The Consequences and Reflections on the Differences Between East and West: Defining Right and Wrong, Anxiety and Sense of Rights

The differences between the West and China on sexual issues have resulted in at least two types of consequences for each side: In the West, the negative consequence is that people are subjected to the "gaze" of norms judging the right and wrong of their behavior, worrying about many things-worrying about not having an orgasm, not having the right body shape, worrying about the wrong sexual orientation, etc., and frequently seeking help from psychologists; the positive effect is that, on the one hand there is suppression, and on the other hand there is resistance. The truth becomes clearer through debate, and thus women have won the right to "female supremacy"; homosexuals have won the right to marry; BDSM enthusiasts have won the right to receive special services in private; and sexologists have publicly announced research results that are completely different from the original intentions of the governments that hired them to conduct research-that pornography not only does not lead to an increase in the sex crime rate, but also reduces it.

In China, the positive consequence is that, due to the neglect of sex, people's "ego" takes the opportunity to be in a free and unrestrained state, engaging in oral and anal sex at will, not only without outside interference but also without any anxiety about such behavior; there is no need to see a doctor if there is no orgasm. The negative consequences are twofold: on the one hand, because sex is regarded as a lowly and vulgar matter, many people succumb to their remaining animalistic instincts, thus willingly degenerating and engaging in many shameful acts, feeling ashamed and resentful of their "id" when doing so; on the other hand, a few noble individuals overcome their despicable lust and reach a sublime state, filling their hearts with righteousness and devoting themselves entirely to matters of national welfare and people's livelihood, but they are regarded as "hypocrites" and "false gentlemen," which adds to their troubles.

I summarize the differences between the West and China on sexual issues as follows:

First, there's a difference between having a definition of right and wrong and not having one. In the West, certain forms of sexual behavior are defined as right or wrong. For example, heterosexuality is right, homosexuality is wrong (a crime against nature); vaginal intercourse is right, oral sex is wrong; sex that leads to procreation is right, sex that doesn't (like masturbation) is wrong, and so on. Chinese people don't focus on defining right and wrong, but rather on controlling sexual desire, emphasizing moderation, self-discipline, and the principle of "too much of a good thing," and upholding natural justice while suppressing human desires. In Western history, some people have been sentenced to death for homosexual activity, while in late Qing Dynasty China, "playing with one's lover" was considered commonplace. In the West, many people feel guilty about certain types of sexual behavior or about sexual desire and pleasure itself; while in China, the focus is on feeling shame for excessive indulgence, not guilt.

Secondly, there is a difference between having anxiety and not having anxiety. Foucault discussed most extensively the historical fact that religious confession rituals require people to openly confess all thoughts, actions, and sins related to sex. This has led to a great deal of anxiety about sex. The situation in China is significantly different: there is no widely practiced religion; it can almost be said that China is a nation without religious faith. The anxiety about sex that Christianity has created for Westerners is very foreign to the Chinese. Therefore, it can be said that the Chinese are quite simple and unpretentious about sex, without much anxiety caused by guilt.

Third, there is a difference between fierce resistance and lack thereof. Westerners, due to their excessive anxiety about sex, exhibit fierce resistance, as Foucault stated: "Where there is power, there is resistance." Chinese people, lacking anxiety, therefore exhibit little resistance. Western resistance manifests as extremes-the more anxious they are about something, the more they want to talk about it, study it, and express it. This explains the abundance of research and therapy on sex in the West; and the vast amount of literature, art, and film and television media that explore this theme. In China, the expression of the theme of sex is relatively much less frequent.

Fourth, the difference between having a sense of rights and not having one. Westerners believe their sexual rights have been suppressed and deprived for a long time (this idea is not necessarily correct, as Foucault analyzed), so they have a fervent sense of rebellion, justice, and rights regarding sexual issues. They act with great righteousness when engaging in pornography, prostitution, homosexuality, and various perverse sexual activities, as if they are waging a revolution (indeed, some call it a sexual revolution), as if they are reclaiming rights that have been taken from them. Chinese people do not have a sense of deprivation regarding sex, so they do not have the enthusiasm for resistance or the sense of justice, let alone a sense of rights. In the Chinese mind, sexual desire is a small, unspoken private matter, not worthy of serious discussion. Westerners debate fiercely and passionately about opening up the pornography market, legalizing prostitution, and legalizing homosexuality; Chinese people, however, seem to be listening to gibberish, secretly finding it strange: what is the value in discussing such issues, and they are even embarrassed to think about them.

The renowned anthropologist Malinowski once said, "Since Adam and Eve, sexual impulses have been the root of most troubles." The ancient Greeks considered food, drink, and sex to be the three great desires and three kinds of pleasure; the Chinese have the saying, "Food and sex are the greatest desires of humankind." This generalization seems to be cross-cultural. The Chinese haven't truly cultivated a state of indifference towards sex. Comparing Western prohibitions with Chinese neglect, we don't know which to choose, like an infant facing death not knowing whether it's better to be drowned or abandoned.

From a humanistic perspective, human sexuality and love are not merely vulgar traits and behaviors, but rather sublime; not trivial matters, but very important. This is because sexuality and love are profoundly connected to the individual self. If a society or culture values ​​the individual self, it will value sexuality and love; if it disregards the individual self, it will disregard sexuality and love. People often assume that political events and economic development are the most important, while personal desires, pleasures, and behaviors are insignificant. This idea is particularly prevalent in China because the individual has always been a neglected value in our culture. In Braudel's three-period division, the Chinese naturally consider short-term phenomena (political events) to be the most important; medium-term phenomena (a certain development trend) to be secondary; and long-term phenomena (lifestyles) to be the least important. However, in my view, Braudel's focus on long-term facts not only has methodological significance in historical research but also significance in its focus on human beings. Ultimately, political struggles and economic development are merely tools; human happiness and pleasure are the ultimate goal. Why do we so often overshadow the end, mistaking the means for the ends and neglecting the ends themselves?