"현실 사회"사회주의 사회 ''와 '가짜 사회 "민주주의 사회". " 그에 대한 "寛彦 (KuanYan)"모토 무라 야스히코 ""적 이론
"둘 다 선택의 자유"／"Real society" socialist society ", and" pseudo-society "democratic society". On that subject "（KuanYan）Yasuhiko Motomura" theory
"Both of freedom of choice"／“現實世界”社會主義社會“”，“準社會”民主社會“”。“寛彥（KuanYan）本村安彥”針對特定理論
“選擇的兩個自由”（“现实世界”社会主义社会“”，“准社会”民主社会“”。“寛彦（KuanYan）”本村安彥“”到它具体理论
“选择的两个自由”）／«Реальный мир» социалистическое общество «», «квази-социального» демократическое общество «». «Kanhiko (KuanYan)» Яжайко Мотомура «» к нему специфически теории
«И свобода выбора»／"Thế giới thực" xã hội xã hội chủ nghĩa "", "" xã hội dân chủ "quasi-xã hội". "Kanhiko (KuanYan)" Yasuhiko Motomura "" để nó đặc biệt Theory
"Cả hai tự do của sự lựa chọn"／Ang "tunay na mundo" sosyalistang lipunan "", "mala-social" demokratikong lipunan "." "Kanhiko (KuanYan)" Yasuhiko Motomura "" dito mismo Theory
"Ang parehong kalayaan ng pagpili"／／"العالم الحقيقي" المجتمع الاشتراكي ""، "" المجتمع الديمقراطي "شبه الاجتماعية". "Hirohiko (KuanYan)" ياسوهيكو موتومورا "" لأنه على وجه التحديد نظرية
واضاف "ان حرية الاختيار"／／／／／／ 「現実社会『社会主義社会』」と、「擬似社会『民主主義社会』」に対する「寛彦（KuanYan）本村安彦」的論
”どちらも選択の自由”
寛彦（KuanYan）本村安彦
나는 "편익과 위험의 트레이드 오프 '론에 이르기 같아요. 즉 '선택의 자유'인가이 글로벌 보이스의 게시물을 제공 기사에 대한 정답은. 부패는 확실히 일어날 것이기 때문에, "사회주의 사회 '시스템 인"민주주의 사회 "시스템이든. 어디까지 가도 인간 사회 역시 "과욕 인간 '의 사회이기 때문에"인간은 자신이 생각하는대로 살고 싶다 "욕망에 사로 잡혀 버리는 것이지요.
만약 그렇다고하면, 역시 가장 큰 문제는 결국이 다음 ""1 ""2 ""두 선택 짜지 나는 생각한다. 이 글로벌 음성 포스트 논문의 주요 의제이기도하다 "부패의 규모"의 문제를 논하는 것이 중요하다는 것은 당연한 전제로.
1. 개인이 그 사회에서 "사회에 대한 사회 공헌의 의무를 완수"플러스 "인격자가된다."
2. 또는 "그 사회에 대한 사회 공헌의 의무를 게을리"마이너스 "인격자가된다"중 하나라는 것도있다.
1. 현실 "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ""는 "플러스"의 가능성 대
"현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ""부패 케이스. 그것은 공공연한 발각 어렵다는 단점이있다. 왜냐하면이 사회에서 기득권 층 등 극히 일부에 한정되기 때문이다. 그러나 소수의 기득권 층에 의한 부정이 일단 발각되어 버리면, 그 부패에 대한 시정의 속도는 빠르다. 또한 "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ''에서의 부패는 피해액도 작다. 왜냐하면 부패 규모가 기득권 층 등 극히 일부에 한정되기 때문이다. 그러나이 "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회」」에서는 개인의 잠재 능력 축적에 고생한다.
왜냐하면 "가짜 환경의 현실 환경 화 '등 초 정보화 사회의 혜택이 상대적으로 적기 때문이다. "가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""보다. 한편이 사회에서는 잠재 능력 축적에 매일 고생하면서도 초 정보화 사회의 혜택을 입수하려고 개인이 노력한다. 그리고이 노력이 다음에 그 개인의 인격의 완전한 발전 가능성의 능력을 현실적으로 기른다. 또한 한편, 개인이 사회에 대한 사회 공헌의 의무를 완수 "플러스"인격자가 될 가능성도 동시에 야기.
2. 비현실적인 "가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""는 "마이너스"의 가능성 대
"가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""그럼 그 기득권 계층의 부패도 발각 어렵다. 왜냐하면이 사회는 순식간에 국민 전체 규모의 몇 % 규모까지 그 부패가 널리 확산 · 확대 너무 사회 전체가 이미 부패로 가득 채워 버리고 있기 때문이다. 즉 개선하려고 한 그 때 이미 "너무 늦게"상태. 따라서, 그 부패는 규모와 피해 금액도 엄청난. 또한,이 '민주주의 사회'에서 그 기득권 층에 의한 부패에 대한 시정의 속도는 당연히 느리다.
따라서, "가짜 민주주의 비현실적인 인간의 삶을 강요당하는 '민주주의 사회' '에서의 부패는 막대한 피해 금액이되는 연쇄 적으로 일어날 것으로 끝없이 쌓여 버립니다. 그것이 그 전 국민의 불과 몇 퍼센트의 기득권 층에 의한 부패라고해도. 그 것은 사건의 전모 해명이 불가능했다 "파나마 문서 탈세 '의 문제가 바로 삽화라고 할 수있다.
그러나 개인의 잠재 능력 축적의 자유가 무한대로 확산되고있는 것은 사실이지만,이 "가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""에. 그 '자유'가 어떻게 의사 환경이라는 비현실적 의제가 실태, 게다가 진실의 정보가 은폐되어 있었다고해도. 왜냐하면이 사회는 "가짜 환경의 현실 환경 화 '등'포스트 투 루스와 더블 스피크 또는 훼쿠 뉴스 등"거짓말 "을 포함한 초 정보화 사회의 혜택"이 비교적 많은 누릴 수 있기 때문이다, "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ""보다. 그 초 정보화 사회의 혜택이 실은 얼마나 가짜 환경이라는 비현실적 정보도.
즉 의사 "민주주의 사회"의 그것은 매우 정보화 사회의 혜택을 누릴 수에 의한 개인의 잠재 능력 축적을 아무런 '노력도 고생 "만약 못한 채 그 사회에서 살아있는 사람이 쉽게 사용할 수 있습니다 버리는 것이기도있다. 그리고 의사 "민주주의 사회"그것은 그런 「태만 · 게으름 '이 이후 개인의'인격의 완전한 발전 "의 가능성을 상실시키고 자 위험의 가능성이있는 것도 사실이다. 또한 한편, 그 것은 "개인이 살아있는 사회에 대한 사회 공헌의 의무를 게을리" "마이너스"인격자 '가 될 가능성도 동시에 발생 위험을 수반하고있다 "는 것이기도하다. 그 것은 '악마 그 자체의 일본인의 문화'인 '일본 애니메이션'아시아 권역 확산과 지금 중국 대륙까지 들어가있는 삽화에서 알 수 있듯이 그것은 바로 그 의사 "민주주의 사회"공과 확산 이다라고 할 수있다.
류큐인은 과거 수천 년 이후 일본인의 '인간의 본성'을 다 알고있다. 그리고 나는 반일 류큐인이다. 내가 우려하고 있습니다, DNA 수준의 거짓말 쟁이 인 일본인에 의한 제품의 아시아 진출이 향후 더욱 진행 "마이너스"인격자의 증산되고 당신의 그 사회가 부패 할 것을.
여 t는, 나는 "편익과 위험의 트레이드 오프 '론에 이르기 같아요. 즉 '선택의 자유'인가이 글로벌 보이스의 게시물을 제공 기사에 대한 정답은.
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦／ I think that it leads to the "trade-off of benefits and risks" theory. In other words, it will be "freedom of choice" The correct answer to this Global Voice post offer article is. Because corruption is certain to happen, whether it is a "socialist society" system or a "democratic society" system. No matter how far we go, human society is still a "greedy human" society, so "human beings want to live their own way" would be driven by desire.
If so, I think that the main problem will ultimately be narrowed down to the two choices "1" and "2" below. As a matter of course it is important to discuss the problem of the scale of corruption which is also the main agenda of this global voice post thesis.
