The Chinese “Miracle”

Shanghai Skyline
Shanghai, China is the epicenter of the Chinese Miracle. Image by f11photo/Shutterstock

14 December 2019 – The following essay is a verbatim copy of one I recently posted to a Global Business discussion site in response to a link emailed to me by Dr. Tiffany Jordan of Keiser University.


Thank you, TJ, for sending along a link to Steve Sjuggerud’s documentary on Chinese development. History teaches us that 5,000 years ago, China was one of two (maybe three, if you count Central America) population centers (the other was Egypt) where folks independently invented civilization. You can’t go far wrong by betting on people that smart!

The second factor in this story is that one out of six human beings on this planet is Chinese. With that many really smart people let loose to work together, they’re bound to push the limits of economic development. The last time that happened anywhere was in the 18th century when steam technology was let loose among the newly liberated populations of England, North America, and Europe. The resulting Industrial Revolution was a similar game changer. People from the countryside flocked to the cities to make the most of revolutionary technology, and made vast piles of wealth in the process. Sound familiar?

So, what could go wrong? The known preference of the Chinese people for long power distance is what could go wrong (Hofstede, 1993). Since Qin Shi Huang patched together the Chinese Empire in 221 BCE (Shi, 2014), the country has had a nearly unbroken record of authoritarian rule, which is why, after all this time, they’re still stuck with “emerging nation” status. The latest period of lax central control started in the mid-1970s, when Mao Zedong lost control of his Marxist People’s Republic (PRC), and good things started happening in China.

China is home to two philosophies at opposing ends of the power-distance spectrum: Taoist egalitarianism and Confucian formality (Carnogurská, 2014). Taoists insist (among other things) on individual self-rule. Confucionists insist on respect for authority (Zhou, 2011). You can guess which philosophy Xi Jinping’s power-grabbing PRC favors! It is no accident that the slowing of China’s economic expansion immediately followed Xi’s re-institution of central authority. The stark contrast can be seen in the difference between the miracle on the Chinese mainland and the even-bigger miracle that has been playing out in Hong Kong.

I’m always ambivalent, however, about investing in the Chinese “miracle.” Back in the early 1990s I was asked to duplicate my success helping expand an American electronics publication into Europe by doing the same thing in China. With images from Tiananmen-Square events fresh in my mind, I declined. Unlike my corporate bosses, I just didn’t trust the PRC leadership to play nice. That corporation is now out of the publishing business! I’d done the same thing in the 1970s when I declined the last Shah of Iran’s invitation to take our Boston-based Physics Department to Tehran University–just before their revolution broke out. (Whew!)

China is not Iran, and Xi Jinping is not Mohammad Reza Shah. Pres. Xi likes leading the fastest-growing economy on the planet, but is facing his big test with current events in Hong Kong. Will he figure a way to defuse that uprising, or will his unenlightened cronies in Beijing push him into a disasterous reprise of Tiananmen-Square? I’m not jumping onto the Chinese bandwagon until I see the result.

References

Carnogurská, M. (2014). Xunzi, an ingeniously critical synthesist of Chinese philosophy of the pre-Qin period. Journal of Sino – Western Communications, 6(1), 3-25.

Hofstede, G. (1993). Cultural constraints in management theories. Executive, 7(1), 81–94.

Shi, J. (2014). Incorporating all for one: The first emperor’s tomb mound. Early China, 37(1), 359-391.

Zhou, H. (2011). Confucianism and the legalism: A model of the national strategy of governance in ancient China. Frontiers of Economics in China, 6(4), 616-637.

The Mad Hatter’s Riddle

Raven/Desk
Lewis Carroll’s famous riddle “Why is a raven like a writing desk?” turns out to have a simple solution after all! Shutterstock

27 June 2018 – In 1865 Charles Lutwidge Dodgson, aka Lewis Carroll, published Alice’s Adventures in Wonderland, in which his Mad Hatter character posed the riddle: “Why is a raven like a writing desk?”

Somewhat later in the story Alice gave up trying to guess the riddle and challenged the Mad Hatter to provide the answer. When he couldn’t, nor could anyone else at the story’s tea party, Alice dismissed the whole thing by saying: “I think you could do something better with the time . . . than wasting it in asking riddles that have no answers.”

