西方人如何看李光耀? (1)

西方人如何看李光耀? (1)

Is Culture Destiny? The Myth of Asia's Anti-Democratic Values - 是文化的命運? 亞洲反民主的迷思

In his interview with Foreign Affairs (March/April 1994), Singapore's former prime minister, Lee Kuan Yew, presents interesting ideas about cultural differences between Western and East Asian societies and the political implications of those differences. Although he does not explicitly say so, his statements throughout the interview and his track record make it obvious that his admonition to Americans "not to foist their system indiscriminately on societies in which it will not work" implies that Western-style democracy is not applicable to East Asia. Considering the esteem in which he is held among world leaders and the prestige of this journal, this kind of argument is likely to have considerable impact and therefore deserves a careful reply.

With the collapse of the Soviet Union in 1991, socialism has been in retreat. Some people conclude that the Soviet demise was the result of the victory of capitalism over socialism. But I believe it represented the triumph of democracy over dictatorship. Without democracy, capitalism in Prussian Germany and Meiji Japan eventually met its tragic end. The many Latin American states that in recent decades embraced capitalism while rejecting democracy failed miserably. On the other hand, countries practicing democratic capitalism or democratic socialism, despite temporary setbacks, have prospered.

In spite of these trends, lingering doubts remain about the applicability of and prospects for democracy in Asia. Such doubts have been raised mainly by Asia's authoritarian leaders, Lee being the most articulate among them. They have long maintained that cultural differences make the "Western concept" of democracy and human rights inapplicable to East Asia. Does Asia have the philosophical and historical underpinnings suitable for democracy? Is democracy achievable there?

SELF-SERVING SELF-RELIANCE

Lee stresses cultural factors throughout his interview. I too believe in the importance of culture, but I do not think it alone determines a society's fate, nor is it immutable. Moreover, Lee's view of Asian cultures is not only unsupportable but self-serving. He argues that Eastern societies, unlike Western ones, "believe that the individual exists in the context of his family" and that the family is "the building brick of society." However, as an inevitable consequence of industrialization, the family-centered East Asian societies are also rapidly moving toward self-centered individualism. Nothing in human history is permanent.

Lee asserts that, in the East, "the ruler or the government does not try to provide for a person what the family best provides." He cites this ostensibly self-reliant, family-oriented culture as the main cause of East Asia's economic successes and ridicules Western governments for allegedly trying to solve all of society's problems, even as he worries about the moral breakdown of Western societies due to too much democracy and too many individual rights. Consequently, according to Lee, the Western political system, with its intrusive government, is not suited to family-orientedEast Asia. He rejects Westernization while embracing modernization and its attendant changes in lifestyle - again strongly implying that democracy will not work in Asia.

FAMILY VALUES (REQUIRED HERE)

But the facts demonstrate just the opposite. It is not true, as Lee alleges, that Asian governments shy away from intervening in private matters and taking on all of society's problems. Asian governments intrude much more than Western governments into the daily affairs of individuals and families. In Korea, for example, each household is required to attend monthly neighborhood meetings to receive government directives and discuss local affairs. Japan's powerful government constantly intrudes into the business world to protect perceived national interests, to the point of causing disputes with the United States and other trading partners. In Lee's Singapore, the government stringently regulates individuals' actions - such as chewing bubble-gum, spitting, smoking, littering, and so on - to an Orwellian extreme of social engineering. Such facts fly in the face of his assertion that East Asia's governments are minimalist. Lee makes these false claims to justify his rejection of Western-style democracy. He even dislikes the one man, one vote principle, so fundamental to modern democracy, saying that he is not "intellectually convinced" it is best.

Opinions like Lee's hold considerable sway not only in Asia but among some Westerners because of the moral breakdown of many advanced democratic societies. Many Americans thought, for example, that the U.S. citizen Michael Fay deserved the caning he received from Singaporean authorities for his act of vandalism. However, moral breakdown is attributable not to inherent shortcomings of Western cultures but to those of industrial societies; a similar phenomenon is now spreading through Asia's newly industrializing societies. The fact that Lee's Singapore, a small city-state, needs a near-totalitarian police state to assert control over its citizens contradicts his assertion that everything would be all right if governments would refrain from interfering in the private affairs of the family. The proper way to cure the ills of industrial societies is not to impose the terror of a police state but to emphasize ethical education, give high regard to spiritual values, and promote high standards in culture and the arts.

LONG BEFORE LOCKE

No one can argue with Lee's objection to "foisting" an alien system "indiscriminately on societies in which it will not work." The question is whether democracy is a system so alien to Asian cultures that it will not work. Moreover, considering Lee's record of absolute intolerance of dissent and the continued crackdown on dissidents in many other Asian countries, one is also compelled to ask whether democracy has been given a chance in places like Singapore.

      

左：我一直以的人的行為是牠們思想的詮釋  右：孟子

A thorough analysis makes it clear that Asia has a rich heritage of democracy-oriented philosophies and traditions. Asia has already made great strides toward democratization and possesses the necessary conditions to develop democracy even beyond the level of the West.

Democratic Ideals. It is widely accepted that English political philosopher John Locke laid the foundation for modern democracy. According to Locke, sovereign rights reside with the people and, based on a contract with the people, leaders are given a mandate to govern, which the people can withdraw. But almost two millennia before Locke, Chinese philosopher Meng-tzu preached similar ideas. According to his "Politics of Royal Ways," the king is the "Son of Heaven," and heaven bestowed on its son a mandate to provide good government, that is, to provide good for the people. If he did not govern righteously, the people had the right to rise up and overthrow his government in the name of heaven. Meng-tzu even justified regicide, saying that once a king loses the mandate of heaven he is no longer worthy of his subjects' loyalty. The people came first, Meng-tzu said, the country second, and the king third. The ancient Chinese philosophy of Minben Zhengchi, (民本政治)or "people-based politics," teaches that "the will of the people is the will of heaven" and that one should "respect the people as heaven" itself.

04/16/2015-