Showing posts with label Ancient and Medieval History. Show all posts
Showing posts with label Ancient and Medieval History. Show all posts

Monday, August 29, 2022

Plato vs Aristotle

There is a famous Raphael’s painting showing the contrast between Plato and Aristotle by means of their philosophical differences on the centre in the ancient Athenian academia. Plato pointing out above indicates his idealism whilst Aristotle pointing out below indicates his naturalism (disagreeing to describe his philosophy as realism). This passionate academic arena is indeed the place to visit if there were a time-machine.

The significant distinction between Plato and Aristotle is their focus on the human nature; Plato believed in something more transcendent to the human nature whereas Aristotle puts emphasis on the inevitable unchangeable human nature. Plato manifested the single ideal state model (Stratified guardian/spectator autocracy) meanwhile Aristotle described various unique state models adaptable to each unique nature of geo-politics and ethnicity (Monarchy/Dictatorship, Aristocracy/Oligarchy, and (Direct) Democracy.)

Plato’s Predecessor Socrates was the first remarkable idealist insisting on the moral universalism which all human individuals should aspire to follow to accomplish a unified ideal objective transcending to the human nature forming their living environment. By contrast, Aristotle admitted there is an inevitable but productive human nature underlining to form their characteristics and adaptation to the changing living environment. Plato claimed for the better alternative whereas Aristotle suggested for various unique states for each varying environmental condition.

This conflict model of the philosophical perspectives has been a universally discussed topic all over the world since then. Even in the Eastern Asia, there is a philosophical contract resemblance to this Western counterpart: Confucian is the idealist pursuing for the universal transcendental objective like Plato whilst Daoism describing various unique forms naturally adapted to each situation. In the modern era, even though the philosophical perspectives offer far more complex theory with a bigger picture, the same conflicting concept still remains.

In the modern era, there are many derivations partially adopting both Platonian and Aristotelian concepts. Thomas Hobbes based his theory on the moral relativism while adopting the Platonian-like stratified autocratic order providing the strong unity of all the individuals. Jeremy Bentham insisted on the moral universalism of pursuing the unified objective although its principle is derived from the conventional human nature instead of the transcendental alternative while supporting a more democratic state.

Kant achieved in providing the far more complex theory of its moral universalism than Plato. Considering Plato only discussed something A and something not-A, Kant clarified something defining and verifying the existence of both A and not-A as a priori which is resemblance to mathematical axiom. Then, instead of the substantial principle such as the guardian autocracy, he claimed for the abstract principle for something human individuals are supposed to obey. Then, regardless of any political form of states existing depending on each unique environmental condition, human individuals are supposed or encouraged at least to obey the universal abstract ethical principle as their maxim for accomplishing their ethically ideal goal little by little with try and error.

Kantian philosophy is rather called Conceptualism distinguished from Platonic idealism due to its flexibility as well as its complexity. Kant admitted some real substantial world obstacles disrupting individuals to establish an ideal state although he suggested they should make their best effort to accomplish their ideal transcendental to their conventional natural quality. Friedrich Hegel modified Kantian philosophy by adopting Platonic idealist concept. Hegel affirmed that human individuals are gradually evolving to establish their heavenly ideal state by referring to their ethical maxim.

David Hume can be seen as the first remarkable philosopher challenging against the aforementioned Socratic successors. Hume took over Hobbesian moral relativist perspectives while defying to manifest one particular form of state like Hobbes. Hume’s philosophy is definitely opposing to Plato by means of being sceptical about both the morality which human individuals can hypothetically define to impose upon themselves and the existence of something transcendental to the human nature without experiencing to explicitly prove their existence in real.

Kant started inventing his philosophy as the counterpart argument against Hume’s Experimentalist philosophical theory. Hume’s theory has influenced Benthamite Utilitarian philosophy by means of its emphasis on the naturalism and by means of its scepticism about the non-natural transcendental moral principle although Hume and Bentham disagreed with each other by means of their moral theory. It has also seemingly influenced the postmodern philosophies which are very similar to Hume’s perspective on the moral principle and the human nature because both support the moral relatives and the human naturalism.

In the postmodern era, there were many postmodernist philosophers introducing their own version of the pre-Socratic concepts detaching philosophies from both the idealism and the moral universalism. They often defied the universal nature of human individuals which Aristotle claimed for. Although they are reactionary to the post-Socratic philosophers such as Plato, Aristotle, and aforementioned modern philosophers, their reaction took place as the counterarguments against the post-Socratic philosophies so that the influence of Plato and Aristotle cannot be ignored even in their reactionary attitude.

In conclusion, regardless of which perspective, Platonic or Aristotelian, to take and of challenging against both of them, none can escape from the influence of Plato (the legitimate Socrates’s predecessor) and Aristotle (the post-Socratic influencer). Without these two legends, the entire human world history would have been a really different by means of its characteristics as well as its quality. This dichotomic theoretical development has trained human individuals to enable their world view to rationally analyse themselves and their living world to encourage their evolution. 

Monday, August 01, 2022

... Japan 日本 !

I have been criticising Japan since the beginning of this site establishment. This criticism of Japan is based on both the objective social scientific analyses as well as the subjective perspective based on my own life experiences. However, I have recently realised that the characteristics of Japan strongly and repeatedly accused seem to be originated from the political establishment explained in the recorded history. 

The Tenno regime has formed the totalitarian characteristics. This has based the highly stratified social structure transforming the majority citizens' personality to be subservient to their authority. The intensively cohesive social norms and values are definitely the derivatives of this stratified social structure. 

Even during the Shogunate periods from the 12th to the 19th century, this cohesive social structure thrived despite the relatively weaker influence of the aristocratic central authority. Yet, the subservient personality of the Japanese mass was hardly discouraged so that their loyalty to any authority was strong regardless of Tenno or Shogun. Perhaps, this unchangeable subservient personality was derived from the Japanese geographical isolation in the world where the enlightenment from the outside hardly reached there. 

Since the 19th century, Japan has adopted the Western style modern governance and capitalist economy. Some elites Japanese have successfully been enlightened to become progressive thinkers attempting to transform Japan to the modern nation state deserving the majority citizens. Nevertheless, the underlying characteristics and personality of Japanese people subservient to their authority has never changed. 

Even though some enlightenment ideal has been introduced, the true enlightenment for emancipating majority Japanese individuals from their superstitious loyalty and servile personality has hey never been achieved. This is the fundamental cause of perpetuating the political and social corruption hurting the Japanese majority mass as a suicidal attitude of themselves. It seems to have required much more fundamentally drastic reform in Japan to enlighten them.

There has been criticism by the social anthropological theory of this socially pathological trait is rooted in the establishment stage of the authoritarian figure shown in the recorded history. The original Japanese civilisation identity was originally related to the Shintoist shamanism which followed the tranquil communitarian paganism promoting more egalitarian and mutualist social norms and values.

There is certainly an attractive element in Japan and Japanese humans and their civilisation which has been retained since the prehistorical period. The prehistorical ancient Shintoist shamanism and pagan practices had brought up Japanese individuals as highly spirited enough to compassionately cohabit with neighbouring individuals and natural environments. Their virtuous characteristics such as diligence and humbleness must have been born out of this period. 

The authoritarian establishment introduced in the early historical record destroyed that prehistorical sacred pagan Japan. The social anthropological theory claims that the peaceful pagan tradition of the Japanese civilisation has been hijacked by the authoritarian oppressors. The subservient personality of the Japanese mass must be formed by that oppressive structuralist regime forcing the excess centralisation of politics and the unconditional subservience of the Japanese mass to these oppressive rulers. 

The Japanese indigenous individuals were conquered by the few numbers of arrogant nobles heavily influenced by the oppressive authoritarian totalitarianism. These oppressors hijacked Shinto by replacing the original peaceful egalitarian paganism with the oppressive authoritarian counterpart. Its indoctrination has imprinted the servile and intolerant personality into the Japanese mass. 

In order to overcome from the current distressful social crises, it is the time for Japan and Japanese to reincarnate the sacred spiritual prehistorical Japan! It is not worth to give up this attempt to fight back against the oppressive status-quo exploiting individuals with the millennium long indoctrination!


Saturday, May 21, 2022

Light Opposition: Buddha was born on the full moon day

Buddha was born on a day of the full Moon which means Moon forms the opposition to Sun according to the astrological aspect. Whereas people usually have some romantic soft mood of the full Moon, it is the hard aspect by means of the astrology. Well, the story of individuals born on the day of the full Moon explains the hard life of Buddha.

In terms of the astrological aspect characteristics, Sun and Moon are so called "Lights" which indicate the core personality of an individual through their life. Sun represents the  entire life plans and values of an individual and their surrounding world social environments. Moon represents various internal characteristics and qualities of an individual such as mentality and innate personality originally endowed by birth. When these Lights from the soft aspect together, what the world environments and society and their own mind are in the harmony. By contrast, when these Lights from he hard aspect together, their mind faces the challenges from the world environments and society. 

In particular, one of the major hard aspects, the opposition, enhances this challenging life situation because it is literally opposing to their mind and innate personality. This challenge works as a good element training and improving this individual with this aspect if s/he is well-aware of her/himself. Furthermore, this aspect, the opposition, is in fact the best aspect to clearly and intensively pointing out the quality of the opposing sign from another. When Lights from the opposition together, it enables this individual's mind to become sensitive to feel something questioning and needing to change in their life and terrestrial world clearly and intensively. In another word, it is the best at enlightening their mind in the world.

These individuals with their natal Lights opposition tend to have a dynamic lifestyle with various challenges coming from both their internal mindset as well as their surrounding external factors. Many of them tend to relocate their place of living and seek challenges drastically reforming their life. It is really convincing that Buddha was born with this hard aspect of his natal Lights, and this is indeed an encouraging story for those endowed with this Lights' opposition aspect including myself.

In conclusion, the natal hard aspect especially of Lights (Sun and Moon) seems to enable these saints to realise something deep in their own life as well as their terrestrial world they have been dispatched to. This indicates that those individuals endowed with the hard natal aspect by birth are capable to challenge and overcome from various hardships and enlighten not only themselves but also the others with a brand-new innovative perspective. Hence, we should feel positive about our life facing hardships explained by the astrological hard aspect.

Monday, January 31, 2022

Retrospective Astrological Analysis: French Revolution and Edo-Period were while Pluto was crossing the acendant of Aquarius

 

Let's make a prediction of the coming age of Pluto crossing the ascendant of Aquarius between 24th March, 2023 and 9th March, 2043 in terms of the retrospective perspective. At the last time Pluto was crossing the ascendant of Aquarius, the French revolution broke out in Europe while Tokugawa Dynasty secured its stability with Sakoku (the national Isolation policy) for 3 centuries in Japan. This provides some ostensible image of what the foreseen world outlook will be. 

