By Yang Faxi

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From Keeping Harmony with All States To Building a Harmonious World
-----To have a profound grasp of China's peaceful development strategy from the perspective of history and culture

By Yang Faxi

Director of the International DepartmentCPC "Seeking Truth" magazine

To objectively and rationally grasp the strategic intent of peaceful development China adheres to is the important foundation and prerequisite to construct a new-type China-U.S. relations among major powers featuring non-confrontation, non-conflict, mutual respect, and win-win cooperation. To achieve the objectiveness and rationality, one must understand China's historical and cultural traditions, and understand the Chinese pursuit of values. William Faulkner, a famous American writer in the 20th century said that History never dies, nor even passes. Mr. Kissinger, in the preface of his famous book "", recently published, writes that China is unique, there is no another country enjoying such a long continuous civilization, nor the continuous ancient strategy and political strategy. He says that to learn Chinese diplomacy in the world of the 20th century or the diplomatic role in the world of 21st century, one must first of all have a basic understanding of China's history. Chinese President Xi Jinping, during his recent visit to Europe, points out in a speech that history is the best teacher, faithfully records the footsteps of each country, but also provides enlightenment to the future development of each country. He emphasizes that China adheres to the road of peaceful development, which is to inherit and carry forward a peace-loving cultural tradition by the Chinese nation for several thousand years.

I, Maintaining a Fair World - a World Political Value Formed Since the Chinese Han Dynasty

As it is well-known, China’s democratic revolution forerunner Sun Yat-sen, based on the Western political theory, put forward the three-principles doctrine, among which there is the nationalist program. Directed at giving more attention to culture but less to military and citizen’s physical weakness for a rather long historical period resulting in the vulnerable response in front of foreign invasion of modern China, he also raised a high-profile "militarist" slogan, the purpose of which is to free China from the imperialist aggression and enslavement, overthrow China’s decadent feudal rule and strive for salvation in essence.

However, the traditional Chinese political ideal is "world-ism" instead of "nationalism", the so-called "Robinhood behavior is for keeping the world fair", and "All men are brothers in the world". A great ancient Chinese thinker Gu Yanwu made some particular study on the regime change and the relationship between the rise and fall of human civilizations. He concluded that the change of a dynasty’s name means the previous kingdom perish and subjugation, and that refusal to practice righteousness brings back animal cannibalism and means the death of the world. Therefore, China's world-ism emphasizes the progress of human civilization instead of the difference in skin color, appearance and even habits of various nations, but stresses that being in Rome behaving as the Romans, and living among the barbarians acting as barbarians while residing in China becoming a Chinese. Famous British historian Arnold J. Toynbee wrote that China since the Han Dynasty shaped up a world culture.

Why has China’s cultural tradition the connotation of world-ism? This is closely linked with a long and unique history of China. In the Spring and Autumn Warring Period, the world-ism obviously could not be accepted. Then, "nationalism" is prevailing, which kingdom one belongs to? One belongs to one of the warring kingdoms. Whichever kingdom is more united and becomes better in collaboration and use of forces gets more advantages and becomes dominant. Kingdom Qin conquered other six kingdoms, unified China, put an end to the Warring Period, and established the empire, but still implemented the "nationalist" strategy of the Warring Period. As a result, the Qin dynasty under the second emperor was conquered by the Han dynasty, which, on the basis of the national unification achieved by the Qin Dynasty, learned lessons of the defeated Qin Dynasty, absorbed the ideas of world-ism formed in the Spring and Autumn Period, and eventually eliminated the concept of "kingdom" after a fairly long transition period. So there was no longer Kingdom identity and world-ism was born. For this period of history, Toynbee gave a high evaluation saying that Warring Kingdoms era and ancient Greece and modern Europe alike, as there are splits and fights, however, the warlike spirit of the Warring era is given up after the Han Dynasty. Since the Han Dynasty, Chinese people are overwhelmed with the pursuit of world peace and harmony instead of making the country stronger and building military power.

This is what contemporary British scholar Martin Jacques in his famous bookwrites that different with the formation of the European nation-states, China is a civilized nation-state.

From the Westernization Movement, the Hundred Days Reform, the 1911 Revolution, the May Fourth Movement, the War of Resistance against Japanese Invasion up to today, nationalism has taken root deeply in China. It should be acknowledged that the Chinese people abandoned the world-ism doctrine in favor of nationalism in the modern time, but Chinese nationalism is a nationalist doctrine in the context of world-ism. Its first feature is that Chinese nationalism is defensive or "liberating" in nature, is not for nationalist expansion, but to arouse the Chinese people against national subjugation and genocide doom. It holds high the banner of national liberation in the world, while stating that it "will never seek hegemony." Its second feature is that Chinese nationalism is still a world-ism nationalism doctrine. For example, the Chinese Government puts forward the famous "Five Principles of Peaceful Coexistence" and explicitly declares that "it never uses nuclear weapons first". As a victor country, China has expressed her great leniency toward the Japanese brutal massacre and devastation of her people. These facts are penetrated with a unique world-ism doctrine logic of the Chinese people, i.e. nationalism can save China, but cannot save the world; If it cannot save the world, it cannot ultimately save China. Therefore, the Chinese Government has repeatedly stated that the interests of the Chinese people and fundamental interests of the peoples of the world are identical.