Since then, it has generally been believed that the riddle has, in actuality, no answer.

Modern Western thought has progressed a lot since the mid-nineteenth century, however. Specifically, two modes of thinking have gained currency that directly lead to solving this riddle: Zen and Surrealism.

I’m not going to try to give even sketchy pictures of Zen or Surrealist doctrine here. There isn’t anywhere near enough space to do either subject justice. I will, however, allude to those parts that bear on solving the Hatter’s riddle.

I’m also not going to credit Dodson with having surreptitiously known the answer, then hiding it from the World. There is no chance that he could have read Andre Breton‘s The Surrealist Manifesto, which was published twenty-six years after Dodson’s death. And, I’ve not been able to find a scrap of evidence that the Anglican-deacon Dodson ever seriously studied Taoism or its better-known offshoot, Zen. I’m firmly convinced that the religiously conservative Dodson really did pen the riddle as an example of a nonsense question. He seemed fond of nonsense.

No, I’m trying to make the case that in the surreal world of imagination, there is no such thing as nonsense. There is always a viewpoint from which the absurd and seemingly illogical comes into sharp focus as something obvious.

As Obi-Wan Kenobi said in Return of the Jedi: “From a certain point of view.”

Surrealism sought to explore the alternate universe of dreams. From that point of view, Alice is a classic surrealist work. It explicitly recounts a dream Alice had while napping on a summery hillside with her head cradled in her big sister’s lap. The surrealists, reading Alice three quarters of a century later, recognized this link, and acknowledged the mastery with which Dodson evoked the dream world.

Unlike the mid-nineteenth-century Anglicans, however, the surrealists of the early twentieth century viewed that dream world as having as much, if not more, validity as the waking world of so-called “reality.”

Chinese Taoism informs our thinking through the melding of all forms of reality (along with everything else) into one unified whole. When allied with Indian Buddhism to form the Chinese Ch’an, or Japanese Zen, it provides a method that frees the mind to explore possible answers to, among other things, riddles like the Hatter’s, and find just the right viewpoint where the solution comes into sharp relief. This method, which is called a koan, is an exercise wherein a master provides riddles to his (or her) students to help guide them along their paths to enlightenment.

Ultimately, the solution to the Hatter’s riddle, as I revealed in my 2016 novella Lilith, is as follows:

Question: Why is a raven like a writing desk?

Answer: They’re both not made of bauxite.

According to Collins English Dictionary – Complete & Unabridged 2012 Digital Edition, bauxite is “a white, red, yellow, or brown amorphous claylike substance comprising aluminium oxides and hydroxides, often with such impurities as iron oxides. It is the chief ore of aluminium and has the general formula: Al2O3 nH2O.”

As a claylike mineral substance, bauxite is clearly exactly the wrong material from which to make a raven. Ravens are complex, highly organized hydrocarbon-based life forms. In its hydrated form, one could form an amazingly lifelike statue of a raven. It wouldn’t, however, even be the right color. Certainly it would never exhibit the behaviors we normally expect of actual, real, live ravens.

Similarly, bauxite could be used to form an amazingly lifelike statue of a writing desk. The bauxite statue of a writing desk might even have a believable color!

Why one would want to produce a statue of a writing desk, instead of making an actual writing desk, is a question outside the scope of this blog posting.

Real writing desks, however, are best made of wood, although other materials, such as steel, fiber-reinforced plastic (FRP), and marble, have been used successfully. What makes wood such a perfect material for writing desks is its mechanically superior composite structure.

Being made of long cellulose fibers held in place by a lignin matrix, wood has wonderful anisotropic mechanical properties. It’s easy to cut and shape with the grain, while providing prodigious yield strength when stressed against the grain. Its amazing toughness when placed under tension or bending loads makes assembling wood into the kind of structure ideal for a writing desk almost too easy.

Try making that out of bauxite!

Alice was unable to divine the answer the Hatter’s riddle because she “thought over all she could remember about ravens and writing desks.” That is exactly the kind of mistake we might expect a conservative Anglican deacon to make as well.

It is only by using Zen methods of turning the problem inside out and surrealist imagination’s ability to look at it as a question, not of what ravens and writing desks are, but what they are not, that the riddle’s solution becomes obvious.