Editing Communitarianism (section)

==History==

=== [[File:Deneen.png]] '''Deneenism''' ===
Deneenism is a contemporary American political philosophy rooted in critiques of modern liberalism and libertarianism. It emerged from the writings of Patrick J. Deneen, whose scholarship emphasizes the social and cultural consequences of unrestrained individualism and market-centric governance. The ideology is closely associated with the [[File:USASolidarity.png]]'''American Solidarity Party''', reflecting a commitment to blending civic responsibility with ethical governance grounded in tradition and community.

At its core, Deneenism champions [[File:Authcon.png]]'''authoritarian conservatism''' tempered by moral and civic frameworks. It draws heavily on [[File:CathDem.png]]'''Catholic democracy''', advocating for the application of religiously informed ethics in public life while opposing secularist and eugenicist currents, evident in its stance [[File:Anti-Eugen.png]]'''against eugenicism'''. The philosophy resists the extremes of liberal individualism and libertarian freedom, promoting [[File:Postlibr.png]]'''post-liberalism''' as a corrective to what it sees as societal fragmentation caused by modern liberalism.

Deneenism also emphasizes [[File:ConPat.png]]'''conservative paternalism''', [[File:Local.png]]'''localism''', and [[File:Semidirect.png]]'''participatory democracy''', reflecting a belief in civic engagement at the community level rather than reliance on centralized authority. Influences from [[File:Lasch.png]]'''Laschism''' manifest in critiques of narcissistic individualism, while [[File:AlexisdeTocqueville.png]]'''Tocquevilleism''' informs its understanding of social cohesion, civil associations, and the dangers of cultural decay in democratic societies. Politically, the framework aligns with [[File:Plcn2.png]]'''paleoconservatism''', blending moral traditionalism, communal responsibility, and skepticism toward globalist and technocratic governance.

The ideology’s blend of civic ethics, religious moralism, and localist governance positions it as a distinct alternative to both mainstream American liberalism and libertarian conservatism. Its appeal lies in advocating for a socially cohesive, morally grounded polity that balances authority with active citizen participation, countering what Deneen identifies as the overreach of market and state forces in contemporary society.

===[[File:Macintyre2.png]] MacIntyreism===
Alasdair Chalmers MacIntyre is a Scottish-American philosopher who has contributed to moral and political philosophy as well as history of philosophy and theology.MacIntyre's After Virtue (1981) is one of the most important works of Anglophone moral and political philosophy in the 20th century. He is a senior research fellow at the Centre for Contemporary Aristotelian Studies in Ethics and Politics (CASEP) at London Metropolitan University, Emeritus Professor of Philosophy at the University of Notre Dame, and Permanent Senior Distinguished Research Fellow at the Notre Dame Center for Ethics and Culture.


Politically, MacIntyre's ethics informs a defence of the Aristotelian 'goods of excellence' internal to practices against the modern pursuit of 'external goods', such as money, power, and status, that are characteristic of rule-based, utilitarian, Weberian modern institutions. He has been described as a 'revolutionary Aristotelian' because of his attempt to combine historical insights from his Marxist past with those of Thomas Aquinas and Aristotle after MacIntyre's conversion to Catholicism. For him, liberalism and postmodern consumerism not only justify capitalism but also sustain and inform it over the long term. At the same time, he says that "Marxists have always fallen back into relatively straightforward versions of Kantianism or utilitarianism" (After Virtue, p. 261) and criticises Marxism as just another form of radical individualism. He says about Marxists that "as they move towards power they always tend to become Weberians." Informed by that critique, Aristotelianism loses its sense of elitist complacency; moral excellence ceases to be part of a particular, historical practice in ancient Greece and becomes a universal quality of those who understand that good judgment emanates from good character.

MacIntyre criticizes individualist political philosophy, such as John Rawls' ''A Theory of Justice'' and Robert Nozick's ''Anarchy, State, and Utopia''. To MacIntyre, morals and virtues can only be comprehended through their relation to the community which they come from. Whereas Rawls tells us to conceive of justice through abstracting ourselves from who we are (through the veil of ignorance, for example) MacIntyre disagrees. Running throughout ''After Virtue'' is the belief that in order to comprehend who we are, we must understand where we come from.


