DOCSLIB.ORG

The Faces of Fear

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Faces of Fear The Faces of Fear: Cross-cultural Dialogues on Fear and Political Community A Dissertation Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Politics Department Bernard Yack, Advisor In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Jinmin Lee May 2014 The signed version of this form is on file in the Graduate School of Arts and Sciences. This dissertation, directed and approved by Jinmin Lee’s Committee, has been accepted and approved by the Faculty of Brandeis University in partial fulfillment of the requirements for the degree of: DOCTOR OF PHILOSOPHY Malcolm Watson, Dean Graduate School of Arts and Sciences Dissertation Committee: Bernard Yack, Politics Department Marion Smiley, Philosophy and Politics Departments Jeffrey Lenowitz, Politics Department Copyright by Jinmin Lee May 2014 ACKNOWLEDGEMENTS This dissertation is indebted to many individuals and institutions. I wish to express my first and foremost gratitude to Professor Bernard Yack, the most thoughtful and the kindest dissertation advisor anyone can possibly hope for. This project would not have been possible were it not for his knowledge, insights, guidance, patience and encouragement along the way. I owe him simply too much. My sincere gratitude also goes to Professors Marion Smiley and Jeffrey Lenowitz, my dissertation committee members. Professor Marion Smiley’s justice seminar, which I joined in my first term, helped me to shape much of the basic arguments of this dissertation. Ever since then, she has always been intellectually stimulating and incredibly supportive. Professor Jeffrey Lenowitz generously gave his time, ideas and criticisms. He especially enabled me to look at my dissertation afresh through his detailed comments and suggestions. I thank them all dearly. I would like to thank Brandeis University for the all-round support that allowed me to complete this project, and in particular Mellon Foundation and the Department of Politics for making such resources available to me at critical stages along the way. Especially, it has been my good fortune to be surrounded by kind and thoughtful minds in Brandeis community. I am indebted to Professors Robert Art, Steven Burg, Daniel Kryder, Jill Greenlee, Mingus Mapps and Kerry Chase, whose encouragement and feedback have been vital to me. Rosanne Colocouris has been kindness and helpfulness itself during my Brandeis days. For friendship and support, my loving thanks to Shefali Misra, Claudia Schaler, Timothy McCarty, Magdalena Krajewska, Jill Hazelton, Ofir Abu, Tzvetomira K. Laub, Rebekka Friedman, Jonathan Snow and Paul Herron. Special thanks are due to Professor Bryan Garsten in Yale University, for giving me the critical opportunity to reflect upon the concept of fear as an academic theme for the first time. Also, I have been privileged to have the intellectual encouragement and great kindness of Professors Jeffrey Abramson, in the University of Texas at Austin, and Sung Ho Kim, in Yonsei University. Last but hardly least, my heartfelt thanks to my husband Rinho Kim, for his endless support and affection, without whom this whole process would have been unimaginable, to whom my thanks can hardly convey. I also thank my parents, Yoonseo Moon in Seoul and Hui Lee in heaven, who have been my lifelong inspirations. To my parents this dissertation is dedicated with the deepest gratitude. iv ABSTRACT The Faces of Fear: Cross-cultural Dialogues on Fear and Political Community A dissertation presented to the Faculty of the Graduate School of Arts and Sciences of Brandeis University, Waltham, Massachusetts By Jinmin Lee Inspired by the hopes of better understanding and managing fear in our political lives, this dissertation engages Western and Chinese thinkers in a cross-cultural dialogue about fear. Influenced by the Enlightenment portrayal of fear, we tend to think fear as the greatest evil of civilization and the greatest enemy of freedom. This research shows that this way of thinking about fear is not the only one that is plausible or available to us. In order to understand what is missing from our current understanding of fear, this dissertation explores parallels among six philosophers who represent diverse attitudes to fear and political community. The six philosophers are grouped in three pairs, each of which includes one Western and one Chinese thinker: the moralists, Aristotle and Confucius; the realists, Hobbes and Han Fei; and the Enlighteners, Montesquieu and Liang Qichao. From the dialogue among these thinkers, the thesis shows how the concept of fear has changed its character; how fear has developed critical relationships with justice, equality and liberty; and how fear has been related to the different ways of political life. At the same time, by highlighting each voice’s strengths and weaknesses, this cross-cultural dialogue enables us to see how each theory may hide sources of fear within itself and how, ironically, they sometimes inflate the fears that they were designed to tame. Contemporary liberals, in particular, need to learn that there is much that is missing in our current understanding of fear and how these limitations may undermine their efforts to promote v individual liberty and security. In this regard, these different faces of fear point both to a richer portrait of fear and a better understanding of how to handle it. vi TABLE OF CONTENTS 1. INTRODUCTION 1 Cross-cultural