1. In the society, individuals become "a plus" personality person who can fulfill the duty of social contribution to society. "
2. Or it is also "to become a" minus "personality person" neglecting the duty of social contribution to the society ".
1. Realistic "socialist society" where people can live according to real society "has a possibility of" plus "
A case of "corruption" in "socialist society" where people can live their lives according to real society. It has the disadvantage of being openly unlikely to be perceived. Because in this society it is limited to a limited number of vested interests. However, once a fraud caused by a small number of vested interests is discovered, the speed of correcting corruption is quick. Also, the amount of damage caused by "corruption" in "socialist society" where human beings can live according to real society is small. Because the scale of corruption is limited to a limited number of vested interest groups. However, this "socialist society" in which human beings who live according to real society can live is struggling to accumulate potential capacity of individuals.
Because the benefits of the super information society such as "realizing the environment of the pseudo environment" are relatively small. Compared with "democratic society" which imposes unrealistic way of life for pseudo-democracy. On the other hand, in this society, individuals strive to obtain the benefits of the super information society while struggling with the daily accumulation of potential capacity. And this effort realistically develops the ability of the full development potential of that person's personality afterwards. Furthermore, the possibility that the individual becomes a "plus" character person who can fulfill the duty of social contribution to society at the same time is caused.
2. Unrealistic "democratic society" which can force unrealistic way of living by pseudo-democracy and unrealistic "has a possibility of" minus "
"Democratic society" which imposes unrealistic way of living by pseudo-democracy and unrealistic, "it is difficult to perceive corruption of vested interests. Because in this society the corruption spreads and expands too much to the scale of several percent of the population size in an instant, as society as a whole has already filled with corruption. That is, it is already "too late" at that time when trying to improve. Therefore, the scale and the amount of damage are enormous. In addition, the speed of correcting corruption by vested interests in this "democratic society" is, of course, slow.
Therefore, corruption in "democratic society" where imitationist democracy and unrealistic way of living human beings can be forced to live will be a tremendous amount of damage, and it will be accumulated by the phenomenon occurring in a chain. Even though it is a corruption caused by a vested interest group of only a few percent of the whole nation. That is exactly the case of the "tax evasion of Panama document" problem that it was impossible to elucidate the whole matter.
However, it is true that the freedom of individual potential capacity accumulation is infinite, in this "democratic society" which can force unrealistic way of living with pseudo-democracy. Even if that "freedom" is unrealistic, how unrealistic and fictitious is actually a pseudo environment and truthful information is hidden. Because in this society "a benefit of a super information society including" lies "such as post-to-lose, double speak or fake news" such as "reality environmentization of pseudo environment" can be enjoyed relatively much, Compared with "a socialist society" in which people can live their lives according to real society. Even if the benefits of the super information society are actually unrealistic information about the pseudo environment.
In other words, that of the pseudo "democratic society" is that people who live in the society can easily obtain those who live in the society without having any "effort and struggle" to accumulate the potential capacity of individuals by enjoying the benefits of the super information society It is also to say that it will happen. And it is also a fact that there is the danger that such "negligence / laziness" of a pseudo "democratic society" will lose the possibility of that individual's "full development of personality" afterwards. Moreover, that means that there is the possibility of becoming a "minus" personality person "neglecting the duty of contributing to society to the society in which the individual lives, and there is also the danger of occurrence at the same time." As this shows, the spread of the "Japanese anime" which is "the Japanese culture of the devil itself" and the spread of the Asian region, and the example which has entered the mainland of China now shows it is exactly the diffusion of the merits and demerits of that simulated "democratic society" It can also be said that.
Since the past several thousand years, Ryukyu people have known the "nature of man" of Japanese people. And I am anti-Japanese Ryukyus. I am concerned that the advancement of Asian products by Japanese who is a DNA level liar will advance more and more in the future and "minus" personality will increase production, that your society will rot.
Therefore, I think that it leads to the "trade-off between benefits and risks" theory. In other words, it will be "freedom of choice" The correct answer to this Global Voice post offer article is.
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦／我認為，導致理論“的好處和風險的權衡。”這將是正確答案的帖子“選擇的自由”提供的文章在這個全球之聲是。因為腐敗是發生了什麼保證，無論是“社會主義社會”系統“民主社會”的制度。即使是人類社會走多遠仍是“貪婪的人”的社會，將被驅動“人活希望，因為我認為他的”願望意志的原因。
如果是如果是的話，我認為還是主要的問題是最後“和”1“，”2“，”中挑選擠壓時以下兩種。當然前提的事，就可以討論，這也是“規模的腐敗”的論點後問題是重要的全球代言人的主要議程。
1。在社會中的個人“履行社會社會貢獻的義務”加“成為品格的人。”
2。或者，還有一個事實，即其中的“社會貢獻忽視製成的責任”負面“人格的社 會”。
1。現實的“現實社會可以在人類的生活方式，以滿足”社會“，”“加”的潛在規模
