Tides of Madness的問題，透過圖書和論文來找解法和答案更準確安心。 我們找到下列線上看、影評和彩蛋懶人包

Drucker on Totalitarianism and Salvation by Society

為了解決Tides of Madness的問題，作者Peter F. Drucker 這樣論述：

　　TO OUR READERS 　　I have long wanted to compile a volume that brings together Peter Drucker’s discourses on totalitarianism and salvation by society to make them easily accessible to readers. Now the work has finally been completed. 　　The book is comprised of selections from five of Peter Drucker

’s works, The End of Economic Man, The Ecological Vision, Landmarks of Tomorrow, Adventures of a Bystander, and A Functioning Society. My job was to sort the content into nine chapters, draw up titles, and write related introductions to the chapters. Drucker’s reflections on and critiques of totalit

arianism run through most of his works, but they are more focused and systematic in the five books mentioned above. Known as “the father of modern management”, Peter Drucker had a lifelong hatred of totalitarianism. He studied management because he felt that only the effective management of pluralis

tic social organizations—including non-profit organizations, industrial and commercial enterprises, and government agencies—could provide options or alternatives to resist totalitarian rule. 　　Totalitarianism is an ugly phenomenon in human society and politics, and it is also a terrifying disease.

It has caused more suffering to humankind than any other tyranny in history. What it seeks is to fully and thoroughly manipulate and control every individual, both in body and mind, turning humans not only into animals but also into machines and tools as well. Totalitarianism aims for absolute power

, but no one except the Creator has such power. Hence, it manifests as a state of absurdity and madness in which “the movement (persecution) is everything, yet there is no purpose.” By its nature, totalitarianism cannot tolerate the existence of even a tiny bit of humanity. The Nazis’ “final solutio

n” (genocide), the mass murder of Jews, is its logical result. Today, highly developed new technologies are also providing imaginative physical and psychological methods of manipulation, giving those with totalitarian ambitions the means to carry out a “final solution,” the extinction of unmankind (

the extinction of human nature; that is, essentially exterminating the human species.) Totalitarianism is the result of the failure of “salvation by society”. 　　History has repeatedly proven that any perfect, or nearly perfect society that claims to have no conflict, no class differences, complete

fairness, justice, benevolence, and harmony, is a utopia. However, using society to eliminate evil in human nature, to save human beings from depravity, and transform them into perfect people, is merely a naïve fantasy. Marxism is the most recent, most rigorous, and most alluring social rescue plan

but also the utmost failure at “salvation by society”. Today, political parties and nations still under the banner of Marxist communism or socialism have essentially sunken into totalitarianism. 　　From the perspective of philosophy, “Salvation by society” belongs to the category of absolute rationa

lism. It originates from human beings’ pride and conceit, is the notion that people can grasp absolute truth and become the master of everything in the world, including their own destiny. 　　Tracing their respective roots in different fields of knowledge, people regard their discoveries as the only

correctness. They develop various “isms,” including progressivism, scientism, economic utilitarianism, rational liberalism, nationalism or ethnocentrism, and socialism and communism. 　　 　　These doctrines may be impeccable logically, and some are emotionally moving. But they all have an a priori hypo

thesis that cannot be empirically proven or falsified—that is, human beings can be absolutely rational and can comprehend absolute truth. 　　Now we finally know this priori hypothesis is wrong, not because of logic’s merits or demerits, but because it simply doesn’t work in real life. So, where is t

he way out? Peter Drucker suggested that we return to spiritual values and faith: to experience and recognize there is a higher authority beyond society and above human beings. That authority has already planted compassion and justice in human’s hearts, what we usually call “conscience.” If humans i

ndeed have a purely rational nature, conscience is its master. With conscience derived from faith, rationality can perform its beneficial functions. Like the conservatism’s counterrevolutionary movement that took place in the United States and Great Britain more than two hundred years ago, it shines

with the glory of true freedom and genuine rationality: Those movements were constructive, not destructive; they appealed to the love, faith, and humility of Christ. Based on religious conviction, they firmly rejected human’s absolute rationality, or irrational absolutism, and were solemnly committ

ed to human dignity.   　　 　　Peter Drucker inherited the tradition of the conservatism’s counterrevolution in the United States and Great Britain. Inspired by observing social and political realities in the United States, he formed a social concept that differs from a social rescue plan (salvation by