Dialogues on Fear and Political Community 2. A MORALIST DIALOGUE 23 Aristotle and Confucius 3. A REALIST DIALOGUE 77 Hobbes and Han Fei 4. AN ENLIGHTENMENT DIALOGUE 139 Montesquieu and Liang Qichao 5. CONLUSION 201 Fear and Freedom: How to Use the History of Fear APPENDIX 209 BIBLIOGRAPHY 211 vii CHAPTER ONE Cross-cultural Dialogues on Fear and Political Community Adam answered, “I was afraid because I was naked.” … So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. (Genesis 3) Afraid, they know. … Their story – our story – is ready to begin. (Corey Robin, Fear: The History of a Political Idea)1 Introduction This thesis engages Western and Chinese thinkers in a cross-cultural dialogue about fear and political community. Social scientists have already begun to recognize the great benefit from participating in more cosmopolitan forums. Entirely new concepts, different perspectives and fresh insights can be gained from this broader setting. Even familiar concepts become fresher and more interesting when put besides their cultural counterparts. Most importantly, such a dialogue enables us to gain some critical distance on the predominant ideas and institutions of our own culture. Encountering thoughts from older and foreign texts is one way of broadening the range of questions and preconceptions that we can bring to the interpretation of our experience. 1 C. Robin, Fear: The History of a Political Idea (Oxford: Oxford University Press, 2004), p. 1. 1 Being aware of these benefits, political theorists have recently begun to examine a number of concepts from a cross-cultural perspective. Fred Dallmayr, in particular, has been participating in a series of international dialogues since the late 1990s. Highlighting the universality of core themes such as justice and freedom, Dallmayr makes a strong effort to define democracy and defend its universal application through engaging with respectful voices from India, Islam, and East Asia.2 Daniel Bell also calls for more cross-cultural dialogues, especially between political theorists trained in Western and East Asian societies. His works heavily focus on human rights and democracy viewed in this cross-cultural context. He tries to offer East Asian accounts of human rights and democracy that is different from rights-based Western liberal democracy, one of which is widely called “Confucian democracy.”3 According to Bell, it makes both sides open to revising their initial assumptions and learning new perspectives on democracy. Roger Ames, who translated many Chinese classics with David Hall, explores diverse issues through the lens of Chinese philosophy for fresh insights: from the self, virtues, authority, 2 Taking his cue from Hans-Georg Gadamer, Fred Dallmayr seeks for “a fusion of horizons” among Western philosophy, postmodern (and post-Orientalist) theory and the texts of non-Western intellectuals. Dallmayr’s interests in cultural encounters are encapsulated well in his book titles: Beyond Orientalism: Essays on Cross-Cultural Encounter (New York: State University of New York Press, 1996), Alternative Visions: Paths in the Global Village (Rowman & Littlefield, 1998), and Dialogue Among Civilizations: Some Exemplary Voices (New York: Palgrave MacMillan, 2002). 3 For East Asian accounts of human rights, see D. Bell, East Meets West: Human Rights and Democracy in East Asia (Princeton University Press, 2000) and The East Asian Challenge for Human Rights (with J. Bauer, Cambridge University Press, 1999). Also see Tu Weiming and Wm. Theodore de Bary’s accounts in the same issue: Confucianism and Human Rights (Columbia University Press, 1998). For an overview of “Confucian Democracy,” see Chapter 8 in D. Hall and R. Ames’ The Democracy of the Dead (Chicago, IL: Open Court, 1999) and B. A. Ackerly, “Is Liberalism the Only Way to Democracy?: Confucianism and Democracy” in Political Theory, vol. 33, No. 4 (August 2005). Sor-hoon Tan’s recent book directly explores the topic: Confucian Democracy: A Deweyan Reconstruction (SUNY Press, 2003). Daniel Bell’s Beyond
Load more

Recommended publications
  • How Philosophers Rise and Empires Fall in the Work of Leo Strauss
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 2-2019 Ungodly Freedom: How Philosophers Rise and Empires Fall in the Work of Leo Strauss Eli Karetny The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/2819 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] UNGODLY FREEDOM: HOW PHILOSOPHERS RISE AND EMPIRES FALL IN THE WORK OF LEO STRAUSS by Eli Karetny A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2019 © 2018 Eli Karetny All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _________________ ____________________________________ Date Committee Chair _______________ PROFESSOR ALYSON COLE Date ____________________________________ Executive Officer Supervisory Committee: Corey Robin Alyson Cole Carol Gould THE CITY UNIVERSITY OF NEW YORK iii Abstract UNGODLY FREEDOM: HOW PHILOSOPHERS RISE AND EMPIRES FALL IN THE WORK OF LEO STRAUSS by Eli Karetny Advisor: Professor Corey Robin This dissertation argues that to fully understand the work of Leo Strauss, scholars must look beyond the Platonic and Machiavellian elements in Strauss and explore how Nietzsche’s ideas about nihilism, the will to power, the eternal return, and the ubermensch influence Strauss’s critique of modernity, his understanding of the relationship between philosophy and politics, and his redefinition of the philosopher as a prophetic lawgiver.
