Top down, trickle down; bottom-up, hardly up?
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Note: This morning, I got this comment from my post: http://blog.sciencenet.cn/blog-847277-1066035.html (Elite speaks his heart - integrity, honesty, and sympathy)
"We do expect elites save the world, save the society, save the planets, save the human kind, save the poor, save the rich, save the middle class, save the left, save the right - by balancing he saved us all. If you're elites, you claim to be, or crown as such, you gotta shoulder the heavy responsibility. Like Chief Justice John Roberts - Roberts combined two unholy strains of judicial agency: liberal activism and conservative pacifism."
Honestly, looking around, you'd see my point. It's still top-down approach - believe or not. Democracy - grass-rooted bottom-up is not effective - only on occasions triggered some movements of elites for changes - that's fact, not fiction, plain and simple.
In your career, if you want to move up - not your own bottom-up approach - you need a top-guy pull you up. Top down, trickle down; bottom-up, you dream of being up, just a dream - hardly get up. Yes, it's true that as "Trickle-down economics, or “trickle-down theory,” argues for income and capital gains tax breaks or other financial benefits to large businesses, investors and entrepreneurs in order to stimulate economic growth." - until we get a better one, it's still the same top down - trickle down.
I studied what the reader's comment - as I didn't know much about - below as described my home-work note:
~~~ Who's 欧仁•鲍狄埃?
欧仁•鲍狄埃（Eugène Edine Pottier，1816年10月4日 - 1887年11月6日）是法国的革命家，法国工人诗人，巴黎公社的主要领导人之一，《国际歌》的词作者。
1816年10月4日鲍狄埃生于巴黎一个制作木箱和包装的手工业工人家庭。。鲍狄埃从少年时代起，立志为劳苦大众的解放斗争贡献力量，同时热爱诗歌，以平民歌手贝朗瑞的歌谣为范本而开始创作。12岁起劳动为生，开始歌谣习作，他在艰难的环境里刻苦自学，从他所能够找到的书籍中吸取知识的营养。法国革命民主主义诗人贝朗瑞的诗，在他心灵里留下深刻的印记。1830年七月革命爆发时，还在当学徒工的鲍狄埃参加了七月革命，时年14岁的他就写出了他的第一首诗歌《自由万岁》，并发表了第一部诗集《年轻的女诗神》，列宁曾赞扬其中的歌颂革命斗争的《自由万岁》一诗，这首诗指出他一生诗歌创作的的总方向。七月王朝时期从事过木工、印花布图案画师等多种职业，接触社会主义思想，写了《是人各一份的时候了》、《复活节蛋》等诗歌，要求平等，号召斗争，从此，他开始用诗作为武器，踏上了革命的征途，并逐渐由一个民主主义者向社会主义者转变。曾参加1848年的二月革命和六月起义，很快就认清二月共和国的反动本质，在《该拆毁的老房子》中把它比作等级森严的住宅，发出“是拆毁它的时候了”的呼吁，并投身于巴黎六月起义，是勇敢的街垒斗士。1865年加入第一国际巴黎支部，第二帝国垮台后，他在《1870年10月31日》一诗中提出“快成立红色的公社”的口号，并于1870年加入了第一国际，成为第一国际巴黎支部联合会的委员。1871年3月至5月，法国巴黎公社革命爆发了，3月28日，巴黎公社成立了，英勇的巴黎工人建立了第一个无产阶级政权，在巴黎公社进行革命斗争的72天中，鲍狄埃奋不顾身地投入战斗，被选为公社委员，在巴黎公社期间，鲍狄埃先后担任国民自卫军中央委员会委员、二十区中央委员会委员、公社委员。他在担任公社社会服务委员会委员时，被人们称誉为“最热情的公社委员之一”，和公社战士一起在街垒浴血战斗，在五月最后一个星期，流血周中，鲍狄埃右手残废，仍坚持战斗，为保卫公社直战斗到5月“流血周”的最后一天。巴黎公社被反革命暴力镇压而失败，5月30日公社失败后的第二天，1871年6月鲍狄埃躲过敌人的搜捕，在郊区小巷一所老房子的阁楼上怀着满腔热血和悲痛，用战斗的笔写下了震撼寰宇的宏伟诗篇，一首诗名为《英特纳雄耐尔（Internationale）》的不朽的无产阶级战歌，即“全世界无产阶级的歌”--《国际歌》，对马克思主义革命原理和巴黎公社历史经验加以艺术概括，正式宣告向敌人“开火”；7月被迫出逃，1871至1880年，被凡尔赛反革命法庭缺席判处死刑的鲍狄埃，之后一直流亡国外，先后在英国、美国流亡近10年；1880年大赦后回国，参加了法国社会主义工人党。在英国、美国流亡的十年期间，仍积极参加当地的工人运动，同时不懈地创作诗歌，宣传革命思想，鼓励全世界无产者团结起来奋勇斗争，就是在这个时期，他以纪念公社、揭露资本主义制度、反映无产阶级的苦难和斗争为中心题材，创作《白色恐怖》《美国工人致法国工人》《巴黎公社》等大量革命诗篇。1887年出版了《革命歌集》，其中包括这首歌，是国际歌第一次公开发表，而世时他已经患了重病， 1887年11月6日， 他在贫困中与世长辞，巴黎的群众为他举行了隆重的葬礼。鲍狄埃发表过许多活页歌片和诗歌小册子，均已散佚，仅有《革命歌集》和《鲍狄埃全集》传世。生前还发表了《少年诗神》(1831)、《社会经济诗和社会主义革命歌集》(1884)、《革命歌集》等多种诗集。他的诗歌热情洋溢，质朴有力，充分表现了革命无产阶级的豪迈气魄，列宁称誉鲍狄埃是“是一位最伟大的用诗歌作为工具的宣传家”。 中国于1937年出版中译本《鲍狄埃诗选》，近年来又出版了鲍狄埃评传。 https://zhidao.baidu.com/question/76366443.html
~**~ Reference - Satan? God?
