A Philosophical Basis for Governance

LET’S READ SUARA SARAWAK/ NEW SARAWAK TRIBUNE E-PAPER FOR FREE AS EARLY AS 2 AM EVERY DAY. CLICK LINK

By Maya Green

Throughout history, civilisations have risen and fallen. Some lasted longer than others; some were just mere episodic moments as compared to the longevity of others. In all civilisations, one can safely surmise that they comprise the dynamic interchange or “transaction” between three open entities or dimensions, namely — human nature, the environment, and ideals or ideology that forms the foundation of the civilisation. In other words, civilisations are merely the manifestation or product of the dynamic interplay of these three dimensions.

Being the emergence or transcendence of the interplay of the forces of human nature, values and environment and the prevailing ideals and ideology, civilisations will manifest their true nature in the outward forms and effects, thereby reflecting the nature of the underlying reality. The image of the iceberg comes to mind, whereby what is manifested, or seen above the water, is just a mere one-ninth of what lies underneath and hidden.

Take for example, the current so called “scientific and technological” age, which views contemporary human civilisation largely in the context of man’s control and manipulation of nature to his advantage. This narrow and secular view of life and existence discounts the fundamental and important aspects of true existence and ignores the meanings, appreciation, and values that relates to the metaphysical, spiritual and religious dimensions.

As a result, we are suffering the worst for it — seeing and witnessing the consequences from the prevailing view and approaches which have overpowered the world. We have chosen to ignore the spiritual dimension of our being to our own peril, loss and expense. Yes, we are paying the price, as nothing is free.

I was therefore fascinated by the concept or idea of “madani” as a philosophy to guide the aspiration and direction of a nation — our nation, going forward. Obviously, it is not something new, this idea of having a civilised society. The term “madani” has been popularised by Datuk Seri Anwar Ibrahim who has served as the 10th Prime Minister of Malaysia since November 24, 2022.

A seasoned politician, he has served as the 12th and 16th Leader of the Opposition from August 2008 to March 2015 and again from May 2020 to November 2022. For him to espouse this ideal, now that he is in the position to make it happen as the Prime Minister of Malaysia, shows how important the concept must have been to him, and that it is presumably something that should sit at the core of the nation’s value system.

I believe that as the leader, he sees it as the cornerstone or the underlying philosophy for the nation. Something we all should converge upon, and cohere around, and adopt as a guiding principle, especially in terms of our approach and perspective to governing and governance. Well, that is my reading or interpretation as to the positioning of the ideals behind the concept of “madani”.

So what exactly is it? What is this concept of “madani”? My understanding of the term is that it is linked to the concept of probity in governance which in turn refers to the adherence to high ethical standards and the avoidance of corruption and abuse of power.

It has been communicated recently that the terminology of “Madani” is the Malay acronym for Sustainability, Care & Compassion, Respect, Innovation, Prosperity, and Trust. A graphical representation of it was published in the papers and is reproduced here.

The concept of “madani” or “civil society” as espoused by the Prime Minister is therefore a crucial element of the system of good governance. Admittedly, a strong philosophical basis is crucial as a foundation for any country. Not just Malaysia.

Looking deeper into the import of the term “probity” we can learn that it originates from the Latin word “probitas”, meaning good. Probity is confirmed integrity. It is usually regarded as being incorruptible. It is the quality of having strong moral principles and strictly following them, such as honesty, uprightness, transparency, and incorruptibility.

Apparently, the philosophical basis of probity in governance can be traced back to ancient Greek and Roman philosophy, which emphasised the importance of justice, honesty, and integrity in public life. For example, the Greek philosopher Aristotle (384-322 BC) made significant and lasting contributions to nearly every aspect of human knowledge, from logic to biology to ethics and aesthetics. Undoubtedly, Aristotle’s writings are incredibly influential. In Arabic philosophy, Aristotle was known simply as “The First Teacher”; and in the West, he was “The Philosopher”.

