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mentality and by the new approach on security, based on win-win cooperation and common interests 29. - NCS connection to the Confucianism concepts of wen (civility, peaceful spirit) and wu (marțial nature, belligerent spirit), în which the doctrine notices a dominance of wen over wu (diplomacy over the military threat)30. The wu element is used only în case the wen element (diplomacy) fails; thus the outline of a strategic thinking pattern of great importance for NCS, used by Chină ("to excel
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belligerent spirit), în which the doctrine notices a dominance of wen over wu (diplomacy over the military threat)30. The wu element is used only în case the wen element (diplomacy) fails; thus the outline of a strategic thinking pattern of great importance for NCS, used by Chină ("to excel through strength of spirit, rather than through the force of weapons")31. Chinese symbols for wen (first from the left), referring to the academic environment and civilian matters, and for wu
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The wu element is used only în case the wen element (diplomacy) fails; thus the outline of a strategic thinking pattern of great importance for NCS, used by Chină ("to excel through strength of spirit, rather than through the force of weapons")31. Chinese symbols for wen (first from the left), referring to the academic environment and civilian matters, and for wu (referring to military matters and marțial arts). Source : http://epochtimes-romania.com/news/caracterele-chineze-wen-si-wu---177330 Wen (cultural element) is the foundation
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Reaching the cultural level is based on the marțial element. Source: http://4.bp.blogspot.com/-b0YAmLn4pcM/U5CvviTKvtI/AAAAAAAABTo/ Xyb1 m7 0M08/s1600/Bildschirmfoto+2014-06-05+um+19.57.14.png; taichi-philosophy.blogspot. com404 From the Chaogong System, to the Concept of "Peaceful Rise" (Zhongguo heiping jueqi) To be able to analyse correctly and în its full complexity a concept which is fundamental for the current external policy developed by Chină aș a regional power pole and, aș a part of the
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and în its full complexity a concept which is fundamental for the current external policy developed by Chină aș a regional power pole and, aș a part of the doctrine considers, even aș a global power pole, i.e. the concept of "Peaceful Assertion/ Rising of Chină 32", it is necessary to have a look at the history of key political and diplomatic concepts of Chină. Thus, we consider that it is necessary to recall the historic importance of the Chaogong system
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and, aș a part of the doctrine considers, even aș a global power pole, i.e. the concept of "Peaceful Assertion/ Rising of Chină 32", it is necessary to have a look at the history of key political and diplomatic concepts of Chină. Thus, we consider that it is necessary to recall the historic importance of the Chaogong system, for the assertion of Chină aș an empire and for its consolidation aș political entity. Dating back to the era of the Shang
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empire and for its consolidation aș political entity. Dating back to the era of the Shang dynasty, between the 13th and 11th century, B.C., this proto-system developed în China's relations with the nomad populations was based on a set of relations designed to maintain peace and stability at the borders of the territory controlled by the dynasty. Later on, the Chaogong system was recognized officially în the 2nd century B.C. and practiced until the 9th century (the moment of clash
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set of relations designed to maintain peace and stability at the borders of the territory controlled by the dynasty. Later on, the Chaogong system was recognized officially în the 2nd century B.C. and practiced until the 9th century (the moment of clash with the civilizations of large European powers, based on other values and manners of relating to cultures and civilizations different from theirs). The territories over which the Chinese emperors ruled were regarded (by them) aș a pillar of civilization
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civilization to other peoples and tribes, "a point of attraction for those who wanted to emancipate"33 (therefore, we can discuss about a system that is a typical form ofsoft-power34 or of imperial civilizing power, în the peaceful sense, that of peaceful consolidation of cooperation and contacts with other tribes and peoples). The emperors of Chină considered themselves keepers of unique and unequalled cultural traditions and civilizațional values 35, which justified a political position of "spreaders of civilizations", not "borrowers of
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can discuss about a system that is a typical form ofsoft-power34 or of imperial civilizing power, în the peaceful sense, that of peaceful consolidation of cooperation and contacts with other tribes and peoples). The emperors of Chină considered themselves keepers of unique and unequalled cultural traditions and civilizațional values 35, which justified a political position of "spreaders of civilizations", not "borrowers of civilization", (aspects and attitudes which are very important for properly understanding the nature and functioning of the Chaogong system
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civilizațional values 35, which justified a political position of "spreaders of civilizations", not "borrowers of civilization", (aspects and attitudes which are very important for properly understanding the nature and functioning of the Chaogong system and, later on, China's concept of "Peaceful Rise"). The main purpose of this system would be to sustain a "harmonious world"36, inside and at the borders of the Chinese empire, objective which could not be fulfilled using an aggressive, military-based conception of occupation and brutal
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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 vision of peaceful empire, spreading the rays of its grand
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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 vision of peaceful empire, spreading the rays of its grand civilization, without the force of weapons, without aiming at achieving military supremacy over other peoples, having instead the objective of obtaining peace, harmony with the surrounding world, defined în its millenary history
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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 vision of peaceful empire, spreading the rays of its grand civilization, without the force of weapons, without aiming at achieving military supremacy over other peoples, having instead the objective of obtaining peace, harmony with the surrounding world, defined în its millenary history both this space of civilization and
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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 vision of peaceful empire, spreading the rays of its grand civilization, without the force of weapons, without aiming at achieving military supremacy over other peoples, having instead the objective of obtaining peace, harmony with the surrounding world, defined în its millenary history both this space of civilization and its political constructions (the type of empire
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the rays of its grand civilization, without the force of weapons, without aiming at achieving military supremacy over other peoples, having instead the objective of obtaining peace, harmony with the surrounding world, defined în its millenary history 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
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obtaining peace, harmony with the surrounding world, defined în its millenary history 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
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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, 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
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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 avoiding conflicts, rebellions caused by the lack of education and morality
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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 Chaogong system found its basis în another fundamental principle of the Chinese tradițional political thinking, which is also seen în today's concepts of external policy
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the lack of education and morality - i.e. by barbarism - at the borders of the empire)39. The Chaogong system found its basis în another fundamental principle of the Chinese tradițional political thinking, which is also seen în today's concepts of external policy, applied by Chină, at the beginning of the 21st century: the principle în question is yi shi tong ren (treat everyone with the same generosity 40), starting from the concept of peaceful opening of the Chinese imperial civilization
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is also seen în today's concepts of external policy, applied by Chină, at the beginning of the 21st century: the principle în question is yi shi tong ren (treat everyone with the same generosity 40), starting from the concept of peaceful opening of the Chinese imperial civilization, through knowledge and respect, în relation with the peoples and tribes at their borders and not only. This system was interpreted în a limited, distorted manner (aș compared to the philosophy of peaceful
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Chinese imperial civilization, through knowledge and respect, în relation with the peoples and tribes at their borders and not only. This system was interpreted în a limited, distorted manner (aș compared to the philosophy of peaceful assertion, through the force of civilization, not by force of weapons, applied by Chină during its history), by the Occidental powers, with which Chină came into contact, at one point, în history; it was interpreted aș a "tributary system 41", în which the peoples accepting
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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 the treasury of the empire, în certain periods 42. The
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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, 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
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