    [Show full text]
  • Han Fei and the Han Feizi
    Introduction: Han Fei and the Han Feizi Paul R. Goldin Han Fei 韓非 was the name of a proli fi c Chinese philosopher who (according to the scanty records available to us) was executed on trumped up charges in 233 B.C.E. Han Feizi 韓非子, meaning Master Han Fei , is the name of the book purported to contain his writings. In this volume, we distinguish rigorously between Han Fei (the man) and Han Feizi (the book) for two main reasons. First, the authenticity of the Han Feizi —or at least of parts of it—has long been doubted (the best studies remain Lundahl 1992 and Zheng Liangshu 1993 ) . This issue will be revisited below; for now, suffi ce to it to say that although the contributors to this volume accept the bulk of it as genuine, one cannot simply assume that Han Fei was the author of everything in the Han Feizi . Indeed, there is a memorial explic- itly attributed to Han Fei’s rival Li Si 李斯 (ca. 280–208 B.C.E.) in the pages of the Han Feizi ( Chen Qiyou 陳奇猷 2000 : 1.2.42–47); some scholars fear that other material in the text might also be the work of people other than Han Fei. Second, and no less importantly, even if Han Fei is responsible for the lion’s share of the extant Han Feizi , a reader must be careful not to identify the philosophy of Han Fei himself with the philosophy (or philosophies) advanced in the Han Feizi , as though these were necessarily the same thing.
    [Show full text]
  • Han Feizi's Criticism of Confucianism and Its Implications for Virtue Ethics
    JOURNAL OF MORAL PHILOSOPHY Journal of Moral Philosophy 5 (2008) 423–453 www.brill.nl/jmp Han Feizi’s Criticism of Confucianism and its Implications for Virtue Ethics * Eric L. Hutton Department of Philosophy, University of Utah, 215 S. Central Campus Drive, CTIHB, 4th fl oor, Salt Lake City, UT 84112, USA [email protected] Abstract Several scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. Th is view off ers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. Th is paper undertakes such an exercise in examining Han Feizi, an early critic of Confucianism. Th e essay off ers a careful interpretation of the debate between Han Feizi and the Confucians and suggests that thinking through Han Feizi’s criticisms and the possible Confucian responses to them has a broader philosophical payoff , namely by highlighting a problem for current defenders of virtue ethics that has not been widely noticed, but deserves attention. Keywords Bernard Williams, Chinese philosophy, Confucianism, Han Feizi, Rosalind Hursthouse, virtue ethics Although Confucianism is now almost synonymous with Chinese culture, over the course of history it has also attracted many critics from among the Chinese themselves. Of these critics, one of the most interesting is Han Feizi (ca.
    [Show full text]
  • A Comparison Between Ancient Greek and Chinese Philosophy on Politics Qihan Long1, A
    Advances in Social Science, Education and Humanities Research, volume 215 3rd International Conference on Modern Management, Education Technology, and Social Science (MMETSS 2018) A Comparison between Ancient Greek and Chinese Philosophy on Politics Qihan Long1, a 1 BA History, Royal Holloway University of London, Surrey, TW20 0EX, England aemail Keywords: Ancient Greek philosophy, Chinese philosophy, Politics Abstract. Although being two opposite ends of the Eurasian continent, the Greek and Chinese philosophers in the period of 600 BC to 300 BC came with some similar cures for the government. Both Greek and Chinese philosophers emphasized the importance of harmony, virtue and music in politics. Furthermore, in regard to the differences between ancient Greek and ancient Chinese philosophies on politics, it is interesting to note that Aristotle described democracy as the most tolerable one of three perverted form of government. Despite the fact that ancient China never truly formed an aristocracy nor a constitutional political entity, the ideas of Western and Eastern philosophers resonated with each other and formed the brightest light in the human history. 1. Introduction From 600 BC to 300 BC, it was a golden age for philosophy. Ideas and thoughts were formed in different areas in the world. During this period, great philosophers appeared from Greece in the west to China in the east. In the west, the most prominent philosophers were Socrates, Plato and Aristotle, while in the east, the great philosophers, such as Lao Zi, Confucius and Han Fei accomplished their works in China. Most of the philosophers in that period addressed the ideal form of government and how to rule a state.
