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WEBVTT100:00:08.970 –> 00:00:09.420Okay.200:00:50.010 –> 00:00:53.280Professor: Alright, good morning. This is political science 113 a300:00:54.480 –> 00:00:57.330Professor: Political thought and behavior of East Asia.400:00:58.560 –> 00:01:05.970Professor: What I want to do this week is to discuss the paradox ofproper order. It is my contention, although this is contestable500:01:06.570 –> 00:01:12.210Professor: That if we think about the various ways in which EastAsians have fought and think about politics.600:01:13.140 –> 00:01:19.470Professor: Then we’re entering a realm that is quite different fromWestern notions of the rule of law or fundamental rights.700:01:20.070 –> 00:01:33.510Professor: It’s not that these issues are unimportant, but rathertheir secondary to the attempt to create an order for human beingsthat will contribute to the material and moral flourishing of humanlife in particular families.800:01:34.650 –> 00:01:43.050Professor: So we can say that the paradox of proper order is this isan order that is necessary for human flourishing, but it is fragile.900:01:43.890 –> 00:01:55.830Professor: And is fragile why well because of conflict like overscarce resources or status or political power is also fragile. Becauseof the possibility of corruption.1000:01:56.610 –> 00:02:10.980Professor: Economic corruption political corruption culturalcorruption. There are many ways in which a proper order can beundermined from within to corrupt behavior and bad beliefs and findthe paradoxes of rationality.1100:02:12.360 –> 00:02:22.890Professor: Like prisoners caught in a Prisoner’s Dilemma from theconfusion point of view our rationality is powerful, but it’spotentially paradoxical.1200:02:24.060 –> 00:02:30.900Professor: We all seek as individuals are self interest and theinterest of others who are important to us, particularly our family.1300:02:31.950 –> 00:02:41.760Professor: So we always look to maximize the benefits and minimize thecost of our behavior. But in doing that. Sometimes we go too far,we’ve covered obsessed1400:02:42.330 –> 00:02:56.040Professor: Or become too focused on, for example, one thing likemaking money or succeeding in academia and these things and work usand they prevent us from becoming fully developed human beings.1500:02:56.820 –> 00:03:12.870Professor: And as a consequence, we make mistakes we try too hard ornot hard enough, we become obsessive and therefore repulsive to otherpeople. And in the end, then we get the opposite of what we want.That’s a paradox. That’s the paradox of rationality.1600:03:14.790 –> 00:03:24.900Professor: Now proper order is meant to address these sources offragility, but understand that from the East Asian point of view, nohuman order is permanent.1700:03:25.500 –> 00:03:44.040Professor: Everything is subject to cyclical to K just subject tocyclical birth rebirth and growth. This is not a Buddhist idea, it’s afundamental East Asian idea that human history occurs in cycles thosecycles contain elements of progress, but also elements of regress.1800:03:45.090 –> 00:03:57.900Professor: And the most we can do as human beings is to maintainproper order for as long as possible in order to do that, though, weneed to answer some questions. What is proper order. Why is itimportant, how do we get it.1900:04:01.080 –> 00:04:03.270Professor: And what are its basic mechanisms.2000:04:04.560 –> 00:04:11.580Professor: So proper order them is actually a multi level problemproper order starts with a proper ordering of the self.2100:04:12.480 –> 00:04:29.910Professor: It extends to the proper order in our society, especiallythe family and then ultimately the state as the confusion, say theEmpire, the state, the family, family as well, or the state will bewell or to them the world as a whole will be a real well order.2200:04:30.990 –> 00:04:39.420Professor: Now, one might think that this leaves no room whatsoeverfor personal responsibility, but that’s simply not true. This in factis a tradition.2300:04:40.560 –> 00:04:49.530Professor: That is highly motivated toward the personal responsibilityof individuals, not only from the cells and at least in part, theirfamilies.2400:04:50.130 –> 00:04:59.520Professor: But also if they have the opportunity or the resources orthe education or the inclination for the State and Government and thewider world.2500:05:00.450 –> 00:05:12.030Professor: Always keep in mind that Confucianism and East Asianthought operates at two fundamental levels self cultivation of theperson individual and government, how to make government. Good.2600:05:13.710 –> 00:05:22.710Professor: Personal responsibility than is the cement that holdstogether all the other aspects of how we can create proper order inthe