In February 2018 for Cultural Policy Observatory Ireland, Jerry Liu, Professor (Associate) in Graduate School of Arts Management and Cultural Policy, National Taiwan University of Arts introduced discourses and practices of contemporary cultural economy in Taiwan, and its historic roots. How does the Ministry of Culture play a role in the policy of creative & cultural industries and international trade of cultural goods and services? And what is the logic underlying its decision-making? We are also testing potentials and limits of such an East Asian Approach on state cultural economy.

1. REORIENT: CULTURAL ECONOMIC
POLICY IN TAIWAN
Jerry C Y Liu劉俊裕
Associate Professor and Director
Graduate School of Arts Management and Cultural Policy
National Taiwan University of Arts
Email: jerryliu@ntua.edu.tw
Date: February 26, 2018
QUEEN’S UNIVERSITY BELFAST

2. ReOrient: An East Asian Approach on Cultural Policy and
Cultural Governance
 Arguing for a ReOrient of cultural economic policy is not
to be anti-West, or even necessarily contra-West. As to a
great extent, the West is already inside most of Asian.
 By taking ReOrient as a method, we mean to “reflect”,
“reinterpret”, “restructure”, and “realign” the concept of
“Orient,” and to look for possibilities of a localized
discourse of cultural economic governance in Taiwan (and
East Asia).
 In the talk, the speaker introduces discourses and
practices of contemporary cultural economy in Taiwan,
and its historic roots.
 How does the Ministry of Culture play a role in the policy
of creative & cultural industries and international trade of
cultural goods and services? And what is the logic
underlying its decision-making?
ReOrient: Cultural Economic Policy in Taiwan

3. ReOrient: An East Asian Approach on Cultural Policy and
Cultural Governance
My question is:
 “Is it possible for one to envision a local (localized) or
indigenous discourse of cultural governance in research
and practice in Taiwan / China (and East Asia)?”
 If so, what is its content? And how would it differentiate
from the western discourses (be it power, interest,
capital, market economy, resources, diversity, liberty,
civil society and democracy)?
 In practice, what pragmatic implications does the
ReOrient cultural discourses carry?
 We are also testing potentials and limits of such an East
Asian Approach on state cultural economy.
ReOrient: Cultural Economic Policy in Taiwan

4. REORIENT: CULTURAL ECONOMIC POLICY IN TAIWAN
“Economics” or “economy” in Chinese, jingji 經濟, or jingshi 經世 in its
traditional context.
The Confucian way of jingji or jingshi before the West is a very different one from that
of
modern economics — the cultural way of (state economic) governance.
 Firstly, culture, cultural ideals and cultural values were very much placed at
the center of traditional Chinese statecraft (by Stuart Hall’s standard).
• The Chinese concept jingshi literally means to manage the world: the
Confucian commitment to apply practical solutions for the improvement of
the world, while carrying ‘simultaneously a moral orientation, a repertoire
of practical activity, and a category of knowledge’ (Brook, 2000).
• The Ming Chinese jingshi (1367-1911) learning provides a cultural-
historically specific context for the ReOrient thesis: the interpenetrating
relations between culture, government, and political economy.
 Secondly, traditional discourses of government in China manifest a peculiar
characteristic of self-restraint (conduct of conduct for the governed as well
as governors), that could hardly be found in Europe after Machiavelli (vying

5. CHART VI-1: CLASSIFICATION ON LETTERS FROM CHINESE
CIVIL OFFICERS TO THE EMPEROR AT MING TIMES (C. 1367-
1572)
Number
Classifications
Number of Letters Percentage
1. Virtue
Rule
1.1 Sacred Teachings,
Rites and Ancestral
Instruction
265 224 29.5 % 24.9 %
1.2 Reclining Luxuries,
Pleasures and
Tributes
41 4.6 %
2. Judiciary, Honouring the Decency
and Impeaching the Misconducts
192 21.4 %
3. Civil Service and Current Affairs 104 11.5 %
4. Finance, Taxation and Labour
Recruitment
76 8.5 %
5. Infrastructure, Welfare and Social
Orders
64 7.1 %
6. Military and Security 133 14.8 %
7. Feudal Awards and Palace Affairs 65 7.2 %
Total 899 100 %
Classification on Letters from Chinese Civil Officers to the Emperor at
Ming Times (c. 1367-1572)

