Chapter 6 rediscover society

A new reform has begun.The Sixth Plenary Session of the 16th Central Committee of the Communist Party of China put "social construction" and "political construction", "economic construction" and "cultural construction" in an equally important position, and proposed "joint construction and shared enjoyment", thereby emphasizing the participation of all people in social construction importance. Obviously, since the concept of "governance" became popular, world politics with the ultimate goal of human happiness and freedom has shown a certain trend of integration.When the Chinese turned their attention to the "socialist" connotation of the reformed capitalist countries in Europe, the world also discovered that this China, which some Western media worried about, had begun a new journey. , rediscovering and rediscovering the value of "society" in "socialism".

Looking back on China's road since the reform and opening up, the first emphasis on "social construction" may be regarded as a symbolic event of the return of Chinese government functions.This is also the beginning of a historic farewell, that is, the Chinese government will gradually bid farewell to the one-dimensional thinking of state supremacy in the past, and begin the overall construction and transformation centered on individual social rights.After completing the transcendence of the "revolution first" politically-led omnipotent government before the reform and the subsequent "efficiency-first" economic-led government, China will enter the broad realm of a "co-construction and sharing" civil society.

Sociology divides organizations into three categories: political, economic, and social.China's ups and downs, ups and downs, honors and disgraces for more than a hundred years revolve around the power circle among the three. With the founding of New China, political organizations established their authority in 1949.However, due to special historical reasons, international environment, and conceptual misunderstandings at that time, economic organizations and social organizations were incorporated into political organizations at the same time, forming an omnipotent government that was in charge of people's life before the reform and opening up.Under this omnipotent system, almost without exception, the government takes care of all economic and social functions, making it an appendage and extension of power.The so-called "unit-run society" is the concentrated expression and generalization of this system.From a sociological point of view, what “socialism” witnessed at this stage is the paradox of “there is doctrine, but there is no society.”

The unit-run society means that the unit is the only source of income for urban residents, including housing, medical expenses, non-staple food subsidies, pensions and other benefits also come from the unit.An enterprise is not only a production organization, but also a subsidiary institution of the government.Enterprises should not only accept the planned production assigned by the government, but also assist the government in controlling the behavior of social members.When people are not complete "rights units", but only "unit people", the government realizes the management of social members through units.Like the strict household registration system, the existence of the archives management system will not increase any rights of citizens. On the contrary, the legal rights of citizens of the Republic can often only be obtained through unit certificates.

To this day, some administrative law enforcement departments are still used to treating enterprises and institutions as subsidiary agencies of the government when carrying out law enforcement, as if they were police stations for maintaining public order.The promulgation of regulations such as Shanghai's promotion of "photographs of employees running red lights to work units", Nanjing's "pedestrians running red lights, work units deduct bonuses" and Zhengzhou's "pedestrians running red light work units punished" and other regulations, in essence, bring "social people" back to work units before " unit person".

Today China is moving towards an era of openness.Like a work unit, under the old planning system, the various operating activities and distribution of economic organizations were ordered by the government.Economic organizations only have a vertical one-way relationship with their superior authorities, and there is no horizontal connection between different economic organizations, and each organization is relatively closed.In other words, this is a stellar society centered on power and spreading out in all directions. Power is the basis and link for the existence of society. Hayek once viewed socialism as a "noble and fatal conceit".Regardless of whether this theory is correct or not, what is certain is that if public power attempts to monopolize all affairs in a country, it is a kind of "no-noble and fatal conceit".History has proved that under omnipotent politics, in order to always win the championship, the government not only acts as a referee and plays off the field, but also racks its brains to arrange the training and selection of the opposing team.