的情況下的腐敗“現實世界是滿足人類的生活方式”社會主義社會“。”它有公然不可能發現是不利的。這是因為在這個社會中，因為限制於一小部分，如既得利益層。然而，如果由既得利益層的一小部分未授權的將被一經發現，校正，以腐敗的速度快。此外，在這個腐敗“的現實社會能夠滿足人類的生活方式”社會主義社會“，”損壞的量較小。因為，因為腐敗規模被限制到一小部分如既得利益層。然而鬥爭個人的潛能積累在這個社會主義社會的“現實社會能夠滿足人類的生活方式”“。”
由於因為這樣的超信息社會的“擬態環境的真實環境”的一個比較小的好處。比起“是一個偽民主生活的強烈 的非現實的人類的生活方式”民主社會“。”在另一方面在這個社會中，個人的努力而每天奮力潛在的積累和試圖獲得超信息社會的好處。而這種努力，切實培育個人的個性的全面發展的能力，隨後的可能性。應當指出的和，也有可能是個人是為社會做貢獻實現在同一時間的“加”個性社會事業的義務。
2。不切實際的“強制壽命的非現實的人類的方式以偽民主”民主社會“，”“負”的潛在規模
民主社會“”，既得利益層也難以覆蓋的腐敗在“生活中的非現實的人類的方式強迫偽民主”。這是因為，在這個社會有太多的腐敗是廣泛的傳播和擴大在瞬間將整個國家規模的百分之幾的規模，因為整個社會走了已經充滿腐敗。試圖改善這種狀態，已經在那個時候“太晚了”。因此，腐敗是巨大的規模也 和損傷的量。此外，在這個“民主社會”，反腐敗校正由於既得利益層的速度當然慢。
因此，在“迫使非現實的人類生活在偽民主方式”腐敗的民主社會“，”是損害數額巨大的，會在一個連鎖反應會發生什麼無休止地堆積起來。即使它是如何通過的只有全國的百分之幾的既得利益層的腐敗。這是，事件的全貌闡明不是“巴拿馬文件避稅”的問題將只是說說明。
但是，這是事實，個人的潛能積累的自由已經蔓延到無限的，在這個“被迫以偽民主生活的非現實的人類的生活方式”民主社會“。”“自由”是怎樣一個非現實主義小說的擬態環境是現實的，但也可以作為信息的真實性已被隱藏。由於因為這個社會如“擬態環境的真實環境”謊言“，如對後露絲和雙說話或Feku新聞”，“超信息社會，其中也包括受 益”可以相對多的享受，相比於“現實社會能夠滿足人類的生活方式”社會主義社會“。”超信息社會的好處實際上是信息是如何擬態環境的非現實。
換句話說，它是偽“民主社會”是可用的個人潛在的積累，享受超信息社會任何的“努力也很難”的好處，如果不留在社會生活輕鬆的人還有的是收起的事實。和偽“民主社會”正是這樣的“疏忽，懶惰”也確實有讓失去了個人的“個性的充分發展”的可能性，潛在的後續風險。應當指出的和，這也是“忽視的社會中，個人是活的，社會貢獻的義務”，“減”可能是性格的人“也伴隨著一種危險出現在同一時間的事實。”優點和的事情，的“日本動漫”亞洲範圍擴散缺點的擴散是一個“魔鬼的文化本身日本人”，現在它只是作為已經進入到中國內地的例子所示偽，“ 民主社會”它試圖說來也。
琉球的人都知道日本的，因為在過去的幾千年來的“人性”。我是抗日琉球的人。我所關注的，是由日本產品的亞洲擴張是在DNA水平騙子增加生產更多，更願意為“負面”人格的未來，你的社會裡是腐敗。
我是T，我認為，導致理論“的好處和風險的權衡。”這將是正確答案的帖子“選擇的自由”提供的文章在這個全球之聲是。（我认为，导致理论“的好处和风险的权衡。”这将是正确答案的帖子“选择的自由”提供的文章在这个全球之声是。因为腐败是发生了什么保证，无论是“社会主义社会”系统“民主社会”的制度。即使是人类社会走多远仍是“贪婪的人”的社会，将被驱动“人活希望，因为我认为他的”愿望意志的原因。
如果是如果是的话，我认为还是主 要的问题是最后“和” 1“” 2“”中挑选挤压时以下两种。当然前提的事，就可以讨论，这也是“规模的腐败”的论点后问题是重要的全球代言人的主要议程。
1。在社会中的个人“履行社会社会贡献的义务”加“成为品格的人。”
2。或者，还有一个事实，即其中的“社会贡献忽视制成的责任”负面“人格的社会”。
1。现实的“现实社会可以在人类的生活方式，以满足”社会“”‘加’的潜在规模
的情况下的腐败“现实世界是满足人类的生活方式”社会主义社会“”它有公然不可能发现是不利的。这是因为在这个社会中，因为限制于一小部分，如既得利益层。然而，如果由既得利益层的一小部分未授权的将被一经发现，校正，以腐败的速度快。此外，在这个腐败“的现实社会能够满足人类的生活方式”社会主义社 会“”损坏的量较小。因为，因为腐败规模被限制到一小部分如既得利益层。然而斗争个人的潜能积累在这个社会主义社会的“现实社会能够满足人类的生活方式”“”
由于因为这样的超信息社会的“拟态环境的真实环境”的一个比较小的好处。比起“是一个伪民主生活的强烈的非现实的人类的生活方式”民主社会“”在另一方面在这个社会中，个人的努力而每天奋力潜在的积累和试图获得超信息社会的好处。而这种努力，切实培育个人的个性的全面发展的能力，随后的可能性。应当指出的和，也有可能是个人是为社会做贡献实现在同一时间的“加”个性社会事业的义务。
2。不切实际的“强制寿命的非现实的人类的方式以伪民主”民主社会“”‘负’的潜在规模
民主社会“”，既得利益层 也难以覆盖的腐败在“生活中的非现实的人类的方式强迫伪民主”。这是因为，在这个社会有太多的腐败是广泛的传播和扩大在瞬间将整个国家规模的百分之几的规模，因为整个社会走了已经充满腐败。试图改善这种状态，已经在那个时候“太晚了”。因此，腐败是巨大的规模也和损伤的量。此外，在这个“民主社会”，反腐败校正由于既得利益层的速度当然慢。
因此，在“迫使非现实的人类生活在伪民主方式”腐败的民主社会“”是损害数额巨大的，会在一个连锁反应会发生什么无休止地堆积起来。即使它是如何通过的只有全国的百分之几的既得利益层的腐败。这是，事件的全貌阐明不是“巴拿马文件避税”的问题将只是说说明。
但是，这是事实，个人的潜能积累的自由已经蔓延到无限的，在这个“被迫 以伪民主生活的非现实的人类的生活方式”民主社会“”“自由”是怎样一个非现实主义小说的拟态环境是现实的，但也可以作为信息的真实性已被隐藏。由于因为这个社会如“拟态环境的真实环境”谎言“如对后露丝和双说话或Feku新闻”，“超信息社会，其中也包括受益”可以相对多的享受，相比于“现实社会能够满足人类的生活方式”社会主义社会“”超信息社会的好处实际上是信息是如何拟态环境的非现实。
换句话说，它是伪“民主社会”是可用的个人潜在的积累，享受超信息社会任何的“努力也很难”的好处，如果不留在社会生活轻松的人还有的是收起的事实。和伪“民主社会”正是这样的“疏忽，懒惰”也确实有让失去了个人的“个性的充分发展”的可能性，潜在的后续风险。应当指出的和，这也是“ 忽视的社会中，个人是活的，社会贡献的义务”，“减”可能是性格的人“也伴随着一种危险出现在同一时间的事实。”优点和的事情，的“日本动漫”亚洲范围扩散缺点的扩散是一个“魔鬼的文化本身日本人”，现在它只是作为已经进入到中国内地的例子所示伪，“民主社会”它试图说来也。
琉球的人都知道日本的，因为在过去的几千年来的“人性”。我是抗日琉球的人。我所关注的，是由日本产品的亚洲扩张是在DNA水平骗子增加生产更多，更愿意为“负面”人格的未来，你的社会里是腐败。
我是T，我认为，导致理论“的好处和风险的权衡。”这将是正确答案的帖子“选择的自由”提供的文章在这个全球之声是。）
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦／
／／／／／私は「便益とリスクのトレード・オフ」論に至ると思う。つまり「選択の自由」でしょうこのグローバル・ボイスのポスト提供記事に対する正答は。腐敗は確実に起こることですから、『社会主義社会』システムであれ『民主主義社会』システムであれ。どこまで行っても人間社会はやはり、「欲深い人間」の社会なのだから「ヒトは自分の思うとおりに生きたい」欲望に駆られてしまうものでしょう。
もしそうだとすれば、やはり主な問題は最終的にこの下記の「”１”と”２”」の２つの選択に絞られると私は思う。このグローバル・ボイスのポスト論文のメイン・アジェンダでもある「腐敗の規模」の問題を論ずることが重要である ことは当然の前提として。
１。個人がその社会の中で「社会に対する社会貢献の義務を果たせる”プラス”人格者になる」。
２。または、「その社会に対する社会貢献の義務を怠る”マイナス”人格者になる」のいずれかということでもある。
１。現実的な「現実社会に合致した人間の生き方ができる『社会主義社会』」は”プラス”の可能性大
「現実社会に合致した人間の生き方ができる『社会主義社会』」の腐敗のケース。それは、公然とは発覚しにくいという欠点がある。なぜならこの社会では既得権益層といった極一部に限定されるからだ。しかしごく一部の既得権益層による不正が一旦発覚してしまうと、その腐敗に対する是正のスピードは早い 。また、この「現実社会に合致した人間の 生き方ができる『社会主義社会』」での腐敗は被害額も小さい。なぜなら、腐敗規模が既得権益層といった極一部に限られるからだ。しかしこの「現実社会に合致した人間の生き方ができる『社会主義社会』」では個人の潜在能力蓄積に苦労する。
なぜなら「擬似環境の現実環境化」といった超情報化社会の恩恵が比較的に少ないからだ。「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」と比べて。その一方この社会では、潜在能力蓄積に日々苦労しながらも超情報化社会の恩恵を入手しようと個人が努力する。そしてこの努力が、その後のその個人の人格の完全な発達の可能性の能力を現実的に養う。なお且つ、その個人が社会に対する社会貢献の義務を果たせる”プラス”人 格者になる可能性も同時に生じさせる。
２。非現実的な「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」は”マイナス”の可能性大
「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」では、その既得権益層の腐敗も発覚しにくい。なぜなら、この社会では一瞬のうちに国民全体規模の数パーセント規模までその腐敗が広く拡散・拡大しすぎていて、社会全体がすでに腐敗に満ち満ちてしまっているからだ。つまり改善しようとしたそのときはすでに「手遅れ」の状態。よって、その腐敗は規模と被害の金額も膨大。加えて、この『民主主義社会』での、その既得権益層による腐敗に対する是正のスピードは当然なが ら遅い。
よって、「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」での腐敗は甚大な被害額となる、連鎖的に起こることで延々と積み重なってしまい。それがいかにその全国民の僅か数パーセントの既得権益層による腐敗といえども。そのことは、事件の全容解明が不可能だった「パナマ文書の税回避」の問題がまさに実例といえよう。
しかし個人の潜在能力蓄積の自由が無限に広がっているのは事実だ、この「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」で。その「自由」がいかに擬似環境という非現実的で擬制が実態で、しかも真実の情報が隠蔽されていたとしても。なぜならこの社会では「擬似環境の現実環境化」といった、「ポスト ・トゥールースやダブル・スピークまたはフェーク・ニュースといった”嘘”も含めた超情報化社会の恩恵」が比較的に多く享受できるからだ、「現実社会に合致した人間の生き方ができる『社会主義社会』」と比べて。その超情報化社会の恩恵が実はいかに擬似環境という非現実の情報であっても。
つまり擬似『民主主義社会』のそれは、超情報化社会の恩恵を享受することによる個人の潜在能力蓄積をなんらの「努力も苦労」もしないままその社会で生きている者が容易に入手できてしまうということでもある。そして擬似『民主主義社会』のそれはそのような「怠慢・怠惰」が、その後のその個人の「人格の完全な発達」の可能性を喪失せしめる危険の可能性があるのも事実だ。なお且つ、そのこと は「その個人が生きている社会に対する社会貢献の義務を怠る『”マイナス”人格者』になる可能性も同時に生ずる危険性を伴っている」ということでもある。そのことは「悪魔そのものの日本人の文化」である「日本アニメ」のアジア圏域拡散と、今や中国大陸まで入り込んでいる実例が示すようにそれはまさにその擬似『民主主義社会』の功罪の拡散であるともいえよう。
琉球人は、過去数千年以来日本人の「人間の本性」を知り尽くしている。そして私は反日琉球人である。私は危惧しています、DNAレベルのうそつきである日本人による製品のアジア進出が今後ますます進んで”マイナス”人格者が増産され、あなたのその社会が腐敗すことを。
よｔって、私は「便益と リスクのトレード・オフ」論に至ると思う。つまり「選択の自由」でしょうこのグローバル・ボイスのポスト提供記事に対する正答は。
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦
＞＞Romania's Anti-Corruption Protests and the Burden of Shame
Posted 26 April 2017 13:01 GMT
https://globalvoices.org/2017/04/26/romanias-anti-corruption-protests-and-the-burden-of-shame/
Protest against corruption – Bucharest 2017 – Piata Victoriei. PHOTO: Mihai Petre (CC BY-SA 4.0) via Wikimedia Commons.