Furthermore, in the astrological cycle before the previous one of Pluto crossing the ascendant of Aquarius, Martine Luther printed the first edition of Holy Bible in German as the first attempt of publishing it in other than Latin, which induced the Protestant reformation.  This infers that Pluto crossing the ascendant of Aquarius induces a revolution and the instability challenging the status quo, and it expects for the advantages and the disadvantages of this time period also coming soon. 

From 2023, it is obvious that the further technological advancement is anticipated. In particular, the field of data science and the artificial intelligence (AI) will be furthermore remarkable then.  This outcome will be revolutionary enough to trigger the drastic change in individuals' norms and value such as these previously provoked revolutions in the history in the world.  

On the other hand, the economic outlook will not be so positive that many individuals still feel materially desperate despite the technological development. The employment will decrease due to the rising capital intensive industrial model.  As Prof. Yuval Noah Harari , the author of Sapiens: A Brief History of Humankind, has predicted, the human individuals will be divided in the newly emerging social classes called the super class and the useless class.  Therefore, the wealth distribution is less likely to be stimulate as much as it has been. 

By referring to the previous historical events and outlooks, the age when Pluto crossing the ascendant of Pluto was the age of political and economic instability while newly innovative mindsets were developed.  Until Pluto started crossing the ascendant of Pisces, the instability had continued until the new regime overtook the position to finally stabilise the world situation.  The interesting characteristic was that Europe encountered with the French revolution while Japan cut the tie with foreign countries while Pluto crossing the ascendant of Aquarius last time.  The phenomenon expected to take place will be somehow similar, it maybe predicted as. 

Europe nowadays is still haunted with a decade long recession since the last world financial crisis from 2008.  As same as the past, various political factions are existing and antagonising the other counterparts so that the stable decision making process improving the European socio-economic situation is less likely to be implemented.  Because of the wide spread relative poverty problem due to the economic stagnation might trigger some form of revolution or at least a reformation when majority of European people become no longer able to repress their frustration. 

 By contrast, Japan is the country where people hardly take an initiative to challenge the status-quo.  Nowadays, owing to the mislead Japanese governmental policies, Japan is still difficult to overcome from the economic recession and the ever growing social problems for the multiple decades.  As this perpetuation does not seem to be ended, the economic and political status of Japan will be furthermore depreciated.  Then, many skilled foreigners, having come to Japan for their economic reasons, will start leaving Japan from then on.  In addition, Japan will lose the initiative in their world trade deals so that the export-import volume will decrease. Therefore, even though it is not the government's policy, Japan will be in the situation resemblance to the Sakoku policy during Edo-period.  

Another interesting prediction in terms of the spiritual world theories, Gaia-theory/hypothesis infers that Japan will be the next world model after the end of the Anglo-Saxon's regime as the world model.  At the same time, the next world model lead by Japan will be the Yin 陰 as contrary to the Yang 陽 of the last Anglo-Saxon counterpart.   This implies that the world of the materialist prosperity will be replaced by the world of the spiritualism.  

Summing up these points, it can be predicted that the mind of people in the world will start shifting from their material interests to their spiritual and mental interests in their life while they are losing their material prosperity.  The reason why Japan will reign as the world model then will not be because of its material power.  Instead, Japan will be the country experiencing the fastest pace of losing their material prosperity.  In terms of what Gaia theory explains, Japanese people will also be the fastest ones realising their initiative of placing a higher priority on non-material beings than the others while experiencing the harsh material hardship.  

This is pretty much the foreseen situation resemblance to Edo-period where people and their nation Japan developed their unique interesting culture while suffering from the various hardships such as the oppressive feudalism, several famines and natural disasters, and no freedom of travelling to and trading with foreign countries.  The isolation and the material deprivation of Japan are quite reasonably predictable as seen in the current outlooks.  

All in all, the coming two decades will be the age of revolution and socio-economic and political instability.  Moreover, the contrast of the civilisation shift between Europe and Japan will be remarkable and the history may repeat.

 



Saturday, September 25, 2021

Useless

"You are useless!" is the typical curse for ostracising an individual from company, school, or even family in the modern society.  It is wondering when they started using such a word useless.  It seems to have been used since the age of modernity where individuals started ostensibly categorising and classifying individual human-beings and target objectives and establishing a solid social order with rigorous ideologies and principles.  

Of course, these characteristics of the modern society are necessary to bring an order and a clear objective for individuals to live in such a chaotic universe.  Nonetheless, these characteristics have become intensive enough to expand the social class division and various conflicts.  This intensity has imbalanced the Yin-Yang by introducing the intense brightness (Yang) characteristics, which also simultaneously created the strong shadow (Yin) haunting behind this intensive Yang from the 18th century to nowadays. 


The modern society dominated by Yang norms and value puts emphasis on the conformity fulfilling their intensive objective.  This conformity classifies individuals into usefulness owing to their objective standard.  Then, individuals not conforming with the standard are labelled and ostracised as useless.  

The modern society, especially after the industrial revolution, has achieved many materialistic goodnesses which are characterised as Yang while leaving the environmental and spiritual goodness behind.  It is not to defy its characteristics of Yang, which are necessary for humans, their cultural development, and knowing and their world.  The key is the balance which seems to have been imbalanced in particular in 19th and 20th century when various catastrophic wars took place.  

The rapid industrialisation of the modern society, characterised as Yang, have been too strong to follow the natural flow.  It is as though swimming against the steam.  This intensity has caused both the environmental damage and the social divisions.  They are progressing while destroying at the same time.  

 


The story of "The last standing tree" in Taoism by Laozi / Lao Tze is very inspiring.  This last standing tree is worshipped for its longevity as a holy site. This tree could survive long because lumberjacks saw its form is too distorted so it was too useless to cut off for using as a resource. 

This story tells us that there is a virtue found in uselessness.  When someone accuses the other as useless, it is simply the matter of where this individual belongs to.  There ought to be right timing and place any individual can be settled in so that each individual has their own merit of existence. 

The modern world puts so much priority of the Yang side that it forsakes the Yin side. Even the Stoic of the Western philosophy insists on helpful/useful for the community. By contrast, this Eastern philosophy is really original and revolutionary enough to encourage every individual living in this world!

The Taoist teaching of life is encouraging for all individuals living in this world. Individuals allow the natural flow of their daily life without either excess aspiration or anxiety. Then, they may eventually find out their way of life satisfying them in a relaxed atmosphere.  

Of course, individuals have to challenge and strive for what they want to obtain or fulfil with their active spirit, Yang.  At the same time, their passive spirit, Yin, is also important to avoid unnecessary conflict, exhaustion for pursing more than necessary, and labelling someone or someone by losing their flexibility.

  

In the Western world, there is an equally inspiring philosopher, Michel Foucault, pointing out of the intense conformity required by the modern society.  Foucault accused of enforced conformity under rigorous social order in the modern society where individuals are classified as though they were the industrial products.  

Foucault mentioned the medieval feudalist society as the counterpart of the modern society in his book "History of Madness".  In the medieval feudalist society, madness is treated as an acceptable characteristics of individuals unlike the modern society ostracising it as an deviant not-conforming with their standard. Not only the madness but also various strange characteristics were tolerated in the medieval age; in particular the renaissance period where the culture of uniqueness was the colourful uniqueness. 

It is not to romanticise the medieval feudalism where the social hierarchy is rigid and strict and the material living standard was far worse than the ancient time period: The medieval sanitary standard was very poor where illness and short life expectancy were the inevitable trends.  

Nevertheless, the medieval age could abolish the slavery introduced in the ancient age so that the peasants, the majority subordinate class then, could enjoyed their social freedom higher than the slavery and a poor stratum of the ancient civilians.  For example, the medieval peasants could enjoy their surplus of agricultural products especially during a good harvest.

Furthermore, regardless of their poor material living standard, the medieval peasants could be seen as socially freer than the modern industrial workers (Including the office workers and some intellectuals such as teachers and doctors).  The medieval peasants had shorter working hours than the modern industrial workers so then spared time and energy for cultural activities in their local community.  

The life of the medieval peasants was very short compared to the nowadays standard.  However, they and their communities had enough capability to welcome various unique characteristics of human individuals' traits not restraint from the artificial social standard. No one was seen as useless because they enjoyed something unique coming out of their short live life.  In another word, the balance of Yin-Yang seemed to be naturally maintained (although someone may argue that the Yin aspect could have been too strong for some medieval societies). 


Yuval Noah Harari indicated his future forecasts in his books that explain humans in the future will be divided between the upper class and the newly created lower social class called the useless class especially in the post AI revolution society.  Even though the new world will bring furthermore convenience with the advanced technology with a fast growing pace, the social division of individuals will be widened. 

Only the chosen individuals with the most updated skill-set with an even higher conformity level than now can be employable and able to thrive as the active social class.  By contrast, the other individuals who lack the skill set demanded by the production requirement and the societal standard will struggle to be employed/useful.  There will be a big division of individuals between those who are able to aspire to be well-recognised by the society and those who are unable to work hard enough to be recognised by the society.


The "useless" will be no longer a minority while the social dysfunction caused the anomie (losing something to follow in their life) will be even more severe.  Those individuals labelled individuals will be more prone to severe mental illnesses such as suicidal ideation, and committing crime or any other socially undesirable acts.  It is now urging to provide them with the meaning of their life.  

Because the aggregate productivity of the world will grow furthermore, the new diversification of its distribution should be introduced to save these individuals from their loss in their life.  The current societies of this world tend to excessively focus on the instant usefulness, the active side of individuals' characteristic represented as Yang.  By contrast, it is a time to remember that there are virtues in the passive side of individuals which will be beneficial in the longer term or in more comprehensive perspectives.

Even there are some individuals who are seen as completely useless by the society's mainstream definitely have a virtue, a mean of their existence, and a right to be happy.  This is really an arrogant attempt to label someone with a derogatory term in terms of the artificial standard which is against the natural flow of this universe.  Any existence naturally exits in a nature of this universe.  

 

All in all, it is the time to recall the aforementioned philosophical elements while expecting the technological growth.  It is the key to pay enough attention to both the active elements Yang and the passive elements Yin. For example, a balance between order (Yang) and tolerance (Yin) is a significant factor for accomplishing a healthy robust growth of economy and social order. This wisdom is a measure responding to social and spiritual illnesses anticipated to haunt nowadays onward. Then, the robust progress with minimum destructions can be expected. 