society): lesser evils instead of greater good. Although imperfect, it would create a less painful and tolerable society. Such a society should have the following characteristics: 　　1. It would replace solipsistic “isms” with an open and tolerant attitude. 　　2. It would replace centralized and uni

form structures with diversified social organization and decentralized power centers. 　　3. It would replace revolutionary dogma with experimental, gradual improvement and review from time to time. 　　4. It would replace the rigid social relationship that mutually exclude and negate between individual

and the whole, or between the different parts of the society, with the principle of mutual dependence and mutual benefit to establish a dynamic equilibrium between the individuals and society, freedom and order. 　　Such a society would not follow a preset scientific design, nor would it need to rel

y on charismatic leaders or supermen. It would not be perfect, but it would be better and achievable. 　　It should be emphasized that Drucker’s openness, tolerance, diversity, and eclecticism are not without a bottom line. The bottom line is that he will never tolerate any form of totalitarian autoc

racy. Drucker noted that human beings have two essential qualities that other creatures don’t have—knowledge and power. These attributes can neither be removed nor avoided, and their aims and uses must be regulated and restricted. He was wary of sovereign states and modern governments. He believed t

hat regardless of whether they adopted a democratic system or an autocratic system, they were essentially the same but only different in extent, to which they infringed on individual rights and freedoms. Therefore, within every sovereign state and modern government, there exists a gene for the growt

h of totalitarianism. When any nation abuses its knowledge and power to violate human rights, the international community must restrict or even deprive it of its sovereignty. 　　However, Drucker believed that thus far, the United States may be the only country that has never entirely accepted the co

ncept and system of a sovereign state. Therefore, as the leader of the free world and developed countries in the West, the United States is best suited to be the first to serve as a model for global actions to resist totalitarianism. Constructive frontiers of work are more important and decisive tha

n confrontations in the military sphere. Such frontiers are not found in the East, where totalitarianism is firmly rooted and far-reaching, but in the free world, especially in the West, where the U.S. has an advantage. These “West” frontiers are: 　　• the educated society; 　　• the world economy of

dynamic development; 　　• the new political concepts and institutions needed in this pluralist age, internationally, 　　nationally and locally; and civilizations that can take the place of the East that has vanished. 　　Ultimately, when the “West” constructive endeavors bring forth the tolerable new s

ociety that Ducker envisioned, restoring confidence in freedom and equality, totalitarianism will evaporate just as the sun rises and the dew will naturally be disappeared, losing its deceptive magic. 　　For those who are not free today, who unfortunately live under totalitarian rule or in totalitar

ian revolutionary movements, Drucker offers advice on how to deal with the environment based on his personal experiences in Europe as a teenager. The first is what not to do. Power has the potential for absolute and comprehensive control, and human nature is weak, unable to withstand the threats and

temptations of power, let alone face the opening of “Pandora’sBox”—totalitarianism. If a person is not ready to stand up, fight, and sacrifice him—or herself for righteousness— and it is only the few of the best, noblest, and courageous among us who can do that—the wisest thing to do is to break of

f with totalitarianism. 　　If some people try to control it with ambition or to make a deal with it by using wisdom and ingenuity, whether out of selfish motives or sincere goodwill, totalitarianism will use them, and they will become accomplices to its evildoing. In “The Monster and the Lamb” of th

is book, Drucker termed the former type “monster” and the latter “lamb.” Compared with above two types of people who voluntarily join the totalitarian camp, the other type of people is often the majority. Although they do not participate in themselves, they acquiesce totalitarianism to abuse others,

they turn their heads, safely latch their door then enjoy “peace and quiet.” Totalitarian careerists derive their greatest encouragement from public indifference, which is an “endorsement” to behave unscrupulously and do whatever they please. 　　As for what people should do vs what should not do, D

rucker didn’t give an easy answer. He didn’t tell us what proactive actions we can take under the terror, pressure, and false propaganda of totalitarianism that would effectively weaken totalitarian rule while protecting as much as possible ourselves and families. The situation is similar to the Bib

lical story of Abraham, who accepted God’s order to sacrifice his son. Abraham felt compelled to obey God’s command, yet also wanted to save his beloved son Isaac. Considering and formulating what strategies and courses of action is the responsibility of every entrepreneur, teacher, scholar, media p

erson, government official, professional knowledge worker, and citizen. However, the principles and directions have been given, and the constraints of the objective environment are also clear. Therefore, we can at least know the understanding of ethics, morals, and performance are required for holdi

ng a position or running a business in a totalitarian country are different than they would be for the same position or business in a democratic country. For example, if you have to set up a business in a totalitarian country, your goal should not be to contribute to the country’s GDP or tax revenue

. Nor should you aid in strengthening its national defense or “stabilizing” its society. And, not to mention that you should never use the national ideology to educate employees and unite them.   　　Lastly, I’d like to point out that the book ends on an optimistic note, which Drucker wrote in 1959.