By Ana-Maria Dima
“We only become what we are by the radical and deep-seated refusal of that which others have made of us.”
– Jean Paul Sartre, in his preface to Frantz Fanon's The Wretched of the Earth
In the European Union, corruption seems to be Romania’s designated signature. Historically, the country, and indeed the wider region, have battled deeply ingrained practices, often illegal or borderline, designed to influence political and economic outcomes or gain benefits or favours. In the 10 years since Romania joined the EU, in fact, few other words have been as consistently and as repeatedly associated with Romania’s performance and political class. This was the case before the accession as well, when the special Cooperation and Verification Mechanism was set up by the European Commission for Bulgaria and Romania. This measure, which was without precedent in EU integration, was devised to reduce the level of corruption across the board, from the judiciary to high-level politics, but it was also meant to “tackle corruption on all fronts” as progress reports on the mechanism have highlighted.
Anyone living, studying or doing business in Romania—a society where the political class and the administrative apparatus, including nurses, doctors, teachers and police officers, are widely considered corrupt—would find it hard not to develop a mindset dominated by corruption, which is by nature all-pervasive. The need for changes of a “systemic dimension”, as the European Commission’s reports noted early on, have been an issue in Romania for decades now. But the prevalence of the idea of a deeply corrupt society begs some hard questions: are we, as citizens, by association just as corrupt as the “system” surrounding us? Can one escape corruption while being “surrounded” by it?
Romania’s current government was elected less than six months ago. The eruption of street protests in February contesting the Government’s decision to adopt an Emergency Ordinance were viewed largely as a reaction to corruption. The Ordinance, among other measures, decriminalised certain types of official misconduct and would have, at least in the eyes of the public, watered down existing anti-graft legislation. But these protests, the largest since the fall of the Communist regime in 1989, leave behind many questions, especially in a country that has been “tackling corruption on all fronts” for over a decade under governments formed by the National Liberal Party, the Social Democrats, the Democratic Alliance of Hungarians in Romania, the Liberal Democrats and others.
Corruption comes in many shapes and forms, including tax evasion, abuse of power, bribes, conflict of interest, money laundering. It hides poverty and dysfunctionality, while concomitantly—and ironically—bringing them to light. But it also carries with it the idea of a tacit, yet omnipresent, complicity, notably in the case of citizens who may lack the understanding or knowledge of other ways to approach state authorities. So it is also a form of induced powerlessness. Anyone who has lived in Romania could be considered tainted as a consequence, for the image of widespread corruption in a country must encompass its citizenry, irrespective of how much they might wish to claim innocence.
So the narrative of corruption has become deeply embedded in our mindset, if not in our practices. The members of Romania’s educated middle class who took to the streets in February seemed weighed down by an odd sense of shame, the kind of shame typically experienced in countries where the citizens are so fixated on imagining places utterly different from their own, that they end up despising themselves and each other in a process of constant wonder. It is the shame of Romanian guest labourers working in the EU, who might be abused in their host countries, but for “better”, if not outright “fairer” pay. And in any case, who is to say that abuse outside of your country is necessarily worse than abuse back home? And do workers whose livelihoods depend on their employers genuinely have a choice between the two?
There’s the bribe one instinctively prepares to offer nurses in hospitals in return for respectful treatment; the expectation that something extra will be demanded from those who want to correctly and fairly do business with the state or at times to receive some basic service; the “small act of attention,” as Romanians call it, needed to expedite a process, or facilitate the issuing of something like a driving licence to someone who passes the exam. But corruption goes beyond conditioning and the desire to influence the actions of public authorities: it becomes a reflex and a metric—if not the metric—against which most things are measured. And in the process we have come to believe that our society is indeed deeply dysfunctional compared to the rest of the EU, a belief that is corroding our sense of trust.
The protests in February brought out the shame deeply ingrained in our perception of ourselves, in a large-scale “go-out into the street and shout your lungs out” or “don’t just sit there, do something about it” kind of way. Our collective inferiority complex is deeply affected by corruption barometers and poverty indexes. We know we rank high on corruption and low on quality of life. We rank high on child poverty rates, highest on intra-EU migration. Poor deals in privatizing state-owned companies, the selling off of large swaths of the country’s arable land in the past ten years (currently half of Romania’s arable land is controlled by non-Romanians), mass migration and high rates of poverty are hardly the result of successful governing mandates. We know too, that we are a “source of cheap labour” for Europe. This lingering sense of inadequacy, this aspirational sense of the Other, living in places that are fair and just and “corruption-free”, these benchmarks which are only to be found far away from home, have permeated our collective imagination.
Yet in this scenario other questions come to light: if we are so profoundly corrupt, how do we handle things? Do we denounce each other? Can it be that the government is not the only corrupt entity, merely the one that is most scrutinized? How have major global companies entering the Romanian market dealt with the corruption, and in turn, how corrupt are they? Who is more corrupt, the government or the business sector? Can we escape the cycle of corruption in ways that do not seek political vindication, but—insofar as such a thing is possible—are still just? And if a system is so intrinsically corrupt, will the old corrupt figures not simply be replaced by others with similar values? The fight against corruption runs the risk of becoming an “eye for an eye” fight if such questions are not at the top of the agenda.
Yet, to have been seen and held in high esteem for protesting against corruption, even if only for a few days, has inspired a sense of pride and unity in Romania. A sense of togetherness that would not be quite so easily marred by shame, if it were not for the practices that occur daily in hospitals, perhaps in schools as well, or in town halls and local councils, where political and administrative leaders can still behave as God-given gifts to the world.
This knowledge no longer manifests only as discontent with our inability to “pull ourselves together”. Expressions such as “vreau o țară ca afară”—literally, to “want a country like countries abroad”—allude to an idealized western space and an imagined life where our sense of inadequacy would no longer haunt us. Romania was for a few days an inspirational place for many, where people took to the streets fiercely, yet peacefully, in order to demand that the corrupt should not be left unpunished, and also to acknowledge that the lingering weight of corruption exists well beyond the political figures who embody it.
We know this all too well, but somehow cannot rid ourselves of the shame of it, a shame that is imposed on us from many fronts, or perhaps one that we acquiesce to living with too lightly.
Ana Maria Dima is a Romanian working in the field of international development. Follow her on Twitter at @AnaMariaDima.
2 comments
architengi
PSD (Social Democratic Party) which has the most corrupt politicians wants to victimize all the people because they gave a gift to a doctor, or to a nurse, for better attention in health care. This is blaming all the people, just to let the PSD politicians to hide themselves when they get bribes of millions of euros.
The high-level corruption destroys Romania.
The high-level corruption is: abuse of power, million dollar bribes, conflict of interest, money laundering.
How can a gift gave to a doctor or nurse destroy a country? It doesn’t have any effect on lack of highways, lack of good infrastructure, lack of schools, hospitals, lack of current water and lack of sewerage on the villages in the countryside?
High-level political corruption determines all the lack of infrastructure, lack of good medical services and finally lack of civilized life.
26 April 2017, 17:54 pm
Reply to this
Ana Maria Dima
Thanks for your comment. High-level corruption is definitely part of the problem and probably the biggest part, but many people think that having to ‘give something extra’ is not quite right and that it shouldn’t be happening. It is a bit more nuanced and I was trying to get that message across in my piece.