Friday, January 01, 2021

Valkyrie/Walkure, 01 Jan, 2021

Dear all, Happy New Year!  I wish all the best for all of you visiting my blog! This is my first painting of this year.  I am going to practice using CLIP STUDIO PAINTING PRO more to get accustomed with this PC painting tool. 

The year 2021 will be still a challenging time period.  I am kind of feeling like wanting to become an invincible fighter with an unconquerable mind to overcome from these hardships.  The protection of gorgeous Walkure is believed to be complementary for those who fight against the hardship, isn't it. At least, it can be something to want to seek.

 











 

 

 

 

with different background


 

 

 


Saturday, December 05, 2020

Scottish Soldier: Comic-Tones

 

Tittle: Scottish Soldier. One of my current experiments of using CLIP STUDIO PAINT PRO. The comic-style with tones is tested at this time.

Wednesday, May 21, 2014

The Western ethics, Asian Life, Japan, and Libertarianism: Part 2


4. Capitalism is different: Asian inconsistent economic models
There is no such an economic model called capitalism: There are only three types of the economic system, the command economy, the free market (The laissez-faire) economy, and the mixed economy. The term called capitalism is rather political than economic. It is an awkward prejudice to frequently quote capitalism to describe about a national economic model.

The prejudice about the economic model has taken place since the Cold War broke out. The world was divided into the two sides, the (Soviet) socialist side and the liberal democratic side. The socialists and their sympathisers frequently called the liberal democratic side as the capitalist side so that the others have started using the term “capitalism”. So, even some mixed economies which are close to the command economy were categorised into the capitalist side as long as they oppose to the Soviet and its satellite nations.

Nowadays, there is an ultimately awkward expression that the socialist nations ruled by a communist party adapted capitalism, and some call its political economy as capitalistic communism. Well, this is just an ultimately inconsistent definition, and it does never sound natural at all. Then, the basic definition of economic models has to be recalled in order to prevent such confusion about naming a national economy. These communist parties have simply transformed from the traditional pure command economy to the mixed economy combining their totalitarian political economy with the market economy. This is that simple to explain when the basic knowledge of economics is remembered.

This kind of phenomena has frequently taken place in not only the former Soviet leaning nations but also the liberal democratic counterparts in Asia. Japan, South Korea, and Singapore are the typical examples.

In Japan, even before the Cold War period, there are many Marxists and their sympathisers in the political administration. They were not officially categorised as Marxists or the Soviet spies only because they supported either Japanese monarchy or the United States of America (The USA) and her liberal democratic satellites, or both. During the WW2, Japanese economy was a complete resemblance to the Stalinist Russian economy, and Japan was not regarded as Stalinist because it kept its monarchy. Then, Japan adapted the free market economy after it restored democracy (The market economy is an unavoidable essence of democracy). However, even though Japan politically adapted the market economy, its economy and culture are still far from those of the market economy. The collectiveness is still tremendously intense in both economic and cultural norms and values in Japan.

South Korean mixed economy has been very close to the command economy since its modernisation in 20th century. South Korean economy is controlled by the monopoly of few big corporations which are realistically under the control of South Korean government. So, the market competition mechanism hardly works because South Korean economic agents are not free from the monopolistic power of the corporations and therefore their authoritarian government. Actions and plans of all South Korean economic agents are severely constrained and controlled by the performances and the decision of these authoritarians.

Unlike Japan and South Korea, Singaporeans were much more eager to adapt the free market economy as their fundamental political economic principle. However, in such a geopolitically unstable region during the Cold War, Singapore could not let all people living in Singapore free, Singapore needed to unify all people’s political and moral decision and will in order to avoid the chaotic conflicts in Singapore. Thus, the contemporary Singaporeans thought that an intense paternalism was required to stabilise Singaporean politics as well as economy.

Singaporean political economy has been then called as the developmental dictatorship. The contemporary Singaporean government insisted that the political stability was their first priority to enable Singaporean economy to grow at the initial stage. After both the geopolitical situation is stabilised and all Singaporean citizens start identifying themselves as autonomous Singaporean citizens who are loyal to their own nation, Singaporean political economy should be decentralised to become close to the free market model, Singaporean government have planned to.

After the Cold War, Asian mixed economies from both the former Soviet leaning side and the liberal democratic side have been regarding Japanese political economic model based on the mixed economy as their role model for their economic development plan. Because Japan has been the only one developed independent Asian nation in the world for such a long time, these Asians started thinking that their nations could become like Japan when they imitate Japanese model. Even they promise to determine they are anti Japan, they are implicitly interested in imitating the Japanese model. On the other hand, both Japan and the other Asian emerging nations do not seem to have realised the critical failure and the expected long term instability of Japanese economy.


5. A digression: Marxism and Keynesian
Before talking about the political economics of Japan and other Asian nations, the belief knowledge and disadvantages of Marxist and Keynesian economic theories need to be revised. They are critically important to know in order to understand the nature of the Asian mixed economies.

The classical economic theories strictly warn that the supply volume is precious and difficult to increase meanwhile the demand volume is always fluctuant and easy to exceed the supply capacity. The supply volume is rigidly constrained by the resource and the technology available at the current moment. The notably low demand volume relative to the available supply discourages both discovery of furthermore extractable natural resources and the further technological innovation. But, the excess demand volume causes various negative impacts on economies such as the extinction of all resources and production inventories and the high price inflation which causes political havocs and decreases the real income of all the people. Therefore, the demand volume has to be repressed all the time not to exceed the supply capability.

This economic common-sense has been neglected since the two schools, Marxism and Keynesian, of economics emerged. These two schools of economics have completely replaced the previously mentioned common-sense of the classical economics with the dangerous witchcraft misleadingly regarding the demand volume determines the supply volume.

Marxism blames the rich individuals for their ultimate monopolising the right of extracting the available supply and enticing the rest poor individuals to work for the interests of these rich. Marxism affirms that the redistribution of the supply and the unnecessary desire of the rich is the key to stabilise the demand.

However, the problem is that Marxist model requires enabling one intensive autocratic government holding the monopolistic power to diversify the whole distribution flow. So, this implies that replacing the monopoly by few with the monopoly by one. Even though the autocratic government have initially pledged to keep the equal and fair distribution, the government officials can change their mind to deserve themselves more than others instead of deserving the all equally.

Marxism excessively arrogates the responsibility to the rich individuals and overestimates the morality of the poor. There is no guarantee that all the educated poor individuals become altruistic and humble. The fundamental problem is how to measure the feasible amount of want to lead to the optimised ideal distribution. The majority of human desire seems to be unlimited so that the poor individuals may demand more than they can afford when they start being able to interfere the entire distribution system to deserve for their will. This will thus eventually results in either the asymmetric distribution, which is more unequal than the free market economy, or equally impoverishing all individuals.

Keynesian theory and its followers Keynesians assume that the demand stimulus induces the increase in the supply capacity. They even claim that the excess demand is not always harmful because it encourages the eager economic agents to discover and/or improve the new way to constantly increase the supply capacity. These Keynesians insist on the different method of the redistribution from Marxist counterparts: Keynesians support the government intervention while maintaining the market mechanism itself. Keynesians attempt to control the climates of economy, instead of commanding the whole economy, by the positive intervention whose intervention method varies across the different climate situations.

Although the original idea of John Maynard Keynes was not straight-forward like their assumption, his theory has been over simplified since these self-proclaimed Keynesians interpreted Keynes’s analyses. Keynes only attempted to explain what the classical economists had not mentioned such as the various different characteristics of the investment motive, the various real causes of the economic stagnation, and the short term effect of the money supply. He could provide the articulately analysed diagnosis about the economic stagnation meanwhile he was still struggling to prescribe the effective and stable solution.

The government intervention was only one of his prescriptions, and he could have thought various other solutions. So, he was far more objective than these narrow minded simplified the fellow (self-proclaimed) Keynesians. Keynes only affirmed that it occasionally requires to stimulate the demand volume to match it with the supply capability to overcome from the economic stagnation. But, these (self-proclaimed) Keynesians misinterpreted it to be that the high demand is always required to keep the high supply capacity.

The common characteristic of Marxism and Keynesian is their pure materialism ignoring the ethical controversy about the involuntary force of the government economic intervention. Their goal purely focuses on the success in the material distribution, and severely neglecting the voluntary will and virtuous self-esteem individual human-beings.

Since Adam Smith invented economics, the high productivity can be achieved when individuals are allowed to think and act by means of their free voluntary will. When they are willing to do something by means of their own need and want, they are eventually doing better than being commanded. Furthermore, the full amount of information sets and the degree of individuals’ freedom are extended, they will be able to find their own way to improve and enrich their life.

The primary objective of Smith’s economic theory was to liberate people to live with a wide range of freedom of choices under their responsibility. This ethics retains the wisdom of encouraging individual human-beings to pursue in a virtuous way of life in which they voluntarily discover the true virtue themselves from Aristotle. The material well-beings such as the high aggregate productivity like Marxism and Keynesian regard highly of are important to provide individuals with more choices and more chance to acquire their virtuous life style. However, the high productivity is only one of the essential tools to achieve in an individual liberty and a virtuous life: Marxists and Keynesians have labelled the high productivity is the goal rather than the method/tool. Then, Asian nations have installed Marxism and Keynesian without knowing the wisdom retained from the classical economics and Aristotlean ethics.


6. Japanese economy, the model of Asian emerging economies, fails
There was the high political reason that Japanese government could be concentrated on stimulating their rapid economic growth: During the Cold War period just immediately after the WW2, because Japan was under the military protection of the USA, Japanese government was allowed to be concentrated on only economy and rarely take the military pressure from abroad and foreign diplomatic concerns into the consideration. But, at this essay, the low politics such as economics and cultural aspects are the main topic to be debated so that it focuses on the low political analyses. Also, it has to be remembered that the Marxist and Keynesian economic theories were dominant in the Japanese academics and the politics so that the contemporary Japanese mainstream economic policy makers were the interventionists encouraging the government interventionism into Japanese economy.

The remarkable rapid economic growth in the post war Japan has astonished people of the world. Nobody had predicted that an Asian nation could achieve in its gross domestic production (GDP) level surpassing all the European nations and then becoming the best next to the USA. Even the after the two decades recession from 1990s, Japan still keeps its high GDP. Many people have been believing that the intense government interventionist economic model of Japan is the key factor of succeeding in its rapid economic growth. So, many Asian nations from both the former (Soviet) socialist side and the liberal democratic side have admired this Japanese economy as their role model, and believed that they would be able to achieve the same rapid economic growth as Japan.

