Perspective of current Affairs

The Malaysian Prime Minister Anhua took office for 100 days, and publicly elaborated the overall concept of governance.He uses Masyarakat Madani containing Islamic ideas as a ruling discussion of the new government.This concept has different Chinese translations, such as civic society, civilized society, or Changming society. The ambiguity of translation and understanding just shows that the Chinese society is still unfamiliar with this proposition.In any case, Anwar aims to propose a right -leaning route that is different from the "nationalism+capitalism" that is different from UMNO, intends to reshape the government governance ideology, and try to connect the cross -civilized characteristics of a multi -society.There is a ideological pattern and a strategic attempt.

Malaysian politics started from the Lhasa Prime Minister in the 1970s to the years of Mahathir. UMNO's ideological forms are around the two pillars of the development of Malay nationalism and capitalist development.However, in 1998, the financial turmoil exposed the phenomenon of rents and corruption of high -level corruption. For this system, Najib's shocking scandal was the direct consequence of structural corruption.As for Muyudin and Isemami, during their brief governance, one was biased towards the internal affairs, and the second lack of ideological height, and there was no way to refine any thoughtful governance discussions.

For those who are familiar with the course of Anhua, the concept of Madani is not a new initiative. He has expressed this proposition as early as the mid -1990s.Since the Civil Society became a momentary learning in the West, some theoreticals understood Masyarakat Madani as a civic society with Islamic characteristics.However, in terms of ideology, civic society has independent space that is not intervened by state, and Islam is more concerned about the moral aspect of social participation, but it is concerned about individual freedom.Therefore, Anwar emphasized that his ideal social order must be built in the moral principles in order to balance personal freedom and social stability.

Why does Anhua have a preference for Madani, and after more than 20 years of political floating, still does not change their ambitions?This must be understood from Anhua's ideological journey.

According to scholar Qiu Wude, through the three important clues in Anwar's political life, it may be possible to understand its ideological structure.

Provide cultural solutions for political and economic issues

First, in the ethnic issue, he gradually transformed from Malay nationalism in the early years of school to multiculturalism, including the Non ETHNIC CIVIL Activism when the Justice Party was established.EssenceSecond, in terms of ideology, Anwar started from the establishment of the Malaysian Muslim Movement (ABIM), and has a critical position on economic inequality, social injustice, and freedom of citizens.Third, Anwar has the personality of anti -system, which is often easy to receive support from students, youth and civic society.

These three clues are intertwined, and a set of concepts of cultural perspectives, civic society care and moral rejuvenation have developed.

Anwar later invested in the UMNO system for 16 years and was supported by Mahathir. The two became intimate ally.During this period, Anwar did not oppose the Mahathir route, that is, to strengthen the strategy of Malay nationalism with capitalism.He also cannot avoid the method of solving social problems with economic means; however, he may tend to provide more cultural solutions for political and economic issues.

When Anwar stood firmly at UMNO and gradually revealed the succession of the succession, it began to explain personal political expositions during its peak. In 1996, the Renaissance of the Asian Renaissance was not only expressing political ambitions, but also promoting the concept of Madani.Some theories believe that Mahathir's nationalism is more limited to economic thinking, emphasizing competition and even confrontation with the West; Anwar's nationalism is full of cultural and ideological aspects, including keen to pursue the common history of Asia and the common history andIdeological resources.

Anwar pointed out through the book that in the post -Cold War atmosphere in the 1990s, Asia created East Asian miracles, which is undoubtedly a gospel to Asia because it enables Asia to re -discover its soul and rebuild its own civilization.As a result, the "Asian Renaissance" was proposed.

Following Confucian ideal social order

Anwar uses Islam as the main discussion framework in the book, but focuses on the two themes of justice and tolerance.He resorted to Islamic value, to emphasize that Muslims and other civilizations must surpass each other's differences, strive for dialogue rather than confrontation, in response to Huntington's civilization conflict theory.Economically, he advocates intermediate roads and combines Confucian and Western ideas with Islamic's economic justice concepts.In terms of culture, Anwar pointed out connotation such as justice, virtue, and empathy. It is common in Asia. If the diversity of religion in the region is added, it will be a part of the Renaissance in Asia.

He believes that the humanities and sciences of Asia can re -bloom on the basis of strong morality and religion.Madani is the ideal social order in his mind, including civic society, social fairness, sustainable development, and caring for vulnerable moral economics to compare Asian values that are prevailing, plenty of authoritarian order and material development at the time.

Anwar is rising all the way in Umno, which is actually a growth and rise with Mahathir's political and economic model, and even one of the biggest beneficiaries.At the stage of economic growth in the 1990s, he proposed the Asian Renaissance and Madani social order, which did not intend to challenge and deny the Mahathir route.The route of doctrines injects certain humanities and moral spirit and adds a balance mechanism.

But after more than 20 years of political and social transformation of Malaysia, it has confirmed that Anwar's claims have more realistic needs to repair the situation of concentration of power and the gap between the rich and the poor, and make a region with the long -term right -tilt political and economic model of Wuxing.Separated.Anwar after coming to power is to regain the concept of the past, which is trying to wash excessive greed and material desires with humanistic value and update social reform strategies.

It is worth mentioning that looking at Anwar's Madani concept and the Confucian ideal social order with the Confucian ideal, in fact, there are actually a lot of fit.In terms of Chinese context, the core spirit is the benevolence and etiquette, Datong and well -off.In this sense, this concept can also be called a benevolent society.

The author is director of the Malaysian Chinese News Agency Research Center

After more than 20 years of political and social transformation, it has confirmed that Anwar's claims have more realistic needs. In order to repair the situation of concentration of power and the gap between the rich and the poor, it is separated from the long -term right of the right to the rich and the poor.EssenceAfter he came to power, he regained the concept of the past, which was trying to wash excessive greed and material desires with humanistic value and update social reform strategies.