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Helga statement, article, transcript

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Open Letter to Germany’s Classical Music Lovers in the Year of Beethoven: The Bounds of Decency Have Been Breached

The first thing one can say about the performance of Beethoven’s Fidelio at the Darmstadt Theater, in a production of Paul-Georg Dittrich with a musical adaptation of the finale by Annette Schlünz, is: It’s god-awful! It couldn’t be worse. God-awful from a musical, artistic, philosophical and human standpoint. Of the long series of stupid, crude, repetitive Regietheater [fn1] performances, that have been staged for over half a century(!)—limited at first to theater, but then also inflicted on the opera—this performance was the absolute low point.

In the summer of 1966, when Hans Neuenfels—then a 25-year-old dramatist at the Trier Theater—had a leaflet distributed to promote the “First Happening in Rheinland-Palatinate,” in which he even asked, “Why don’t you rape little girls?” he was expressing the convictions of the 1968 movement, as we have known it since at least Daniel Cohn-Bendit. Since then—for 53 years now!—various nudes, rock bands, schizophrenics, or actors in Nazi costumes have been copulating on stage, and have succeeded in distorting beyond recognition the plays and compositions of Classical poets and composers. This is definitely not originality.

A scene from the Darmstadt performance of Beethoven’s Fidelio.

A scene from the Darmstadt performance of Beethoven’s Fidelio.

The Fidelio staging in Darmstadt presents a multimedia mixture of aesthetic vulgarity, Brechtian alienation effects, and the intrusion during the first part’s musical scenes of a screen filling the entire stage, on which photos and film clips are projected. They are supposed to illustrate the historical background of eight productions from 1805 until today. The overall impression is chaotic, and you begin to feel sorry for the singers who have to sing against this storm of clips, and for the heroine Leonore, who has to run around the stage the whole time like a headless chicken.

But the real monstrosity comes in the second part, when the Finale, the opera’s magnificent hymn to freedom, is literally chopped up in martial manner by the insertion of compositions in the New Music style of Annette Schlünz. In the program notes, Schlünz describes her insertions:

Annette Schlünz

Annette Schlünz

Little by little, a “chorus of hails” emerged, which becomes silent in part, or in which only individual voices or words remain. Sometimes I radicalize Beethoven’s instrumentation to reinforce his ideas or I repeat individual bars and then suddenly stop. I very much wanted to weave in external sounds and to color the music in some places. The trumpet fanfare, which is heard from the balcony of the State Theater before the performance begins, is something I take up and expand. It’s the signal that summons to a departure: Some instruments and musicians that drop out of the sound of the orchestra become, so to speak, rebellious, and bring in something new. The F major ensemble piece—a fantastic piece with a sacredness and coherence that I would never dare to approach—I leave untouched like a gem. The subsequent interlude with my music, in which different sounds, including the voices of eight vocalists, are sent throughout the room, completely breaks up Beethoven’s world of sound.

From the standpoint of the maltreated spectator, the noise that Schlünz inserted, during which the singers and instrumentalists trumpeted their deafening rubbish from the middle of the audience and from all sides, has nothing to do with music: It clearly crosses the line to bodily harm.

Just how emotionally damaged Schlünz is, becomes clear in the next sentences:

When listening, I often imagined that I was sitting at the controls of a mixer console and turned up the speed. And then I would just assume that Beethoven, when he composed, almost intended to go too far and fast. It’s really exulting! It reminds me of children who go crazy with excitement because they don’t know how to keep their emotions under control.

If there is anything crazy here, it is the pitiful state shown by Schlünz, in her emotional impotence to understand the sublime nature of the victory of the love between Leonore and Florestan. Moreover, she obviously cannot stand such greatness; her idea of wanting to speed up the music by adjusting a mixer console, represents the same uncontrollable freak-out that led the murderers of Ibykus [fn2] to betray themselves after the choir of the Erinyes had called forth the higher power of poetry in the theater of Corinth. Small, base minds cannot stand great ideas nor sublime feelings.

The magnificent Finale of Fidelio, in which Beethoven celebrates the defeat of tyranny through the courage of conjugal love is an expression of the noblest humanity, where love, courage and the desire for freedom are expressed in music. In Leonore’s preceding aria, she sings: “I shall not waver, I am strengthened by my duty of marital love.” Beethoven chose as subject for the opera the idealization, in Schiller’s sense, of a historical event, namely the liberation of the hero of the American Revolution, the Marquis de Lafayette, the French Republican, by his wife Adrienne. This reflects Beethoven’s own republican sentiments, which included at that time of feudal structures and Napoleonic campaigns, both personal courage and the desire for freedom.

Portrayal of Leonora in the Darmstadt performance of Fidelio.

Portrayal of Leonora in the Darmstadt performance of Fidelio.

Such deeply human feelings, however, are no longer accessible to the disturbed emotionality of the representatives of the Frankfurt School and the liberal Zeitgeist. Stage director Paul-Georg Dittrich states most tellingly in his interview in the program notes, that the Finale seems to him “like a celebration where you don’t even know what is actually being celebrated.” While Dittrich and Schlünz may not know it, that in no way gives them the right to destroy ordinary people’s access to it by deconstructing Beethoven’s composition.

But precisely that was the intention from the very beginning of the diverse currents that formed the tradition in which Dittrich, Schlünz and the entire production in Darmstadt stand, in an amalgam of Theodor Adorno, the Eisler-Brecht School, and the Congress for Cultural Freedom (CCF).

In a noteworthy touch of truthful reporting, the Frankfurter Allgemeine Zeitung (FAZ) reported on November 12, 2017, in an article titled, “The CIA and Culture: How to Steal the Big Words,” about the exhibition organized on the 50th anniversary of a scandal that erupted in 1967, when it was reported that the entire gigantic operation of the Congress for Cultural Freedom was a CIA-funded operation as part of the Cold War effort. The FAZ added an admission about the whole thing that was tantamount to sensational for that daily:

The worrying point is that the secret service did not simply promote sinister reaction [i.e. the right wing], but it helped achieve the breakthrough of that same left-wing liberalism that still forms the mainstream standard of Western intellectuals.

The Fidelio production in Darmstadt is, so to speak, the terminal moraine of this process. It began with the change in U.S. post-war politics. After Roosevelt’s untimely death, under whose leadership the United States was allied with the Soviet Union in the fight against fascism in the Second World War, the intellectually much smaller Harry Truman quickly came under Churchill’s influence. The latter, in his notorious Fulton, Missouri speech on March 5, 1946, ushered in the Cold War. Thus the forerunners of those elements in the U.S. security apparatus, which Eisenhower later warned were the military-industrial complex and which are often called the “deep state” for short today, gained the upper hand. The Cold War thus proclaimed—demanded—that the deep emotions linking Americans and Russians together through the war experience, culminating in the meeting of the armies on the Elbe River in Torgau, be replaced by an anti-Russian sentiment. A new image of the enemy had to be built up and the population’s entire axiomatics of thought had to be changed accordingly. For the United States, this meant changing the basic beliefs that had contributed to the support for Roosevelt’s policies. For Europe, and especially Germany, the roots of European humanist culture, which constituted its cultural identity despite twelve years of a reign of terror, had to be destroyed and replaced by a construct—the deconstruction of Classical culture.

The Evil of the Congress for Cultural Freedom

The instrument that was created for this purpose was the Congress for Cultural Freedom (CCF), a gigantic psychological warfare operation launched by secret service circles around Allen Dulles under the direction of Frank Wisner, then head of the Office for Political Coordination of the State Department. The CCF was later moved to the covert operations department. The operation officially lasted from 1950 to 1967, when the New York Times published on April 27 the news that the CCF was a CIA operation. That revelation became the biggest cultural scandal of the 20th century. The CCF operated in 35 countries and published 20 magazines, and the CIA controlled virtually every art exhibition and cultural event. At that time, there was virtually no writer, musician, painter, critic, or journalist in Europe who was not in some way connected to this project—some knowingly, some with no inkling.

The first Congress for Cultural Freedom convention, Berlin, 1950.

The first Congress for Cultural Freedom convention, Berlin, 1950.

The orientation of these cultural projects was essentially the same as that of the Frankfurt School, which was exiled to the United States during the National Socialist period and whose individual representatives were in the pay of the American secret services, such as Herbert Marcuse. In any case, the views of the Frankfurt School fit perfectly into the CCF’s program. Theodor Adorno, for example, defended the absurd and ignorant view that Friedrich Schiller’s idealism led directly to National Socialism, because he took a radical point of view. Therefore, Adorno claimed, beauty must be eradicated from art. In his essay “Cultural Criticism and Society,” written in 1949, his misanthropic view culminated in the much-quoted phrase: “To write a poem after Auschwitz is barbaric.”

Here again, there was nothing new about the Fidelio performance in Darmstadt. In the program notes, George Steiner expresses the exactly the same opinion:

Is it possible that classical humanism itself contains a radical failure in its tendency towards abstraction and aesthetic judgment? Can it be that mass murder and that indifference to the atrocities that abetted Nazism are not enemies or negations of civilization, but rather their hideous but natural accomplice?

What is expressed here in very clear terms is the psychological warfare carried out by the CIA-steered CCF, which was intended to eradicate the roots of the humanist identity of the German population, in favor of an Anglo-American cultural value scale.

To restate the point concisely: There can be no greater contrast than that between the sublime image of man presented in humanism and Classical art, and the barbaric image of man of the National Socialists. The Classical image of man sees man as being good in principle, as the only creature endowed with reason, who is able, through aesthetic education, to develop the potential within himself to a harmonious whole, to a beautiful character, as Wilhelm von Humboldt expressed it. Classical works of art in poetry, the visual arts, and music celebrate this beautiful humanity, and inspire in turn the creative powers of the readers, viewers, and listeners.

In contrast, the National Socialists’ image of man, with its blood-and-soil ideology, is based on a racist, chauvinistic, and Social Darwinist conception of the superiority of the “Aryan” race. To claim that because both the classics and National Socialism occurred in Germany, there is an inner connection between these diametrically opposed ideas, is just as absurd as to assert that the United States Constitution directly gave rise to the interventionist wars of the Bush and Obama Administrations, or that Joan of Arc’s convictions were the basis for French colonial policy. That claim actually came from the CIA’s devil’s kitchen, which included such recipes as “necessary lies” and “staunch denial” since at least the time of the CCF. In the recent period, the world has again been treated to an ample taste of them in the ongoing coup against President Trump by British intelligence in cooperation with the “deep state.”

The question of how it was possible to go from the ideal of the German classics to the abyss of Nazi rule, is one of the most important questions there is. To answer it, one has to consider the entire history of ideas from the Romantics’ attack on the classics, and the dissolution of the classic form it began to spawn, to the beginning of cultural pessimism, which set in with the Conservative Revolution in response to the ideas of 1789 and the political restoration under the Congress of Vienna, down to Schopenhauer and Nietzsche, the youth movement prior to World War I, and finally to World War I and its consequences.

Inducing Cultural Pessimism

Inducing cultural pessimism was also the goal of various music projects of the CCF. In 1952, it held a month-long music festival in Paris titled: “Masterpieces of the 20th Century,” during which over 100 symphonies, concerts, operas, and ballets of more than seventy 20th-century composers were performed. The Boston Symphony, which was to play a leading role in other CCF projects, opened the festival with a more-than-strange performance of Stravinsky’s Sacre du Printemps (Rite of Spring). Other pieces were performed from the atonalists Ar­nold Schoenberg (one of Adorno’s teachers) and Alban Berg, as well as Paul Hindemith, Claude Debussy, and Benjamin Britten, to name but a few. Further conferences for the propagation of atonal and twelve-tone music followed in Prato and Rome, which were exclusively devoted to avant-garde music. At all of these well-funded events, it was taken for granted that everyone would pretend to enjoy ugly music.

