11/8/2023 0 Comments Dns heavenSecond, the grammarof Confucian cosmopolitan publicness contained in Neo-Confucian conception of Tianxiaweigong will be reconstructed. First, we will present basic features ofthe cosmopolitanism implied in Tianxiaweigong and explain the reason why the reflectivepublicness in its dual senses is necessary for critical cosmopolitanism. We would like to proceed in the following way. On the one hand, we will reconstruct the Confucian cosmopolitanism from the viewpoint of the criticalcosmopolitanism, and one the other hand we will explore the potentials of Confuciancosmopolitanism for providing the model of reflective publicness in its dual senses which isnecessary for critical cosmopolitanism. So our method of critical reconstruction is for putting together these two meanings tocreate a critical Confucian cosmopolitanism in a hermeneutic circle. The second meaning of ‘anothercosmopolitanism’ lies in this critical cosmopolitan project. The critical cosmopolitan project in the age of global risks needs to bereflective in dual senses to cope with both two deficits. However, it has a second, but more importantmeaning that is concerned with two deficits which the cosmopolitan publicness in the ageof global risks should cope with the “democratic deficit” and what we would like to call‘ecological deficits’. TI - Another Cosmopolitanism: A Critical Reconstruction of the Neo-Confucian Conception of Tianxiaweigong (天下爲公) in the Age of Global RisksĪB - In this paper we would like to present the profile of ‘another’ cosmopolitanismthrough critical reconstruction of one of the core elements in Chinese political imaginary,the conception of Tianxiaweigong (天下爲公), which means literally: “All under theHeaven belongs to the public.” The first meaning of ‘another cosmopolitanism’ lies in thefact that it starts not from the main western tradition of cosmopolitanism, but from thetradition of Confucian political thoughts.
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