To date, the Western understanding of freedom as liberation still seems to be the hegemonic discourse. But as we know from Thomas Hobbes excessive freedom is leading to civil wars – and the ideology of unlimited freedom in the market economy and over excessive consumption is burning the world in climate change.
East Asia and South-East Asia are emerging as the world’s largest economic powerhouse and perhaps even as a technological superpower. Nevertheless, a deeper understanding of the consequences of this process will remain elusive, unless we squarely look at the puzzles surrounding the norms and preferences of major East Asian states. In contrast to the Western neo-liberal model, which puts excessive emphasis on individual freedom leading in the Western countries to the dissolution of the social fabric of the societies, there is an authoritarian temptation to maintain social cohesion in light of the dramatic social transformation worldwide. But mere authoritarianism is not compatible with the progress of societies because it does lack the incentive to rise above your current situation. We all know we started to live in a new world different from what we used to. But it is still early to name or define this Chameleon-like world of incessant transformation. Western triumphalism, perhaps understandable after the end of the Cold War, was long gone. Perhaps, we are destined to live in limbo for the near future. In order to cope with this process, East Asia needs not only economic and technological progress but also the soft power of ideas. To date, the Western understanding of freedom as liberation still seems to be the hegemonic discourse. But as we know from Thomas Hobbes excessive freedom is leading to civil wars – and the ideology of unlimited freedom in the market economy and over excessive consumption is burning the world in climate change.
Harmony in the Confucian tradition is also not a fixed status, but the task is to harmonize the contrasts and opposites.
An alternative value system might be the Confucian and East Asian concepts of harmony. Harmony is not sameness but implies tensions like those in a symphony. In music, we find a lot of contrasts for example in a symphony of Beethoven but at the same time, we enjoy the harmony of the whole composition. Already in the first very old appearances of the concept of harmony, it is related to the singing of birds and music in general. Harmony is therefore related to the balancing of contrasts. Harmony in the Confucian tradition is also not a fixed status, but the task is to harmonize the contrasts and opposites. And of course, a part of harmony is related to freedom, but unrestricted freedom is not the ultimate goal. The question, therefore, is how to limit unrestricted freedom without suppressing the people? The answer might be to harmonize and balance freedom with equality.
The question, therefore, is how to limit unrestricted freedom without suppressing the people? The answer might be to harmonize and balance freedom with equality.
As in a symphony, real harmony is achieved when we are able to balance the contrasts of life: between the whole and the part, being born and dying, the individual and the community, between freedom and equality. We could compare such a balance with a water wave. If there are no movements and waves at all, the sea is dying – if it is a Tsunami the waves are destructive for the individual and the community. Harmony is superseding the Western discourse of absolute freedom because in a harmonious society freedom is not abandoned but a part of the greater whole. Neither the authoritarian rule nor excessive freedom should be the alternative for world order in the twenty-first century – what we desperately need in a burning world is a harmony or floating balance between and within our societies as well as us as individuals.
Feature Image: The Idea of Harmony wsimag.com