Theodor Adorno

Theodor Adorno

The Darmstadt Summer Courses for New Music, which were also supported by the American military government and the CCF, performed Schoenberg, Anton Webern, and Béla Bartók. Lecturers such as Adorno, Olivier Messiaen, and John Cage gave lectures on their music theory. In an official assessment of these courses, Ralph Burns, head of the Office of Military Government, United States (OMGUS) Cultural Affairs Branch’s “Review of Activities,” wrote:

It was generally conceded that much of this music was worthless and had better been left unplayed. The over-emphasis on twelve-tone music was regretted. One critic described the concerts as the “triumph of Dilettantism.”

The issue here is not about stopping anyone from composing or listening to atonal or twelve-tone music, or other forms of avant-garde music. To each his own taste. The point is, that the idea of the equality of all tones of the tempered chromatic scale massively reduces the much higher degrees of freedom flowing from the polyphonic harmonic and countrapuntal composition, as it was developed from Bach to Hadyn, Mozart, Beethoven, Schubert, Schumann, and Brahms. It eliminates the ambiguity of the notes and the relationships between the keys, and the possibility of enharmonic confusion: Motivführung is a form of composition that, out of a single musical idea, develops further themes, movements, and ultimately the entire composition. This technique of composition, as elaborated and rigorously demonstrated in various master classes by Norbert Brainin, the first violinist of the Amadeus Quartet, was developed into greater complexity and perfection from Haydn’s “Russian” quartets Op. 33, to Mozart’s “Haydn” quartets, and then to Beethoven’s late quartets.

Given the heights that Classical composition had achieved with Beethoven, so-called modern music, if it throws these principles out the window—and there are undoubtedly good modern compositions—represents a decline comparable to reducing an anti-entropically developing universe of two trillion galaxies known so far, to a flat earth.

Classical Music Ennobles

Virtually all truly creative people, from Confucius to Albert Einstein, recognized and used the effects of good or Classical music to foster their own creative abilities and the aesthetic ennoblement of the population. Confucius rightly observed that the state of a country can be seen in the quality of its music. Immersion in the works of great Classical composers opens the deepest access to the creative faculties of the human soul and spirit. Where else, other than in Classical music, can one strengthen and deepen the passion needed to look beyond one’s own concerns and to address the great objects of humanity? Or where can one educate the sensibility needed to fulfill Schiller’s demand, as stated in his speech on universal history:

A noble longing must glow within us to add from our own resources our contribution to the rich legacy of truth, morality and freedom, which we have received from former ages, and must deliver richly increased to the ages to come; and to fasten to this imperishable chain, which winds through all the generations of men, our own fleeting existence.

It is precisely this emotionality of love, as expressed in the Finale of Fidelio, love for one’s spouse, love for humanity, and the idea of freedom in necessity, the idea of fulfilling one’s duty with passion, and thereby becoming free, that Schiller defines as the qualities of his ideal of the beautiful soul and of genius. It is the quintessence of the entire aesthetic method of the classics and of Friedrich Schiller in particular: “It is through beauty that one achieves freedom.”

This notion of freedom is what all the proponents of Regietheater, disharmonious music, and postmodern deconstruction attack, because it goes against their liberal concept of “freedoms,” rather than freedom.

Therefore, they dip unrestrainedly into the mothballed box of Brechtian alienation effects: interruptions, film clips, banners, cameras pointed to the audience, etc., so as to “shock” the viewers out of their habits of hearing and thinking. What came out of that in Darmstadt was a mixture of “Clockwork Orange” (recall the violence-ridden atrocity from Stanley Kubrick, accompanied by Beethoven’s Ninth Symphony), and the intellectual depth of pop star Helene Fischer. When Helene Fischer, in a red latex outfit and with orgiastic movements, belts out her song “Tell Me, Do You Feel That?” to an enthralled audience, it’s about as subtle as when the question, “Does it move you?” lights up the stage in large neon letters during the entire Finale of Fidelio. Obviously, the director Dittrich thinks the intellectually challenged audience needs to be awakened with a two-by-four. On top of that came the previously mentioned bombardment of deafening noise from the instrumentalists and chorus members scattered throughout the opera house.

The audience expressed its thanks for the din with a tormented mini-applause. If the goal of the staging was to summon the audience to political action in the present or to open contemporary music to a “broader audience” (Dittrich), one has to say in both cases: Mission failed. The well-known (to German speakers) “Hurz” skit by Hape Kerkeling describes quite aptly the reaction of most viewers, who have apparently grown accustomed for much too long to the outrageous demands of Regietheater and to the CCF’s cultural war, which is still ongoing.

Finally, a quote is in order from Alma Deutscher, who really can compose: “If the world is so ugly, why should we make it even uglier with ugly music?”

Before the example of Annette Schlünz is followed and other compositions of classical music are “raped,” in the spirit of Hans Neuenfels, this review should serve to launch a debate in the year of Beethoven on how to defend the classics against such assaults.

Celebrate This Year of Beethoven!

This Year of Beethoven, which will feature performances of many of the master’s compositions not only in Germany, but around the world, offers a wonderful opportunity for us to recall our better cultural tradition in Germany, to resist the moral decline of the past decades, and to find within ourselves, by consciously listening to Beethoven’s music, the inner strength to have our own creativity come alive.

The world is now in the midst of an epochal change, in which the era dominated by the Atlantic countries is clearly coming to an end, and the focus of development is shifting to Asia, where there are many nations and peoples who are very proud of their civilizations, and nourish their classical culture. Some of these civilizations are more than 5,000 years old. If Europe has anything to contribute to shaping in a humanistic spirit the new paradigm emerging in the world, then it is our lofty culture of the Renaissance and the Classics.

Many scientists, artists, and people appreciative of Germany all over the world have been wondering for some time now what is wrong with the Germans, that they have distanced themselves so much from being a people of poets and thinkers. If we let the Year of Beethoven be so ruined, then Germany will likely be written off for good as a cultured nation.

More discussion of this subject is needed and welcome.

hz.zepp@schiller-institut.de


[fn1] Regietheater, or “Directors Theater,” is a mode of performance of Classical drama and opera, whereby the director arbitrarily imposes modern (and usually degenerate) costumes and staging upon the production, thereby ripping the work out of its true historical context and ironies, and degrading the audience, the performers, and the composer himself.

[fn2] See Friedrich Schiller’s poem, “Die Kraniche des Ibykus” (“The Cranes of Ibycus”). Full text available here.


Helga Zepp-LaRouche Statement on the Assassination of Qasem Soleimani

by Helga Zepp-LaRouche, founder of the Schiller Institute

Immediate Emergency Summit Among Presidents of US, Russia and China to Save World Peace and Define Cooperation Among the Countries Who defeated Fascism 75 Years Ago!

With the assassination on Jan. 3 of Iranian Maj. Gen. Qasem Soleimani, Commander of the Revolutionary Guards Quds Brigade and a national hero in Iran, as well as Abu Mahdi al-Muhandis, the deputy commander of the Popular Mobilization Forces of Iraq, through a drone attack near the Baghdad International Airport, the world is confronted with the danger of an escalation of retaliations and counter-retaliations, which could not only lead to a war in the entire southwest Asian region, but beyond.

The Pentagon issued a statement, accompanying President Trump’s signing of the attack order, that Soleimani “was actively developing plans to attack American diplomats and service members in Iraq and throughout the region.” The statement claims that General Soleimani and his Quds Force were responsible for the death of hundreds of Americans and wounding of thousands more, and that the strike was aimed at deterring future Iranian attack plans.

As the spokeswoman of the Russian Foreign Ministry, Maria Zakharova, pointed out, it was the UN Security Council’s purview to make a legal assessment of attacks on countries’ embassies, and that Washington had not requested an extraordinary UN Security Council meeting on the issue. Obviously the Pentagon did not see a need to do that, since the 2001 AUMF makes it legal for the US military to attack any armed group deemed to be a terrorist threat. The official designation as “terrorist” of the IRGC in April 2019 by the US State Department—a move which was strongly supported by then National Security Adviser John Bolton and Secretary of State Mike Pompeo—made it “legal” for the US Armed Forces to attack individuals associated with the IRGC under any circumstances that may occur. At that point Col. Pat Lang wrote in his blog:

“The neocon nitwits (Pompeo, Bolton, Hannah, etc.) may think that Iran’s reaction to this declaration of war will be submission to their will, but IMO [in my opinion] that is very unlikely. IMO it is more likely that the IRGC will absorb the new reality and will prepare for war with the US.”

Unfortunately, with the assassination of Soleimani, Col. Lang’s warning that the Foreign Terrorist Organization (FTO) designation could lead to a war with Iran has come closer to coming true. So, while Bolton is out of the administration, his confrontational policies have created a very dangerous heritage—a set up for war—for Trump. And, no surprise, Bolton said in a twitter posting this morning: “Congratulations to all involved in eliminating Qassem Soleimani. Long in the making, this was a decisive blow against Iran’s malign Quds Force activities worldwide. Hope this is the first step to regime change in Tehran.”

As would be expected, Iran’s Supreme leader, Ali Khamenei, promised “harsh revenge,” and large crowds assembled in various Iranian cities screaming death threats to Trump and expressing their hatred for Americans. Whatever the views of other forces in the West and in southwest Asia are of Soleimani, it is a fact that he has probably done more than anyone to contribute to the defeat of ISIS, Daesh, al Nusra, al Qaida etc., and represents a national hero in the eyes of the Iranians. As is also to be expected, various Iranian proxies in the region have immediately promised revenge actions, while the Iraqi Government has announced it will introduce legislation in the Iraqi parliament on Jan. 4 to end the legal basis for the American military presence in Iraq.

Given the extreme complexity of the history of southwest Asia in terms of ethnic and religious strife, the century-old manipulations by (primarily) the British Empire with the Great Game against Russia, and with the entanglement in this region of all the world’s nuclear powers, there is no question but that this present escalation has the potential of getting completely out of control, no matter what the forces involved in the coup against President Trump may think. If there is anything one can learn from military history, it is the recognition that wars almost never go as planned. If people would have known how World War I and II evolved, they would not have started them. Before any further escalation between the US, Iran and their proxies occurs, all peace loving people in the world should support an immediate summit among the Presidents of the US, Russia and China, now, in the spirit of the Meeting at the Elbe.

It is clear, that among the three presidents, President Trump—who promised to end the endless wars and has already taken several steps in that direction—and Presidents Putin and Xi, there is the intention and the capability to outflank the maneuvers of the war-mongers and to establish a higher level of cooperation. That potential is the reason that the coup—Russiagate and now the Impeachment—is being orchestrated against Trump. It is now the time for those three outstanding leaders to fulfill the potential that historical providence has bestowed upon them.


In 1999, Lyndon LaRouche warned in a national television broadcast “Storm Over Asia” that the western-backed jihadist mercenary forces unleashed in the 1970s, were created as part of a global strategy to undermine the major powers of China, India and Russia. These mercenary wars, if not stopped, LaRouche warned, would leave these major powers no other option but to defend themselves against these mercenaries and their sponsors, potentially leading to a World War III scenario.

