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We are more and more like the ‘evil capitalist society’ which we have denounced before with the tongue and pen. Just like Marx’s objection to capitalism due to its evils, the today’s society is still embracing capitalism though exploitation and alienation. Exploitation is largely through a class which has been greatly embraced resulting in the class division which is in the form of household registration and real estate. The main distinctions between the middle class and the average person in China are that the middle-income families are well-housed, fed, and educated (Hsueh, 2016). The increase of middle-income earners has substantially increased the wages and the Gross National Income (GNI). However, they erode public trust in the currency due to their high-income opportunities. The continued depreciation of the China Yuan seemed to be an unavoidable aspect. Over the last 25 years, China has been experiencing the lowest growth in annual GDP despite that the government had improved fiscal spending on infrastructure and made the monetary policy lose. On the one hand, the middle class continues to increase rapidly with minimal benefits to the GNI and other new economic opportunities but adverse effects by creating political and demographic challenges (Tai, 2015). 
Within the rapidly increasing middle class in China, the upper middle class is expected to be the main driver of consumer spending over the next decade. This panic has resulted in a more globally minded generation of Chinese who will create an out of proportion influence in the society. They are defending their class status by building economic stability, but when over half of the wealth in the society is concentrated in permanent assets, it becomes an impasse followed by challenges.  
The public’s expectation of jump the class hurdle is striving for more option of survival: both from the time and space dimensions. Greed and fear in our DNA could be the best gifts left by our predecessors who experienced famine and war (Hsueh, 2016). 
The focus of class competition will not stay in the property too long, and it will soon move forward, escalating and evolving: property, education, and finally all pointing to the time. Hao Jing fang has a fictional future of Beijing (a science fiction, Folding Beijing), the capital of China. It depicts in the 22nd century, Beijing was divided into three Spaces dimension. Those in power in the first space had the full 24 hours, the middle class in the second space and the bottom workers in the third space share the daytime and night of the second day respectively. The whole city folds just like a transformer when the prescribed time. Time has passed since then, but the main common things are wars and economic crisis with the new alignments and shifts in the world of capitalism resulting in the same city but different dreams. 
Nina argues, ‘the weaponization of time is an extremely powerful force.’ 
Any activity which is repeated over a long period becomes a powerful force even if there is not much accomplished by each separate activity. That small amount of time when compounded over time, there are huge differences that result, but these results depend on whether there have been changes in activities. In China, capitalism sprouts were economic features of the 16th and 18th centuries characterized with a class society where upper class grabbed the surplus created by the low class through labor power for their one luxurious consumptions and to fight each other. Culture and propaganda have always been one of the cores of the ideological control system of the communist government of China. It is a control technology based on the understanding of the social construction of personality. Chines cultures and societies have been glued together which the government and the people have continued to practice and repeat over time such that they have not abandoned capitalism. As a result, despite that the country has become one of the most industries in the world, it is still embedded into a class society where those ruling continue to live luxurious and leisurely lifestyles (Scheidel, 2015). 
The latest program is called the Core Socialist Values; it includes the Prosperity, Democracy, Civility, Harmony, Freedom, Equality, Justice, Rule of Law, Patriotism, Dedication, Integrity and Friendship, and these concepts are painted on walls and building’s facade of the ubiquitous. These socialists values introduced in 2012 were a way of building a system to eradicate political and ideological education as the main sources of reforms failures in China since the 1980s. As Nina power assertion holds, time itself seems exhausted, the death of Wag Yue created a way for the new program in 2011 that was aimed at addressing the moral crisis that was caused by the increased economic development in China. This crisis was characterized by out-of-date ideals of the greed pursuit of richness and possessions as well as extreme individualism (Zhao, 2016). However, given that it was just six years ago and that Chinese societies and cultures are glued together, this time has not been effective to bring about major changes to this moral crisis.
Figure 1: China’s core socialist values Wall paintings 
The contemporary Chinese communist government’s cyberpunk style of cultural propaganda and censorship could be a sort of temporal optimism. The slogan is, to a large extent, separated from real life, more like a vision of the future than it is present, and it is still a utopia.  
Figure 2: China’s core socialist values giant electronic screen

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History is a carnival of endless paradoxes.
Whether the democratic politics of currently one billion four hundred million population exists in the future or the present, this somehow might be missing out on the point. The idea of marking, celebrating commemorating or even critically analyzing the democratic politics and other national issues of great importance by all accounts is still a controversial event in history which imposes a false identity on-time passage on itself as a crucial asset to humans. In China which has been enjoying the luxury of a fast growing rate of democratic maturity tend to base it on the past governments which have largely contributed to the current system of governance. This has also been influenced by the international community that surrounds them. The time perspectives they carry have also impacted on china’s decisions on change from capitalism to socialism and looks forward to establishing the knowledge economy which is more present, future perspective ( Coser & Coser, 2018).  This sort of engagement in one way or another is likely to change how different issues are viewed as much as it educates and tends to pay respect to certain issues in the present and future. However, this is not to mean that history should be completely forgotten or deliberately ignored but rather be left to the natural process of wearing away. This process occurs anonymously which can be described as the unobstructed crumbling of memory which in turn rebalances the remembrance part making it a vital part of our world unlike encasing the perception of the world in the deadweight of time. It is therefore imperative for people to note that the cultural psychology of remembrance is distinct from commemoration. The commemoration is compared to painting a rusty fence while remembrance is said to change physically with the materials that constitute culture and our entire bodies. The past should not be forgotten, but the remembrance should be treated concerning the fact that it was someone’s life and death. Therefore, this should be continually reanimated and renewed which gradually changes with every renewal. This makes remembrance a more grueling process as compared to the commemoration. 


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