23,568 matches
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a world of civilization and order 37, on the world beyond its borders. The idea of the empire aș a "pillar of civilization" is of particular importance for the construction of a type of non-aggressive empire, based on soft power, on attracting the outskirts, not their armed conquerring. Aș "holders of unique, unequalled material and spiritual values", the emperors of chină considered that they were în a position în which they did not need anything from other peoples and tribes. The
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both this space of civilization and its political constructions (the type of empire). The emperors of Chină considered that the harmonious society (seen here aș a political state of peaceful coexistence among different peoples and tribes) can only be based on "relations of peace, cooperation, respect of the peoples and tribes for the imperial institution of the Chinese emperor and also on China's respect for these peoples" (imperial attitude which excluded involvement în their internal affairs and imposing by force
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society (seen here aș a political state of peaceful coexistence among different peoples and tribes) can only be based on "relations of peace, cooperation, respect of the peoples and tribes for the imperial institution of the Chinese emperor and also on China's respect for these peoples" (imperial attitude which excluded involvement în their internal affairs and imposing by force the Chinese culture and language 38). The Chaogong system stemmed from the idea of Chină sharing its political and cultural values
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imposing by force the Chinese culture and language 38). The Chaogong system stemmed from the idea of Chină sharing its political and cultural values with others (for example, cultivating the virtuosity of government officials, meritocratic systems, the "well-governed state", based on ethical regulations and self-improvement of the individual, of the standards of morality and education, both for the people governing Chină and for the peoples with which Chină came into contact, standards which, once met by the both parties, led to
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and quantity were determined by thesepeoples; therefore it was not a tribute în the true sense of the word, i.e. financial burdens and goods creating a relation of systematic economic exploitation, for the use of the metropolis or the empire; on the contrary, derived from the idea that the empire of Chină did not need anything în relation with other peoples and tribes, the gifts given by the emperor to the countries în the Chaogong system were very expensive, burdening excessively
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Chaogong system, with the empire of Chină (soft power policy). Thus, this system was meant to ensure the consolidation of the empire, by practicing certain peace relations with other peoples and tribes, including regions like Persia, Arabia, India, the states on the coast of Eastern Africa, Japan, states în Central and Western Asia (în the age of glory of the Chinese empire, we can talk about the constant implementation of a soft power imperial policy, extremely different from the manner în
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large European powers of the moment 44 perceived the internațional political stage and the relations among the large actors and various civilizations). În order to properly understand China's external policy, at the beginning of the 21st century (strongly focused on the soft power component, în our opinion), we must also regard it from its historic perspective and neverconsider it to be completely separate from the concepts of Chinese tradițional politics, derived especially from Confucianism (the model of the state created
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the soft power component, în our opinion), we must also regard it from its historic perspective and neverconsider it to be completely separate from the concepts of Chinese tradițional politics, derived especially from Confucianism (the model of the state created on the basis of virtue and etiquette, moderation and kindness, translated aș respect for the values of order and peace). During its millenary history, China hâș built and implemented a type of culture based on ethical values, aș a guiding principle
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the model of the state created on the basis of virtue and etiquette, moderation and kindness, translated aș respect for the values of order and peace). During its millenary history, China hâș built and implemented a type of culture based on ethical values, aș a guiding principle, both for the relations inside its society and regarding the relations with other peoples and tribes. According to the specialists, another specific characterristic of the Chinese culture (also used aș a trump card în
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card în the internațional political relations, over time) is its extraordinary ability to assimilate other cultures. Even if it was, în certain periods, under occupation of certain nomad peoples, the military supremacy of the nomad peoples provide to be ephemeral, on account of the lack of the cultural support, equivalent aș soft power to the Chinese civilization 45. Thus, the invaders were assimilated and converted în the Chinese culture, not being able to căușe its disappearance. Tolerance to other cultures, to
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religions (Buddhism, Taoism, Confucianism) or aș a result of the tolerating acceptance of Christianity and Islamism, aș well aș of other religions 46. În addition, China is also defined aș a cultural space marked by a harmonious relation (non-conflictual), based on respect for nature. În this sense, the Chinese conception is fundamentally different from the Occidental logic (nature aș an objective to be defeated, conquered and transformed; nature aș an object that needs to be tamed or exploited without limit, until
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Occidental logic (nature aș an objective to be defeated, conquered and transformed; nature aș an object that needs to be tamed or exploited without limit, until exhausted; consumerism). The Chinese conception regarding the relationship between mân and nature is based on the idea that mân, aș part of nature, of the terrestrial ecosystem, must always act according to the laws of nature and not against them, not to exceed irrationally and without limits nature's capacity to bear its manmade transformation
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adopt a strong național and global ecological side (derived from the concept of "environment security", "human security", "food security", all being interconnected, and regarding the man-nature relationship). Overall, the Chinese culture is defined through a set of tradițional values (emphasis on ethics, on the group interest, on moderation or the middle path, on self-perfecting and on harmony 48). Especially the concept of "harmony" is one that hâș strong connotations, at the beginning of the 21st century, în shaping China's strategic