Over twenty years old, this keystone presentation by Mr. LaRouche is still fundamental for understanding the present geopolitical dynamics shaping the planet today.


Necessary Background on Iran Situation

Here are some important statements about the Iran situation, seen from a global perspective.


The US unwittingly helped create Qassem Soleimani, then they killed him, by Scott Ritter

Scott Ritter is a former US Marine Corps intelligence officer. He served in the Soviet Union as an inspector implementing the INF Treaty, in General Schwarzkopf’s staff during the Gulf War, and from 1991-1998 as a UN weapons inspector.


The British Creation and Control of Islamic Terror — The Background to China’s Defeat of Xinjiang Terrorby Mike Billington

Mike Billington is a long-time associate of Mr. LaRouche. This excerpt from a recent discussion provides the history of British sponsorship or terror in Southwest Asia.


Did Donald Trump Light the Fuse on a New Middle East War?by Larry Johnson

Larry C. Johnson is a former analyst at the U.S. Central Intelligence Agency.


Below is an excerpt from the latest memo from the Veterans Intelligence Professionals for Sanity, a group of former military and intelligence officers founded by former CIA analyst Ray McGovern. The letter excerpted below is posted on Consortium News.

VIPS MEMO: Doubling Down Into Yet Another ‘March of Folly,’ This Time on Iran

January 3, 2020
MEMORANDUM FOR: The President
FROM: Veteran Intelligence Professionals for Sanity (VIPS)
SUBJECT: Doubling Down Into Another “March of Folly”?

“The drone assassination in Iraq of Iranian Quds Force commander General Qassem Soleimani evokes memory of the assassination of Austrian Archduke Ferdinand in June 1914, which led to World War I. Iran’s Supreme Leader Ayatollah Ali Khamenei was quick to warn of “severe revenge.” That Iran will retaliate at a time and place of its choosing is a near certainty. And escalation into World War III is no longer just a remote possibility, particularly given the multitude of vulnerable targets offered by our large military footprint in the region and in nearby waters.

“What your advisers may have avoided telling you is that Iran has not been isolated. Quite the contrary. One short week ago, for example, Iran launched its first joint naval exercises with Russia and China in the Gulf of Oman, in an unprecedented challenge to the U.S. in the region.”

Read full article >>>


Ceremony on the Third Anniversary Memorial for the Alexandrov Ensemble

It Is Time That Man Grew Into a New Paradigm

On December 28, 2019 the Schiller Institute participated in the third annual memorial in honor of the Alexandrov Ensemble, at the Tear Drop Memorial in Bayonne, New Jersey.  In 2016, 64 members of the Alexandrov Ensemble, along with 24 others, perished when their plane crashed into the Black Sea en route to Syria.  What follows is a transcript of the memorial including remarks from Capt. Donald Haiber, Father John Fencik, Chief Keith Weaver, Deputy Permanent Representative of the Russian Federation Mission to the United Nations Mr. Dmitry Chumakov,  Deputy Permanent Representative of the Syrian Arab Republic Mission Dr. Louay Falouh, Schiller Institute Founder Helga Zepp-LaRouche,  founder and Co-Director of the Schiller Institute New York City Chorus, Diane Sare, and Mr. Kevin Maynor.

Transcript of ceremony:

Capt. Donald Haiber, Bayonne, N.J. Fire Department: First I want to wish everyone a belated Merry Christmas. Secondly, for those of you that have been with us for the last few years, it looks like we lucked out with some balmy weather. I know it’s been cold and snowing in the past, but today looks like a beautiful day, and it’s a nice way for a remembrance.

Some of the people who are here today, we have our Office of Emergency Management Director Mr. Ferantay [ph], the chief of the department Keith Weaver; we also have the Deputy Permanent Representative of the Russian Federation Mr. Dmitry Chumakov; and also, I’d like to recognize the Deputy Permanent Representative of the Syrian Arab Republic, Dr. Fallouh. And also a very special thank to Mr. Kevin Maynor, who’s behind me. I also want to recognize Father Fencik: He’s been here every year with us, braving the cold. And the last person I want to thank is the Co-Director of the Schiller Institute New York Chorus Diane Sare, who, without her, none of this happens.

On behalf of the Bayonne Fire Department and the City of Bayonne, we welcome you all to today’s ceremony. Father Fencik, would you please do the invocation?

Father John Fencik: In the Name of the Father, and of the Son, and of the Holy Spirit, Amen. O Heavenly King, the Comforter, O Spirit of Truth, Who everywhere present through all things, Treasury of Blessings and Giver of Life, come into all within us, cleanse us of all stain, and save our souls, O Gracious Lord.

This is the prayer that is traditionally said at the beginning of any type of function that involves the Russian people. We pray that we who are gathered here today, in memory of those departed members of the Alexandrov Choirs, those who departed with them this life in December of 2016. We pray that God give them eternal rest in His heavenly mansion. We pray that this ceremony retains their memory, and brings them all to life everlasting. Amen.

mp

Color Guard posts colors. Chorus presents the Russian Federation National Anthem and United States of America National Anthem.

Captain Haiber: Thank you all very much. That was beautiful. I’m going to introduce Chief Weaver who wants to say a few words as well. Professionally, he is my chief, he’s my boss, but I’m honored, personally, to say that he is my friend — Chief Weaver.

Chief Keith Weaver: Good morning to everyone in attendance today. I’m grateful for this opportunity to say a few words in honor of the lives lost on Christmas Day 2016. Today, we pause to remember and honor the tragic loss of Alexandrov Ensemble. The loss of this extremely talented group was a loss for the entire globe. I’m honored to be speaking at this fitting site, as this Tear Drop Memorial was donated to our city from our world neighbors in Russia. The gift is a reminder that although we may be separated by nationality, we are united in humanity. As brothers and sisters, we share in your grief, and also share in your hope for a brighter future for all mankind. May the lives lost on that tragic day, three years ago, rest in peace. Thank you.

Captain Haiber: Thank you, Chief. Mr. Chumakov will have a few words to say.

Dmitry Chumakov: Ladies and Gentlemen, Dear Friends: We are very pleased to welcome all those of you who have joined us today in the memory of the Alexandrov Ensemble, and the victims of the plane crash that happened on the 26th December 2016, just a couple of days from today, three years ago. It was a legendary ensemble, media workers from Russian TV channels, and the famous philanthropist Elizaveta Glinka: They were bringing to Syria, the Christmas mood, they were bringing into a war-torn country, and it was a big tragedy and loss.

The Russian Mission is grateful to the Schiller Institute, to the Fire Department of the City of Bayonne: without you, this event would not be possible. It’s becoming a tradition. We are getting together for the third time now, and this is a great honor for us to share these human feelings and share with you the losses and compassion. This memorial event is a great example [inaudible] honor and solidarity between our countries. The Alexandrov Ensemble has been reinstated, and I just want you to know that the new performers [inaudible] we also want you to know that that humanitarian projects started by Elizaveta Glinka are implemented by her followers. And it’s also important to say that we’re still making a lot of efforts to bring peace to Syria, and to help Syria, and to help the political settlement in this country. So, it is only with political settlement that the problems can be solved.

We once again must give tribute to these brave and merciful people who are our modern-day heroes. They are symbols of patriotism and humanity are given to us today: May their souls rest in peace. And thank you very much for joining us today.

Captain Haiber: Thank you Mr. Chumakov. We are here once again to give our condolences and sympathy to the families of the Alexandrov Ensemble and to the people of Russia. Everyone here proves, I believe, that this small remembrance shows our humanity towards one another — and God knows, we could use more of that.

Once again, it’s fitting that we’re here at the Tear Drop, because the creator of this structure was the Russian sculptor Zurab Tsereteli. In the darkness after 9/11, this monument helped to bring peace and the light of hope to the many people [inaudible] here. We now wish to pay that forward, back to the Russian people and the families of the Alexandrov Ensemble.

May the serenity and hope that I feel when I am here be conveyed back to the people of Russia. Music has meaning, and this quote from Billy Joel conveys that better than anything I could ever say: “I think music in itself is healing. It’s an explosive expression of humanity. It’s something we are all touched by, no matter where we are from, everyone loves music.” It is times like this that we are neither Americans nor Russians, nor Syrians, but we are just human beings who genuinely wish peace and happiness to one another.

Once again, I will try to convey my thoughts in Russian. I’ve been practicing and hopefully this gets it through: [Russian remark].

It is now my honor to introduce Mr. Kevin Maynor. He has sung with the Metropolitan Opera, the Lyric Opera of Chicago, and many others. Mr. Maynor was the first apprentice artist from the West to study at the Bolshoi in Moscow, where he studied and sang. He will now also share a few words with you.

Kevin Maynor: Thank you. [Sings Russian folk song “Still One Star”] I don’t think anybody can talk about the Alexandrov Ensemble, the great Russian Army Chorus, and not think of the great [inaudible] that was meant to encourage, sung by the Volga boatmen. I think of the Volga boatmen and the Volga River, which I had the pleasure of seeing in the year 2000-2001 upon my return to Russia. My first experience of 1979-1980, and the Russian people embraced me with a certain kind of love that I will never, ever forget. I love them dearly, from the bottom of my heart. There’s no bass in the world — no bass in the world — no singing bass, that does not admire the training and the beauty of the great Russian basses and the great Russian singers. I think these people and the contributions they have made to the world, regardless of the confusions and the politics that might be involved between countries, one thing for sure, music, it is true, it is the healing source. It is the language that we all speak and understand. And when we don’t understand one another, we learn to appreciate, which is the key, actually, to bringing people closer together, appreciation for one another.

I want to take the time to sing for you a spiritual, one that was sung by the great Paul Robeson, who was a great singer, one that many admire — certainly the Russian people admire. He sang this song amongst them, and I want to sing it for you all: It’s called There Is a Balm in Gilead.

God bless the Alexandrov Ensemble. God bless their mission. God bless all of you who are gathered here, today.

Captain Haiber: Thank you Mr. Maynor. I do have to say, that is probably the most beautiful thing I’ve ever heard. Thank you.

Helga Zepp-LaRouche: I extend my greetings to all of you gathered today to commemorate the lives of the 92 passengers and crew, who died when the Russian TU 154 crashed into the Black Sea on December 25th, 2016. Sixty-four singers of the Alexandrov Ensemble, plus the crew of the plane, members of the Russian military, Russian journalists and the beloved relief worker Dr. Elizaveta Glinka all perished that winter night, while flying to give Christmas comfort and cheer to soldiers who were battling to liberate Syria from the terrorist scourge of ISIS.

Each of the people on that plane was like the Good Samaritan that Schiller writes about in his Kallias essays On the Beautiful. In Schiller’s story, several people stopped by the side of the road to help the injured man, but some asked for money, some wanted recognition, and to put down others who didn’t stop; but only one person stopped, and very naturally and happily put down his own load, to carry the injured man without a second thought for himself.

In 2020, the world will celebrate the 75th anniversary of the defeat of the Nazi terror in May of 1945. At that time, people vowed, “Never Again!” And now, 75 years later, mankind again is threatened with the danger of cultural decadence and even potentially a great war. As Schiller said, it is only through aesthetic education through great classical art that the ennoblement of man can occur. It is time that mankind grew into a new paradigm where, as Shelley and Schiller proposed, the poets and artists become the natural leaders of the age.

Diane Sare: Good morning, now speaking on behalf of the Schiller Institute NYC Chorus, I would like to say that a chorus is a very special thing. It is a group of diverse individuals, who discover through the art of a great composer that their diversity becomes their strength.