Nevertheless, the free market economists and the classical liberalist political philosophers have argued that the post war Japanese economic growth has rather been artificially, than naturally, stimulated. Because its artificiality of the growth stimulus, the negative side effect severely affected Japan after the economic bubble burst in 1990s. Of course there was a natural cause of the economic growth such as the remarkable technological innovation and the growth in the number of the diligent educated labour force. By contrast, the economic growth was too rapid to be recognised as natural.

The huge public work projects and the bankruptcy rehabilitation policy heavily fund by the government expenditure unnaturally over-stimulated the post war Japanese economic growth. The consequence after the bubble burst is the notoriously high national fiscal deficit which is almost twice as much as the current Japanese GDP. The government intervention perpetuated the private sectors’ reliance on the government fiscal assistance without rationalising their own fiscal management so that their management became inefficient.

In addition, the reliance of Japanese economy on the government intervention has enlarged the bureaucracy of Japan, which incurs the high public sector administration cost. As long as the size of the national bureaucracy is kept at the minimum optimum size, it helps the public sector economies and various other public administrations to run smooth and stable. But, the bureaucracy is a monopolistic structure, which is not under the pressure of competition, and is not competent to increase the economic productivity and activity alone by its nature. So, when the size expands larger than the optimum size, then its total cost exceeds its total benefit. Because the bureaucrats in Japan have secured their charisma and political authority, the heavy bureaucratic structure is severely difficult to diminish. Therefore, this costly bureaucracy still remains, and requires the government to spend a lot for sustaining it.

While the natural resource supply is abundant and there is a sufficient demand for the production supply, this interventionist policy continues stimulating the rapid economic growth. By contrast, when both the natural resource supply and the demand for the production supply go down, both the financial revenue goes down and they lose the opportunity for new projects. Then, the high fixed cost incurred by the inefficient management and the excess bureaucracy have caused a severe financial loss, and then the unemployment and the sunk cost incurred by the closing industries increase. This results in a huge loss of the government tax revenue and then the huge deficit.

The old Marxism which claims for restoring the pure command economy has been no longer convincing for majority citizens of the world since the USSR economy collapsed. This has meant that the experiment of the command economy of the old Marxism failed. Even almost all former socialist nations have installed the mixed economy, i.e. partially installed the market economy to their originally command economy, to improve their national economy. The experiment of the command economy has been proven that the market economy is essential for all national economies to sustain their economy especially after that experiment. Therefore, there are no longer many of those who claim for installing the command economy in Japan. Most of those who are in charge of Japanese economy are various different interventionists supporting the mixed economy. The voice of the free market economists for liberalising Japanese economy is still neither popular nor influential yet.

The hard-core interventionist economists have argued that this was the cyclical shock so that the government has been responsible for re-stimulating Japanese economy once more again. They believe that Japan can repay their national debts back when the tax revenue starts going up by the economic recovery. Their calculus indicates that the tax revenue and the international credibility of Japanese economy will be high enough to cover the extra cost incurred by the intervention programme.

The benign interventionist economists support the quantitative easing i.e. increasing the money supply to inject it into economy. They support purchasing the national debts and the company bonds with the extra money supplied by the central bank. Instead of the government expenditure requiring the tax revenue and/or incurring the national debts, supplying extra money suffers less from the political controversy because the taxation directly confiscates citizens’ income meanwhile the money supply does not directly. It may cause the depreciation of the currency value so that it may cause the high price inflation. But, these interventionists claim that the depreciation of the currency value will encourage the international demand for Japanese exports so that it will stimulate Japanese economy.

On the other hand, the estimation model of the interventionists is only based on their subjective assumption and logical inference. Unlike pure mathematics, the logical inference does not have an objective measurement, such as an axiom in mathematics, to be able to self-contradict itself. So, the base judgement for its validity is simply their belief. Therefore, the prediction based on their logical inference is more likely to be not objectively reliable. Furthermore, as it has been mentioned already, the demand, which affects the average revenue of enterprises, is fluctuant and unpredictable meanwhile the supply side factors such as the various costs are rigid and certain.

The optimistic aspect of Japanese is that some economists and academics have realised that Japanese economy needs to install the free market (the laissez-fare) economic policy. They insist on the free market economy to transform Japanese economy to the self-sustainable economy without the controversial government intervention. However, it takes a considerably long time length and Japanese people’s patience to overcome from the stagnation caused by the still haunting costly assets retained from the past interventionist economic policy. So, the interventionists putting emphasis on the quick short term solution tend to be popular among Japanese citizens even though it will repeats the same negative consequence in the longer term.

As mentioned in the previous chapters, Japanese lack individuals’ own voluntary will and the objective reasoning skill born in the virtue ethics invented by Aristotle and developed by various philosophers in the Western and the Middle-Eastern world. Individual’s motivation encouraged by voluntary will is essential to sustain and develop the free market competition. The objective reasoning skill is required to maintain their individuals’ virtue to be self-governable as well as to admit the autonomy of other individuals. Meanwhile the Western nations have matured individuals’ own voluntary will and the objective reasoning skill through the long time period, Japan and Asia are still not familiar with it.

The current Japanese stagnation is also caused by the lack of these previously mentioned cultural and spiritual backgrounds. Japanese mass expect their authorities to sort their political and economic problems all the time, and lack the consciousness of respecting for individual autonomy. They are not culturally and spiritually enlightened enough to become proactive to overcome from this stagnation. Then, they overly rely on their authorities, such as government politicians, bureaucrats, and entrepreneurs of big corporations, for solving this problem. They have not realised that, under the democracy, citizens have to be proactive to be responsible for the government’s and other authorities’ decisions. Instead, they expect their obeying authorities to be altruistic to be responsible for their life.

Who else can be a saintlike enough to be altruistic especially when this person gains the monopolistic power to control over distribution of resources and wealth? The probability of such a person comes into this world might be once thousands years. So, when this monopolistic power is held by several human-beings, they can take an advantage of using this power for their own interests, and it is generally the innate characteristics of human-beings.

Moreover, whenever some courageous autonomous individuals attempt to change this situation to expect a significant progress, these Japanese mass simply think of this courageous ones as deviants and hardly understand their progressive mind. Because they lack the notion of respecting individual autonomy, the unique individuality is the target of condemnation and individuals severely struggle to be free from any cohesive peer pressure. This typical characteristics of the tyranny of mass dominates not only in Japan but also many parts of Asia. Thus, it encounters with various tough challenges to evolve these Asian nations to the further progress.


7. Rise of the Nihilism in the West
Lack of both voluntary will and objective reasoning skill is crucially disadvantageous for the healthy stable economic growth. The virtue ethics, which was invented by the ancient Greek philosophers, most notably Aristotle, innovated by Aquinas and the enlightened European modern Liberalist philosophers, and preserved by Libertarians in the U.S.A., has encouraged both voluntary will and objective reasoning skill. This was the essential qualities required to fuel the growth of the market economy, the self-sustainable political economic system securing and promoting individuals’ autonomy, freedom of choice, and material and spiritual prosperity. Because Asia does not historically and ethnically retain the philosophical root of seeking in this kind of the virtue ethics, Asia experiences the inevitable stagnation.

Nonetheless, this sort of the stagnation taking place in Asia is also recognised in the entire post-WW2 Europe and the rest part of the current Western world. Majority of the Western individual citizens have lost their aspiration for seeking their individual liberty as well as their pride in their own self esteem. Then, they have become more reliant on the collective cohesive force which promises to take responsibility for these citizens’ life security at the sacrifice of their individual liberty.

Something like an epidemic disease castrating their mind seems to have stricken since the 20th century. Since then, they have started thinking of having their own objective reason to pursue their liberty as hypocritical and nonsense. In addition, they have become more reliant and overprotective of themselves rather than being self-confident and free. This tragic phenomenon is not ignorable in not only Asia but also the large part of the Western world especially Europe.

The nihilism is the name of this epidemic disease spread among the Western nations in the postmodern world. In 20th century, the inventive but dangerous ethics was established by an eccentric philosopher called Immanuel Kant stimulated the radical criticism of reasoning in Europe. This was a radical reaction against the virtue ethics regarding highly of individuals’ free voluntary will and their objective reasoning skill.

This Kantian ethical Reactionism firmly contradict individuals’ freedom of choice based on their autonomous voluntary will because these choices and will have to be assessed by the absolutely true ethically correct universal moral principle (subjectively determined by Kantian ethics) before putting them into practice. Moreover this ethical Reactionism also defies objective reasoning process because there is no purely objective ration without fulfilling the ethical axiom (subjectively determined by Kantian ethics). Afterward, the objectivity has been interpreted as the hypothetical and the free voluntary will and individuals’ self-esteem have been seen as vice.

The ethical principle of Kantian and the others influenced by Kant was too abstract to define what it actually is as well as too hypocritical to define it as universal. It is an extremely arrogant attempt to hypocritically define what is absolutely universally valid and plan everything by following their believing absolute principle as though human-beings had become God. They were tremendously sceptical about the inevitable nature and its spontaneity so that they suspected they would be able to control the nature without admitting the inevitability and the spontaneity.

The characteristics of Kantians is resemblance to the pre-Aquinasian Catholics and any fundamentalist Christians. In spite of the characteristic that Kantians deny the existence of God, they believe in something equivalent to the monotheistic God, and their devotion is a complete resemblance to the fundamentalist monotheist. They have simply replaced the traditional theisms with a Godless monotheism, and replaced genuine liberty with their claiming alternative liberty. Since then, the charismatic authorities, such as academic peer groups, political pressure groups, and financial specialists, have been more likely to have their cohesive peer power pressure to convince the rest.

Kantian ethics influenced to create the modern idealism (Basing socialism and Rawlsian political liberalism) and the postmodern nihilism (includes not only the Existentialism but also the Pragmatism and the Logical Positivism). These two categories are significantly different from each other: The former insists on the absolute and universal ethical principle as the only reason for all individual humans. The latter denies the existence of ethical principle and then affirms moral is relative to different time, places, and occasions. The common characteristic of them is that both are sceptical about each individual’s own free voluntary will and objective reasoning process based on it. The former philosophy does not provide the freedom for the voluntary will and the latter rejects the notion of the free voluntary will itself. The former, the modern idealism, used to be strong in the earlier 20th century whereas the latter, the postmodern nihilism, has gradually become more influential than the former since the mid-20th century.

