 (Guan Ju)
"窈窕淑女，君子好逑。"
"如切如磋，如琢如磨。"
"天命玄鸟，亿兆斯年。"
"人之所命，德之所厚。"
"Graceful and virtuous lady, the gentleman cherishes her."
"Like cutting and polishing, like carving and grinding."
"The mysterious bird of heaven, its fate spans thousands of years."
"Human destiny is governed by virtue."
The poem emphasizes the virtues of love and relationships, likening them to the processes of refining and perfecting something valuable. It suggests that just as the universe is created with inherent rules and order, human relationships are guided by moral virtues and mutual respect. The reference to "天命" (the mandate or order of heaven) underscores the belief in a higher moral order governing existence.
Sheng Hong: The Name of Unirule is very suitable
translation of unknown date
oooooooooooooo
When Unirule was created, we were not aware of the classical usage of “Unirule”, as we just used “Unirule” as a short version of “rules between Heaven and Earth”. It sounded suitable, and was consistent with our passion for institutional economics and concern with institutional change. Afterwards, in The Book of Songs, we found the poem “Tian Sheng Zheng Min, You Wu You Ze”, which means “People are created by God, and naturally there would be things and rules”. That is suitable for our understanding of institutions: in human society, institutions would be generated naturally, and they are the spontaneous order.
222
Later, in The Book of Changes we found the sentence “Qian Yuan Yong Jiu, Nai Jian Tian Ze”, in which we first found the classical usage of “Unirule” as a whole word. As Mr. Nan Huaijin explained, the sentence means that Heaven and Earth generated rules, never demanding return, which was precisely our definition of Unirule and very close to our ambition.
333
After reading more literature, we found that this sentence is a classical one, commented and discussed by ancient scholars of past ages. In the Song Dynasty, Yu Yan said, “Unirule is natural law” and “the natural law has no mind”. Yang Jian said “Unirule means God’s activity, and human activity is not Unirule”. That is to say, there exist the ways of Heaven, which are beyond the wisdom of human beings. Only by trial and error can human beings understand Unirule and follow the way of Heaven.
444
Nevertheless, people should not give up exploring “Unirule”, not only because of curiosity of human beings, but also because in that kind of society where the ways of Heaven are followed by people as well as they can, everyone will feel happier and the whole society will be more prosperous. To comply with the ways of Heaven is the origin of Chinese civilization. Exploring “Unirule” becomes their everlasting task, for it is beyond the wisdom of human beings. So, Unirule Institute of Economics researches institutions and cultures, which is a modern continuation of this ancient and perpetual cause.
555
Furthermore, since Unirule are the rules beyond human beings’ wisdom, the reality of human society is always flawed, and the individuals within the political structure are facing limitations. To overcome this problem, we should first acknowledge the infinity of Unirule as well as the limitation of secular government and its specific political figures. Then we should explore an institutional structure to hamper the secular government and the specific political figures and amplify the virtue of each society member. This kind of approach is constitutionalism.
666
It is generally believed that constitutionalism originated in the West and plays an important role in Christian tradition. If not complying with the “Justice of God”, the secular government has no legitimacy. Similarly, the ways of Heaven and Unirule have given us the spiritual resource of constitutionalism. The emperor was regarded as an official, who should be guided and constrained by the ways of Heaven.
777
Therefore, there should be someone who has a deeper understanding of the ways of Heaven than other individuals and groups. Heaven shows the signs, and sages transform them into rules.” By understanding the ways of Heaven through nature's inspiration then cultural traditions are formed. The group who bears the tradition, as Mr. Yu Yingshi said, was recognized gradually as representative of the traditional ways of Heaven since 4th century BCE by political groups.