He was fifty years old then, vigorous and confident. He saw a pluralistic and autonomous organizational new society taking shape in the United States and the West. The boom in modern　management and the emergence of an educated group of knowledge workers (also known as the “middle class”) complementi

ng each other at that time. But on the other hand, he also noticed that mankind had begun to master knowledge of the natural science and behavioral science that could end up destroying humanity. And that kind of knowledge was creating conditions for the exercise of absolute power. In that era of gre

at change, he urged society, human beings, and individuals to “return to spiritual values and return to religion,” and he emphasized knowledge workers’ responsibilities, because in inherence, “knowledge is power, and power is responsibility.” It is also because only through the specific and subtle p

ractice of assuming responsibility and thus realizing dignity at the individual level could humankind’s long-standing grand and lofty ideal of “freedom and equality” be achieved. Hereby, I would like to revisit with the readers on Drucker’s clarion call that he made sixty years ago as encouragement

for us all: 　　“Everyone must be ready to take over alone and without notice, and show himself saint or hero, villain or coward... played out in one’s daily life, in one’s work, in one’s citizenship, in one’s　compassion or lack of it, in one’s courage to stick to an unpopular principle, and in one’s

refusal to sanction man’s inhumanity to man in an age of cruelty and moral numbness. 　　In a time of change and challenge, new vision and new danger, new frontiers and permanent crisis, suffering and achievement, in a time of overlap such as ours, the individual is both all-powerless and all-powerf

ul. He is powerless, however exalted his station, if he believes that he can impose his will, that he can command the tides of history. He is all-powerful, no matter how lowly, if he knows himself to be responsible.” 　　Ming Lo Shao, Editor 　　October 2020, in Los Angeles, USA   編者簡介 　　FOREWORD O

N BEHALF OF THE AUTHOR 　　If the author of this book, Peter Drucker, were still alive, faced with the reality of the current rifts in American politics and society, I believe he would warn and advise us all, particularly the young and enthusiastic among us, with the following words from the preface

of The End of Economic Man, reprinted in 1969: 　　But can we still be sure? Or are there not signs around us that totalitarianism may re-infest us, may indeed overwhelm us again? The problems of our times are very different from those of the ’twenties and ’thirties, and so are our realities. But som

e of our reactions to these problems are ominously reminiscent of the “despair of the masses” that plunged Europe into Hitler’s totalitarianism and into World War II. In their behavior some groups—they racists, white and black, but also some of the student “activists” on the so-called Left—are frigh

teningly reminiscent of Hitler’s stormtroopers—in their refusal to grant any rights, free speech for instance, to anyone else; in their use of character assassination; in their joy in destruction and vandalism. 　　In their rhetoric these groups are odiously similar to Hitler’s speeches and so is the

dreary nihilism of their prophets to hatred from Mao to Marcus. But above all, these groups on the “Right” as well as on the “Left,” like the totalitarians of the generation ago, believe that to say “no” is a positive policy; that to have compassion is to be weak; and that to manipulate idealism fo

r the pursuit of power is to be “idealistic.” They have not learned the one great lesson of our recent past: hatred is no answer to despair. 　　Understanding of the dynamics of the totalitarianism of yesterday may help us better to understand today and to prevent a recurrence of yesterday. It may, I

hope above all, help young people today to turn their idealism, their genuine distress over the horrors of this world, and their desire for a better and braver tomorrow into constructive action for, rather than into totalitarian nihilism as their predecessors did thirty years ago. For at the end of

this road there could only be another Hitler and another “ultimate solution” with its gas chambers and extermination camps. 　　Those words not only embody the book’s practical significance today but also the historical importance it will have in the future. 　　Editor     　　November 2, 2020, America

