ABSTRACT
In all arguments on the principles of policy thought, the nature of policy humans as of interpenetrated beings with non-humans is critical, in which policy humans have been historically called on to dominate and control public policy through monopolistic and superlative policy capacity. This is the human-centeredness hypothesis in the policy humans principle. Although policy humans govern the policy world, they are interpenetrated or shared penetration with non-humans, that is, things. Policy humans are typically a central judge and presider who can identify with and respond to the needs and interests of both humans and things simultaneously not the anthropocentric theses of human predominance. Confucianism has remarkably understood this interpenetrated concept of human being(s) as the socialized reality with other humans and things. At the most intellectual level, the policy humans principle has been philosophically developed by referring Confucius' investigation of things, Zhuxi's thought of “I,” Mencius' doctrine of all things in oneself, and Laozi's non-doing, as well as Zhuangzi's one-thing ideology. Furthermore, Hua-yen Buddhism suggested the interpenetrated reading of policy humans, in which it exemplifies that affairs and principles arise independently but are non-obstructive.
