For decades, Mr. Mai has pursued the idea of “wisdom” (minh triết) as a foundational path toward societal renewal and the reconstruction of Vietnam’s political culture. His writings and lectures weave together the philosophical depth of Confucianism, Daoism, and Buddhism, the spirit of Western liberal thought, and the insights drawn from real political experience. With a gentle demeanor yet incisive reasoning, he is respected across the Vietnamese intellectual community—both at home and abroad—as a symbol of democratic dialogue and cultural enlightenment.
Now in his nineties, Nguyen Khac Mai continues to write, lecture, and participate in public discussion, contributing tirelessly to the search for a humane, wise, and sustainable model of development for Vietnam.
The 14th Party Congress and the “Post-Karma” of To Lam
Nguyen Khac Mai – President, Institute for Vietnamese Wisdom Studies
I draw on the Buddhist concept of karma to reflect on the political path of To Lam. Everything he has done—through body, speech, and mind—during his years as Minister of Public Security and now as the country’s top leader, remains vivid in the memory of the public. These are his past karmas: actions that, in the eyes of many, continue certain “old corruptions” that Ho Chi Minh once warned about, yet also contain elements that disrupt stagnation and generate momentum for reform. Whether these past karmas are virtuous or harmful will be judged by society and by history.
But the transformation of karma is not a solitary journey. One who wishes to transform must repent, must cultivate new and better karmas, and must accept supporting conditions—that is, criticism, oversight, and assistance from society. Without this, goodwill can easily turn into illusion.
I. Post-Karma: The Vision of a “Rising Era” and Five Strategic Pillars
To Lam’s post-karma began when he assumed the position of General Secretary, preparing for the 14th Party Congress and shaping the decisions that followed. His proposed vision—the “Rising Era”—aims for a more civilized, humane, service-oriented, and developmental Party and State. He set forth five strategic pillars:
- Reforming the Party: shifting from a mindset of power to a spirit of public service; the Party must be the servant of the people, not their ruler.
- Advancing culture, science, education, and technology: regarding these as new national capabilities—AI, digitalization, and scientific research—to elevate Vietnam’s competitiveness.
- Administrative reform: building a three-tiered government structure guided by performance-based governance and a citizen-centered, developmental state.
- Developing the private economy and civil society: creating new engines of national growth while addressing historical debts by legitimizing, respecting, and fostering civil society.
- Multilateral international integration: a “bamboo diplomacy” that is flexible yet principled, transforming external resources into domestic strength.
These ideas, at the conceptual level, are modern and progressive. Yet the gap between vision and implementation is always perilous: if carried out under concentrated power, opaque processes, or insufficient consultation, the post-karma may quickly distort.
II. One Year In: Recognizing Early Deviations
For post-karma to become good karma, we must confront the missteps that have emerged during To Lam’s initial period in office.
1. Localism and concentrated appointments
The accelerated appointment of officials from a single province (Hung Yen) and from the security sector to many key positions has raised concerns about regional imbalance and a closing of political space. A sustainable political system requires diversity of origin and professional background; excessive concentration risks creating the image of a closed circle of power.
2. Personalism in symbols and public projects
Proposals to name streets after family members, or to pursue sector-branded megaprojects—such as a Public Security theater, stadium, or even airport—evoke a tendency toward personalization and “sectoral branding” of state authority. In a period that demands austerity, prioritization, and public benefit, such symbols can misallocate resources and alienate public sentiment.
3. Major national decisions driven by voluntarism
Gigantic initiatives—the North–South high-speed railway, the nuclear program in Binh Thuan, or the merger of provinces—cannot be approached with haste or unilateral decision-making. These trillion-dollar, multi-generational projects require independent research, broad consultation, and rigorous socio-environmental impact assessments. A country cannot “run while lining up” on matters of its future.
These deviations are not cosmetic; they reveal a paradox: although renewal is proclaimed, the methods of implementation risk replicating old power patterns. Without timely correction, the post-karma cannot achieve long-term legitimacy.
III. Four Social Imperatives for Turning Post-Karma into Good Karma
Vietnam must not miss a historical window of opportunity. Society must act as a constructive partner setting realistic guardrails.
1. Reviving and strengthening civil society as a monitoring partner
Civil society is not an adversary of the Party but a vital mechanism of oversight and policy improvement. Vietnam must legally recognize civil society organizations and empower the press—within lawful frameworks—to monitor public affairs.
2. A citizenry aware of its opportunity and responsibility
This is a rare “window of opportunity.” Citizens must raise awareness: expressing opinions, monitoring major projects, demanding transparency. Consensus does not mean passive silence; it means active participation.
3. Independent expert consultation for all strategic projects
All megaprojects should be reviewed by independent scientific councils that publish environmental, social, and fiscal impact assessments. This prevents voluntarism and ensures the sustainability of national decisions.
4. Building a new political culture: integrity and accountability
Vietnam needs programs on public-service ethics, transparent appointment processes, assets disclosure, and mechanisms for conflict-of-interest management. A new political culture is essential to prevent distortion of reforms.
IV. Traditional Wisdom as the Foundation for Modern Reform
Figures such as To Hien Thanh and Ngo Thi Si, along with the Nho–Buddhist tradition of East Asia, left behind profound lessons in political ethics: appoint the upright, lead through moral example, and persuade before punishing. Einstein reminds us that no problem can be solved with the same mindset that created it, and Engels urges socialists to learn from the advanced nations. These teachings suggest that post-karma must synthesize ancient Vietnamese wisdom with modern scientific governance.
V. Practical Steps Toward Realizing a Meaningful Post-Karma
- Conduct a comprehensive review of appointments through an independent oversight committee.
- Establish a National Scientific Council for all strategic megaprojects, with mandatory public reports.
- Codify public consultation in planning processes to ensure citizens have a voice from the outset.
- Develop civil society and professionalized journalism—within a legal framework—as channels of public oversight.
- Enforce asset transparency, conflict-of-interest regulations, and integrity norms throughout the public sector.
Conclusion
Past karma explains the path to power; post-karma determines whether that power serves the nation. To Lam’s post-karma can become good karma only if grounded in transparency, consultation, integrity, and societal partnership. Without these, goodwill may be swallowed by old patterns of authority.
The nation’s fate is like tangled vines, the ancients said: to untangle it requires wisdom, goodwill, and—above all—the participation of the people. A worthy post-karma is a promise to the nation: a Party and a State that serve, and a society capable of rising with its own strength.
Ну, погоди! — Just wait and see.