최근 헌팅턴은 민주주의와 문화의 관계를 논하면서 유교는 민주주의에 대해 적대적이라고 하면서, ‘유교민주주의’(Confucian democracy)는 한마디로 ‘용어상 모순’(contradiction in terms)이라고 주장하였다. 필자는 이 논문에서 유교는 이론과 실천 측면에서 민주주의와 합치할 수 있는 다양한 요소들을 가지고 있으며 이를 발전시킬 때 ‘유교민주주의’는 가능하다는 것을 보이고자한다. 즉 ‘유교민주주의’는 모순이 아니라는 것이다.그 요지는 먼저 공자가 궁극적 도덕원리로서 제시하고 있는 서(恕)의 원리는 민주주의의 철학적 기반이 되고 있는 자유와 평등의 이념을 내포하고 있다는 것이다. 즉, 서(恕)의 원리가 제시하는 도덕적 선택의 방식은 자유롭고 평등한 개인들이 자연상태에서 각자의 이익을 위해 합의를 도출하는 방식과 그 논리적 구조에서 합치한다. 다음으로, 이 서(恕)의 원리를 정치분야에 적용하면 다양한 민주주의의 이상 또는 철학적 기초가 형성될수 있는데, 중국유학 속에서 이러한 요소들을 다수 발견할 수 있다. 맹자의 민심(民心)이 곧 천심(天心)이라는 사상은 서(恕)의 원리가 정치적 의사결정에 적용된 것으로서, 로크의 ‘주권재민’사상과 그 내용에 있어서 합치한다. 마지막으로, 이념적 차원에서 뿐만 아니라 유교의 현실 운용차원에서도 풍부한 친민주주의적 요소들을 찾아볼 수 있다. 첫째로 과거제도를 들 수 있다. 둘째, 권력견제를 위해 도입된 다양한 제도를 들 수 있다. 셋째, 유교사회에서의 언론자유전통을 들 수 있다. 넷째, 유교의 교육에 대한 강조를 들 수 있다. 다섯째, 유교가 가지고 있는 관용성(tolerance)이다. 이상의 논의를 통해 볼 때, 유교의 정치이념과 역사적 전개과정 속에는 민주주의의 철학적 기반이나 현대 민주주의적 제도로 발전될 수 있는 요소들이 넘치도록 많다는 결론을 내릴 수 있다.

Recently, Samuel P. Huntington argues that Confucianism is hostile to democracy. So, he asserts that 'Confucian democracy' is contradictory in terms. In this paper, I will argue that Confucianism has lots of pro-democratic aspects both in theory and practice. That is, 'Confucian democracy' is not contradictory in terms. Confucianism is compatible with modern democracy. First of all, Confucian ultimate moral principle of shu(恕) implies the ideas of freedom and equality which are philosophical foundation of democracy. In other words, Shu(恕) as a moral decision method coincides with social contract model between free and equal individuals in the natural state in its logical structure. Next, Applying the principle of shu(恕) to political area, various ideals and philosophical foundation of democracy can be derived. We find these ideals and foundations in Confucianism affluently. Mencius' famous doctrine that 'People's opinion represents Heaven's mind' expresses ideal method of political decision making which is based on the principle of shu. This doctrine in its implication exactly matches with John Locke's doctrine that sovereignty rests with the people. Finally, we find abundant pro-democratic resources in practical dimension of political operation as well as in ideal and philosophical dimension. Firstly, civil service examination is one of examples. Various systems adopted to check the abuse of political power is the second example. Confucian tradition of freedom of speech is the third. Confucian emphasis on education is the fourth. Tolerance implied in Confucianism is the fifth examples of pro-democratic resources. In conclusion, there are lots of pro-democratic factors in Confucian political thought and its historical operation that can match with philosophical foundation of democracy and that can be developed into modern democratic systems.

Recently, Samuel P. Huntington argues that Confucianism is hostile to democracy. So, he asserts that 'Confucian democracy' is contradictory in terms. In this paper, I will argue that Confucianism has lots of pro-democratic aspects both in theory and practice. That is, 'Confucian democracy' is not contradictory in terms. Confucianism is compatible with modern democracy. First of all, Confucian ultimate moral principle of shu(恕) implies the ideas of freedom and equality which are philosophical foundation of democracy. In other words, Shu(恕) as a moral decision method coincides with social contract model between free and equal individuals in the natural state in its logical structure. Next, Applying the principle of shu(恕) to political area, various ideals and philosophical foundation of democracy can be derived. We find these ideals and foundations in Confucianism affluently. Mencius' famous doctrine that 'People's opinion represents Heaven's mind' expresses ideal method of political decision making which is based on the principle of shu. This doctrine in its implication exactly matches with John Locke's doctrine that sovereignty rests with the people. Finally, we find abundant pro-democratic resources in practical dimension of political operation as well as in ideal and philosophical dimension. Firstly, civil service examination is one of examples. Various systems adopted to check the abuse of political power is the second example. Confucian tradition of freedom of speech is the third. Confucian emphasis on education is the fourth. Tolerance implied in Confucianism is the fifth examples of pro-democratic resources. In conclusion, there are lots of pro-democratic factors in Confucian political thought and its historical operation that can match with philosophical foundation of democracy and that can be developed into modern democratic systems.

shu, democracy, Confucian democracy, sovereignty, freedom, equality