Political meritocracy is the idea that a political system is designed with the aim of selecting political leaders with above average ability to make morally informed political judgments. That is, political meritocracy has two key components: (1) the political leaders have above average ability and virtue; and (2) the selection mechanism is designed to choose such leaders.
Political meritocracy has been largely eclipsed from political theorizing in the modern world, but there are three important reasons for reviving and reinterpreting this political ideal, particularly in a Chinese context. First, political meritocracy has been, and continues to be, central to Chinese political culture. Second, democracy is a flawed political system and meritocracy can help to remedy some of its flaws. Third, the Chinese Communist Party itself has become a more meritocratic organization over the last three decades or so. I will discuss each of these factors in turn.
Political meritocracy is a key theme in the history of Chinese political culture. The idea of "elevating the worthy" emerged in the wake of the disintegration of the pedigree-based aristocratic order of the Spring and Autumn period. This idea was shared by the vast majority of known thinkers in the Warring States period, and political thinkers debated about how to define merit and how to develop political practices and institutions based on merit. For Confucius, political meritocracy starts from the assumption that everybody should be educated. However, not everybody will emerge from this process with an equal ability to make morally informed political judgments. Hence, an important task of the political system is to select leaders with an above average ability to make morally informed political judgments, as well as to encourage as many people of talent as possible to participate in politics. Such rulers, in Confucius' view, would gain the trust of the people.
In Imperial China, political meritocracy was institutionalized by means of the imperial examination system that put successful candidates on the road to fame and power. Whatever the flaws of the system, it did provide a minimal standard of talent selection and allowed for a modest level of social circulation. The examination system spread to Korea and Vietnam and also influenced the development of civil service examinations in Western countries. In the post World War II era, East Asian societies developed rapidly at least partly due to the sound decision-making of meritocratically-selected political rulers.
Today, political surveys show that there is widespread support for the ideal of political meritocracy in East Asian societies with a Confucian heritage. In China, Shi Tianjian and Lu Jie show that the majority of people endorse "guardianship discourse," defined as the need to identify "high quality politicians who care about the people's demands, take people's interests into consideration when making decisions, and choose good policies on behalf of their people and society" over liberal democratic discourse that privileges procedural arrangements ensuring people's rights to participate in politics and choose their leaders.
The idea of political meritocracy is also central to Western political theory and practice. Plato famously defended a meritocratic political ideal in The Republic: the best political regime is composed of political leaders selected on the basis of their superior ability to make morally informed political judgments and granted power to rule over the community. Meritocracy was influential throughout subsequent history, though subsequent thinkers rarely defended a pure form of political meritocracy. U.S. founding fathers and 19th century "liberal elitists" such as John Stuart Mill and Alexis de Tocqueville put forward political ideas that tried to combine meritocracy and democracy. Yet theorizing about meritocracy has all but faded from modern Western political discourse. There are hundreds if not thousands of books on the theory and practice of democracy, but it is hard to think of a single recent (and decent) English-language book on the idea of political meritocracy.
The dearth of debates about political meritocracy would not be problematic if it were widely agreed that liberal democracy is the best political system (or the least bad political system, as Winston Churchill famously put it). But there are growing doubts. The "crisis of governability" in Western democracies caused by the unprecedented globalized flow of goods, services, and capital has been well documented by political scientists. Capitalist interests have disproportionate power in the political process, especially in the American political system which has been described, perhaps not unfairly, as one-dollar one-vote rather than one-person one-vote.
