From cannibalism to empowerment: An analects-inspired attempt to balance community and liberty

Philosophy East and West

Volumn 54, Issue 1, 2004, Pages 52-70

  Tan, Sor Hoon ^a  

^a NATIONAL UNIVERSITY OF SINGAPORE   (Singapore)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 60950728462     PISSN: 00318221     EISSN: 15291898     Source Type: Journal    
DOI: 10.1353/pew.2003.0058     Document Type: Review

References (75)

1. - Lu Xun, Diary of a Madman and Other Stories, trans. William A. Lyell (Honolulu: University of Hawaii Press, 1990), p. 32
2. -Jonathan Barnes, The Complete Works of Aristotle (Princeton: Princeton University Press, 1984), 1310a28-35
3. - Michael Sandel, Liberalism and the Limits of Justice (New York: Cambridge University Press, 1982)
4. Sandel, Democracy and Its Discontents (Cambridge: Harvard University Press, 1996), p. 3
5. - Immanuel Kant, "Idea for a Universal History with a Cosmopolitan Purpose," in Kant: Political Writings, ed. Hans Reiss, 2d ed. (New York: Cambridge University Press, 1991), p. 44
6. - On the this debate, see C. F. Delaney, ed., The Liberalism- Communitarianism Debate (Lanham: Rowman and Littlefield, 1994)
7. Amy Gutmann, "Communitarian Critics of Liberalism," Philosophy and Public Affairs 14 (1985): 308-322
8. Michael Walzer, "Communitarian Critics of Liberalism," Political Theory 18 (1990): 6-23
9. - Lucian Pye, The State and the Individual: An Overview Interpretation (Oxford: Clarendon Press, 1996)
10. W.J.F. Jenner, The Tyranny of History: The Roots of China's Crisis (Harmondsworth: Penguin, 1992)
11. - Fei Xiaotong, From the Soil (Berkeley: University of California Press, 1992)
12. Ch'ü T'ung-tsu, Law and Society In Traditional China (La Haye: Mouton and Co., 1961)
13. - Eric Rothenbuhler, Ritual Communication - From Everyday Conversation to Mediated Ceremony (London: Sage, 1998), p. 27
14. - Robert Eno, The Confucian Creation of Heaven: Philosophy and The Defense of Ritual Mastery (Albany: State University of New York Press, 1990), p. 7
15. Tu Wei-ming, "Jen as a Metaphor," in Tu, Confucian Thought: Selfhood as Creative Transformation (Albany: State University of New York Press, 1985), p. 83
16. - For a view of Confucianism as implying this form of oppressive "holism," see Donald Munro, Individualism and Holism: Studies in Confucian and Taoist Values (Ann Arbor: University of Michigan Press, 1985)
17. - David Hall and Roger Ames, Thinking from the Han (Albany: State University of New York Press, 1998), chap. 2
18. - Tu Wei-ming, Humanity and Self-Cultivation (Berkeley: Asian Humanities Press, 1979), p. 18
19. - Analects 12.1, in Roger Ames and Henry Rosemont, The Analects of Confucius: A Philosophical Translation (New York: Ballantine, 1998)
20. - Many consider Confucianism incapable of dealing adequately with conflicts (Andrew Nathan, Chinese Democracy [Berkeley: University of California Press, 1986])
21. - But some consider the rule of law more committed to individual liberty than democracy, and it is at best ambiguous about the value of community; at worst it "sustains elitist politics, with its impoverished sense of community" (Allan Hutchinson and Patrick Monahan, "Democracy and the Rule of Law," in The Rule of Law: Ideal or Ideology [Toronto: Carswells, 1987], p. 111)
22. - Richard Sennett, The Fall of Public Man (New York: Knopf, 1977), p. 308
23. - Wm. Theodore de Bary, Asian Values and Human Rights (Cambridge: Harvard University Press, 1998), pp. 30-32
24. - Mark Lewis, Writing and Authority in Early China (Albany: State University of New York Press, 1999), p. 18
25. - Chad Hansen, "Fa (Standards: Laws) and Meaning Changes in Chinese Philosophy," Philosophy East and West 44 (3) (July 1994): 459
26. - Liji 19.1/99/10, in D. C. Lau and Chen Fong Ching, A Concordance to the Li Ji (Hong Kong: Commercial Press, 1992)