The “planning” had been the boom during the age of the modern idealism as they overestimated their artificial power of their subjective determination meanwhile they underestimated the spontaneous power of the nature. They were called the collectivists or the old socialists. These collectivists had an intense faith in their abstract absolute universal moral principle defined by their subjective prejudice, which caused the dreadful political fanaticism in the 20th century world. With their faith, they put their intensive command economy under the intolerant undemocratic totalitarian politics, which eventually failed due to neglecting the inevitable spontaneous nature of the market mechanism. These events have highly disappointed the world.

This disappointment has encouraged the nothingness of seeking something despite Kantian wish for accomplishment of fulfilling the universal morality. Kant and the other modern European idealists discouraged the freedom for individuals’ voluntary will and self-reasoning skill. Then, after their collectively determined political and ethical reasoning process based on their believing moral universalism failed, the human-beings started thinking that any objective reasoning process, based on either free voluntary will or collective duty, is nonsense. Then, the idea to care about fulfilling the objectives which are more achievable in the short term and less abstract principle has become more epidemically influential in the Western world especially in Europe than it used to be.

* Ref:
The Objective Standard: Aristotle Versus Religion
http://www.theobjectivestandard.com/issues/2014-spring/aristotle-versus-religion/

Saturday, May 17, 2014

The Western ethics, Asian Life, Japan, and Libertarianism: Part 1

1. Birth of the Western Ethics and Libertarianism
How can human-beings become good? How can the life of human-beings become good? These two essential questions have arisen since Socrates invented his philosophy as the fundamental basis of the Western ethics. Plato, Socrates’s student, developed his teacher’s philosophy to offer a more structured ethical theory which explains about an ideal nation human-beings can live in an ideally good way. He claimed to design and construct a complete structure of politics and economics which command all human-beings to do what they have to do (Duty) and gain (Reward). Their duty varies across their ability, and their reward varies across their merit contributing the whole political and economic system. In order to enable human-beings to live in an ideal life style, they are supposed to have their own loyal reason for something productive they wish if they could achieve in their long term. This was the birth of the Western political philosophy.

Aristotle, Plato’s student, focuses more on understanding human-beings themselves and their inevitable human nature. Unlike his teacher, he was sceptical about instructing all human-beings to do what the system supposes each of them to do. So, he rather claimed to let them do think, decide, and act freely owing to their natural desire, talent, and life situation. Plato’s command politics and economy are fragile against the unpredictable spontaneously occurring changes of natural environments, technological advancement, and norms and values. Instead of suggesting all human-beings to share the common reason to pursue collectively, he argued that all different human-beings, i.e. individuals, must proactively look for and find out their own reasoning to live themselves.

Human-beings always suffer from an inevitable barrier of ignorance so that there is no human beings who can be in charge of controlling their living environment in a perfectly productive way. Furthermore, the human-beings themselves are also unpredictable and not precisely known. So, they need to study and know more about their own natural characteristics and quality rather than assuming they have already known. Then, they had better let the natural flow determine the natural optimum condition, and then let human-beings compete and cooperate, rather than command and obey, to determine their life path. Thus, he suggested to just let human-beings do freely by adapting their constantly changing natural environments and follow their basic rules they have to compete fairly and cooperate familiarly. Then, eventually, the natural equilibrium will provide them with their suitable duty owing to their ability and rewards owing to their merit. Then, they become competent to become active, self-determined, sincere, intellectual, and productive.

Aristotle argued that, even though human-beings are ignorant and unstable, they have their innate essential ability to know how to live well. Virtue is their good way to live, and virtuous ones are those who live in this way. The definition and conditions of virtue change across different times, places, and occasions, but the existence and its fundamental essence will still always stay with virtuous humans. What they only need is the helpful tip to advise them how to pursue in their virtue. Thomas Aquinas, a devote follower of Aristotle, affirmed that Christianity ought to modify itself to be this tip. Islamic philosophy of teaching how to live virtuously in its own unique way was inspired by Aristotle’s virtue ethics. These religious teachings influenced by Aristotle regard that human-beings should voluntarily do good instead of being commanded by the other.

The voluntary will should be the main engine for human-beings to live virtuously, and ethics and religions should only be the basic but essential principle for them to always remember to refer back to. These thoughts have been invented and developed in the occidental world (The Western and the Middle Eastern areas). Since Aristotle and his followers inspired human-beings to start thinking highly of the voluntary will, humans in the occidental world have been enlightened to realise that each different human-being ought to have her/his own voluntary will and thoughts. This was considered as the main cause of the event that the concept of “individual” emerged in the occidental world.

Since this idea of virtue i.e. good living was spread out, people living in various savage tribunal communities have been emancipated from the irrational mysticism and the brutal traditions. The light of virtue ethics has awaken all humans’ spirit from the darkness of their ignorance about the virtue and the freedom. Since savages living in these tribes started knowing their life is not just to live to die, they have realised that they should have something noble to pursue and aspire in their life. Since the concept of virtue and voluntary will was known by them, they have become “individuals” who have their own spirit detached from the dark mystic illusion, and then become able to have a free voluntary will to choose their own virtuous life style.

This idea of promoting the free voluntary will under the virtuous ethical principle has been retained by the modern Western ethics. John Locke invented the new form of ethics which would be suitable for the new age of the modernity with a fast technological progress. The virtue required in the norm and the value in this modern age significantly different from the ancient and the medieval. Therefore, he realised that the different progressive forms of ethics needed to emerge. In addition, Scottish enlightenment has emancipated humans from the dogmatism which used to be dominant in the human world, and created the new study of economy called economics based on humans’ voluntary will and virtue.

Afterward, there was a big surprise in this world which was the birth of the nation called America. This nation was built upon the ideal objective of promoting humans’ free voluntary will to develop and maintain their own nation without either any autocratic monarchy or oligarchy commanding them. As Rousseau explained, Athenian democracy was oligarchic was tyrannically oligarchic. So, up to the contemporary time period, American democracy could be the first liberal democratic nation which had ever been established.

America was not bound by the old traditionalism and rigid norm and value imposed by a hereditary monarchy, the oppressive centralised oligarchy, and the mysticism believed by irrational tribunal savages. Therefore, America and her people could establish their ideal nation based on their aspiring virtuous free voluntary will from scratch. This American ideal is called liberty, and America was born as a nation of liberty. Liberty is the combination of the wisdom retained from the ancient Western philosophy and the enlightenment in the modern Western political philosophy and economics. American people’s aspiration of living not only to simply live and die but also to live as virtuous beings seeking something good and productive as well as establishing and maintaining their ideal free nation. This loyal reason has been named Libertarianism since American people started calling their ideology of reincarnating this American original ideal objective.

2. No individuality, No ideal of liberty in Asian politics and culture
Asia of this world is materially thriving, and overwhelming the West for their strength in the high material productivity. There have already been many remarkable forms of sophisticated civilisation in Asia, and their cultural influence is equivalently strong and attractive enough to compete with the occidental counterpart. The unique long history of their mature culture and their strong family tie with each other has also sustained the stability of their civilisation which is essential for the growth in the material prosperity.

Nonetheless, by means of their level of happiness and freedom, they do not seem to be well off. Even though they have become materially well off, majority of people there do not seem to enjoy their satisfactory life. Even though they have adapted and become familiar with economics invented in the West, their community and mentality seem to still be governed by the feudalist kind of static norm and value and lack their devotion to their ideal objective.

Someone would claim that Buddhism is the Asian original enlightening philosophy inspiring human-beings to live virtuously and their enlightenment to perceive their individuality. However, Buddhism opposes individuals protesting against the oppression, and then suggests them to tolerate the oppression against them in the terrestrial (substantial) world. In Buddhism, they can obtain individual liberty but only in their spiritual level so that its pursuit of happiness is extremely limited to the spiritual level and not extended to their material and substantial life. Therefore, it has hardly motivated individual human-beings to provoke a revolution to reform their politics and personal life to liberate their living environment.

Confucianism is limited to maintaining the stable institutional structures such as family and smooth political and business administrations, and so neglects about individuality of human-beings. The similarity of Confucianism to the occidental philosophy is that it encourages human-beings to believe in the ideal political objective providing majority human-beings with a stable peace environment and a material prosperity. By contrast, Confucian objective does not take account of each individual human’s happiness and the virtue of their political establishment. Confucianism suggests individual human-beings to be always ready to sacrifice themselves for sustaining their belonging institute. Various injustice is highly tolerated or even promoted in order to sustain the existence of these institutes and deserving for their interests in Confucian ethics. All in all, Confucianism is beneficial to preserving the stability but severely lacks the notion of individual liberty which is critically necessary for the progress of the human world.

The majority of people there seem to be just let to live i.e. there is no voluntary will to live for the reason of seeking individual liberty. These minority elites also seem to just live and die without seeking their alternative life style better than they are enjoying now. The history has shown that these elites are too servile to keep their own autonomy with their strong will. So, without nobly resisting against the invasion, they easily start obeying the powerful invaders who conquer them and their land and are willing to sacrifice their ruling majority people for the interest of their new rulers. All in all, they seem to have only their interests and primary desires, and lack their belief in their proud sovereignty and noble ideal objective.

The power balance between the majority people and the minority elites in Asia is also important to know. Although, predominantly, the minority elites have been the ruling class taking an advantage of politics ruling the majority people, the interest of the majority people has certainly been influential to the whole politics. There are two different ways affecting their politics and culture: The one seen in the old feudalism and many current modern Asian nations.

In the feudalism and still in many modern Asian nations, whenever some political havoc threatened the ruling minority elites for the loss of their ruling power, the favour of the majority people suddenly became important to determine which side, the status quo or the new ruling elites would win over the conflict. All in all, whenever the elites of the ruling class are replaced by the newly emerging elites, their political structure and its cultural influence are completely switched from the old one to the new one. The important aspect is that the essential quality of both the old and the new characteristic is identical even though their characteristic is different from each other.

In the current modern Japan, the interest of Japanese mobs, the Japanese majority, is the dominant factor determining political and cultural trends there. Japan is one of very few nation controlled by the tyranny by mobs. Because there is neither tradition nor political ideology attached to both politics and elites’ characteristics, the interest of the mobs’ own primary desire and family interest are the main motive of politics and their personal life.