Our chorus had existed for just two years when I received the news on Christmas Day 2016 of the crash of the Red Army Chorus, and it was like getting punched in the stomach. Some of us quickly enlisted the help of a Russian-American chorus member to pronounce the words to the Russian National Anthem, and we went to the Consulate and sang it outside on the sidewalk.

I learned that the NYPD Ceremonial Unit had been deeply moved by the Ensemble at the Military Bands Tattoo in Quebec City in 2011, which had happened to fall on the 10th anniversary of the 9/11 attacks. A wonderful baritone, Grigory Osipov sang God Bless America, which they performed as a gift to the NYPD Ceremonial Unit, and a young boy came and presented the director, Lt. Tony Giorgio, with a single white rose. You will see Osipov’s name on the list of those who perished in that terrible crash.

The United States, Russia, and Syria have all suffered the devastating effects of terrorism, but I am optimistic that perhaps the warm weather here this year may be a sign of the warmth of the friendship that our nations and peoples may share in our musical dialogue.

Father Fencik: The Church teaches us that as long as we keep a person’s memory alive, they are still with us. It is traditional at the end of any memorial service that the hymn Eternal Memory is sung, and the Russian hymn. So we will conclude this memorial service with the prayer for the departed and the singing of the memorial hymn.

O God of spirits and all flesh, who has conquered Satan and vanquished death, and granted life to your world, Lord give rest to the souls of your faithfully departed servants. in a peaceful, serene place, from which all pain and sorrow and sighing are absent. As the good and gracious God Who loves mankind, forgive all transgressions committed by them in word or in thought, voluntarily as a human frailty. There is no man living who does not sin. You alone are without sin. Your truth is truth for eternity, your word alone reality. For you are the Resurrection, the Life and the Repose for your departed servants, Oh Christ, our God. We rend You glory together, Eternal Father, holy gracious and life-creating Spirit, always now and ever, and forever. Amen.

In blessed repose grant eternal rest, Oh Lord, to the souls of Your departed servants. Make eternal their memories, Vechnaya pamyat! [Eternal memory!]


EIR Releases Report Exposing Anti-China Hysteria as Part of Coup Against President Trump

A new report released Nov. 22 by EIR exposes the fact that the same people running the attempted coup against President Donald Trump, both the Russiagate hoax and the phony impeachment hearings, are behind the anti-China hysteria in the U.S., and for the same reason: to sabotage President Trump’s absolute commitment to be friends with both China and Russia in order to end the British Imperial effort to provoke a military confrontation between the US and Russia and China.

The Executive Intelligence Review’s 24-page pamphlet, “End the McCarthyite Witch Hunt Against China and President Trump,” includes an introduction by Helga Zepp-LaRouche, President of the Schiller Institute, who is known in China as the “Silk Road Lady.” Zepp-LaRouche reviews the phenomenal development within China since the “reform and opening up” under Deng Xiaoping, which is now close to reaching the goal of fully eliminating poverty in China. She demonstrates that President Xi Jinping’s New Silk Road, the Belt and Road Initiative, is a new paradigm for cooperation of all nations on Earth, extending China’s historic internal transformation into an infrastructure-based policy to finally bring real development to the formerly colonized nations of the world.

The pamphlet exposes the vile, racist campaign, lead by FBI Director Christopher Wray, to accuse every Chinese person working or studying in the United States —and even leading American scientists of Chinese descent—as potential spies who must be investigated. Universities and scientific institutions have been ordered to spy on their Chinese and Chinese-American employees or face losing federal funding for their programs. The project has driven leading cancer and Parkinson’s disease researchers out of their jobs, while terrorizing people of Chinese descent across America.

Another chapter exposes the perverse Falun Gong cult as a front for the war hawks in the “Committee on the Present Danger—China,” led by Stephen Bannon, to induce Trump supporters to swallow the McCarthyite lie that China is out to take over the world and impose anti-American communist dictatorships worldwide. Another chapter documents the transformation taking place cross Africa and South and Central America through the Belt and Road Initiative, where, for the first time in history, the formerly colonized nations have a reason to be hopeful that they can escape from poverty, as China has, through vast infrastructure projects—precisely the infrastructure denied them by the IMF-dictated “appropriate technologies” myth. America, too, would benefit greatly if President Trump can establish collaboration with China to help rebuild the rotting infrastructure in the United States.

The pamphlet also demonstrates that U.S. relations with China over the past century and more have always been in direct confrontation with British colonialism, as Presidents Abraham Lincoln and Ulysses Grant fought to use American System methods of infrastructure building to counter the British opium trade and colonial looting of Asia. China’s Republican Founding Father Sun Yat Sen was a proud sponsor of the Hamiltonian “American System” against British colonialism, and China’s President Xi Jinping today is driving exactly such a policy to build modern industrial nations based on sovereignty and development. That fight for the American System over British imperial policies continues today, and will be advanced by President Trump’s efforts to resolve the trade issues and establish friendly relations with Beijing.

This intervention by the LaRouche movement comes at a moment of great danger, with the western financial system beginning to unravel, and British and American geopoliticians trying to provoke military confrontations with China and Russia. Nearly the entire U.S. Congress and all the mainstream media are lying that Xi Jinping is a vicious dictator, oppressing his people, denying their right to practice religion, and using the Belt and Road as an imperial trick to take over the world. The fact that many, perhaps a majority, of the American and European populations accept this “big lie,” is an existential danger to the future of civilization. A war with China, and/or Russia, would mean the end of civilization as we know it.

The pamphlet quotes a presentation by the late statesman and economist Lyndon LaRouche, from a speech in 1997, while the former Soviet Union was being dismembered by western bankers and carpetbaggers. Even then, Mr. LaRouche insisted on the urgent and special role of the US-China relationship. He said:

“There are only two nations which are respectable left on this planet. That is, nations of respectable power. That is the United States, particularly the United States, not as represented by the Congress, but by the President. It is the identity of the United States, which is a political power, not some concatenation of its parts. The United States is represented today only by its President, as a political institution. The Congress does not represent the United States; they’re not quite sure who they do represent, these days, since they haven’t visited their voters recently….

“Now, there’s only one other power on this planet, which can be so insolent as that, toward other powers, and that’s the [peoples] Republic of China. Now, China is engaged, presently, in a great infrastructure-building project, in which my wife and others have had an ongoing engagement over some years. There’s a great reform in China, which is a troubled reform. They’re trying to solve a problem; that doesn’t mean there is no problem. But they’re trying to solve it. Therefore, if the United States, the President of the United States, and China, participate in fostering that project, sometimes called the Silk Road Project, sometimes the Land-Bridge Project—if that project of developing development corridors, across Eurasia, into Africa, into North America, is extended, that project is enough work, to put this whole planet, into an economic revival.”

It is a moment of tremendous potential for a new paradigm for human progress. The LaRouche program calls for the great powers—China, Russia, India and the United States—to establish a New Bretton Woods system for universal human development. This is now within reach. The defense of President Trump against the ongoing attempted coup, together with America joining in the spirit of the New Silk Road, are both urgent and feasible—and the alternative is unthinkable.

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Zepp-LaRouche in Xi’an: How to Help the West Better Understand the Belt & Road Initiative

by Helga Zepp-LaRouche

Presented at the 2019 Euro-Asia Economic Forum, which took place in historic Xi’an, China, bringing together over 1,000 people, representing more than 58 nations from Europe and Asia, for two days of presentations and discussion. Helga Zepp-LaRouche gave this speech as the keynote presentation to the Forum’s “Think Tank Meeting” on Sept. 11. 

For most Chinese, it is very difficult to understand why so many institutions in the West are reacting so negatively to the Belt and Road Initiative (BRI, or New Silk Road), and why an anti-Chinese mood has been stirred up recently; why in the USA, for example, Chinese scientists and 450,000 students are suspected of being spies, which is reminiscent of the worst days of the McCarthy period, while in Europe, some security authorities are making similar allegations. It is difficult to understand, because the Chinese people experience the reality of the BRI from a completely different perspective.

For the people of China, the experience of the last 40 years of reform and opening-up policy since Deng Xiaoping is an incredible success story. From a relatively poor developing country—as I myself experienced it in 1971, when I was in China for the first time—China has developed into the second, and in some categories even the first national economy in the world. Eight hundred million people have been freed from poverty; a wealthy middle class of 300 million and soon 600 million people with a good standard of living has developed. The pace of modernization is unparalleled in the world, as is demonstrated, for example, by the expansion of a 30,000-kilometer high-speed railway system that will soon connect all the major cities.

Schiller Institute founder, Helga Zepp-LaRouche addresses the 2019 Euro-Asia Economic Forum.

Schiller Institute founder, Helga Zepp-LaRouche addresses the 2019 Euro-Asia Economic Forum.

Since President Xi Jinping put the New Silk Road on the agenda in Kazakhstan, in September 2013, China has also made cooperation with the Chinese model of success available to all other states for “win-win” cooperation. In the mere six years that have passed since then, there has been an incredible response to the BRI, which now has 130 nations and more than 30 large international organizations cooperating with it. This, the largest infrastructure project in human history, has launched six major corridors, built railway lines, expanded ports, built industrial parks and science cities, and for the first time offers developing countries the opportunity to overcome poverty and underdevelopment.

From the very beginning, the BRI has been open to all the countries of the world. President Xi Jinping has not only explicitly offered cooperation to the USA and Europe, but has also said in countless speeches, that he is proposing a completely new model of international cooperation among nations, a “community for the shared future of mankind.” In doing so, he has proposed a higher conception of cooperation, unprecedented in history, which overcomes geopolitics and replaces it with a harmonious system of development for the benefit of all. In this sense, the BRI is the absolutely necessary economic basis for a peace order for the 21st century!

While in many countries of Asia, Africa and Latin America, and even some in Europe, the New Silk Road is welcomed as the greatest vision, as a concept of “peace through development,” as Pope Paul VI had formulated it in his encyclical of 1967, Populorum Progressio (On the Development of Peoples)—yet its adversaries call the same policy a “competition of systems.” Many Chinese do not understand why this violent reaction, fuelled by geopolitical motives, is taking place. Meanwhile, the West has begun to habituate itself to the changes that have fundamentally altered its political orientation and its scale of values over almost the last 50 years.

The crucial point is that a paradigm shift has taken place in the West since 1971, leading in the opposite direction from the path that China has taken.

Toward a New Fascism

When President Nixon triggered the dissolution of the Bretton Woods System on August 15, 1971, with its fixed exchange rates and gold reserve standard of the dollar, he set the course towards an increasing renunciation of a policy oriented toward the real physical economy, in favor of a policy aimed at the monetary profits of the financial economy, which was increasingly oriented toward maximizing those profits.

This tendency was reinforced by the abolition, in 1999, of the Glass-Steagall banking separation system, and the accompanying complete deregulation of the financial markets, which led to repeated financial bubbles, and finally to the crash of 2008. Yet the central banks have done absolutely nothing to remove the causes of that crash, but on the contrary, have promoted speculation in the casino economy at the expense of the real economy, through continued quantitative easing, zero interest rates and now even negative interest rates. As a result, the trans-Atlantic financial system, today, faces the danger of an even more dramatic crash than that of 11 years ago.

The late American economist, Lyndon H. LaRouche, JR. , 2018

The late American economist, Lyndon H. LaRouche, JR. , 2018

The American economist Lyndon LaRouche, my recently deceased husband, farsightedly warned in August 1971, that a continuation of Nixon’s monetarist policy would lead to the danger of a new depression and a new fascism—if it were not replaced by a new world economic order.

