Confucian Democracy

Sor-Hoon Tan

Description

Through a detailed study of relevant concepts and theories in Confucianism and John Dewey's pragmatist philosophy, this book illustrates the possibility of Confucian democracy and offers an alternative to Western liberal models. Sor-hoon Tan synthesizes the two philosophies through a comparative examination of individuals and community, democratic ideals of equality and freedom, and the nature of ethical and political order. By constructing a model of Confucian democracy that combines the strengths of both Confucianism and Deweyan pragmatism, this book explores how a premodern tradition could be put in dialogue with contemporary political and philosophical theories.

Acknowledgments

1. Confucian Democracy?

Divining the Future
Whose Confucianism?
Which Democracy?
Liberals and Communitarians
Dewey and Confucius

2. Social Individuals

Liberal Self and Autonomy
Unique Rather Than Autonomous Individuals
Dewey’s Social Self-in-the-Making
Constructing a Confucian Conception of Self
Tension between Distinctness and Connectedness
Choice in the Liberal-Communitarian Debate
Dewey On Willing and Choosing
Confucian Choice: Learning and Thinking
Confucian Personal Commitment
Individuality and Organic Sociality

3. Harmonious Communities

Society and Community
Nonexclusionary Community
The Art of Community: Achieving Harmony
Achieving Harmony through Confucian Ritual Practice
The Science of Community: Cooperative Inquiry
Equality and Differentiated Orders
Equality in Human Relations

4. Ethico-Political Orders

The Political Domains of Procedural Republics
Ethico-Political Ends
Dewey on Politics in Ancient China
The Sage-King: An Ideal in Question
Exemplary Persons: Ethico-Political Ends-in-View
People As Basis (minben)
The Role of the People in Tianming
Are People Good Enough for Self-Government?
Faith in People

5. Authoritative Freedom

Negative and Positive Freedoms
Freedom As Growth
Confucian Positive Freedom
Right to Speak and Right Speech
Rights or Rites?
Authoritative versus Authoritarian
Coercion and Authority in Imperfect Situations

6. Cultivating Democracy

Reconstructing Confucianism and Democracy
Democracy and the Realpolitik of Stability

Notes

References

Index

Sujets

• Philosophie
• Épistémologie
• Philosophie politique
• Epistémologie
• Epistémologie
• Epistémologie
• Pragmatism

Informations

• Publié par: State University of New York Press
• Date de parution: 01 février 2012
• Nombre de lectures: 0
• EAN13: 9780791486085
• Langue: English
• Poids de l'ouvrage: 5 Mo

Extrait

CONFUCIAN DEMOCRACY

A D E W E Y A N R E C O N S T R U C T I O N

SOR-HOON TAN

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Confucian Democracy

SUNY series in Chinese Philosophy and Culture Roger T. Ames, editor

Confucian Democracy

A Deweyan Reconstruction

Sor-hoon Tan

State University of New York Press

Published by State University of New York Press, Albany

© 2004 State University of New York

All rights reserved

Printed in the United States of America

No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher.

For information, address State University of New York Press, 90 State Street, Suite 700, Albany, NY 12207

Production by Michael Haggett Marketing by Jennifer Giovani

Library of Congress Cataloging-in-Publication Data

Tan, Sor-hoon, 1965– Confucian democracy : a Deweyan reconstruction / Sor-hoon Tan. p. cm.—(SUNY series in Chinese philosophy and culture) Includes bibliographical references and index. ISBN 0-7914-5889-X—ISBN 0-7914-5890-3 (pbk. : alk. paper) 1. Confucianism and state. 2. Democracy–Religious aspects–Confucianism. I. Title. II. Series.

