hidden social problems from contrasting theories and ways of life, thus
allowing for moral and political progress. Most of my discussion has centered
on aspects of Confucianism, but other aspects of Confucianism such as the
emphasis placed on the moral and intellectual quality of rulers and the
importance of material well-being (Bell 2006 ), as well as (occasionally com-
peting) East Asian ethical systems and political theories such as Legalism,
Buddhism, and Taoism, may also contain ethical and intellectual resources
with the potential similarly to enrich contemporary debates in Western
political theory (Kupperman 1999 ).
Whatever the beneWts of comparative political theory, it is worth noting
the potential pitfalls of the enterprise. The most obvious sin is assimilating
another tradition to one’s own by unreXectively importing assumptions and
agendas into one’s reading of that other tradition. Alternatively, those dis-
senting from the main trends of their own tradition can look to an alterna-
tive tradition that ‘‘got it right,’’ leading to idealizing of that tradition and
ignoring its drawbacks. These dangers can be recognized but are not easily
avoided, because productive engagement requires detailed knowledge of
the other tradition (Wong 2001 ). In the case of East Asian traditions, it
requires knowledge of diYcult languages and societies far removed from
one’s own.
Still, the fact that political theorists in East Asia have not been paralyzed
by such challenges oVers reason for hope. Since the late nineteenth century,
the dominant trend has been to recognize (and act upon) the importance of
learning from Western political theories and practices. The early days of
engagement tended to swing widely between uncritical embrace of Western
political thought and totalizing hostility, but more nuanced understand-
ings of Western theories have emerged in the post-Second World War
era. The works of Western theorists have been widely translated, discussed,
taught, and compared by East Asian theorists. Today, most political theorists
in China, Japan, and Korea can and do read at least one foreign language
(usually English) and draw on Western works for teaching and research
purposes. It is almost inconceivable for an East Asian political theorist
today to write as though his or her tradition has developed in isolation
from other traditions or to engage in crude idealizations or condemna-
tions of the Western ‘‘other.’’ As Anglo-American political theorists come
to appreciate further the beneWts of comparative political study, they will
also be willing to engage in the hard work that is necessary to overcome its
pitfalls.
confucianism and anglo-american political theory 277