    [Show full text]
  • China´S Cultural Fundamentals Behind Current Foreign Policy Journal Views: Heritage of Old Thinking Habits in Chinese Modern Thoughts
    Lajčiak, M. (2017). China´s cultural fundamentals behind current foreign policy Journal views: Heritage of old thinking habits in Chinese modern thoughts. Journal of of International International Studies, 10(2), 9-27. doi:10.14254/2071-8330.2017/10-2/1 Studies © Foundation China´s cultural fundamentals behind of International current foreign policy views: Heritage of Studies, 2017 © CSR, 2017 old thinking habits in Chinese modern Scientific Papers thoughts Milan Lajčiak Ambassador of the Slovak Republic to the Republic of Korea Slovak Embassy in Seoul, South Korea Email: [email protected] Abstract. Different philosophical frameworks between China and the West found Received: December, 2016 their reflection in diverging concepts of managing relations with the outside 1st Revision: world. China focused more on circumstances, managing situation and preventing February, 2017 conflicts, the West was resolution oriented, aimed at fighting opponents and Accepted: March, 2017 looking for victory in conflicts. China has introduced the idea of harmony - hierarchy world, while the West, on the opposite, tends to freedom-conflict DOI: patterns of relations. On China’s side, thinking habits and old thought paradigms 10.14254/2071- of statecraft are until now deeply ingrained in mentality, thus shaping China´s 8330.2017/10-2/1 policy today. Understanding the background of Chinese traditional thinking modes and mind heritage helps better understanding of China´s rise in global affairs as well as of Sino-American relations as the key element in a search for global leadership. Keywords: China, West, thinking habits, foreign policy concepts, China rise, Sino- American relations. JEL Classification: F5, P5, Z1 1.
    [Show full text]
  • Wang Fu's “Qian Fu Theory” Inheriting and Developing Han Fei's Thought
    2020 3rd International Workshop on Advances in Social Sciences (IWASS 2020) Wang Fu's “Qian Fu Theory” Inheriting and Developing Han Fei's Thought Chen Lin, Ma Shinian* Lanzhou, Northwest Normal University, 730010, China *Corresponding Author Keywords: Han fei, Wang fu, Ideological inheritance, Ideological development Abstract: Han Fei is a master of legalist thought, and Wang Fu is one of the most representative thinkers in the Eastern Han Dynasty. Because of the great similarity of the characteristics of the times they lived in, Wang Fu absorbed Han Fei's thoughts of rule of law and the art of governing the officials in order to save the country and the people, enrich the country and strengthen the army, and directly inherited and integrated them into his Confucianism based ideological system. At the same time, it can be seen that in terms of the theory of human nature, the shaping of human nature advocated by Wang Fu is a development of Han Fei's view of human nature seeking benefits and avoiding disadvantages. In the aspect of national education, the combination of morality and punishment is the development of Han Fei's teaching by law. On the economic front, 100 businesses were originally the development of Korea's non-agricultural business philosophy. 1. Introduction Wang Fu is one of the most representative Confucian scholars in the Eastern Han Dynasty. However, Wang Jipei, a scholar in the Qing Dynasty, pointed out: “He learned to compromise confucius, but he also dabbled in the name of Shen Shang, Hanfei, and did not become a pure confucius.” It can be found by carefully reading the text of Qian Fu theory that words such as “law”, “punishment”, “reward” and “punishment” appear frequently, while Wang continues to cultivate and annotate “Qian Fu theory”, citing the secondary data of Han Feizi, Mr.