n Presidential Election Eve 　　Los Angeles, USA   CONTENTS ACKNOWLEDGEMENTS PREFACE PREFACE TO OUR READERS FOREWORD ON BEHALF OF THE AUTHOR   CHAPTER ONE The Morbid Phenomena of Totalitarian Countries Introduction 1 The Totalitarian Economic System and the “Noneconomic Society” 2 By Justifying Per

sonal Sacrifice to Deny the Meaning of Life and Society 3 Create Enemies and Incite Hatred Between Classes, Races, and Nations 4 Control the Entire Country and Society by One Top-to-bottom Totalitarian Organization 5 Mystifying Leader, Creating an Atmosphere of Personal Worship 6 Encourage Informers

and Undermine Traditional Ethical Values   CHAPTER TWO The Origins and Essence of Totalitarianism from the Prospective of Society and Politics Introduction 1 The Total Failure of Marxism Had Been a Main Reason for the Europe’s Masses to Supported Totalitarianism 2 Why Can Totalitarianism Win the Su

pport of the Masses? 3 No Revolutionary Leader Can Oppose the Inner Dynamic of the Revolution or Impose Measures That Go Against Public Opinion   CHAPTER THREE Totalitarianism Inevitably be Replaced by a New Noneconomic Society Based on Individual Freedom and Equality Introduction   CHAPTER FOUR The

Origins and Essence of Totalitarianism from the Perspective of Rationality and Faith Introduction 1 From Rousseau to Hitler 2 Why Society Is Not Enough: Introduction to The Unfashionable Kierkegaard 3 The Unfashionable Kierkegaard   CHAPTER FIVE The Origins and Essence of Totalitarianism from the P

erspective of Technology Progress Introduction Abstraction Part One of The Human Situation Today   CHAPTER SIX Criticism of Marxism Introduction 1 How Did Marxist “Political Economics” Be Debunked? 2 Marxism’s Failure   CHAPTER SEVEN Do We Want “Salvation by Society” or a Society That Is Not Perfec

t but Tolerable? Introduction 1 No More Salvation by Society 2 A Society that May Be the Best We Can Possibly Hope For   CHAPTER EIGHT The Free World’s “West” Strategy to Resist Totalitarianism Introduction 1 “The Work to Be Done”—The Overview of the “West” Strategy 2 Discussion on the Frontiers of

“West” Strategy   CHAPTER NINE How Should Individuals Deal with the Threat and Temptation of Totalitarianism? Introduction 1 The Maverick Young Drucker 2 The Monster and the Lamb 3 Abstraction Part Two of The Human Situation Today   推薦序 PREFACE 　　Peter Drucker was a friend and advisor to me duri

ng my leadership years at ServiceMaster. Minglo Shao has become a very special friend of mine. We first met as he became a partner of ServiceMaster, assisting us in expanding our business to China and other countries in the Far East. I later had the privilege of introducing him to Peter Drucker, and

the two of them developed a good friendship which extended over the balance of Peter’s life. 　　Minglo Shao has now developed an abstract of Drucker’s writings reflecting Drucker’s view on “totalitarianism and salvation by society.” As you read this, it is well to reflect upon the application of th

ese thoughts—especially to the young people of today—providing appropriate warnings and excellent advice. Thank you, Minglo, for the example of your life and your continued friendship. C. William Pollard November 2, 2020 American Presidential Election Eve Chicago, Illinois, USA 2 By Justifying Pe

rsonal Sacrifice to Deny the Meaning of Life and SocietyThe consistent new concept of society which totalitarianism proclaims is nothing but a mirage unless war is accepted not only as legitimate but as supreme. Man’s function and his place in war must lay the basis of his function and place in soci

ety altogether. Hitler’s and Mussolini’s entire social and political edifices are necessarily built upon Heroic Man as the concept of man’s true nature.* * * * *The anonymous soldier in the trenches, the equally anonymous worker on the assembly line, are fundamental symbols of this new concept of ma

n. And Ernst Juenger, the one really profound German philosopher of the totalitarian state, has therefore consciously based his new society upon the figure of the Worker-Soldier; physical pain and the ability to endure it are the basis of his new order of values.

