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钟建英's avatar

It seems misleading to suggest that local governments list in capital markets. What this looks like (if I read it correctly) is that the local government issues some debt security secured by an uncertain revenue stream. Under this model, investors have no recourse to the underlying assets or to “replace management”, at best they can sue for breach of a debt contract. But since the debt is secured by variable revenue stream, presumably even a failure to pay interest/dividends (whatever it is called) will not be a basis for legal action.

PS: we have to wonder if investors will even be interested in this kind of debt asset.

Kyril Alexander Calsoyas's avatar

非常感谢魏来和贾宇轩发表这篇精彩的文章,这对增进国际理解做出了真正的贡献。

Deep thanks to Wei Lai and Yuxuan Jia for this marvelous post, it is a real contribution to international understanding.

Professor Ju Jiandong’s remarkable proposal presents a comprehensive and philosophically grounded vision for Chinese modernization that addresses the fundamental tensions between centralized authority and local initiative with wisdom born of deep historical reflection. HIs concept of "2,000 small Singapores" operating within a unified national market resonates powerfully with the American federal system's original intent, as articulated by James Madison in Federalist No. 10, where he envisioned states as "laboratories of democracy" capable of experimentation without threatening national cohesion. However, the Chinese model proposed here may prove more robust than its American counterpart precisely because it addresses what Alexis de Tocqueville warned against in "Democracy in America": the tendency of democratic systems to prioritize immediate material gratification over long-term civilizational development. The allocation of authority to the county level, with populations of approximately 700,000, strikes an optimal balance that the United States has struggled to maintain. American counties, with their widely varying powers and fiscal capacities, have become increasingly dependent on state and federal largesse, creating what political scientist Paul Peterson termed "the price of federalism," a race to the bottom in social provision. By contrast, the proposed County Holding Company model, financed through a dedicated 6.5% VAT allocation, creates sustainable local economic engines while avoiding the debt traps that have plagued American municipal finance since the 2008 crisis. As Benjamin Franklin observed, "An investment in knowledge pays the best interest," and this proposal's commitment to establishing county-level universities transforms that aphorism into institutional reality, something American community colleges have achieved only partially due to chronic underfunding and mission drift toward vocational training divorced from broader humanistic education.

The proposal's social safety net provisions represent a profound recognition of what Confucius termed "the rectification of names," ensuring that the substance of social protection matches its rhetorical promise. The current disparity in Chinese pension provision (from 6,500 yuan monthly for public sector retirees to merely 180 yuan for urban and rural residents) mirrors the stark inequalities in American Social Security supplementation, where those with employer-sponsored 401(k) plans retire in comfort while those dependent solely on Social Security face poverty rates exceeding 40%. The recommended increase to 1,000 yuan monthly for all residents, coupled with the "more children, greater security" multiplier system, ingeniously addresses the demographic crisis while maintaining intergenerational equity. This approach improves upon the American experience, where Social Security's pay-as-you-go structure has created intergenerational tensions without successfully encouraging fertility. The establishment of publicly funded childcare (2,000 yuan monthly per child) and community eldercare facilities represents an investment that the United States has consistently failed to make, despite overwhelming evidence from Nordic countries that such provisions generate economic returns exceeding 3:1 through increased labor force participation and improved child development outcomes. As economist James Heckman demonstrated in his seminal research, "the highest rate of return in early childhood development comes from investing as early as possible, from birth through age five, in disadvantaged families." The proposed system of township-level nursing homes for those aged 80 and above addresses what gerontologist Robert Butler called "the most segregated stage of life," creating communities of care rather than warehouses of isolation. However, implementation should incorporate lessons from Japan's "gold plan" experience: ensuring that these facilities remain integrated within village life rather than becoming segregated institutions, perhaps by co-locating them with childcare centers to enable intergenerational interaction, as research by Marc Freedman has shown such contact benefits both young and old cognitively and emotionally.

The transition to a knowledge-based society at the county, township, and village levels represents the proposal's most transformative dimension, one that transcends mere economic modernization to touch upon what Chinese philosophy has always recognized as the ultimate purpose of governance: the cultivation of human virtue and wisdom. When Mencius declared that "the people are of supreme importance; the altars of the grain and the land come next; last comes the ruler," he articulated a principle that this proposal embodies through its massive investment in human capital: 6.885 trillion yuan annually generating 30 million professional positions in education, healthcare, and research. This commitment surpasses even the most ambitious American investments in human capital, which peaked during the Great Society era at approximately 4% of GDP, compared to the roughly 6-7% of Chinese GDP this proposal would represent. The establishment of county-level universities as "engines of the local knowledge economy" addresses what American philosopher John Dewey identified as the central challenge of democratic education: creating institutions that serve not merely as credentialing mechanisms but as centers for "the continual reconstruction of experience" that enables citizens to participate meaningfully in self-governance. The American community college system, despite its democratic intentions, has increasingly become tracked toward narrow workforce development, losing sight of what former University of Chicago president Robert Maynard Hutchins called "the learning society," where education continues throughout life and serves spiritual as well as material development. By contrast, the proposed county universities, with their explicit mission combining vocational training, adult education, and traditional academics, could realize what the Buddhist concept of "skillful means" suggests: multiple pathways suited to different capacities and circumstances, all leading toward enlightenment. As Zhu Xi wrote in his commentaries on the Great Learning, "the extension of knowledge consists in the investigation of things," and a society where every county possesses a university becomes one where such investigation is democratized rather than confined to elite institutions. To strengthen implementation, Professor Ju Jiandong might consider incorporating the Danish "folk high school" model, which emphasizes dialogue, community engagement, and the development of what Danes call "dannelse" (bildung or self-cultivation) rather than merely technical competence. Additionally, the county universities could adopt the "triple helix" model developed by Henry Etzkowitz, ensuring systematic collaboration between university, government, and enterprise sectors to generate innovation ecosystems. The annual investment of 140 billion yuan in debt service to generate nearly 30 million knowledge-work positions represents, in the words of economist Amartya Sen, an expansion of "capabilities," the real freedoms people enjoy to lead lives they have reason to value. This proposal thus transcends economics to address what both Confucian and Western humanist traditions have always recognized as civilization's highest aim: as Aristotle wrote in the Politics, "the end of the state is the good life," and the good life ultimately means the life of wisdom, virtue, and the contemplation of truth. In this light, Chinese modernization as envisioned here represents not merely catching up with the West economically but potentially surpassing it philosophically, creating a society where, as the Liji describes, "a competent provision was secured for the aged till their death, employment for the able-bodied, and the means of growing up to the young," all within a framework that makes the pursuit of knowledge and wisdom available to every citizen regardless of circumstance. Professor Ju Jiandong deserves the highest commendation for articulating a vision that is simultaneously practical in its fiscal specifics and transcendent in its civilizational ambitions.

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