888
Accordingly, the name of Unirule also contains constitutionalism. After the Cultural Revolution, the structure of integration of politics and God has collapsed. The government appeared to be more secular, and also the political figures return to be ordinary persons The ideal political structure should be a set of constitutional principles. To the whole society, it contains basic principles concluded from successes and failures of thousands of years, including principles of protecting human rights and property rights. In the political area, it is the constraint to the defects of the secular government and political figures; as well as, the encouragement for people to promote social justice and prosperity. However, it is neither easy to explore the set of constitutional principles nor explore the ways of Heaven, for it is necessary to absorb and digest varied kinds of spiritual resources at all times and in all countries.
999
Of course, the cultured elites are also ordinary people; so, there should be way to explore the ways of Heaven. Those are rules of freedom of expression and civilized debate. It can’t be denied that heroes appeared in history, which precisely happened as a result of following the rules. Thus, Unirule Institute of Economics could not regard what we say are the ways of Heaven only because our name is Unirule, and we should try our best to maintain the rules of freedom of expression and civilized debate, promoting the constitutional consensus with various cultural elites.
10101
Based on this, Unirule will try its best to rebuild social, moral value and let the social and political fields benefit from it. We hope that the secular government and political figures should acknowledge that they are also ordinary people, and accept the constitutional principles which are far beyond the interests of individuals and groups. What we would like is that as Xun Zi’s saying, improving politics when in the government, while improving morality when in countryside. We would like to tell society and government what we regard as constitutional principles through our papers, books, and reports; while to tell the public what kinds of moral values we pursue through our essays and micro-blogs.
1111
Take a look at the past twenty-four years at what we have done and will do. It can be summed up in one word ”Unirule”.
Poe-Phi interprets the number sequence in the following philosophical way:
00000000000000 represents state of emptiness or potential. It might represent the void from which all things emerge.
222 means balance and harmony. It can also signify partnership and duality reflecting interconnectedness.
333 frequently signifies growth and creativity. It might represent the synthesis of ideas and philosophies.
444 represents stability and strong foundation. The necessity to ground theories in practical realities.
555 is typically associated with change and transformation. This could align with disruptive innovations in economics or societal shifts in philosophy.
666 is often misunderstood. It can represent materialism or imbalance. In some contexts, it invites reflection on ethical implications in economics.
777 is seen as a spiritual or mystical number; it could denote higher wisdom or enlightenment.
888 is often linked to abundance and prosperity. It may reflect success in both economics and philosophical pursuits.
999 symbolized completion or the end of a cycle. It may be a culmination of ideas or periods of philosophical thought.
101101 may mean a breakthrough or new beginning as it combines simple patterns with complexity.
1111 is commonly seen as a sign of awakening. It may signal the need for self-awareness in philosophical and economic endeavours.
History
UNIRULE was a prominent think-tank in the country's economic reform and policy development. It focused on advocating for free-market principles and economic liberalization. Its experts provided research and policy recommendations to promote reform that favoured market competition and private ownership.
The think-tank 智库 was influential in Beijing's policy discussions. These took place during significant economic transitions throughout the late 1990's and early 2000's. It contributed ideas that shaped debates on privatization and regulatory frameworks.
MAO Yushi, HONG Sheng: The Peach Tree
毛,洪: 桃树
The Unirule Institute of Economics (天则经济研究所); Tiānzé Jīngjǐ Yánjiūsuǒ)
UNIRULE was founded in July 1993. It was located in Zhongguancun, Beijing which is often referred to as "China's Silicon Valley". This was about 3-5 kilometers away from the Chinese Academy of Sciences (CAS) where D. Carlton Rossi taught doctoral students in 1993 and onward. The proximity of UNIRULE to CAS facilitated collaboration and interaction between the two institutions, especially in research and policy discussions. MAO Yushi, HONG Sheng were two of the original founders. Both played important roles in shaping economic policies among government officials and social discourse with the public.
Note: On their website, Unirule is translated as "Tianze". It says “Unirule” (or “Tianze” in Chinese) is a name with its meaning originally stemming from the words in Shi Jing, an ancient Chinese [Book of Songs], which says: “as the universe is created by the God, there have to be rules for it”. Thus, “Unirule” stands for Universal rules that in reality govern economic and other fields."