6. Table 2: Classification of Imperial Qing Statecraft and its Sequels 1776-1902
Number
Number of Items Percentage
Classification
A. Virtuous
Rule and
Rites
A1. Classic Learning
2,469
630
20.30%
5.18%
A2. Ruling Principles 606 4.98%
A3. Rites and Customs 1233 10.14%
B. Civil Service and Personnel Affairs 1,007 8.28%
C. Finance and Treasury 2,608 21.45%
D. Military and Security 1,924 15.82%
E. Law and Punishment 425 3.49%
F. Infrastructure and Artisan 1,575 12.95%
G. Diplomacy and Foreign Affairs 538 4.42%
H. Science, Technology and Western
Learning
743 6.11%
I. Legal and Institutional Reform 868 7.13%
Total 12,157 100%

7. 12.56%(51)
5.68%(127)
8.48%(52) 5.77%(79) 5.44%(114)
1.38%(8)
9.53%(59)
3.86%(101) 3.40%(23) 4.15%(16)
0
0%
7.07%(158)
10.76%(66)
5.04%(69)
8.49%(178)
10.57%(61)
5.49%(34)
0 3.69%(25) 0
2.61%(15)
33.25%(135)
17.83%(398)
13.53%(83)
10.51%(144)
13.79%(289)
3.98%(23) 0.48%(3)
5.09%(133) 3.69%(25)
0%
0%
0%
10%
20%
30%
40%
50%
1776version 1826 version 1882version 1888version 1897 version 1898(Chen)
version
1898 (Mai)
version
1901 version 1902(He)
version
1902 (Qiu)
version
1902(Gan)
version
Chart1: A. Virtuous Rule and Rites
A1.Classic Learning A2.Ruling Principles A3.Rites and Customs
ReOrient: Cultural Economic Policy in Taiwan

8. 0 0 0
11.10%(152)
0
7.79%(45) 8.40%(52) 8.27%(216) 6.36%(43)
1.55%(6) 4.18%(24)
0 0 0
3.36%(46)
0
15.77%(91) 16.47%(102)
12.29%(321) 15.38%(104)
10.38%(40) 6.79%(39)
0 0 0
0.80%(11)
0
4.50%(26)
17.60%(109)
11.18%(292)
11.83%(80) 33.24%(128)
38.67%(222)
0%
10%
20%
30%
40%
50%
1776version 1826version 1882version 1888version 1897 version 1898(Chen)
version
1898(Mai)
version
1901version 1902(He)
version
1902 (Qiu)
version
1902(Gan)
version
Chart2: G+H+I
G. Diplomacy and Foreign Affairs H. Science,Technology and Western Learning I. Legal and Institutional Reform
ReOrient: Cultural Economic Policy in Taiwan

9. There is the strong moral context for jingji or jingshi in Confucian tradition: it is the responsibility of the
state to rule by “virtue” or “benevolence” and to solve the problem of living for people.
 When “Economics” was first introduced to China in1885 Political Economy (Edited by W. and R.
Chambers), it is translated as「伊哥挪謎」igenomi、「生計學」knowledge of living, or「計學」
statistics.
 In 1888 Sequel on Imperial Statecraft《皇朝經世文續編》, western economy was categorized in the
section of Wealth and Power「富強」, which often connotes negative implications. It is impossible
for Confucian intellectual tradition to translate economy into jingji「經濟」.
 Only after 1895 [Sino-Japanese War], did Chinese intellectuals start to use jingji or jingjishe to
stand for “economics”. Referring to civil examination reform, Zhang Zhidong 張之洞 differentiated
between Chinese jingji and Western jingji.
 Chinese jingji included Chinese history and state political discourse. Western jingji included
western politics, military system, schools, taxation and finance.
ReOrient: Cultural Economic Policy in Taiwan

10. Economics vs. jingji or jingshi in Chinese intellectual tradition.
 In 1901, jingji subject was reinterpreted to include: reforms of official personnel system and civil
examination, establishment of schools, training of new military, translation of western knowledge,
revision of taxation and finance policy, encouragement of industries and business, i.e. it included
politics, military, economics, education and technological reforms.
 In 1905 reform, politics, military, education and technologies were excluded from jinji, and were
recategorized under “Western Learnings”. Only taxation, finance policy, state expenditure, and the
encouragement of industries and business were kept in jingji or what economy is today. The term
jinji or economy was disassociated from its moral connotation. The traditional concept of jingji is
closer to western concept of “moral economy” or “political economy”, which concerns not only
capitalist market, supply and demand, production and consumption;
 but also moral issues such responsibility of state, state social welfare, providence of people’s living,
light taxation and equal distribution of wealth and capital.
 After 1915, Chinese intellectuals re-associate the moral connotation with western state economics,
and accepted the translation of economics or economy as jingi or jingishe today. （金觀濤、劉青峰，
2003）
ReOrient: Cultural Economic Policy in Taiwan

