Progressive Confucianism

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Progressive Confucianism (Chinese: 进步儒学; pinyin: jìn bù rú xué) is a term coined by Stephen C. Angle in his book ''Contemporary Confucian Political Philosophy: Toward Progressive Confucianism'' (2012). Progressive Confucianism refers to a contemporary approach of [[Confucianism]] that aims to promote individual and collective moral progress.<ref>Angle, S. C. (2012). Contemporary Confucian political philosophy: Toward progressive Confucianism. Cambridge: Polity Press, 17.</ref> Progressive Confucianism explores themes such as [[political authority]] and [[legitimacy]], the [[rule of law]], [[human rights]], [[civility]], and [[social justice]] and bears similarities with other contemporary “progressive” social and political movements. <ref>Angle, S. C. (2012). Stephen C. Angle, Contemporary Confucian Political Philosophy: Toward Progressive Confucianism. Retrieved from http://bit.ly/2Dfiln4>
== Origin ==
In 2012, [[Wesleyan University]] Professor of Philosophy Stephen C. Angle first put forward the idea of Progressive Confucianism. Angle's conception of Progressive Confucianism is built upon the 20th-century intellectual movement of [[New Confucianism]]. Namely, New Confucian [[Mou Zongsan]]'s notion of "self-restriction" (Chinese: 自我坎陷) had a profound influence on Angle, who shares Mou's commitment to [[liberal democracy]]. Angle builds upon Mou's idea and asserts that "a constitution, laws, and rights are [not] merely compatible with Confucianism, but rather than these objective political structures are required by Confucianism if it is to fully realize its own goals."<ref>Angle, S. C. (2012). Contemporary Confucian political philosophy: Toward progressive Confucianism. Cambridge: Polity Press, 29.</ref>

As a school of Confucian political philosophy that shares some liberal values, Progressive Confucianism goes beyond a hybrid of [[Confucianism]] and [[liberalism]]. Progressive Confucians find their label more superior than "liberal" Confucianism. Political theorist Leigh Jenco characterizes that Progressive Confucianism does not stay at the level of "a disingenuous 'discovery' of [liberal] values in early texts such as [[Mencius]]," what Angle and other Progressive Confucians intend for is to "'reconceptualize popular authority in ways that both reflect, yet critically reconstruct, certain Confucian commitments.'"<ref>Jenco, L. (2015, October 10). Review of Contemporary Confucian Political Philosophy: Toward Progressive Confucianism, written by Stephen C. Angle in Journal of Moral Philosophy Volume 12 Issue 5 (2015). Retrieved from http://bit.ly/2VJFaXo>

== Content ==
=== Rule of Law ===
Similar to [[Zhang Shizhao]] and [[Mou Zongsan]], Angle is concerned that politics will be “swallowed” by morality.<ref>Jenco, L. (2015, October 10). Review of Contemporary Confucian Political Philosophy: Toward Progressive Confucianism, written by Stephen C. Angle in Journal of Moral Philosophy Volume 12 Issue 5 (2015). Retrieved from http://bit.ly/2DeiwiF </ref> In the classical Confucian society of China, an over-emphasis on morality resulted in absolute moral authority, which gave rise to oppression that prevented people from cultivating their own moral values. <ref>Ma Jun 马俊, “圣境、进步儒学与美国新儒家 ——安靖如的儒学研究评介 ”， 中国人民大学 哲学院</ref> In order for individuals to fully live up Confucian virtues, some objective, public structures (like laws) are needed. <ref>Angle, S. C. (2012). Contemporary Confucian political philosophy: Toward progressive Confucianism. Cambridge: Polity Press, 29.</ref>

Angle adopts the term "self-restriction (Chinese: 自我坎陷)" to characterize the connection between [[morality]] and the [[rule of law]]. Professor of Political Philosophy Joseph Chan at [[Princeton University]] explains the idea of "self-restriction": "in the sphere of politics, rather than acting according to one’s ethical reasoning and judgment, one 'is bound by laws and works within political processes.'”<ref>Chan, J. (2014). “Self-Restriction” and the Confucian Case for Democracy. Philosophy East and West, 64(3), 785-795. doi:10.1353/pew.2014.0057</ref> Thus, Progressive Confucianism takes on the view that "Confucians must be open to, even as their virtues should seek to moderate, the contestation accompanying the world of 'politicians and lawyers.'"<ref>Jenco, L. (2015, October 10). Review of Contemporary Confucian Political Philosophy: Toward Progressive Confucianism, written by Stephen C. Angle in Journal of Moral Philosophy Volume 12 Issue 5 (2015). Retrieved from http://bit.ly/2DeiwiF </ref>

Sor-hoon Tan, Professor of Philosophy at [[National University of Singapore]] points out that Confucian "ritual (Chinese: 礼)" works together with the [[rule of law]] and plays a unique role in shaping a harmonious community.<ref>Tan, S. (2004). From Cannibalism to Empowerment: An Analects -Inspired Attempt to Balance Community and Liberty. Philosophy East and West, 54(1), 52-70. doi:10.1353/pew.2003.0058</ref> Tan notes that "litigation inclines people toward selfishness by requiring them to think in terms of themselves as being ''opposed'' to others, thus undermining trust and reducing the chances of harmonious association thereafter." Contrary to laws using "coercive sanctions and punishments," Confucian ritual "operates through transformative influence."<ref>Tan, S. (2004). From Cannibalism to Empowerment: An Analects -Inspired Attempt to Balance Community and Liberty. Philosophy East and West, 54(1), 52-70. doi:10.1353/pew.2003.0058</ref> In order to achieve the harmonious state desired by Confucianism, the external rule of law and the internal regulation of rituals need to form an organic whole in guiding people's behaviors.