Political theorists have raised questions about the voting system itself. Part of the problem is that voters are often selfishly concerned with their narrow material interest, and ignore the interests of future generations and people living outside national boundaries who are affected by the policies of the government. Jason Brennan has argued that voters should stay away from the voting booth if they cannot make morally informed political judgments. Certainly there are some issues where the pursuit of narrow economic self-interest at the voting booth could lead to disastrous consequences for non-voters who lack representation (consider global warming). Just as worrisome, perhaps, voters often misunderstand their own interests. Drawing on extensive empirical research, Bryan Caplan shows that voters are often irrational and he suggests tests of voter competence as a remedy. Of course, such proposals are non-starters in liberal democracies. The principle of political equality expressed in the form of one person, one vote has assumed quasi-sacred status today. In the nineteenth-century, John Stuart Mill could propose extra votes for educated people, but today proponents of such proposals are considered (in Western countries) to have lost their moral compass.
Fortunately, political theorists are not so dogmatic in the Chinese context. Jiang Qing has argued that democratic forms of legitimacy -- which in the West is grounded in notions of popular sovereignty -- should be balanced by two other sources of legitimacy that come from Heaven and Earth. In a modern context, he argues that this political ideal should be institutionalized by means of a tri-cameral legislature, with authority divided between a House of the People, a House of Confucian Scholars, and a House of Cultural Continuity that correspond to the three forms of legitimacy. Similarly,Bai Tongdong and Joseph Chan have argued for models for a hybrid political regime that combines elements of democracy and meritocracy, with meritocratic houses of government composed of political leaders chosen by such means as examination and performance at lower levels of government (I have also argued for a hybrid regime, with a meritocratic house of government termed the House of Exemplary Persons).
These models may be utopian, but they provide us with a new, and, arguably, better standard for evaluating political progress in China and elsewhere. Instead of judging political progress simply by asking whether China is becoming more democratic, the new standard provides a more comprehensive way of judging political progress (and regress). The question is also whether the Chinese political system is becoming more meritocratic. And here there may be grounds for optimism.
In its early days, Communist China under Mao explicitly rejected Confucian-inspired ideas of political meritocracy. Understandably, perhaps, the main task was rewarding revolutionary energy and securing military strength for the state to put an end to abuse and bullying by foreign powers. But now, the establishment of a relatively secure and strong Chinese state under the leadership of the CCP means that China has less to worry about survival qua political community. Hence, the emphasis has shifted to the task of good governance led by able and virtuous political leaders, and the selection and promotion mechanisms of the CCP have become more meritocratic.
In the 1980s, talented students at leading Chinese universities often did not seek to join the CCP. Today, it's a different story. College campuses have become the main location for recruitment efforts. At elite schools like Tsinghua University, 28 percent of all undergrads, 43 percent of Graduating seniors and up to 55 percent of grad students were CCP members in 2010 (I've been teaching at Tsinghua for nearly eight years, and many of my high-performing students are party members). The CCP is also targeting the "new social stratum" of young professionals in urban areas, including business people and managers in private firms, lawyers, and accountants.
The promotion system for cadres is even more explicitly meritocratic. At a recent dialogue session with several foreign and Chinese academics, Mr. Li Yuanchao, Minister of the Organization Department of the CPC Central Committee, provided some fascinating and illuminating details. Minister Li noted that different criteria are used to judge abilities and virtues at different levels of government. At lower levels, close connection with the people is particular important (put differently, perhaps, democracy is more important at the lower levels). At the higher levels, more emphasis is placed on rationality since cadres need to take into account of multiple factors and decision-making involves a much broader area of governance, but virtues such as concern for the people and a practical attitude also matter. Cadres are also expected to set a model of corruption-free rule.
To illustrate the rigorous (meritocratic) nature of selection at higher levels of government, Minister Li described the procedure used to select the secretary general of the Organization Department of the CPC Central Committee. First, there was a nomination process, including retired cadres. Those who received many nominations could move to the next stage. Next, there was an examination, including such questions as how to be a good Secretary General. Over 10 people took the exam, and the list was narrowed to five people. To ensure that the process was fair, the examination papers were put in the corridor for all to judge the results. Then, there was an oral examination with an interview panel composed of ministers, vice-ministers, and university professors. To ensure transparency and fairness, ordinary cadres who work for the General Secretary were in the room, which allowed them to supervise the whole process. Three candidates with the highest score were selected for the next stage. Then, the department of personnel led an inspection team to look into the performance and virtue of the candidates, with more emphasis placed on virtue. Two people were recommended for the next stage. The final decision was made by a committee of 12 ministers who each had a vote, and the candidate had to have at least eight votes to succeed. If the required number of votes was not secured the first time, the ministers discussed further until two-thirds could agree on a candidate.