29 April 2017, 14:15 pm
"둘 다 선택의 자유"／"Real society" socialist society ", and" pseudo-society "democratic society". On that subject "（KuanYan）Yasuhiko Motomura" theory
"Both of freedom of choice"／“現實世界”社會主義社會“”，“準社會”民主社會“”。“寛彥（KuanYan）本村安彥”針對特定理論
“選擇的兩個自由”（“现实世界”社会主义社会“”，“准社会”民主社会“”。“寛彦（KuanYan）”本村安彥“”到它具体理论
“选择的两个自由”）／«Реальный мир» социалистическое общество «», «квази-социального» демократическое общество «». «Kanhiko (KuanYan)» Яжайко Мотомура «» к нему специфически теории
«И свобода выбора»／"Thế giới thực" xã hội xã hội chủ nghĩa "", "" xã hội dân chủ "quasi-xã hội". "Kanhiko (KuanYan)" Yasuhiko Motomura "" để nó đặc biệt Theory
"Cả hai tự do của sự lựa chọn"／Ang "tunay na mundo" sosyalistang lipunan "", "mala-social" demokratikong lipunan "." "Kanhiko (KuanYan)" Yasuhiko Motomura "" dito mismo Theory
"Ang parehong kalayaan ng pagpili"／／"العالم الحقيقي" المجتمع الاشتراكي ""، "" المجتمع الديمقراطي "شبه الاجتماعية". "Hirohiko (KuanYan)" ياسوهيكو موتومورا "" لأنه على وجه التحديد نظرية
واضاف "ان حرية الاختيار"／／／／／／ 「現実社会『社会主義社会』」と、「擬似社会『民主主義社会』」に対する「寛彦（KuanYan）本村安彦」的論
”どちらも選択の自由”
寛彦（KuanYan）本村安彦
나는 "편익과 위험의 트레이드 오프 '론에 이르기 같아요. 즉 '선택의 자유'인가이 글로벌 보이스의 게시물을 제공 기사에 대한 정답은. 부패는 확실히 일어날 것이기 때문에, "사회주의 사회 '시스템 인"민주주의 사회 "시스템이든. 어디까지 가도 인간 사회 역시 "과욕 인간 '의 사회이기 때문에"인간은 자신이 생각하는대로 살고 싶다 "욕망에 사로 잡혀 버리는 것이지요.
만약 그렇다고하면, 역시 가장 큰 문제는 결국이 다음 ""1 ""2 ""두 선택 짜지 나는 생각한다. 이 글로벌 음성 포스트 논문의 주요 의제이기도하다 "부패의 규모"의 문제를 논하는 것이 중요하다는 것은 당연한 전제로.
1. 개인이 그 사회에서 "사회에 대한 사회 공헌의 의무를 완수"플러스 "인격자가된다."
2. 또는 "그 사회에 대한 사회 공헌의 의무를 게을리"마이너스 "인격자가된다"중 하나라는 것도있다.
1. 현실 "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ""는 "플러스"의 가능성 대
"현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ""부패 케이스. 그것은 공공연한 발각 어렵다는 단점이있다. 왜냐하면이 사회에서 기득권 층 등 극히 일부에 한정되기 때문이다. 그러나 소수의 기득권 층에 의한 부정이 일단 발각되어 버리면, 그 부패에 대한 시정의 속도는 빠르다. 또한 "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ''에서의 부패는 피해액도 작다. 왜냐하면 부패 규모가 기득권 층 등 극히 일부에 한정되기 때문이다. 그러나이 "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회」」에서는 개인의 잠재 능력 축적에 고생한다.
왜냐하면 "가짜 환경의 현실 환경 화 '등 초 정보화 사회의 혜택이 상대적으로 적기 때문이다. "가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""보다. 한편이 사회에서는 잠재 능력 축적에 매일 고생하면서도 초 정보화 사회의 혜택을 입수하려고 개인이 노력한다. 그리고이 노력이 다음에 그 개인의 인격의 완전한 발전 가능성의 능력을 현실적으로 기른다. 또한 한편, 개인이 사회에 대한 사회 공헌의 의무를 완수 "플러스"인격자가 될 가능성도 동시에 야기.
2. 비현실적인 "가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""는 "마이너스"의 가능성 대
"가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""그럼 그 기득권 계층의 부패도 발각 어렵다. 왜냐하면이 사회는 순식간에 국민 전체 규모의 몇 % 규모까지 그 부패가 널리 확산 · 확대 너무 사회 전체가 이미 부패로 가득 채워 버리고 있기 때문이다. 즉 개선하려고 한 그 때 이미 "너무 늦게"상태. 따라서, 그 부패는 규모와 피해 금액도 엄청난. 또한,이 '민주주의 사회'에서 그 기득권 층에 의한 부패에 대한 시정의 속도는 당연히 느리다.
따라서, "가짜 민주주의 비현실적인 인간의 삶을 강요당하는 '민주주의 사회' '에서의 부패는 막대한 피해 금액이되는 연쇄 적으로 일어날 것으로 끝없이 쌓여 버립니다. 그것이 그 전 국민의 불과 몇 퍼센트의 기득권 층에 의한 부패라고해도. 그 것은 사건의 전모 해명이 불가능했다 "파나마 문서 탈세 '의 문제가 바로 삽화라고 할 수있다.
그러나 개인의 잠재 능력 축적의 자유가 무한대로 확산되고있는 것은 사실이지만,이 "가짜 민주주의 비현실적인 인간의 삶을 강요당하는"민주주의 사회 ""에. 그 '자유'가 어떻게 의사 환경이라는 비현실적 의제가 실태, 게다가 진실의 정보가 은폐되어 있었다고해도. 왜냐하면이 사회는 "가짜 환경의 현실 환경 화 '등'포스트 투 루스와 더블 스피크 또는 훼쿠 뉴스 등"거짓말 "을 포함한 초 정보화 사회의 혜택"이 비교적 많은 누릴 수 있기 때문이다, "현실 사회에 부합 한 인간의 삶이있다"사회주의 사회 ""보다. 그 초 정보화 사회의 혜택이 실은 얼마나 가짜 환경이라는 비현실적 정보도.
즉 의사 "민주주의 사회"의 그것은 매우 정보화 사회의 혜택을 누릴 수에 의한 개인의 잠재 능력 축적을 아무런 '노력도 고생 "만약 못한 채 그 사회에서 살아있는 사람이 쉽게 사용할 수 있습니다 버리는 것이기도있다. 그리고 의사 "민주주의 사회"그것은 그런 「태만 · 게으름 '이 이후 개인의'인격의 완전한 발전 "의 가능성을 상실시키고 자 위험의 가능성이있는 것도 사실이다. 또한 한편, 그 것은 "개인이 살아있는 사회에 대한 사회 공헌의 의무를 게을리" "마이너스"인격자 '가 될 가능성도 동시에 발생 위험을 수반하고있다 "는 것이기도하다. 그 것은 '악마 그 자체의 일본인의 문화'인 '일본 애니메이션'아시아 권역 확산과 지금 중국 대륙까지 들어가있는 삽화에서 알 수 있듯이 그것은 바로 그 의사 "민주주의 사회"공과 확산 이다라고 할 수있다.
류큐인은 과거 수천 년 이후 일본인의 '인간의 본성'을 다 알고있다. 그리고 나는 반일 류큐인이다. 내가 우려하고 있습니다, DNA 수준의 거짓말 쟁이 인 일본인에 의한 제품의 아시아 진출이 향후 더욱 진행 "마이너스"인격자의 증산되고 당신의 그 사회가 부패 할 것을.
여 t는, 나는 "편익과 위험의 트레이드 오프 '론에 이르기 같아요. 즉 '선택의 자유'인가이 글로벌 보이스의 게시물을 제공 기사에 대한 정답은.
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦／ I think that it leads to the "trade-off of benefits and risks" theory. In other words, it will be "freedom of choice" The correct answer to this Global Voice post offer article is. Because corruption is certain to happen, whether it is a "socialist society" system or a "democratic society" system. No matter how far we go, human society is still a "greedy human" society, so "human beings want to live their own way" would be driven by desire.
If so, I think that the main problem will ultimately be narrowed down to the two choices "1" and "2" below. As a matter of course it is important to discuss the problem of the scale of corruption which is also the main agenda of this global voice post thesis.