27. - Tu Wei-ming, Humanity and Self-Cultivation, p. 25
28. Sor-hoon Tan, Confucian Democracy: A Deweyan Reconstruction (Albany: State University of New York Press, 2003)
29. - John Dewey, The Later Works 1925-1953 (Carbondale: Southern Illinois University Press, 1991), vol. 2, p. 328
30. - John Dewey, The Middle Works 1899-1924 (Carbondale: Southern Illinois University Press, 1985), vol. 9, p. 7
31. - Dewey, The Later Works, 13: 176
32. Thomas Alexander, "John Dewey and the Roots of Democratic Imagination," in Recovering Pragmatism's Voice - The Classical Tradition, Rorty and the Philosophy of Communication, ed. Leonore Langsdorf and Andrew Smith (Albany: State University of New York Press, 1995), pp. 131-154
33. - According to Saussure, a sign is a vehicle (signifier) carrying a meaning (signified) (Ferdinand Saussure, Cours de linguistique generale [Paris: Payot, 1916]). Peirce defines a sign as "something which stands to somebody for something in some respect or capacity" (Charles S. Peirce, Collected Papers [Cambridge: Harvard University Press, 1931-1958], vol. 2, p. 228)
34. - Bruce Lincoln, Discourse and the Construction of Society: Comparative Studies of Myth, Ritual and Classification (New York: Oxford University Press, 1989), p. 53
35. - Roy Rappaport, "Ritual, Society and Cybernetics," American Anthropologist 73 (1) (1971)
36. Clifford Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), pp. 92-93
37. Louise Carus Mahdi et al., Crossroads - The Quest for Contemporary Rites of Passage (Chicago: Open Court, 1996)
38. Eva Hunt, Ceremonies of Confrontation and Submission: The Symbolic Dimension of Indian-Mexican Political Interaction (Assen: Van Gorcum and Comp, 1977)
39. - Angela Zito, Of Body and Brush - Grand Sacrifice as Text/Performance in Eighteenth Century China (Chicago: University of Chicago Press, 1997)
40. cf. Ron-Guey Chu, "Rites and Rights in Ming China," in Confucianism and Human Rights, ed. Tu Wei-ming and Wm. Theodore de Bary (New York: Columbia University Press, 1998), pp. 169-178
41. - Huang Shaorong, "Ritual, Culture and Communication - Deification of Mao Zedong in China's Cultural Revolution Movement," in Politics, Communication and Culture, ed. Alberto Gonzalez and Dolores Tanno (London: Sage, 1997), pp. 122-140
42. Martin Whyte, Small Groups and Political Rituals in China (Berkeley: University of California Press, 1973)
43. W. L. Bennett, "Myth, Ritual and Political Control," journal of Communication 30 (4) (1980): 166-179
44. - Rothenbuhler, Ritual Communication, p. 129
45. - Victor Turner suggests that all rituals are rites of passage; see his From Ritual to Theatre: The Human Seriousness of Play (New York: Performing Arts Journal Publications, 1982), p. 24
46. See also David Parkin, "Ritual as Spatial Direction and Bodily Division," in Understanding Rituals, ed. Daniel de Coppet (London: Routledge, 1992)
47. On rites of passage in other cultures and modern society see, among others, Mahdi et al., Crossroads; Arnold van Gennep, Rites of Passage (Chicago: University of Chicago Press, 1960)
48. Barbara Myerhoff, Rites of Passage: Process and Paradox (Washington: Smithsonian Institution Press, 1982)
49. - On Xunzi's view of the mourning and sacrificial rites, see A. S. Cua, "Dimensions of Li (Propriety): Reflections on an Aspect of Hsun Tzu's Ethics," Philosophy East and West 29 (4) (October 1979): 387-388
50. On the importance of continuing one's parents' works according to the Confucian view of filiality, see Tu Wei-ming, Confucianism in an Historical Perspective (Singapore: Institute of East Asian Philosophy, 1989), p. 41
51. - Julian Huxley, "Introduction to a Discussion on Ritualization in Animals and Man," Philosophical Transactions of the Royal Society of London, series B, Biological Sciences 251 (772) (1966): 258