One of this causes of Japan’s tyranny by mobs is that Japan has historically been the remarkably diversified civilisation. So, there is no aristocrats whose family has been dominated over centuries. In addition, the charisma of Japanese monarchy is weak, despite its fame for having survived since the establishment of Japanese civilisation, due to the two historical reasons. Firstly, the time that Japanese monarchy held the actual political power was long. During the Shogunate feudalism, from 12th century to 19th century, although Japanese monarchy was known to be the official head of Japan, various Samurai clans held the real political power. Secondly, the responsibility of Japanese monarchy before the end of the World War 2 was heavy enough to dramatically lose its charisma which used to be strong during 19th and 20th century. All in all, the mobs’ interests are not attached to any monarchy or aristocrats in Japan. These aspects are ones of the causes inducing the tyranny by mobs in Japan.

Having mentioned about these cultural, historical, and political characteristics of these civilisation forms in Asia, politics, culture, and personal life styles tend to be determined by the mere interest of groups in Asia. The interest is based on the mere primary desire; it does not seem to be based on their belief in an ideal objective or a strong will of individuals. No reason of pursuing in individual liberty has emerged from Asia. Asians have partially adapted the concept of individualism and liberty from the West, and some nations have succeeded in the overwhelming material growth. Nevertheless, their material growth does not seem to grow furthermore without copying the technology and the management knowledge from the West. Asia still seems to lack the reason of believing in their ideal objective and the attitude of respecting individual liberty. Both the reason and individual liberty are critically important for encouraging the further inventions, innovations, and the invincible will to overcome the challenging limit of the growth, and more importantly for providing human-beings with their own happiness.


3. The rise and fall of Japanese Westernisation
Japan has been seen as one of the successful Westernised Asian nations and has been the only one developed independent Asian nation. There was a certain time period that Japan adapted the strong political objective and some enlightened Japanese (Not many), who aspired to pursue in their virtuous life, existed. Unfortunately, it was not a liberal politics encouraging individual liberty even though there was a strong principle of seeking an ideal political objective and a virtuous life. But, it has enabled Japanese to form their modernised politics and promoted individual citizens’ property right and the civil liberty to the certain extend. Then, from the Meiji establishment period to the end of 20th century, the reformers of Japan have temporarily succeeded in the rapid growth and the quasi-Westernisation.

Japanese political advocates of modernising Japan were eager to learn all the advanced technology and the mentality of the contemporary Western strongholds. At that time period, the Western colonisers threatened Japan for their conquest under the name of opening Japan for the international trade. Then, these enlightened Japanese attempted to reform Japan to transform it to be able to compete with the Western strongholds militarily and commercially. Therefore, they adapted the technology and the knowledge about the Western philosophies for encouraging their economic and cultural development and the contemporary Confucianism of the Continental Asia for keep their political stability.

This is why the Western philosophy and Confucianism are the fundamental backbone of Japan from Meiji to Showa periods (19th century to 20th century). So, even majority of the self-proclaimed Japanese conservative nationalists misunderstand this aspect. They tend to assume that their believing political philosophy is the Japanese original. However, the contemporary Meiji restorers were the advocates of the modernisation who thought that replacing the traditional Japanese feudalism and mass culture with the Western ideas and the Chinese Confucian disciplines.

In particular, when they form the government and legal structures, they frequently referred to Prussian politics and its basis the Neo-Roman law which follows the Legal Positivist ethics. This means that, even though the contemporary Japanese intellectuals and government officials simply copied the forms of the contemporary European politics, they could learn about the contemporary European legal positivist politics and ethics. The Legal Positivism contains intensively important essences for individual liberty such as the property right, the fair justice based on the equity law, the free trade contracts between individual citizens, and rational reasoning processes to follow ideal objectives.

The efforts of these Japanese advocates of the Westernisation have encouraged the rapid growth of modern Japan. The Western ethics combined with the wisdom of the Confucianism have stabilised and accelerated Japanese industrialisation and rationalisation of Japanese political administration. Because Japan had never been colonised, Japan could use their full national resources for their own development without being exploited by any foreign colonisers. Then, the contemporary Japanese intellectuals could enjoy their plenty time and resources to invest for their national developing plans. The contemporary Japanese entrepreneurs and politicians were so eager to learn the advanced Western national policies and ethics that Japan could become the first world nation at once.

Nevertheless, the critical and inevitable difference between the Western nations and Japan is that the Western ethics is only understood by the minority members of Japanese. The majority mass are ignorant about the virtue of the Western ethics. These mass have only been happy to enjoy the development of their material prosperity grown by the economic and political development lead by the minority elites in Japan since the beginning of the Westernisation. So, for the political decision makings, these Japanese mass have always been reliant on what the elite members of their living country. Therefore, individual sovereignty has never born among the majority mass in Japan. Japanese mass tend to think that their mindless hard labour without creative innovation can still sustain a stable fast economic growth, and the foreign diplomatic deals are not their business to consider about. They seems to be little interested in their own voluntary innovation and the rational decision making processes in their own foreign affairs.

When Japanese economic and military power became strong enough to compete with some of the Western nations, Japanese mass became recklessly arrogant enough to be under the illusion that Japan could defeat the Western nations. This illusion has taken place in Japan twice: The first time was the military aggression and the second time was the economic over-expansion. These fanatic phenomena were provoked by the pressure of Japanese mass.

Since the end of Japanese feudalism, there has been neither a charismatic sovereign nor a convincing ethical principle instructing these majority mass, their primary desire and the irrational whim based on their mysticism and superstition has been dominating over their mind. So, as soon as their material living standard is improved, they start looking for an event they can vent their irrational frustration on.

These Japanese mass should be called the mobs forming their tyranny. When they become well off enough to feed themselves, they start claiming for furthermore wealth without taking consideration of exchange of their wealth with their cost and responsibility. Then, they demand their government officials to fulfil their irresponsible desire with their overwhelming pressure of the tyranny by mobs. This has induced various political and economic overheats, and then eventually the severe downfalls.

The individual responsibility, which is required for the development of individual liberty, has yet never been developed in a nationwide scale in Japan. The majority of mass only irrationally mourn about their stagnating economy and their political corruption. They do not seem to feel responsible about their choice reflecting their own national economics and politics. This proves that Japanese economy and foreign diplomatic power were not endogenously grown. Majority of Japanese are still not competent enough to develop their economy and politics with their voluntary will. Under this condition, Japan will keep being stagnated. The other emerging Asian nations will also follow the same severe downfall and the long stagnation unless they learn from Japan’s failure.

* Ref:
The Objective Standard: Aristotle Versus Religion
http://www.theobjectivestandard.com/issues/2014-spring/aristotle-versus-religion/

Saturday, November 16, 2013

America and her base ideological principles: Pt1

1.1. Rise of a Recklessly Idealistic Nation called America
The birth of a nation called the United States of America (America) was a miracle at the contemporary time period. This was a democratic republican nation whose political administration was lead by democracy where majority of the people were actively participating in the political and diplomatic decision making processes. This was a Liberalist nation whose foreign diplomatic strength was derived from well played strategies in peaceful international trades rather than military power struggles. Nobody could believe that a nation who had no strong unified sovereign power could sustain both her domestic political stability and her defence strength against aggressors.

America looked bizarre and was unthinkable at the contemporary time period. Montesquieu and Rousseau aspired after establishing an ideal world where individuals and their nations keep their peaceful diplomacy without strife by promoting an equitable trade among them. This ideal was certainly desirable, but it was seen as a reckless if it were to put into practice in the real world politics.

Great Britain has partially taken this ideal politics into practice since she expanded her international trade network. The policy of other European countries in their international relation during the modern time period was based on the extortion of wealth from their colonies as well as the other territories in the world by their military might under the command of their sovereignty. By contrast, though it was to the certain extent, Great Britain treated her colonial countries as her trade partners so that she allowed her colonies to accumulate their own wealth. Furthermore, Great Britain took an advantage of her dominance in seas in the world, and she expanded her friendly international trade relationship with the other countries and territories. She combined her military strength with her wisdom in the free international trade. Aristocrats and bourgeoisie in Britain seemed to know that they would certainly be able to extort more from both their colonies and the other trade partners after letting them grow in the free and equitable trades.

Great Britain is also the nation which has developed the modern democracy from a much earlier time period than any European nations. The notion of the equality of all aristocrats and commoners under the law since the Magna Carta was signed, of the republicanism provoked by Cromwellian revolution, and of the parliamentary democracy under the constitutional monarchy established by the glorious revolution are complementary with establishing a modern democratic nation. Both British monarchies and aristocrats (Though there were some reactionary ones who opposed to the democratic development in British politics) tolerated the freedom of speech and choice promoted by the modern democracy because it has actually produced huge profits for not only bourgeoisie, the emerging well off social class, and the commoners but also the monarchy and the aristocrats. The openness offered by the democracy encouraged various new inventions which profited the entire British nation. The competition among politicians and entrepreneurs with their voluntary will, rather than the unilateral autocratic command enforcing them to act involuntarily, was the efficient and effective way to motivate them to work for the monarchy's interest and providing the aristocratic investors with high returns.

The combination of these political notions and the wisdom of liberalism gained from the free trade have grown the modern liberal democracy ideal in practice. Great Britain took advantage of the liberal democracy, and resulted in the situation that one of her colonies increased the political and diplomatic influence. This was America. America has taken over these characteristics of Great Britain as America was once a part of Great Britain. In addition, since America became independent, America has promoted the domestic policy and the foreign diplomacy based on democracy and the international trade, which used to be seen as utterly idealistic, furthermore. America was a nation which was seen as recklessly idealistic as well as unique more than Great Britain.

There were several schools of political ideologies competing in the decision process of inducing their desiring outcomes for both the domestic policy and the diplomacy. Unlike Great Britain, as there was no hereditary monarchy who shares with his/her family, there was no strong single sovereign who had the right to choose the final choice of decision making process. The president could be seen as a sovereign, but the president was constantly replaced, and the political ideology was also frequently switched over again and again because a newly elected president often believed in and supported for a different school of political ideology from the previous one.

Before Great Britain and America emerged, all the nations believed that America's policy was unreal. The realistic view of politics at the contemporary time regarded that a strong military might commanded with one charismatic sovereign was the primary importance to secure and increase the wealth and hold an initiative in foreign diplomacy. Even nowadays, some schools of politics and foreign diplomacy still claim that there always needs to be a solid guardianship by an executive branch with a unified ethical principle. These realists assume that there always needs someone who is effective and virtuous enough to lead the others to stabilise the decision making process and derive the expected outcome. Then, they argue that it is utterly unrealistic to "expect" for spontaneously stabilising outcomes by letting all various individuals do freely. They consider that the autocratic executive branch needs to exist to stabilise the decision making outcomes and instruct citizens to follow a certain form of norm and value which the unified ethical principle suggests citizens to follow. Furthermore, they also insist to collectively plan economy to avoid the unwanted actions and outcomes instead of letting individual agents to freely choose and act. This traditional realism in domestic policy and foreign diplomacy is called the Continental Realism. America has been following to what the school of the Continental Realism describes as unrealistic at the contemporary time. None would believe that such a fragmented idealistic nation could grow so much as becoming the world most strongest nation in the future.

