( ) Xie xie ni. (Thank you) Now this quality of foresight, of forward preparation, has always characterised the style and planning behaviour of our Government, and the Finance Minister's latest Budget statement merely marks a continuation of this principle of early planning for the future. However, one thing that has excited my attention is a certain subtle feature of the diction in the budget address. It is that while previously the Finance Minister has talked of policy, and the word policy has occurred frequently previously, in this year's Budget statement there is a greater resort to the use of the term strategy. The word strategy has been used at least six times and the Minister has even used the word tactics once. The Finance Minister is far from being a bellicose sort of person but the military aspect of his diction has induced me to look up Sun Tzu's Art of War. In the popular translation by Samuel Griffith, by a strange coincidence, the first chapter of the Art of War is headed `Estimates'. Another version translates ( ) (ji pian) as Essay or Chapter on `Deliberation'. Both headings, Estimates or Deliberation, are appropriate to describe the Minister's Budget statement. But let us take Sun Tzu's `Estimates' and consider what he says in this first chapter about five fundamental factors on which `Estimates' or `Deliberation' should be based. These are, firstly, the moral influence or moral cause, ( ) (dao); secondly, the weather or climatic conditions, ( ) (tian), thirdly, the terrain or terrestrial conditions ( ) (di), fourthly, command or generalship of commanders, ( ) (jiang); and fifthly, doctrine or organisation and discipline, ( )(fa). Let us apply these conditions to what our Finance Minister has done in his Budget statement, I will have to say a little more on the first factor, moral influence, later, but in terms of the second factor, climatic conditions, the Minister has said the weather is getting fair and our Ship of State is in good state: "steady as she goes." In terms of the second factor, the terrain or terrestrial conditions, the terrain may be rugged but we have also the Minister's own five basic programme objectives to help traverse this terrain, namely, his programme related to manpower, science and technology, infrastructure, taxation and promotion. And of course the strategy will be a very flexible one. In the case of the fourth factor, generalship, Sun Tzu, when he talks of command, says he means by this the general's qualities of wisdom, faith, compassion, courage and strictness. Our general in charge of our financial strategy has all these qualities. He is wise, he is a man of faith - he is one of the 10% who are Catholics in this House. His budget has continually good indications of compassion. For example, with effect from the 1976 year of assessment, the earned income relief was increased from $1,000 to $2,000 for those over 55 years old and $3,000 for those over 60 years old. This year the tax concession with regard to estate duty and also the other concession with regard to pensioners paying income tax also show that he is a man of compassion. Where courage and discipline or rigour are concerned, anybody who has been made Finance Minister by our Government would automatically have these virtues: as the Minister himself has shown in the rigour with which he imposed the well-known and well-felt car taxes announced on 1st January, 1976 Where the last factor, namely organisation and control, assignment of appropriate ranks to officers, is concerned, the Minister has touched on civil service expenditure, in respect of which he promises rigorous pruning, and on the development of quality of our managerial and executive grades. From these general guidelines we can see that there is able direction in the battle for economic development. But let me take up more particularly, and more seriously, the first of Sun Tzu's five fundamental factors - the one I merely mentioned, but did not say more about, namely - moral influence or moral cause. And this, Sun Tzu says (and I quote from the Griffith translation): "By moral influence, I mean that which causes the people to be in harmony with their leaders ...". And it is the necessity for harmony in different segments of our society that I want to stress. Recently the Deputy Prime Minister stated that [Straits Times, 28th February, 1977]: `Government had provided the masses with the best safeguard against communist revolution through continuous economic development' This development would not have been possible without the harmonious relationship between the Government and the people. This harmony has to be cherished because recent events have shown that occasions will continually arise wherein we will find people continually plotting to injure this same harmonious association or communication, The very latest instance has related to the disclosures about "black operations" that have been aimed at spoiling the good reputation of the leadership in the people's eyes. This instance is all the more significant in view of some special circumstances I would like to refer to. Sir, I was a member of a parliamentary delegation which visited Malaysia last year. The welcome we received was most cordial indeed, and we felt that everywhere we went we were greeted by warm and sincere expressions of friendship, including those of the very top leadership. Yet within the `very setting where there was sincere recognition of basic identity of interests especially in matters concerning security and the development of ASEAN, there have been found individuals who have been accused of such plotting as would, if