Perhaps the poem below is the one referred to from the Shi Jing or Book of Songs.
关雎 (Guan Ju)
"窈窕淑女，君子好逑。"
"如切如磋，如琢如磨。"
"天命玄鸟，亿兆斯年。"
"人之所命，德之所厚。"
"Graceful and virtuous lady, the gentleman cherishes her."
"Like cutting and polishing, like carving and grinding."
"The mysterious bird of heaven, its fate spans thousands of years."
"Human destiny is governed by virtue."
The poem emphasizes the virtues of love and relationships, likening them to the processes of refining and perfecting something valuable. It suggests that just as the universe is created with inherent rules and order, human relationships are guided by moral virtues and mutual respect. The reference to "天命" (the mandate or order of heaven) underscores the belief in a higher moral order governing existence.
Sheng Hong: The Name of Unirule is very suitable
translation of unknown date
oooooooooooooo
When Unirule was created, we were not aware of the classical usage of “Unirule”, as we just used “Unirule” as a short version of “rules between Heaven and Earth”. It sounded suitable, and was consistent with our passion for institutional economics and concern with institutional change. Afterwards, in The Book of Songs, we found the poem “Tian Sheng Zheng Min, You Wu You Ze”, which means “People are created by God, and naturally there would be things and rules”. That is suitable for our understanding of institutions: in human society, institutions would be generated naturally, and they are the spontaneous order.
222
Later, in The Book of Changes we found the sentence “Qian Yuan Yong Jiu, Nai Jian Tian Ze”, in which we first found the classical usage of “Unirule” as a whole word. As Mr. Nan Huaijin explained, the sentence means that Heaven and Earth generated rules, never demanding return, which was precisely our definition of Unirule and very close to our ambition.
333
After reading more literature, we found that this sentence is a classical one, commented and discussed by ancient scholars of past ages. In the Song Dynasty, Yu Yan said, “Unirule is natural law” and “the natural law has no mind”. Yang Jian said “Unirule means God’s activity, and human activity is not Unirule”. That is to say, there exist the ways of Heaven, which are beyond the wisdom of human beings. Only by trial and error can human beings understand Unirule and follow the way of Heaven.
444
Nevertheless, people should not give up exploring “Unirule”, not only because of curiosity of human beings, but also because in that kind of society where the ways of Heaven are followed by people as well as they can, everyone will feel happier and the whole society will be more prosperous. To comply with the ways of Heaven is the origin of Chinese civilization. Exploring “Unirule” becomes their everlasting task, for it is beyond the wisdom of human beings. So, Unirule Institute of Economics researches institutions and cultures, which is a modern continuation of this ancient and perpetual cause.
555
Furthermore, since Unirule are the rules beyond human beings’ wisdom, the reality of human society is always flawed, and the individuals within the political structure are facing limitations. To overcome this problem, we should first acknowledge the infinity of Unirule as well as the limitation of secular government and its specific political figures. Then we should explore an institutional structure to hamper the secular government and the specific political figures and amplify the virtue of each society member. This kind of approach is constitutionalism.
666
It is generally believed that constitutionalism originated in the West and plays an important role in Christian tradition. If not complying with the “Justice of God”, the secular government has no legitimacy. Similarly, the ways of Heaven and Unirule have given us the spiritual resource of constitutionalism. The emperor was regarded as an official, who should be guided and constrained by the ways of Heaven.
777
Therefore, there should be someone who has a deeper understanding of the ways of Heaven than other individuals and groups. Heaven shows the signs, and sages transform them into rules.” By understanding the ways of Heaven through nature's inspiration then cultural traditions are formed. The group who bears the tradition, as Mr. Yu Yingshi said, was recognized gradually as representative of the traditional ways of Heaven since 4th century BCE by political groups.