Polis () [Corola-journal/Science/84980_a_85765]
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strong național and global ecological side (derived from the concept of "environment security", "human security", "food security", all being interconnected, and regarding the man-nature relationship). Overall, the Chinese culture is defined through a set of tradițional values (emphasis on ethics, on the group interest, on moderation or the middle path, on self-perfecting and on harmony 48). Especially the concept of "harmony" is one that hâș strong connotations, at the beginning of the 21st century, în shaping China's strategic vision of
Polis () [Corola-journal/Science/84980_a_85765]
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ecological side (derived from the concept of "environment security", "human security", "food security", all being interconnected, and regarding the man-nature relationship). Overall, the Chinese culture is defined through a set of tradițional values (emphasis on ethics, on the group interest, on moderation or the middle path, on self-perfecting and on harmony 48). Especially the concept of "harmony" is one that hâș strong connotations, at the beginning of the 21st century, în shaping China's strategic vision of the internațional political environment
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of "environment security", "human security", "food security", all being interconnected, and regarding the man-nature relationship). Overall, the Chinese culture is defined through a set of tradițional values (emphasis on ethics, on the group interest, on moderation or the middle path, on self-perfecting and on harmony 48). Especially the concept of "harmony" is one that hâș strong connotations, at the beginning of the 21st century, în shaping China's strategic vision of the internațional political environment. The vision of the multipolar world
Polis () [Corola-journal/Science/84980_a_85765]
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human security", "food security", all being interconnected, and regarding the man-nature relationship). Overall, the Chinese culture is defined through a set of tradițional values (emphasis on ethics, on the group interest, on moderation or the middle path, on self-perfecting and on harmony 48). Especially the concept of "harmony" is one that hâș strong connotations, at the beginning of the 21st century, în shaping China's strategic vision of the internațional political environment. The vision of the multipolar world and of the
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harmonious society (internațional, în this case)", together with the Five Principles of Peaceful Coexistence are merely rephrased versions of China's tradițional conception of a diverse world, organized harmoniously (it is mandatory that the status-quo is not obtained only based on conflicts among large powers), peacefully, based on the principles of mutual respect, of tolerance, proper behaviour and ethics among the state actors (by extension, în the global world and regarding the non-state actors, such aș corporations). Chinese symbol for " harmony
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with the Five Principles of Peaceful Coexistence are merely rephrased versions of China's tradițional conception of a diverse world, organized harmoniously (it is mandatory that the status-quo is not obtained only based on conflicts among large powers), peacefully, based on the principles of mutual respect, of tolerance, proper behaviour and ethics among the state actors (by extension, în the global world and regarding the non-state actors, such aș corporations). Chinese symbol for " harmony ". Source: http://www.licenseplates.tv/images/dycwhar
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aș a global centre of power, în a multipolar world, announces to be of great importance, leading to a consolidation of the relations of cooperation and peace among peoples (and the large powers), to the development of certain common grounds on the global agenda, to the structuring of several global objective that could lead to common policies among "the large powers" (although this term, derived from the realist logic, is not particularly approved în the official speeches delivered by Chină, aș
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that could lead to common policies among "the large powers" (although this term, derived from the realist logic, is not particularly approved în the official speeches delivered by Chină, aș it entails a connotation that reminds of a world based on the logic of rivalry and power policy, rather than a world of the Confucianism and Taoist principles of non-violence). The ethical element, together with the concept of harmonious (internațional) society become important aspects of China's external policy în the
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zhong yong)49. Mân (construed aș person), bridge (aș well aș point of balance), between the Sky and the Earth. Source: http://lotusneigong.net/wp-content/uploads/2013/10/Image 2.jpg Nowadays, when applying its conception of external policy (based on the concept of "harmonious world" and on The Five Principles of Peaceful Coexistence), China develops relations of cooperation and partnerships with the UȘA, Russia, Japan, ASEAN, India, the European Union, the Latin America states, the African Union and the Gulf
Polis () [Corola-journal/Science/84980_a_85765]
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bridge (aș well aș point of balance), between the Sky and the Earth. Source: http://lotusneigong.net/wp-content/uploads/2013/10/Image 2.jpg Nowadays, when applying its conception of external policy (based on the concept of "harmonious world" and on The Five Principles of Peaceful Coexistence), China develops relations of cooperation and partnerships with the UȘA, Russia, Japan, ASEAN, India, the European Union, the Latin America states, the African Union and the Gulf state, assuming at the same time a
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to Chinese communities în other countries, to promote the originality of the Chinese civilization, în the societies of the host-countries, celebrating a year of Chinese culture în other countries 53), component which is assumed officially. The tradițional cultural conception based on the spiritual values granted by Taoism and Confucianism is visible în the content of NSC (New Security Concept), which, according to certain authors, is based on a tridimensional approach to security (comprehensive security, cooperative security, common security), aș well aș
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în other countries 53), component which is assumed officially. The tradițional cultural conception based on the spiritual values granted by Taoism and Confucianism is visible în the content of NSC (New Security Concept), which, according to certain authors, is based on a tridimensional approach to security (comprehensive security, cooperative security, common security), aș well aș on values such aș mutual respect, mutual benefit, equality and cooperation among people. This approach fundamentally opposes the idea of zero sum game, military hegemony and
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