11. The Logics of Cultural Governance
II: Instrumental Rationality
IV: Humanistic RationalityIII: Communicative Rationality
I: Essential Rationality
A. Primordial Identity:
Body, Blood Ties, Skin,
Color, Ethnicity, Land,
Landscape, Space
C. Interest: Capital,
Properties, Resources,
Profits Calculation,
Individual Will, Free
Market
D. Public
Communication: Public
Participation, Public
Will, Media, Rights,
Social Movement,
Resistance, Network
F. Everyday Life: Ways
of Life, Practice,
Discontinuities,
Fragments, Simplicity,
Emotion, Feelings,
Nature
E. Critical Reflection:
Values, Ideals, Morality,
Ethics, Aesthetics,
Norm, Self Reflection
B. Power: Institutions,
Bureaucracy, Elite,
Profession, Rules,
Policy Process
S
S’
X
Y
X
Y
Commonsense+
Expertise -
Commonsense-
Expertise +
Power/Capital +
Value/Critics -
Power/Capital -
Value/Critics +

12. ReOrient:CulturalEconomicPolicyinTaiwan
1.Welfare:Artandcultureas
meritgoods,subsidypolicy.
1.Negative:cultureas
marginalvalueand
externalitytomarket
(WelfareEconomy)
2.Competition:
standardizedindustries&
economicpolicy.2.Competition:Cultural
industriesisnothing
specialtootherindustries
(CulturalIndustry)
3.Growth:investmentfor
industry&economy,
growthpolicy.3.Positive:Creative
industriesisspecialand
positivetotheeconomy
(CreativeIndustry)
4.Innovation:Elitelead
knowledge,innovative
policy.4.Emerging
：
Creative
industriesisnecessaryand
conducivetotheeconomy
(CreativeEconomy)
MoralEconomy:Distributionofwealth?
Improvedworkingconditionsforartists?
Freedom/autonomy/subsidyofartexpression?
People’sculturalandeconomicwell-being?
Compromiseofartandcultureforeconomy?
Commercializationofartandculture?
CommercialprofitReturntoartcreators?
Equitybetweenculturalcapitalistsandlabors?
IntersubjectiveDiscoursesofCultureandEconomics?
Newculturalconceptforinnovativeeconomy?
IsCCIsectormoreinnovativeandcompetitive?
Howtocopethefailureofgovernment?
Postmodernculturalconsumerism?
CCIregainmeritgoodsstatusforculture?
Culture and Economy Culturization of Economy？
BinaryDiscoursesofCultureandEconomics?
Essentialchangesforcapitalistmarketlogics?
Increaseofculturaldiversityandvitality?
Economization of Culture
？
Revised from Cunningham, Banks and Potts（2008）and with the author’s addition.

13. In international trade of cultural goods and cultural services:
 Can culture and political economy / cultural logics and economics logics co-exist?
Or be balanced?
 Culture vis-à-vis political economic power structure: dominated position
 Free trade in WTO: Taiwan, USA, China, Europe / cultural capitalism and cultural
imperialism vs. cultural exception and cultural nationalism or cultural
protectionism?
 Values behind liberalism and free market: individualism, rational choice, free will,
material progress of life and well-being vs.
 Values behind cultural exception and 2006 Convention on Cultural Diversity: the
unique value of cultural diversity and cultural expression should be exempt from
the distortion of capitalist market / incommesurability of culture, value of identity
and belonging, and authenticity.
 The moral sentiments of “economics” in Chinese tradition
ReOrient: Cultural Economic Policy in Taiwan