world.2700:05:24.450 –> 00:05:28.230Professor: Now I’d like to discuss proper order under for headings.What is it,2800:05:29.430 –> 00:05:34.080Professor: Why is it is it fragile. How do we get it and where is itimportant2900:05:37.080 –> 00:05:50.370Professor: These headings. Then we’ll provide a basic map of theproper ordering on society and also a fundamental outline foranswering midterm and final questions dealing with the proper orderand problems.3000:05:51.930 –> 00:06:09.270Professor: First of all, what is proper order. Well, it has certaincriteria of existence. Criteria means aspects that mark something outas something rather than something else. So let’s say the criteria,the color red all the hard to explain can be explained.3100:06:10.560 –> 00:06:13.410Professor: Or the criteria of a good meal or the criteria.3200:06:14.790 –> 00:06:26.100Professor: How you get a good good grade. And of course, those are thecriteria of the existence of that thing. So what is proper order isabout this criteria of existence.3300:06:27.360 –> 00:06:35.460Professor: If you saw it. How would you know you saw it, what is itthat would make you think that’s proper order. That’s not a properorder.3400:06:36.480 –> 00:06:51.030Professor: Also keep in mind that it is a degrees. It’s not all ornothing. So typically, a society can be less properly ordered or moreproperly word. It’s not something that comes all in one lump.3500:06:52.440 –> 00:06:56.610Professor: The first criteria of existence of proper order is that itmust be human and humane3600:06:58.020 –> 00:07:11.070Professor: Human means that it takes into account the primacy of humaninterests. Now there are other interests that may be important. Thegods, spirits God animals, the ecology, but3700:07:12.210 –> 00:07:22.290Professor: Humanity and human beings come first. That’s been true anice day for centuries is true today. It was mellowed somewhat byBuddhists and pocket or Taoism.3800:07:23.400 –> 00:07:28.920Professor: Nonetheless, the idea that a proper order is about humanbeings and human interest is a central3900:07:30.060 –> 00:07:39.360Professor: Second, it must be humane. That is, it must treat peoplewith an element of respect that the fits them as human beings.4000:07:40.920 –> 00:07:53.340Professor: The legal system. For example, should not be brutalizingour interactions with government bureaucrats should not be simplydistant and impersonal. We shouldn’t be subject to arbitrary judgmentsof arbitrary law.4100:07:54.600 –> 00:08:01.290Professor: And believe it or not, we should not be told what to do.Rather, we should be taught how to act, but4200:08:02.430 –> 00:08:05.460Professor: Always through real learning4300:08:07.680 –> 00:08:16.740Professor: Next, the criteria of existence of proper order is that itis a benefits and hierarchy. Simply put, the benefits must outweighthe costs.4400:08:17.610 –> 00:08:27.840Professor: So, for example, the provision of border and security andsociety. Basic Law perhaps some guarantee that people won’t starvethat subsistence.4500:08:28.530 –> 00:08:34.500Professor: These are benefits produced by government outside thefamily and they should outweigh the costs.4600:08:35.160 –> 00:08:43.710Professor: You and I both know is most important cost of anygovernment, including benefits and hierarchy is taxation and in moremodern times depth.4700:08:44.670 –> 00:08:54.270Professor: dynasties and East Asia usually have sufficient resourcesand low enough costs that they didn’t borrow. Sometimes they actuallyloan money like the Chinese and Korean Government.4800:08:55.530 –> 00:09:02.430Professor: But taxes were always an issue and the confusions alwaysargued, as we will see that they should be will4900:09:05.730 –> 00:09:08.550Professor: Beneficent then needs to benefit to be good.5000:09:09.570 –> 00:09:23.460Professor: Now, you might have chat to the idea of benefits andhierarchy as being a fundamental component of political orderhierarchies, a dangerous concept in our society and hotly debated.Most people don’t like it, even when it’s necessary.5100:09:24.600 –> 00:09:31.890Professor: But like a military institutions without hierarchy from theconfusion point of view society will simply collapse in the entropy5200:09:33.960 –> 00:09:45.450Professor: Hierarchy is normative then and normal normative meansthat’s the underlying ethical value hierarchy is seen as potentiallygood in itself normative5300:09:47.400 –> 00:09:51.960Professor: And a statistically hierarchy will be normal in all humanrelationships.5400:09:53.130 –> 00:10:02.850Professor: Hierarchy will have two components one material and theother moral so what binds the hierarchy together in terms of benefitsand costs, but simply this.5500:10:03.570 –> 00:10:14.550Professor: Leaders