888
Accordingly, the name of Unirule also contains constitutionalism. After the Cultural Revolution, the structure of integration of politics and God has collapsed. The government appeared to be more secular, and also the political figures return to be ordinary persons The ideal political structure should be a set of constitutional principles. To the whole society, it contains basic principles concluded from successes and failures of thousands of years, including principles of protecting human rights and property rights. In the political area, it is the constraint to the defects of the secular government and political figures; as well as, the encouragement for people to promote social justice and prosperity. However, it is neither easy to explore the set of constitutional principles nor explore the ways of Heaven, for it is necessary to absorb and digest varied kinds of spiritual resources at all times and in all countries.
999
Of course, the cultured elites are also ordinary people; so, there should be way to explore the ways of Heaven. Those are rules of freedom of expression and civilized debate. It can’t be denied that heroes appeared in history, which precisely happened as a result of following the rules. Thus, Unirule Institute of Economics could not regard what we say are the ways of Heaven only because our name is Unirule, and we should try our best to maintain the rules of freedom of expression and civilized debate, promoting the constitutional consensus with various cultural elites.
10101
Based on this, Unirule will try its best to rebuild social, moral value and let the social and political fields benefit from it. We hope that the secular government and political figures should acknowledge that they are also ordinary people, and accept the constitutional principles which are far beyond the interests of individuals and groups. What we would like is that as Xun Zi’s saying, improving politics when in the government, while improving morality when in countryside. We would like to tell society and government what we regard as constitutional principles through our papers, books, and reports; while to tell the public what kinds of moral values we pursue through our essays and micro-blogs.
1111
Take a look at the past twenty-four years at what we have done and will do. It can be summed up in one word ”Unirule”.
Poe-Phi interprets the number sequence in the following philosophical way:
00000000000000 represents state of emptiness or potential. It might represent the void from which all things emerge.
222 means balance and harmony. It can also signify partnership and duality reflecting interconnectedness.
333 frequently signifies growth and creativity. It might represent the synthesis of ideas and philosophies.
444 represents stability and strong foundation. The necessity to ground theories in practical realities.
555 is typically associated with change and transformation. This could align with disruptive innovations in economics or societal shifts in philosophy.
666 is often misunderstood. It can represent materialism or imbalance. In some contexts, it invites reflection on ethical implications in economics.
777 is seen as a spiritual or mystical number; it could denote higher wisdom or enlightenment.
888 is often linked to abundance and prosperity. It may reflect success in both economics and philosophical pursuits.
999 symbolized completion or the end of a cycle. It may be a culmination of ideas or periods of philosophical thought.
101101 may mean a breakthrough or new beginning as it combines simple patterns with complexity.
1111 is commonly seen as a sign of awakening. It may signal the need for self-awareness in philosophical and economic endeavours.
History
UNIRULE was a prominent think-tank in the country's economic reform and policy development. It focused on advocating for free-market principles and economic liberalization. Its experts provided research and policy recommendations to promote reform that favoured market competition and private ownership.
The think-tank 智库 was influential in Beijing's policy discussions. These took place during significant economic transitions throughout the late 1990's and early 2000's. It contributed ideas that shaped debates on privatization and regulatory frameworks.
North Circumpolar Rectangle
Ming Zhiqiang lays particular stress on the shape of a celestial rectangle which he views among the north circumpolar stars. The rectangle extends from a pair of stars in the Big Dipper (Alkaid-Mizar) to a pair of stars in the Little Dipper (Kolchab-Pharkad). The Pole Star is the axis. In this context, he draws a direct correlation between celestial geometry and the design of ritual objects, emphasizing that the organization of stars provides a cosmic model for moral and ethical principles in human conduct.
Rectangle
“祭器如方形，象征端正与敬畏，承载着传承与信仰。”
“The sacrificial vessels, shaped like rectangles, symbolize propriety and reverence, carrying the essence of tradition and faith.”
“祭器之形，看似北斗与小斗之间的方形，北辰为其中心，正是中正之源。”
“The shape of the sacrificial vessels resembles the rectangle between the Big Dipper and the Little Dipper, with the Pole Star at its center, embodying the essence of centrality and righteousness.”