1. In the society, individuals become "a plus" personality person who can fulfill the duty of social contribution to society. "
2. Or it is also "to become a" minus "personality person" neglecting the duty of social contribution to the society ".
1. Realistic "socialist society" where people can live according to real society "has a possibility of" plus "
A case of "corruption" in "socialist society" where people can live their lives according to real society. It has the disadvantage of being openly unlikely to be perceived. Because in this society it is limited to a limited number of vested interests. However, once a fraud caused by a small number of vested interests is discovered, the speed of correcting corruption is quick. Also, the amount of damage caused by "corruption" in "socialist society" where human beings can live according to real society is small. Because the scale of corruption is limited to a limited number of vested interest groups. However, this "socialist society" in which human beings who live according to real society can live is struggling to accumulate potential capacity of individuals.
Because the benefits of the super information society such as "realizing the environment of the pseudo environment" are relatively small. Compared with "democratic society" which imposes unrealistic way of life for pseudo-democracy. On the other hand, in this society, individuals strive to obtain the benefits of the super information society while struggling with the daily accumulation of potential capacity. And this effort realistically develops the ability of the full development potential of that person's personality afterwards. Furthermore, the possibility that the individual becomes a "plus" character person who can fulfill the duty of social contribution to society at the same time is caused.
2. Unrealistic "democratic society" which can force unrealistic way of living by pseudo-democracy and unrealistic "has a possibility of" minus "
"Democratic society" which imposes unrealistic way of living by pseudo-democracy and unrealistic, "it is difficult to perceive corruption of vested interests. Because in this society the corruption spreads and expands too much to the scale of several percent of the population size in an instant, as society as a whole has already filled with corruption. That is, it is already "too late" at that time when trying to improve. Therefore, the scale and the amount of damage are enormous. In addition, the speed of correcting corruption by vested interests in this "democratic society" is, of course, slow.
Therefore, corruption in "democratic society" where imitationist democracy and unrealistic way of living human beings can be forced to live will be a tremendous amount of damage, and it will be accumulated by the phenomenon occurring in a chain. Even though it is a corruption caused by a vested interest group of only a few percent of the whole nation. That is exactly the case of the "tax evasion of Panama document" problem that it was impossible to elucidate the whole matter.
However, it is true that the freedom of individual potential capacity accumulation is infinite, in this "democratic society" which can force unrealistic way of living with pseudo-democracy. Even if that "freedom" is unrealistic, how unrealistic and fictitious is actually a pseudo environment and truthful information is hidden. Because in this society "a benefit of a super information society including" lies "such as post-to-lose, double speak or fake news" such as "reality environmentization of pseudo environment" can be enjoyed relatively much, Compared with "a socialist society" in which people can live their lives according to real society. Even if the benefits of the super information society are actually unrealistic information about the pseudo environment.
In other words, that of the pseudo "democratic society" is that people who live in the society can easily obtain those who live in the society without having any "effort and struggle" to accumulate the potential capacity of individuals by enjoying the benefits of the super information society It is also to say that it will happen. And it is also a fact that there is the danger that such "negligence / laziness" of a pseudo "democratic society" will lose the possibility of that individual's "full development of personality" afterwards. Moreover, that means that there is the possibility of becoming a "minus" personality person "neglecting the duty of contributing to society to the society in which the individual lives, and there is also the danger of occurrence at the same time." As this shows, the spread of the "Japanese anime" which is "the Japanese culture of the devil itself" and the spread of the Asian region, and the example which has entered the mainland of China now shows it is exactly the diffusion of the merits and demerits of that simulated "democratic society" It can also be said that.
Since the past several thousand years, Ryukyu people have known the "nature of man" of Japanese people. And I am anti-Japanese Ryukyus. I am concerned that the advancement of Asian products by Japanese who is a DNA level liar will advance more and more in the future and "minus" personality will increase production, that your society will rot.
Therefore, I think that it leads to the "trade-off between benefits and risks" theory. In other words, it will be "freedom of choice" The correct answer to this Global Voice post offer article is.
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦／我認為，導致理論“的好處和風險的權衡。”這將是正確答案的帖子“選擇的自由”提供的文章在這個全球之聲是。因為腐敗是發生了什麼保證，無論是“社會主義社會”系統“民主社會”的制度。即使是人類社會走多遠仍是“貪婪的人”的社會，將被驅動“人活希望，因為我認為他的”願望意志的原因。
如果是如果是的話，我認為還是主要的問題是最後“和”1“，”2“，”中挑選擠壓時以下兩種。當然前提的事，就可以討論，這也是“規模的腐敗”的論點後問題是重要的全球代言人的主要議程。
1。在社會中的個人“履行社會社會貢獻的義務”加“成為品格的人。”
2。或者，還有一個事實，即其中的“社會貢獻忽視製成的責任”負面“人格的社 會”。
