NOBILITY AND CIVILITYGlobalization 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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All these other duties or obligations — even his devotion to his wife , Sita — are
subject to his kingly responsibility . His own beloved , his family , even his royal
throne , may be set aside , if need be , in favor of his royal duty to sustain the right
.
points out the path of duty . Performance of duty and observance of morality are
convertible terms . To observe morality is to attain mastery over our mind and our
passions . So doing , we know ourselves . The Gujarati equivalent for civilization
...
The most important matter is that the duty of the subject is a public duty which
stands above the people and governs them . This is the basic meaning of subject
( omi / shin ) as distinguished from people ( tami / min ) . . . . This , then , is the
Way ...
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Contents
The Noble Paths of Buddha and Rama | 13 |
Buddhist Spirituality and Chinese Civility | 44 |
Shotokus Constitution and the Civil | 63 |
Copyright | |
8 other sections not shown