successful, have spoilt the harmony between our people and our leaders, subverted intellectuals and students, and finally affected adversely our economic development. While on this point of security, it is good to point out that the relationship, in good balance, between the leadership and the people has resulted in a rather special political situation. We have been one party in Parliament for nearly ten years through three successive elections. And throughout all that time we have continued to plan for Singapore's successful development in the way the present budget also shows. I am sure that it is much more than a coincidence that our best development, and control over this development, took place when the Government party was in full possession of all the seats in this House. I think it is more than a coincidence that it has happened this way. Therefore, it might not be out of place to remark that for the time being at least, a so-called parliamentary opposition is irrelevant for our continued development. The real opposition walked out of this House some time ago, because it was not the Government party they wanted and still want to do in, but Singapore itself. They talk of a unitary state of Malaya including Singapore. And the so-called would-be parliamentary opposition plays footsies with such and other anti-national elements. We shall, therefore, have to be on a constant alert to promote and foster harmony in our society, to ensure development. When we talk of development we cannot separate the human, cultural, spiritual aspects of development from the material. The whole purpose of development - improved economic conditions, more and better jobs, enhanced quality of the environment - is the betterment of the human condition, the total human condition. In Singapore it is quite in order to point out that man does not live on bread alone. He has bread in the vast majority of cases and even circuses - witness the football enthusiasm at the National Stadium. To ensure development, to make sure our people enjoy a good life, we must also see to the importance of good communication between Singaporeans, for what is suggested by "moral influence" and "harmony" is brought about by good communication. I have deliberately used the term "good communication" because just as material development depends on good communication such as roads, telephone and radio communication, ships, aeroplanes, radar, satellites and so on, the development of people as rooted, civilised, cultured and humane depends also on communication of another kind. And this communication may be described in the sense of the Christian, St. Paul's injunction that "Evil communications corrupt good manners", or in the sense of "propriety" in Chinese tradition, but it deals with consideration and human relations, and in fact is the criterion of such relations. Japan is a fine example of how the acquisition of modern material means of communication did not affect Japanese society with a shudder, because a lot of the traditional forms of communication were preserved and, in fact, used to cushion the shock of assimilating the new and impersonal means of communication, It does seem ironic that Singapore is one of the world's most important centres of communication, and yet communication between people in the sense of regard, consideration, concern, a sense of identity has yet to be profoundly instilled. In Japan, the very network of interpersonal communications traditionally developed and supported has contributed to Japan's growth as an economically powerful state, despite the fact that there has been some erosion of traditional values as a result of the impact of modernisation. In Japan, you still find the relationship between worker and employer very personal and bound by ties of loyalty and pride of identification with the company. There still prevails a kind of industrial morality which frowns on a worker (whatever the level of his education, training and expertise) moving from one employer to another. The quality control movement, depending so much on cooperation (i.e, good communication) between workers, has taken such a root in Japanese industry that they are even able to strive after what they call ZD, namely Zero Defect. We have to improve our sense of communication, and we cannot find a better place to start setting the example of good communication than in Parliament House itself in this very debating Chamber. Sir, the debate on the President's address was very lively indeed. Much heat was generated and light thrown on several matters. Disagreements, where they occurred, were sometimes vehement. I hope such conditions will continue to prevail, during the Budget debate and after. So what, if we sometimes do not agree with one another. I remember reading a remark by a person called Wrigley (probably of chewing gum fame) to the effect that in a business, if two people always agreed, then one of them was redundant. So, in Parliament, we must agree to disagree. However, whatever the new styles we may want to adopt in our own Parliament, for it is correct that we should not merely imitate the Westminster model of behaviour of Members of Parliament; whatever Standing Orders we change, for they may in certain instances bear changing, we could certainly set an example of harmony (or the moral influence of Sun Tzu or the good communication I spoke of just now) if we tried to bear in mind a certain dictum of Confucius. My eponymous - this word means `same name'. Actually it was the Member for Kampong Chai Chee who gave the name to me. My eponymous and infinitely more illustrious predecessor said -