Good Confucianism book (pdf) - Department of Physics

Confucianism and Modernity 189that fits well with authoritarianism. This kind of Confucianism is whatJoseph Tamney calls “ the stripped - down version of Confucianism. ” 36 IfConfucianism is nothing more than filial piety, loyalty, and hierarchy,then Confucianism can be used to teach the acceptance of a paternal formof government that citizens, as good Confucians, should happily accept.If the family is paramount, then governments are not required to set upunemployment insurance or old - age pensions: families will take care oftheir own. If Confucianism contributes to a good economy and a rise inthe standard of living, then the hard work and self - sacrifice of one generationbenefits the next. If Confucianism is the core of Chinese culture, thenit promotes patriotism. 37This close relationship with dictatorial governments does not reflect theviews of all New Confucians. Many New Confucian scholars protested themassacre at Tiananmen Square in 1989. Xu Fuguan in Taiwan has alwaysbeen a staunch supporter of democracy and has criticized Confucian scholarswho aid and abet authoritarian rule, as does Martin Lee in Hong Kong.Other New Confucians, however, have not found a way to situate themselvesindependently in regard to authoritarian governments. However, itis not just totalitarian governments that promote Confucianism. Taiwanis a good example of a democratic form of government that also uses the“ stripped - down version ” of Confucianism.Critics of New ConfucianismIt is not just on the political level that New Confucianism has come in forcriticism. Inside academic circles there is considerable debate. Some scholarssee New Confucianism as too Western influenced; others criticize theidea of Confucianism as a “ moral religion. ” The emphasis on an “ orthodox” Confucian transmission has, in some cases, led to an idolization ofthe early New Confucians. Others criticize the “ orthodox ” transmissionidea as sealing off Confucianism from new directions. Many criticize theirfellow scholars for being far too anxious to support repressive and dictatorialgovernments. Others argue that Confucianism, understood as basedon relationships and respect, chains individuals to their roles and makesthem dependent on their superiors. The three basic bonds, father – son,husband – wife, ruler – minister, are criticized as domination by virtue of age,gender, and power. Others say that Confucianism developed in a worldthat accepted a monarch, and its political and social thought is thereforecompletely antithetical to democracy. 38 Still others say that Confucianismdid not lead to Asian economic success and, in addition, the whole notionof “ Asian values ” is an artificial one dreamed up by authoritarian states tomake citizens obedient to their rule. Modern Chinese scholars do not all