Preface

The renowned British historian Arnold Toynbee (1899–1975) studied the rise and fall of 26 civilizations around the world. Some civilizations have vanished, but Chinese civilization has remained unified for over 2,000 years, demonstrating the extraordinary vitality of its culture. Toynbee said, “The 19th century was the century of the British, the 20th century was the century of the Americans, and the 21st century will be the century of the Chinese.” He also predicted that Confucius would lead the world toward peace, adding, “Only the teachings of Confucius can help solve the world’s problems in the 21st century” (he argued that Christianity could not guide global peace due to its historical shortcomings).

Toynbee passed away before Mao Zedong. He foresaw a “Chinese century,” which would also be a “Confucian century.” After Mao’s death, multiple opportunities arose to revive Confucius, but due to missteps by the United States, each was suppressed by the Chinese Communist leadership. In 1980, at the 6,000-cadre national conference, calls to abandon Mao were suppressed by Deng Xiaoping’s “Four Cardinal Principles.” In 1989, the Tiananmen pro-democracy movement of millions was also suppressed by Deng. In 2011, Hu Jintao’s supported Confucius revival movement was crushed by the retired “supreme emperor” Jiang Zemin; the 9-ton, 9-meter-high Confucius statue remains in cold storage in a museum to this day.

After Xi Jinping assumed power, he visited Confucius’s hometown of Qufu, feigning interest by picking up the Analects and saying, “I will study this carefully.” The following year, he delivered a lecture on “Confucian self-cultivation” at the Central Party School. Yet at his core, Xi adheres to Mao’s philosophy of struggle. As Mao said, “If Confucius is brought back, the Communist Party will be finished.” Xi cannot genuinely promote Confucius; on the contrary, he defends Mao and inevitably suppresses Confucius. The responsibility for reviving Confucius must therefore fall on Americans as well as the 60 million overseas Chinese, to encourage the revival of Confucian civilization among 1.4 billion people and to promote Xi Jinping’s removal. New York, as the center of the overseas Chinese community, shoulders the responsibility of leading the revival of Confucian civilization.

Mission

Mao Zedong said, “If Confucius is brought back, the Communist Party will be finished.” We do not hide our view. Our goal is precisely to end the Communist Party, to restore reformist leaders such as Hu Jintao, Wen Jiabao, and Wang Yang to power, and to remove Xi Jinping. In 2011, Hu Jintao erected a 9-ton, 9.5-meter-high Confucius statue east of Tiananmen to formally signal the start of the Confucius revival, but it was forcibly removed by retired Jiang Zemin. Xi Jinping has no intention of re-erecting the statue, signaling that he does not truly support Confucius. Many domestic “Confucius societies” under Xi’s name only exist to glorify him; they are not genuine efforts to revive Confucius. True revival requires removing Xi, allowing reformists like Hu Jintao to return to leadership. Our short-term goal is to force Xi Jinping out and create the conditions for reviving Confucius in China. Our long-term goal is to revive Confucius globally, benefiting people in all countries.

The ultimate mission of our association is to realize the “Great Unity” (Datong) envisioned by Confucius: “The way is practiced, and the world is shared by all” (all is public), “appoint the worthy and able,” “be trustworthy and maintain harmony,” “people do not only care for their own parents,” “do not treat only your own children as children,” “let the elderly have their end, the able be employed, and the young grow properly,” “widowers, widows, orphans, the disabled, and the ill are all cared for,” “men have their responsibilities, women have their proper place,” “do not hoard goods unnecessarily,” “do not labor solely for yourself,” “thus plots do not arise, theft and disorder do not occur,” “doors need not be locked”—this is called Datong.

A Datong society follows the Way of Heaven: filial children, responsible men, women with security, capable use of the strong, proper growth of the young, employment of the talented, righteous rulers and ministers, faithful friends, care for life and death, respect for elders, protection for orphans and the disabled, full use of human labor, efficient use of resources, no hoarding, streets free of theft, doors left open at night, harmonious hearts, social peace, all aligned with the Way of Heaven.

Christianity aims to build a human paradise, similar to Confucius’s Datong. The Confucius Revival Association collaborates with Christian churches. Christians may join while maintaining their faith. Confucianism is philosophical, not religious. Christianity advocates universal love; Confucius advocates benevolent love—they are fundamentally aligned. Christianity and Confucius are like brothers and will cooperate harmoniously.

Grassroots and Leadership

Reviving Confucius and Laozi must be rooted in the masses. Anyone who supports the revival can become a member, regardless of ethnicity or skin color. Confucius has long been recognized worldwide as a sage. The revival concerns not only China’s 1.4 billion people but also the interests of 8 billion globally. Centered on the 60 million overseas Chinese, Confucius Revival Associations will be established worldwide, forming a vast united front, seeking support from governments and influential organizations, especially the U.S. government. Modern world affairs are inseparable from U.S. leadership.

Self-Cultivation as the Foundation, Focus on National Affairs

Members take Confucius and Laozi as models and focus on national affairs. China’s most pressing matter is supporting reformist leaders who advocate reviving Confucius and Laozi, replacing the autocrat Xi Jinping.

Members follow Zengzi of the “Five Sages” (Confucius, Yan Yuan, Zengzi, Zisi, Mencius) in self-examination: “Have I been loyal in planning for others? Have I been trustworthy in my interactions with friends? Have I practiced what I have been taught?” Zengzi also said, “A scholar must uphold righteousness, carry heavy responsibilities, and persevere until death.”

Members follow Confucius’s principle of “study and review in time” (Xue Er Shi Xi Zhi), working together to achieve the Association’s goals. Members adhere to the methods of Zilu, Wang Yangming, and Zeng Guofan: uniting knowledge and action.

All Chinese and other ethnicities who support the revival of Confucius and Laozi may join. Documents are provided in both Chinese and English. The Board consists of nine or more directors, who elect the president. The president serves a four-year term and may be re-elected.

The Association has a foundation. Directors serve concurrently, and donors contributing above a specified amount have the right to review the foundation’s financial records. An accountant publishes annual statements. The foundation’s funds are primarily for publishing, media, and activities promoting the revival of Confucius. Staff coordinate with governments and relevant organizations to advance and sponsor Confucius revival activities.