Confucian Post-Cornavirus Recommendations 

"Post-Epidemic Recommendations from Confucian Scholars on How to Govern the Country," published on the website “Confucian Network” on March 20, 2020[1]
 
Introduction and Translation by David Ownby
 
Introduction
 
The text translated here makes available the recommendations and reflections of 25 prominent Chinese “Confucian scholars” concerning how best to “govern the country” in the wake of the coronavirus outbreak and the Wuhan lockdown.  It was published on 儒家网, one of China’s several websites devoted to Confucianism on March 20, 2020, more than two weeks before the end of the lockdown in Wuhan, at a point when “victory” was far from certain and feelings were raw.

It is perhaps for this reason that many of the comments express frustration with government suppression of popular and media opinion, framing the frustration as part of the Confucian concern with “popular livelihood 民生.”  There are of course no expressions of radical “dissent” (although a couple of the older scholars engage in what looks to me like a bit of score-settling), but there is a persistent tone of “surely we can do better than this!” that has since disappeared as China fights back against global scapegoating.  The political overtones of the Mainland New Confucian discourse which has sought to make common cause with (or transform) the Chinese Communist Party (and which has been roundly condemned by Ge Zhaoguang) is completely absent here, in my reading, although some figures associated with the Mainland New Confucians are represented (Chen Ming, Zeng Yi, Yao Zhongqiu).

And I, for one, would be happy to see the Trump administration apply the counsels of Guo Yi, a Chinese scholar who teaches at Seoul National University in South Korea, although I see little or no Confucian content in his suggestions.

Thanks again to Alex Li for pointing me toward this text.
 
Translation
 
Editor’s remarks

Even if the entire country pulled together to survive the disaster of the coronavirus, the suffering it caused was enormous, and it revealed the existence of many problems in our country’s system of governance.   Our hope is that we can reflect on this honestly and make the adjustments and changes that are necessary.  This is the only way to “build the country through many difficulties,” and is also the foundation of the China dream of the revival of the Chinese nation.  Here we offer the recommendations of a number of Confucian scholars, hoping to be of use to those decision-makers in power. 
 
Guo Qiyong 郭齐勇 (b. 1947 , Dean and Professor of the National Studies Institute, Wuhan University)
 
Looking back on the entire process, from the outbreak of the coronavirus through its development into a great disaster, where did the problems emerge?  Our society is too small, and there was no coordination between our small society and our large government.  Our management system is too rigid, and our social organization did not function.  The media were of no use at all, as the channels of communication were closed down.  In traditional society there was at least the system of remonstrance 谏议系统, which is now gone.  We should learn our lessons from this and reflect deeply.  In the “post-corona era” we should become more intelligent and not less.
 
Chen Ming 陈明 (b. 1962 Editor of Yuandao, Professor at Xiangtan University)
 
The internet has to a great extent shaken the order of power, the asymmetry of the control of information, and the monopoly of the channels of communication.  The dynamism of social media means not only changes in media formats but also changes in lifestyle.  If we want the public realm to be truly public, this will require new ways of thinking and new styles of management, and equality, objectivity and dialogue are the key words to maintain credibility and effectiveness of this realm.  The Li Wenliang 李文亮 and Ai Fen 艾芬[2] cases clearly reveal the seriousness of social divisions, and the importance of maintaining consensus, because differences can lead to rupture in an instant.  Seeing the whole picture from a small event is the way to avoid disaster.  When two parallel but disconnected worlds collide in reality, the result can only be disaster.

Zhu Gang 朱刚  (b. 1969, Professor at Zhongshan University)
 
Although the Chinese Communist Party is a party, in terms of its self-understanding is has transcended what we usually mean by a “party, «and in its own view has earned the mandate of heaven and the validation of heaven and earth.  In light of this, it has engaged in serious reflection to understand the truth of heaven and earth, the responsibility of the heavenly mandate, and the great Way of the world. Having understood these, it has naturally transcended the narrow interests of a normal political party and has taken on the mandate of heaven while practicing the great Way.  As the coronavirus ravages the entire world, history approaches a turning point.  The party will see in this the responsibility of the heavenly mandate, and that the time to practice the Way of heaven and earth is now.  This is my hope.
 
