This means that you can propose your global system, but you cannot be sure that it will be accepted by everybody else, at least theoretically.  There is a fight for Tianxia (天下). There is no radical opposition between them. In traditional geopolitics, Heartland and Land Power are Tradition, and Sea Power is modernization. We have this new definition and formula because now that China is not an object, as Rimland was 60 or 70 years ago, and China is a giant, a rising power, it is no longer going to be controlled by external powers. You cannot say that there is a God, Beauty, or a most important value. In that sense, all the other. The Western values – liberal democracy, global capitalism, individualism, cosmopolitanism, and the Western modern and post-modern liberal understanding of man – were taken as universal and imposed on everybody. China is an empire, but there are other empires. : Янус-К, 1998. You could say: let’s not start with the global, but start with our region, let’s install practically now the Belt and Road project, let’s install it here, demonstrate how it works, and if humanity will be seduced by this Tianxia moment, maybe others will accept it. When we are arriving at ourself. [26] In the Qin and Han eras, different tribes inhabiting the territory China and belonging predominantly to the Sino-Tibetan language group began to recognize their unity – culturally, historically, religiously, and so on. In your present situation, this is just as important as the heritage of traditional Chinese identity. In the second lecture I explained what geopolitics is. We should establish some hypothesis on what China is, after which we can make a kind of reality-check. The identity of traditional China can be summed up with other definitions. As Nietzsche has said, God is dead – we have killed. If a Chinese specialist in IR can understand what post-positivist IR theories are all about, they will be completely free from any kind of complexes – they could speak with any Western critics of the Chinese system using their own tools. This is a kind of appreciation of silence. Time is circular; it is not linear. But you should educationally promote your civilization as such. When you speak the word, you lose the word. Their identities and cultures were formed under the huge impact and influence of Chinese culture. You should have them under your control, but you should understand them as the Other and include them somehow. China should be recognized as a pole in all senses. With what? A civilization can measure its control and define its own values, progress or failure, using its own tools. That is an absolute principle of Western identity. and there is the periphery. If the globalists manage to promote their control over China through globalization, through influence on the young generation, technology, global capitalism, and liberal theories, they could rule the world. The Dao (. ) The Turks from time to time still commit some errors, but as they they have come to understand that Russia is no longer a threat, they have become “pro-Russian” oriented on many things. China is a civilization, which must be affirmed. We have something deeper than that. That was the reason for the near genocide of the Russian people. Being-With, Being-Toward-Chinese-Death is the most radical definition of Being-Here, or Dasein (, ). Fascists regard other fascists positively. It is too great to be only a part of Rimland. In the third lecture I explained multipolarity and multipolar theory, which insists that there should be more than 4 poles, or at least 4 poles – the US, China, Russia, and Europe – and not only one, Western pole. Here on this map we see the basic civilizations which could sooner or later be the poles of the multipolar world. Transcendence is the absence of something common between the creator and creation. As Dr. Pei Wang has reminded, if you listen to silence properly, you can hear the sound of thunder. We can hear you, we are open to debate and dialogue”, and Professor Zhang Weiwei represents this brilliantly with his travels through the West. This is the Chinese way of understanding things. Ethical order and meritocracy. We cannot understand the Other if we do not understand ourselves. That is the Chinese dialogue. That was precisely our case. In antiquity Chinese civilization achieved full disclosure, that is to say the. If you say that the Dao (道) is everywhere or just nowhere, that is a lie. We could compare Laozi or Confucius with Dostoyevsky or the Russian Orthodox Christian tradition. I was soon to learn that his ideas certainly matched his philosophical ambitions. We can describe the Chinese Dasein (此在) using Heidegger’s methods in terms of Being-Chinese. Tianxia theory applied on an original scale could create this constant pole. )can be mentioned here. The West, Sea Power, is also more and more understanding that it cannot control China. Yet at all of these stages, we are dealing with a semantic whole that is predominant and dominant in the space of Chinese history and Chinese geography. Time is not seasons, but is an event that can never, or very rarely, be repeated. 2005b. When you show your ideal, you lose it. When you come to the extreme, you lose relations with the whole. Now we see how deep Chinese identity is. The epidemic has no logic and spares neither the noble nor the rich, nor the powerful. And there is the war between the Open Society and its Enemies in Liberalism. This is a marginal sector of IR that is growing in importance. China, as Rimland, is a zone in the balance of global power between two civilizational powers, Land Power and Sea Power, fighting together for control [over Rimland] from Europe through the Middle East and Central Asia to China. is everywhere and nowhere. So a liberal, pro-Western, pro-Popper, pro-Soros trend could be identified in Chinese society. They will compete with you, maybe fight, maybe conclude an alliance or peace, but a priori this is not planned destruction [of China] as in Liberalism. ( Log Out /  That is a basic aspect of monotheistic religion: God is transcendent, which means that he is incompatible with reality. The family, the house, the tradition are more important than Death. Civilization is the main actor in IR, not the state. Since Deng Xiaoping’s concept of transformation, there is some kind of threat of Chinese society going to deep into the consumer society, the Western way of life, and capitalism and globalization, towards finally accepting Western hegemony. Balance is a part of Chinese identity. 0172-5012956, 9814083419; sachdeva31@rediffmail.com; Search for: Home; About Us; Customer Care; Products. That is a kind of Chinese post-modernity or Chinese future. It is China that is trying to use globalization. That is a very good sign. is outside, as the highest value that encompasses and surrounds everything and is at the center of the thing. ( Log Out /  Zhao Tingyang, who is the founder and author of Tianxia theory (. In the old version of geopolitics, China could be controlled by Russia (Heartland). I think that there is or should be a Chinese understanding of Death inscribed in the Chinese culture of the return of the ancestors. We are left with pursuing a third way, that of immersion into Chinese civilization, its language, history, philosophy, customs, rites, art, politics, and society as a whole, attempting to identify its immanently inherent patterns on the basis of sociological and anthropological methodologies, and trying to adhere as close as possible to how the Chinese understand themselves without losing sight of the distance necessary for correcting social self-consciousness (the collective consciousness a la Durkheim) with regards to the general process of its historical changes and dynastic, religious, and geographical versions and alternatives. When Bush was in Moscow once in the early 2000’s, he said to Putin: “Please wait, you will have the same democracy as in Iraq.” That was precisely when the US was in the process of killing hundreds of thousands of people there. In the last moment, Putin appeared. This is already important because American scholars are beginning to borrow Chinese concepts – that is a very great and positive sign, a real sign of multipolarity. What we get from this analysis, this comparison of the China State and Chinatown, is that Chinese identity is deeper than both. China’s Dream is not only an imitation of the American dream, with consumption and comfort, but is a dream to re-affirm your eternal identity in new conditions, to join traditional society with its values and modern society. Tianxia (天下) is not a country, it is a system or civilization. The world is presumed to be whole, while China is only a part, but without knowing what China is or what the world is, we cannot find find the place. Rather it is a matter of concentration and degrees of ontological concentration. The Western vision is that things or essences are much more important than relations. The Russian Nationalist philosopher Alexander Dugin relishes on the disease, comparing it with the ancient gods’ punishments: The coming of the plague allows for a complete renewal of societies. This is a kind of appreciation of silence. Being a civilization, China represents something complete and perfect, autonomous, and self-sufficient. It is division, separation. The anti-liberal Russian philosopher and geographer Alexsander I once told the last living disciple of Heidegger, Professor Friedrich von Hermann in Freiburg, that I believe in a multiplicity of Daseins – there is not only one universal Dasein for everybody, because there are different cultures and their own different descriptions of Being-Here.
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