    [Show full text]
  • Han Fei and Justice*
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Apollo Volume 9, No. 4 20 Han Fei and Justice* Henrique SCHNEIDER Universität Graz, Austria Abstract: Justice in an abstract sense (or, establishing just outcomes) is one of the most important goals of any legal system. For Han Fei, on the other hand, justice did not seem worthy of a meaningful consideration within framework, which focused on the effectiveness and efficiency of the state aiming at increasing the power and/or stability of the state (and its ruler). However, this paper claims that there is a proposition to be made: Although Han Fei was not concerned with justice, establishing just outcomes was equally fundamental for the functioning of the system proposed by him as its inherent stability. Key Words: Philosophy, Political System, Qin, Justice, Dao * The author gratefully acknowledges the insightful comments given by Al Martinich, Yang Xiao, and Hui-chieh Loy. Cambridge Journal of China Studies 21 Fundamenta justitiæ sunt, ut ne cui noceatur, deinde ut communi utilitatiserviatur. (The foundations of justice are that no one shall suffer wrong; then, that the public good be promoted.) Cicero, De Officiis, I. 10. It’s a very heterogenic group; it even seems too disparate to be brought together: legal philosophy, justice, Han Fei, and (some) comparative philosophy. Yet, there is an intuition of justice that merits some thought within legal philosophy. Would this entail that Han Fei 1, as a philosopher thinking about legality, had justice in mind, as well? This paper aims to establish what justice means in the philosophy of Han Fei.
    [Show full text]
  • Commentaries in the Nanfe~Zi
    COMMENTARIESIN THE NANFE~ZI Hagop Sarkissian A thesis submitted in conforrnity with the requirements for the degree of Master of Arts Department of East Asian Studies University of Toronto O 200 1 by Hagop Sarkissian National Library Bibliothèque nationale I*I of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Wellington Ottawa ON KIA ON4 Ottawa ON KIA ON4 Canada Canada The author has granted a non- L'auteur a accordaé une licence non exclusive licence allowing the exclusive pennettzmt a la National Library of Canada to Bibliothèque natianale du Canada de reproduce, loan, distribute or sell reproduire, prêter, distribuer ou copies of this thesis in microfom, vendre des copies. de cette thèse sous paper or electronk formats. la fome de microrfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fkom it Ni la thèse ni des extraits substantiels may be p~tedor othenirise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. Laozi: Re-visiting Two Early Cornmentaries in the Hanfeizi Hagop Sarkissian Master of Arts Thesis, January 3001 Department of East Asian Studies University of Toronto The Laozi or Daodejing is the foundational text of both philosophical and religious Daoism, and is one of the most important books in Chinese history, The earliest extant commentaries on this text form chapters 30 and 2 1 of the Hanfeizi, a prominent text of the Legalist tradition.
    [Show full text]
  • Selections from the Writings of Han Fei (C
    Main | Other Chinese Web Sites Chinese Cultural Studies: Han Fei. A Legalist Writer: Selections from The Writings of Han Fei (c. 230 BCE) from W.L. Liano, trans, The Complete Works of Han Fei Tzu, (London: Arthur Probsthain, 1939), pp. 40, 45-47 repr. in Alfred J. Andrea and James H. Overfield, The Human Record: Sources of Global History, Vol 1, 2d. ed., (Boston: Houghton Mifflin, 1994), pp. 95-97 [Andrea Introduction] Daoism offered no active political program, whereas Confucius and his disciples preached a doctrine of benevolent reform based on virtuous imitation of the past. A third school of thought that emerged in the chaos of the late Zhou era was Legalism, which rejected both the Way of nature, as embraced by Daoists, and Confucianism's emphasis on the primacy of the moral way of antiquity. Legalist writers, to the contrary, emphasized law as governmenst formulative force and advocated a radical restructuring of society in ways that were totally rational and up-to-date. Legalism reached its apogee in the late third century B.C. in the writings of Han Feizi (Master Han Fei) and the policies of Emperor Qin Shi Huangdi. Han Fei was a prince of the stare of Han who defected to its chief rival, the state of Qin, but eventually he ran afoul of Qin's chief minister, Li Si (d. 208 BCE) and was forced to commit suicide in 233 BCE. Before he died, he composed a number of essays on how to construct a stable and peaceful state. The following selections present Han Fei's major principles of political philosophy.
