Talk:Chinese skepticism of democracy
In the "Proposal for Confucian Society" section, I would recommend removing the question in the beginning of the paragraph. In writing a wikipedia entry you have to try and sound like an encyclopedia. It's a great tactic for papers, but not for this format. Just a suggestion! Mscarles (talk) 18:20, 13 May 2012 (UTC)
I love the organization of this article and thinks it does a great job laying out the main ideas. I also really like the background paragraph and thinks it does a great job setting up the scope and aim of the following information. I like how the Chinese ways are continuously compared the Western ways throughout. I wonder if the article might be stronger if at the end there were a section for DIFFERING VIEWS. The article seems a little one-sided in that it does not pose ways that some Chinese (and Western) philosophers see Democracy and Chinese society being able to function together, and in some cases compliment each other. It does not have to be a long paragraph because obviously this is not the topic of this entry, but perhaps a quick description/outline of competing views/other thinkers with links to other wiki articles that expand upon them more. Abfinard (talk) 18:48, 14 May 2012 (UTC)
Great article. Could you articulate some of the different Chinese philosophical stances regarding the role of family? I know that, as you've mentioned, family plays an integral part in traditional philosophy. I think that others, however, argue the impediment that family creates in terms of progress. I think this is relevant to the discussion of Chinese democracy. Perhaps you could link to other Chinese intellectuals that philosophize about the role of family in China's future. — Preceding unsigned comment added by Njosephs (talk • contribs) 23:33, 13 May 2012 (UTC)
Also interested in the role of family to skepticism towards Democracy and to the relationship it has to corruption. Looking at "Consanguineous Affection" Liu Qingping's displaying of the conflicts between filial piety and relationships to government. Corruption as the main problem with the People's Republic of China may lead to or dissuade trust in Democracy. By placing more power in the individual the values that lead to corruption may be lost, but a traditional Confucian value of piety can also slip away. The destroying of the filial sphere could lead to a loss of identity for the Chinese people. Democracy and the procedural system could alleviate corruption, but also lead to what looks like another wholesale acceptance of Western values. I think this is a very interesting, contemporary debate and would love to see more scholarship on it. Npetrillo (talk) 18:17, 14 May 2012 (UTC)
Perhaps some talk of Filial Piety could find its way into the discussion on family. There is an importance on family, but not just family, on loyalty to family and the proper role that each member is supposed to play in the family. This often contradicts with Western views of individualism, upon which the entire economic system of capitalism and political system of democracy is based. I definitely think that what is written already connects, and perhaps Filial Piety could be a more specific connector. Abfinard (talk) 18:45, 14 May 2012 (UTC)
Solid article; captures the many of the most significant factors of Chinese Skepticism of Democracy. I found that in my research of the Chinese New Left, much of the information overlaps with a general skepticism of democracy. Perhaps a "See Also" section could be added to provide a link to access the Chinese New Left page? I think adding more individual thinkers to your article may be helpful as well. — Preceding unsigned comment added by Dukelouie (talk • contribs) 18:51, 14 May 2012 (UTC)
General Comments and Further Suggestions
I agree with the ideas suggested in the previous sections. Firstly, the scope of information that the entry is quite extensive in that it covers a wide range of relevant topics pertaining to Chinese skepticism of democracy. While this article is mainly useful for an individual who seeks a basic knowledge of the Chinese sentiment for it explores multiple areas of the subjet and provides accurate information, it is also useful to a researcher because it serves as a good place to start familiarizing himself with the subject. Moreover, I especially like the last section, "Evolving Debate: From the Philosophical to the Pragmatic," where the multiple views of scholars who study this topic are offered. Perhaps Pan Wei's idea should be more explained more clearly: Pan Wei suggests that as China develops it will not become democratic like the West. Rather, it will take on the path of “consultative rule of law,” or “ a ‘mixed’ regime out of the Chinese tradition of civil service via examination and the Western tradition of legalism and liberalism via the separation of power to form checks and balances, thereby eliminating problem of corruption.
Also, it should be included somewhere in the article, perhaps in the Background section that the prediction that China will eventually become ‘democratic’ is likely to be based on the insular the assumption that in order for a country to fully modernize it must follow ‘the Western model.’ Although market competition and technological advancement are certainly prerequisites for modernization, ‘democracy’ is very debatable, especially in the case of China. The Chinese have a long history and rich culture. They have their unique customs of ancestral worship and notion of social relationships, such as the Confucian values of filial piety and guanxi, which altogether influence people’s view of the state. Unlike in the West, the Chinese state enjoys a special significance as the representative and serves as the patriarch of the Chinese civilization. Its hegemony has not been threatened for over a thousand years. Under such environment, the demand for rights and rights consciousness is relatively low in China compared to Western nations. Furthermore, what seems to matter to people most is their welfare, i.e., if they are satisfied with their lives to a level then the government should be able to remain in power without substantial opposition.
Lastly, similar to Pan Wei, Jiang Qing (Jiang Qing Confucianism) should also be mentioned subsequently in the article for he also opposes the Western idea of liberal democracy, and suggests instead that China should be operating under a trilateral parliament system. — Preceding unsigned comment added by Achirathivat (talk • contribs) 19:37, 14 May 2012 (UTC)