provide benefits for the rules or followers. Theyin turn pay the cost of maintaining the hierarchy, the benefitsreceive should benefit them materially5600:10:15.120 –> 00:10:29.850Professor: Like in their daily materialize OR IF THEY FACE A CRISISAND need food and morally hierarchy student body. The basic moralvirtues of the society. It should not be a moral and certainly notimmoral.5700:10:31.560 –> 00:10:42.960Professor: Next virtuous leadership now virtuous leadership doesn’tmean self sacrificing leadership to be virtuous and the confusionperspective. You don’t have to be a cheerful.5800:10:43.980 –> 00:11:01.170Professor: But to be virtuous means that you understand balance. It’slike the concept of harmony from last week you know how to balance theinterests of leaders and lead, old and young men and women and balancethem in such a way that contributes to the flourishing of those people5900:11:02.190 –> 00:11:20.670Professor: Virtuous leadership, then it’s not easy virtuous leadershipin some cases may be inherited like the emperor’s role, but mostly itwill require merit. People have to earn leadership positions byshowing that they can in fact provide sufficient and virtuoushierarchy.6000:11:22.230 –> 00:11:32.400Professor: And what’s the point of all of this, what’s the point ofhaving a human, and the main benefits entire vehicle virtuousorganization, a society and politics.6100:11:33.900 –> 00:11:51.120Professor: It’s very simple. Flourish human beings need to flourishmaterially and moral morally so although government in the confusionperspective is not a welfare state, it creates preconditions whyproperty rights order justice.6200:11:52.620 –> 00:12:12.990Professor: Basically a moral framework for people to flourishmaterially to optimize their resources to become at least minimallywell off, maybe even prosperous and morally that they can trust eachother, but they can lead moral lives without being cheated withoutmorality meaning not6300:12:14.460 –> 00:12:27.780Professor: Imagine a situation where you live in a society where themoral principles, you know, are correct aren’t honored in daily life.Well, a flourishing moral society is one where they are honored indaily life.6400:12:30.000 –> 00:12:44.850Professor: The next question we need to address is, why is properorder fragile. What is it, after all, that makes something soimportant. And in some ways so self evident. So, subject to break downdecay and even collapse.6500:12:46.440 –> 00:12:52.050Professor: Well, I’ve already pointed them out but it’s good to repeatagain what these are, first of all, conflict.6600:12:53.400 –> 00:13:05.220Professor: Some kinds of conflict will occur, simply because ofresource scarcity other kinds of conflict will occur because peoplewant to outdo each other in terms of competitive status.6700:13:05.910 –> 00:13:23.550Professor: The confusions don’t think competition is bad, but when itbecomes all encompassing when it becomes the kind of grinding conflictwhere people envy those who are successful and socially and the themand attack them where it becomes like class conflict, then itsdestructive.6800:13:24.690 –> 00:13:25.560Professor: And that’s corruption.6900:13:26.670 –> 00:13:38.850Professor: Now political corruption is obvious to us. That’s Bingpower, they’re buying power and using it for bad. Yeah. Or even ifthey’re good as it’s gotten illegally and immoral.7000:13:39.570 –> 00:13:51.840Professor: But corruption can also be economic you can use economicresources improperly to punish people or to force them to submit yourwill, when this is not appropriate, or it’s immoral and illegitimate.7100:13:52.620 –> 00:14:02.730Professor: There can even be cultural corruption or someone, forexample, who depends on a culture for his or her livelihoodnonetheless mocks and undermines that culture.7200:14:03.390 –> 00:14:18.270Professor: This is of course a standard critique of much of pocket orculture that is anti culture that is corrupt. I’m not accepting thatposition. You can accept or reject it on your own. But that’s theconfusion idea as much as it is an idea today.7300:14:20.070 –> 00:14:22.080Professor: Finally paradoxes rationality.7400:14:23.190 –> 00:14:33.540Professor: Our rationality convert us. That’s the simple basic idea westrive to do our best and get the most we can in doing that, we oftensucceed.7500:14:33.990 –> 00:14:51.000Professor: But sometimes we go too far. We become obsessed will becomeself destructive we’re acting rationally, but we’re not regulating itor not regulating, for example by the needs and interests with otherpeople or our own long term health and well being.7600:14:53.130 –> 00:14:59.280Professor: Proper order that is clearly a fragile construction. Itcould be undermined socially through conflict and