1。現實的“現實社會可以在人類的生活方式，以滿足”社會“，”“加”的潛在規模
的情況下的腐敗“現實世界是滿足人類的生活方式”社會主義社會“。”它有公然不可能發現是不利的。這是因為在這個社會中，因為限制於一小部分，如既得利益層。然而，如果由既得利益層的一小部分未授權的將被一經發現，校正，以腐敗的速度快。此外，在這個腐敗“的現實社會能夠滿足人類的生活方式”社會主義社會“，”損壞的量較小。因為，因為腐敗規模被限制到一小部分如既得利益層。然而鬥爭個人的潛能積累在這個社會主義社會的“現實社會能夠滿足人類的生活方式”“。”
由於因為這樣的超信息社會的“擬態環境的真實環境”的一個比較小的好處。比起“是一個偽民主生活的強烈 的非現實的人類的生活方式”民主社會“。”在另一方面在這個社會中，個人的努力而每天奮力潛在的積累和試圖獲得超信息社會的好處。而這種努力，切實培育個人的個性的全面發展的能力，隨後的可能性。應當指出的和，也有可能是個人是為社會做貢獻實現在同一時間的“加”個性社會事業的義務。
2。不切實際的“強制壽命的非現實的人類的方式以偽民主”民主社會“，”“負”的潛在規模
民主社會“”，既得利益層也難以覆蓋的腐敗在“生活中的非現實的人類的方式強迫偽民主”。這是因為，在這個社會有太多的腐敗是廣泛的傳播和擴大在瞬間將整個國家規模的百分之幾的規模，因為整個社會走了已經充滿腐敗。試圖改善這種狀態，已經在那個時候“太晚了”。因此，腐敗是巨大的規模也 和損傷的量。此外，在這個“民主社會”，反腐敗校正由於既得利益層的速度當然慢。
因此，在“迫使非現實的人類生活在偽民主方式”腐敗的民主社會“，”是損害數額巨大的，會在一個連鎖反應會發生什麼無休止地堆積起來。即使它是如何通過的只有全國的百分之幾的既得利益層的腐敗。這是，事件的全貌闡明不是“巴拿馬文件避稅”的問題將只是說說明。
但是，這是事實，個人的潛能積累的自由已經蔓延到無限的，在這個“被迫以偽民主生活的非現實的人類的生活方式”民主社會“。”“自由”是怎樣一個非現實主義小說的擬態環境是現實的，但也可以作為信息的真實性已被隱藏。由於因為這個社會如“擬態環境的真實環境”謊言“，如對後露絲和雙說話或Feku新聞”，“超信息社會，其中也包括受 益”可以相對多的享受，相比於“現實社會能夠滿足人類的生活方式”社會主義社會“。”超信息社會的好處實際上是信息是如何擬態環境的非現實。
換句話說，它是偽“民主社會”是可用的個人潛在的積累，享受超信息社會任何的“努力也很難”的好處，如果不留在社會生活輕鬆的人還有的是收起的事實。和偽“民主社會”正是這樣的“疏忽，懶惰”也確實有讓失去了個人的“個性的充分發展”的可能性，潛在的後續風險。應當指出的和，這也是“忽視的社會中，個人是活的，社會貢獻的義務”，“減”可能是性格的人“也伴隨著一種危險出現在同一時間的事實。”優點和的事情，的“日本動漫”亞洲範圍擴散缺點的擴散是一個“魔鬼的文化本身日本人”，現在它只是作為已經進入到中國內地的例子所示偽，“ 民主社會”它試圖說來也。
琉球的人都知道日本的，因為在過去的幾千年來的“人性”。我是抗日琉球的人。我所關注的，是由日本產品的亞洲擴張是在DNA水平騙子增加生產更多，更願意為“負面”人格的未來，你的社會裡是腐敗。
我是T，我認為，導致理論“的好處和風險的權衡。”這將是正確答案的帖子“選擇的自由”提供的文章在這個全球之聲是。（我认为，导致理论“的好处和风险的权衡。”这将是正确答案的帖子“选择的自由”提供的文章在这个全球之声是。因为腐败是发生了什么保证，无论是“社会主义社会”系统“民主社会”的制度。即使是人类社会走多远仍是“贪婪的人”的社会，将被驱动“人活希望，因为我认为他的”愿望意志的原因。
如果是如果是的话，我认为还是主 要的问题是最后“和” 1“” 2“”中挑选挤压时以下两种。当然前提的事，就可以讨论，这也是“规模的腐败”的论点后问题是重要的全球代言人的主要议程。
1。在社会中的个人“履行社会社会贡献的义务”加“成为品格的人。”
2。或者，还有一个事实，即其中的“社会贡献忽视制成的责任”负面“人格的社会”。
1。现实的“现实社会可以在人类的生活方式，以满足”社会“”‘加’的潜在规模
的情况下的腐败“现实世界是满足人类的生活方式”社会主义社会“”它有公然不可能发现是不利的。这是因为在这个社会中，因为限制于一小部分，如既得利益层。然而，如果由既得利益层的一小部分未授权的将被一经发现，校正，以腐败的速度快。此外，在这个腐败“的现实社会能够满足人类的生活方式”社会主义社 会“”损坏的量较小。因为，因为腐败规模被限制到一小部分如既得利益层。然而斗争个人的潜能积累在这个社会主义社会的“现实社会能够满足人类的生活方式”“”
由于因为这样的超信息社会的“拟态环境的真实环境”的一个比较小的好处。比起“是一个伪民主生活的强烈的非现实的人类的生活方式”民主社会“”在另一方面在这个社会中，个人的努力而每天奋力潜在的积累和试图获得超信息社会的好处。而这种努力，切实培育个人的个性的全面发展的能力，随后的可能性。应当指出的和，也有可能是个人是为社会做贡献实现在同一时间的“加”个性社会事业的义务。
2。不切实际的“强制寿命的非现实的人类的方式以伪民主”民主社会“”‘负’的潜在规模
民主社会“”，既得利益层 也难以覆盖的腐败在“生活中的非现实的人类的方式强迫伪民主”。这是因为，在这个社会有太多的腐败是广泛的传播和扩大在瞬间将整个国家规模的百分之几的规模，因为整个社会走了已经充满腐败。试图改善这种状态，已经在那个时候“太晚了”。因此，腐败是巨大的规模也和损伤的量。此外，在这个“民主社会”，反腐败校正由于既得利益层的速度当然慢。
因此，在“迫使非现实的人类生活在伪民主方式”腐败的民主社会“”是损害数额巨大的，会在一个连锁反应会发生什么无休止地堆积起来。即使它是如何通过的只有全国的百分之几的既得利益层的腐败。这是，事件的全貌阐明不是“巴拿马文件避税”的问题将只是说说明。
但是，这是事实，个人的潜能积累的自由已经蔓延到无限的，在这个“被迫 以伪民主生活的非现实的人类的生活方式”民主社会“”“自由”是怎样一个非现实主义小说的拟态环境是现实的，但也可以作为信息的真实性已被隐藏。由于因为这个社会如“拟态环境的真实环境”谎言“如对后露丝和双说话或Feku新闻”，“超信息社会，其中也包括受益”可以相对多的享受，相比于“现实社会能够满足人类的生活方式”社会主义社会“”超信息社会的好处实际上是信息是如何拟态环境的非现实。
换句话说，它是伪“民主社会”是可用的个人潜在的积累，享受超信息社会任何的“努力也很难”的好处，如果不留在社会生活轻松的人还有的是收起的事实。和伪“民主社会”正是这样的“疏忽，懒惰”也确实有让失去了个人的“个性的充分发展”的可能性，潜在的后续风险。应当指出的和，这也是“ 忽视的社会中，个人是活的，社会贡献的义务”，“减”可能是性格的人“也伴随着一种危险出现在同一时间的事实。”优点和的事情，的“日本动漫”亚洲范围扩散缺点的扩散是一个“魔鬼的文化本身日本人”，现在它只是作为已经进入到中国内地的例子所示伪，“民主社会”它试图说来也。
琉球的人都知道日本的，因为在过去的几千年来的“人性”。我是抗日琉球的人。我所关注的，是由日本产品的亚洲扩张是在DNA水平骗子增加生产更多，更愿意为“负面”人格的未来，你的社会里是腐败。
我是T，我认为，导致理论“的好处和风险的权衡。”这将是正确答案的帖子“选择的自由”提供的文章在这个全球之声是。）
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦／
／／／／／私は「便益とリスクのトレード・オフ」論に至ると思う。つまり「選択の自由」でしょうこのグローバル・ボイスのポスト提供記事に対する正答は。腐敗は確実に起こることですから、『社会主義社会』システムであれ『民主主義社会』システムであれ。どこまで行っても人間社会はやはり、「欲深い人間」の社会なのだから「ヒトは自分の思うとおりに生きたい」欲望に駆られてしまうものでしょう。
もしそうだとすれば、やはり主な問題は最終的にこの下記の「”１”と”２”」の２つの選択に絞られると私は思う。このグローバル・ボイスのポスト論文のメイン・アジェンダでもある「腐敗の規模」の問題を論ずることが重要である ことは当然の前提として。
１。個人がその社会の中で「社会に対する社会貢献の義務を果たせる”プラス”人格者になる」。
２。または、「その社会に対する社会貢献の義務を怠る”マイナス”人格者になる」のいずれかということでもある。
１。現実的な「現実社会に合致した人間の生き方ができる『社会主義社会』」は”プラス”の可能性大
「現実社会に合致した人間の生き方ができる『社会主義社会』」の腐敗のケース。それは、公然とは発覚しにくいという欠点がある。なぜならこの社会では既得権益層といった極一部に限定されるからだ。しかしごく一部の既得権益層による不正が一旦発覚してしまうと、その腐敗に対する是正のスピードは早い 。また、この「現実社会に合致した人間の 生き方ができる『社会主義社会』」での腐敗は被害額も小さい。なぜなら、腐敗規模が既得権益層といった極一部に限られるからだ。しかしこの「現実社会に合致した人間の生き方ができる『社会主義社会』」では個人の潜在能力蓄積に苦労する。
なぜなら「擬似環境の現実環境化」といった超情報化社会の恩恵が比較的に少ないからだ。「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」と比べて。その一方この社会では、潜在能力蓄積に日々苦労しながらも超情報化社会の恩恵を入手しようと個人が努力する。そしてこの努力が、その後のその個人の人格の完全な発達の可能性の能力を現実的に養う。なお且つ、その個人が社会に対する社会貢献の義務を果たせる”プラス”人 格者になる可能性も同時に生じさせる。
２。非現実的な「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」は”マイナス”の可能性大
「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」では、その既得権益層の腐敗も発覚しにくい。なぜなら、この社会では一瞬のうちに国民全体規模の数パーセント規模までその腐敗が広く拡散・拡大しすぎていて、社会全体がすでに腐敗に満ち満ちてしまっているからだ。つまり改善しようとしたそのときはすでに「手遅れ」の状態。よって、その腐敗は規模と被害の金額も膨大。加えて、この『民主主義社会』での、その既得権益層による腐敗に対する是正のスピードは当然なが ら遅い。
よって、「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」での腐敗は甚大な被害額となる、連鎖的に起こることで延々と積み重なってしまい。それがいかにその全国民の僅か数パーセントの既得権益層による腐敗といえども。そのことは、事件の全容解明が不可能だった「パナマ文書の税回避」の問題がまさに実例といえよう。
しかし個人の潜在能力蓄積の自由が無限に広がっているのは事実だ、この「擬似的民主主義で非現実的な人間の生き方を強いられる『民主主義社会』」で。その「自由」がいかに擬似環境という非現実的で擬制が実態で、しかも真実の情報が隠蔽されていたとしても。なぜならこの社会では「擬似環境の現実環境化」といった、「ポスト ・トゥールースやダブル・スピークまたはフェーク・ニュースといった”嘘”も含めた超情報化社会の恩恵」が比較的に多く享受できるからだ、「現実社会に合致した人間の生き方ができる『社会主義社会』」と比べて。その超情報化社会の恩恵が実はいかに擬似環境という非現実の情報であっても。
つまり擬似『民主主義社会』のそれは、超情報化社会の恩恵を享受することによる個人の潜在能力蓄積をなんらの「努力も苦労」もしないままその社会で生きている者が容易に入手できてしまうということでもある。そして擬似『民主主義社会』のそれはそのような「怠慢・怠惰」が、その後のその個人の「人格の完全な発達」の可能性を喪失せしめる危険の可能性があるのも事実だ。なお且つ、そのこと は「その個人が生きている社会に対する社会貢献の義務を怠る『”マイナス”人格者』になる可能性も同時に生ずる危険性を伴っている」ということでもある。そのことは「悪魔そのものの日本人の文化」である「日本アニメ」のアジア圏域拡散と、今や中国大陸まで入り込んでいる実例が示すようにそれはまさにその擬似『民主主義社会』の功罪の拡散であるともいえよう。
琉球人は、過去数千年以来日本人の「人間の本性」を知り尽くしている。そして私は反日琉球人である。私は危惧しています、DNAレベルのうそつきである日本人による製品のアジア進出が今後ますます進んで”マイナス”人格者が増産され、あなたのその社会が腐敗すことを。
よｔって、私は「便益と リスクのトレード・オフ」論に至ると思う。つまり「選択の自由」でしょうこのグローバル・ボイスのポスト提供記事に対する正答は。
２０１７年５月７日。ｂｙ。寛彦（KuanYan）本村安彦
＞＞Romania's Anti-Corruption Protests and the Burden of Shame
Posted 26 April 2017 13:01 GMT
https://globalvoices.org/2017/04/26/romanias-anti-corruption-protests-and-the-burden-of-shame/
Protest against corruption – Bucharest 2017 – Piata Victoriei. PHOTO: Mihai Petre (CC BY-SA 4.0) via Wikimedia Commons.
