Sino-US Colloquium IV
Core Values and World Order
Closing Address
“The Third Knock”
Dr. Patrick C P Ho
Deputy Chairman and Secretary General
China Energy Fund Committee
Ladies and Gentlemen
I am very much impressed by the depth and candor of the discussions exchanged among the participants in the last two days inside this historic landmark of culture.
Differences in political culture between East and West
Through our heated discussion, we recognized that China and the United States behold different values, run on different social systems, come from different historical culture, are in different developmental stages, and harbor different strategic consideration. Indeed the divergence between the two countries is so great that it is totally unimaginable that we could ever be friends.
The concept of today’s nation state comes from the Peace of Westphalia of 1648 following the Renaissance in Europe.
However, China, with 5000 years of history and going through more than 50 different dynasties each with a differing size of governing territory, can best be regarded as a civilization state. “Chinese-ness” of its nationals is defined by the cultural identity. The Chinese view the state as their guardian, manager and the embodiment of their civilization. The role of the state is to preserve the unity of their culture. The legitimacy of China as a state lies in the cultural legacy. This is in contrast to how a state is perceived in the West.
The Renaissance has brought Humanism into the European society previously dominated by the Church. But whereas western humanism centers on the “self” and emphasizes individualism, eastern humanism focuses on human relationship which thereby prescribes the essence of a Chinese person.
Ethics of the East and political culture of China
Chinese culture is dominated by Confucianism which anchors its principles on an ancient religious foundation of Daoism, while establishing the social values and ideals for the traditional Chinese society.
Confucian philosophy presupposes three “Biospheres” of human interactions: Heaven, Earth, and Humans. And Man must find peace in all three.
For the Man-Man biosphere, Confucius emphasized proper conduct in one’s social relations, because it is in the company of others that man reaches his ultimate fulfillment.This code of behavior is called “Li” or the social and ethical norms that guide people to do the appropriate things at the right time, manifesting respect and kindness.
The most important of all virtues is benevolence (“Ren”), which is love of fellow humans, a sense of compassion based on the dignity of human life, and great self-respect.We cultivate “Ren” by putting ourselves in the position of others and treating them as you wish them to treat you. Confucius said “Do not do to others what you would not like others to do unto you”, and “Do unto others what you want others to do unto you.” Benevolence means the practice of these two golden principles, which universality permeates all world ethical, cultural, and religious traditions throughout the ages.
Regarding Man-Earth interaction, we are all ultimately linked to all life on earth and therefore must treat our environment with respect and care.Furthermore, Man’s obsession with development and growth, and particularly still more things to give us greater convenience, pleasure and comfort, contradicts all teachings against extreme greed, and the principle calling for moderation. Whereas western civilization often regards nature as an object for eventual conquest, the Chinese treats nature with great reverence and respect. Chinese are appreciative of nature as humans and earth, as part of the nature, are deemed to be one entity. Such a world outlook brings up a civilization with a sense of tolerance in pursuit of coexistence and harmony.
Concerning Man-Heaven interaction, Confucius honoured Heaven as the supreme source of goodness upon which every human being is personally dependent. The pinnacle achievement in life is to be at one with Heaven.
The Confucians’ view of God/Heaven can be summarized as “Great Silence, Infinite Eternal Silence.”
It is because in Confucian teaching the primary concern is humanity, and the inter-relationship between people, Confucianism has only a very general description and mention of Heaven or God, leaving a large amount of room in the spiritual realm for Chinese people to learn from the other civilizations and religions, such as Buddhism from India, Islam from the Middle East, and Christianity from the West. And perhaps for that reason, Chinese culture is a very tolerant one, being a culture of infinite possibilities and capable of accommodating all and any supreme beings. And perhaps for that same reason, Chinese would seldom engage themselves in arguments about whose is a true God and whose isn’t one, or whose is a better God. And Chinese do not have the burden of being self-ordained missionaries defending one religion while attempting to convert everybody else to a particular one. Perhaps, Chinese regards Heaven or God as so supreme and magnificent that it is beyond description, and definition by human. And unlimited possibilities and imaginations exist with this Heavenly state of mind.
Instead, Chinese focuses on the interfacing layer between the spiritual sphere and the materialist world, and which can be explained as a network of social and interpersonal relationships: relationship between man and his inner self, man and his surrounding and environment, and man and his fellowmen. Therefore, any type of belief or religion can easily blend into the Chinese spiritual world, but for it to be practiced by the people in the communities, has to be “filtered” through the Confucian network of traditional and social relationship and be “sinicized” or interpreted with Chinese characteristics.
