With regard to China specifically, Roussinos notes that "it is in [their] hallowed traditions, of a centralized state with a 4000-year history, of an efficient bureaucratic class adhering to Confucian values, and of an emphasis on stability and social harmony over liberty that Chinese [political] theorists credit their civilization-state's rise, now seemingly 'unstoppable and irreversible' [quoting Chinese theorist Zhang Weiwei].'"
All of this is rather interesting, but while I do not feel qualified to respond to Roussinos' observations regarding Russia, India, or Turkey, I do feel I am qualified to say something about the "hallowed traditions" allegedly responsible for China's "rise." The problem with the thesis that China's growing global role is due to its adherence to ancient Chinese political and social traditions is that until fairly recently (the last thirty years or so) China's ruling Communist Party has set itself in opposition to much of Chinese tradition. Under Mao Zedong, the Party vehemently denounced Confucianism for providing the ideological rationale for China's allegedly oppressive pre-Communist society, and rather than advocating "stability and social harmony" called for class warfare. Political theorist Christopher Coker's statement (quoted by Roussinos) that "the turn to Confucianism [in China] began in 2005, when President Hu Jintao applauded the Confucian concept of social harmony and instructed party cadres to build a 'harmonious society'" is partially correct, but does not tell the whole story. The Communist Party's "turn to Confucianism" was clearly due to the waning appeal of Communist ideology in China. In order to buttress its claim to power, the Party apparently decided to bring back certain aspects of Chinese tradition. However, there has not been a full-fledged return to Confucianism, as evidenced by current President Xi Jinping's continuing efforts to promote Communist ideology. The inherent tension involved in the Party's efforts to mix Communism and Confucianism can be illustrated by an incident that occurred nine years ago. A large statue of Confucius had been erected in front of Beijing's National Museum of China, not far from the famous portrait of Mao that hangs on the historic Gate of Heavenly Peace (Tiananmen). However, a few months after it was erected, the statue disappeared (see this Reuters story). No official reason was given for the statue's removal, but many suspected that the placement of the statute so near to Mao's portrait had offended more doctrinaire Party members.
Furthermore, it is undeniable that China's recent "rise' has been at least part due to its decision to integrate itself into the global economy. During its imperial past, China did engage in international trade to some extent, but its economy was largely domestically-driven. Thus, by deciding to move toward an export-dependent economy, China's Communist leaders were actually going against Chinese tradition.
In short, the notion that China's increasing global prominence is somehow due to adopting the model of a "civilization-state" is rather debatable. Moreover, its government's efforts to mix Chinese traditions with a 20th century ideology, Communism, may yet prove unsustainable. Certainly, such an ideological mixture has not proven satisfying to all of China's people, as is shown by the fact that there now may be more Christians in China than there are Communist Party members!
Image of the National Museum of China from Wikimedia Commons
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