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Democracy after Virtue - Toward Pragmatic Confucian Democracy (Paperback)
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Democracy after Virtue - Toward Pragmatic Confucian Democracy (Paperback)
Series: Studies in Comparative Political Theory
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Is Confucianism compatible with democracy? Ongoing debates among
political theorists revolve around the question of whether the
overarching goal of Confucianism-serving the people's moral and
material well-being-is attainable in modern day politics without
broad democratic participation and without relying on a "one
person, one vote" system. One side of the debate-voiced by
"traditional" Confucian meritocrats-argues that only certain people
are equipped with the moral character needed to lead and ensure
broad public well-being. They emphasize moral virtue over civic
virtue and the family over the state as the quintessential public
institution. Moreover, they believe that a system of rule headed by
meritorious elites can better handle complex modern public affairs
than representative democracy. The other side-voiced by Confucian
democrats-argues that unless all citizens participate equally in
the public sphere, the kind of moral growth Confucianism emphasizes
cannot be fully attained. Despite notable differences in political
orientation, scholars of both positions acknowledge that democracy
is largely of instrumental value for realizing Confucian moral ends
in modern society. It would seem that Confucians of both types have
largely dismissed democracy as a political system that can mediate
clashing values and political views-or even that Confucian
democracy is a system marked by pluralism. In this book, Sungmoon
Kim lays out a normative theory of Confucian democracy-pragmatic
Confucian democracy-to address questions of the right to political
participation, instrumental and intrinsic values of democracy,
democratic procedure and substance, punishment and criminal
justice, social and economic justice, and humanitarian
intervention. As such, this project is not only relevant to the
much debated topic of Confucian democracy as a cultural alternative
to Western-style liberal democracy in East Asia, but it further
investigates the philosophical implications of the idea and
institution of Confucian democracy in normative democratic theory,
criminal justice, distributive justice, and just war. Ultimately,
Kim shows us that the question is not so much about the
compatibility of Confucianism and democracy, but of how the two
systems can benefit from each other.
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