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By Joel Fetzer, J Christopher Soper

Responding to the “Asian values” debate over the compatibility of Confucianism and liberal democracy, Confucianism, Democratization, and Human Rights in Taiwan, via Joel S. Fetzer and J. Christopher Soper, bargains a rigorous, systematic research of the contributions of Confucian proposal to democratization and the safety of girls, indigenous peoples, and press freedom in Taiwan. depending upon a special mix of empirical research of public opinion surveys, legislative debates, public university textbooks, and interviews with prime Taiwanese political actors, this crucial examine records the altering function of Confucianism in Taiwan’s fresh political historical past. whereas the ideology mostly strengthened authoritarian rule long ago and performed little position in Taiwan’s democratization, the assumption procedure is now within the strategy of reworking itself in a pro-democratic course. not like those that argue that Confucianism is inherently authoritarian, the authors contend that Confucianism is able to a number of interpretations, together with ones that valid democratic varieties of executive. At either the mass and the elite degrees, Confucianism is still a strong ideology in Taiwan regardless of or maybe as a result island’s democratization. Borrowing from Max Weber’s sociology of faith, the writers supply a particular theoretical argument for the way an ideology like Confucianism can concurrently accommodate itself to modernity and stay trustworthy to its middle teachings because it decouples itself from the nation. In doing so, Fetzer and Soper argue, Confucianism is behaving very similar to Catholicism, which moved from a place of ambivalence or maybe competition to democracy to 1 of complete help. the result of this learn have profound implications for different Asian international locations similar to China and Singapore, that are additionally Confucian yet haven't but made a whole transition to democracy.

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Confucianism, Democratization, and Human Rights in Taiwan

Responding to the “Asian values” debate over the compatibility of Confucianism and liberal democracy, Confucianism, Democratization, and Human Rights in Taiwan, through Joel S. Fetzer and J. Christopher Soper, bargains a rigorous, systematic research of the contributions of Confucian suggestion to democratization and the security of girls, indigenous peoples, and press freedom in Taiwan.

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Xiii): “The Master was wishing to go and live among the nine wild tribes of the east. Someone said, ‘They are rude. ’” (1971:221). The world Confucius seems to describe is one where superior people and cultures 26 Chapter 2 should live, missionary-like, among those that are inferior so that the former can educate the latter. i). Finally, in The Great Learning (x) Confucius suggests that bad, uncivilized people deserve to be punished by being exiled to live with barbarous tribes, who are presumably also uncivilized: “it is only the virtuous man who can send away such a [bad] man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom” (1971:378).

The promotion of gender rights in China became highly complex after the Nationalists abandoned the mainland for Taiwan in 1949. At least rhetorically, the Chinese Communist Party advocated some forms of economic independence and political participation for women (Ackerly and Li 2008). The reality was more mixed, however, but laws were passed that—at least on paper—granted women rights equal to those of men. 30 Chapter 2 Women’s movements had emerged in Taiwan during the Japanese occupation under the leadership of pioneering women such as Hsu Shih-hsien (峀₥影; Chi 2007).

Are they not the root of all benevolent actions? For the governed, virtuous behavior therefore consists of not stirring up confusion by questioning the authority of political superiors. The relations between “superiors and inferiors,” Confucius (1971:258-259) notes, is “like that between the wind and the grass. xix). A common theme throughout these works is that natural hierarchies exist and that good government follows from recognizing and accommodating this chain of political command. xi). Good government, in short, is a function of people understanding their proper role in society and fulfilling the functions appropriate to their status.

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