日期:2026/01/19 IAE
The Civilizational Foundations of Charity Economicism
An East–West Integration of Wisdom Based on “Spirit as Essence, the World as Application”
Charity Economicism (Global) – Civilizational Reflections (201)
Essence of Eastern and Western Thought
Author: Frank Chen (陳俊吉)
GCWPA / IAE
August 2, 2018
I. The Fundamental Methodology of Charity Economicism
Charity Economicism is founded upon a civilizational methodology in which:
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Philosophy, religion, and spiritual civilization constitute the “Essence” (Ti)
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Humanities, society, nature, and science constitute the “Application” (Yong)
This structure inherits the Eastern civilizational principle of Ti–Yong non-duality while simultaneously responding to the Western demand for institutional, scientific, and governance-based rationality.
Charity Economicism does not replace the spiritual dimension with economic technique.
Rather, it places spiritual civilization as the governing foundation of economics, institutions, and technology.
Its civilizational framework is anchored in three core mechanisms:
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The Ten Civilizational Propositions of Values and Conduct
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The Law of Compassionate Attraction
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The Law of Imperishable Present Action
Together, these principles demonstrate a profound resonance with the wisdom of ancient and modern philosophers, religious teachers, and civilizational sages of both East and West, forming a coherent and integrative worldview.
II. Civilizational Resonance Between Charity Economicism and Global Wisdom Traditions
The following quotations are not merely historical references; they serve as civilizational confirmations of the core values embodied in Charity Economicism.
A. Compassion, Forgiveness, and the Dignity of Life
Victor Hugo (France)
“Forgiveness is the highest language of humanity.”
This reflects Charity Economicism’s pursuit of the maximization of spiritual and compassionate civilization.
Erich Fromm (Germany)
“Any form of love must contain respect, care, and understanding.”
This corresponds to the ethical foundation of altruistic economic relationships.
Master Sheng Yen (Taiwan)
“Speak good words, do good deeds (altruism), and transform destiny.”
“One must preserve life in order to see infinite hope.”
These teachings align with the priority of survival and compassionate action in Charity Economicism.
B. Equality, Freedom, and the Pursuit of Happiness
The United States Declaration of Independence
“All men are created equal… endowed with the right to pursue happiness.”
This echoes Charity Economicism’s commitment to maximizing equality, happiness, and life opportunities.
Voltaire (France)
“I disapprove of what you say, but I will defend to the death your right to say it.”
This principle supports freedom and rights within a charity-based economic order.
George Orwell (United Kingdom)
“All animals are equal, but some animals are more equal than others.”
This exposes structural inequality within self-interested systems, a key critique addressed by Charity Economicism.
C. Justice, Peace, and Civilizational Responsibility
Émile Zola (France)
“Civilization is never perfect; the pursuit of justice has no limit.”
“Justice is the fundamental defense of a nation.”
These affirm Charity Economicism’s long-term commitment to justice.
Nelson Mandela (South Africa)
“As long as there is poverty, there can be no true peace.”
This reflects the economic foundations of peace emphasized by Charity Economicism.
Mahatma Gandhi (India)
“Violence may bring short-term benefit, but its harm is permanent.”
This aligns with the non-violent and non-militarized path of civilization.
D. Democracy, Communication, and Public Reason
Jürgen Habermas (Germany)
“Communication is the core of democratic life.”
This corresponds to public rationality in charity-based governance.
Thurgood Marshall (United States)
“No group may justify disorder through frustration or grievance.”
This supports peace and rule-based civilizational governance.
E. Eastern Classical Wisdom on Governance (Song Dynasty Thought)
Liao Gang (宋·廖剛)
“Though the world is vast, governance lies in the Way; though lands are distant, governance lies in the heart.”
This reflects spiritual governance as the civilizational essence.
Li Mison (宋·李彌遜)
“With sufficient wisdom to plan and strength to act, even the difficult becomes achievable.”
This affirms the unity of wisdom and action.
Yang Wanli (宋·楊萬里)
“Public clarity unites all wisdom; private clarity isolates it.”
This distinguishes public good from private interest, a core civilizational criterion.
Li Mingfu (宋·李鳴復)
“Substance is fundamental; reputation is secondary. Public interest is order; private interest is harm.”
This rejects formalism and selfish governance.
Chen Yuan (宋·陳淵)
“Virtue, talent, and wisdom—none may be absent.”
This defines the complete governance人格 model of Charity Economicism.
III. Civilizational Conclusion: The Historical Position of Charity Economicism
Charity Economicism is not a single economic theory.
It is an integrated civilizational model combining:
Its ultimate concern is not short-term economic performance, but a fundamental civilizational question:
Can humanity preserve compassion, justice, and sustainability
amid the concentration of technology, capital, and power?
Civilizational Closing Statement
Spirit as Essence, Economy as Application;
Compassion as Foundation, Institutions as Instruments;
Present Right Action, Imperishable Civilization.