COVID-19 pandemic and long-term development trajectories of East Asian and Western economic models
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The article examines the reasons for the superior performance of East Asia in containing the human and economic costs of the 2020 coronavirus pandemic. The East Asian model is based on solidarity and priority of collective interests over individual interests, whereas the Western model emphasizes competition and guarantees of individual rights. The quantifiable characteristics that allow to draw a distinction between the two models are income and wealth inequalities, property and control over corporations, institutional capacity of the state (measured as homicide rate and the size of shadow economy), and trust in the government. Because of the East Asian model’s superiority in these respects, both the number of infections and the mortality rates from COVID-19 in China and other East Asian countries were lower than in Western countries by two orders of magnitude. Besides, the 2020 economic crisis associated with the pandemic was much deeper in the West than in East Asia. These developments give new arguments in support of the views that East Asian economic and social model is more viable than the Western model. Continued rise of East Asia and proliferation of East Asian model in the developing world will lead to profound changes in the world economic order.Keywords:
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Asian values
One aspect of the contemporary revival of Confucian thought in the East Asia region that warrants particular attention is the concept of ＂East Asian Confucianism,＂ which has been advocated by scholars in Taiwan for nearly sixteen decades, and which has attracted considerable attention from intellectuals in China, Japan and South Korea. As the concept of ＂East Asian Confucianism＂ relates to sensitive questions of political identification and cultural identification that are connected to the relationship between ＂center＂ and ＂periphery,＂ the idea of ＂East Asian Confucianism＂ has attracted supporters, while other scholars have raised doubts about it, and some have been strongly critical of the concept. The present study seeks to analyze and compare the attitudes taken by contemporary intellectuals in East Asian countries towards ＂East Asian Confucianism,＂ and how they evaluate this concept. Following the introduction, the second section of the paper attempts to clarify the different ways in which the concept of ＂East Asian Confucianism＂ is used within the academic community. Section Three, Four, Five, and Six examine the different views of ＂East Asian Confucianism＂ espoused by leading academics in Taiwan and in China, Japan and South Korea; the present study identifies four broad attitudes: ＂centerwardness,＂ ＂countercenter,＂ ＂decentering,＂ and ＂ultracenter.＂ The study's conclusions show that the advocacy by Taiwanese scholars of the concept of ＂East Asian Confucianism＂ during the current revival of Confucian thought embodies deep, long-term significance with respect to the desire for harmonious, stable relations between countries in the East Asia region.
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Abstract East Asian cultures are often labelled as ‘collectivistic’, ‘dialectical’ or ‘Confucian’ in comparative psychological research. This tendency is used to justify the generalisation of results found in one East Asian culture to all East Asian cultures and leads to an absence of psychological research comparing different East Asian cultures. In this paper I first show two examples of illdefined psychological constructs-Geert Hofstede’s individualism and collectivism, and Richard E. Nisbett’s and Peng Kaiping’s dialectical thinking. Then I review the content of two main psychological journals with a focus on how often results from one East Asian culture are generalised to all East Asian cultures. Finally I offer a solution to the problem of neglected research comparing psychological differences among East Asian cultures. I state that lack of diversity in research teams and the under-representation of scholars from other than English-speaking countries in teams undertaking psychological research about East Asia contribute to this process. I suggest that East Asian scholars from non-English speaking countries should persuade psychologists from their universities to engage with East Asia.
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Recently the discourse of East Asia getting be a popular word in the east-asian intellectual boundary. A chinese intellectual named Sun Ge had published her book concerned Japanese Thinker Takeuchi Yoshimi in Japan and Continental China make a big impact at a time in both country. This kind of synchronism occurred in east-asian intellectual boundary is a very unique and worth consideration. But the concept of asia is not so clear at some aspect. I have interpreted the cocept of 'east asia' as a attitude or praxis being quoted from Sun Ge and Takeuchi. Beside, I emphasize taking the concept of 'east asis' is so helpful to us overcoming the pitfall of universality and peculiarity. Pointing up 'east asia' as a attitude both signify that we, asian intellectual have no consciousness on the Western method already restricted our knowledge and we need some urgent 'mutual-comparison'. That is a stratagized cocept for us to dismantle the westernised method of thinking what is dependent on category of universality and peculiarity. In this sense, stratigising a concept of 'east-asia' can be an alternative idea for post-colonial discourse. For, in asian area, post-colonial theory itself has been applied within colonialized usage. Some critics are doubtful in 'east-asia' so that din't reinforce the theory of minority. But 'de-nationalization' of national history in rivalry between some east asian countries is a most momentous mission of critical intellectuals nowadays.