The significance of economic system reform is obvious.With the formation of a large number of relatively independent economic organizations, the healthy development of resource allocation and the differentiation of social organization functions.At the same time, many power departments began to lose their original interests, and some government staff even went to sea to test the waters. At the same time, people have also noticed that the ambiguity and openness of political mobilization slogans such as "let some people get rich first" and "development is the last word" have enabled some power departments to complete the government in pursuit of maximizing efficiency. A shift towards economic dominance. The subtext of "prioritizing efficiency and taking into account fairness" is: economic development comes first.As for fairness, it only depends on whether it can be taken care of, and "efficiency first" is the best reason not to take care of it.

In recent years, people of insight have become increasingly aware of the shortcomings of an economically-led government.Economists such as Wu Jinglian and Chen Qingtai advocate changing the current government-led economy.As we all know, the high growth of China's economy in the past three decades has basically been driven by investment, especially government investment.However, it is undeniable that the various political performance projects that have swept the world, because they are not restricted by the laws of the market and do not consider the ratio of input to output, have caused great loss of investment.According to estimates from the World Bank, during the period from the Seventh Five-Year Plan to the Ninth Five-Year Plan, the error rate in China's investment decisions was about 30%, and the loss of wasted funds was about 400 billion to 500 billion yuan.In the face of China's new round of "enclosure movement", the government-led economy has evolved into a "double plunder" of people and nature in some places: on the one hand, it plunders natural resources, and a large amount of land is abandoned; On the one hand, plundering the people, such as barbaric land expropriation and demolition, has become the main contradiction in China's grassroots society.

At the beginning of the reform and opening up, because the country was in a great crisis, coupled with the lack of national governance resources, and the excessive simplification of social governance methods, it developed into a "hard truth."However, with the passage of time, in the process of specific practice, this partial solution has become a package solution, and thus has been alienated into a folk prescription that can cure all diseases in China.Because "GDP overwhelms everything" and "political performance overwhelms everything", some local governments even shouted creepy slogans such as "Whoever affects the development of a certain place for a while, I will influence him for a lifetime".

Nearly two hundred years ago, Tocqueville wrote in his book "On American Democracy": "It is the concept of rights that enables people to determine what is domineering and tyrannical. People with a clear concept of rights can be independent Express your will without arrogance, and express your obedience with integrity without being servile.” In contrast, today’s China is full of all kinds of arrogance and flattery. "I'm here to make soy sauce." From an era of extremes to an era of "soy sauce", if you ask what is the most popular doctrine in China today, the answer must be cynicism, "soy sauce doctrine".No ideals, cynical, cynical, dissatisfied with reality but far away from politics and social movements, with a self-proclaimed sober nihilism, never confronting power.These are the hallmarks of cynicism.

According to Irving Howe's analysis: Political omnipotence has three phases, (1) Utopia, the ecstatic ideal of heaven, which induces fanaticism, which leads to (2) mass terror and Hell on earth, then, fanaticism and terror are exhausted, so (3) people become cynical, "seeing everything", political apathy, interpersonal alienation, no public spirit, that is, cynicism.Of course, in a sense, there should be added another layer, which is to become discouraged when resistance is unsuccessful or unsuccessful.John Mill once pointed out that in a society where politics prevails, both rulers and ruled tend to become cynics.The rulers have become cynics, because they have long since disbelieved in the theories and principles they profess, and they only use those theories and principles as a means to maintain power and an excuse to suppress resistance.On the part of the ruled, once they realize that they are actually being fooled and oppressed under the banner of high-sounding, it is easy to lose faith in all good values, especially when they try to resist and suffer serious setbacks. after. The disease of the system and the disease of the human heart seem to be twin flowers.However, it is somewhat cruel to criticize people for being too tolerant when society is like a potato and cannot organize itself.As the author wrote in the article "Constitution of One Man", we often blame a person or a group for their cowardice, but what is wrong with cowardice?No matter in totalitarian or mob political period, it is not so much a choice of people's life, but a right.It provides shelter for people living in troubled