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After the publication of my first book Confucian Democracy in East Asia: Theory and Practice (Cambridge University Press, 2014), I received two sets of comments from my critics. On the one hand, my fellow Confucian political theorists—scholars philosophically inspired by the (mainly pre-Qin) Confucian classics—raised questions regarding the Confucian credential of my idea of Confucian democracy, wondering if the Confucianism in my theory is not playing merely an auxiliary role, like a “cheerleader,” for otherwise liberal democratic constitutional structures. The most frequent question I received was how distinctively “Confucian” my Confucian democratic theory is. My second book Public Reason Confucianism: Democratic Perfectionism and Constitutionalism in East Asia (Cambridge University Press, 2016) was motivated to offer a rejoinder to this pressing question by articulating my normative vision of democratic Confucianism in a way that is not only philosophically appealing but also socially relevant in contemporary East Asia. I presented this vision in terms of public reason Confucianism, a particular style of democratic perfectionism in which (partially) comprehensive Confucianism is connected with perfectionism via a distinctive form of public reason that is permeated by, among other things, Confucian moral sentiments.
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