Xie Xialing 谢遐龄 (b. 1945, Professor at Fudan University)
 
The outbreak of the coronavirus tells us just how difficult it is to rule the country.  These difficulties have a historical reason:  in 1957, those offering criticism were branded as rightists accused of attacking the Party, and the Party continued to run the country by appointing ex-military officials.  In theoretical terms, this meant ruling via an institutional mechanism that seized political power and confused politics and social mobilization with the government of the country. 
 
Proper governance consists of three elements (lit. links 环节).  The first makes clear the notions of governing the nation.  The second elaborates the theory of the system on the basis of these notions.  The third puts the theory into operation.  At present, we are still at some distance from “making clear the notions.”  For example, New Year’s was originally the first day of the first month of the lunar calendar, at the beginning of spring.  This accords with China’s basic national characteristics and the life-rhythms of a country in the temperate zone, with four distinct seasons.  Confucius was a descendant of the Yin-Shang.  He was active in the Zhou dynasty, and proposed the use of the traditional Chinese lunar calendar (夏历).  We no longer follow this tradition, and New Year’s is now January 1st.  The outbreak of the coronavirus occurred after the winter solstice (冬至), which seems to remind us of the great importance of returning to our origins, as well as the importance to our national governance of following the heavenly calendar. 
 
On the second element, the space for elaboration is even greater.  For example, even after the “three stricts and the three steadies 三严三实[3]”education campaign, there are still some theorists who declare that “you cannot govern the country with Confucianism.”  Some cadres selectively carry out the state’s laws and regulations, and even the Party constitution, while they constrain or even attack those people who attempt to respect the system and the regulations across the boards.  One important reason for this is a lack of clarity regarding theory, which has prevented them from developing spiritual strength and respecting others.
 
The third element is the most difficult.  Proper management of the country requires an accurate grasp of theoretical concepts, and a practiced, rigorous administration of the mandated system, and not officials who bring their private interests and opinions into the workplace.  To carry out this process of “renewal” requires one or two generations, or 30 to 50 years.  For example, at present, most officials in our country think mainly of career improvement through work performance.  The first result of this is that once you’ve gotten familiar with your work, you get promoted to another job with which you are not familiar.  This makes the entire national structure unstable, as it is managed by people who are untested.  In addition, even if they pay attention to visible results, they ignore areas that are less crucial, such as the overall system of the post they are in and system maintenance.

Li Jinglin 李景林 (b. 1954, Professor at Beijing Normal University)
 
In the recent fight against the virus, we have learned lessons and accumulated experiences.  The basic path to success in carrying out all directives and policies is to open the channels of communication and to design policy in such a way as to adapt to the popular mood.  The disorder of the early period of the fight against the virus, as well as the later successful policies of the central authorities, both illustrate this point.  Confucian politics emphasizes the centrality of the people.  The goal of politics lies not in politics, but in the people’s livelihood; the legitimacy of politics lies not in politics, but in the people’s minds.  To examine the people’s heart, you must allow the people to have their say.  This is what is meant by the saying “Zichan does not destroy the country school, and the wise man praises him.”[4]
 
In modern society, we should take advantage of the wisdom of the ancients, employing modern ideas and the aid of science and technology, building a stable system in which channels of communication are open, ensuring that our policies uphold the popular will and are based in science, and not relying solely on accidental elements (or “whistleblowers”) to avoid wasting social resources or even creating a disaster.  This is one insight we should have gained from this fight against the virus.

Zeng Yi 曾亦, (b. 1969, Professor at Tongji University)

In the face of the coronavirus pandemic that is sweeping the globe, at present we hear only two voices, from the left and the right.  But there are been epidemics from the beginning of time, and the traditional Chinese government developed a set of effective anti-epidemic measures.  Setting aside the question of the efficacy of Chinese medicine, concepts of Confucian government were of fundamental importance.  This is because the key to fighting a virus is early isolation and prevention, only after which comes effective emergency medicine, and the Confucian ruling spirit of “respecting heaven and preserving the people 敬天保民” performed just this key function. 
 