    [Show full text]
  • Han Fei's Ancient Chinese Strategies of Governance As Contrasted With
    $SULO $XWRFUDWLF%XUHDXFUDWLVP +DQ)HL¶V$QFLHQW&KLQHVH6WUDWHJLHV RI*RYHUQDQFHDV&RQWUDVWHGZLWK 0DFKLDYHOOL¶V3ROLWLFDO3KLORVRSK\ $FDQGSROLWWKHVLVLQSROLWLFDOVFLHQFH :ULWWHQE\/DUV7+HOOLNVHQ 6SULQJWHUP 'HSDUWPHQWRI3ROLWLFDO6FLHQFH 8QLYHUVLW\RI2VOR 7DEOHRI&RQWHQWV Preface...................................................................................................................................................iii Chapter 1. Introduction .......................................................................................................................... 1 Objectives and Outline ....................................................................................................................... 3 Some Methodological and Theoretical Reflections ........................................................................... 3 Translations and References............................................................................................................... 6 PART I: THE BACKGROUND OF HAN FEI ZI..................................................................................... 8 Chapter 2. The Historical Setting........................................................................................................... 8 From the Zhou Dynasty to the Warring States Period ....................................................................... 8 Legalism in Practice: The State and Empire of Qin......................................................................... 12 Chapter 3. Philosophical Background: Confucianism,
    [Show full text]
  • Ancient Foundations of East Asian Jurisprudence ― Confucianism, Legalism and Taoism ― 1)
    141 〈논 문〉 Ancient Foundations of East Asian Jurisprudence ― Confucianism, Legalism and Taoism ― 1) Chongko Choi* Foreword In the age of “Globalization,” the most important factor in the world politics seems to be the civilizations, not the ideologies, as Samuel Huntington eloquently asserts. With the magnificent emergence of the Chinese civilization on the world stage, many people, including intellectuals, pay attention with great interest to East Asian civilization.1) If you read books on Chinese philosophy, you may find that almost all the books overwhelmingly discuss ancient philosophies like Confucianism, Taoism, Legalism and “Hundred Schools”. This fact shows the richness of ancient philosophy and how it played continuously an important role in Chinese history. It applies not only to China, but also to Korea and Japan, perhaps to the whole of East Asia. I am currently trying to build up the concept of East Asian jurisprudence.2) * Professor of Law, Seoul National University 1) As the recent publications, Gina Barnes, China, Japan, Korea: The Rise of Civilization in East Asia, London, 1993: Warren Cohen, East Asia at the Center: Four Thousand Years of Engagement with the World, Columbia Univ. Press, 2000: Charles Holcombe, The Genesis of East Asia: 221BC-AD 907, Uni. of Hawaii Press, 2001. 2) Chongko Choi, Foundations of East Asian Jurisprudence, Seoul Law Journal, Vol. 41. No. 1, 2000, pp.60-76; Chongko Choi, The Development of East Asian Law till the End of 18th Century, Law in History, Vol. 1, 2000, pp.21-55; Chongko Choi, Foundations of Law and Justice in East Asia, Comparative Law, Vol.
    [Show full text]
  • A Political Science Manifesto for the Age of Populism
    “Every engaged citizen, every political activist living in our times, which are bad times, needs to read this book.” Michael Walzer A POLITICAL SCIENCE MANIFESTO FOR THE AGE OF POPULISM Downloaded fromDAVID https://www.cambridge.org/core. IP address: M. 170.106.34.90 , on RICCI03 Oct 2021 at 04:40:29, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://www.cambridge.org/core/product/8FA8474DA61700F0A5BB4EB1A9A8D84F ii Downloaded from https://www.cambridge.org/core. IP address: 170.106.34.90, on 03 Oct 2021 at 04:40:29, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://www.cambridge.org/core/product/8FA8474DA61700F0A5BB4EB1A9A8D84F i A POLITICAL SCIENCE MANIFESTO FOR THE AGE OF POPULISM Populism and authoritarian-populist parties have surged throughout the world in the twenty- fi rst century. In the United States, it’s diffi - cult to pinpoint the cause, yet Donald Trump appears to have become the poster president. David Ricci, in this call to arms, thinks Trump is symptomatic of a myriad of changes that have caused a crisis among Americans – namely, mass economic and creative destruction: automation, outsourcing, deindustrialization, globalization, priva- tization, fi nancialization, digitalization, and the rise of temporary jobs – all breeding resentment, which then breeds populism. Rather than dwelling on symptoms, Ricci focuses on the root of our nation’s problems. Thus, creative destruction, aiming at perpetual economic growth, encouraged by neoliberalism, creates the economic inequality that fuels resentment and leads to increased populism, putting democracy at risk.
    [Show full text]