A combination of Chinese and Western cultures and Chinese modernization: Second Renaissance
Chinese traditional cultural core values are established and time-tested while undergoing twists and turns throughout history. These values are modified and adapted in different timings and contexts, and yet are made applicable to solving the problems of the time. In different eras and locations, the manifestations and the applying methods could vary, but the underlying core values remain steadfast and sustained. According to “Great Learning”, if you can renovate yourself one day, do so from day to day and let there be daily renovation.” This statement signifies the unique innate quality of a life force of perpetual renewing power of the Chinese cultural and gives momentum to self-improvement as testified in the recent Chinese history.
Ever since the mid-19th century, the Chinese people have been looking forward to a modernized China with a “Renaissance” of the Chinese culture.
In face of the challenges posted then by the Western culture of might and technology, the Chinese was awakened in awe and desperation, and the subsequent reactions could be categorized into four groups: (1) distinguish the “Eastern-ness” contending the West; (2) embracing the West in total submission; (3) juxtapositioning the values of the East and the West; (4) populisms, simply driven by whatever the mass desires. None of these are sustainable or responsible.
Fei Xiaotong, a renowned sociologist proposed cultural self-consciousness through soul-searching of our cultural legacy and in-depth reflection of our cultural identity. On such a basis, a Renaissance of the Chinese culture can be made possible by a modernization of the Chinese core values.
To such ends, we have to undertake three tasks. First, we should reconfirm our traditional core values; reinterpret and reapply them to resolve issues of the present day. Second, internalize the Western values and synthesize them with the Chinese. Third, the resultant of this new set of values which is both East and West , and at the same time is neither east nor west, shall serve all human beings around the world.
We believe that the values of the East and the West are not incompatible. Instead they constitute a set of values at the two ends of the spectrum, just like the ying and yang of tai chi. The two sets of values operate with one another as two opposing principles in nature complementing and supplementing one another. But one will be incomplete without the other.
Therefore, modernization is neither a zero-sum game nor a life and death competition. It is a free zone offering unlimited opportunities for diverse development and mutual cooperation while our respective heritage could be preserved. By combining the strength of the East and the West, we can make possible a multi-polar world order for the modern century.
Therefore, this Renaissance of the Chinese culture is not simply a matter for China. New elements will be injected into global civilization, paving the way for a second Renaissance for the entire humanity. During the Renaissance in Europe in the 14th century, individualism brought forth waves of innovations and creativity, resulting in advancement of knowledge, society and all areas of human undertakings. The Renaissance of this time is not only the Renaissance for the Europeans nor the Chinese or Americans, but the Renaissance for the world. It would inspire innovation, promote development, enhance cooperation, advocate respect, fortify friendship, and motivate diversity for the sake of embarking on a long-lasting and peaceful new international order.
The Third “Knock” of China
Looking back in history, Chinese has knocked on the Western door twice. In the Han Dynasty 2,000 years back, we had the first Silk Road set out by Zhang Qian offering trades and peace; and in the 15th Century, we had the second Silk Road at sea championed by Zheng He bringing trades and peace.
The 21st Century will see us embarking on the third Silk Road. This is the third “Knock” on the door of the West, offering dialogue, and friendship.
The two previous Silk Roads traded tea, silk, spices, exotic fruits, jewelry and gold. The 21st Century Silk Road trades for, apart from creative ideas, innovations, and creative talents, it trades values. It offers peace.
This modern Silk Road travels neither by sea nor on land, nor go from one place to another, but travels through the inner workings of the human minds driven by a desire to captivate the advantages of peaceful competition in this globalized world.
This modern Silk Road merges creative markets and aligns policies to form alliances in exploring the commonality among cultures and community values.
This Silk Road sees citizens of different cities and countries sharing common aspirations and inviting one another into their dreams that life is celebrated through cultural pursuits, and our people are enchanted by the arts, enlightened by cultural differences and enriched by social diversity.
This Silk Road teaches people to learn with mutual respect that despite our different backgrounds and upbringings, there are some fundamental values we all hold dear, some basic principles we all respect and certain core understanding we all embrace.
The purpose of this Silk Road is not to establish an empire of might but to extend our empire of minds.
A very famous Chinese, Sun Yat-sen, once had this dream: “Once our goal of modernizing China is accomplished, the dawn of a new century will shine upon our beautiful country, and the whole of humanity will enjoy a more brilliant future.”
A not-so-famous Chinese, Patrick HO, also had a dream:
“ I have a dream. I dream of a cultural China, with ideas and values to inspire humanity. The redefinition of Chinese core values signifies the awakening of a modern humanity, and would eventually lead to another human Renaissance of the modern time.”
As what President Xi Jinping told President Obama at the Annenberg Retreat, the Chinese dream is interlinked with the American dream which is inclusive of the beautiful dream of the people from countries around the world.
This Chinese dream, is not only the Dream of 1.3 billion Chinese over 5,000 years, it is also a World Dream. It is a Dream of Peace under Heaven, and the World as One.
This dream belongs to all of us. It belongs to you, and me.