In the context of an epidemic, “respecting heaven” means not over-simplying the situation by regarding it merely as a matter of superstition, science, or technical issues, but rather seeing the epidemic as a warning from heaven to humanity.  Whether it is a question of today’s coronavirus, or the SARS virus of 10+ years ago, both illustrate man’s weakness in the face of nature/heaven.  For this reason, the crucial thing is for mankind to create a set of humanistic ideas.  For example, in the face of an epidemic, ancient rulers often engaged in self-examination, reflecting on failures and errors in their daily work, and local officials did not hide bad news out of fear of reprimand.  As a result, top and bottom were on the same wavelength, allowing them to devote all their strength to healing the people.  This is particularly important in the early prevention of an epidemic.
 
As for protecting the people, the attitude should be the same as if one were “protecting one’s own son,” meaning that aid will not be deferred because of political or other considerations.  If in the early period of the outbreak these two measures can be implemented, then the rest can be handed over to medical professionals, while the government stays to one side providing merely technical support and the necessary isolation facilities.
 
We might say it is no accident that our traditional government conceived a set of effective anti-epidemic measures on the basis of such Confucian concepts, allowing the Chinese people to survive to the present day and become the greatest nation in the world.  For this reason, when Confucians face various new issues in modern society, they should come up with new concepts resulting in a set of effective measures to resolve the problem and to prevent the recurrence of problems like those faced on this occasion.
 
Lin Anwu 林安梧 (b. 1957, Dean of Yuanxiang Academy 元亨书院, Taiwan)
 
What caused the ravages of the coronavirus?  In terms of its origin, these are to be found in human appetites, in human violence and excess.  As for its spread, this was caused by the three human poisons of greed, anger, and stupidity, the desire to conquer nature, the disregard for the common people, the arrogance in the face of heaven and earth.  If you are infected, then clearly you should seek treatment immediately, to avoid further contagion.  This should be obvious, but people hide it and wind up creating an even greater disaster.
 
Let me point out that understanding is the most sincere form of respect.  Those that can understand can make decisions, and these conscious decisions can stop the spread of the epidemic.  Of course, in the face of current circumstances, the conscious decision-maker must cooperate with the institutions, the system, the organization in place, to do what must be done, prevent what must be prevented, seek out medical care if necessary.  Human beings and the virus can both return to their proper places 回到本位, can return to a state in which “their food is sweet to them, their clothes are beautiful to them, their homes are comfortable to them, their customs are joyful to them.”[5]  Should people take their place in the great natural community of heaven and earth, in the human ethical community, in the political and social community, in the community of culture and teaching, if people anchor themselves in these four communities and in the sacrifices to heaven, earth, parents, rulers, and teachers, developing their emotions and extending their respect, then they will achieve peace and security 安身立命.
 
Zhang Xianglong 张祥龙  (b. 1949, Professor Beijing University and Zhongshan University)
 
Given the scale of the pandemic, it will surely give rise to a great deal of reflection.  Here I would like to focus on the harm, to the Chinese people and to mankind in general, of our “worship of science and technology, «the failings of which have been amply revealed by this epidemic.  I propose that we pass a law against the “science and technology monopoly” and vigorously promote “moderate science and technology.” 
 
High-tech is a completely objectified research style and capacity that includes “mathematical elements.”  According to current mainstream standards, high-tech can take the place of other kinds of science and technology, producing novel effects of which traditional Chinese science and technology, for example, were not capable.  But those who worship high-tech declare such techniques are the sole truth, and that other techniques or practices are not worth talking about, because they represent, at best, the happenstance results of experience, and, at worst, mysterious magic tricks or superstitions.  In sum, high-tech worship is the technological version of monotheism.
 
High-tech is necessary and, if used properly, can create good fortune, but high-tech worship is not only unnecessary, it is harmful.
 