In 1972, LaRouche also opposed the Malthusian-inspired thesis of the Club of Rome, that the “limits to growth” had supposedly been reached; a false doctrine on which the entire environmentalist movement is still based today, and which has led to a “greening” of a large part of the political party spectrum of the West.

LaRouche replied with his book, There Are No Limits to Growth, which emphasizes the role of human creativity as the engine of scientific and technological progress, which is the factor that defines what a “resource” is. At the same time, he also warned that the shift in values towards a rock-drug-sex counterculture associated with this neo-liberal economic policy, would, in the medium term, destroy the cognitive faculties of the population, and thus not only cause a cultural crisis, but also ruin the productivity of the economy.

Unfortunately, this is exactly where we are today.

China took the opposite path in 1978. It replaced the anti-technology policy of the Gang of Four, with a dirigist real economy, based on innovation and financed by a state credit policy.

What is not understood in the West, is that the Chinese economic model is identical, in its basic principles, to the American System, as developed by the first Secretary of the Treasury of the young American Republic, Alexander Hamilton, and his concept of the National Bank and sovereign credit creation. This concept was elaborated by the German economist Friedrich List, who is very famous in China; it was the framework of Lincoln’s economic advisor Henry C. Carey, and it influenced the economic policies of Roosevelt’s Reconstruction Finance Corporation, with which he led the U.S. out of the depression of the 1930s. The Reconstruction Finance Corporation was later the model for the Kreditanstalt fur Wiederaufbau, with which Germany organized its post-war reconstruction and the German economic miracle.

So today, China is doing the same thing that was the basis of the economic success of the USA and Germany, before they turned away from this policy and replaced it with the neo-liberal model, whose “success” can be seen today in the  example of the world’s largest derivatives trader, the bankrupt Deutsche Bank.

Cai Yuanpei and Aesthetic Education

An extremely important aspect of the success of the BRI, which is insufficiently understood in the West, and, in my view, not sufficiently emphasized by China, is the basic cultural orientation of the 2,500-year-old Confucian tradition of Chinese society, which was only interrupted during the ten years of the Cultural Revolution. In China, thanks to this tradition, the common good plays a greater role than individualism, which has acquired a greater significance in the West since the Renaissance, but which, to some extent, has taken on a life of its own with today’s liberal change in values, and has degenerated into “everything is permitted.”

The Confucian tradition also implies that the development of the moral character is the highest goal of education, which is expressed in the term junzi, which roughly corresponds to Friedrich Schiller’s concept of the “beautiful soul.” It has therefore been taken for granted in China, for more than two thousand years, that respect for public morality and the fight against bad qualities in the population are the prerequisites for a highly developed society.

In the West today, with the abolition of the Humboldt educational ideal—the core of which had also been the development of the “beautiful character”—the idea of the necessity for moral improvement goes completely against the Zeitgeist, the spirit of the times. It is therefore only from the point of view of the liberal system, that someone could call China’s an “authoritarian system,” but by no means from the point of view of China’s own cultural history.

Italian economist Nino Galloni, Helga Zepp-LaRouche, Solidarité et progrès head Jacques Cheminade, and his wife, Odile Mojon.

Four participants of the 2019 Euro-Asia Economic Forum, Italian economist Nino Galloni, Helga Zepp-LaRouche, Solidarité et progrès head Jacques Cheminade, and his wife, Odile Mojon.

Anyone who wants to understand Xi Jinping’s intentions must consider his letter in reply to the request of eight professors of the Central Academy of Fine Arts (CAFA), about a year ago, in which he emphasized the extraordinary importance of aesthetic education for the spiritual development of China’s youth. Aesthetic education plays a decisive role in the development of a beautiful spirit; it fills the students with love, and promotes the creation of great works of art.

Confucius had already understood that the study of poetry and good music should have a decisive role in the aesthetic education of man, but a master key to the understanding of Xi Jinping’s vision, not only of the “Chinese Dream,” but of the harmonious development of the entire human community, is the scholar who created the modern Chinese educational system—the first Minister of Education of the Provisional Republic of China, Cai Yuanpei. During his travels in search of the best educational systems of his time, Cai finally, in Leipzig, came across the aesthetic writings of Baumgarten and Schiller, and, through the writings of the philosophical historian Wilhelm Windelband, became aware of Wilhelm von Humboldt’s educational concept. He was totally enthusiastic about the affinity of Schiller’s aesthetic education to Confucian morality, and recognized that Schiller influenced the spirit of German Classicism with “great clarity.”

Cai used these ideas to modernize the Chinese educational system, and created the new term meiju, for aesthetic education. This strengthened the idea, already found in Confucius, that the refinement of character can be achieved by immersion in great classical art, so that in this way, a bridge can be built between the sensual world and reason. In an essay of May 10, 1919, Cai formulated thoughts that could also build a bridge for today’s problems in the West:

“I believe that the root of our country’s problems lies in the short-sightedness of so many people who want quick success or quick money without any higher moral thinking. The only medicine is aesthetic education.”

Is the Good No Longer Conceivable?

Many people in the West today, find it hard to believe that China could be serious about its idea of win-win cooperation, because they have become too accustomed to the paradigm shift already described, with its axiom that all human interactions must be a zero-sum game. But we in the West should remember that the Peace of Westphalia of 1648, which ended 150 years of religious war, established the principle that a lasting order of peace must take into account the interests of others. It was the Peace of Westphalia which established international law and laid the foundations for the UN Charter.

It is the West, and not China, which has moved away from the principles laid down therein, such as absolute respect for the sovereignty of all states—adopting instead concepts such as the alleged R2P (right to protect), so-called “humanitarian” wars of intervention, and regime change through color revolutions, as we are currently witnessing in Hong Kong.

Xi Jinping’s vision of a “community of a shared future of humanity” corresponds to the Confucian notion of a harmonious development of all, a tradition to which Cai Yuanpei also contributed essential thoughts. He designed the dream of a “great community of the whole world” (datong shijie), which would be harmonious and without armies and wars, and which could be achieved through the dialogue of cultures, comparing the partaking of a culture by the culture of other peoples, with the breathing, eating and drinking of the human body, without which it can not live. Indeed, a look at history shows that any higher development of mankind has always taken place through involvement with other cultures.

It is significant that hardly any real analysts or politicians in the West have responded to Xi Jinping’s idea of a “community of destiny for the future of mankind” in any significant way. If it is mentioned at all, it is only in passing, as if it were not worth regard as anything other than communist propaganda, and as an announcement of China’s intention to play a leading role on the world stage in the future. But what Xi said at the 19th National Congress of the Communist Party of China (CPC) in 2017, was that by 2050, at about the 100th anniversary of the founding of the PRC, the people of China should have democracy, human rights, a developed culture and a happy life. And, not only the Chinese, but all peoples on this planet.

This implicitly poses the question—and answers it positively—that should occupy all philosophers, scientists and statesmen and stateswomen, in view of the many chaotic developments on our planet: Can the human species give itself an order that guarantees its long-term survival, and is appropriate to the specific dignity of humanity as a creative species? Xi’s concept of the one community of a shared future, very clearly presents the thought that the idea of the one mankind be put first, and only then can national interests be defined in agreement with it.

West Must Return to Cusa, Leibniz, Schiller

In order to be able to keep up with the discussion on this level, of how to shape this new order of “reformed international governance,” we in the West must  return to the very humanist traditions that we have pushed aside with the liberal system. Corresponding ideas can be found in Nicholas of Cusa, who considered a concordance of macrocosms possible only through a harmonious development of all microcosms. Or in Gottfried Leibniz’ idea of a pre-stabilized harmony of the universe, in which a higher order is possible, because with higher development, the degrees of freedom increase and therefore we live in the best of all possible worlds. Or in Friedrich Schiller’s idea that there need be no contradiction between the citizen of the world and the patriot, because both are oriented towards the common good of the future of mankind.

In conclusion: China must help the West to understand the concept of the New Silk Road. China must not react defensively to the anti-Chinese attacks, but should instead emphasize the brilliant periods of its own history all the more proudly and self-confidently: the depth of Confucian moral theory, which inspired Benjamin Franklin to his own moral philosophy; the profundity of Chinese poetry; the beauty of Literati Painting. And China should challenge the West to revive its own humanistic traditions, of the Renaissance, of Dante, Petrarch and Brunelleschi; of classical music in the culture of Bach, Beethoven and Schiller; and of republican traditions in politics. Only when the West experiences a great “rejuvenation,” reviving the ideas of Alexander Hamilton, Friedrich List and Henry C. Carey, can the problem be solved.

Leibniz was very enthusiastic about China, and he tried to learn as much as possible about it from the Jesuit missionaries. He was fascinated that the Kangxi Emperor had come to the same mathematical conclusions as he had, and concluded that there are universal principles accessible to all people and cultures. He even thought the Chinese were morally superior. He wrote: “In light of the growing moral decay, it seems to be almost necessary that Chinese missionaries be sent to us, who could teach us the application and practice of a natural theology. I therefore believe: that if a wise man were chosen, to judge not the beauty of goddesses, but the excellence of peoples, he would give the golden apple to the Chinese.”

The German middle class and the German small and medium-sized enterprises (SMEs), and cities such as Genoa, Vienna, Zurich, Lyon, Duisburg and Hamburg, and many more, have long since come to realize the potential that lies not only in the expansion of bilateral relations, but above all in the expansion of  cooperation in third countries, such as the industrialization of Africa and Southwest Asia.

The enthusiasm that is evident in international cooperation in space travel—the ESA cooperation in the projects of the Chinese Space Agency, the idea of international cooperation on the future Chinese space station, the construction of an international moon village and the terraforming on Mars—underlines that Xi Jinping’s vision of the community of a shared destiny for the future of mankind is within reach.


International Call to Youth: “The Age of Reason Is in the Stars!”

Helga Zepp-LaRouche
Founder and President of the Schiller Institute
zepp-larouche@eir.de

PDF of this statement

There is really good news: Man is capable of reason and therefore limitless intellectual and moral perfectibility! We can do something that neither the donkeys nor the monkeys can do: we can discover new scientific principles of the universe in which we live, without limits! And these qualitative discoveries mean that, unlike donkeys and monkeys, we can constantly redefine what resources are, therefore making them unlimited, and that we can continue to improve the livelihoods of humanity!

We are experiencing unprecedented, fascinating scientific revolutions: the Chinese are exploring the dark side of the Moon with their Chang’e Moon missions, planning to mine helium-3 as fuel for the coming fusion economy on Earth, and next year a Mars mission will investigate the conditions for terraforming the red planet. With their Chandrayaan-2 mission to the south pole of the Moon, the Indians will explore the ice in the craters there, which are always in the shade, and thus one of the essential prerequisites for life on the Moon. The European Space Agency is working on concrete plans for international cooperation on a permanent Moon village! The U.S. is building upon the Kennedy Apollo program with its Artemis program, and Russia, the U.S., and China all see nuclear-powered spaceships as the right choice for future flights to Mars and deep into space!

The great thing about space travel is that it proves that we are not living in a closed system where raw materials are limited and the murderous views of Thomas Malthus, Julian Huxley, Bertrand Russell, and Prince Philip would be correct, but on the contrary, we live an anti-entropic universe. Space travel is the irrefutable proof that the universe “obeys” an adequate hypothesis of the human mind, that there is therefore absolute coherence between the immaterial ideas produced by reason, and the physical laws of this universe, and that these ideas are the spearhead of the anti-entropic dynamics of the universe.

