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Searching for inclusive model of global governance

With one-sixth of world population, and second biggest economy, it is only natural that China’s version of the international relations theory is seriously considered.

In the last three decades, domestic, regional and global developments have contributed to the evolution of Chinese international relations theory.

Under the enlightened leadership of Deng Xiaoping and inauguration of the “Four Modernizations” program, China witnessed a widening of perspectives and maturing of concepts of international dealings.

In the academic world, initially a number of Western theories were translated and studied, and many Chinese scholars found themselves trained in the US and Europe.

Some Chinese scholars believed that, insofar as formulation of scientific theory was concerned, it should be beyond national, linguistic or cultural boundaries; yet many others advocated that it should reflect cultural identity and bear a marked Chinese stamp.

A third view posited that it should be an amalgam of both yet with a Chinese flavor.

Since the mid-1990s and early 2000 this self-consciousness (among Chinese scholars) has increased in crafting Chinese international relations theory.

In fact, the world has undergone a major transformation in the last two decades.

In a newly emerging world order, China has developed a stake as a global power. Its sheer size, contribution to world politics and culture, warrants a new thinking about the internatinoal relations theory offered. Besides, it thinks that Confucian thoughts on governance, harmony and culture needs to be part of the international relations theory.

‘All under the heaven’

The Confucian “all-under-the heaven system” is an inclusive system that eliminates the self-other boundary. Institutions designed and established for such a system are global in a real sense and constitute the prerequisite for establishing a global system and solving global problems.

The world order, therefore, must be based upon genuine world institutions, as embodied in the Confucian world view.

Western-oriented theories of international relations are mainly based on neo-realism and neo-liberalism and rely on the dogma of hard core national interests, conflict and competition.

Also, the Western approach betrays superciliousness with its own cultural pride and believes that cultural homogenization will follow globalization and liberalization from dietary habits to political aspirations (quest for freedom and democracy).

Edmund Burke was of the view that change in institutions should be an extension of tradition — little realizing that at the base of cultural root is wisdom, which does not equate possession of knowledge only.

Regional connectivity, a harmonious world order based on inter-faith tolerance, respect for sovereignty, non-interference in internal affairs, peaceful development and win-win creed by nations — makes a case for “moral realism” while shaping the tone and texture of China’s international relations theory.

Much as it may seem idealistic, the ongoing travails and tribulations in the world demand a fresh and innovative paradigm of international relations theory.

The writer is Visiting Faculty at Department of Defence and Strategic Studies, Quaid-i-Azam University, Islamabad, former Adviser COMSATS and ex-President, Islamabad Policy Research Institute. Shanghai Daily condensed the article.




 

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