The Chinese Traditional Medicine Anti-Virus Team, led by Fellows Zhang Boli 张伯礼 (b. 1948) and Huang Luqi 黄璐琦 (b. 1968), joined in the fight against the coronavirus and achieved objectively positive results, while high-tech medicine has yet to produce a vaccine or a treatment.  This illustrates that for certain diseases,  high-tech medicine has shortcomings, and has no monopoly on medical truth, even if it possesses advantages in other areas.
 
Thus high-tech can be used, but its use must be combined with other functional technologies (in medical terms, in addition to traditional Chinese medicine, we can also think of Tibetan medicine, Mongolian medicine, etc.) on an equal and complementary basis in order to make up for its shortcomings. It can't be an Old Testament "jealous god," , that refuses to let others do things that it can’t,  insisting that its flaws, whether structural or not, can only be compensated by the "continuous progress" of high tech medicine.
 
What we really need is appropriate technology. That is, technology that can create and maintain a peaceful and happy life in a clean and enduring fashion. At present, there is no one technology that can take on this important task alone, and only by the cooperation of many kinds of technology and traditional wisdom can we hope to gradually eventually find a technology that does good rather than evil. In other words, the ancient Chinese wisdom of "aiming at harmony but not uniformity 和而不同"[6] should also be realized in technology.

Yao Zhongqiu 姚中秋 (b. 1966, Professor at China Renmin University)
 
This spring’s coronavirus epidemic was a great test that nature forced on every country, and what was tested was each country’s national organizational structure and mobilization and management capacity.  Authorities in Hubei Province and Wuhan City did not adjust rapidly enough to the situation at the beginning of the outbreak, resulting in a loss of time, which illustrated that this highly organized system had problems requiring further modifications to increase the effectiveness of its reaction.  As we examine the responsibility of various leaders, we must not mince words.  Those that deserve to be sacked should be sacked, and once we have taken account of the damages, those that deserve criminal punishment should receive criminal punishment.
 
Tian Feilong 田飞龙 (b. 1983, Professor at Beijing Aeronautical University)
 
New ways of ruling require new institutions, new officials, new knowledge, and a new social order.  The sacred narrative of the people at the base of political legitimacy is increasingly out of step with a top-down, stability-driven style of rule required by an open society characterized by a cooperation shaped by freedom, pluralism, and consultation.  A paranoid embrace of “order «cannot be open to and absorb democratic principles, and results in deficiencies in the value capacity of our modern system and its institutional dynamism, all of which calls for us to bravely liberate our thought, and continue toward reform and progress.  Otherwise, as Chinese society continues its process of modernization, pluralization, and internationalization, not only will it be difficult to build a lasting legitimacy domestically, but on the international scene we will have difficulty establishing our basic credibility.  China’s political modernization cannot be a self-limiting particularism, but instead a self-confident maturity based in universalism, supporting the existence of a higher, broader morality and politics.  
 
Yang Chaoming 杨朝明 (b. 1962, Dean of the Confucian Institute 孔子研究院)
 
People recognized the great utility of traditional Chinese medicine in the life-and-death test of the coronavirus epidemic, but in what form will China’s sacred philosophy [i.e., Confucianism] finally be truly awakened? The promotion of China’s brilliant traditional culture is a huge project, and the systemic pivot around which it should be organized are the core scriptures of this tradition. 
 
Today, China is no longer what it used to be. In the new era, we should be confident, leave confusion behind, transcend our differences, and use robust values from our traditional texts to enrich our moral consciousness, so that an ideology of honor and responsibility will shape people and nations. We must come to understand “cultural China” and “thinking China” just as we understand the “China” that we speak about every day, so that the words of the scriptures “come back to life.”

Bai Tongdong 白彤东 (b. 1970, Professor at Fudan University)
 
This epidemic, from the bad represented by a certain Party Secretary Cai 蔡姓书记, to the good represented  by the doctors Zhong Nanshan 钟南山 (b. 1936) and Zhang Wenhong 张文宏 (b. 1969), from the bad represented by the poor administration of local places to the good represented by the national mobilization, has allowed us to see that, despite our success, there is still work to do to construct a modern bureaucracy.
 