There have been groundbreaking proofs recently: around 100 years after Einstein’s theses on the existence of gravitational waves and black holes, the change in space-time has now been proven, and shortly thereafter, with the help of eight radio telescopes distributed all over the world, images were made of the area around a black hole whose mass is 6.5 billion times larger than that of the Sun, 55 million light years away at the center of the M87 galaxy. There is still so much to discover in our universe, where, according to the Hubble telescope, there are at least two trillion galaxies! Space exploration opens up a deeper insight into how the laws of our universe work, and what role we humans play in it!

This is the life-affirming cultural optimism that comes with the idea of humanity as a space-faring species, in complete contrast to the contrived doomsday atmosphere which is spread by the apostles of the coming apocalypse—such as Prince Charles and the hedge-fund cover girl Greta Thunberg. Behind the Greta hype are quite vile interests: the trans-Atlantic financial system is facing a more serious crash than in 2008, and the financial sharks and locusts of the City of London and Wall Street are trying one final big deal, to steer as much investment into “green” technology as possible, before the systemic crisis hits.

A closer look at the sponsors of Greta’s extremely ambitious and well-funded agenda, the Extinction Rebellion (XR) and Fridays For Future (F4F), reveals that this movement is being funded by the richest people on Earth, including Bill Gates, Warren Buffett, George Soros and Ted Turner. The fact is that the beneficiaries of the climate hype and the Green New Deal are the banks and hedge funds.

The target of this unprecedented manipulation is you, the children and teenagers of this world! Shouldn’t it make you stop and think, when your alleged “rebellion” is supported by the whole spectrum of mainstream media and the entire liberal establishment? Yet the vile idea that manipulating the paradigm shift of an entire society must begin with the indoctrination of children is nothing new. As early as 1951, Lord Bertrand Russell wrote in his article “The Impact of Science on Society”:

“I think the subject which will be of most importance politically is mass psychology. … Its importance has been enormously increased by the growth of modern methods of propaganda. … It may be hoped that in time anybody will be able to persuade anybody of anything if he can catch the patient young and is provided by the State with money and equipment. The social psychologists of the future will have a number of classes of school children on whom they will try different methods of producing an unshakable conviction that snow is black. …not much can be done unless indoctrination begins before the age of ten.”

The goal of the apocalyptic scaremongering by people like Alexandria Ocasio-Cortez (“We have only 12 years left!”), or the head of the British Commonwealth, Prince Charles (“We only have 18 months left!”), is an induced radical change in way of life of mankind. Everything that we have understood as progress during the last 250 years should be abandoned, and we should return to the technological level that existed before the Industrial Revolution. But this also means that then the number of people who can be sustained at that level will drop to about a billion or less.

It would mean that developing countries would have no prospects for ever escaping poverty, hunger, epidemics and a shortened lifespan; it would be a genocide of an unimaginably large number of people! If “climate scientist” Mojib Latif thinks that the Western lifestyle can not be transmitted to all people in the world, and if Barack Obama is outraged that many young people in Africa want a car, air conditioning and a big house, then behind that lurks the inhuman arrogance of members of the totally privileged upper class. It is precisely this view by the colonial rulers that is responsible for the fact that Africa and much of Latin America are still underdeveloped, and many hundreds of millions of people have died early unnecessarily.

For the developing world, the pseudo-religion of anthropogenic climate change means genocide, but for the soul of the young people of the world, the cultural pessimism it induces is a poison that destroys confidence in human creativity. When everything becomes a problem and is suddenly laden with guilt—eating meat, or eating at all, driving a car, flying, home heating, clothing, and indeed life itself—it destroys any enthusiasm for discovery, any enthusiasm for that which is beautiful, and all hope for the future. And if every human being is just another parasite that destroys the environment, then quite a few come to the misanthropic conclusions of the mass shooters of Christchurch and El Paso, who in their “manifestos” cited environmental reasons for their actions.

Conversely, the scientific and technological advances associated with space travel are the key to overcoming all apparent limitations of our present existence on Earth. “Terraforming”—the creation of human conditions—then becomes possible not only on the Moon and Mars, but also here on Earth, and in the future on many heavenly bodies in our solar system and perhaps beyond.

In his “Anthropology of Astronautics,” the German-American space pioneer Krafft Ehricke writes:

“The concept of space travel carries with it enormous impact, because it challenges man on practically all fronts of his physical and spiritual existence. The idea of traveling to other celestial bodies reflects to the highest degree the independence and agility of the human mind. It lends ultimate dignity to man’s technical and scientific endeavors. Above all, it touches on the philosophy of his very existence. As a result, the concept of space travel disregards national borders, refuses to recognize differences of historical or ethnological origin, and penetrates the fiber of one sociological or political creed as fast as that of the next.”

Today, we need this culturally optimistic image of mankind, and the passionate love for humanity associated with it as the only creative species known to date! The fact that we can venture into space means that we can overcome the narrow, Earth-bound mindset. “There, in the stars, lies mankind’s entry into the long-awaited Age of Reason, when our species sheds at last the cultural residue of the beast,” as Lyndon LaRouche put it.

It is an incredible privilege to be young now, to reach for the stars and help shape an epoch of humanity that, for the first time in history, can unleash the unlimited potential of our species!

 


Zepp-LaRouche—Mega-Manipulation: Rescuing the Bankrupt Financial System with Climate Hysteria!

by Helga Zepp-LaRouche, zepp-larouche@eir.de

As the storm signals of the impending financial crisis become more alarming, we are witnessing what is probably the largest social engineering experiment that has ever taken place. The aim of this trans-Atlantic campaign is to make the population—with the help of orchestrated climate hysteria (“We only have 18 months left!”)—voluntarily accept a collapse of its standard of living while directing all investments into “green” projects.

At the same time, the “Great Transformation of the World Economy” is supposed to give “green” investors huge profits and—together with the miraculous increase in money supply via endless “Quantitative Easing”—postpone the collapse of the hopelessly bankrupt financial system once again.

Sixteen-year-old climate star Greta Thunberg, the FridaysForFuture (F4F) student movement, and the Extinction Rebellion (XR) are being strategically exploited by the neoliberal financial oligarchy through a whole complex of institutions and organizations—including investment bankers, consulting firms, the Tavistock Institute, entire battalions of psychologists and behavioral therapists, the World Bank, the European Union (EU), and several billionaires, as well as internet platforms and veterans of the population reduction lobby.

‘Green New Deal’ is a Bad Deal

It uses the whole gamut—from panic-stricken children to “Green New Deal”-advocating “internet personalities,” to groups that are also willing to cross the boundaries from civil resistance to more violent forms—to enforce the demands of the Paris Climate Agreement well before the agreed-upon date of 2050. It includes all the green cadres, from Al Gore’s Climate Reality Project to the internet platform wedonthavetime.org, “We don’t have time,” on whose advisory board sits, among others, Greta Thunberg.

German Chancellor Angela Merkel who, along with Federal President Frank-Walter Steinmeier, had previously praised the F4F movement, commented in her summer press conference that Thunberg’s demonstrations had certainly accelerated the government’s decision-making process toward implementing efficient measures to reduce CO₂ emissions. The German “Climate Cabinet” will announce a whole series of measures on September 20, among which the determination of a “carbon price” will be of central importance. Whoever “pollutes” the atmosphere with carbon dioxide will have to pay a price in the future.

Thus, Mrs. Merkel has finally joined the camp of the ideological climate lobby that wants to “nudge” the population, via an increase in prices for energy and transport, to change its behavior. In practical terms, this will mean that a majority of people will no longer be able to afford to use cars or planes, or have adequate heating or power supply.

It means a bonanza for investors, on the other hand, should this measure become policy. This point was made at a June 7 event on “Sustainable Financing” at the House of Finance in Frankfurt by Dr. Christian Thimann, Chairman of the Executive Board of Athene Deutschland Holding, a subsidiary of the insurance company Athora and a long-time employee of the IMF and European Central Bank.

Often one strives unsuccessfully for years for something, and then suddenly something surprising happens, which changes everything. For example, the topics of the “limits to growth” of the Club of Rome, and climate protection, have been under discussion for decades, but only after the notable phrase, “The climate goals will only be achieved if we direct the capital flows into sectors with low emissions,” was formulated in the Paris Climate Agreement, did the climate for the financial sector change completely. Suddenly the issue of “sustainable investment” became central to the economy; suddenly twelve million young people took to the streets, and suddenly this became a “big thing.”

The EU is working on guidelines on emissions trading and climate protection, and legislation that is designed to make these guidelines binding for investment in green technology. For an industrialized nation like Germany, but also for the whole of Europe, this is nothing less than a pre-programmed course for economic suicide.

For what neither the EU bureaucrats nor the sharks of the financial sector understand, are the principles upon which the real, physical economy is built: There is a direct correlation between the energy-flux density applied in the production process, the productivity of the economy, and the number of people whose lives can be supported through these parameters. A diversion of investments exclusively into so-called “sustainable” areas, e.g., “renewable” energy sources such as electricity generated by wind turbines and solar cells, as well as carbon emissions trading, and mandating that the transport, construction, and agriculture sectors must comply with climate regulations, in fact means devolution back to pre-industrial society. For Germany it effectively means the emigration of young workers, more of the aging population left without adequate care, and general impoverishment.

Scientists Dispute Anthropogenic Climate Change

This “Great Transformation,” the complete decarbonization of the world economy, which has long been propagated by German climatologist Hans Joachim “John” Schellnhuber, CBE, is all the more criminal, because the alleged scientific consensus on the thesis of anthropogenic climate change is a fiction. There are many declarations worldwide that have been signed by thousands of scientists, including the late Frederick Seitz, the former president of the U.S. National Academy of Sciences; scientists and scholars associated with the Nongovernmental International Panel on Climate Change (NIPCC); and hundreds of Italian, Scandinavian, and Japanese scientists addressing this very problem.

Contested by all these experts, is the claim that the anthropogenic contribution to climate change plays any noteworthy role. They argue that the causes of changes in the Earth’s climate are, above all, natural fluctuations that have to do with processes on the Sun, cosmic radiation influences on cloud formation, the Solar system’s changing position in the Milky Way galaxy, and other cosmic phenomena.

They also stress that climate simulation models do not reflect the actual climatic fluctuations of the past 10,000 years, and that nature—not man—determines the climate. As the recent petition by the Committee of Italian Scientists led by the renowned Professor Uberto Crescenti highlights, it is therefore illusory to suggest that a reduction in carbon dioxide emissions could control the climate.

However, Christoph M. Schmidt, the chairman of the so-called economic “Five Wise Men” of Germany, the top advisory body of the German government, did not refrain from praising the F4F movement at its Congress in Dortmund, for allegedly making it clear to the public that present policies cannot continue. Schmidt also fully supported an increase in the CO₂ emission allowance price as a “basic tool” in the fight against climate change. His appearance in Dortmund and his statement are equally scandalous in view of the consequences of this policy and raise the question of whether he should resign because of incompetence, or because of profiteering.

