This article discusses incidents where the Republic of China (ROC) passport is mistaken for the People's Republic of China (PRC) passport internationally, leading to difficulties. The author argues that the issue can be resolved by clearly explaining that 'Republic of China' and 'People's Republic of China' are two different countries, similar to North and South Korea. Conversely, the author believes that Taiwan independence advocates constantly 'self-dwarf' the ROC's international visibility. The inability to enter the UN is due to non-member status, not an issue with the passport itself. We should enhance our strength rather than constantly retreating and changing names.
This article criticizes the narrative that attributes all of Taiwan's current political, economic, educational, and cultural problems to the 'elites of the **Japanese Occupation Era**' whose lives were taken during the 228 Incident. The author dismisses this narrative as beautifully packaged rhetoric full of wonderful imagination and 'ridiculous bullshit.' Using the painter Chen Cheng-po as an example, the article points out his true role in the 228 Incident was a 'Taiwan Regional Council Representative,' not merely an artist, and questions why these 'Japanese Occupation Era elites' failed to prevent the Japanese military's wartime actions, the Comfort Women issue, or Kōminka (Japanization) education. The author sarcastically notes these elites failed to stop the Japanese military from eradicating Chinese culture and suggests that true 'Chinese culture' is deeply rooted in the hearts of the Taiwanese people, independent of the 'ROC aesthetics' after the 228 Incident.
The article criticizes the behavior of certain individuals (Hong Kong independence and Taiwan independence advocates) who equate Nazi Germany with the Republic of China following the Hsinchu Kuang-Fu High School Nazi incident. The author emphasizes the noble sentiments demonstrated by the Republic of China during turbulent times (such as sheltering Jewish refugees). It also points out that opportunistic individuals (Japanese collaborators, Chinese traitors) exist in every era. The author criticizes those who arrogantly use modern standards to judge the past, or even fabricate false history (such as claiming Chiang Kai-shek received Nazi assistance), arguing that this behavior distorts history for personal gain and is essentially no different from the opportunists of the Japanese Occupation Era.