America seemed to be an unstable nation. However, although American politics has been administrated by fragmented groups of political thought, these groups and American people shared the common ethical in politics. Because America is a democratic republic nation without a unified political decision making code, majority of American people think their voice frequently represents American politics and American future and so actively participate into politics. Because there is neither a hereditary monarchy nor any paternalistic autocratic executive branch who would have a final say in politics, it looks like resulting in unstable outcomes where the ongoing havoc continues to takes place.

Nonetheless, even though there are more than one fragmented groups of political thought which American politicians and people belong to, majority of them share the common ethical principle which is called the natural right. When America was founded, both Christian value and the enlightenment philosophy of the natural right, most notably spread by John Locke and Thomas Paine, were introduced to be the base universal ethical principle of American nation. There was no monarchy, or no autocratic executive branch, who guides the nation to follow or refer to their suggesting principle, American nation is endowed with a nonhuman/non-manmade sovereign, and then all American have become equal under it since American establishment.

This nonhuman sovereign is called God by believers, and called either humanity or the categorical imperative by agnostics and atheists. In America, even agnostics and atheists tend to have a faith in a mystic transcendental being. Even though they challenge against the traditional faith in God, their custom of worshiping a nonhuman sovereign above all human-beings has never changed since America was founded. This characteristics of American ethics still forms American politics and influences how America as a whole nation changes over time. This aspect has encouraged Americans to share and aspire in pursing one universal moral principle, the natural right created by either God or any transcendental being.



1.2. Jeffersonian Natural Right V.S. Hamiltonian Opposition

The comparison between Jefferson's political ideology and Hamilton's is the most remarkable and the most traditional topic in American political discourse. Jefferson persisted in pursing the American ideal and the ethical principle basing it meanwhile Hamilton insisted on what are required for the national security and growing the wealth of nation in real. Jefferson argued that America should be concentrated on maturing and protecting the American born liberal democracy at home and put priority on securing this ideal politics at home over intervening to political issues outside America. By contrast, Hamilton was aware of fiscal reality and defending America from potential aggressors, and so he put emphasis on the need of the strong federal government administrating the centrally planned public finance and hold the nation wide military power. Hamilton also insisted on growing America as a wealthy nation, and encouraged to actively involve and intervene to the foreign affairs. Both Jefferson and Hamilton are right by means of talking about what America and her people need. But, their ideologies are never compatible with each other, and these two schools of American political ideology, Jeffersonian and Hamiltonian, has been disputing each other since American establishment.


1.3. Jeffersonian: The American Revolutionary
Since America was founded, the Natural Right ethics has been American underlying ethical principle. John Locke was the most remarkable Natural Right theorist, and his logic and its basing ethical principle is certainly what Jeffersonians have adapted to their political ideology. Another Natural Right theorist Thomas Paine, one of the founding fathers, has never read Locke's thesis but his political ideology and ethical principle is coincidentally identical to Loch's.

The political ideology of Thomas Jefferson, called Jeffersonian, is indeed regarded as the first base ideology of America and represents the initial purpose of American establishment. Jeffersonian supports the impregnable individual rights for freedom of choice, owning and defending their property, and equality in opportunity regardless of any human category. It protests against the government intervention to their choice and extortion of their property, and then supports the government intervention only when the government collective power is required to secure these rights from the violators with a forcible intervention. Jeffersonian insists on a strong each state's right but also on the reasonable level of the federal government power in case when it becomes necessary to give a negative sanction against a state government neglecting of the duty of defending the impregnable individual rights.

Jeffersonian promotes the private sector intensive laissez-faire economy motivated by the voluntary will of individual citizens, and then strongly opposes both the government intervention into economic activities and the existence of huge public sectors financed by the tax which is an involuntary force to extort from citizens. In addition, Jeffersonian also disagrees with the existence of big corporations whose economic power is influential enough to change people's life style and monopolising the purchasing power of property ownership. It expects individual citizens to voluntarily protest against deserving for these big corporations without relying on the government sanction when it becomes necessary. All in all, Jeffersonian pursues in the truly competitive laissez-faire economy, which expects majority of individual citizens to be enlightened themselves with both the rationality to analyse cost and benefit of their choice and the voluntary spirit required for the self-governance.

Jeffersonian supports the international trade because it regards of the openness of American national economy as the virtue of American liberal democracy. America has to provide Americans with the opportunity to sell their products abroad as well as the freedom of choice to buy foreign products. She should also provide talented immigrants with the opportunity to succeed in business or any other productive activities and enjoy the luxury living standard with liberty. Furthermore, in order to thrive as a peaceful liberal democratic nation, America has to advertise herself as a beneficial trade partner whose productivity level meets foreigners' demand and whose purchasing power. Then, America would no longer need to rely merely on her military might, and then be able to hold her initiative in foreign diplomacy by attracting the other nations as the foreign customers of America.

However, it disagrees with the over expansion of it when its reliance becomes too big to violate individuals' natural rights and sovereignty. Jeffersonian national economic model regards highly of the self sufficiency which does not have to rely on importing some foreign products. When people and economy become reliant on a big scale of production and foreign products, the intervention by a government, any big public sector institute, and big multinational private corporations will be inevitable to mediate their trade, and individual people's autonomy will become too small to act on behalf of their own want and will without depending on the interest of these big institutes.


Jeffersonian is indeed a revolutionary political ideology. The establishment of the United States of America is called American Revolution, and Jeffersonians were considered to be the leading faction of American revolution. Jeffersonian politicians and citizens nowadays still aspire to establish America as the true genuine utopian nation of liberal democracy based on the Natural Right principle. This aspect is very similar to the Russian revolution in which Russians aspired to establish a genuine socialist nation enthusiastically following Marxist doctrine. Even though the characteristics of American Revolution is totally opposite from the counterpart of Russian Revolution, the quality of both revolutions is very identical and strong. As same as Bolsheviks advocated their ideal and pursued the universal moral objective, Jeffersonians believe in one universal moral objective which all humans are ought to follow and cling to creating an utopia which they imagine.


1.4. Hamiltonian: Balancing the Liberal Democratic Ideal and the Reality
While Jeffersonian persists in its dream and so attempts to create a nation whose political model is deviating from any nations which have already existed in this world, Hamiltonian warns of the danger that Jeffersonian stubborn attitude toward the ideal may collapse the nation's existence itself due to the unreal financial management, lack of the national defence ability, and a disregard for wealth of nation. He focused more on what were more inevitably required for the prosperity of a nation and her citizens rather than stubbornly persisting in the ideal which might result in shrinking the national wealth and the defence strength.

Of course, as one of American founding fathers, Hamilton also supported American Natural Right principle, and he tried not to violate this principle as much as possible. So, Hamilton was sympathetic to Jefferson and his idealism at a certain extent. This characteristics differentiated Hamilton's realism from the Continental Realism, and created a new form of the realism in political science. Hamilton thought highly of American liberal democracy and the free trade, and his realism was different from the Continental Realism. His realism was considered to be an antithesis of Jeffersonian idealism, but at the same time its realism is totally distinguished from the Continental Realism. So, Hamiltonian realism can be seen as a synthesis between the liberal democratic ideal and the traditional Continental Realism, and then was born as the new political realism which can be called the economic/commercial realism.

The Continental Realism regards that increasing the power of central authority is the primary key to increase economic strength, and supports extorting individuals' property and wealth and controlling individuals' activities to cover the budget of the central authority. By contrast, Hamiltonian realism putting priority on both the power of a central authority and economic strength as both are the primary importance for a nation's initiative in diplomacy. Both Great Britain and America were the first modern nations who found that growing their economic strength is the necessary factor to invest to the public sector administrated by their central authority, and not the other way around like the Continental Realism regards. So, Hamiltonian demands the minimum optimum rate for extracting the public finance from private citizens and institutes. This extraction rate is supposed to be feasible enough to allow individuals and their institutions to enjoy the free competition encouraged by their own voluntary will, which consequently increases the aggregate public finance.


Hamiltonian imitated the political model of Great Britain which regards highly of the liberal democratic domestic policy and the diplomacy based on the free international trade, and adapted it to America's own politics. As same as British model, Hamiltonian regards that there need to be some central authorities mediating political decision making processes and economic activities, and America needs to secure her dominance in sea in order to enable her to expand her trade ties in this world. So, it insisted on having one sovereign leader and a unified federal government supervising all state governments who have the final say in political decision making processes. Furthermore, one strong national military, a navy in particular, securing national defence as well as securing America's dominance in seas expanding and sustaining the peaceful trade routes.


Hamiltonian focuses on the fiscal reality such as balancing budget under the federal government's supervision and the sufficient level of intervention to people's personal activities such as imposing taxation and regulations. When Hamilton was appointed as a secretary of the treasury, he proposed the plan called the Assumption which was aimed to clear the American national debt under the collective fiscal administration conducted by the federal government. Each state had to contribute to the Assumption by paying the tax to the federal government, and the level of each state's accountability to the Assumption was determined by the federal government owing to each state ability and responsibility. The Assumption was imposed to free America from the interest payment to the nations lending money to America and any responsibility burdened on America due to holding debt.

The tight fiscal policy like the Assumption is an essential act to provide Americans with a healthy free market economy where both their income and their activity are not restricted by the debt responsibility. Also, it provides America with the free choose of their trade partner by means of their favour without any pressure from the lending countries. Since the Assumption was put into practice at American establishment period, Hamiltonians have put emphasis on defending the tight fiscal policy which stabilises American domestic policy as well as the international diplomacy. Even though some opponents insist on increasing government expenditure for either an economic stimulus or a military campaign, Hamiltonian opposes an excess expenditure which is not guaranteed to pay off for its cost. Hamiltonian is against the speculative fiscal policy, which contains the high residual cost (E.g. Risk of the estimated variation of the cost and benefit forecast), and supports for the optimum but minimum level of expenditure for the foreign affairs.

Hamilton initially proposed the plan to unify American monetary policy among all states with a shared common currency usage. A national central bank was established to control the overall money supply level and the central interest rate, which are set to stabilise American economic indices such as the business cycle and the price inflation rate. Then, each state was prohibited from issuing its own currency under Hamilton's plan in order to avoid the possible havoc caused by the excess money supply and the interest rate fluctuation. His fellows Hamiltonians also defend his plan so that they claim for the consistent and rigorous monetary policy management under the strict supervision by the selected executive branch of the central bank.