Banks and Foundations in the Climate Line-Up

In the financial markets, initiatives are popping up such as the Climate Bond Initiative, which seeks to turn the $100 trillion global bond market into a giant new platform for investing in sustainable economic activity of all kinds. (The EU has so far provided “only” $360 billion.) Participants in this initiative include the Rockefeller Foundation, Bank of America, HSBC, the Inter-American Development Bank, Bloomberg Philanthropies, the government of Switzerland, the British Foreign and Commonwealth Office, the Frederick Mulder Foundation, OAK Foundation, Gordon and Betty Moore Foundation, FSD Africa, NAB (Australia), European Climate Foundation, the Sainsbury Family Charitable Trust, the EU’s Horizon 2020 Program, Climate Works Foundation, UNDP, Climate KIC, KR Foundation, and Martin International. Equally active are the World Economic Forum, the Bill and Melinda Gates Foundation, the United Nations Framework Convention on Climate Change (UNFCCC), The Economist magazine, and the Green Climate Fund, to name but a few.

Ironically, it is clear to Greta Thunberg herself that wealthy interests are involved in the controversy. In a speech to schoolchildren in Katowice, Poland, she said:

“I do not care about being known. My concern is climate justice and a livable planet. Our civilization is being sacrificed for the opportunities of a small group of people who want to make more and more money.”

However, exactly these sentences were deleted in the publication of this speech by the Internet platform Avaaz. Avaaz, a product of the George Soros-related MoveOn.org platform, specializes in collecting personal information on every conceivable topic by organizing petitions around the world.

Will the Real Economy Survive?

This is precisely the point: At a time when the real economy in Europe and the United States is crumbling and the next collapse of the financial system can be delayed only by a new flood of liquidity, a new gold rush for green investment is being generated, which perhaps may enable speculators to make a large amount of money for a short time. The effect on the developing countries will be catastrophic, the non-affluent part of the population in our country will be clobbered, and after a super-short boom in the monetary area, Germany will be destroyed as an industrial location.

It is high time to pull the emergency brake. But who will do this if the EU and the Berlin government are part of the problem, and the Greens obviously represent the same thing, only colored in green? It can only come from the parts of society that are the victims of that policy: the middle class, the productive part of the working population, parents, teachers and all thinking people.

We urgently need a public debate on these issues. Germany is currently driving at full speed off the cliff!


Happy 35th Birthday to the Schiller Institute!

In honor of the 35th anniversary of Helga Zepp LaRouche’s founding of the Schiller Institute, we’re re-releasing a 1984 documentary about the revolutionary genius of Friedrich Schiller.


Amidst US/China Tensions, Schiller Institute Holds “Win-Win” Forum on BRI in Los Angeles

In the midst of a flare-up of tensions between the US and China, sparked by the Anglo-American establishment’s fierce commitment to drive a wedge between the two nations, the Schiller Institute held a forum on June 15 in the Los Angeles area to promote the idea of cooperation on the Belt and Road Initiative (BRI).

The session was opened by a movement from a composition for unaccompanied violin by J.S. Bach, performed by a student from the Los Angeles County High School of the Arts. This was followed by a five minute video of Schiller Institute founder and chairperson Helga Zepp-LaRouche, who greeted the attendees and provided a strategic context for the meeting. She deplored the recent nasty provocations being directed at China by some notorious political factions in the US, and presented a vision of an alternative path, where the US and China lead the world into the future based on the highest cultural and scientific principles, and the most ambitious infrastructure scheme in human history, the BRI.

Zepp-LaRouche was followed by Shi Yuanqiang, deputy consul general for the People’s Republic of China in Los Angeles. Shi provided a very thorough explication of the goals and structure of the BRI, stressing that there is extensive consultation between China and the other nations participating in the project, that all parties participate as equals and share in the benefits. He provided examples of the projects that are being built with Chinese collaboration in Africa and Central Asia, and elaborated on President Xi Jinping’s vision of a “Community of Common Destiny”, a mutually beneficial, “Win-Win” relationship among nations. Shi emphasized that there was a place at the table for the United States.

Shi-presentation

Following Shi’s presentation, there were remarks by Richard Chen, a board member of the US-China Forum who had acted as an interpreter for Chairman Deng Xiaoping during his historic visit to the US in 1979. Chen said that the two great accomplishments of the US after the end of World War II were the establishment of the United Nations, and the Marshall Plan. He compared China’s current role with respect to the developing nations, to the Marshall Plan.

Platt-presentation

The concluding presentation was by Schiller Institute representative Daniel Platt. He opened with an image that juxtaposed two historic paintings, showing Americans and Chinese fighting their respective battles against British colonialism during the American Revolution and the Opium Wars. Platt asserted that the methodology of the Empire, typified by the “Zero-Sum Game” approach of geopolitics, is an “article of faith” for today’s neoconservative movement. To this he contrasted President Xi’s concept of “Win-Win”, or Helga Zepp-LaRouche’s vision of humanity entering adulthood. He discussed the historical parallels between the US and China with Dr. Sun Yat-Sen’s embrace of the economic conceptions of Abraham Lincoln, and their shared approach to infrastructure development. He then reviewed the history of the proposals made by Lyndon LaRouche in the years following the dissolution of the Warsaw Pact, culminating in the World Landbridge.

platt-wlb

Among the eminent personalities who took part in the forum were the consul generals of Kenya and Belgium, as well as consular officials from Armenia and Malaysia, and a large delegation from the PRC consulate.


Zepp-LaRouche in China: “The Highest Ideal of Mankind is the Potential of the Future”

Schiller Institute founder Helga Zepp-LaRouche has just returned from a 10-day visit to China, including public presentations and private meetings, which she stated went exceptionally well.

The trip began with her participation in the Conference on Dialogue of Asian Civilizations, held May 15-16 in Beijing, where President Xi Jinping delivered the keynote. Zepp-LaRouche presented a paper and a 10-minute speech, with the title “The Highest Ideal of Mankind Is the Potential of the Future,” which has already been published as part of the Conference proceedings. We feature it immediately below.

She also had daily, high-level meetings with representatives of many top institutions that she has been in touch with since the 1990s. She reported that these occurred at a moment of very grave tensions between China and the U.S.—because of the collapse of the trade talks, the Huawei affair, and other issues—which made her presence all the more important. Many people look to the LaRouche movement for solutions to these problems, she reported.

Zepp-LaRouche also delivered a speech at the Chongyang Institute for Financial Studies of Renmin University in Beijing, and granted a number of press and TV interviews.

In addition to Beijing, Zepp-LaRouche visited Nanjing where she met with the publisher of the Chinese-language edition of the first volume of “The New Silk Road Becomes the World Land-Bridge” special report, where she learned that the publisher had just published a second printing of that report, because they consider it one of the most important books of their publishing house. They also will be publishing a translation of the new report, “The New Silk Road Becomes the World Land-Bridge, Vol. II.”

hzl-wg-ii


The Highest Ideal of Mankind is the Potential of the Future

By Helga Zepp-LaRouche

It is the characteristic of turning points in history that the majority of people have no concept of what is occurring. Only those visionaries who have a clear idea of the positive potential of the future are able to intervene in the process at moments of decision, to avert potential catastrophes, and instead usher in a new epoch of humanity. We find ourselves in such a phase change: the old world order, as it developed after World War II and especially after the disintegration of the Soviet Union, is in a process of dissolution, but what the new order will look like is by no means decided yet. We are in a period when even international law seems to be overridden, as at the moment neither the UN nor any other institution seems to be able to enforce it.

But it is undeniable that the pendulum that favored Western civilization over recent centuries—though for thousands of years Asia had occupied an outstanding and even leading place in universal history—has long been swinging back. This is clearly supported by the demographic development of Asia, completely new strategic interventions such as the Belt and Road Initiative (BRI), and clear objectives, such as the concept “Made in China 2025” or the outlook that President Xi Jinping has set for China by 2050.

Tremendous opportunities for Asia arise from this, and perhaps along with them a completely new form of responsibility, which should ignite the inspiration to work out concepts about how to advance humanity as a whole. President Xi Jinping obviously has this very approach in mind when he speaks of the “Community of a Shared Future of Mankind.” We are now experiencing a precious moment, for never before in history has the conscious design of a new epoch, with the idea of a unified humanity as a higher idea, been so clearly defined as a task. If we want to create a more human order, it must be built on the best concepts that have been produced by various cultures. Those concepts must, so to speak, have an ontological character, because nothing in them can be accidental or of merely contemporary character, if they are to determine the Dharma—the moral codex—which the spiritual leaders, and with them Asian societies, are to follow in this new chapter of universal history.

It is also obvious that the impetus for defining this “righteous way” must come from the ancient traditions of Asia, such as Confucianism, Buddhism or Jainism, which are clearly linked to a commitment to lifelong self-cultivation and moral refinement of mankind. Though the West had the same claim in its Classical and Renaissance periods of humanism, the idea of the ethical improvement of man as a purpose in life is almost the opposite of the Western liberal model, where any priority of moral requirements or the superiority of one philosophy over another are emphatically rejected.

How then must the principles be designed, so that the new paradigm of a coming Community of Mankind is on such secure foundations that the requirements of modern natural science as well as those of a new system of international relations can be satisfied?

This question must be answered on different levels. A good starting point is The Five Principles of Peaceful Coexistence, or Panchsheel, as laid down for the first time in a formal way in the Trade and Transport Agreement between the Tibetan Region of China and India on April 29, 1954. The preamble states that the two governments have agreed on the following principles: 1. Mutual respect for each other’s territorial integrity and sovereignty, 2. Mutual non-aggression, 3. Mutual non-interference, 4. Equality and mutual benefit, and 5. Peaceful co-existence.

The first conference of independent Asian and African states in Bandung in 1955, led by Chinese Prime Minister Zhou Enlai and Indian Prime Minister Jawaharlal Nehru, expanded the Five Principles into the Ten Principles of Bandung. The same principles were underlined as a core element of international law at the 1961 Non-Aligned Conference in Belgrade. With the BRI, China has defined for the first time the concept of this relationship between nations as the basis of a global reorganization which is open to all nations. President Xi emphasized in his keynote speech at the first Belt and Road Forum in May 2017,

“We are ready to share the experience of development with other countries. We have no intention to interfere in other countries’ internal affairs, export our own social system or model of development, or impose our will on others.”

These principles of peaceful coexistence have deep roots in several Asian cultures. Some of these concepts are philosophical in nature, others are part of theological considerations. This article is about the identification of the approaches that have advanced humanity and are relevant to the future understanding among peoples. This is also the approach adopted by President Xi on his overseas visits, as he emphasized in a speech in New Delhi to the Indian elite in 2014:

“Even in ancient times, people in China came to the realization that a belligerent state, great as it may be, ultimately fails. Peace is paramount. Harmony without uniformity, and universal peace must be achieved. The Chinese concepts of ‘universal peace’ and ‘universal love’ are very similar to the Indian concepts of ‘Vasudhaiva Kutumbakum’ (the world as a family) and ‘ahimsa’ (do not inflict injury).”

Thus, in the ancient scriptures of India, the Vedic texts, the Upanishads, and the classical Sanskrit literature, there are many important concepts that have both a religious and a practical political significance. This includes, for example, the principle of ahimsa mentioned by Xi, the respect for all other creatures—not only the renunciation of any physical violence, but also of hurting the other in any way, either verbally or spiritually. Ahimsa is also a method of war prevention and conflict resolution, even for complex challenges in the real world.

The collections of the Rigveda are the oldest surviving complete literary work, and have been handed down orally for centuries with the help of sophisticated mnemonics. In the Rigveda there are fundamental thoughts on the cosmic order, which ultimately also provide the guideline for human action on earth.