Aristotle the philosopher argued that good governance depended on the virtue and moral character of the rulers and that rulers had a moral obligation to act in the best interests of the community. In the modern world, probity in governance has become an increasingly important issue, as the temptation for those in positions of power to abuse their authority for personal gain can be significant.

How can it help to ensure that the actions of those in positions of authority are guided by the public interest, rather than personal gain? It’s an ideal philosophy of government and governing which draws inspiration from all the major traditions religions, I would like to believe. In a sense, it’s a timely clarion call or reminder to get back to the right path, or as some may call it, to the middle path, or to the humane way of doing things. In particular, in the areas of government, governing, governance and a way of life and living.

One of my favourite sayings is the African proverbs which assert that “If you want to go fast, go alone. But it you want to go far, go together!” So in nation building, it’s not about going ahead at break neck speed and at any price but at a pace that keeps everyone together, where no one is left behind, and the fraternity amongst all is kept intact. In other words, it is like saying “we came together, we must finish the race or journey together!” That, to my mind is the governing ideal behind the concept or should be. At the very least, that is what I would like to believe.

The ideals behind “madani” are noble and beautiful and definitely concepts that everyone should subscribe to. I believe there is no argument in that for any and all right-thinking persons. But as the saying goes “the proof of the pudding is in the eating.” And before you eat a whole cake or slices of it, someone needs to bake it in the first place. And before you bake a cake, you must have all the necessary ingredients that makes up a cake and also an oven to bake it in.

What I am saying is that perhaps we can find the answers for the four (4) wives of “what”, “why”, “when” and “who” questions but as to the question of the one (1) husband, namely, the “how” to realise and achieve the ideal of ‘madani’, which is the key question to ask and admittedly a much tougher question to answer. It’s in the doing that will make the difference.

Perhaps, a practical start is to conduct a review of the current policies and procedures to see whether they meet the threshold of the “madani ideal”. The criteria for this review or assessment can be anything but it should revolve around several perspectives or governing values, such as the following:

Life and Dignity of Everyone — This is premised on belief that all humans have inherent dignity and deserve respect. Being created in the image and likeness of God, all humans possess truth, beauty, and goodness. For example, the approach to public service, therefore, concerns the wellbeing of each person in every dimension: economic, political, social, and ecological. The flourishing of the human person represents the ultimate goal of politics.
Rights and Responsibilities — The first value above is possible only by recognising human rights, such as those enshrined in The Universal Declaration of Human Rights as adopted by the United Nations General Assembly that enshrines the rights and freedoms of all human beings. Human rights emerge from the simple fact, that we are “endowed by our Creator.” Thus, the approach to public service and civic order is to ensure human rights are protected and responsibilities are met.
Community and Participation — As the famous Greek philosopher Aristotle once said, humans are by nature social beings, and how we live together affects civic order and the quality of life of all residents. Jesus’ command to “love thy neighbour” is a critical part of upholding strong communities. Community relations, especially in a multi-racial country like ours, is crucial. All the hate speeches have to go, for a start.
Common Good — In pursuit of a more perfect union and the blessings of life, liberty, and justice for all, policies, decisions, and actions must benefit the maximum number of citizen and residents. The approach to public service is to work towards the good of ALL citizens as opposed to expanding the personal gains of individuals and just a group of people.
Role of Government — The government and all its component parts is an instrument of grace to advance the common good, elevate human dignity, protect human rights, and promote public safety for all. Government is sometimes necessary, but it should not interfere where it is not needed. Finding and defining the balance is important.
Care for Environment and God’s Creation — The wellbeing of the human beings is closely linked to the health of the environment which is of our natural home. We must, therefore, serve as good stewards and preserve our planet Earth’s God-given ecological inheritance. Why? Out of respect for past, present, and future generations.
A Nation Flourishing — It’s all about the nation and her component parts flourishing, that is, the thriving and blossoming in all areas and sectors regarding the economic, political, social, ecological health in every single neighbourhood, village or community. The inspiration is to “love where you live” by taking practical steps to know and care for your neighbours. The nation thrives when cities, towns, regions and communities and neighbourhoods thrive.