Unnamed
Do you mind if Poe-Phi leaves the interpretation and meaning of this sketch of a poem in the Banpo Poetry Series up to the viewer? All I can say is that I was walking along a winding path near a Buddhist temple in Hanzhou. I looked at an image carved in stone at my feet. Ironically, I saw the stars and planetary bodies above in that carving. Its essence was captured in this imaginative rendition.
In the following references, Ming Zhiqiang emphasizes the Pole Star not only as a navigational point but also as a divine representation of moral authority and cosmic order. It is reflective of traditional Chinese beliefs about the cosmos and governance.
“北辰者，其位如帝，常居不动，示人以道。”
“The Pole Star occupies a position like that of the Emperor, remaining constant and unmoving, guiding humanity on the path.”
“如同上帝之德，北辰引领着诸星，维持宇宙之秩序。”
“Like the virtue of Shangdi, the Pole Star leads the myriad stars, maintaining the order of the universe.”
Megrez-Polaris Axis: A Metaphor for Immortality
A) Water Systems
B) Philosophic Concepts
C) The Water Way
D) The Peach Tree
E) Megrez-Polaris Axis: Metaphor for Immortality
A) Water Systems
Yu the Great (semi-legendary) Daoist
- conducted flood control work c. 2100 BCE
- Xia Dynasty (c. 2070-c. 1600 BCE)
Yu the Great holds a pivotal place in Chinese history and culture. He is known for his pivotal efforts in controlling devastating floods along the Yellow River. His innovative techniques laid the foundation for effective flood management in ancient China. By managing water resources, Yu significantly improved agricultural conditions. This lead to enhanced food production and societal stability. He founded the Xia Dynasty.
Yu's efforts were concentrated on the Min tributary of the Yellow River. Banpo Village was located on this tributary from 5000-3000 BCE. Physical evidence suggests that Banpo Village underwent significant changes around 3000 BCE. The changes suggest flooding and subsequent relocation of its inhabitants.
Archeological findings suggest four evidential supports for the flooding hypothesis. Excavations at Banpo have revealed layers of sediment that indicated fluctuating water levels. Evidence of temporary structures indicate possible relocation of the population due to stressors like flooding. Analysis of pollen and other biological remains show changes in vegetation and habitat which correlate with wetter conditions. This data aligns well with flooding. Similar archaeological sites in the region show patterns of relocation after flooding events.
Li Bing (engineer and governor of Sichuan)
Li Bing is primarily recognized for his practical contributions to engineering and irrigation. His work in creating the Dujianyan irrigation system around 256 BCE contributed to his success. His system utilized gravity to divert and regulate river water without the need for large dam structures. It features a series of channels, weirs and levees that help manage water distribution especially during floods. His legendary status paralleled the achievements of Yu the Great.
The Sui (581-618 CE) was a short-lived, but significant dynasty in Chinese history. It played a crucial role in unifying China after several centuries of fragmentation during the Period of Disunity. Wen Emperor was instrumental in reclaiming control over northern and southern territories.
The Grand Canal construction was undertaken under Emperor Yang between (605-610 CE). It facilitated economic trade and transportation between the north and south. For example, it enhanced the ability to move food supplies from the agricultural south to the northern military garrisons.
Guo Shoujing played a prominent role as a hydraulic engineer. He is known for his contributions to the construction and improvement of the Grand Canal. He developed various hydraulic techniques and tools to optimize water flow and manage irrigation effectively.
He developed the following hydraulic techniques. 1. Water management systems with construction of levees and dams. 2. sluice gates and canals to regulate water levels and flow between different sections of the canal 3. determined optimal canal routes based on his surveying skills 4. developed elevated channels that transported water to higher elevations
In times of military threat, Guo suggested or implemented methods to flood fields of low-lying areas to hinder enemy movements. Large irrigation projects might have diverted substantial river flow potentially in the range of tens of thousands to millions of cubic meters per day. For example, a 10,000 square meter field flooded to a depth of one metre would require a volume of 10,000 cubic meters.
