35,594 matches
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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 with others (for example
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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 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
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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 avoiding conflicts, rebellions caused by the lack of education and morality - i.e. by barbarism - at the
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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 avoiding conflicts, rebellions caused by the lack of education and morality - i.e. by barbarism - at the borders of the empire)39. The
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Chină, regularly (with certain objects, called gong). Their value 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
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by the gifts offered by the Chinese officials, both în terms of quantity and în terms of value. The more a relation of peace and stability at the border with a certain people was perceived by Chină aș being important for the peace and stability of the empire, the greater were the gifts offered by the Chinese emperor to the respective people 43, which attracted other peoples and tribes în the region, towards a good political relation, în the Chaogong system
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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 which, for example, the 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
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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, both for the relations inside its society and regarding the relations with other
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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 the internațional political relations, over time) is its
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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 exhausted; consumerism
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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.gif The ethical element introduced în the internațional world of the 21st century, due to China's influence aș a global centre of power, în a multipolar world, announces to be of
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with the concept of harmonious (internațional) society become important aspects of China's external policy în the 21st century, leading to the development of certain paths of thinking and internațional diplomatic action, meant to provide more stability, peace and cooperation for peace, among the nations, at the beginning of the 21st century. By settling differences, harmony (he) is different from uniformity (tong), aș it is capable of accepting new things and create new cultural and dialogue forms. For Confucianism, harmony represents
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peace and cooperation for peace, among the nations, at the beginning of the 21st century. By settling differences, harmony (he) is different from uniformity (tong), aș it is capable of accepting new things and create new cultural and dialogue forms. For Confucianism, harmony represents the highest principle în the regulation of relations between the governing authority and the governed entities, within the family, within a society, aș well aș în the relations among tribes and peoples, harmony which is achieved by
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Chinese military stra-tegy and philosophy (being mentioned în Sun Zi's Art of War, a 2500-old text, aș the "buzhan ersheng" strategy, "the art of winning without fighting 52"), connected to the political theory of the "window of opportunity" open for Chină în the contemporary internațional relations. Some conclusions The complex concept of Peaceful Assertion/Rising of Chină includes more and more the proactive cultural component (foundation of Confucius institutes, of centres teaching Chinese, familiarization of partners of Chinese corporations with
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mutual benefit, equality and cooperation among people. This approach fundamentally opposes the idea of zero sum game, military hegemony and the concept of power policy; on the contrary, its intention is to create a harmonious internațional political environment 54, especially for the Eastern Asian area (regarding aș having a strategic importance for Chină). Launched for the first time în 2003, by Zheng Bitszyan, Provost of the PPC Central Party School, and introduced subsequently în several official speeches, scientific conference and doctrine
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the idea of zero sum game, military hegemony and the concept of power policy; on the contrary, its intention is to create a harmonious internațional political environment 54, especially for the Eastern Asian area (regarding aș having a strategic importance for Chină). Launched for the first time în 2003, by Zheng Bitszyan, Provost of the PPC Central Party School, and introduced subsequently în several official speeches, scientific conference and doctrine papers regarding China's external policy 55, the concept includes a
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zero sum game, military hegemony and the concept of power policy; on the contrary, its intention is to create a harmonious internațional political environment 54, especially for the Eastern Asian area (regarding aș having a strategic importance for Chină). Launched for the first time în 2003, by Zheng Bitszyan, Provost of the PPC Central Party School, and introduced subsequently în several official speeches, scientific conference and doctrine papers regarding China's external policy 55, the concept includes a strong dimension of
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a rise based on win-win cooperation and on the idea of mutual benefit). The emphasis placed on the soft aspect of the concept of "Peaceful Rise" was shown în the RI Chinese doctrine aș entailing a type of soft personality for Chină, one based not on the material aspect, aș much aș on the spiritual aspect (the idea of using resources of the intangible power, such aș culture or political values)56. Notes 1 The present article represents only the personal
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1996, at the Național PCC Congress, then officially presented by President Jiang Zemin, at the General ASEAN Conference /1997 (în 1996, China became "full-fledged member" of ASEAN). See Pat Blannin, The New Security Concept. China's 21st Century Security Strategy for a Multi-Polar World, February 2011, ÎNTR 13-303 Chinese Defence Policy, pdf. 4 Idem. 5 În the view of the Chinese officials, NCS must be harmonized with a security environment different from the bipolar period, characterize by peace and development, marked
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IPCS Special Report, 125/May 2012, IPCS Series on Inside Chină, China Research Programme, www.ipcs.org 6 Although another part of the doctrine ("the realists", such aș Kaplan) rejects this approach, considering that "China's benefit would entail loss for other large powers", seeing the economic and military rise of Chină aș "a direct danger to the stability of the internațional security environment". According to Pat Blannin, op. cît., pdf. 7 Strategic view, with deep philosophical roots în the Chinese
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powers", seeing the economic and military rise of Chină aș "a direct danger to the stability of the internațional security environment". According to Pat Blannin, op. cît., pdf. 7 Strategic view, with deep philosophical roots în the Chinese culture (Confucianism); for example, we quote a fragment from XunZi, The Path to Ideal Governing, the chapter on Honour and Shame (Rongru): "... if we consider the Path of the Kings Aforetime, the guiding principles of humanity and justice, are they not the ones
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the 21st century "security can no longer be guaranteed by a strengthening of the military capacities or by military alliances; instead, it should be based on mutual trust and common interests". Chină should "promote dialogue-based trust, seek cooperation-based security, respect for the sovereignty of the other, solving disputes through peaceful means and make efforts to achieve common development." White Paper, Ministry of Național Defence, The People's Republic of Chină, Beijing, 1998. 10 China's Position Paper on the New Security
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www.china-un.org/eng/xw/t27742.htm 11 Marc Lanteigne, Who Makes Chinese Foreign Policy? Strategic Thinking and the Role of the Military. Chinese Foreign Policy: An Introduction, 2009, quoted by Pat Blannin, op. cît., pdf. Jiang Zemin spoke for the first time about the "strategic opportunity", în a speech addressing the Ministers of Foreign Affairs, în Geneva, 1999; afterwards the term was used în the 2002 Declaration of the PCC Congress. 12 Zbigniew Brzezinski, Triada geostrategică. Conviețuirea cu Chină
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the 2002 Declaration of the PCC Congress. 12 Zbigniew Brzezinski, Triada geostrategică. Conviețuirea cu Chină, Europa, Rusia, translated by Sanda-Ileana Racoviceanu, Historia Publishing House, Bucharest, 2006, p. 19. 13 Strategic conception dating back to the beginning of the 21st century, for which we identify the Taoist philosophy aș a source: "The Tao of Heaven:Does not contend and yet excels în winning (...) The heavenly net is vast/Loose, and yet does not let anything slip through (chapter 73); The Tao of
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advantageous cooperation and the spirit of inclusion should be encouraged, în order to achieve common security and prosperity and to build a world în which all the civilizations coexist în harmony" "(s.n.). Li Shijia, Harmonious World: China's Ancient Philosophy for New Internațional Order, http://capetown.china-consu late.org/eng/zt/nd2007/t370299.htm 15 În July 2000, during his visit to Indonesia, Hu Jintao referred to NCS and its Four Pillars, talking about "new security order should be established to
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