{"id":20096,"date":"2012-10-09T15:00:00","date_gmt":"2012-10-09T15:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2012\/10\/09\/en-philo-arab-igf-2012-kuwait-confucius-rectification\/"},"modified":"2012-10-09T15:00:00","modified_gmt":"2012-10-09T15:00:00","slug":"en-philo-arab-igf-2012-kuwait-confucius-rectification","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2012\/10\/09\/en-philo-arab-igf-2012-kuwait-confucius-rectification\/","title":{"rendered":"Confucian Rectification of Names on Arab IGF 2012 Kuwait City \u2014 Rectification of names and ritual propriety"},"content":{"rendered":"

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This essay applies the conceptual framework of the Classical Chinese Philosophy<\/strong> \u2014 most prominently associated with Confucius<\/strong> \u2014 to re-read the Arab IGF 2012 Kuwait City conference. Target audience: researchers, doctoral students, policy analysts, and executives.<\/p>\n<\/blockquote>\n

Introduction: The Problem<\/h2>\n

Confucius's rectification of names taught that misalignment of name and reality is the root of social disorder. \u521d\u958b\u50ac debated at Arab IGF also involves aligning names (categories) and realities.<\/p>\n

This essay argues that the multistakeholder process of Arab IGF becomes intelligible in its specificity only through the concept of Rectification of names and ritual propriety<\/strong>, and that the concept itself undergoes transformation under the new material of digital space. Describing this mutual transformation is the task of this essay.<\/p>\n

\"Analytical<\/p>\n

Digital rectification of names<\/h2>\n

Without rectifying terms like "multistakeholder," "user," and "data," international consensus lacks substance. In Kuwait's context, Confucian heritage of ritual propriety grounds the formation of digital protocol etiquette.<\/p>\n

Each session's agenda-setting can be read as a contemporary restaging of the Confucius-type problematic.<\/p>\n

The regional IGF (Arab IGF) holds a philosophically distinct position as the intermediate category mediating global universality and national particularity.<\/p>\n

Protocol as ritual<\/h2>\n

Confucius's concepts are not confined to abstract philosophical discussion; they apply to the concrete agenda items debated at the 2012 conference. We examine that application below.<\/p>\n

1. Application to "\u521d\u958b\u50ac"<\/h3>\n

Discussion of "\u521d\u958b\u50ac" can be positioned, from the perspective of Confucius's Rectification of names and ritual propriety<\/strong>, as a central problematic. In Kuwait's context, the three layers of regulatory design, social implementation, and citizen participation around \u521d\u958b\u50ac are particularly at stake.<\/p>\n

2. Application to "\u5730\u57df\u5354\u529b"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u529b" can be positioned, from the perspective of Confucius's Rectification of names and ritual propriety<\/strong>, as a derivative problematic. In Kuwait's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u529b are particularly at stake.<\/p>\n

3. Application to "\u591a\u8a00\u8a9e"<\/h3>\n

Discussion of "\u591a\u8a00\u8a9e" can be positioned, from the perspective of Confucius's Rectification of names and ritual propriety<\/strong>, as a peripheral yet important problematic. In Kuwait's context, the three layers of regulatory design, social implementation, and citizen participation around \u591a\u8a00\u8a9e are particularly at stake.<\/p>\n

4. Application to "\u5730\u57df\u5354\u8abf"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u8abf" can be positioned, from the perspective of Confucius's Rectification of names and ritual propriety<\/strong>, as a peripheral yet important problematic. In Kuwait's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u8abf are particularly at stake.<\/p>\n

5. Application to "\u8d8a\u5883\u30c7\u30fc\u30bf"<\/h3>\n

Discussion of "\u8d8a\u5883\u30c7\u30fc\u30bf" can be positioned, from the perspective of Confucius's Rectification of names and ritual propriety<\/strong>, as a peripheral yet important problematic. In Kuwait's context, the three layers of regulatory design, social implementation, and citizen participation around \u8d8a\u5883\u30c7\u30fc\u30bf are particularly at stake.<\/p>\n

\"Philosophical<\/p>\n

Implications for Executives and Practitioners<\/h2>\n

The philosophical reflection of this essay is not merely academic. The Confucius perspective carries three practical implications for executives operating in Kuwait.<\/p>\n

First, it raises the reflexive question of how the firm's business model connects to the logic of Rectification of names and ritual propriety<\/strong>. Second, in dialogue with regulators and civil society, it suggests dimensions of consensus formation that purely technical arguments cannot reach. Third, it indicates that the long-term ground of business legitimacy lies not so much in technical advantage or market share as in participation in such philosophical-normative debates.<\/p>\n

Academic Positioning and Future Research<\/h2>\n

The argument of this essay attempts to graft a philosophical perspective onto the mainstream political-science and legal approaches to internet governance research. Three future research questions follow.<\/p>\n

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  1. Verification of the applicability of Confucius's framework to other IGF conferences<\/li>\n
  2. Comparative contrast between Classical Chinese Philosophy<\/strong> and other theoretical traditions<\/li>\n
  3. Exploration of dialogue possibilities with the indigenous intellectual traditions of Kuwait<\/li>\n<\/ol>\n

    In particular, the third point has the potential to liberate IGF research from West-centric debate and open a more multi-layered discursive space.<\/p>\n

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    Primary Sources<\/strong><\/p>\n