45,651 matches
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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 which, for example
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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 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
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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 peoples and tribes. According to the specialists, another specific characterristic of the Chinese culture (also used aș a
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Springs and Autumns (770-476 B.C.) and of the Combating Kingdoms (475-221 B.C.), aș well aș during the long coexistence, în the Chinese cultural space, of varied philosophies and 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
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to bear its manmade transformation or destruction 47. Mân must cooperate with nature, în order to understand it and use it wisely, with moderation, and în order to always provide it with ways of renewal and protection. This attitude is of great importance în the 21st century, when the external policies of the states, especially în relation to the global agenda (climate changes, relation to the environment), but also with large transnațional corporations, must reflect more and more responsibility to nature
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relation to the global agenda (climate changes, relation to the environment), but also with large transnațional corporations, must reflect more and more responsibility to nature, therefore they must 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
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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 "harmonious society (internațional, în this case
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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 "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
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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.gif The ethical
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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 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
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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 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
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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 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
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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 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
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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 state, assuming at
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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 key decision-making position, within
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of the Peaceful Rise (Zhongguo heiping jueqi) or Peaceful Assertion of Chină, concept deep-rooted în the 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
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deep-rooted în the 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
Polis () [Corola-journal/Science/84980_a_85765]
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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 the cultural values of Chină, intensification of relations of cultural cooperation with
Polis () [Corola-journal/Science/84980_a_85765]
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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 the cultural values of Chină, intensification of relations of cultural cooperation with other countries, active support given 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
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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 the cultural values of Chină, intensification of relations of cultural cooperation with other countries, active support given 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
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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 peace and economic development, explaining the idea of assertion through soft power (here, regarding China's economic assertion, aș an instrument of soft power). The aspect of "economic development" was accentuated în 2004 and connected to a political strategy following
Polis () [Corola-journal/Science/84980_a_85765]
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speeches, scientific conference and doctrine papers regarding China's external policy 55, the concept includes a strong dimension of peace and economic development, explaining the idea of assertion through soft power (here, regarding China's economic assertion, aș an instrument of soft power). The aspect of "economic development" was accentuated în 2004 and connected to a political strategy following the tradițional Confucianism line, based on "harmony" (asserting the concept of "harmonious world", în September 2005, concept included în the official PCC
Polis () [Corola-journal/Science/84980_a_85765]
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papers regarding China's external policy 55, the concept includes a strong dimension of peace and economic development, explaining the idea of assertion through soft power (here, regarding China's economic assertion, aș an instrument of soft power). The aspect of "economic development" was accentuated în 2004 and connected to a political strategy following the tradițional Confucianism line, based on "harmony" (asserting the concept of "harmonious world", în September 2005, concept included în the official PCC doctrine and considered to be
Polis () [Corola-journal/Science/84980_a_85765]
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soft power (here, regarding China's economic assertion, aș an instrument of soft power). The aspect of "economic development" was accentuated în 2004 and connected to a political strategy following the tradițional Confucianism line, based on "harmony" (asserting the concept of "harmonious world", în September 2005, concept included în the official PCC doctrine and considered to be one of the characteristics of the Hu administration). "The Peaceful Rise of Chină" was also connected to the concept of harmonious diplomacy (the objective
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strategy following the tradițional Confucianism line, based on "harmony" (asserting the concept of "harmonious world", în September 2005, concept included în the official PCC doctrine and considered to be one of the characteristics of the Hu administration). "The Peaceful Rise of Chină" was also connected to the concept of harmonious diplomacy (the objective is that China's external partners accept that this country accumulated its political and economic power, without any intention of military conflict or expansionism, a rise based on
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