Paul Biya Revamps Code of Arms through a New Edition of the Book “For Community Liberalism”

In view of the presidential election on October 7, 2018, Paul Biya, the incumbent President and candidate for his own succession, wants to improve his code of arms through a political essay that had raised much hope at its first edition.

Emmanuel NGOTA

Paul Biya is atypical. In the perspective of Presidential 2018, the outgoing Head of State and candidate for his own succession, does not do things like his competitors. If they present their political program through meetings and in radio or television programs, the candidate Paul Biya has opted for a literary presentation of his program. And to achieve this, the man of the Renewal who presides over the destinies of Cameroon for 36 years, has not written a new book. Paul Biya has chosen to reissue his famous political essay entitled “For Community Liberalism”.

In this book, “The Head of State announces the advent of multipartism (became effective in 1990), after the provisional stage of the Single Party. He explains his option for economic liberalism and private initiative while advocating national solidarity, the equitable distribution of the fruits of growth, social justice, and the emergence of a culture based on inventiveness and the harmonious coexistence of values ​​of the various communities that make up the Nation. Finally, it reaffirms the need to modernize the state and to maintain cooperative relations with other countries of the world, “explains the Civil Cabinet of the Presidency of the Republic.

This thoughtfully written book addresses what is perhaps the central political issue of our time: whether liberal societies can hold together as self-sustaining communities, or whether liberal ideology sows the seeds of its own destruction in promoting an asocial individualism. The book critically examines several major recent communitarian critiques of liberalism, including those by Michael Sandel, Richard Rorty, Michael Walzer, and William Galston, arguing that most of them are unwilling to squarely confront the intolerance that truly communitarian societies foster.

This book also seeks to bring out the idea of community which is closely linked to the reasons for the formation of a commonality, that is to the benefits that common life brings to the individuals participating therein. If there is a community, the common good must be significant, i.e. it must concern the benefits of those taking part in it. These benefits are both the object of social cooperation and its justification. One need only consider the fundamental questions that give rise to theories of justice to realize the nature of these benefits.

In the end, the book ‘For Community Liberalism’ seeks to share a good deal of ground with the communitarians insofar as he accepts the importance of virtue and the dangers of unbounded individualism. He maintains, however, that the liberal tradition of founders fully incorporates the need for virtue, arrived at by free, rational individuals.

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