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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Again, few contemporaries realized the extent to which this was a transformation
of Zhu Xi's original Community Compact, which had promoted such
communitarian values as the leadership responsibility of the local elite,
Muro's The General Sense of the Extended Meaning of the Six Precepts (Rikuyu
engi taigi) was not simply a translation of Fan Hong's work, but rather a digest in
the same genre as Xu Heng's digest of Zhu Xi's Elementary Learning (Xiaoxue ...
In the Meiji version there is a strong emphasis on loyalty to the Emperor, serving
the purposes of the new nation- state, but this is lacking in Zhu Xi's original, which
emphasized filial piety as the common human ground of public morality and ...
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