corruption.7700:14:59.910 –> 00:15:16.470Professor: And at the individual her micro level when people act onthe basis of rationality and go too far, rather than not going farenough, or if they don’t go far enough. You don’t see how bad that canbe for themselves and across7800:15:18.690 –> 00:15:22.710Professor: The next or four questions is a hard question. How do weobtained proper word or any7900:15:24.090 –> 00:15:41.010Professor: Other some degree. It requires what I have alreadydiscussed. First of all, virtuous leadership there should beinstitutional mechanisms for guaranteeing wherever it’s appropriate,and it’s not always appropriate that our leaders should merit theirpositions.8000:15:45.960 –> 00:15:57.270Professor: That they are virtuous in the sense of knowing how tobalance time the past, the present, and the future the interest ofthemselves and others, the interest of themselves and the society as awhole.8100:15:58.320 –> 00:16:10.590Professor: Virtue then means balance, as I pointed out, and virtue canbe cultivated. Anyone can become a virtuous leader in the Confuciantradition women included as well as men.8200:16:12.450 –> 00:16:12.900Professor: But8300:16:15.000 –> 00:16:17.940Professor: Leaders can also be malevolent or destructive.8400:16:18.990 –> 00:16:29.910Professor: And society needs institutions like schools and certainlyfamilies that helped create the preconditions of virtue in leadershipat all levels.8500:16:31.470 –> 00:16:44.190Professor: Next proper order requires benefits of hierarchy hierarchythat actually benefits people rather than farms. This seems soobvious. And yet, it can be so difficult to obtain8600:16:45.210 –> 00:16:55.680Professor: Because of bureaucracy, for example, that is not regulatedwill pursue its own interests at the expense of other people that canbe true of a whole government or a state.8700:16:57.930 –> 00:16:58.110Professor: That’s8800:16:59.520 –> 00:17:08.370Professor: Ultimately, the confusion say when a hierarchy likegovernment of the state goes too far and becomes too corrupt it willbe overthrown.8900:17:09.000 –> 00:17:27.480Professor: But that’s simply deepens the problem. No one wants to livethrough a revolution or rebellion, with all the destruction thatoccurs better off not have the problem in the first place by doingwhat is necessary and possible to make hierarchy beneficent hearingnow and over the long term.9000:17:29.220 –> 00:17:31.020Professor: Third, the maximization of merit.9100:17:32.280 –> 00:17:51.390Professor: To get virtuous leaders and make hierarchy beneficent weneed to implant merit wherever it’s appropriate now merit may not beappropriate in the family, although there’s a qualification fathersand mothers should actually strive to merit the authority they haveour their children.9200:17:52.410 –> 00:17:58.170Professor: In other words, they should simply be parents, but theyshould be parents who deserve to be parents.9300:17:59.430 –> 00:18:14.520Professor: And their children will know whether they deserve it ornot. So although the family qualifies merit all other positions in theprivate economy and civil society in educational or politicalinstitutions like the military.9400:18:16.440 –> 00:18:30.030Professor: All should be based on merit people should not holdpositions, unless it is necessary, for example, to have an emperor whocaps the political system and minimize his competition at that level.9500:18:30.930 –> 00:18:47.010Professor: Like you have an emperor. Well, the emperor is just there.You don’t challenge the existence of that institution that can holdthe society together and prevent political competition fromdegenerating and instability factionalism that’s too extreme and evencivil war.9600:18:49.650 –> 00:18:55.170Professor: The awkwardness of the maximum section and marriage is thefourth point the minimization of course9700:18:56.490 –> 00:19:13.530Professor: confusions believe recall that chorus of rule doesn’t work.Coercion is necessary, but only as a component of the benefits andhierarchy, only the component of a government that rules primarilythrough benefits, rather than the cost of course it power.9800:19:16.320 –> 00:19:24.930Professor: So virtuous leadership benefits and hierarchy, themaximization of merit and the minimization of course in are the fourbasic aspects of proper order.9900:19:26.010 –> 00:19:28.230Professor: And there is the fifth call participation.10000:19:29.250 –> 00:19:46.170Professor: That I will later illustrate in great detail. For now, justfor notes co participation means this that the formal institutions ofgovernment participate together co participate with local institutionslike guilds.10100:19:47.340 –> 00:19:50.310Professor: Families, of course, or even secret societies.10200:19:52.230 –> 