The state’s legitimacy derives from the service the state provides to the people, and the people are the ones who decide whether they are satisfied with this service, which means that we have to let them speak.  Muzzling the people because they don’t see things clearly or because their words are incorrect is not the right way; instead, the government should work to earn the people’s hearts, and use the words of the people to drown out what is irrational.  Deciding on state policy requires defining our collective interests, which means letting the elite speak, and if what they say is not good, the state can oppose them or ignore them, but muzzling them is not the right way.  Our only hope to avoid reliving this tragedy is to let the people speak, let the elite speak, build an effective system where experts run the country in the name of the people, respecting the worthy, employing Confucian principles.
 
Ke Xiaoguang 柯小刚 (b. 1972, Professor at Tongji University)
 
The origin of the political experience of the Chinese people was when Yu the Great controlled the flood, as recorded in the Hongfan 洪范 section of the Shangshu 尚书.  The experience of fighting the coronavirus also fully illustrates that damming is not as good as channeling.  Flowing water does not rot, and constant activity staves off decay 户枢不蠹.  Allowing information to flow not only facilitates quick reactions, but also helps in guiding popular sentiment, and is the key element in national policy and the people’s livelihood.  Let us hope that the epidemic has taught the government a lesson. 
 
Yang Haiwen 杨海文 (Zhongshan University, China Mencius Institute)

The way of the world is that all things pass through stages of exploration, of trial and error, but in the Book of Rites it is said:  “All who have the government of the kingdom with its states and families have the above nine standard rules. And the means by which they are carried into practice is singleness; in all things success depends on previous preparation, and without such previous preparation there is sure to be failure.”[7]   By “singleness” is meant “putting the people first” and by “things” is meant “doing things well.”   Public health incidents will continue in the future, which is why in the Mencius we find that "seeking for mugwort three years old, to cure a seven years' sickness”[8] is not the way to govern the country. After the epidemic, we must consolidate humanitarian concerns and strengthen the country's ability to govern. Only then can our strong and great nation be greater and stronger!
 
 Zeng Zhenyu 曾振宇 (b. 1962, Professor at Shandong University)
 
“Establish peace for all time,” such is the ideal social vision conceived by Confucianism for all mankind.  Benevolence and righteousness are the moral foundation and value structure of Confucianism for humanity.  Benevolence and righteousness are a basic feature of human nature, and are found throughout the world, manifested as respect for life and concern for others.   As the Song Neo-Confucian Lu Jiuyuan 陆九渊 (1139-1193) said, one person “approaching benevolence” on his own is not as good as all the people of the world “approaching benevolence together.”
 
Wu Qina 吴启讷 (Taibei, Academia Sinica, Institute of Modern History, Associate Researcher)
 
For 180 years, China has found itself in a biased and unjust world, from which its internal politics and culture have also suffered.  The virus is not biased, and provides an unprecedented opportunity for the world and for China to rethink its institutions.  China must seize this opportunity.
 
Gu Jiming 谷继明 (b. 1986, Professor at Tongji University)
 
The epidemic is a magnifying glass, clearly revealing the ideological differences in today’s China.  Differences are the sign of a healthy society,  and what we need are discussions based on fact and logic, and not on already-held opinions.  But in addition to differences of opinion, we also saw glorious displays of benevolence, wisdom, and courage.  The idea that “we are all in it together 民胞物与” was beautifully embodied in the actions of medical personnel and volunteers.
 
Zhou Jingyao 周景耀 (b. 1981, Professor at Ningbo University)
 
The coronavirus epidemic is a test of existing concepts and knowledge, for example our understanding of nation-states.  With the deepening of the exchanges encouraged by globalization, it is increasingly obvious that the idea of the modern nation-state is a failed concept that has given birth to all sorts of nationalistic “wolf warrior” behavior.  Under the conditions of the global pandemic, its narrowness stands out clearly, and is a huge obstacle to our understanding of the world, and can be described as yet another secondary disaster.  For this reason, destroying existing concepts and knowledge systems, and cultivating a vision and a feeling of the world as a whole will be long and difficult process.  But in the final analysis, the present disaster is the result of these failures in our concepts and knowledge.  If we evaluate ancient and modern ways of thought, the one most apt to keep the people from harm’s way is our traditional Confucianism 圣学.  
 
