Three tensions are said to exist in my relational theory, i.e. between ontology and behavior, between structure and process, and between substance and procedure. Underlying these tensions is a crucial question: How to identify the subject and object and understand the domination–subordination power relationship therein? These seeming inconsistencies appear if observed through a dualistic lens but may well disappear when viewed from the zhongyong dialectic, which, as an epistemological and methodological device, assumes no binary dichotomy in the first place. It believes in immanent relationality and dynamic transformability, holding that interaction based on difference rather than homogeneity generates healthy life and arguing that subject and object, structure and process, substance and procedure—all these categories constructed as dichotomous opposites are in fact mutually transformable as related parts of a whole. The evolution of global society, from international society of nation-states, to global society of humans, and to planetary society of all on earth (or beyond), clearly indicates the relational transformability across the ostensible subject–object divide. Power relations exist, but any unilateral exercise of power is ephemeral, for power over will not last, while power to will.

中文翻译：

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中庸辩证法：通向关系世界的桥梁


据说我的关系理论中存在三种张力，即本体与行为之间、结构与过程之间、实体与程序之间。这些张力背后隐藏着一个至关重要的问题：如何识别主体与客体并理解其中的主从权力关系？如果通过二元论的视角观察，这些看似不一致的现象就会出现，但如果从中庸辩证法的角度来看，这些矛盾很可能会消失，中庸辩证法作为一种认识论和方法论的手段，首先假设没有二元二分法。它相信内在的联系性和动态的可转化性，认为基于差异而不是同质性的相互作用产生健康的生活，并认为主体与客体、结构与过程、物质与程序——所有这些被构建为二分对立的范畴实际上是可以相互转化的。整体的一部分。全球社会的演变，从民族国家的国际社会，到人类的全球社会，再到地球上（或地球以外）所有人的行星社会，清楚地表明了跨越表面的主客体鸿沟的关系可转变性。权力关系是存在的，但任何单方面的权力行使都是短暂的，因为权力的支配不会持久，而权力的意志则不会持久。