II, The Confucian Tradition Based On the Rule of Virtue Makes the Chinese People Without the Hegemony Gene

Presiden Xi Jinping, during a visit to Germany this year, points out in a speech that the Chinese nation is a peace-loving nation. A nation’s greatest spiritual pursuit must be gene sequenced in its national spirit in the process of passing the torch. The Chinese civilization with 5000 years of history always advocates pursuits for peace, amity and harmony, which is deeply rooted in the spiritual outlook of the Chinese nation. China was one of the most powerful countries in the world for a long time in its history, but did not leave behind a record of aggression and colonization of other countries. The most famous historical case is that about 600 years ago, Chinese famous navigator Zheng He of Ming Dynasty commanded the then most powerful fleet on "seven voyages" onto the Ocean, and reached more than 30 Asian and African countries and regions, brought with it the tea, porcelain, silk, technology, etc., did not occupy an inch of land of those countries, and enriched the world with peace and civilization, which fully reflects the ancient Chinese people's sincerity and goodwill for foreign exchange.

At the time, engaged in cultural exchanges, foreign pioneer and Italian missionary Matteo Ricci once said: if we stop to think, we will feel it very worth noting that in such a country with almost infinite landmass and numerous national population, and various extremely rich products, although it has a well-equipped army and navy and it is easy for it to conquer neighboring countries, yet, emperors and people never consider waging a war of aggression. They are very satisfied with their existing property and have no ambitions to conquer. In this regard, they are very different with the Europeans ...... I carefully study the Chinese 4000-year history, I have to admit I have never seen such a conquest record, neither have I learned that they have expanded borders.

Taking virtue as a fundamental issue of politics, it is first manifested in how to treat the relationship between virtue and criminal code. Confucius responds that virtue is primary while punishment supplementary. He says: "Regulated by the edicts and punishments, the people will know only how to free from troubles but will not have a sense of shame. Guided by virtue and rite, they will not only have a sense of shame but also know how to correct their mistakes of their own accord." It clearly shows virtue and rites are above punishment. Ji Kangzi asked about governing a state by taking away lives of villains and promoting good people.Confucius holds that putting priority on killing in politics, the starting point is wrong. He proposes a ruling order as follows: to straighten out identity - to succeed - promote ritual music, thus, showing his administrative ideas of promoting virtue first and making punishment secondary.

Confucius takes the implementation process of political practice as a process of moral influence. Ji Kangzi asked about governance from Confucius. Confucius explains that to govern is to be upright, and who dares not to be upright if yourself are upright? Saying again that why one should slay in order to govern, You want the country to be good, and so do the common people, a ruler is like wind, and the common people are like grass. Whichever way the wind blows, the grass cannot help but bend. Confucius also emphasizes that if a ruler acts properly, the common people will obey him without being ordered to; if a ruler does not act properly, the common people will not obey him even after repeated injunctions. Also stresses that why a ruler should have any difficulty in administering his country if he himself is upright, and how could he correct others if he himself is not upright.

In Confucian view, the relationship between a ruler and its governing team is not power check and balance, but relying on virtue of rites, loyalty and faith to sustain. Also, bureaucrats cultivating is not first of all to learn political and real capabilities to safeguard a country, but first engage in virtue and ethics training and cultivation. Zi Zhang consulted Confucius about the proper way of seeking officialdom. Confucius says: opening one’s ears to all kinds of advice and opinions, setting aside what is dubious and putting forward those assured ones discreetly, one will thereby make fewer mistakes; opening one’s eyes to all kinds of things, setting aside the doubtful ones and practicing those assured ones carefully, one thereby has fewer regrets; Officialdom is obtained by those who make fewer mistakes and have fewer regrets. Those words of Confucius contain some approaches to understanding and handling problems, but essentially address approaches to matters rather than ruling techniques. Zi Zhang once again asked about governance, Confucius stresses never slacking off in position and fulfilling responsibilities loyally.

Does taking virtue as the basis of politics have a reason? There is no doubt, especially under the autocratic monarchy, the political quality role of a ruler is very prominent. Evaluating the Confucian’s "ruling with virtue", American China expert Fairbank said that Confucianism by "benevolent ruling" theory wins attention, which is unmatched by any Western doctrine, and the main ideas of "benevolent ruling" theory is well-behaved, i.e. thoughts of virtue and success. As most of the world imperial rulers rely mainly on religious authority, Confucian school provides a rational and ethical basis for a regime to exercise authority. This is a great invention in politics.