times.When the big constitution of a country fails, the small constitution in the hearts of ordinary people will take effect immediately. They will not constitute a constitutional community in China, but they can explain why the Chinese people are scattered, messy, and chicken feathers everywhere.When the country's constitution is empty and there is not enough power to protect it, when people can't defend themselves with the black and white words in the constitution, they have to go their own way, act as cynics or pig gods, and are keen to practice in a "blind society". One Man's Constitution". Director Li Yang showed the world the existence of a "blind society" with the help of "Blind Well" and "Blind Mountain".In those worlds that turn a blind eye to evil and danger, people's eyes are not simply blinded, but "dead".As Li Yang said, the so-called "blindness" means "dead eyes", and "dead eyes" means "dead eyes", and being dead is not the same as being blind.Obviously, the "death of the eyes" here is not physical but psychological, just like people often talk about "there is nothing more sad than the death of the heart".Although the heart was still beating, the spirit of the man was dead.Similarly, if a person's "eyes are dead", even if the eyes can still perform the function of optical projection, he will turn a blind eye to everything in the eyes. Faced with the idea of ​​"stability maintenance" repeatedly mentioned by the government, such as "stability over everything else", Sun Liping, a professor of sociology at Tsinghua University, believes that although there are many social conflicts and even signs of intensification, the possibility of large-scale social unrest in China Not big.In his view, people are now concerned about issues such as social conflicts, social conflicts, and mass incidents.The reason for such concern is because of the fear of major social turmoil.But in fact the biggest threat to Chinese society may not be social unrest, but social collapse.Social unrest refers to serious social conflicts that threaten the basic framework of the regime and the system, while social collapse refers to the necrosis of cells in the social body and the failure of functions.To put it more vividly, turbulence is like a healthy body being injured by someone else, while collapse is a serious problem with one's own tissues or cells.The opposite of social unrest is social stability, and the opposite of social collapse is social health. Sun Liping noticed that in recent years, signs of social collapse have been evident.The core of which is the loss of control of power.In the process of reform over the past three decades, although the basic framework of a market economy has been established, power is still the backbone of our society.Therefore, the collapse of society is firstly manifested in the loss of control of power, and corruption is only its external manifestation.This loss of control manifests itself in the fact that power has become a force that cannot be restrained not only externally but also internally.Some local powers and departmental powers have become neither restricted by the upper levels nor supervised by the lower levels. At the same time, there is still a lack of checks and balances. Sacrificing institutional interests (not to mention social interests).In this context, corruption has become out of control and "ungovernable". Related to this is that this kind of social collapse has spread to all areas of social life: unspoken rules prevail in society, and even become the basic way of being an official and a person-on this point, just look at how many books are in the bookstore. Teach people to be wolves and foxes; the bottom line of society is lost, and morality is degraded; powerful interest groups have become unscrupulous, and the trend of Sicilianization of social life has emerged; the unscrupulous interest groups have seriously eroded social fairness and justice; the loss of professional ethics and professional ethics is considerable. A common phenomenon; the information system of the whole society has been highly distorted.What followed was a sharp loss of social identity and social solidarity.A fire broke out on CCTV during the Lantern Festival in the first lunar month, and the loss amounted to several billion.However, there is a lot of gloating on the Internet.There is no sadness, no heartache, and some kind of unspeakable pleasure is revealed in the gloating. The Chinese often say, "Where there are people, there are rivers and lakes."According to the management scientist Drucker, where there are people, there may not be a society. "No one would call a disorganized, terrified crowd of people in a shipwreck a 'society.' There is no society, though there is a crowd. In fact, the immediate cause of this panic is the breakdown of society; and The only way to overcome this panic is to rebuild a society with social values, social discipline, social rights, and social organization." According to this, if you see "Descendants of the Dragon" in a public place, you won't line up and fight. Crowds, and some people even buy sleeper tickets at the Spring Festival travel window with a knife in their hands. These are also sporadic "social collapse". The shipwreck and panic described by Drucker showed the world a picture of "social collapse". "As a social and political