Dong Weiguo 董卫国 (Professor at Southwest Political University)
 
The 2020 epidemic deserves reflection on many fronts.  We should think long and hard about the rigidity of our system and the bureaucratic workstyle of our government leadership.  We should think about educational concepts and a humane relationship with expert talent.  The ideas of some of our government managers should be examined.  Painful reflection suggests that our education should be humanized, a humanization that should be grounded in our history and culture, and should demonstrate the importance of such humanization through historical rationality.  Because we are not historical nihilists, because we are the inheritors of the glorious Chinese tradition, we should not, in the modern era, cut ourselves off from that tradition.  Our modern era can only be the modern era of our tradition, we cannot blindly borrow our culture from someone else 拿来主义, nor can we create something out of nothing.  These problems are all intertwined: the collective and the individual, justice and efficiency, humanities and science.  The key is to recognize what is primary and what is secondary, and if we merely take the problems one by one, we will not achieve understanding.
 
Wen Haiming 温海明 (Professor at China Renmin University)

By the time the 2019 coronavirus had evolved into the spring pandemic of 2020, the world situation had completely changed.  Moving forward, it is clear that we must respect nature if we are to reestablish control.  Doing our utmost to adopt and absorb the strategic wisdom of the people, especially mature strategic blueprints that have stood the test of time, will help to predict the direction of changes and allow us to prepare and achieve great victories.  Recognizing the important role that the wisdom of traditional culture played in the fight against the virus, in the forms of traditional Chinese medicine, the Book of Changes, Confucianism, and Daoism will afford traditional Chinese medicine and traditional culture a greater space to live and develop, allowing them to preserve their own value systems and modes of evaluation and encouraging their internationalization.  Hence they can develop a greater role in the process of the construction of the community of mankind.

China’s art of governance has from ancient times emphasized openness of communication and the right to remonstrate, so that all can contribute to common plans, but before and after the epidemic, communication between the top and the bottom was not good.  In the future we must do our utmost to improve this and earnestly listen to the people’s opinions, encouraging communication in all senses.  The ancient idea was to listen to and absorb public opinion in order to work together to overcome difficulties. In the post-epidemic world, popular opinion must be widely consulted, because only when popular opinions are absorbed do they take on their full significance, and no battle will be lost. 
 
Liu Zhen 刘震 (Professor at China Political University)
 
At the same time that this epidemic touched millions of Chinese people, it has also posed a new question concerning the transmission of information in our modern society, an information society where everyone has a voice.  This is the reason that the creation and circulation of rumors became incredibly simple.  Among these were incorrect opinions expressed by the masses, as well as rumors that were intended to damage the authority of the government.  For this reason, it is my opinion that “credible people” must strengthen the teaching of integrity to the people at large, and highlight the importance of earnest truth and simple virtue.  Only on the basis of trust can we create a world in which “common beliefs are stronger than gold.”  Only on the basis of trust…can the government gain the genuine support of the people. 

Zhang Wanlin 张晚林 (b. 1968, Professor at Hunan University of Science and Technology)
 
It’s been two months now since the lockdown of Wuhan, a feat like few in the history of mankind.  Despite the considerable hardship this entailed, the people of Wuhan consciously accommodated the lockdown and there were very few complaints, which is quite exceptional.  It is not an exaggeration to speak of the people of Wuhan as heroes.  Recently, the epidemic has been ravaging Europe, but no one has been able to emulate the lockdown in Wuhan, because the citizens won’t cooperate, which illustrates all the more the goodness and obedience of the Chinese people, all of which is very moving.  One can say that every Chinese made his contribution to the defeat of the virus, and that they are all heroes.  The epidemic will eventually come to an end and the people’s lives will return to normal.  I hope that our government can treat well those good and obedient people.  If those who govern us did not grasp this over the course of the epidemic, then the huge sacrifice made by the people, and the value of the sacrifice, will ultimately be limited.  Mengzi said “the people are to be honored.” 
 
