Confucian Democracy: A Deweyan Reconstruction

Notes

Notes Chapter 1 1. Fukuyama (1989, 4); criticisms by Samuel Huntington, Timothy Fuller, David Satter, and others and Fukuyama’s response in no. 17 (1989) and no. 18 (1990) of the National Interest. 2. Fukuyama (1989, 11–18). 3. Fukuyama (1989, 17; 1992, 242–44; 1995, 21). 4. Fukuyama (1989, 13). 5. Kahn (1979, 121–23, 329–83). Besides South Korea, Japan, Taiwan, Hong Kong, and Singapore, Southeast Asian countries in which the Chinese minorities dominate the business sectors—for example, Malaysia, Indonesia, and Thailand—also have done relatively well. Within the United States, relatively speaking, the Chinese Americans also have fared better economically than other minority ethnic groups (Chan 1993, 39). 6. Zakaria (1994, 125); see also Mahbubani (1995). Most scholars agree that East Asian economic dynamism cannot be explained solely by cultural factors, even though these play a significant role (Tai 1989; Chan 1993; Berger and Hsiao 1988). 7. Mahbubani (1995, 102; 1992, 6–7); French (1996); Bell (1995, 34); Berger and Hsiao (1988, 4). It must, however, be noted that representatives of this school of thought demurred from talking about “models” for others, as it would be contradictory to the stand they take to pretend any kind of universalist claim (Kausikan 1998, 19–20). Short of universality, however, a model may simply be a set of useful guidelines that could be adapted according to different circumstances. 8. For studies supporting such general similarities, see Hitchcock (1994, esp. 38–41); Emmerson (1996, 3); report of the survey of the values of Asian executives conducted by Wirthlin Worldwide in the Wall Street Journal, 5 March 1996, p. 1. 9. Bauer (1995, 2). 10. Rosemont (1997, 68–69; 1998); Rorty (1991, 1993); Rawls (1993, 14, and Lecture III “Political Constructivism”). 211 11. American Anthropological Association (1947); de Bary (1998b, 54); Onuma (1996). 12. Huntington (1993, 22). 13. See criticisms by Fouard Ajami (1993), Robert Bartley (1993), and Liu Binyan (1993) in Foreign Affairs 75:4 (1993); see also Rashid (1997). 14. A form of cultural détente is Huntington’s (1996b, 41–46) proposed strategy for the West. 15. Howell (1997); Hall and Ames (1999, 89–97). This is not a new suggestion. During the Enlightenment, many European intellectuals were interested in the Chinese civilization and advocated learning from it (Ching and Oxtoby 1992); Jensen (1997, 77–134); Clarke (1997, 37–53). 16. The danger is not limited to non-Western countries. Western countries might make the same mistake if they feel threatened by the “clash of civilizations” scenario and react defensively (Smith 1997). 17. Sen (1996); Chan (1996; 1998, 32–34); Kausikan (1998, 24); Jones (1994, 19). Confucian culture is only one among many Asian cultures, and when the discussion moves from one to the other, there is no intention of reducing Asian to Confucian; instead, it is a move from the more general to the more specific, from a wider to a narrower field, when it is not clear that an argument could apply to the wider field. 18. Huntington (1996a, 15, 18, 21). 19. Pye (1985, 55–89; 1996). 20. Munro (1979, 40); Edwards (1986, 44); see also Kent (1993, 30–31). 21. Yu Ying-shih (1997, 208). Borrowing Rawls’s framework of Political Liberalism , Yu argues that Confucianism may exist as one among several comprehensive doctrines within a liberal democracy. 22. Wu (1922, 15). 23. The slogan actually was coined by Hu Shih in his preface to Wu Yu’s work (Wu 1922, 7). 24. Nussbaum (1997). 25. Weber (1951); Tu (1991). 26. Tu (1984, 90). 27. An approach that Amartya Sen (1996, 3) advocates. See also Chan (1998); de Bary (1998b); Hall and Ames (1999). 28. Chang et al. (1958); Tu (1986); Liu (1992). 29. Li (1999, ch. 7, emphasis added). 30. Parekh (1993, 172); Dunn (1992, vi); Bell (1995, 30). 31. Beetham (1993, 60); Dunn (1979, 11); see also Parekh (1993, 165). 212 Notes 32. Held (1993, 14); Zakaria (1997, 23–24); see also Bell et al. (1995). 33. Zolo (1992, 170). 34. Barber (1984, 1989); Dahl (1989, 1992); Gould (1988); Gutmann (1987); Okin (1989). 35. Bell (1995). 36. Sandel (1996, 3). 37. Rawls (1971, 1993); Dworkin (1977, 1978); Feinberg (1988); Raz (1986); Nozick (1974). 38. Chan (1998, 33). 39. Walzer (1989, 6, 22); Unger (1983, 41); Gutmann (1985, 320). Buchanan is probably not alone in excluding Walzer as a communitarian, despite some similarities between his theory and communitarianism (Buchanan...