Beruflich Dokumente
Kultur Dokumente
Weidong Cao*
temporary Chinese legal system and its relationships to the Western legal
system on the one hand and to traditional Chinese legal ideas on the other.
The second question is related to religions in contemporary China. Exactly
how many religious followers are there, what religious traditions do they
belong to, and what part does religion play in people's everyday lives? In
relation to that, Professor Habermas is greatly concerned about Fanlun
Gong, mainly, of course, from an academic point of view. In Germany
there are sects similar to Fanlun Gong, and so how to deal with them is also
an important social issue in Germany. Finally, Professor Habermas is also
interested in the current debate between so-called "liberals" and "new left-
ists" among Chinese thinkers.
Wei Song ~]r Of course, everyone here is also welcome to discuss other
issues that interest us all. In addition to his other questions, Professor
Habermas is curious about the philosophical positions of us who are here
today. He read many books and articles related to China before his trip, and
so he would like to know more about the current state of the Chinese intel-
lectual world.
Habermas:. I'm very grateful for the invitation that Reading and Professor
Wang Ping have extended to me for this event. To meet you all here and
have a discussion within this small circle is a very pleasant experience. It is
very difficult to get together with some people of common interests in
Germany. Before I left for China, I tried to read something about China,
mostly in English, including the interview with Wang Hui ~H~, the general
editor of the Reading, published in the New Left Rem'ew. From them I got to
know something about the intellectual world in China today. For example, I
know that there is a debate between "liberals" and "new leftists" and that
the Reading is a very influential journal among Chinese intellectuals. Also, I
heard that some new intellectual trends in the West are immediately re-
sponded to and often accepted in China. For example, post-structuralism
and postmodernism are very appealing.
Huang Ping. We at Reading have often held symposia like this. Our only goal
is to provide a space for free discussion, and to create a "public academic
sphere." I think now is the time for us to start our conversation with Pro-
fessor Habermas. Of course, we don't have to limit ourselves to the above
issues.
Xin Chu~an ~ : My question is related to Professor Habermas's con-
cept of human rights. In your lecture on human rights this morning at
China Academy of Social Sciences, I think you presented a liberal concep-
tion of human rights, which is very different from the impression we have
gotten from your earlier works. We have always considered you as a critic
Cao:A SymposiumwithJiirgenHabermas 75
and opening was adopted about twenty years ago, the "common law sys-
tem" has attracted increasing attention. The reformation of the legal system
has become an important part of our political reform since then, which has
contributed to the stability of the society.
Habermas:. You mentioned that, in the last twenty years, legal reform has
been an instrument for political reform. I think there are some limitations
here. Modern legal systems should be based on a completely democratic
society. In other words, modem legal systems can not exist without basic
freedom, equality, rights for political participation, and basic social justice.
Now, could you tell me something about the debate between the liberals
and the new leftists?
Huang Ping. It is difficult to discuss this debate. First of all, the debate is still
going on and it is a bit too early to have a general view of it; secondly, there
are many participants in the debate and their positions are not all clear-cut;
thirdly, the definitions of the "liberals" and "new leftists" are vague and
many who are called liberals or new leftists may be unwilling to identify
themselves as such; finally, up to this point, the debate has remained on
rather superficial levels and profound and significant insights are yet to be
developed.
What is certain, though, is that there are disagreements among
Chinese intellectuals today, which is very different from the situation in the
1980's. At that time, the Cultural Revolution was just over, and there was a
general consensus in Chinese academia: we should reflect upon the history
of socialism and we should open our minds. Since the 1990's, as interna-
tional society has undergone dramatic changes, there have also been
changes in the constitution of Chinese academia. We have been facing
many new issues, such as market economy, globalization, and moderniza-
tion. It is thus natural that different perspectives have emerged to compete
with each other. It is our hope that in the process of this competition we
will have what Professor Habermas calls free communication, through
which some constructive consensus may be reached regarding some prob-
lems China is facing today.
Habermar. Thanks for you introduction.
Huang Ping. Due to the time limit, I have perhaps not clearly explained my
view, and other people here may disagree with me. We hope our conversa-
tion can be further continued in the future. Here, on behalf of the Reading
and its publisher, Joint Books ~ I ~ ~-~J~, I would like to thank again Pro-
fessor Habermas and his wife for joining us here.