On the emperor's orders, Guo flooded the fertile land as a barrier to the Turks. The salinization of soil made it less fertile affecting crop yields. This created additional hardship for local farmers. The flooding was revolting to the farmers and they revolted.
Millenia later, in 2017, this land was to become the New Xiongan Area in Hebei. The soil was still salty. There were many swamps. The farmers scrapped out an existence. The soil had to be reclaimed or replaced at great expense. Scientifically, 10% of the land was to be reserved for "smart" agriculture.
Then there was the Yongle Emperor (永樂帝) who was the third emperor of the Ming Dynasty. He reigned from 1402-1424 CE. He is notable for an extensive reconstruction and expansion of the Grand Canal which significantly enhanced its functionality and connectivity. The goals were multifaceted as they included improvement of agricultural productivity, facilitating trade between north and south of China and solidifying the Yongle Emperor's political power by enhancing economic stability.
By the time of Wanli Emperor (1572-1620 CE), hundreds of dams were built in this period. Some famous dams were built along the Yellow River. The focus was on flood control, irrigation and water management. In contrast, Yu the Great did not formally build dams as we know them today. He diverted rivers and channels to alleviate flooding; although, he did employ earthworks and levees to control floodwaters.
Significant maintenance and improvements were made under the auspices of the chief hydraulic engineer Li Zhaoheng. These efforts were crucial for transportation and trade in China. The work was intensified in the 1580s and 1590s. Local governors and officials were responsible for their sections of the canal in their jurisdictions. Funding came from the imperial treasury, local tax revenues, corvee labor and additional local taxes.
B) Philosophical Concepts
[Yu the Great is often regarded as a Daoist. His efforts reflect a profound understanding of the natural world and its forces. Daoism emphasizes living in harmony with nature. This suggests his actions were not just practical, but aligned with Daoist philosophy.]
[Li Bing's skills and efforts demonstrated a deep understanding of the natural environment and its forces which is recognized by Daoism. His dedication to improving agricultural conditions and controlling floods reflects moral values associated with Daoist thought. As governor of Sichuan, he engaged with the people and prioritized the public good reflecting Daoist moral values. ]
[The Yang Emperor adhered to Confucian principles which emphasized order, hierarchy and moral governance. He actively promoted Buddhism through various means---including construction of temples and monasteries. His reign reflected a degree of religious pluralism within the empire from (605-618 CE). Unfortunately, he was killed by his general Yuan Zongzhong for failure to fulfill his duties. The general was killed a year later by rivals including Li Yuan who later founded the Tang Dynasty as Gaozu Emperor.]
[The Yongle Emperor promoted Confucianism as a guiding philosophy for governance. Confucian ideals emphasized morality, hierarchy and education. While Confucianism was dominant he interacted with other philosophies and religions like Daoism and Buddhism. His sponsorship of Zheng He's expeditions meant he recognized the Muslim religion and culture while engaging in a broader way with the Islamic world.
Under his direction The Forbidden City of the new capital of Beijing took years to build at great expense. The inauguration took place on February 2, 1421. On May 09 1421 the Forbidden City was struck by lightning. The fire burned down the Hall of Great Harmony, Central Harmony and Preserving Harmony. This occurrence might be viewed as a negative omen and a potential challenge to the Mandate of Heaven. However, his policies and governance played a vital role in sustaining his legitimacy]
The Will of Heaven
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 Canada China People's Republic of China 2026 news prison convicted sentence Mao Yushi 毛雨诗 Hong Sheng 洪晟 Unirule Michael Kovrig hostage
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
中国河北省保定市徐水县郎武庄村 (72550） 轼茅于 盛洪. 天则经济研究所 香港 台湾
Nut Shu Geb Maat Ma'at Mandate of Heaven 玛特与天命 China Autum Heliopolitan creation myth pyramid Sphinx Giza celestial blueprint Old Kingdom Egyptian civilization culture religion Nile Yellow River Banpo pottery Huangdi