BL1840.T36 2004 321.8¢01—dc22

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Acknowledgments

Contents

Chapter 1 Confucian Democracy? Divining the Future Whose Confucianism? Which Democracy? Liberals and Communitarians Dewey and Confucius

Chapter 2 Social Individuals Liberal Self and Autonomy Unique Rather Than Autonomous Individuals Dewey’s Social Self-in-the-Making Constructing a Confucian Conception of Self Tension between Distinctness and Connectedness Choice in the Liberal-Communitarian Debate Dewey On Willing and Choosing Confucian Choice: Learning and Thinking Confucian Personal Commitment Individuality and Organic Sociality

Chapter 3 Harmonious Communities Society and Community Nonexclusionary Community The Art of Community: Achieving Harmony Achieving Harmony through Confucian Ritual Practice The Science of Community: Cooperative Inquiry

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1 1 6 9 11 14

17 17 22 25 29 32 39 41 45 50 53

63 63 65 75 79 88

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Contents

Equality and Differentiated Orders Equality in Human Relations

Chapter 4 Ethico-Political Orders The Political Domains of Procedural Republics Ethico-Political Ends Dewey on Politics in Ancient China The Sage-King: An Ideal in Question Exemplary Persons: Ethico-Political Ends-in-View People As Basis (minben)) The Role of the People inTianming Are People Good Enough for Self-Government? Faith in People

Chapter 5 Authoritative Freedom Negative and Positive Freedoms Freedom As Growth Confucian Positive Freedom Right to Speak and Right Speech Rights or Rites? Authoritative versus Authoritarian Coercion and Authority in Imperfect Situations

Chapter 6 Cultivating Democracy Reconstructing Confucianism and Democracy Democracy and theRealpolitikof Stability

Notes References Index

98 108

113 113 118 122 125 127 132 136 145 152

157 158 162 167 175 183 187 194

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211 233 253

Acknowledgments

A teacher once told me that the best way, perhaps the only way, to repay a debt of kindness is to pass it on. I think it applies equally well to debts of intel- lectual growth. I would like to pass on not only what I have learned, but to contribute to the task of philosophical inquiry to which my teachers have devoted themselves. This book was first written as a doctoral dissertation at the University of Hawaii at Manoa. I am grateful to the anonymous reviewers whose comments were very helpful during the revision of the manuscript. My colleague, Jiuan Heng, read the early chapters, and Keith Wiltshire read the entire text. I appre- ciate very much their comments and encouragement. It is entirely my own responsibility that the final product is not any better. I am especially grateful to all the members of my dissertation com- mittee—Roger Ames, James Tiles, Mary Tiles, Kenneth Kipnis, and Shi Mingzheng—who gave timely and invaluable feedback on the various drafts. Shi Mingzheng, though only an external member, impressed and moved me by the seriousness and meticulousness with which he read my drafts. His enthusiasm encouraged me to believe that the results of my labor might be interesting and comprehensible even to nonphilosophers. Kenneth Kipnis and Mary Tiles provided valuable viewpoints from outside my chosen specialization; they questioned my theses and arguments vigorously and prevented me from taking too much for granted and speaking only to specialists in Confucianism or pragmatism. Their insistence on my giving Western philosophical views equal respect rather than viewing them through Asian glasses helps make the final result more balanced than it would have been. Joseph Grange, who conducted a graduate seminar on John Dewey during a one-year visit to the University of Hawaii, introduced me to Dewey and pragmatism. This interest was further fostered by James Tiles, whose detailed criticisms of every draft of my dissertation constantly challenged me to improve my understanding of Dewey’s philosophy and helped

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Acknowledgments

me develop different perspectives on the Confucian texts on which I was working. Roger Ames is not only one of the best teachers I have ever met, but he continues to be my exemplar of what a Confucian scholar should be. His ability to inspire is enhanced by his willingness to tolerate and even respect dissent from his students. He not only taught students philosophical theories but, through his own example, he also instilled in them a sense of responsibility toward the scholarly community and the wider society. The National University of Singapore granted me study leave and spon- sored my graduate studies, which enabled me to concentrate on my studies and research without any financial worries. I also wish to thank my fellow graduates and other students at the University of Hawaii, with whom I had interesting and sometimes heated discussions, and faculties, whose seminars I attended. The four and a half years in Hawaii taught me much about community in practice. Last but not least, my family’s support and belief in me made it possible for me to leave more profitable careers to pursue my philosophical interests. No words can fully express what I owe them.