Revisiting the Democratic Personality from a Non-Western Perspective: Insights from the Buddhist Concept of “Dependent Origination”

This paper aims to examine the potential contributions of the concept of "democratic personality," which seems seldom discussed in contemporary democratic theory, from a non-Western perspective. Although a psychological approach was introduced to political theory in the early 20th century, discussions on democratic personality by figures like John Dewey, Karl Mannheim, and Harold Lasswell have largely faded as the focus shifted towards behavioral sciences. Moreover, in discussions of citizenship education, which relatively recently garnered attention, the idea of a democratic personality was not given significant emphasis. In today’s context of deepening division and polarization, it is important for studies of democracy to go beyond institutional design for deliberative decision-making and also address the behavior, attitudes, and ethos of individuals who engage in deliberation. From this perspective, non-Western viewpoints, particularly Buddhist views emphasizing interdependence, offer a valuable conception of the self, distinct from Western individualism. This paper seeks to explore the contemporary relevance of the democratic personality from such a Buddhist viewpoint. I draw inspiration from the ideas of Daisaku Ikeda (1928–2023), a Buddhist peace activist and writer. Although Ikeda did not explicitly use the term "democratic personality," his peace proposals over four decades and university addresses worldwide focused on the importance of human norms that prioritize dialogue over institutional arrangement. The foundation of Ikeda’s thought lies in the Buddhist concept of "engi" (dependent origination), which signifies interdependence. This paper will examine three key aspects of Ikeda’s thought. First, Ikeda consistently criticized the dualistic view that sees one’s own side as "good" and the opposing side as inherently "evil." He emphasized the importance of reflective thinking, urging individuals to recognize the presence of "evil" within themselves and to believe in the potential for "good" in others. Ikeda argued for the mutability of both self and others, asserting that everyone can embody both good and evil. This reflective thinking is a key requirement for a democratic individual from Ikeda’s perspective. Second, Ikeda viewed dialogue as a form of "struggle." He saw conflict not merely as antagonism but as an expression of connection: dialogue as a struggle does not aim to defeat the opponent but to actively engage with them. Ikeda argued that nurturing individuals capable of such engagement is essential for democracy. Third, Ikeda criticized the tendency to label opponents with stereotypical abstractions, which he referred to as "abstractification." He emphasized the importance of face-to-face dialogue with concrete, visible individuals rather than engaging with abstract enemies. While such ideas may be difficult to integrate into political theory, for Ikeda, in his pursuit of the democratic personality, it is crucial for citizens to not only persuade others but also to learn from their interlocutors, thereby expanding their own personality. This paper asserts that Ikeda’s ideas—self-reflection, active engagement with others, and the expansion of the self—embody the essence of the democratic personality as envisioned through the Buddhist concept of "engi." These principles provide a meaningful framework for reconsidering what it means to be a democratic individual in contemporary society.