Dialogue on Views on Civilization | Cao Runqing
Breaking through Western Centrism, Promoting the Renewal of Conceptual Civilization and the Reconstruction of Civilizational Forms
Our understanding of civilization not only profoundly influences its forms and continued development but also deeply impacts the world's structure and evolution. Similarly, our understanding of civilization is also constrained by historical and spatial conditions.
From a historical perspective, people in different regions and eras have had vastly different understandings of civilization. Currently, our understanding of civilization has been deeply influenced by modern Western nations. Therefore, it is crucial for us to thoroughly reflect on what constitutes civilization in order to break free from Western-centric thinking. Only by doing so can we propose a more contemporary conception of civilization that aligns with present-day requirements. Building upon this foundation, we can then strive to construct a new form of human civilization.
Based on this train of thought, the main points of my exposition can be divided into three parts: The first part elucidates the essence of civilization, breaking through the Western-centric view of civilization. The second part highlights the cultural heritage of civilization and firmly upholds the fundamental position of Chinese culture. The third part addresses the concerns regarding civilization and constructs a Chinese solution that leads the renewal of human civilization in the 21st century.
Breaking through the Western-centric view on civilization
In modern times, the concept of civilization in the intellectual circles of China did not inherit the notions of civilization that originated from pre-Qin times. Instead, it was introduced to China through the translation of the English word "civilization" by Japanese scholars.
The concept of civilization was proposed by French scholars in the 18th century as a means to distinguish it from savagery and primitiveness. However, with the development of the West, we can observe that the notion of civilization has further evolved, and this evolution has led to the specialization of civilization.
In the 19th century, Europeans further restricted the state of civilization, where humanity is considered to have moved beyond savagery, to the Western experience and standards of civilization, particularly the Western civilization of modern times. The consequence of this was that modern Western civilization became the sole criterion for evaluating whether a country or society is civilized. Furthermore, the West went on to construct an understanding of the world that involved the classification of civilizations into hierarchical levels.
With the expansion of Western colonialism throughout the world and the influence of Western learning spreading eastward, this Western-centric view of civilization has been disseminated in non-Western regions around the globe. For instance, in the case of Fukuzawa Yukichi in Japan, while he embraced Western notions of civilization, he naturally adopted the Western-centric theory of civilization hierarchy. In his works, he regarded Europe and the United States as the most civilized regions, followed by Asian countries such as Turkey, China and Japan. African and Oceanian countries, on the other hand, were categorized as barbaric.
When China learned Western concepts from Japan, it also brought in this kind of notion of civilization. Thus, in modern China, there was a significant debate surrounding the question of whether China, a country with thousands of years of cultural tradition, was truly a civilized nation. For instance, figures like Kang Youwei at the time advocated for a reformist approach. They believed that China was in a barbaric stage while the West was in a civilized stage, and therefore, China needed to transition from its turbulent era to an era of peace and stability.
Now, looking back, this Western-centric view of civilization fundamentally represents a singular-centered framework that cannot accommodate diverse civilizations. Therefore, within such a framework, considering the West as the center inevitably leads to clashes and conflicts between civilizations.
Undoubtedly, this poses significant risks to the world. Faced with such Western-centric view of civilization, it is essential for us to return to the traditions of Chinese civilization and present or reexamine the Chinese understanding of civilization itself.
Upholding the fundamental position of Chinese culture
The Chinese understanding of "what constitutes civilization" mainly encompasses three aspects:
Firstly, Chinese culture believes that the first criterion for distinguishing civilization from savagery is the reverence for humanism. From the perspective of Chinese civilization, civilization entails humans breaking free from the divine and becoming independent entities within the cosmos, signifying self-awareness. The humanistic approach ensures that Chinese civilization consistently focuses on the human world rather than the otherworldly realm. Consequently, it influences the Chinese people's strong sense of engagement with the real world, thereby fundamentally shaping their inclination towards realism and a spirit of practicality.
Secondly, the reverence for moral consciousness. If humanism in Chinese civilization represents the awakening of individuals to themselves, then moral centrism in Chinese civilization further emphasizes that this awakening is not merely about desires, instincts, emotions, reason or other aspects of human nature, but rather the awakening of moral consciousness within oneself.
On one hand, upholding the civilization orientation of cultivating virtue through following the Dao, Chinese civilization has developed a highly intricate system of moral standards throughout history. The "Five Constants" represented by benevolence, righteousness, propriety, wisdom and trustworthiness, as well as the "Eight Virtues" represented by filial piety, fraternal duty, loyalty, trustworthiness, propriety, righteousness, integrity and shame, have become universally practiced moral principles within society. They provide a solid foundation for supporting social development and maintaining social stability.