52. Erving Goffman, Interaction Ritual (Chicago: Aldine Publishing, 1967), pp. 44, 54
53. Rappaport, "Ritual, Society and Cybernetics," p. 63
54. Edmund Leach, Political Systems of Highland Burma (Boston: Beacon Press, 1954), p. 236
55. - Herbert Fingarette, Confucius - The Secular as Sacred (New York: Harper and Row, 1972), pp. 9-14; Rothenbuhler, Ritual Communication
56. - Eric Erikson, The Development of Ritualization (Boston: Beacon Press, 1968), p. 713
57. Goffman, Interaction Ritual; Victor Turner, The Ritual Process (Chicago: Aldine, 1969)
58. and Turner, Dramas, Fields and Metaphors: Symbolic Action in Human Society (Ithaca: Cornell University Press, 1974)
59. - Anthony Giddens, New Rules of Sociological Method (New York: Basic Books, 1976). A quick scan of journal articles in various fields finds topics such as "Art and Ritual as Method of Social Control and Planning" (Ethics); "Objectivity as Strategic Ritual: An Examination of Newsmen's Notion of Objectivity" (American Journal of Sociology); "Ritual as a Mechanism for Urban Adaptation" (Man); "Topical Talk, Ritual and Social Organization of Relationships" (Social Psychology Quarterly); "Ritual in Family Living" (American Sociological Review); "Children and Civility: Ceremonial Deviance and Acquisition of Ritual Competence" (Social Psychology Quarterly); "The Language and Ritual of Socialization: Birthday Parties in a Kindergarten Context" (Man)
60. For a discussion of the methodological issues of such studies, see Joseph Gusfield and Jerzy Michalowicz, "Secular Symbolism: Studies of Ritual, Ceremony, and the Symbolic Order in Modern Life," Annual Sociology Review 10 (1984): 417-435
61. - Herbert Fingarette, "Reason, Spontaneity, and the Li - A Confucian Critique of Graham's Solution to the Problem of Fact and Value," in Chinese Texts and Philosophical Contexts - Essays dedicated to A. C. Graham, ed. Henry Rosemont, Jr. (Chicago: Open Court, 1991), p. 218
62. - Eno, The Confucian Creation of Heaven, pp. 64-75
63. - Charles William Morris, Signs, Language and Behavior (New York: Prentice-Hall, 1946), p. 208
64. - Eno, The Confucian Creation of Heaven, pp. 34, 56
65. Many instances of this ritual are described in the Zuo Zhuan, for example Duke Zhao 16th year, in Yang Bojun, Annotated Zuo Commentaries on the Spring and Autumn Annals (Beijing: Zhonghua, 1990), 4, pp. 1380-1381
66. - Judith Hanna, To Dance is Human - A Theory of Nonverbal Communication (Austin: University of Texas Press, 1979), p. 5. Hanna defined dance as "human behavior composed, from the dancer's perspective, of (1) purposeful, (2) intentionally rhythmical, and (3) [a] culturally patterned sequence of (4a) the body movements (4b) other than ordinary motor activities, (4c) the motion having inherent and artistic value."
67. - Liji 19.3/99/21. For more discussion of the association between the sage and creativity in early texts, see David Hall and Roger Ames, Thinking Through Confucius (Albany: State University of New York Press, 1987), p. 259
68. - Hanna, To Dance is Human, p. 133
69. Eno, The Confucian Creation of Heaven, p. 179
70. - Peter Hershock, Liberating Intimacy (Albany: State University of New York Press, 1996), p. 76
71. - Xu Shen, Annotated Shouwen jiezi (Taipei: Yiwen, 1966), p. 598, 12A: 17a
72. - Zhang Dongsun, Rational Nature and Democracy (Taipei: Dragon Gate, 1946), p. 118
73. Wm. Theodore de Bary, The Liberal Tradition in China (Hong Kong: Chinese University Press, 1983)
74. and de Bary, Learning for Oneself (New York: Columbia University Press, 1991)
75. For a more recent discussion of autonomy and Confucianism, see Joseph Chan, "Moral Autonomy, Civil Liberties, and Confucianism," Philosophy East and West 52 (3) (April 2002): 281-310