14. The need for a New State Cultural Economic Discourse
 Culture values in Taiwan have been overlooked, even in 2012-2013, political
and economic logics still dominate public policy.
 Cultural and creative industries = soft power and cultural power of a state
 Investment for cultural and creative industries (scaled economy, financial aids
+ taxation + economic turnover) vs. arts and cultural subsidies (NPO,
foundations, small scale economy + economic return to creators)
 From GATT to WTO: Lacks of due process in cultural justice in Taiwan. To
restart ECFA and bilateral and multilateral trade and economic negotiation
with the US, Japan, Korea, China. UNESCO Convention of Cultural Diversity
 Prioritizing culture in political economy (France / EU) / Or at least a
balanced position between culture value and economic productivity.
ReOrient: Cultural Economic Policy in Taiwan

15. REORIENT: CULTURAL ECONOMIC POLICY IN TAIWAN
 In 2014 Cross-strait Economic Cooperation Framework Agreement (ECFA), and
Cross-Strait Agreement on Trade in Services (2012-14), which involves industries
of
 heritage conservation,
 cultural facility,
 printings,
 cinema,
 conference and exhibition,
 interpretation,
 cultural entertainment and sports.
 China claims to have receded economic interests. Yet, on March 18th 2014,
500,000 people demonstrated in Taiwan: The Sunflower movement.
 We need an integrated cultural impact assessment.

16. THE LOGICS OF CULTURAL GOVERNANCE IN CROSS-STRAITS CULTURAL TRADE IN SERVICE
II: Instrumental
Rationality
IV: Humanistic
Rationality
III: Communicative
Rationality
I: Essential
Rationality
D. Public
Communication: Public
Participation, Public Will,
Media, Rights, Social
Movement, Resistance,
Network
A. Primordial Identity:
Body, Blood Ties, Skin,
Color, Ethnicity, Land,
Landscape, Space
C. Interest: Capital,
Properties, Resources,
Profits Calculation,
Individual Will, Free
Market
F. Everyday Life: Ways
of Life, Practice,
Discontinuities,
Fragments, Simplicity,
Emotion, Feelings,
Nature
E. Critical Reflection:
Values, Ideals,
Morality, Ethics,
Aesthetics, Norm, Self
Reflection
B. Power: Institutions,
Bureaucracy, Elite,
Profession, Rules,
Policy Process
X
Y
X
Y
Commonsense+
Expertise -
Commonsense-
Expertise +
Power/Capital +
Value/Critics -
Power/Capital -
Value/Critics +
U
U’
Political Independence
or Unification
T1 x
Bureaucratic Powers
T2 x
Capitalist Interests
T3 x
One way public hearings
T4 x
x U1
Cultural Localism
x U2
Humanness in
People’s Daily Life
x U3
. Critical Reflection
and Transparency
x U4
Civil Participation
and two ways
communication
Cultural Impact Assessment
Z5 x
Cultural subjectivity
Z1 x
Monitor of Culture
Z4 x
Cultural exception /
minority rights
Z2 x
Cultural Participation
Z3 xT
T’
Z
Z’
S
S’

17. The Role of Ministry of Culture in Cultural Economic Policy
 An Integrated Cultural Economy: Art-Culture Subsidy + Creative and Cultural Industries +
Art-Cultural Market and Consumption + Cultural Taxation + International Trade of Cultural
Goods and Services
 To bring the issue of distribution of capital and wealth back to the economics of 21st century:
economic return to cultural and creators’ side.
 The Role of Ministry of Culture: Cultural NPO in the Cabinet + Cultural CEO in Social
Enterprise
 An integrated cultural impact assessment
 Mechanism for Inter-ministerial co-ordination of cultural resources: 22 ministries of culture /
cultural awareness vs. political and economic awareness in all ministries? sensitivity?
 Cultural monitors by third sector / NPO / public media. Transparency for allocation of
cultural resources / budget.
ReOrient: Cultural Economic Policy in Taiwan

