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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In a sense the title of the work overrides the dichotomy between Buddhahood
and ordinary humanity, for traditionally "sutra" meant authoritative scripture as
found in the direct teaching of the Buddha Shakyamuni, but here a later patriarch
This original character is still reflected in the preservation of Zhu Xi's Six Precepts
among the later Sixteen. Moreover, despite the aggrandizing of imperial authority
in the official Ming and Qing versions, priority is still given to the family values ...
[This] emphasis on subjectivity and willpower influenced, to a greater or lesser
extent, many men of strong purpose and lofty ideals in later generations, such as
Kang Youwei, Tan Sitong, the young Mao Zedong, and Guo Moruo, who used it
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