Chinese neocons - left -wing Confucians?

From the editorial office: Today, the day before the official start of the Beijing Olympics, Vladimir Putin’s official visit to China begins. Leading American intellectual Sociologist Daniel Bell in a small note talks about how to understand the ideological component of Chinese changes, where China is moving, leaving behind its communist past.

The public policy of openness and care of the Chinese government in response to a destructive earthquake in the province of Sichuan, it seems, only strengthened the bonds of cooperation between the ordinary Chinese population and the authorities. The government and the army worked side by side with the legions of volunteers and private entrepreneurs to save the victims of the earthquake. Even the most conservative cynics did not stand aloof after the emotional speeches of Prime Minister Wen Dzyabao, addressed to the survivors.

But no heroic feats will be able to cover the Chinese government for a long time, so it is worth thinking about what can provide him with long -term political legitimacy. In the end, communism lost its influence. So what will it replace it?

Most Western analysts believe that the decision should be sought in liberal democracy (this way there were Chinese liberals of the twentieth century). But there is another option. He takes his roots in the sacred tradition of Confucianism. Its revival is noticeable in many layers of society: among bureaucracy, among the critical intelligentsia and among ordinary citizens critical to all.

The opening ceremony of the Olympic Games should fully marked this universal revival: instead of quotes of Marx, the sayings of the Aneaks Confucius are put to the fore. Such statements as “all the people are brothers”, and “is there more pleasure in life than to meet friends who have arrived from afar?” They will turn to billions of people around the world, demonstrating the best that Chinese culture can offer.

Here, however, we are faced with a problem. Starting with the Hanshui dynasty (more than 2000 years ago), Chinese rulers manipulated the political interpretations of Confucianism for their own purposes. In order to justify such phenomena as blind obedience to the ruler, discrimination of women and the use of cruel punishments, the doctrine was combined with legism - another important political ideology of China. The "official" Confucianism, revived today, should not be so fierce - it emphasizes social harmony, a peaceful solution to conflicts. Unfortunately, all this remains only in the plane of traditional morality.

But there is another interpretation of Confucianism The so -called left Confucianism. It emphasizes the obligation of educated layers to criticize the short -sighted policy of the authorities, obliges governments to ensure the material well -being of people and support them without relying on traditional family values. It also calls on the government to look at politics by the world perspective and rely on the moral model of power than to use the armed forces to achieve political goals. Left Confucianism gives freedom of conscience and the opportunity to confess its faith and have its own point of view on religion. It opens up the possibility of public education, as well as meritocracy in the government, entrusts the function of leadership to the most effective and competent participants in the ruling group.

Such values ​​that existed before Confucianism became the state attribute of China, take their roots from early Confucianism, from the works of Men-Tzu and Xun Tzu. In the time of the empire, this classical tradition was glorified by such scientists as Juan Zunxi. Today, the new Confucian left, such as Gann Yang, are calling for the creation of the "Confucian Socialist Republic."

Ideologists like Jiang Qin openly say that their interpretation of teaching is closest to socialist ideals: not the “actually existing socialism” of today's China, but the true ideals of Marx and others. This Confucian tradition seeks to influence modern politics, while remaining aloof from state power and avoiding orthodoxy. She is always ready to distinguish between dreams and reality.

Indeed, the left Confucianism is the starting point of the current status quo: it is necessary to determine the ethical standards of social criticism and for the inspiration of ordinary people with the upcoming prospects of a bright political future. Unlike communism, it offers a future based on tradition, without rejecting the past. Chinese socialism also fits into his theory.

Thus, the doctrine directs the reform of power institutions based on the fact that the long -term stability and legality of political institutions require that they be based on traditional principles. Jiang Qin defends the idea of ​​a three -fed legislative assembly: a democratically elected "People’s Chamber", representing the interests of society; "Chamber of exemplary people", ensuring control over state social policy, including a policy against foreigners and minorities; And the "Chamber of Cultural Continuity" that would support various religions and traditions of China.

Such specific proposals for political reform, inspired by Confucian values, are extremely rarely heard on the mainland part of China. In fact, fewer serious restrictions are superimposed on public discussion of liberal-democratic reforms, it is possible because the Western model of liberal democracy is still unpopular among the Chinese. Today, Confucianism remains the most viable alternative to the political status of China.

Translation by Ivan Panarin