Promotional regimes involve an exchange of information and efforts to promote the national implementation of norms. The human rights positions of East Asian states have generated tensions with the West and given rise to far-reaching regional and global implications. The vast size of Asia and the complex cultural differences of the region defy a regional approach. This is integral to perceptions of public morality, harmony and social dynamism. What all this suggests is that before we even arrive at the question of "Asian values" and "Asian democracy", we find considerable scepticism in the region about the degree to which the word "Asia" itself has much meaning beyond the geographical one. The socio-political impact of this has to be managed in such a way as to safeguard growth and avoid social fracture; democratizing too fast is not wise.
Could one characterize Asian democracy as government of the people but not necessarily by the people, and the people as subjects rather than citizens? They assert that their political systems and economic policies are enjoying ascendancy and that they can offer "an alternative vision of the values needed for a better world". This shows the extreme limit to which the Americans carry their theory of independence. Images of the United States: Good and Bad A cluster of questions about positive and negative aspects of the United States revealed a rather contradictory picture. He then turns around and urges that peoples in all civilizations "should search for and attempt to expand the values, institutions and practices they have in common". Fortunately he lived on for another odd years. Condemning his own conduct before his conversion, Ashoka notes that in the war in Kalinga "men and animals numbering one hundred and fifty thousands were carried away [captive] from that [defeated] kingdom.
Asian Values | YaleGlobal Online
There is plenty of evidence that the Western governments have tended to give priority to the interests of their own citizens engaged in commerce with the Asian countries and to the pressures generated by business groups to be on good terms with the ruling governments in Asia. They grew more than twice as fast as the rest of East Asia, three times as fast as Latin America, and five times faster than sub-Saharan Africa. The answer must take into consideration the fact that Westernization is often a very superficial process that tends to affect only certain aspects of society. The most prominent of these contentions is the claim that Asian values do not regard freedom to be important in the way that it is regarded in the West. Again, during the Colombo seminar representatives from Asian governments did not favour the establishment of an Asian human rights commission.
If government leaders, no matter how capable, acting as "wise and virtuous guardians", are left to define the common good, they may not always reflect the wishes of the people, but the wishes of powerful elites. There is a contrast, it is alleged, between the authoritarianism implicit in, say, Confucianism and the respect for liberty and autonomy allegedly deeply rooted in Western liberal culture. The avoidance of conflict in interpersonal relations is one of them. The Japanese playwright Masakazu Yamazaki talks about the drive to modernize as the common denominator of all Asian national civilizations, bringing about a sense of Asian identity. This network may not be - indeed, is not - impartial. In fact, this is sometimes argued as a communitarian, perhaps neo-Hegelian, constitution of the "person" by virtue of membership of, and interaction with, larger units. Moreover, given the range of human rights which are being advanced in the contemporary world, it is by no means surprising that some of these rights are in conflict, and the priorities of different societies over human rights demands are not always the same.
10 months ago