 But this is not to suggest that each community draws the line in its own way, and there is no more room for moral debate or social critique. While there may be a strong case for endorsing “the way things are done” if shared understandings conform to the views shared by both defenders and critics of the political status quo, more often than not social critics will find fault with the communitarian excesses in particular societies. For example, Chang Kyung-Sup argues that Korean “familism” harms individuals and poses a serious stumbling block to the establishment of a democratic polity in Korea (see Chang 2004). In this context, it may well be counter-productive to place too much emphasis on the moral qualities of family  life[22].  But other societies—relatively individualistic societies suffering from the undesirable social consequences of divorce and single-parent families or communitarian societies that justify sacrificing families in the interests of the workplace—may need to rejuvenate family life and they may well look to Korean “familism” for ideas. In other words, what seems like a communitarian excess’ in one society can be a source of inspiration for another. 