Few Asians reject the basic hallmarks of modernity: a market economy, some form of democracy, some type of rule of law, and some human rights. At the same time, many Asians and for that matter non-Asians – including, we are told, the contributors to Confucianism and the Modern World ndash; “are somewhat disenchanted with Western-style liberal modernity” (p. 24).

The editors are well aware that Confucianism must be adapted to modernity if it is to remain relevant. They are also well aware that is it necessary to move beyond the often frustratingly abstract assertions about the compatibility or incompatibility of Confucianism with capitalism, democracy, rule of law and human rights. Accordingly, they organize the book into sections that correspond roughly to the first three topics, human rights having been discussed at length elsewhere.

The section on democracy contains Hahm Chaihark's exploration of li (rites, propriety) as a constitutional norm; Jongryn Mo's invocation of the censorate as a possible mechanism for administrative accountability; Wang Juntao's historical account of prominent intellectuals who supported aspects of Confucianism and democracy; Chang Yun-shik's discussion of mutual help and democracy in Korea; David Hall and Roger Ames's account of a pragmatic Confucian democracy; and Geir Helgesen's call for an updated Confucian moral education to offset the existential insecurity individuals feel in this era of globalization.