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In the past, the experience of the ‘East Asian Miracle’ and the sufferings from the ‘East Asian Meltdown’ were the impetus to generate and develop East Asian regional identity. The situation, however, is changing drastically. The future of East Asia regionalism has become amorphous because of complicated new trends. Japan, one of the important actors that constitute triangular relationships in East Asia, has been encouraging development of East Asian regionalism in the economic arena. Australia and Japan continue to work closely together in APEC, and are both founding members of the East Asia Summit. China’s growing political presence in East Asia, particularly within ASEAN, and the emergence of new regional organisations after the Asian Financial Crisis meant that John Howard could not afford to ignore regional multilateral diplomacy, despite his preference for bilateralism. When the Labor Party took power in 2007, it continued the trend found in the late Howard administration towards regional multilateralism.
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Nowadays, attempts are being made to overcome the East Asian image defined by the characteristics of passivity and stagnation by the West and to establish a new East Asian identity.
It starts with a realistic purpose to prepare for the future of East Asian countries in the changes of political and economic topography of the world.
In the era of post- nation-state, it is because the establishment of the status of East Asia is a real necessity when the hegemony in the East Asian region of America is strengthened.
In fact, the East Asian perspective of Westerners has been changed to reflect the changed reality, as the capitalism of the globalization scale develops, unlike the pre-modern era of the Western era or the full development of capitalism.
In the example of Germany, East Asia which has become a new economic and political partner in the era of globalization, has been newly defined for the purpose to achieve their direct interests and is also newly redefined to reflect the changes of the times.
In the final analysis, the regulations on East Asia were attempted at the purpose for the sustainability of German capitalism in response to the realistic and academic changes of Germany.
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In the past, the experience of the ‘East Asian Miracle’ and the sufferings from the ‘East Asian Meltdown’ were the impetus to generate and develop East Asian regional identity. The situation, however, is changing drastically. The future of East Asia regionalism has become amorphous because of complicated new trends. Japan, one of the important actors that constitute triangular relationships in East Asia, has been encouraging development of East Asian regionalism in the economic arena. Australia and Japan continue to work closely together in APEC, and are both founding members of the East Asia Summit. China’s growing political presence in East Asia, particularly within ASEAN, and the emergence of new regional organisations after the Asian Financial Crisis meant that John Howard could not afford to ignore regional multilateral diplomacy, despite his preference for bilateralism. When the Labor Party took power in 2007, it continued the trend found in the late Howard administration towards regional multilateralism.
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East-Asia’s growing up has aroused lots of attention all over the world, and Confucian as the common thoughts and culture which has positive effect in East-Asia has also become one of the focus in scholars’ search. In political field, they quoted the concept of ‘Asian Democracy’ to explain the East-Asia’s ‘New Authoritarianism’ political system, which is deeply influenced by Confucian tradition. In economical field, they quoted the concept of ‘Confucian Capitalism’, which is different from ‘Western Capitalism’, to describe East-Asia’s economical system influenced by ‘New Confucian ethic’. In culture field, they quoted the concept of ‘Asian Value’ to describe the self-value and self-awareness of East-Asia in the process of growing up. No matter at what point, it can’t be replaced that Confucian has many effects in the process of East-Asia’s growing up.
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Asian Values provided a convincing cultural explanation for high economic growth in East Asia up until the recent economic crisis, without many of the social problems that are normally associated with rapid development, However, the Asian economic crisis has prompted a re-examination of Asian values. This paper argues that the positive aspects of Confucian values outweigh its minuses and that it is up to the East Asian economies to take steps to maximize its positive aspects, The paper also argues that its minuses and that it is up to the East Asian economies to take steps to maximize its positive aspects, The paper also argues that its Weakness cannot be entirely blamed for the Asian economic crisis and that given the overwhelming evidence of East Asia’ s remarkable economic performance over a sustained period, the effects of Confucianism on economic development should not be overlooked
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The economic rise in East Asia has caused doubts in the economic field on Max Weber's hypothesis about Confucian ethics hindering the development of capitalism,and it has also brought about reflections on Confucianism and revaluation on Confucian Culture in East Asian.While new connotations have been inserted in the Confucian culture in different ages,a new approach has been provided to interpret the theory of economic development in a perspective of culture.In the trend of globalized economy,the adjustment of the Confucian culture to the modern value in East Asia has doubtlessly become the final destination of Confucian culture.
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One of the hot issues that have aroused controversial ideas in the academic circle at home and abroad is whether there really exists an East Asian model of economic development. This article holds that the East Asian model is the essential element that has given rise to the economic growth in East Asia. Characteristics of East Asian model can be classified into economic, political and cultural ones. Each one is different from that of the Western counterpart. However, compared with Western models which are relatively more mature, the East Asian model is still underdeveloped. Trials of the financial crisis will yield a second generation of this model. The author cautions that this newly developed East Asian economic model should not be assessed by modern criteria of the Western models and that historical idealism should be abandoned.
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