Chinese and Western International Relations Theories

Chinese and Western International Relations TheoriesChinese ancient school of estimates1 and Western International Relations theories A relative makeIntroductionBackground of the studyThe study of outside(a) transaction has untarnishedly focused on the cause of war and the conditions of pink of my John treaty. With mainland chinawares overwhelming economic growth and active diplomacy engaging in external personal matters, numerous concerns of chinas rising queen chip in become priorities on international political agendas, which also lead to more academic researches on the manner in which china rises. The increasing attentions are drawn to Chinese perspectives of inter- relegates relations, because there are remarkable different perspectives and actions amongst China and western sandwich countries, for example, Chinas outspoken opposition to international action against Libya, Syria, North Korea, and Iran. Chinas no-string attached extraneous abet insurance polic y on Afri tail countries has been frequently accused as control to corrupt and brutal dictators and a barricade of democratic progress, while most of western countries impose reform conditions when providing aid. As such, the rise of China has not simply ch eitherenged the international status quo, yet also ch every last(predicate)enged the conventional light on international relations.2 (Deng, 2008)As a consequence, debates are centered around questions on whether Chinas rise lead be a threat to the regional peace and ball security. Over the past iii decades, many western scholars have speculated that China leave overthrow the actual western-oriented international score and reshape the rules of the serviceman in order to redevelopment its inte balance wheels can China peacefully replace U.S as a baron volition Chinas rise result in armament conflict with its neighbor countries?Statement of the problemthither has been no shortfall of research on Chinas emf to become a super power. However, the western experience and thoughts usually conclude that Chinas emerging power will be highly problematic and dangerous to the rest of foundation. It is hard to obtain a holistic explanation of the aforementi iodind differences from the open-and-shut economic and geopolitical point of view alone. One needs an intellect of the Chinese core values and worldview which stems from Chinese ism.Although contemporary China has coordinated foreign thoughts including Marxism and Capitalism into its political and social system, ancient doctrine take over plays a considerable role in its policy-ma faggot and in the international relations. As Rosita Dellios pointed out, for western politicians and scholars, any country whose actions have immense impact on the high politics on the international stage, is worth studying at a deeper theoretical level, in particular its philosophy and perspective on the world order. The coarseness of the Chinese schools teachings on inter- extract relations cannot be overestimated. It shapes policy-makers ideas, which in turn influence Chinas foreign policy and behavior. A proper understanding of Chinas philosophy concerning International relations and the view of the world affairs will back up to increase the understanding, the causes of conflict and the condition for peace with regard to the rise of China. Moreover, the importance of culture and philosophic thoughts in IR theory has recently been highlighted by the publication of a book titled The return of culture and identicalness in IR theory, which pointed out that the question of culture, philosophical thought and identity have always been part of our summary of the social world, evening if often times underestimated. The return of culture and philosophical thoughts has been brought about partially by the failure of the traditional, positivist, neo-realist school to predict events associated with the ending of the Cold War. IR scholars are now r eclaiming culture and identity in response to their acclivity difficulties with exponential increase in global heterogeneity and diversity. (Chan,1999)Aims and purposeThe objectives of this study are two-fold. Firstly, it seeks analogies and dis-analogies between major Western International Relations theories and the philosophical traditions of Chinas Spring evenfall and Warring put forwards period. This is performed with the question of commensurability in mind. Secondly, it will examine the influence of ancient Chinese philosophical thoughts on contemporary Chinese policy-makers conception of international relations in approaching global affairs. These two objectives are c overleaply related. As Dr. henry Kissinger was cited in Yan Xue Tongs book If China became a strong world power, the Chinese government would adopt ancient Chinese philosophy rather than Marxism or Liberalism to guide its foreign policy and the peck outside China would be eager to learn about these ancien t Chinese philosophical thoughts. (Yan, 2013) This research aims to bridge the gap between Western studies of the Chinese inter resign highway relations and Chinas own perception of its rise in world politics. My concern is not only to explore the commonality but also to induce the recurrence of a wide variety of philosophical practice in contemporary world politics.Limits of the StudyThere is commensurate research on various ancient Chinese schools of philosophy on moral looks and municipal governance. This study will only discuss classical Chinese thought on inter- earth relations, interstate order, transfer of hegemonic power and world leadership. The aim of this research is to lay a foundation for genuine talk of civilizations between East and West in terms of perspectives of international relations. This is evaluate to be conductive to a mutual learning process and has potential to enrich modern IR theory by casting Chinese thoughts.Research QuestionsIs there any commonal ity between Western IR theories and ancient Chinese