00:20:00.690Professor: To realize common objectives. Let’s say the governmentwants the economy to flourish. So it wants to invest in large scaleirrigation.10300:20:01.440 –> 00:20:11.430Professor: At the local level. Many small institutions, includingfamilies also of course want the economy to flourish and they’rewilling to invest in local irrigation.10400:20:12.060 –> 00:20:22.800Professor: But they don’t have the capital necessary to build bigirrigation networks without the intervention of government tocoordinate the behavior of many small groups.10500:20:23.850 –> 00:20:33.570Professor: Call participation means, then, again, the government,state called participate. So local institutions in issues of commonconcern. It could be irrigation.10600:20:34.350 –> 00:20:42.060Professor: It could be policing order the cleaning up the environmentor the ending of corruption stamping up banditry10700:20:42.870 –> 00:20:58.950Professor: Building a flourishing economy opening a new factoryattracting business to the area, the list is endless. And you can addto it as you will, as it makes sense to you from your own personalillustrations and observations, but that’s called participation.10800:21:01.080 –> 00:21:11.280Professor: Now, the next question is, where is proper or necessaryfirst is necessary in the self before we can do anything before we canparticipate in government.10900:21:11.760 –> 00:21:23.340Professor: And contribute to proper ordering. We need to orderourselves the confusions have a whole methodology for doing this, asdo the Dallas, as do the Buddhists. It’s called self cultivation wayto11000:21:24.600 –> 00:21:34.680Professor: Now show ation self cultivation and you don’t need to knowthe Chinese here but self cultivation means that like a plant, we havea potential to improve11100:21:35.190 –> 00:21:43.980Professor: But that potential is just a potential, it won’t have themautomatically. We have to exercise effort and personal responsibilityto bring it about.11200:21:44.700 –> 00:21:53.190Professor: So we have to study, we have trained our bodies. We have tobe healthy, probably obey people from time to time and also criticizepeople from time to time.11300:21:54.030 –> 00:22:03.330Professor: We need, in other words, to grow up to grow up is notsimply something that will happen automatically. Nor is it somethingthat society can create11400:22:03.810 –> 00:22:15.210Professor: Or institutions even universities can bring about itrequires us to do it where the primary unit of self cultivation, wherethe primary unit after all of the self.11500:22:17.040 –> 00:22:24.480Professor: Now that’s we need it in society. We need proper ordering.For example, in the family once again.11600:22:25.320 –> 00:22:30.930Professor: This is a tradition with a family first principle. Thefamily is the most important of all institutions.11700:22:31.800 –> 00:22:47.160Professor: But families won’t again just create themselves and beproperly ordered without intervention, the Dallas may have disagreedas they disagree about the need for government intervention, but forthe confusions to make a good family requires work.11800:22:48.630 –> 00:22:58.680Professor: There is a criticism of the great Confucian philosophersthat they’re hardly any women in their written work or in theirsayings or analytics.11900:22:59.310 –> 00:23:10.200Professor: But that’s misleading the ties that women are mentioned.They’re typically mentioned positively light, the mother of matches orthe mother of Confucius. His disciples12000:23:11.430 –> 00:23:17.790Professor: The reason they’re not mentioned is and this may soundsexist. It’s assumed that they’re doing their job in the family.12100:23:18.330 –> 00:23:28.290Professor: The problem for the confusions the problem, Patty group thetroublemakers those great discard our man. That’s what it’s all about.12200:23:28.830 –> 00:23:45.180Professor: Is a society where women are are primarily the pillarscontrollers OF THE FAMILY AND WE’RE MEN act outside the family in theeconomy or in politics, then it’s essential to understand why theyoften fail why men don’t get it right.12300:23:48.630 –> 00:23:56.310Professor: Now finally, where is proper order necessary well ingovernment in the state. And that’s the issue, that of course willdiscuss it like this week.12400:23:57.360 –> 00:24:00.120Professor: To govern for the confusions is in fact12500:24:01.200 –> 00:24:01.680Professor: To12600:24:02.940 –> 00:24:17.370Professor: Understand how to put into practice as a methodology ofmanagement and how to manage in a properly ordering fashion in a waythat creates for example virtuous leadership or beneficent fire.12700:24:18.780 –> 00:24:20.280Professor: that maximizes merit.12800:24:21.360 –> 00:24:30.690Professor: These things sound so simple and