=== Human Rights ===
Angle conceives that Confucian [[human rights]] are based in [[Zhao Tingyang]]'s normative concept of "all-under-Heaven." <ref>Jenco, L. (2015, October 10). Review of Contemporary Confucian Political Philosophy: Toward Progressive Confucianism, written by Stephen C. Angle in: Journal of Moral Philosophy Volume 12 Issue 5 (2015). Retrieved from http://bit.ly/2VJFaXo> Viewing the world from the perspective of the world…requires us to arrive at the universal world perspective through an inclusive process, rather than universalizing a single perspective.” According to Political theorist Leigh Jenco, "such human rights may not come directly or solely from prior Confucian values,"<ref>Jenco, L. (2015, October 10). Review of Contemporary Confucian Political Philosophy: Toward Progressive Confucianism, written by Stephen C. Angle in Journal of Moral Philosophy Volume 12 Issue 5 (2015). Retrieved from http://bit.ly/2VJFaXo> thus making room for expanding Confucian virtues.

Mary Sim, Professor of Philosophy at [[College of Holy Cross]] challenges "the connection between human rights and Western philosophy."<ref>Sim, M. (2004). A Confucian Approach to Human Rights. International Philosophical Quarterly, 21(4), 337-356.</ref> Sim argues that a Confucian approach to human rights has both theoretical and practical importance. Compared to the western notion of "state of nature" and "veil of ignorance" thought experiments, the grounding of Confucian human rights is in "real relationships in which we join our lives and the moral communities (beginning with the family) on which our agencies depend."<ref>Sim, M. (2004). A Confucian Approach to Human Rights. International Philosophical Quarterly, 21(4), 337-356. </ref> This approach also "promises a fresh assessment of Western claims and priorities." <ref>Sim, M. (2004). A Confucian Approach to Human Rights. International Philosophical Quarterly, 21(4), 337-356.</ref>

=== Gender and Sexuality ===
Unlike Mainland New Confucian scholars such as [[Jiang Qing]], who endorses that securing traditional gender roles is fundamental to social stability, <ref>普芮，专访 | 大陆新儒家领袖蒋庆：只有儒家能安顿现代女性 http://bit.ly/2VHoQGw> Progressive Confucianism suggests that a critical and charitable reading of Confucian texts provides a basis for [[feminist movements]] and [[LGBT+]] rights. For example, the fluid nature of ''yin-yang'' cosmology may support gender fluidity. Ann Pang-White, Director of Asian studies at [[The University of Scranton]] and the editor of ''The Bloomsbury Research Handbook of Chinese Philosophy and Gender'', suggests that "''yin-yang'' cosmology when appropriately understood does not necessarily support a rigid oppositional split of 'femininity/female/women versus masculinity/male/men.' Rather, since all things embrace both ''yin'' and ''yang'', all things embody some degree of both femininity and masculinity." <ref>Pang-White, A. A. (2018). The Bloomsbury research handbook of Chinese philosophy and gender. London: Bloomsbury Academic, 6.</ref>

At the same time, Confucianism has its own reasons to support [[same-sex marriage]]. "Based on the premise that homosexual desires are natural" and "the advancement of reproductive technology" in the modern era, Sin-Yee Chan, Professor of Philosophy at [[University of Vermont]], contends that "homosexual couples can maintain a Confucian family." <ref>Pang-White, A. A. (2018). The Bloomsbury research handbook of Chinese philosophy and gender. London: Bloomsbury Academic, 13.</ref>

== Criticism ==
Bao Wenxin, a researcher at Shanghai Academy of Social Sciences, argues that given the layers of meaning embedded in the Chinese word "Progressive (进步)," the caption of Progressive Confucianism may be a vague one.<ref>鲍文欣, 鲍文欣︱“进步儒学”：含义模糊的标签？, http://bit.ly/2D7dV1J> Bao points out that other than Progressive Confucianism, the term "progressive" concept is adopted by other schools of political philosophy, such as [[conservatism]], [[liberalism]], and [[radicalism]]. In contemporary China, "progressive/progress" is predominantly owned by [[Chinese Marxist philosophy]] and it is a term widely used in the writing of [[Chinese Communist Party]] membership application. At first glance, Chinese readers might find it hard to tell what kind of progress does Progressive Confucianism pinpoints.

== References ==

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