莱尔德 JOB-Satan-God
Reading this comment, I thought the reader's insightful! 要创造人类的幸福，全靠精英的良心.
[4]莱尔德 2017-7-13 21:46 [1] "从来就没有救世主，也不靠神仙皇帝。要创造人类的幸福，全靠精英的良心。- 欧仁。包迪埃"
Satan testing Job, in the Bible Story... Here's a good reading on the order of Evil forces...
http://anthonywatkins.wixsite.com/btsapr2017/better-than-fiction
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J?B. - by James Hercules Sutton
You know the plot. The Devil crashes a staff meeting and, when God mockingly asks him where he’s been, Satan says “around” and asserts there’s not one steadfast believer on earth. God takes the bet. How can he lose? He’s God.
Satan gets cracking. Jōb gets boils. His sheep, camels, crops, servants and children die. He spirals into debt. His friends say he must have committed abysmal sins and indict him for not repenting. There’s a long give-and-take between Jōb and his false friends, but nobody knows anything about true righteousness except Jōb. He hangs in and doesn’t lose faith. God wins His bet.
But Jōb is morbidly depressed and sorry for himself, so God shows up and gives him a lecture: Self-pity is its own woe, and Jōb has no right to feel more important than clay, which, by the way, no man had a hand in creating. Then as disgorgement or because He feels like it, God restores double of what was lost and grants Jōb sons, but not the ones he lost.
When Jōb ponders God’s responsibility and asks for a debate, he dummies up when he gets it. This is wise, since anyone who debates God loses before he begins, particularly when God shows up in a dust devil.
If he had been an Existentialist, Jōb would have realized that he’d been given the greatest gift of all, knowledge that God exists, but his comforter didn’t think of it.
John Paul Satre could have profited from such knowledge, since he lived in doubt and was windy about it. For Jōb, his false friends, and Satre, the morals are obvious:
(1) Get on with it, and don’t blame God.
(2) Suffering is the human condition.
For us, there are more:
(3) God accepts collateral damage.
He’s willing to screw up a righteous man to win a bet He couldn’t lose.
(4) Sin consists of denying rightful choices to others.
Satan’s assault on Job is an assault on Free Will, which is an assault on God, which is why Satan does it. Unjust Dominion is sin for mortals, too, but we overlook it, since it’s the basis of Capitalism.
(5) The best suffer most. But being a little less righteous than perfect would have kept Jōb from being a target.
The story’s premise is suspect: A perfect being wouldn’t stoop to being an accessory-before-the-fact. Then there’s Satan. He lost all powers, except speech, when tossed from Heaven, so his only power is power to tempt. This doesn’t present much of a problem, given the job he does on Jōb, but it raises the possibility that one could be tempted to blame Satan rather than getting on with God’s work. This has been known to fill pews.
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博主回复(2017-7-13 09:12)：[转载]杨凤岗：信仰还是迷信：中国当代的宗教复兴浪潮 http://blog.sciencenet.cn/home.php?mod=space&uid=1247255&do=blog&id=1062629 中华民族是追求宗教信仰的民族。在台湾，宗教的多元化发展显示中国人信仰兴盛时代已然来临，这是不以个人的意志为转移的发展趋势。这个正在悄然来临的宗教兴盛不是简单的回归过去，而是在物质主义极致后的灵性苏醒，是在现代化和全球化背景下，延续政治发展和经济发展之后的灵性发展。(杨凤岗)
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Trickle-down economics - Wikipedia
http://blog.sciencenet.cn/blog-847277-1066218.html