美術設計之路：世界級金獎美術總監告訴你怎麼用造型、色彩、形式和質感，打造出會說故事的電影世界

為了解決Tides of Madness的問題，作者FionnualaHalligan 這樣論述：

電影就像一場夢，你可以在其中成為你想要的一切。 ——Dante Ferretti，費里尼、馬丁史柯西斯御用美術總監／ 《神鬼玩家》、《瘋狂理髮師》、《雨果的冒險》三度奧斯卡最佳美術設計得主   　　他們從一雙鞋或一張桌子，撐起對一部電影的想像， 　　或從照片、文獻、草圖等資料，創造出幾可亂真的場景和道具； 　　他們讓芝加哥化身為高譚市（《黑暗騎士》）， 　　在台灣搭造出十七世紀的日本（《沉默》, 2016）。 　　美術總監是繪圖師、設計師、建築師 　　──更是魔術師，操弄所有能說故事的事物，打造出銀幕上 　　最真實的夢境，最高明的騙局。 本書特色 　　˙Fil

mCraft書系：入圍英國Kraszna-Krausz Book Awards攝影與動態影像書籍大獎（2012）。 　　˙16位世界級美術總監獨家深入訪談，提供實用又深入的建議，並公開不為人知的工作內幕，以及從未曝光的氣氛圖、照片與概念作品。 　　˙披露影史名作幕後精采製作過程，從大型片廠製作到美國獨立製作，涵蓋電影美術設計每一個層面，以及從英國的到西班牙、香港、日本，再向南延伸到紐西蘭等國家的工藝技術。 　　˙特別收錄影史5位傳奇美術總監側寫，包括大衛・連御用的John Box、十一度贏得奧斯卡最佳美術設計奬的Cedric Gibbons、因《亂世佳人》之成就而獲贈全世界第一位美術總監

頭銜的William Cameron Menzies、「設計師中的設計師」Ferdinando Scarfiotti，以及美術設計界的精神導師、唯一擔任過大製片廠總製片的美術總監Richard Sylbert。   　　◎從無到有，將想像具象化 　　當電影正式進入製作階段，繼導演之後，美術總監（Production Designer）是頭一個加入劇組的人員，憑藉著劇本中的設定，加上導演對電影的想像，他們從一無所有出發，跑遍無數角落，一筆一畫、一磚一瓦，搭起一場浩大的夢境。 　　◎統領龐大團隊的「指揮家」 　　在美術總監的統籌指揮下，美術指導（Art Director）帶領助理美指、場景設

計師（Set Designer）和製圖員（Draftsman），將概念設計師（Concept Artist）的設計圖或簡易平面圖，轉化為建築圖或施工圖，再集結場景組、工程部門、道具部門所有人之力，打造出一部電影所需的所有場景，並使之與服裝設計、特殊效果、化妝等方面統合，確保全片視覺表現的一致性。 　　◎美術總監也要會說故事 　　這些頂尖美術總監各有擅場：有人出身純美術而精通繪圖，有人專攻建築而以搭景著稱，還有人從角色出發，陳設出可信度幾可亂真的場景。但在繪製建築圖或製作模型的技術之上，要成為頂尖美術總監，更重要的是：說故事的才能。 　　■《春光乍現》的美術設計靈感，來自張國榮的一件毛衣？

　　■《黑暗騎士》的蝙蝠車是從模型從頭設計、打造而成的真車，時速可以高達160公里？！ 　　■《不可能的任務：鬼影行動》杜拜哈里發塔上那場飛簷走壁的戲是怎麼拍成的？ 　　■當電影愈來愈倚重視覺特效，美術設計和視覺特效兩部門之間的矛盾怎麼解決？ 　　■為什麼電腦生成影像技術已經如此發達，許多導演、美術設計仍堅持搭景＋實景拍攝？ 　　■找不到適合的外景，或實景環境不允許拍攝時，該如何應變？ 　　■有限的美術預算該怎麼規畫、取捨與分配，不多花也不少花？ 　　美術總監在電影中扮演的角色，在大眾的眼裡最為模糊，卻又是決定鏡頭成敗的關鍵人物。 　　他們必須具有一種高度，既是引導情緒的魔法師，又是操控幻

影的巫師，同時又必須腳踏實地，帶領最龐大的團隊在特定的情況下、一定的預算裡，達成導演的理想。 　　他們創造出電影裡所有的空間，散發出能量去啟發導演、攝影師和演員心中的藝術創作靈魂。他們最好的作品，不是讓人歎為觀止的場面，而是讓觀眾完全沉浸在演員表演、鏡頭語言中的那些場景。 　　電影不是紀錄片，卻又必須具有可信度與說服力， 　　這就是美術總監追求不懈的平衡。 　　時間永遠很緊迫，預算卻往往更緊迫， 　　但他們的視野變得愈來愈大， 　　直到掌握一個世界的完整輪廓。 　　深入訪談 　　．《傲慢與偏見》、《贖罪》、《福爾摩斯》、《福爾摩斯：詭影遊戲》SARAH GREENWOOD＿英國 　　

