Page 49 - 2022(1) International Confusion Studies

42 J. Liu and X. Tong

rather to give different answers the inquiring students according to their respective
propensity. It needs to be emphasized that “to restrain oneself and return to pro-
priety” (克己复礼) does not mean the same as that proposed by Neo-Confucians in
the Song dynasty. To “constrain” does not mean to annihilate the self, but to
establish oneself. This has been discussed beginning with Qing-dynasty scholar
Hui Shiqi (惠士奇 1671–1741) (Liu, 1990, pp. 23–32).
Mencius also expounded on benevolence saying in his Jin Xin I of Mencius:

“In regard to inferior creatures, the superior man is kind to them, but not loving. In regard to
people generally, he is loving towards them, but not affectionate. He is affectionate to his
parents, and lovingly disposed to people generally. He is lovingly disposed to people
generally, and kind to creatures.” (Jiao & Shen, 2014, pp. 948–949)
These thoughts were developed from the messages of the “Great Announcement of
Zhou” in The Book of History. “The meaning of ren is benevolence or humanity.”
The concept of “building a community with a shared future for mankind” is
based on the traditional Chinese concept of benevolence. If every nation strives to
act humanely, how would there be unilateralism?
To actualize benevolence there must be li (ritual propriety) for guidance. It
is precisely stated in the Analects: “In practicing the rules of propriety, a natural
ease is to be prized. In the ways prescribed by the ancient kings, this is the
excellent quality, and in things small and great we follow them.” (Legge, 2009,
p. 7) “Rites,” which are particular about difference and harmony, could serve to
avoid a “Clash of Civilizations” (Samuel P. Huntingdon). If each nation ob-
serves rites, wouldn’t we have to wait for long for a community with a shared
future for mankind? Confucius said, “A man of virtue pursues harmony but does
not seek uniformity; a petty man seeks uniformity but does not pursue har-
mony.” (ECKCCTC, 2020, p. 304)
Ancient Chinese wisdom can be found in his words. The theory of “Clash of
Civilizations” has never happened within Chinese culture because it has been
open, receptive, and good at accommodating other cultures, a fact proven again
and again throughout history, such as the introduction of Buddhism, Chris-
tianity, and other cultures into China. For example, during the Wei (220–265),
Jin (265–420), and Northern and Southern (420–589) dynasties, the entry of
many different ethnic groups into central China did not lead to “clash of
civilizations.”
If the traditional concepts of benevolence and rites, as core values of classics
scholarship, can be practiced in modern international politics, it can make a
positive contribution to the modern world.