yet as the founders of theAmerican Constitution realized anything approximating good governmentis very difficult to get12900:24:31.890 –> 00:24:40.260Professor: It’s not human nature for the confusions it’s a problem,but rather that so many things go wrong conflict corruption paradoxesrationality.13000:24:42.510 –> 00:24:44.700Professor: Now finally today. Let me give you13100:24:45.960 –> 00:24:54.240Professor: Three quotes from Confucius that really point to properorder. They can be used to illustrate proper order and you can putthem in exams.13200:24:55.500 –> 00:24:58.740Professor: First of all, when Confucius was traveling in a coach.13300:24:59.940 –> 00:25:07.320Professor: And the driver of the coach really a cherry. It was a highofficial probably a Duca King13400:25:08.460 –> 00:25:22.800Professor: And he pointed out, showing Confucius, the people andvillages and towns around and said, Now that our people are sonumerous. What else can we do to increase our power that is the powerof the state.13500:25:23.760 –> 00:25:36.420Professor: And refuses to require not by providing some secret toforce or secret ways of manipulating people for government, but ratherwith these simple expression. He said, If you want13600:25:38.160 –> 00:25:42.720Professor: To do more for and with your people then, first of all,enrich them.13700:25:43.890 –> 00:25:45.750Professor: That’s material material flourishing.13800:25:47.100 –> 00:25:53.430Professor: And the duke was kind of disappointed because Confuciusdidn’t say anything that had to do with a magic who government13900:25:54.660 –> 00:26:07.860Professor: So the official asked, well then, what next, and Confuciussaid educate them enrich them educate them educated for us here tomoral education outside the found14000:26:09.120 –> 00:26:13.710Professor: So the material and the moral that’s a flourishing worldenrich them educate them.14100:26:15.150 –> 00:26:20.520Professor: On another occasion. There’s an official who wanted totricked into this and see if you could crap him in words.14200:26:21.720 –> 00:26:32.820Professor: And he asked Confucius’s question. There are three aspectsof government that are essential weapons that is military power food,the economy and trust.14300:26:33.480 –> 00:26:48.360Professor: If you had to give up one of these, which would you give upfirst well continue to says of course weapons because they prospersociety, we’re trusting exists can when necessary created powerfulmilitary14400:26:49.560 –> 00:26:55.770Professor: But then the official ass and if you had to give up one ofthe remaining to food or trust what you give up.14500:26:56.850 –> 00:26:58.620Professor: And going to this response food.14600:26:59.850 –> 00:27:08.760Professor: The official is shock why people will start with you justsaid, because without trust between rulers and ruled14700:27:09.570 –> 00:27:25.800Professor: There is no society that can survive. So from his point ofview, it would be academic and useless to talk about the food ifthere’s no trust, there’s not going to be a flourishing economy, norcan there be a flourishing of military power.14800:27:27.720 –> 00:27:33.840Professor: And finally, Confucius said anything about good governmentin my terms proper order.14900:27:34.860 –> 00:27:44.550Professor: You know what, when you see it and you experience if thosenearby. That is, who are subject to its rule are pleased and most whoare distant15000:27:45.570 –> 00:27:49.890Professor: Are attracted so nearby please distant the craft.15100:27:51.630 –> 00:28:00.180Professor: Alright, today we’ve looked at the paradox of proper orderand I sketched out for you. It’s for basic condition. What is it,15200:28:01.560 –> 00:28:12.810Professor: Why does it collapse. Why is it fragile. How do you get it.Where is it important on Wednesday we’ll look at the three levels ofproper order beyond the self and society.15300:28:13.560 –> 00:28:31.680Professor: Will start with the self and society, then we’ll move tothe state to pocket or management to elite regulation and then finallyto international war and peace. So next lecture will deal with properorder considered as how government interacts with ordinary people, therule.15400:28:32.700 –> 00:28:51.060Professor: Unnecessary framework of material and moral securityMuslims. Then we’ll look at proper order as the regulation of theleads confusions believes it elites are necessary but dangerous andfinally we’ll look at proper order as international politics war andpeace.15500:28:52.710 –> 00:29:02.430Professor: All right, I want to thank you and I will talk to youagain, hopefully no mistakes. This time I’ll talk to you again onWednesday.15600:29:06.600 –> 00:29:07.380Yinda Zhu: Thank you professor
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