Zeng Haijun 曾海军 (b. 1976, Professor at Sichuan University)

In this war against the virus, despite a large number of problems, we finally fought a hard fight and won a considerable victory.  This illustrated our superiority, especially in the great efforts of the front line medical staff and the high-level cooperation of the people, which exceeded what any Western country can do.

Yet something we should reflect on is:  What have we done in the recent past that we are unsure about?  Why do we care so much about “praise” from the West?  We always like to report that this Western expert said this, or that Western scholar said that, which proves that we did something well, that we did something right.  There was even a foreigner on the street who said a few flattering words on camera, and we broadcast it everywhere, as if we had been lucky enough to find one person who praised us.  Surely it is not the case that all foreigners who praise us are right, and all those who criticize us are wrong?  Is this some kind of a joke?

From my limited perspective, I feel like China performs with benevolence and justice on the international scene, or at least more than a lot of other countries, and perhaps even more that it does at home.  We need to have confidence in ourselves; why should we try so hard to please the West?  If we care this much about “praise” from the West, then how does this look to an international society that universally does not trust China?  Or does it cheapen all the good things China says about herself at home?  We shouldn’t care so much about praise from the West, and should pay more attention to the real value of the good things we say about ourselves at home, and perhaps give an honest listen to criticism.  I believe that only when inside China everyone can speak his mind will we have more confidence about international opinion of us.

Peng Yungjie 彭永捷 (b. 1969, Professor at Renmin University)
 
Fang Fang’s diary, and the fact that Fang Fang’s diary is publicly available, proves that politics in our country continues to move forward and that our society continues to mature.  Even as we appreciate the cohesiveness and capacity for mobilization that our Soviet-style system provides, we should also wake up to the many negative parts of that system.
 
If we had to design a model author and demand that all authors conform to the design, I fear that we would have nothing but official commentators and no authors at all.  If we had to design a model true Marxist, it is likely that only "28 and a half"[9] Marxists would remain.  Chinese emphasize “harmony.”  People observe and discuss things from different angles, which is the normal way to life and our basic nature. 
 
That people support Fang Fang’s diary doesn’t mean they agree with every bit of its content.  Instead, they cherish her efforts to record the suffering our country went through, and hope that the lessons learned from the suffering will slowly lead us to become a normal country.
 
Guo Yi 郭沂 (b. 1962 Professor at Seoul National University)
 
Since I am in Seoul, I can’t help but pay special attention to the situation in South Korea, from which I draw the following lessons.
 
First, we must improve the knowledge and practice of public health among all the people, which will lead them to abandon bad habits and develop good ones, for instance prohibiting eating wild animals, eating from the same dishes, etc., all of which will eliminate the hidden dangers of germs.
 
Second, we must strengthen investment in and management of public health, and improve the environment.  As South Korea has done, we must provide soap and toilet paper in all public toilets.  And hot water, so as to stop the spread of germs.  Of course, this will increase government spending, but at the same time it will greatly reduce medical expenses. 
 
Third, we must increase the focus on infectious diseases and on medical research at large, and increase medical training. In South Korea, medicine is the most popular major, attracting a large number of the most talented students. For this reason, the Seoul National University School of Medicine ranks among the top 30 in the world, while there is no university medical school in mainland China in the top 50, which is worth thinking about.
 
Fourth, the cunning, perniciousness, and viciousness of this virus is unprecedented.   It is very contagious, and it spread faster than anyone expected. This is an important reason why almost countries affected by the epidemic failed to respond in a timely fashion.  This proves that, in the face of similar disasters, it is better to imagine the worst and plan ahead.  From this perspective, South Korea can be said to have been up to the task.  When there were only twenty confirmed cases, South Korea began wide-scale production of test kits and quickly distributed them to major hospitals, ensuring that rapid testing would be possible very quickly.
 
Fifth, people say that floods and fires have no mercy, and the virus is worse than floods and fires.  This means that from the earliest appearance of the disease, the people must immediately be informed so that effective prevention can be carried out.  If you want to nip the epidemic in the bud, you absolutely cannot hide the news of the virus.
 
