6.權力的流淌

在人類社會中，一切敘事皆因權力而生，一切權力皆可由敘事獲得。當你說服他人接受你的故事時，你即在發行信用；當他人開始依你的故事行動時，權力即產生流淌。
任何溝通，無論有效與否，都有權力在流淌。

物理世界中的權力關係清晰明確，例如樹，它的枝、根、組織細胞為樹的組成部分，樹具有擁有權；但樹根下的泥土、吸收的水分並不屬於樹（細胞組織中的水分屬於樹），樹僅具有使用權。人類社會並非如此，你家門口的樹，你會宣稱它屬於你，而這一宣稱會有兩個問題：一是你對樹的擁有權純屬虛構，並不是物理真實的；二是「門口的樹屬於誰」取決於「誰家門口的樹屬於誰」這個故事的正當性誰會相信。社會中的權力關係因此遠較樹的情形複雜混亂，矛盾衝突在所難免。因此，在個體生存艱難、社會生產力低下的階段，弱勢群體尋求權威（如法律、君王）的裁決，也就理所當然了。

身份權力：身份權力源於人類社會角色扮演的需求。它是「角色符號」的權力，而非演員個人的權力，最終是要歸還的，這會造成「權力可以剝奪」的假象；當演員入戲過深無法自拔時，又會產生「我即權力擁有者」的幻覺。在載體角度來看，某些特定的身份權力獲取的現實利益是真真實實的，演好並利用好角色，能更有效地滿足個體欲望是毋庸置疑的，這使其成為無數人趨之若鶩般的嚮往對象。

特權：特權就是一種利益極大化的身份權力，是因身份而專屬的權力，是使階級顯象化與公開化的權力。神權、王權都是特權，它們一開始就公開化，它們需要明確的階級立場，這是其權力特徵——向外控制的需要。集權也是，需要身份獲取大規模信用，進而循環強化身份的權威。

法律權力：人類自稱作文明史的絕大多數時間裡，都是有法律存在的。地方政權會以明文形式強制發行確定社會秩序、規範行為的律法，其正當性與可行性仍需區域內文化二次確認。如今，法律條文的繁雜程度已超出多數載體實際操作的限度，尤其是權利的劃分，甚至專業法官與律師也難以盡知。最終承受結算的，是與條文無關的載體，儘管他們一生或許都不會有機會觸及那些規定。

文化權力：文化傳承是社會結構的根源，文化正當性是社會權力正當性的基礎，無論文化內容多麼殘忍。例如中國的纏足、非洲與中東的女性割禮、歐洲中世紀的束腹，皆因文化正當性而獲得社會權力。文化正當生成的權力是法律權力與權利的源頭權力，例如現實中很多國家都有人權憲法，但它的實效性完全取決於它在當地文化中的認同度。

從屬權力：天然的從屬結構為包含關係，如樹包含枝幹，清晰明確。社會中的從屬結構除了天然從屬結構外，還有意識宣稱的擁有權，是意識虛構對其他主權體的侵犯。這些侵權僅會在載體結算時物理發生，在此之前只是存在於虛構中的一個「夢」，因此，此類權力在社會中僅為意識中的自我滿足，而在物理世界中結算發生時即為掠奪與奴役。無論對財物還是對寵物的擁有權，皆為強行占有與支配服從的不對等關係。

神權、皇權、王權是由極少數統治者敘述及解釋所構成的權力，敘述了一個全民從屬於「我」的故事；民權、人權則是由更廣泛統治者敘述及解釋所構成的權力，敘述了一個「重新瓜分」從屬權力的故事；此類因個體需求發起的，具有廣泛意志共同參與的大規模敘事，需要存在「關注個體」的共識場。而在集體主義文化慣性系中，因文化凝聚力的慣性依賴，載體的神經閥門會自動過濾掉「個體優先」信號，極難生成關注個體的共識場；在個體主義文化慣性系中，則難以生成集體主義共識場。跨文化的權力流動，也就是現實所謂的價值觀差異，往往需透過「社會結構崩毀」這種極端物理結算才會重啟。

風雲人物：具備卓越的敘事能力，是強大的信號源。他們擅長捕捉載體的「從眾/認同」閥門，是故事中的主角，負責發行信用並換取追隨。
政治大佬：不僅具備卓越的敘事能力，還具備更高的敘事維度，定義了「語法」，控制著「故事的生產路徑」，並生產「講什麼故事的人」。
風雲人物與政治大佬的存在，源於無數普通人的崇拜，這證明了從神權開始的強者崇拜文化在持續。

普通權力爭取者：在「被壟斷確定的正當性評價標準」中設計規則，在「被控語言的既定語法」下用語言敘事，在「被事先劃定的敘事框架」內進行二次敘事的載體們，仍要生產出具有真實性的觀點會是多麼的困難?！這解釋了為何在社會現象中，「真理常常掌握在少數人手中」，而多數人往往在出賣自己的同時，還主動幫買家數錢。
更大眾的被動權力接受者，其採取的「事不關己高高掛起」策略，確實可在多數情況下減少「權力加身即被現實結算」的可能性。

社會是虛構權力的流動，是虛構信用的發行。它從既定語言中，在虛構的心理立場下，開啟並持續流淌。
無論是遠古的巫師還是現代的政客，他們都在做同一件事——在載體的心理空間裡，用虛構的墨水書寫現實的欠條。

6.The Flow of Quanli

In human society, all narratives are born from Quanli, and all Quanli can be obtained through narrative. When you persuade others to accept your story, you are issuing credit; when others begin to act according to your story, Quanli begins to flow.
In any communication, effective or not, Quanli is always flowing.