schools of thought, where does it arise and what form does it take?Does ancient Chinese school of thought of interstate relations still have implications on contemporary Chinese foreign policy?MethodologyThis research will horizontally juxtapose Western IR theories and major ancient Chinese schools of philosophy (Legalism, Confucianism, Daoism and Guan Zis thoughts) by comparing their analytic methodology, main arguments, views on hegemony, and their empirical implications for Chinas rise. Analogies and dis-analogies in those philosophical practices will be traced out between Chinese and Western thinking. Vertically, comparison among thoughts of Chinese philosophers will also be employed. correspond to Waltzs three levels of analysis of international relations (Individual, State, and System), Confucius analyzed interstate relations based on individual moral values. Guan Zi and Han Fei Zis analyses however, emphasize the level of t he state. Lao Zi (Daoism) conducts his analyses at the system level, from the perspective of the abrstract world.Comparisons between Chinese classical schools of philosophy and western IR theory will be employed as followsLegalism (Xun Zi and Han Fei Zi) VS. naive realismBriefly speaking, Xun Zi (313-238 BC) and his students, such as Han Fei Zi, have a dark notion of the human- temper just as realism. This is not unlike Machiavellis and Hobbess state of genius, which they described as a condition where men are pursue in a war of all against all, constantly struggling for survival. According to Classic realism scholar Morgenthau, the human nature is reasonable, egoistic and constantly seeking to maximize power. These anthropologic premises can be transferred to the behavior of a state in an international system. Xun Zi and Han Fei Zi also described human nature are vicious, constantly pursuing self-interest and benefit. Xun Zi believed that the ideas of a states leader have a det ermining role on its nature. The constancy of the international system depends on the nature of the state. Xun Zi listed basic moral principals, such as credibility and trust among allies as necessary for a leader to gain world leadership. If an issued decree turns out to incur red for the government but benefit the people, the leadership should uphold it rather than lose the trust of his people by abandoning it if a ratified treaty between allies is in conflict with a states self-interests, the state should not withdraw from it as to not lose the trust of his allies. A recent example for this is the protocol of Kyoto the US, typically assuming the role of the world leader, shirked its responsibility to reduce greenhouse gas emission and has been blamed for this by former(a) nations. Xun Zi emphasizes the importance of credibility among allies to gain hegemonial power, rather than employing tricks to shaft its allies. In addition, the comparison not only reveals parallels between Machiavellis and Han Fei Zis thoughts about the politic reality and morality, but also display crafty differences between them.Guanzis thoughts VS. NeoliberalismGuan Zhong (d. 645 B.C.) was a prime minister of the State of Qi in the Spring and Autumn period, the Guan Zi is one of thecollections of Guan Zhongs thoughts concerning statesmanship. Guan Zhongs domestic policies and diplomatic strategy helped the Qi state to become the leading state and hegemon in the Spring and Autumn Period.Guan Zhong believed that the economic well-being was the foundation of a state. When the granaries are full, the people will know propriety and moderation. When their food and vestments is adequate, they will know the honor and shame3. This reflects the underlying notion of the keen-sighted individual. People with sufficient wealth would be easily cultivated with decency and etiquette, and be more like to obey the regulation. Then, a rational individual can enjoy their freedom and pursue their in terest. Guan Zhongs reform motivates farmers, handcraft men, and businesses by lowering tax and reducing government interference in order to promote production and free economy mechanism. Meanwhile, due to beneficial mountain policies, the Qi state became the busiest trade center in ancient China. Guan Zis perspective has commonality with contemporary liberal assumptions associated with John Locke and Immanuel Kant. According to Kant, the rational quality of the individual, despite their self-interest, will lead individuals to cooperate and construct a peaceful world.Moreover, Guan Zhong also recognized the anarchical world order is a reason for worlds instability. He called for all states to honor the king of Zhou and to set up international norms, to avoid anarchy and doctor the hierarchy of the Zhou dynasty, which would reduce the likelihood of war. In addition, he proposed a confederation. Its member remained sovereign, linked only by partially federal institutions and by coll ective security alliances against barbarian in the northern China as in Europe today.In contrast to most liberals perspectives of the equality of state sovereignty, Guan Zi believed that there was hierarchical grammatical construction between members of a confederation. States are not equal, powerful states should take greater responsibility. Perhaps, the account of Guan Zhong may better explain reality of the international system. We can notice that the features of hierarchical structure and power relationships among members of the main international organizations today Permanent members of United Nations, voting structure of World Bank and International Monetary Fund4.The aim of Guan Zhongs reforms were to human body a justified hegemony status for Qi, similar to Charles P. Kindleberger5 and Robert Keohanes hegemonic stability theory, which argues that to claim the stability of the international system, a single dominant world power is needed to enforce and develop the rules o f the system.Confucianism VS. Idealism Confucianism has been an essential element in Chinese society, politics