Sixth, at the outset of the epidemic we must make various projections, and have a plan in place to respond to each possible scenario.  For example, if a lockdown is one of your possible choices, then before proceeding to the lockdown you must make material preparations as well as all the management work involved in arranging the medical and social aspects so as to avoid humanitarian problems and disasters.
 
Seventh, China has always had a tradition of disaster relief.  For the people who have suffered, there must be economic assistance, so that they have no worries about food and clothing.
 
Eighth, based on the special nature of the spread of the virus, we must make full use of science and technology to effectively combat it.  For example, in this epidemic, the South Korean government used information from cell phones and bank cards to trace the movement of the virus so that people could keep their distance and avoid contamination.  In addition, the South Korean medical establishment quickly produced advanced testing methods so that drivers could be tested without getting out of their cars, and could have the results in half an hour, all of which greatly slowed the spread of the epidemic.
 
Ninth, to the greatest extent possible we must protect normal social and economic life, and do our utmost to avoid disturbing the normal life of the people.  For example, through the use of various advanced technologies and management methods, South Korea has effectively controlled the epidemic without closing cities, roads, communities, restaurants, cafes, and public places, and even without stopping work, hence becoming a true model in the world’s fight against the pandemic.
 
Tenth, once an epidemic breaks out, people have the right to know the truth.  This is the only way they can protect themselves and prevent the development of the epidemic, so it is extremely important to implement the freedom of speech inscribed in the constitution.  The media should also play its prescribed role, describing what is going on, digging behind the scenes, and we should not have to rely on something like Fang Fang’s diary to fulfill this responsibility.  Early whistle-blowers should be protected and rewarded.  At the same time, those who knowingly spread damaging rumors should be punished with the full force of the law.
 
Eleventh, whenever there are errors in fighting the virus, correct them immediately and punish whoever was responsible.
 
Twelfth, properly divide science from politics.  Let scientists decide on scientific questions, so as to avoid politicizing such questions.  At the same time, scientists and politicians each have their responsibilities, and they should remain in their respective spheres.
 
Thirteenth, we must correctly view the relationship between globalization and localization.  From one perspective, in a global age, the virus rapidly spreads throughout the world, becoming a pandemic, so all countries need to communicate, help one another, and face their common challenge; from another perspective, all countries have their own particularities, and must devise their own policies and methods to fight the virus, which requires that we respect and learn from one another, and perfect ourselves.

Notes

[1] “儒家学者关于灾疫之后国家治理的谏议,” available online at https://www.rujiazg.com/article/18315.

[2] Li Wenliang and Ai Fen were both doctors in Wuhan who were criticized and punished for making early warnings about the virus.  Li Wenliang ultimately died of the virus, and is now honored in China and elsewhere as a martyr. 

[3] Translator’s note:  This was a campaign, initiated by Xi Jinping in 2014, calling on leading Party and government cadres to be strict in matters of self-cultivation, use of power, and discipline, and to be steady in matters of planning, entrepreneurship, and personal behavior 严以修身、严以用权、严以律己，谋事要实、创业要实、做人要实.

[4] Translator’s note:  From the Zuojuan.  Zichan is the courtesy name of Gongsun Qiao, 公孙侨 (d. 522 BCE), a minister in the state of Zheng.  The anecdote is that the ruler wanted to close down rural schools, which had become a source of criticism, while Zichan advised to leave them open, saying that the government should adopt the good ideas and modify the bad ones, but that the government should in any event listen to the people.

[5] Translator’s note:  This is a passage from Laozi’s Daodejing, and the translation is take from http://www.fang.ece.ufl.edu/daodejing.pdf.

[6] Translator’s note:  This is a well-known saying taken from the Confucian Analects.

[7] Translator’s note:  Translation taken from https://ctext.org/liji/zhong-yong.

[8] Translator’s note:  Translation taken from https://ctext.org/mengzi/li-lou-i.

[9] Translator’s note :  A reference to the “returned Chinese students” who studied in the Soviet Union between 1928 and 1935.