There is not a single country in the world that does not advocate or promote patriotism. Nonetheless, it may be said that there is perhaps no other country that exalts patriotism as the highest standard of moral virtue the way modern China does. In particular, for Chinese intellectuals, "the great cause of the nation" (minzu dayi) has been held up as the supreme value above all other standards.

Abstract Recently, the Propaganda Department of the Yunnan Provincial Party Committee and the province's Bureau of Public Security issued the joint Circular Concerning the Strengthening of the Struggle against the "Heart Battle."1 According to the circular, the methods of conducting Heart Battle (xin zhan) sabotage by the Taiwan Guomindang consist chiefly of beaming Heart Battle radio broadcasts; Heart Battle ballooning; mailing, and inserting in postal deliveries Heart Battle propaganda materials; sending "strategic" letters through the mails, and so forth. Compared with the past, the enemy floated Heart Battle balloons over Yunnan Province for longer periods, over larger areas, and in greater numbers last year. Incomplete statistics indicate that enemy Heart Battle propaganda materials dropped from balloons were discovered in fifty-nine of the province's counties in 1980, and reactionary pamphlets and booklets totaling more than 400,000 items in 260 categories were seized in addition to small quantities of watches, radios, medicines, foodstuffs, clothing, and other Heart Battle articles. The reactionary propaganda materials include pictures, cartoons, photographs, newspapers, pamphlets, and booklets, as well as reprinted or fabricated publications and writings by illegal organizations, the contents of which are extremely reactionary. Recently, the enemy has been inserting Heart Battle propaganda materials into publications and printed materials imported by China's science and technology departments and academic institutions.

Abstract According to a report from Comrade Ma Ran, of the Youth Federation of Heilongjiang, Department Stores Nos. 4, 7, and 8 of the city of Harbin as well as the arts and crafts factory retail departments have been selling "crucifix" necklaces. Some market stalls also display such necklaces for sale. In addition, some young people are going around with these necklaces in their hands and hawking them. Some of the crucifixes are cast with representations of Jesus Christ, others with representations of the Virgin Mary; some are gold-plated, others, silver-plated; some are manufactured locally, others come from places such as Shanghai, Guangzhou, and Suzhou. These crucifixes attract many people, and young people in particular fall over each other in their eagerness to buy them. Most of the young people buying the crucifixes do so not out of religious conviction, but because it is the fashion, or they want to look nice. Many young people on the streets already have crucifixes hanging around their necks.

It has been over a decade since Chinese Studies in Philosophy first published a selection of Wang Ruoshui's writings under the title "On Humanism, Alienation, and Philosophy." At the time, guest editor David A. Kelly described Wang as "a shadowy figure." Outside of China, precious little was known about the man whose "agility in argument [made him] much more readable than the run of modern Chinese philosophers."1

Abstract The very next day after Deng Liqun's talk I received a summons to go to the Central Propaganda Department to attend a meeting.

Marital ethics refers to the matter of the philosophical principles of love. Marriage is an extension of being in love, and not, as it is sometimes said, the burying ground of love and romance. In the realm of marriage, "You are woman and you hold sway over all parts of the marriage." Since women have such a special place in the marital relationship, they are faced with peculiar and special moral and ethical demands, as well as a special moral mandate.

Abstract Up to this point, the reasons behind Qu Yuan's "Heavenly Questions" are clear: to resolve the vital issue of establishing the foundation of his beliefs. Once Qu Yuan—a man who had acted as the medium between, on one hand, the perfect way of the ancient kings and the ideology of the state, and, on the other, the realization of his individual character—was cast adrift, issues concerning the reliability of the perfect way of the ancient kings and the ideology of the state were revealed. That is to say, the reliability of his person as the medium was now a major issue of concern. For Qu Yuan, these two issues were actually one and the same.

The present issue of Chinese Studies in Philosophy is the first—from what the present editor has been able to determine—in the journal's twenty-six year history to contain a selection of texts dealing specifically with philosophy and women's issues. Some of our more critical readers may feel that these texts do not in themselves merit translation. Indeed there are occasional passages in them that at first glance would appear to reflect a rather profound shallowness, to use the Maoist philosophical language of the unity of opposites. But for once, we have decided not to hold plainness of expression against an author, as the substance of the texts in itself is sufficiently important to merit translation.

It has been more than four years since the 1989 Tiananmen incident. At present, the central demand in those days for democracy—also the major demand for over the past hundred years by China's martyrs and heroes—is still apparently lingering at various meetings and in many people's minds. No one it seems—not former officials nor those still holding onto their positions, nor even those who out of despair yell at the totalitarian system for their own personal gain—disagrees with the fundamental fact that China should have a relatively more rational and non-totalitarian political system.