It is hard not be impressed by the rigorous selection process for the secretary general of the Organization Department of the CPC Central Committee (and it is even harder not to be impressed by the successful candidate). Such transparency in the talent selection process is likely to contribute to the government's legitimacy. If people are not aware of the selection process, they may suspect that promotion is based primarily on loyalty, connections (guanxi), or corruption. Hence, shedding light on the actual mechanisms is likely to dispel such suspicions. There is still a long way to go -- for example, it would be useful to have more information about the criteria that influence selection of members on the Central Committee and the Politburo -- but the fact that Minister Li told us about the process in his organization is a good sign of a high-level decision to increase transparency.
No system is perfect, of course, and my next post will suggest some ways of improving political meritocracy in China.
A version of this post first appeared in the Christian Science Monitor.
"Moral decisions"
WRONG.
Chinese leadership is strong because it makes PRAGMATIC decisions. It is the ability to ignore morality and act rationally that makes China so effective. Chinese society and bureaucracy has always been hyper-competitive, dog eat dog, ends justify the means. Almost every Chinese leader would be a right-wing nationalist by Western standards (we prefer to call them "patriots"), few would EVER put liberal democratic ideals before raw power and money for the nation, again, because they are patriots. Please do not confound your own Western beliefs with Eastern reality, even if it fuels your 'grass is greener' mentality I see so much with liberals.
Once there was an king who needed to prepare his people for intrusions ,he put forth a law stating all lawsuits between common people must be settled through a match of archery.
A modern example would be the one-child policy.
The practice of Legalism led to the quick rise of Qin and its eventual unification of China, and contributed to its sudden collapse, after which Confucianism gained total control.
Keju or Meritocracy was institutionalized during Sui Dynasty, peaked at Ming and Qing and ended in the beginning of the 20th century.
There are efforts being made to restore some sort of Meritocracy in China right now. I believe that is what the author discussed in this article.
I tend to believe that decentralized representative democracy is the best way to go, but I'm open to better ideas and realize cultural differences may make a "one size fits all" way of thinking naive. One thing is for sure, the United States' present system certainly can't be held up as a sacrosanct model anymore. Nor, can it be ignored how easily any governing system past, present, or future can be eroded or overtaken by corruption.
Another interesting thing to think about is how the incivility of the democratic election process, especially as it now stands, seems to have discouraged meritorious people from standing for political office.
1. The Chinese Communist Party has murdered approx. 80 million of its own people since 1949.
2. Since 1999, the brutal Chinese Communist Party has been attempting the genocide of tens of millions of innocent Falun Gong practitioners by the use of torture, slavery, organ harvesting from living people, and murder.
3. The CCP offers its people no human rights whatsoever.
4. The reason Bo's wife killed Heywood was that she was afraid that he was going to spill the beans on her husbands billions of dollars in foreign banks and that a good deal of this money was made from dealing in body parts.
5. In the last earthquake, hundreds of schools collapsed on the heads of school children because of below standard concrete, while government buildings were made from granite and marble.
6. The poor pay 12 different taxes while the rich pay nary one.
I truly could go on all day but if one wants to know the truth about the evil Party, one may go on line and read ninecommentaries.com, for free.
Thank you for your consideration.
Why don't we publicly finance our democracy and outlay all contributions as the obvious bribery they are.
Force complete real time transparency on all big outside expenditure on ads and pr.
Make the Senate proportional to population. Perhaps the Senators can be elected nationally.