Jeffersonian, even nowadays, is highly sceptical about Hamilton's plan of the tight centralised monetary policy because this plan contains a very high risk of violation of states' right as well as individual citizens' right. Jeffersonian suspects that the central bank may take the advantage of its control over money supply. When the right to issue only one unified currency is owned by one elitist institute, only limited number of authorised elite executives will monopolise their right to print money, and then they may start using their power to supply money to deserve their favourite groups of individuals and corporations regardless of the interest of American majority people. On the top of the monopolisation of the right, Jeffersonian also concerns about the high price inflation caused by the excess money supply which harms majority of American people's life. Nonetheless, because Hamiltonian is a fiscal realist, as long as these executive follow Hamiltonian principle, they are supposed know their primary duty is stabilising economy. The economic stabilisation consequently benefits to not only the majority people but also these executives themselves. If they violated this role to seek their own short term interests, the economic unrest resulted by their violation would depreciate their interests in the long term. Therefore, Hamiltonian claims that the moral hazard of the central bank only takes place when they ignore the rational monetary policy management originally suggested by Hamilton.


While putting emphasis on the necessity of the central authorities, Hamiltonian promotes the private sector intensive free market economy encouraging the competitive economy as well as a big entrepreneurship leading American economy. Hamiltonian admires the existence of the gigantic enterprises and the financial institutions in American liberal democratic economy. Because Hamiltonian economic model focuses on the globe rather than being restricted to inside America, it encourages many American enterprises to become big enough to expand their business abroad. Also, many foreign corporations are welcomed to America to compete with American counterparts. Hamiltonian regards highly of meritocracy which encourages all entrepreneurs and workers to have an equality of opportunity to succeed in the market competition owing to their merit.

Jeffersonian also assists meritocracy as much as Hamiltonian does. But, Hamiltonian view on meritocracy is global scale meanwhile Jeffersonian view is much smaller. Jeffersonian warned of the over stratification of social class caused by Hamiltonian favour for a big business. By contrast, Hamiltonian focuses on the high aggregate productivity growth which consequently deserves for all the citizens living in America. Hamiltonian economic model follows what Adam Smith said about the income gap, "The poorest in a richer nation is better off than the richest in a poor nation due to the high market potential to succeed in the competition, the access to education and high culture, and the free civil liberty".

Nevertheless, when the monopoly power of American enterprises becomes excessively huge and the foreign corporations start invading American economy, then Hamiltonian claims for the government negative sanction toward them in order to balance the power among all economic agents in order to maintain the free competitive economy. Whenever it comes to the government intervention to the market economy, several Hamiltonians dispute with each other. Some Hamiltonians are in favour of big enterprises leading the market as it is a healthy outcome of the meritocracy whereas the other Hamiltonians argue that constantly stimulating the meritocratic competition by avoiding monopoly is a primary objective.


Hamiltonian philosophy is considered to be Pragmatism. It aims at achieving in the philosophical objective of this idealistic nation by using the inevitably required methods of developing and defending this nation. As long as these methods are useful to deserve for the well-being of the survival of this nation as well as they are not extremely deviating from the philosophical objective, they are allowed to ostensibly violate what the natural right principle at a certain degree. Therefore, Hamiltonian policy frequently changes owing to various different principles across different times, places, and occasions so that Hamiltonian politicians policies are often significantly different from each other even though they seek the same goal.

Moreover, Hamiltonian also promotes the specialisation of industries and academic subjects in order to encourage individuals to be efficiently concentrated on putting their effort into what they are working for. Hamiltonian pragmatism has induced many industrialists to merely seek their own material profit and many academics to study merely for the approval by the authority of their belonging academic peer group. Unlike Jeffersonian who demands every citizen to be enlightened with American idealism, Hamiltonian does not pay much attention on the ideological principle of all individual citizens as long as they consequently deserve for the survival and the prosperity of America.



1.5. Jacksonian: A Populist Derivation of Jeffersonian

There was another remarkable figure who formed his own unique form of American political philosophy. This person was a war veteran, and neither was a privileged family background nor had a high intelligence. His name is Andrew Jackson, and his philosophical followers are called Jacksonian. He called himself a Jeffersonian Democrat, but Jefferson called Jackson as a dangerous man. (The Presidents of the United States: Episode 2 - 1789-1825 (History Documentary), 2013) He believed in Jeffersonian way of American revolutionary politics but did not pay attention to the ideology politics like Jefferson had a strong commitment in.

Jackson gained popularity from American people because of his heroic characteristics and his straight forward thoughts of politics which was easy for majority of people to understand. His politics was derived from the interests of ordinary American mass who were frustrated with the widening gap between them and the elite Americans, and also with the increasing power of the federal government authority and the big enterprises' monopoly over their economy. These American mass found that their life style was miserable relative to the elite members of America. Jackson proposed his aggressive popular politics which corresponded to the contemporary American mass's wish and antagonised the rich elite status-quo. Jackson was far radically opposed both the federal government and big businesses, and he even demanded abolition of the national currency. Although, majority of the modern Jacksonians are not radical as much as Jackson himself, they strongly support for a decentralised political economic model and put priority on states’ right over the federal power far more than Jeffersonians.


Most of Jacksonian believers are from the good old country sides who are willing to fight with their muscle and arms for securing their own property right, their family’s well-being, and their romanticism of American tradition. Jacksonian is a down to the earth ideology which puts priority on the slow traditional American country-side life style which detests the diversity. Even though Jacksonian shares a lot of similarity with Jeffersonian, Jacksonian politics is totally distinct from Jeffersonian. Jefferson's politics was understandable for educated and young citizens who create their logical arguments to fight for their rational ideal, but seemed to be often difficult for relatively uneducated mobs and nonacademic elderly citizens to understand. By contrast, Jacksonian ignores applying the complicated methodology of idealism and its rationale so that they tend to follow the straight forward politics.

The follower of Jackson Jacksonians can be categorised as Hobbesian realists who believe that the moral is relative, and the political stability is created and sustained by the physical power balance rather than how impregnable the political ideal of a nation and her citizens is. In Jacksonian politics is attached to neither a strong idealism, which Jeffersonians claim for, nor a solid objective principle which Hamiltonians’ action is based on.

Nonetheless, as an American born political ideology, Jacksonian is still implicitly influenced by Lockean idealism even though Jacksonians may not realise: They always claim their “rights”. Their claim for the rights is not based on an idealist rationale: Their claim is based on their realistic needs in their life. In a way, Jacksonian clings to individual right, freedom of choice, and self-governance based on citizens' voluntarism far more than any other American political ideological group. Moreover, Jackson is more radically isolationist and support more radically for decentralisation of government than Jeffersonian. For example, Meanwhile Jeffersonian supports for a reasonable size of the federal government and an existence of the common currency system, Jacksonian radically protests against both the existence of the federal government itself and sharing the common currency which, Jacksonians suspect, deserves the privileged minority elites monopolise the advantage of its usage.

Jacksonian political ideology is popular among labourers and small and medium entrepreneurs, and majority of the trade unions are Jacksonian leaning. Because American proletariats are not interested in Marxist socialism from the Continental Europe which is based on the centralised proletariat dictatorship, they tend to stick to American own traditional ways of protecting workers' right. Jacksonian is the decentralised proletariat libertarianism which is close to an Anarcho-Syndicalism which existed in Spain during Spanish Civil War. Jacksonian libertarian socialism is the private sector intensive in which all workers defend themselves rather than relying on forming a politicised collective pressure group. As many Americans detest calling themselves socialists, they avoid using the terminology “socialism” and substitute it with American State Nationalism or Civil Libertarianism.

Furthermore, Jacksonian politics assists a decentralised economic model based on self-employed and small and medium size companies. As same as Hamiltonian, Jacksonian focuses on the profit maximisation of entrepreneurs. However, meanwhile both Jeffersonian and Hamiltonian cling to meritocracy, Jacksonian entrepreneurs support more for the equality of outcome. Jacksonian interest in business is maintaining the traditional way of living in small country-sides which is opposite from Hamiltonian dynamic economic model. Rather than a competition, development, and diversity, Jacksonian economy affirms that state should be responsible to subsidise them to survive in order to maintain the traditional shape of their local life style.

Even though Jacksonian is against the welfare organised by the federal bureaucracy, it clings to the state base welfare which deserves the state own interest and maintains the traditional laid back American life. As same as Jeffersonian, Jacksonian insists on the voluntarism, the self-governance, and the small scale economy. The difference is that Jeffersonian seeks a long term idealistic goal meanwhile Jacksonian focuses on the realistic short term goal which is the survival of the ordinary majority American people.


Jacksonian is a fond of militarism as Jacksonian takes over Hobbesian realist foreign diplomatic view which regards that moral is relative, and the physical power balance among individuals and nations is only the key to stabilise the domestic policy of nation and securing the national initiative in the international diplomacy. Jacksonian characteristics is resemblance to the Continental Realism in terms of its power politics. However, unlike the Continental Realism, Jacksonian militarism is based on each state and individual citizens of America because Jacksonian detests the centralised nationwide autocracy which the Continental Realism affirms.

Jacksonian is generally the isolationist, but it demands the international intervention by temporarily allowing the federal government to be strong only when American national interest is threatened. Jeffersonian, which clings to its dovish attitude to any costly interference to the international affairs, was once very unpopular during the Cold War which constantly threatened American national interest. During the Cold War, most of Jeffersonians resisted against any costly military action, and expected all enemies would not attack if America would not show any aggression against them. By contrast, Jacksonian promoted the need of preparing for war and put emphasis on reinforcing American military might during the war crisis. So, Jacksonians gain a huge popularity among isolationist American citizens during the Cold War.


Jeffersonians and Jacksonians often form the civil libertarian alliance together in order to protest against the excessively grown federal government power except when a big war, such as American Civil War and the Cold War, breaks out. Their common opponent used to be only Hamiltonian, but the new political ideological faction, who perpetuated the growth of the federal government power more than Hamiltonian has done, emerged in American politics. This new faction has become the most dominant, politically influential, and controversial in not only inside America but also this entire world since it arose. This political ideology is called Wilsonian, which is regarded as a big rival by Jeffersonian, utterly imprudent by Hamiltonian, and the most hated enemy by Jacksonian.


* The description about these American political ideologies refers to “Special Providence: American Foreign Policy and How It Changed the World” by Walter Russell Meade, 2002