In the physical world, Quanli relationships are clear and explicit. For example, a tree's branches, roots, and cellular tissues are its components, and the tree possesses ownership Quanli; but the soil under the roots and the water absorbed do not belong to the tree (water within cellular tissues belongs to the tree); the tree only has usage Quanli. Human society is not like this. You claim the tree at your doorstep belongs to you, and this claim has two problems: first, your ownership Quanli over the tree is purely fabricated, not physically real; second, “who the tree at the doorstep belongs to” depends on who believes the story “the tree at whose doorstep belongs to whom.” Social Quanli relationships are thus far more complex and chaotic than those of a tree, making contradictions and conflicts inevitable. Therefore, in eras of individual survival hardship and low social productivity, it is natural for disadvantaged groups to seek arbitration from authority (such as law or kings).

Identity Quanli: Identity Quanli originates from the demand for role-playing in human society. It is the Quanli of the “role symbol,” not of the individual actor, and ultimately must be returned — this creates the illusion that “Quanli can be deprived.” When the actor becomes too immersed and cannot extricate themselves, it produces the illusion “I am the owner of Quanli.” From the carrier's perspective, the real benefits obtained through certain specific identity Quanli are genuinely real. Playing and utilizing the role well can more effectively satisfy individual desires — this is beyond doubt — making it an object of frantic pursuit for countless people.

Privilege: Privilege is a maximization of benefits through identity Quanli, a Quanli exclusive to identity, the power that makes class visible and public. Divine Quanli and royal Quanli are privileges; they are openly declared from the beginning and require explicit class positions — this is their Quanli characteristic: the need for outward control. Centralization is also such; it requires identity to obtain large-scale credit, which in turn cyclically reinforces the authority of identity.

Legal Quanli: For the vast majority of what humanity calls civilized history, law has existed. Local regimes forcibly issue written laws to determine social order and regulate behavior, but their legitimacy and feasibility still require secondary confirmation from regional culture. Today, the complexity of legal provisions has exceeded the practical operational limits of most carriers, especially in the delineation of rights — even professional judges and lawyers cannot fully know them. Ultimately, it is carriers unrelated to the provisions who bear the settlement, though they may never touch those provisions in their lifetime.

Cultural Quanli: Cultural inheritance is the root of social structure; cultural legitimacy is the foundation of social Quanli legitimacy, no matter how cruel the cultural content. For example, foot-binding in China, female genital mutilation in Africa and the Middle East, and corseting in medieval Europe all gained social Quanli through cultural legitimacy. Cultural legitimacy-generated Quanli is the source Quanli of legal Quanli and rights — for example, many countries today have human rights constitutions, but their effectiveness depends entirely on their degree of identification in local culture.

Subordinate Quanli: Natural subordinate structures are containment relationships, such as a tree containing its branches and trunk — clear and explicit. In society, besides natural subordinate structures, there are also claimed ownership by consciousness, which is consciousness's fabricated infringement on other sovereign entities. Such infringements only physically occur at carrier settlement; before that, they exist only as a “dream” in fabrication. Therefore, this type of Quanli in society is merely self-satisfaction for consciousness, while in the physical world, settlement manifests as plunder and enslavement. Ownership Quanli over property or pets alike is an unequal relationship of forcible possession and domination obedience.

Divine Quanli, imperial Quanli, and royal Quanli are constituted by the narration and interpretation of a tiny minority of rulers, narrating a story in which all people are subordinate to “me.” Civil rights and human rights are constituted by the narration and interpretation of a broader group of rulers, narrating a story of “re-dividing” subordinate Quanli. This type of large-scale narrative initiated by individual demands, with widespread common will participation, requires the existence of a consensus field that “focuses on the individual.” In collectivist cultural inertia systems, due to the inertial dependence of cultural cohesion, the carrier's neural valve automatically filters out “individual priority” signals, making it extremely difficult to generate a consensus field focused on the individual. In individualist cultural inertia systems, it is difficult to generate collectivist consensus fields. Cross-cultural Quanli flows — what is commonly called value differences in reality — often require extreme physical settlement such as “social structure collapse” to restart.

Influential figures: Possessing outstanding narrative ability, they are powerful signal sources. They excel at capturing the carrier's “conformity/identification” valve; they are protagonists in the story, responsible for issuing credit and gaining followers.
Political bosses: Not only possessing outstanding narrative ability, but also higher narrative dimensions; they define “grammar,” control the “paths of story production,” and produce “those who tell what stories.”
The existence of influential figures and political bosses originates from the worship of countless ordinary people, proving that the strong-worship culture starting from divine Quanli continues.

Ordinary Quanli seekers: Carriers who design rules within “monopolized and determined legitimacy evaluation standards,” narrate with language under “controlled and fixed grammar,” and perform secondary narration within “pre-defined narrative frameworks” — how difficult it is for them to still produce views with authenticity?! This explains why in social phenomena, “truth is often in the hands of the few,” while the majority, while selling themselves, actively help the buyer count the money.
The more passive Quanli recipients among the masses adopt the strategy of “none of my business, hang it high,” which indeed reduces the possibility of “Quanli attaching to oneself leading to real settlement” in most cases.

Society is the flow of fabricated Quanli, the issuance of fabricated credit. It opens and continues to flow from established language, under fabricated psychological positions.
Whether ancient shamans or modern politicians, they are all doing the same thing — in the psychological space of carriers, writing real-world IOUs with fabricated ink.