
38
estudos internacionais • Belo Horizonte, ISSN 2317-773X, v. 7, n. 2, (ago. 2019), p.21 - 41
So, it is encouraging that the Chinese Academy works towards
rescue, in international relations, of a immense country's tradition, in
building a "Chinese School". The Chinese tradition is consistent in this
direction. As has been said by Qin Yaqing (2012), the theory feeds on a
certain culture, developing and subsequently gaining universality by in-
teraction with other cultures. Thus, taking the perspective of the concept
of tian xia
12
(world order) and the practice of a system of taxes, backed
a deep structure of over 3,500 years, allowing the country to study the
size of wide civilization. The ideas of harmony, peace, cooperation are
important values in Chinese culture, which are in addition to Confucian
thought, according to which human nature is correctable or potentially
ready for good. The Confucian Humanism Hsiung (2010) says that what
determines the eect of human nature is that the condition of the human
environment (society), can be perfected by moral education.
This tradition is welcome, when the array of Western political the-
ory, structured in capitalism, says the opposite, in the famous phrase of
Hobbes on the "Wolf of the Man". The last paper of the prestigious Prof.
Yan Xuetong (2018), considering that liberalism is losing its strength, is
moving in a direction that gives reason to a chinese pacic ascent
13
.
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12. According to Zheng Yongian (2010)
that modern Chinese international order
is a fusion of traditional elements of
Tianxia with Western elements of inter-
national order. All international Chinese
relations were conducted through a tax
system. As a practical way, the system
of taxes was largely organized by idea-
-state of China, or Tianxia, which can be
translated as “all under heaven”, which
covered the neighbors where China was
in the center.
Tiaxia is a cultural concept of ancient
China that denotes both the geographi-
cal world and the metaphysical realm of
mortals, and later became associated
with political sovereignty. In ancient Chi-
na, Tianxia denoted the land, space and
area divinely attributed to the emperor
by universal principles and well-defined
order. The center of this land was
directly attributed to the imperial court,
forming the center of a worldview that
was centered in the imperial court and
was concentrically out, major and minor
officials, and then ordinary citizens, tax
states and, finally ending with the fringe
of the “barbarians.”
The main concept of Tianxia is closely
associated with civilization and order in
Chinese classical philosophy, and for-
med the basis for the worldview of the
Chinese people and nations influenced
by them, at least since the first millen-
nium before Christ. Tianxia has been
applied independently by other countries
in the cultural sphere of East Asia,
including Japan, Korea and Vietnam.
13. See the debate of John Mearshei-
mer and Yan Xuetong on the subject:
Can China Rise Peacefully? on https://
youtu.be/wBrA2TDcNto