existence, human beings must have a functioning society, just as human beings as biological existence must have air to breathe..." Because of this, I said that "Titanic" in the 1990s What shocks the Chinese people most is not only love, but also the orderly escape of passengers and crew when disaster strikes.In stark contrast to this was the fire in Karamay, Xinjiang, and the rhetoric of "let the leaders go first". Democracy is not just about elections, and it’s not about rushing to vote every few years. Freedom is not just about doing what you want.Today in the 21st century, when Chinese leaders begin to realize that "without democracy, there will be no socialist modernization," people also see that without the promotion of the values ​​of democracy and freedom, it is impossible to have a functioning society. Without "society", "socialism" cannot be discussed. The strength of social forces in democratic countries is obvious to all.Taking the United States as an example, in addition to the "politics" run by national political parties, presidential politics, and bureaucratic institutions, there is also a kind of democracy that exists widely among neighbors.If the former is an eye-catching "flashy imagination" that turns citizens into spectators rather than down-to-earth participants, the latter is more like a "revolution in the backyard" that, though silently, is happening bit by bit. The land feeds this country, and the small rivers have water and the big rivers are full. Social democracy is undoubtedly the most important part of democratic life, and it forms the two wings of democratic life together with party politics.As Tocqueville said in "On Democracy in America", the aristocracy formed a long chain of all citizens, from peasants to kings, while democracy broke this chain and made it ring. fall off.When society enters into a state of stragglers and strangers, no one can single-handedly maintain their own freedom.Society must band together in independence and reorganize for self-government.Because of this, we see that there are more than one million non-profit organizations active in the United States today. Their activities not only contribute one-tenth of the gross national product of the United States, but also become the largest "employment organization" in the United States. Alvin Toffler distinguished planned economy and market economy in this way in "Recreating a New Civilization": The most important difference between a centrally planned economy and a market economy is that in the former, information flows vertically, while in a market economy, information mainly flows Flowing horizontally and diagonally, buyers and sellers exchange information at all levels. The overall prosperity of a country depends on the three-dimensional construction of politics, economy and society. Any one-dimensional dislocation and neglect may harm others, and let the government return to the role of "arbitrator", "server" and "regulator". The role is undoubtedly an important way to prevent public power from becoming the spokesperson and umbrella of "special interest groups". A significant progress in China in the 21st century is that more and more people are beginning to realize that civil society has the lowest cost of governance, and that "a small government, a big society" and building a government with "small powers and great responsibilities" have increasingly become people's consensus.A good government is only responsible for providing public goods, acting as the "referee" and "night watchman" of society.The government cannot become an ordinary competitor in economic activities, nor can it freely enter the private sphere of citizens. Regrettably, when the economic reform partially redeemed capital from power, the government-business collusion quickly formed a special power group, which may reject the differentiation of interests in the market, and may also reject the interest game of social forces. Commerce changes China, but under the current power structure, it is not enough to protect China.The many crises brought about by the economic reform and the serious lag of the political reform make people turn their attention to the society again and place high hopes on it. Transformation also means a full game among various forces, which determines that the advent of civil society cannot be achieved overnight.One thing is clear, that is, by clarifying the boundaries of group rights little by little, the rights of citizens are guaranteed, and citizens become a complete subject of rights, and on this basis, they can unite. The impetus for the rebirth of the open society.As a result, the grid (civil society) centered on civil rights gradually replaced the star (political society) centered on power. Speaking of the French Revolution, the British thinker Edmund Burke once asked a question: Why did an empire collapse overnight?Burke's answer was: "In order to strengthen itself, the monarchy weakens all other social forces. In order to control the country, the regime destroys all other social bonds. Once the bonds that hold the people are severed, the entire country falls apart. At this time, There is no longer any power that can support the monarch, the nobles, and the church." (See "Burke Communication", quoted from "The Awakening of China", written by Chen Yan, translated by Xiong Peiyun) From