18. CommunicativeAction
Appropriation
Social Symbols
Everyday Life
Resistance
CommunicativeAction
Cultural Politics
Capital, Production
and Material Progress
Cultural Economy
Domination, Regulation
and Empowerment
CulturalSociology
CulturalSociology
Network of
State Policy
Central
Government
Advisory Committee National Congress
Local Government
Public Cultural Institutions
(Museums and Galleries)
Local Council
Self-reflexivity of State
Cultural Policy
Cul.Engineering
Cul.Subsidy
Hegemony
Knowledge Creation
Cultural Taste
Carnivalesque
Cul. Competence
Local Values
Local Identity
Historic Roots
Cul. Resistance
Cul. Discourse
ArtSponsorship
Cul.Industries
CulturalMarking
CulturalTourism
Cul.Distribution
Cul.Development
Cul.Employment
Social Cohesion
ArtFestivals
Cul.mapping
Cul.Entrepreneur
Cul.PublicGood
CulturalPlanning
The Milieu of
Cultural
Governance
Cul. Consumption
PowerandInstitutions
Decisionmaking
ArtsEducation
Cul. Participation
State Cultural Diplomacy and Strategy
IGOs
A
A
A
A
B
B
B
B
C
C
C
C
X
X
Cul. Resources
Cul. Creativity
Cultural Forums
Cul. Expressions
Internet and
Transnational Media
INGOs
The Network and Ecology of Cultural Governance
Liu 2015
PopularCulture
Network of Media
and
Individuals
Individuals
Mass Media
Internet
Communities
Private
Organizations Families
Networks of Societal
Communities
Social Movement
Groups
Private Cultural
Institutes
Lineage Groups
Academic
Associations
Local History
Groups
Cultural
Professions
Network of
Economic Capital
Creative and Cultural
Industries
Enterprises
Private
Donors
Cultural
Foundations
X
X
Multinational Corporations
World Trade Organization
Glocal
Discourse of
Cultural
Governance
Inter-DependenceCross-Nurturing
Co-existence Intersubjective
Cultural
statecraft

19. REORIENT: CULTURAL ECONOMIC POLICY IN TAIWAN
2. Were ancient Chinese governors hypocrites?
No, and Yes. I don’t think Chinese governors were more hypocritical than
European politicians. But, yes? As the emperor Qienlong’s public address in
Beijing Academy, 1898 pointed out,
I just want you to know, morality cannot change the fate of a person, neither can
it change the fate of a country. Empty talks about morality and benevolence
[without pragmatic cures] are the worst hypocrites in the world. [The address is
actually form an online fiction.]
ReOrient: A paradigm shift of Cultural Economy?
1. People in the West today probably feel it difficult to accept notions of
‘instruction’, or ‘rectification’ on cultural economy/market. In the North East
Asian tradition, culture is a continuous self-civilizing and social cultivation
process. Even today, Neo-Confucianism remains an important context for moral
system in China, Japan, Taiwan, Singapore and Korea.
The Confucian pro-humanistic rationality, does reveal a peculiar trait of self-
restraint and self-reflexivity of the governors too, which is rarely found in
modern western discourses.

20. REORIENT: CULTURAL ECONOMIC POLICY IN TAIWAN
There are still gaps between cultural governance as an ideal and cultural
governance as a reality.
Overemphasis on a pro-humanistic cultural logic comes at the cost of the
precision of quantitative figures, and the efficiency and efficacy of the state’s
governing technologies.
3. One way to fill the gaps is the ‘reflexivity’ found in Taiwanese cultural
activists and curators and their calls for a self-autonomous cultural public
sphere public, within which the state cultural economic policy can be
monitored, reviewed, and reoriented.
Citizens in Taiwan today subvert the superimposed Confucian moral-ethical
order not by protesting against it, but by re-appropriating it.
The moral-ethical values are taken as a commonsensical order in people’s
everyday lives, and all policymakers are in turn circumscribed by such a self-
imposed order to govern themselves.

21. There is the three-fold-need for the ReOrienting of cultural governance in East Asia :
 Methodologically and theoretically (rationality): there is the need to systematically realign
the East Asian cultural values, ideals, vocabularies, traditions, way of thinking with
contemporary discourse of cultural governance, to make a scholar sense of the logic of
East Asian cultural practices; and to empower the Orient dialogue not only with the West
but also the Rest, the Self and its own past.
 Mentally or in mentality: there is the need to incorporate the feeling, emotion, new
cultural logics into the cultural public sphere; and there is the psychological need for a
localizing, if not a countering Western discourse, of the East Asian to heal its trauma
from the colonial past, and to assert for a post-colonial reconstruction of self-identity
and dignity.
 Pragmatically or in technology: there is the need to restructure the institutions, style and
form of cultural practice, administration, management, and way of practice or doing
things to make such practices congruent to the embedded cultural logics and values in
East Asia and global modernities (efficiency, collaboration, network, and calculation).
ReOrient: Cultural Economic Policy in Taiwan