In the Upanishads there are five principles that reflect the same basic orientation. The most basic concept is that of the all-embracing Brahman. “Ishawaram idam sarvam jagat kincha jagatvam jagat”—Everything that exists, wherever it exists, is permeated by the same divine power. This idea is found in a similar form in Gottfried Leibniz’s idea of the Monad, where within every Monad the entire lawfulness of the universe is contained.

The second principle is that the Brahman, the creative principle whose expression is the entire realized world, is in every individual consciousness, the Atman. Atman is the reflection of this all-embracing Brahman. It is the individual consciousness, but it is not fundamentally separate from Brahman. “Ishwara sarvabhutanam idise tishtati”—the Lord dwells in the heart of every individual. The relationship between Atman and Brahman is the core around which the whole Vedic doctrine revolves. In the philosophy of Nicholas of Cusa, this corresponds to the affinity of the macrocosm and the microcosm, which makes it possible for an intangible force—an idea created by creative reason—to bring about a further development of the physical universe.

A third Vedic principles is that because of their common spirituality all people are members of a single family. The Upanishads speak of humanity as amritashya putra, “Children of Immortality.”

The fourth concept the Upanishads present is the idea of the consubstantiality of all religions, all spiritual paths. “Ekoham svat virpra bahuda vadanti”—“The truth is one, the sage calls it by many names.” This idea corresponds to the “Sanatana Dharma,” the single religion which stands above all religions, an idea also expressed by Nicholas of Cusa in his Platonic dialogue “De Pace Fidei,” which he wrote immediately following the fall of Constantinople in 1453 and the associated bloody conflicts. In this dialogue, representatives of various religions and nations turn to God for help, because all of them are fighting wars against and killing each other in His name. God instructs them that they are all also philosophers in their respective nations and religions—beyond all religious traditions and teachings of the different prophets—and therefore can understand that above religion there is one God, and above different traditions, one truth. Incidentally, the Hindu Monk Swami Vivekenada cited the same argument in his famous speech before the World Parliament of Religions in Chicago on September 11, 1893: The followers of different religions have argued and fought each other purely because their point of view is too narrow, and they don’t grasp that the highest Being is infinite.

A fifth Vedic concept is that of the welfare of all creatures. “Bahujana shukhaya bahujana hitaya cha”—the Hindu philosophy seeks “the good of all people and all forms of life on this planet.” The affinity to the Confucian ideas of harmonious development of all is evident, as Confucius says explicitly: “They who have success should help others to succeed.” Naturally, this is the idea at the basis of the BRI and the conception of “win-win cooperation” between various nations. The Confucian philosophy also gives a name to the new era which was to begin with the prospective Japanese Emperor Naruhito: “Reiwa,” which literally means “pursuing harmony.” Japanese commentators emphasize that this term reaches back to the famous classical poetry anthology, “The Poem of Manyoshu,” though as the scholar Wang Peng points out, the term ling-he was used by the ancient Chinese emperors as the name for their reign, just as in present day China there are best wishes for peace and harmony.

The idea of a harmonious development of all as the basis for a world peace order is thus laid out in several Asian cultures, and stands in direct contradiction to the idea that relationships among nations constitute a zero-sum game. However, its realization in practice obviously requires a new stage of development in the evolution of mankind, the Age of the Spiritual Man, as Sri Aurobindo has expressed it; or the increasing dominance of the Noösphere over the Biosphere, in which Vladimir Vernadsky saw a trajectory laid out by the natural law of the universe.

The universe has an inherent lawfulness which advances it to higher stages of development. Vernadsky saw the creative reason of mankind as an essential component of that universe, as a geological power, which has been qualitatively advancing this higher development since the existence of human evolution. In the science of physical economy, Lyndon LaRouche delivered the proof of the absolute efficiency of human creativity, which distinguishes man from all known living creatures, with his concept of Potential Relative Population Density.

Yet this anti-entropic higher development is neither linear, nor the automatic result of objective processes—as in the variations found in historical or dialectical materialism, for instance—as, along with the objective effect of newly discovered physical principles in production processes, now a substantial component of this process has become the subjective intellectual and moral higher development of man.

In meeting the task of consciously shaping a new paradigm for humanity stated at the beginning of this article, it is certainly an enormous advantage for Chinese and other Asian cultures that, thanks to the philosophy of Confucius, the development of a moral character has been the most important goal of education in broad areas of Asia. Despite the considerable hype about the digitalization of the economy and the roll of artificial intelligence in future economic platforms, it will always be a question of the moral qualities of human beings which will determine whether the new technologies are deployed for the benefit of mankind, or for evil purposes. Thus, of first-rank strategic importance is the letter written several months ago by Xi Jinping to eight professors of the Chinese Academy of Fine Arts, where he emphasized the extraordinary importance of aesthetic education for the mental development of the youth of China. Aesthetic education plays a definitive role in the development of a beautiful soul, filling the students with love and promoting the creation of great works of art.

Thanks to the continual influence of Confucianism—only broken by the ten years of the Cultural Revolution—there is a continuing tradition going back thousands of years in which the development of a moral character represents the highest goal of education. It is thus taken for granted in China that attention to public morals and combating bad characteristics in the population constitute the precondition for a highly developed society. For example, the Court Report on Educational Goals of the Academic Ministry of the Qing government in 1906 required, above all course content, the teaching of public morals (gongde) and Confucian teachings on virtue, in order that “each has concern for others as he does for himself, and loves the state as one loves his own family.”

A key to understanding the special significance of aesthetic education in China today, however, lies not only in the teachings of Confucius—who assigned a crucial role in the development of a moral character to the occupation with poetry and good music—but in the scholar who has influenced China’s modern education system more than anyone else: the first Minister of Education of the Provisional Republic of China, Cai Yuanpei. Cai acquired the academic title of xiucai at the age of 15, due to his extraordinary intelligence and diligence, the highest title jingshi at age 24, becoming a bianxiu in 1894—and at the age of 26 had reached the highest level of academic career in the Qing dynasty. He had excellent knowledge of the classical script and was famous for his beautiful classical style.

During this time, Cai, along with the entire Chinese elite, was shocked that China was defeated in the war against Japan, and had generally lost out in every invasion since the Opium Wars, paying high reparations and ceding rights to the invaders. Among intellectuals, it was discussed how Japan—which for centuries was considered backward—had become so strong through the Meiji Restoration, and they sought to learn the lesson of this transformation.

The corruption of the Qing dynasty was also blamed for these disgraceful defeats. Cai was convinced that the state would only survive if there was a change in the consciousness of the people, and that this improvement could only be achieved by improving the content of education. Cai first began to investigate the Japanese and then the European educational systems. Finally, he traveled to France and Germany, where he studied civilizational and cultural history of the West in Leipzig from 1907 to 1911, before he was appointed as Minister of Education by Sun Yat-sen in 1912.

Cai undertook in-depth studies of the aesthetic writings of Alexander Gottlieb Baumgarten, Immanuel Kant and Friedrich Schiller, as well as the concept of education of Wilhelm von Humboldt. Inspired by the excellent studies on the history of philosophy of Wilhelm Windelband, and by direct study of Kant, Schiller and von Humboldt, he realized very quickly that Schiller’s conception of aesthetic education was not only in complete affinity with Confucian morality—Schiller’s concept of “the beautiful soul” completely corresponded with the Confucian idea of the junzi—but Schiller spoke about these questions with greater clarity and from a higher point of view than any earlier or contemporary philosophers. “The comprehensive theory of Friedrich Schiller and the idea of aesthetic education brought great clarity to everyone,” writes Cai. “Since that time, the European idea of aesthetic education can supply us with a great deal from which we can draw for developing our own understanding of the subject.” Cai Jianguo further quotes Cai Yuanpei: “In Germany, aesthetic education impressed me greatly. I want to use all my powers to promote them.” Cai created the Chinese term meiju, which had not previously existed in that language.

Schiller wrote the “Aesthetic Letters” in response to the failure of the French Revolution, and argued that from then on, any improvement in the political realm can only come from the ennoblement of the individual. Only if man rises above the transient happiness of the world of the senses, and engages his efforts not only for himself, but the community; not only for the present, but the future; not for physical pleasure, but spiritual creativity; only then could the state prosper. In the “Letters” and in further pioneering writings on aesthetics, Schiller developed why this ennoblement of character can be achieved by immersion in great classical art.

Cai Yuanpei recognized the striking coincidence between the teachings of Confucius and the aesthetics of Schiller. The immersion in poetry, music, and painting during one’s leisure hours awakens in the beholder an aesthetic pleasure in which lies neither a desire for nor a rejection of the sensible world. Rather, the taste is formed and the emotions are ennobled. Aesthetic sensibility embraces beauty and sublimity, thus forming a bridge between the sensual world and reason. Every human being has a mind, but not everyone is capable of producing great and noble deeds. Therefore this mind must become stronger as a driving force, by ennobling it.

In 1912, Cai wrote the “Theses on New Education” and the “Textbook on Moral and Personal Development for the Secondary School,” in which he characterized human conscience as the essential guide to behavior. In an essay of May 10, 1919, he wrote: “I believe that the root of our country’s problems is in the shortsightedness of so many people who want quick success or quick money without any higher moral thinking. The only medicine is aesthetic education.”

Of course, it should not go unmentioned that Cai, as president of the University of Beijing, led this institution to internationally recognized scientific renown, taking up many suggestions from Wilhelm von Humboldt, who established the unity of research and teaching, and the beauty of character as an educational goal at the University of Berlin. Because of Cai’s prestige, the University in Beijing soon became a magnet for many young Chinese scholars returning from overseas, just as he became the inspiration for many other art colleges and academies.

In my view, Cai Yuanpei’s conception of the state as a larger family in which the interests of the state must take precedence over the interests of individual families, is also of paramount importance for understanding the policies of President Xi Jinping and his idea of the “Community for the Future of Mankind,” because for him the prosperity of the state was the prerequisite for the happiness of the citizens. However, the interests of the world as the home of all living beings was also set before the interests of the individual state. Cai wrote: “Until the ‘great community’ of the world is realized, the interests of society cannot be identical with those of the world.” He also emphasized that in fulfilling the duty to the state, one must be careful not to contradict the duty of the world. He dreamed of a “great community” of the entire world, (datong shijie), which would be peaceful and harmonious, without class distinctions and state boundaries, without armies and war. All humans would understand each other in this world community and help one another. Cai saw the “Dialogue of Cultures” as the pathway to this goal: “I have often thought that a nation must necessarily absorb the culture of other peoples. This is like the body of a human being who cannot grow without breathing the air of the outside world, without eating and drinking.” Yes, he saw in this meeting of cultures the absolute prerequisite of higher development: “If one takes a look at the development of the world history, one sees that the confrontation of different cultures always leads to the emergence of a new one.”

The realization of this vision is absolutely identifiable through the dynamism and the “Spirit of the New Silk Road.” The principles that must determine the “righteous path” for the new paradigm are not static axioms, but consist of the prospects arising from the aesthetic education of, eventually, all human beings. In a world where economics is not based on the principles of profit maximization and the greatest possible satisfaction of individual greed, but on the best possible promotion of human creativity as the motor of an anti-entropic developing universe; if, so to speak, the “cosmic order” inspires political, economic and cultural life, then the dreams of Confucius, Schiller, Cai Yuanpei, Xi Jinping and Lyndon LaRouche are the political legislators of humanity. As Tagore expressed it in his famous dialogue with Einstein: “When our universe is in harmony with people, we feel the eternal that we know as truth, as beauty.”


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