On the other hand, rooted in morality, Chinese civilization incorporates moral consciousness and moral requirements into various aspects of social life. For instance, in politics, Chinese civilization has always emphasized the concept of the "Way of the King" based on virtue and governed by rituals. In economics, it emphasizes distinguishing between righteousness and profit, prioritizing righteousness over profit. In governance, it emphasizes "winning people over with virtue" and opposes the notion of "subduing people by force". In terms of world order, it emphasizes "harmony among nations" and "each getting what is deserved". In personal life, it emphasizes the cultivation of benevolence and righteousness as one's own responsibility, and the importance of self-cultivation. All of these aspects demonstrate how Chinese civilization incorporates morality comprehensively into the adjustment and regulation of real-world logic. This approach represents the concrete manifestation of moral centrism in Chinese civilization.
The second criterion of Chinese civilization regarding what constitutes civilization is the presence of moral consciousness. Whether a society possesses moral consciousness is considered a standard for judging its civilization. This standard is fundamentally different from the Western view of civilization, which emphasizes the use of force to oppress others.
Chinese civilization emphasizes not only "winning people over with virtue" but also "embracing and accommodating distant others". This unique manifestation of moral centrism in national governance and the understanding of the world showcases the distinctiveness of the Chinese perspective on civilization.
Again, emphasis on the ethical standpoint. In modern times, the Western Renaissance and religious reform were actually a revival and awakening of humanity. However, the awakening of humanity in Chinese civilization is different from that of modern Western civilization. The awakening of humanity in the Western Renaissance is an individual awakening, while Chinese civilization emphasizes the awakening of humanity as a collective. In the context of Chinese civilization, the awakening of the collective is specifically presented in the form of an ethical standpoint.
The so-called ethical standpoint means that individuals in society occupy different ethical roles and have different ethical relationships with others. Chinese culture attaches great importance to the value of the collective. In the perspective of Chinese civilization, such emphasis on collective value is upheld through ethical roles and relationships. Maintaining ethical relationships and realizing collective value is achieved through individuals assuming their respective ethical responsibilities, rather than through individual demands for personal power. In other words, individuals achieve the harmony of the collective and fulfill collective value by taking on responsibilities and obligations towards others.
Therefore, in this sense, Chinese civilization has established an ethical moral sense that prioritizes others and places responsibility and obligation first. This ethical moral sense, combined with the aforementioned emphasis on moralism in Chinese culture, emphasizes both morality and a sense of ethical responsibility. It emphasizes the importance of others and the moral concept of being accountable for others.
This kind of moral concept is widely and universally established in the daily practices of individuals towards their family, country and the world, becoming an integral ethical requirement. As a result, the Chinese nation has developed the notion of "placing importance on family, country and the world". The sense of global concern found in the Chinese people is closely related to the emphasis on collective values and the sense of commitment and contribution towards others.
Furthermore, in Chinese culture, the different hierarchical levels of the individual, family, country and the world are not disconnected. Instead of experiencing intense confrontations, they are achieved through a continuous and evolving structure.
Therefore, as Fei Xiaotong mentioned, we are an expanding concentric circle with a consistent principle running through it. The value of prioritizing others and emphasizing responsibility and obligation permeates it, cultivating a widespread sense of interconnectedness among Chinese people and fostering a holistic mindset. This has also given rise to the unique worldview, values and outlook on life held by the Chinese.
Chinese civilization, in its unique understanding of what civilization means to itself, can be summarized as having a humanistic concern for humanity, a requirement for moral supremacy in individual cultivation, and a principle of community. These elements form the fundamental understanding of what civilization means in Chinese civilization.
Constructing the Chinese solution that leads the renewal of human civilization in the 21st century
Chinese civilization can transcend the Western notion of a hierarchical civilization and provide a Chinese solution for constructing and leading human civilization in the 21st century.
Firstly, the new form of civilization that centers around the people focuses on humanity itself, which involves the absorption and development of humanistic values.
Secondly, the new form of civilization under the comprehensive leadership of the Communist Party of China, characterized by "great unity", represents the inheritance and development of the moral spirit of Chinese civilization. The new form of civilization shaped by the Communist Party of China inherently respects the moral spirit and differs from the Western understanding of the separation of religion and politics and the singular interpretation of politics. Chinese civilization is a new form of civilization created through a highly integrated combination of politics and ethics, practice and values.
Furthermore, the new form of human civilization attempts to construct a world of great unity, a new form of human civilization within a "world—virtue" community. Such a new form of human civilization is closely related to China's emphasis on an ethical (collective) standpoint.