the perspective of today's financial management, the empire is like a basket Eggs, putting a country in one basket is obviously dangerous. On this point, the French thinker Saint-Simon also had the same awakening.Like many intellectuals of his time, Saint-Simon was troubled by the unsatisfactory French Revolution.How, then, can a society be transformed successfully without bloodshed?The way Saint-Simon thought of at the time was to build various networks.Of course, this is a network in a broad sense, which includes a complete banking system, highway system, railway system, NGOs, and so on.In other words, redemption of political omnipotence, while maximizing social security, through the establishment of various networks of industrial society. Looking back at Chinese history, it is not difficult to get a similar impression.After the central government cuts off the horizontal ties among the people, it will actually also eliminate the social "national salvation" mechanism.Similarly, during the period of imperial power, when foreign enemies invaded, since the society relied on the central government for everything, it was difficult for the society to save itself, so the central government collapsed, and the whole country also collapsed.Regarding this point, the entry of the Qing army and the rapid demise of the Ming Dynasty are clear evidence.In theory, of course, societies disintegrated long before foreign enemies invaded.However, during this period, the essence of social fragility was concealed in the face of powerful power. Since the reform and opening up, China has made unprecedented achievements.Where do the grades come from?from reform and opening up.What did reform and opening up do?Essentially, building a network of sorts.The so-called "connecting with the world" can also be understood as a connection on the Internet.Today's world is keen to discuss "risk society", and it is also necessary to disperse social risks through a complete network system. In 2003, countless netizens raised the case for Sun Zhigang's death. One detail that was ignored or unwilling to be taken seriously was that Sun Zhigang graduated from university.Usually, people think that a person can change his destiny through individual struggle. However, the death of Sun Zhigang completely negates this judgment.Sun Zhigang could pass the college entrance examination and bring himself from the closed and backward countryside to the city. However, by himself, he could not resist the sudden attack of public power and the combined punches of criminals under the behest of power. Those who can stand tall in the torrent may not be able to stand tall in the crowd.It is not enough for a person's happiness to rely on personal struggle alone.Without the overall advancement of society in politics, economy, culture, law, etc., all personal happiness is suspicious.Struggling on your own is like walking a tightrope, and you may fall into the abyss at any time. The existence of "short boards of rights" means that everyone is weak and everyone is an orphan of rights.It is precisely because of this that people's calls for "becoming welfare unions to rights protection unions" and "establishing farmers' associations outside village committees" are so urgent and important. In October 2007, I participated in the Sino-European Cultural Forum in Belgium.The country was in deep political crisis at the time and had been without a government for months.Despite more than 100 days of parliamentary elections, talks to form a cabinet have stalled as political leaders in the Dutch-speaking north of Flanders and the French-speaking Wallonia of the south have been unable to agree on the distribution of power.However, for several months now, the Belgians have gone about their lives in the same way as when I was passing by a few years ago.If there are media reports, people go to work normally every day, pay taxes as usual, and the subway comes on time, so they can live and work in peace. The reason why I think of this "anarchy" in Belgium is related to a historical material of the Cultural Revolution that I read in the county annals of my hometown in the summer of 2008.According to records, at the beginning of 1967, the "stop production and start a revolution" paralyzed the county government.A few months later, large-scale conflicts broke out between the two factions of the rebels. "On July 4, the 'Jinggangshan' gathered the lumber yard, and the 'Great Union' mobilized militiamen to surround them on three sides. At 2 o'clock in the morning, the two sides opened fire and exchanged There were casualties. At 11:00, the 'Great United' bombarded the lumberyard with 60 artillery pieces. During the fighting, 10 people were killed on both sides." It is worth pondering that it is also "anarchy", why didn't there be a melee similar to that in China in the streets of Brussels?And, does the difference between the two eras lie more in the fact that the latter is in a "state of no society"? As stated earlier, human beings as social and political beings must have a functioning society, just as human beings as biological beings must have air to breathe.No one can survive without society (Drucker).Don’t you see, even a famous “hermit” like Thoreau admitted that he prepared three chairs for himself when he lived an experimental hermit life by Walden Pond—“I