NOBILITY AND CIVILITY
Harvard University Press, 2004 - 272 pages
Globalization has become an inescapable fact of contemporary life. Some leaders, in both the East and the West, believe that human rights are culture-bound and that liberal democracy is essentially Western, inapplicable to the non-Western world. How can civilized life be preserved and issues of human rights and civil society be addressed if the material forces dominating world affairs are allowed to run blindly, uncontrolled by any cross-cultural consensus on how human values can be given effective expression and direction?
In a thoughtful meditation ranging widely over several civilizations and historical eras, Wm. Theodore de Bary argues that the concepts of leadership and public morality in the major Asian traditions offer a valuable perspective on humanizing the globalization process. Turning to the classic ideals of the Buddhist, Hindu, Confucian, and Japanese traditions, he investigates the nature of true leadership and its relation to learning, virtue, and education in human governance; the role in society of the public intellectual; and the responsibilities of those in power in creating and maintaining civil society.
De Bary recognizes that throughout history ideals have always come up against messy human complications. Still, he finds in the exploration and affirmation of common values a worthy attempt to grapple with persistent human dilemmas across the globe.
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Anyone referring to the past to criticize the present should, together with all
members of his family, be put to death.5 This testimony from a critic of the
Confucians would suggest that not only the minister-counselor as Noble Person,
but the ...
(Art. 7; 52) By "the man" Shotoku means a wise and worthy person, what the
Confucians would call a sage-king or noble person. Yet here he acknowledges
the difficulty of finding a wise man to govern, when he says: "It is not until after a
Another measure of this change is what became of Confucian influences —
especially the nobility and civility embodied in the Confucian "noble person." As
late as the ninth century the idea persisted that study of the Confucian classics
was an ...
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