Since Wudi emperor of the Western Han Dynasty ordered to only respect Confucianism to the neglect of other-isms, the majority of Chinese scholars and politicians as well as the people accepted the thought that the state needs to be ruled with virtue. Whichever generation of monarch or politicians violate the Confucian doctrine, they will be politically "unpopular", and will cause political chaos and destruction. Fairbank continued in the same book that the rise and fall of Confucian tenets like the Roman Catholic doctrine is most distinctive, and research shows how it penetrated into the Chinese people. From the 3rdto 6thcentury AD, when the central governance after the declining Han Dynasty became rather weak, Buddhism almost overshadowed Confucianism. However, during the second period prosperity in China's long history, i.e. during the the Tang and Song dynasties from the 7thto the 13thcentury, Confucian ideology rose again, and transformed into an unprecedented stable form.

III, The Chinese People's Gentle and Cultivated Character Rejects Violence and Hegemony From Their Bones

As the saying goes, character determines destiny. The character of a country or nation is mainly determined by its cultural characteristics. China is a state without a religion in the strict sense of the word, and has no religious impulse for external expansion. Even if Taoism also advocates to imitate Nature. Lao Tzu, founder of Taoism, says that it is true that a sharp weapon is a good weapon, but he does not think that is a good thing. If one considers it a good thing, one becomes likely to kill. Killing is unwelcome anywhere in the world. Even a victorious battle has to be dealt with in the form of funeral rituals. This fully embodies the Chinese people do not worship the idea of force.

Talking about Chinese people's character, British philosopher Bertrand Russell in the 1920s said that foreigners find it laughable on Chinese people’s saving face problem, but, they failed to note that only in so doing can a culture of mutual respect in the community be formed, everyone has the face problem to save, even the poorest beggars cannot be insulted if one does not intend to violate the ethical standards of the Chinese people. Russell observations here touched on some essence of the Chinese culture. He also pointed out in the same book that some of the Chinese supreme ethical quality is much needed in the modern society. Among these qualities, in his opinion, politeness is the priority and resolving disputes is based on reasons rather than force. What worries Russell most is to wait and see whether Westerners ensure Chinese people to retain this virtue, or make the Chinese use Japanese militarism for self-defense.

David M. Lampton, former president of the National Committee on U.S.-China Relations, and China Program Director of Advanced International Studies of John Hopkins University, said that China's foreign strategy does not seek to get power with tough means, but is designed to provide a stable external environment in order to integrate China into the globalization, and promote urbanization and marketization. Chinese leaders do not intend to make enemies in the world, what they are most concerned about is to steadily advance domestic reform and transformation.

With a rising China, "China threat" is propagated like wildfire, and also all sorts of suspicions about China are currently sweeping all quarters. On September 21st, 2005, U.S. Deputy Secretary of State Robert Zoellick points out in his speech "" at the National Committee on U.S.-China relations that for the United States and the world, the essential problem is how China will use its influence. He also said that China is a big country, China is growing, China will impact the future of the world. The Reference News on November 3rd,2002 reported that a researcher at the Singapore Defense and Strategy Institute said that Southeast Asia, unlike China, resists against Japan's military power, but has suspicions over China. In order to contain China, the Japanese are hopefully encouraged, and starting from the regional security, it is necessary for Japan to amend its Constitution. These indicate that many countries around the world including the United States have profound doubts whether China can adhere to peaceful development, and really intend to build a harmonious world. This reflects that they neither understand China's history and tradition, nor the Chinese people's mental pursuit of values.

Chinese diplomatic ideal of a harmonious world is a major contribution to international relations theories, and this contribution has been deeply engraved by the "Chinese characteristics". A thinking of a harmonious society and harmonious world in the Chinese tradition has a spiritual and practical foundation. "" has some lines on commending the virtues and performance of ancient holy KingYao, which say that studying ancient legend, KingYao’s name is Fangxun, that he respectfully deals with governance and pays attention to conservation, shows a clear grasp of right and wrong, behaves mild mannered, honest and rigorous, and promotes capable persons, so his brilliance shines over and moves all over the country, that he intimately unites his tribe with his virtue and morality, and recognizes and encourages those officials with both ability and integrity, and that he handles domestic affairs properly, and vigorously helps to build up unity and harmony among other kingoms to share kinship, and that as a result, people share harmonious relationship with each other. It is the principles and ideals of the Chinese ancestor of dealing with relationship with neighbors shown by the above-mentioned data and records. Its essence is to achieve "harmony with neighbors" ideal with morality and enlightenment as the fundamentals and good national governance as a precondition.

In early 20th century, Gu Hongming, nearly proficient in a dozen national languages and especially in English and well commended by Dr. Sun Yat-sen, in his world-influential book "" writes that in fact, to really understand China and the Chinese civilization, one must be deep, broad and simple, because it is the depth, broadness and simplicity that are the three characteristics of Chinese people's character and Chinese civilization. Meanwhile, he added the Chinese culture has particularly sensitive features and asserted that learning Chinese civilization, Americans will become deep, British will become broad and German will become simple while Frenchman will get all - being deep, broad, simple together with their currently more perfect sensitivity. Now, China is attaining peaceful development, under the conditions of accelerating globalization, the world has never been in such an urgent need to understand China. We believe that history cannot be interrupted, in order to understand China’s today and future development, one must understand China's past, especially the long and unique Chinese civilization.