By Ana-Maria Dima
“We only become what we are by the radical and deep-seated refusal of that which others have made of us.”
– Jean Paul Sartre, in his preface to Frantz Fanon's The Wretched of the Earth
In the European Union, corruption seems to be Romania’s designated signature. Historically, the country, and indeed the wider region, have battled deeply ingrained practices, often illegal or borderline, designed to influence political and economic outcomes or gain benefits or favours. In the 10 years since Romania joined the EU, in fact, few other words have been as consistently and as repeatedly associated with Romania’s performance and political class. This was the case before the accession as well, when the special Cooperation and Verification Mechanism was set up by the European Commission for Bulgaria and Romania. This measure, which was without precedent in EU integration, was devised to reduce the level of corruption across the board, from the judiciary to high-level politics, but it was also meant to “tackle corruption on all fronts” as progress reports on the mechanism have highlighted.
Anyone living, studying or doing business in Romania—a society where the political class and the administrative apparatus, including nurses, doctors, teachers and police officers, are widely considered corrupt—would find it hard not to develop a mindset dominated by corruption, which is by nature all-pervasive. The need for changes of a “systemic dimension”, as the European Commission’s reports noted early on, have been an issue in Romania for decades now. But the prevalence of the idea of a deeply corrupt society begs some hard questions: are we, as citizens, by association just as corrupt as the “system” surrounding us? Can one escape corruption while being “surrounded” by it?
Romania’s current government was elected less than six months ago. The eruption of street protests in February contesting the Government’s decision to adopt an Emergency Ordinance were viewed largely as a reaction to corruption. The Ordinance, among other measures, decriminalised certain types of official misconduct and would have, at least in the eyes of the public, watered down existing anti-graft legislation. But these protests, the largest since the fall of the Communist regime in 1989, leave behind many questions, especially in a country that has been “tackling corruption on all fronts” for over a decade under governments formed by the National Liberal Party, the Social Democrats, the Democratic Alliance of Hungarians in Romania, the Liberal Democrats and others.
Corruption comes in many shapes and forms, including tax evasion, abuse of power, bribes, conflict of interest, money laundering. It hides poverty and dysfunctionality, while concomitantly—and ironically—bringing them to light. But it also carries with it the idea of a tacit, yet omnipresent, complicity, notably in the case of citizens who may lack the understanding or knowledge of other ways to approach state authorities. So it is also a form of induced powerlessness. Anyone who has lived in Romania could be considered tainted as a consequence, for the image of widespread corruption in a country must encompass its citizenry, irrespective of how much they might wish to claim innocence.
So the narrative of corruption has become deeply embedded in our mindset, if not in our practices. The members of Romania’s educated middle class who took to the streets in February seemed weighed down by an odd sense of shame, the kind of shame typically experienced in countries where the citizens are so fixated on imagining places utterly different from their own, that they end up despising themselves and each other in a process of constant wonder. It is the shame of Romanian guest labourers working in the EU, who might be abused in their host countries, but for “better”, if not outright “fairer” pay. And in any case, who is to say that abuse outside of your country is necessarily worse than abuse back home? And do workers whose livelihoods depend on their employers genuinely have a choice between the two?
There’s the bribe one instinctively prepares to offer nurses in hospitals in return for respectful treatment; the expectation that something extra will be demanded from those who want to correctly and fairly do business with the state or at times to receive some basic service; the “small act of attention,” as Romanians call it, needed to expedite a process, or facilitate the issuing of something like a driving licence to someone who passes the exam. But corruption goes beyond conditioning and the desire to influence the actions of public authorities: it becomes a reflex and a metric—if not the metric—against which most things are measured. And in the process we have come to believe that our society is indeed deeply dysfunctional compared to the rest of the EU, a belief that is corroding our sense of trust.
The protests in February brought out the shame deeply ingrained in our perception of ourselves, in a large-scale “go-out into the street and shout your lungs out” or “don’t just sit there, do something about it” kind of way. Our collective inferiority complex is deeply affected by corruption barometers and poverty indexes. We know we rank high on corruption and low on quality of life. We rank high on child poverty rates, highest on intra-EU migration. Poor deals in privatizing state-owned companies, the selling off of large swaths of the country’s arable land in the past ten years (currently half of Romania’s arable land is controlled by non-Romanians), mass migration and high rates of poverty are hardly the result of successful governing mandates. We know too, that we are a “source of cheap labour” for Europe. This lingering sense of inadequacy, this aspirational sense of the Other, living in places that are fair and just and “corruption-free”, these benchmarks which are only to be found far away from home, have permeated our collective imagination.
Yet in this scenario other questions come to light: if we are so profoundly corrupt, how do we handle things? Do we denounce each other? Can it be that the government is not the only corrupt entity, merely the one that is most scrutinized? How have major global companies entering the Romanian market dealt with the corruption, and in turn, how corrupt are they? Who is more corrupt, the government or the business sector? Can we escape the cycle of corruption in ways that do not seek political vindication, but—insofar as such a thing is possible—are still just? And if a system is so intrinsically corrupt, will the old corrupt figures not simply be replaced by others with similar values? The fight against corruption runs the risk of becoming an “eye for an eye” fight if such questions are not at the top of the agenda.
Yet, to have been seen and held in high esteem for protesting against corruption, even if only for a few days, has inspired a sense of pride and unity in Romania. A sense of togetherness that would not be quite so easily marred by shame, if it were not for the practices that occur daily in hospitals, perhaps in schools as well, or in town halls and local councils, where political and administrative leaders can still behave as God-given gifts to the world.
This knowledge no longer manifests only as discontent with our inability to “pull ourselves together”. Expressions such as “vreau o țară ca afară”—literally, to “want a country like countries abroad”—allude to an idealized western space and an imagined life where our sense of inadequacy would no longer haunt us. Romania was for a few days an inspirational place for many, where people took to the streets fiercely, yet peacefully, in order to demand that the corrupt should not be left unpunished, and also to acknowledge that the lingering weight of corruption exists well beyond the political figures who embody it.
We know this all too well, but somehow cannot rid ourselves of the shame of it, a shame that is imposed on us from many fronts, or perhaps one that we acquiesce to living with too lightly.
Ana Maria Dima is a Romanian working in the field of international development. Follow her on Twitter at @AnaMariaDima.
2 comments
architengi
PSD (Social Democratic Party) which has the most corrupt politicians wants to victimize all the people because they gave a gift to a doctor, or to a nurse, for better attention in health care. This is blaming all the people, just to let the PSD politicians to hide themselves when they get bribes of millions of euros.
The high-level corruption destroys Romania.
The high-level corruption is: abuse of power, million dollar bribes, conflict of interest, money laundering.
How can a gift gave to a doctor or nurse destroy a country? It doesn’t have any effect on lack of highways, lack of good infrastructure, lack of schools, hospitals, lack of current water and lack of sewerage on the villages in the countryside?
High-level political corruption determines all the lack of infrastructure, lack of good medical services and finally lack of civilized life.
26 April 2017, 17:54 pm
Reply to this
Ana Maria Dima
Thanks for your comment. High-level corruption is definitely part of the problem and probably the biggest part, but many people think that having to ‘give something extra’ is not quite right and that it shouldn’t be happening. It is a bit more nuanced and I was trying to get that message across in my piece.
29 April 2017, 14:15 pm
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