and international relations. Confucianism highlights the role of virtue for harmony and peace (). Moral standards of ren (benevolence)and li (rituals, moral standards)will be able to keep back harmony in family, stability in a nation, and peace in the whole world. Confucius emphasized that good government and internal peace and prosperity of a nation would play a significant role in the world and serve as a world(a) paradigm for other nations. Confuciuss scholar, Kang You Wei, advocates moral reforms to extend Chinese benevolence to the Westerners to avoid steer conflict (Feng, 2007). To some extent, Confucianism perspectives parallel classical liberalism, which rests upon the normative premise although liberals hold that different societies have different values and norms, they believe in peace as the one common interest of all societies.DaoismDaoism is brought about by Lao Zi and developed by Zhuang Zi and Sun Zi. Dao means the universal objective honors. Lao Zi summarized the law of universe by notice regular patterns of nature and human beings. This can best be understood by observing the parallel to the modern notion of the laws of nature. According to modern understanding, the universe and all beings and objects within it, rely on a small set of universal objective laws. Everything that evolves within the universe can be derived from these laws, even if enormous complexity can obscure this fact. Indeed, it is widely believed that a final, single law (GUT) can be found from which everything else can be derived. In this spirit, one should understand Lao Zis sentence The dao bears one, one bears (). This principle is reflected in the principle of the scientific method. The outset is the scientific mind observing its purlieu and recognizing a pattern (), by continued research, the pattern can be refined into a law (), which itself is the sta rting point for further ending (). This chain bears the potential to create a whole universe (). There is an incisive exposition in regard to international relations in Chapter 61 of Dao De Jing, which reads as follows The great country may be compared to a low-lying lake where many rivers convergeit is the mixing place of the world, the reservoir of all under heaven, t is said that by practice of quiescence and humility the great can absorb and conquer the small without effort,and the small and peanut can gain riches and treasure by submitting to the great.The great state wishes to keep and nourish its people, and help others.The small state wishes to help its people by joining with the peace and strength of the larger state.Both states start out what they wish by submitting.Greatness lies in placing oneself below.(Translated by John Dicus, 2002).Lao Zi emphasized stillness and humbleness in inter-states relations.The legacy of Daoism has influenced contemporary Chinese foreign policies and has been well laid out in the five principles of Deng Xiao knocks foreign policy guidelines. The essence of Dengs foreign policy is to keep a low key in international affairs and strengthen domestic affairs. According to Daoism, staying in neutral () is safest and yields the most sustainable profit. Dont stick your head out entirely reprove a state to pursue hegemony. This can be understood in terms of the western IR concept Balance of Power, which states that the power of a hegemon will always be counterbalanced by a strategical alliance of rivals in order to secure their interests.ConclusionIn the program of this work we will compare major ancient Chinese philosophies to western theories and concepts in International Relations. We will pick a subset of each theme and draw direct one-to-one comparisons in horizontal pairs. The choice of pairs is steer by the rough degree of similarity in the general framework. In particular we will compare Confucianism to Idealism , Guan Zi to Neoliberalism and Legalism to Realism, with the Chinese and the western part respectively. Complementarily, we will draw vertical comparisons among the ideas of the Chinese schools of philosophy.Preliminary BibliographyAcharya, A. (2011). Dialogue and discovery in search of international relations theories beyond the West. Millennium-Journal of International Studies, 39(3), 619-637.Chad Hansen, (1992), A Daoist hypothesis of Chinese Thought A Philosophical Interpretation, Oxford University PressGerald Chan,(1999), Chinese Perspectives on International relations A Framework for Analysis, London, Macmillan Press LTD.Feng Huiyun (2007)Chinese Strategic enculturation and Foreign Policy Decision-making Confucianism, leadership and war, London, RoutedgeYan Xuetong,(2011) Ancient Chinese Thought, Modern Chinese Power,Edited by Daniel A. Bell Sun Zhe. Translated by Edmund Ryden. Princeton Oxford Princeton University PressZhang, C. (2013). Understanding Chinas attitude towar d international order from general delegitimization to selective embeddedness.Jeffrey W. Legro, (2007) What China Will Want The Future Intentions of a Rising Power, Perspectives on Politics, American Political Science Associationhttp//www.chinaguanzi.com/newsview.asp?id=790Jack Snyder, Some Good and sturdy Reasons for a Distinctively Chinese Approach to International Relations hypothesis, Paper presented at the annual meeting of the APSA, Hynes Convention Center, Boston, Massachusetts, 28 idealistic 2008, 9, 10.1 The tradition Chinese philosophy on inter-state relations originated from the Spring and Autumn Period ( 770bc-476bc) and the Warring States era (475bc-221bc). During these periods, the competition for territory and hegemony status among grand states forced states seek to balance of power and develop relationship among them.2 Yong Deng, 2008, Chinas Struggle for Status the Realignment of International Relations, Cambridge University Press3 4 Daniel A. Belll, p11 Introdu ction,5 Charles Kindleberger, The World in Depression, 1929-39, Chapter 14, An Explanation of the 1929 Depression, (Berkeley University of California Press, 1973), pp. 291-308