use one when I sit alone, and I use it when I am with friends.” Two, and three for socializing." During the transition period, Chinese people are gradually keen to discuss how the government manages the social crisis. In fact, it is also worth thinking about: how to establish an institutional culture so that the society can fully self-govern and calmly face government crises; Continue to live freely and spontaneously.In my opinion, when discussing whether a country is stable, whether its politics is civilized, and whether its society is functioning normally, the first thing to observe is whether the society can maintain order when there is a crisis in the government. If a country uses violence to achieve regime change, and this logic of violence continues; if those in power can only maintain their rule by restricting the freedom of some people, or even depriving them of their lives, we cannot say that the country and its Politics is stable.Since ancient times, the Chinese have called taking over the country by violence as "conquering the world", but all those who win the world "like barbarians" regard their own country as a newly conquered country.The so-called "competing in the Central Plains" is actually treating the world as hunting, and treating the world as prey that can be shot or teased.When the world is conquered and the world is included in the bag, exploiting people's wealth is like finding something out of a bag. In contrast, in a country with political civilization and social civilization, the short-term "anarchy" will not cause the society to fall into a melee of "beating the world", because when the power has no owner, the ownership of the right is still there; because there Society has entered into a bottom-line contract, not only acknowledging that the world is not a prey that will surely die, but also delineating the boundaries between politics and society.Therefore, no matter what kind of crisis there is in politics and how the people in power change positions, the society will still not suffer from catastrophe.The servant is gone, but the house is still there. It is not difficult to understand that the reason why the Cultural Revolution and other periods are full of "wolf wars between man and man" (Hobbes's phrase) is that at that time politics hijacked life and the state annexed society. There was neither a modern government nor a modern society. .In other words, the chaos of the Cultural Revolution was not only due to the fact that the country had entered a "state of anarchy," but also because it had fallen into a "state of anarchy" in the era when politics was in command. For the citizens, the most frightening thing is that their country falls into "anarchy" and "anarchy" at the same time.However, if we compare the two states, the harm of "no society" may be far greater than that of "anarchy".And, more importantly, a functioning society can end both "anarchies" in time.The former, such as the chaos of the "May Revolution" in France, ended when many citizens took to the streets and marched in slogans such as "France needs to work" and "Clean up the Sorbonne"; the latter "anarchy" was Refers to the government's empty talk of politics, power but not responsibility.At such times, voters can change course through the ballots in their hands. The political crisis in Belgium lasted for half a year.As one Brussels native put it: "Maybe we have the longest record of anarchy, but life doesn't get worse. If politicians are not careful, they will know that we Belgians don't need them." So Belgians are not Not a government, but a better government of their choice. When it comes to the self-organization of society, Tocqueville discovered the township spirit, the soul of American democracy, in the United States very early on.The combination of Protestant ethics and free enterprise based on private property rights created the greatest economy in the world; the combination of township spirit and democracy based on civil rights created the myth of American freedom and democracy.Tocqueville noted that "of all the countries of the Continent, there is not one that may be said to know the liberty of the township." But in America "the township is the strength of a free people . . . Teach the people to enjoy liberty and learn to make liberty work for them. A nation may have a free government without a township, but it has no spirit of liberty. A moment's passion, momentary interest, or chance can create But sooner or later, the tyranny lurking in the social organism will resurface." Obviously, behind this township spirit is the right of citizens to self-government and self-organization.Tsinghua University professor Qin Hui emphasized the necessity of building a civil society when talking about "why farmers' organizations are needed": even if a government is democratically elected, trade unions, chambers of commerce, and similar civil organizations cannot be abolished.Civil organizations are a supplement to public power organizations. In short, with democratically elected governments, there should still be civil society. Just as the proposal of "fairness and justice" means a certain return of government functions, the proposal of "social construction" is also an important opportunity for Chinese social forces to cultivate and rebuild the government.China is moving towards an open