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Public and Private
Ryotaro Shiba’s “Kaido yuku Taiwan Kikki” describes the bumpy sidewalks in Taipei as a result of the fact that the sidewalks are public property, but each store behind the sidewalks has its own “private” side and raises or leaves the sidewalks in front of its own store for its own convenience, making the streets uneven.
In “On the Road: Travels in Taiwan,” from the story of the bumpy sidewalk to the “Father of the Chinese Revolution,” Sun Yat-sen, who has long been called the Father of the Nation as the founder of the first republic in the Republic of China, and has recently been reevaluated as the “Father of the Nation” in the People’s Republic of China as the “Pioneer of Modern Revolution (the predecessor of the modern revolution). The article discusses “Sun Yat-sen.
Sun Yat-sen was born in a poor village in Guangdong Province, China. He came to the U.S., relying on his older brother’s success in Hawaii, studied in Honolulu until he was 17, and then returned to his hometown to learn Western medicine at medical schools in Guangzhou and Hong Kong to become a doctor. After the end of the Sino-Japanese War, he planned an armed uprising in Guangzhou (Guangzhou Uprising), but was foiled by a tip-off, and came to Japan in the 28th year of Meiji (1895).
In 1897, he met Mitsuru Touzan of the political organization Genyosha through the introduction of Miyazaki Touten, and through Touzan received support from Kotaro Hiraoka for his activities and living expenses in Tokyo. He also received assistance from Kotaro Hiraoka through Touzan in the form of financial support for his activities and living expenses in Tokyo.
His birthplace, Zhongshan City in Guangdong Province (renamed from Xiangshan County in honor of Sun Yat-sen), Zhongshan University, one of the leading universities in the People’s Republic of China, Zhongshan Base in Antarctica, and the names of roads and places with “Zhongshan” such as “Zhongshan Park” and “Zhongshan Road” now in Taiwan and China are named after Sun Yat-sen’s number, Sun Yat-sen.
During his stay in Japan, Sun Yat-sen gave various lectures.
The Chinese people are a “piece of scattered sand” that does not clump even if you hold it in your hand.
He goes on to say. The Chinese have only familism and tribalism.
The character for “I,” “I,” is said to be a nogi-bi, or “ho” (禾), which refers to the hanging fruit of the grain. The “tsukuri-no-mu” on the right side is said to be a mouth, meaning “to enclose.” Thus, “I” means to enclose only one’s share of the grain.
In other words, “I” represents the ancient practice of peasants who, after giving a percentage of their harvest to the landowner, set aside the remainder for themselves. The word “I” means “this portion belongs to me,” which is the same concept as “I” in today’s legal sense and “I” in business transactions.
In contrast, the character for “public” is ambiguous, and is roughly defined as the opposite of “I” by Han Hee-tsu, who wrote in “The Jurists and Confucianists – Order and Liberty” in BC. The opposite is the logical definition of the negative, which is not XXX. This negative logic is difficult to define strictly in terms of logic, as described in “Answer Set Programming: History and ASP Overview of Logic Programming“. This can be seen from the fact that, in terms of set theory, which is inextricably linked to logic, it is easy to imagine the definition of a set A, but it is not possible to explicitly define a set that is not A unless the entire set is defined in the first place.
In the “Reiki,” however, “ko” came to mean “public is together,” which is somewhat closer to the current interpretation, meaning fellow, society, and coexistence.
As time progressed, the meaning of “public” became more complex, and in “Giyu ko ni bokuzu,” the public is the state, and the public of the park is the public itself.
In this way, the public becomes something above me, an arrangement of my own, something I should serve with all my might, something I should kill for the happiness of all, and if the angle of inclination toward the public is too deep, it will lead us closer to fascism and communism.
The basis of Confucianism, as described in “The Dharma School and Confucianism – Order and Liberty” and “Confucius’ Analects: A Comprehensive Treatise on Anthropology” is “filial piety,” which is the most glorious “I” and not the “public.” In the traditional Han Chinese, including the concept of “filial piety,” the emperor is I, the bureaucrats are I, and the people who are in a potentially hostile relationship with them are I. The emperor is I, the bureaucrats are I, and the people who are potentially hostile to them are I.
Modern capitalism, which has much to do with the rise of Western Protestantism, as described in “On the Road to Holland” also starts from the “I.” The power of capitalism is enormous. Because the power of capitalism is enormous and its objective is to fight for profit, rules were created just like in a game, and the idea of “public” was established in accordance with these rules.
Regarding the relationship between the private and the public, Yukichi Fukuzawa wrote at the beginning of his book, “Rikkoku is private, not public. This means that the national anthem is something that emerges from the private sector’s pursuit of the private, and not something that is created by the government.
However, Yukichi also states that “the element of a rising nation is the spirit of a patient samurai,” and that even if it is I who builds the nation, the nation cannot be built only on unlimited me.
Furthermore, excessive love for the public (the group to which one belongs) leads to insanity, also known as chauvinism. This is an anti-rational ideology that considers the group to which one belongs to be powerful and virtuous, believing it to be superior to other weak, worthless, and inferior groups, a concept that also leads to patriotism and nationalism, which are still generating misery in many parts of the world today.
Thus, defining the public becomes a very difficult problem.
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