．《哈利波特》系列、《教會》、《危險關係》、《英倫情人》STUART CRAIG＿英國 　　．《黑暗騎士》三部曲、《頂尖對決》、《星際效應》NATHAN CROWLEY＿英國 　　．《鬥陣俱樂部》、《關鍵報告》、《航站情緣》、《守護者》、《超人：鋼鐵英雄》ALEX MCDOWELL＿英國 　　．《天使薇拉卓克》、《吻兩下打兩槍》、《王者之聲：宣戰時刻》、《悲慘世界》EVE STEWART＿英國 　　．《第七號情報員》、《奇愛博士》、《雷霆谷》、《金手指》、《亂世兒女》Ken Adam＿德國／英國 　　．《重慶森林》、《春光乍現》、《花樣年華》、《讓子彈飛》、《一代宗師》張叔平＿香港 　　．《E

.T.外星人》、《300壯士》、《神隱任務》、《不可能的任務：失控國度》JIM BISSELL＿美國 　　．《侏羅紀公園》、《A.I.人工智慧》、《阿甘正傳》、《阿凡達》、《林肯》RICK CARTER＿美國 　　．《穆荷蘭大道》、《永生樹》、《世紀教主》、《神鬼獵人》JACK FISK＿美國 　　．《芝加哥》、《藝伎回憶錄》、《神鬼奇航：幽靈海》、《X戰警：未來昔日》JOHN MYHRE＿美國 　　．《我倆沒有明天》、《教父1～3》、《現代啟示錄》、《鬥魚》DEAN TAVOULARIS＿美國 　　．《純真年代》、《紐約黑幫》、《神鬼玩家》、《隔離島》、《雨果的冒險》DANTE FERRET

TI＿義大利 　　．《我的母親》、《悄悄告訴她》、《壞教慾》、《切膚欲謀》ANTXÓN GÓMEZ＿西班牙 　　．《鯨騎士》、《魔戒》三部曲、《綠光戰警》、《X戰警：天啟》GRANT MAJOR＿紐西蘭 　　．《追殺比爾》、《扶桑花女孩》、《魔幻時刻》、《賽德克巴萊》、《回憶中的瑪妮》種田陽平＿日本 媒體讚譽 　　˙「……這些書精彩且值得一讀。」──STUFF WE LIKE網站 　　˙「……聚焦電影製作的各種技藝，充滿資訊與智慧。」──MAKING THE MOVIE網站 　　˙「……保證影響你思考電影的方式。」──THE AISLE SEAT網站 　　˙「……提供讀者精彩又內行的

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計也相當厲害。」──DIY電影節

中美韓三角關係政治經濟視角

為了解決Tides of Madness的問題，作者戴平 這樣論述：

南韓是東亞經濟、政治、軍事最重要國家之一。除了日本之外，南韓在東亞是美國最重要的盟友。1980年代末與1990年代初冷戰的結果讓，世界經濟、政治、軍事與安全結構改變了。這些冷戰結果之后的改變也包括南韓 而且全部東亞地區。1980年代末與1990年代初冷戰結果的改變讓，南韓與蘇聯(目前俄羅斯), 而且南韓與中華人民共和國(中國)建立外交關係。 最近二十五年中，南韓與中國不僅改善經濟、政治與外交關係, 而且中國成爲南韓主要的經濟貿易對象。此外，中國也成爲南韓主要的投資目的地。中韓經濟貿易關係的發展不僅是反應對中國經濟影響的上升，而且南韓企業在中國市場企求投資與貿易的機會。中韓關係的改善能考慮，爲

了美國對南韓印象的平衡。不過，另一方面中韓經濟密切關係，而且美韓軍事密切關係對南韓是嚴重問題的原因。最近的例如是薩德問題(THAAD issue)，使中國決定了對南韓用經濟制裁。中國經濟壓力的方式是抵制南韓商品或者限制中國旅游到南韓。 總之，薩德問題(THAAD issue)是很清楚的例如目前南韓有嚴重的兩難，選美國或者中國。