society. When people bid farewell to the old "work unit culture" one after another, they seek their own independence in a more open economic and social dimension. At the same time, it provides the possibility to establish various social connections, even the possibility of association.Tocqueville said: "The freedom of people to combine their own forces with those of like-minded people to act together is the most natural freedom next to the freedom of their own activities. It is a kind of freedom that is almost as impossible as individual freedom in nature. Transferred.” At the same time, Tocqueville also recognized that when stepping out of old rituals and customs and entering civil society, people are also “lonely” because each person is independent, which also means that everyone is independent. is weak.Obviously, self-organization of citizens is not only useful to society, but also beneficial to life.The state of social self-organization is also a state of people's livelihood. Tocqueville compared the differences between French and American social structures in his works such as "On Democracy in America" ​​and "The Ancien Regime and the Revolution".Centralized states, such as France, expand themselves by eliminating intermediate groups and weakening local autonomy, which hinders political participation of public institutions and means that in the event of confrontation, the situation must be extremely violent and may even lead to autocracy, while The unexpected revolution will also become "a savage and terrible force of nature, a new strange thing with red claws."After more than ten years of terror and chaos, the result was a more absolute despotism than the old regime.In contrast, in countries such as the United States, where civil society and local self-government are strong and central power is weak, political participation is frequent and widespread, which diffuses conflict and allows democracy to flourish.In other words, the prosperity of weak government and social groups has enabled American democracy to avoid finding a balance between the two poles of anarchist egalitarianism and statist despotism, and will not suffer from it like France. (See Sidney Tarot's "Power in Movement - Social Movements and the Politics of Struggle") There is reason to believe that if the government does not provide and encourage a society to "organize for self-help", objectively it also means that those people who have escaped from their old life will fall into the situation of "double abandonment".In view of the fact that the whole society may fall into a state of powerlessness, Tocqueville pointed out: "A nation, if its members have lost the ability to do a great cause by their own strength, and have not cultivated the ability to do a great cause together habit, it will soon revert to barbarism." A major contribution of the reform and opening up lies in the recognition that people have their own selfishness, and on this basis, it is recognized that society has different classes and interests, and there are social conflicts between different interest groups that may be intensified at any time.The differentiation and reorganization of China's social interest structure over the past 30 years has produced new interest groups, interest classes, and interest groups, including the "special interest groups" that are currently being hotly discussed in the media.When power and vested interests are bundled into a group, on the one hand, power continues to manipulate the "invisible hand" of the market through its "visible feet"; They acted like they had their own ghosts and ulterior motives, and even suppressed the participation of social forces. It is for this reason that when people lament that "real estate has hijacked China's economy", Chinese social forces have done little except sporadic protests on the Internet and newspapers.Such as "self-built housing" and "no housing movement" were all short-lived in the end, but disappeared when all parties began to pay attention to it.In some places, although the alliance of capital and power is a "dew marriage" for profit, it is enough to keep social forces in a contraceptive state for a long time.If the existing system cannot give more opportunities for social self-organization, then social forces must be unable to do anything because of their will. It has to be admitted that due to the lack of rights organizations independent of the government, all social strata, individuals and even professional rights defenders in China today are actually facing a kind of "mud bodhisattva" dilemma.When a lawyer cannot guarantee his own right to enter the court, we cannot say that the rights and interests of him and other clients he defends are complete. A strong individual means a strong society; a strong society means a strong country.If, as Tocqueville says, the government thinks it is in its interest to keep people from expressing their opinions, then the government will do nothing and allow itself to be dull because it likes to sleep.Therefore, an ideal country must prevent social activities from being arranged by the government, so that the economy, society and the government can get relief together.If government were everywhere to take the place of associations, the country would be no less dangerous to morals and knowledge than it is to industry and commerce.