Confucian Political Theory in the Face of the Future1 Mon-Han Tsai
Confucian Political Theory in the Face of the Future1 Mon-Han Tsai
Confucian Political Theory in the Face of the Future1 Mon-Han Tsai
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get Ch<strong>in</strong>a to go <strong>Confucian</strong>? Moreover, <strong>Confucian</strong>ism would benefit enormously from<br />
cultural re<strong>in</strong>tegration and realignment <strong>in</strong> East Asia. S<strong>in</strong>ce <strong>the</strong> mid-19 th century,<br />
culturally East Asia has steadily lost its previous <strong>in</strong>tegrity and commonalities, while<br />
with <strong>the</strong> advent <strong>of</strong> globalisation, <strong>the</strong> exchange and collaborations at pop culture level<br />
have <strong>in</strong>creased dramatically <strong>in</strong> <strong>the</strong> last twenty years; Taiwanese watch Japanese TV<br />
drama, Japanese watch Korean TV drama, Ch<strong>in</strong>ese listen to Taiwanese pop songs and<br />
everyone watch Hong Kong movies, but at <strong>the</strong> <strong>in</strong>tellectual level, <strong>the</strong> exchanges rema<strong>in</strong><br />
by and large superficial and for <strong>of</strong>ficial purposes. Take Ch<strong>in</strong>ese characters for example,<br />
Ch<strong>in</strong>a uses simplified characters which are quite hard to discern for non-Ch<strong>in</strong>ese<br />
speak<strong>in</strong>g Japanese, whilst <strong>in</strong> Japan and Taiwan, it’s predom<strong>in</strong>ately <strong>in</strong> traditional<br />
Ch<strong>in</strong>ese characters (Japan has a bit <strong>of</strong> simplified characters, but more sensible ones),<br />
and <strong>in</strong> Korea and Vietnam, <strong>the</strong>y stop us<strong>in</strong>g Ch<strong>in</strong>ese characters at all. So unless<br />
someth<strong>in</strong>g is to be done, o<strong>the</strong>rwise for <strong>the</strong> foreseeable future, <strong>the</strong> l<strong>in</strong>gua Franca among<br />
<strong>in</strong>tellectuals and elites <strong>in</strong> East Asia would have to be English, oral and written. So how<br />
to pull former <strong>Confucian</strong> and Ch<strong>in</strong>ese-characters us<strong>in</strong>g East Asia countries rema<strong>in</strong>s a<br />
daunt<strong>in</strong>g task and a drag on <strong>the</strong> return <strong>of</strong> <strong>Confucian</strong>ism to East Asia.<br />
F<strong>in</strong>ally, <strong>the</strong> greatest tasks for <strong>Confucian</strong> political <strong>the</strong>ory are how to respond to <strong>the</strong><br />
<strong>in</strong>tellectual and normative forces <strong>of</strong> Western political <strong>the</strong>ory, especially democracy<br />
(<strong>the</strong>re is no time better than now, s<strong>in</strong>ce people are not do<strong>in</strong>g it at gunpo<strong>in</strong>t or with <strong>the</strong><br />
gun boats <strong>in</strong> sight!), and how <strong>the</strong> traditional East Asian cultural resources and<br />
<strong>Confucian</strong> tradition can be recovered, re<strong>in</strong>terpreted and regenerated to meet not only<br />
<strong>the</strong> parochial rout<strong>in</strong>e politics, but also <strong>the</strong> global challenges <strong>of</strong> politics by tak<strong>in</strong>g<br />
unreason’s measure <strong>in</strong> earnest. As John Dunn has most aptly pronounced “In <strong>the</strong> long<br />
perspective <strong>of</strong> history this great dialogue is only just beg<strong>in</strong>n<strong>in</strong>g”.<br />
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