=== [[File:LeftNC.png]] '''Neo-Neo-Confucianism''' ===
Neo-Neo-Confucianism is a modern intellectual movement in China that seeks to reinterpret classical Confucian thought for contemporary governance and social issues. It evolved as a response to both Western liberalism and radical Marxist ideologies, combining the ethical and moral frameworks of [[File:NC.png]]'''Neo-Confucianism''' with pragmatic approaches to statecraft and social cohesion. The movement draws heavily on the teachings of [[File:YangMing.png]]'''Yangming''', emphasizing the unity of knowledge and action, moral self-cultivation, and the importance of individual conscience in ethical governance.

The philosophy advocates [[File:BurMerit.png]]'''bureaucratic meritocracy''' and [[File:Ratleg.png]]'''rational-legal authority''', arguing that effective governance requires a highly educated and morally upright administrative class. At the same time, it balances this with [[File:PatConAuth.png]]'''paternalistic conservatism''', reflecting a belief that the state has a moral duty to guide society while protecting traditional cultural values. [[File:Cultnat.png]]'''Cultural nationalism''' and [[File:Socnat.png]]'''social nationalism''' are also central, promoting a strong Chinese identity rooted in shared heritage, ethics, and collective responsibility.

Neo-Neo-Confucianism incorporates principles of [[File:Humanismpix.png]]'''humanism''', [[File:Utility.png]]'''utilitarianism''', and [[File:Socjust.png]]'''social justice''', signaling an openness to ethical governance that improves societal welfare while maintaining hierarchical order. It engages with secular and modern institutions, advocating [[File:Secular.png]]'''secularism''' in governance while preserving Confucian ethical teachings as a moral compass for both rulers and citizens.

Factions within Neo-Neo-Confucianism reflect the spectrum of contemporary Chinese political thought. [[File:CHNNeocon.png]]'''Chinese Neoconservatism''' emphasizes tradition, moral order, and cautious reform; the [[File:ChineseNewLeft.png]]'''Chinese New Left''' integrates Confucian ethics with social equity and economic justice; and strands influenced by [[File:Hujintao.png]]'''Hu Jintao Thought''' and [[File:XiJinpingThoughtf.png]]'''Xi Jinping Thought''' focus on harmonizing Confucian ethics with centralized state authority, nationalism, and developmental governance. Overall, Neo-Neo-Confucianism functions as both a philosophical foundation and a guide for modern policy-making, blending ethical rigor with practical governance imperatives.

=== [[File:Saemaul.png]] '''Saemaul Undong/New Village Movement''' ===
The Saemaul Undong, or New Village Movement, was a socio-economic initiative launched in South Korea during the 1970s under the leadership of President [[File:ParkChungHee.png]]'''Park Chung Hee'''. It emerged in the aftermath of the Korean War as part of a broader push to modernize rural areas, reduce poverty, and integrate agrarian communities into the national development project. Park’s administration viewed rural underdevelopment as a structural obstacle to industrialization, and the movement aimed to transform traditional villages into self-reliant, cooperative, and productive units.

At its core, the movement emphasized [[File:AgCoopTrees.png]]'''agrarian cooperativism''', encouraging villagers to collectively improve infrastructure, agricultural productivity, and local governance. These cooperative practices were closely tied to [[File:PatConAuth.png]]'''paternalistic conservatism''', reflecting Park’s belief in a hierarchical but morally guided leadership that would guide communities toward economic and social progress. Villagers were provided resources, training, and oversight while being expected to participate actively in communal labor and development projects.

The program also demonstrated elements of [[File:AuthDevelop.png]]'''authoritarian developmentalism''', as participation and direction were often top-down, with the state exercising significant control over planning, resource allocation, and progress monitoring. This approach allowed rapid implementation of projects such as road construction, irrigation systems, and electrification, aligning local development with the national economic agenda.

[[File:PlanCorp.png]]'''Planned corporatism''' further shaped the movement, linking village cooperatives with regional and national economic planning. The initiative integrated the private and public sectors by coordinating agricultural output, local enterprises, and state investment, creating a structured network that reinforced the developmental goals of the state while fostering a sense of community participation. Overall, Saemaul Undong reflects a blend of cooperative rural reform, state-led modernization, and guided social transformation under the ideological framework of Park Chung Hee’s governance.