![]() ![]() Similarly, the virtue of propriety (礼) is related to the virtue of compassion ( ren 仁), as seen in this saying of Confucius: ren er bu ren, ru li he? Ren er bu ren, ru yǜe he (人而不仁,如礼何?人而不仁, 如乐何?) (Ma Lai Xi Ya Er Tong Dao Du Tui Guang Zhong Xin, 1999, eds., pp. ![]() It means one should refrain from witnessing, hearing, suggesting or acting upon something had it not been in accord with the principle of propriety. I suggest that the spirit of non-interference ( ke ji 克己) stems from the virtue of propriety ( li 礼), as Confucius has said: fei li wu shi, fei li wu ting, fei li wu yan, fei li wu dong (非礼勿视, 非礼勿听, 非礼勿言, 非礼勿动) (Ma Lai Xi Ya Er Tong Dao Du Tui Guang Zhong Xin, 1999, eds., pp. The teachings of Confucius reflects a spirit of non-interference, which Yan (2014) instanced to distinguish the concept of moral realism from classical realism. The Confucian saying of lai er bu ju, bu wang jiao zhi (来而不拒, 不往教之) resembles a well-known teaching of Confucius, which is “do not impose on others what you yourself do not desire”, or ji suo bu yu, wu shi yu ren (己所不欲, 勿施于人). Lastly, while classical realism sees nationalism and humanitarianism as two contradictory elements, moral realism sees nationalist governments as capable of preserving the ideals of humanity, particularly when they are resolved to share the concerns of the global community, or all-under-heaven” ( you tian xia 忧天下) (Yan, 2014, pp. Second, it was suggested that moral realism views the two elements of national interest and international morality as not mutually exclusive but complementary, meaning the more a state conforms with international morality, the greater its national power, as opposed to the supposition of classical realism that states must forgo national interests to uphold international morality. Consequently, the differences between classical realism and moral realism were outlined.įirst, it was argued that while classical realism is humanitarian-oriented, moral realism views morality, or a state’s propensity to adhere to international morality as a constituent of national power. According to Yan (2014, pp.9), moral realism was inspired by the following saying of Xun Tzu, a Confucian philosopher during the Warring states period: yi li er wang, xin li er ba (义立而王, 信立而霸), which means a sage-ruler should be established on the principle of righteousness, while his pre-eminence should be formed on the principle of trustworthiness. Such a Confucian teaching was used to differentiate the idea of “moral realism” from the Western liberalism, which was believed to be promoted by using military means. 10), which means while one should not turn away those who have come upon to learn (from them), one shall never seek to spread his teachings without being asked. Similarly, Yan Xuetong (2014) proposes the concept of “moral realism” based on the Confucian teaching of “ lai er bu ju, bu wang jiao zhi (来而不拒, 不往教之) (pp. In effect, it was argued that relational-politik centered on the principles of righteousness ( yi 义) and moral justice (理 li) could lead to increased sustainability, cooperation and harmony in IR (pp. ![]() The Confucian principle of dao yi (道义), or “the principle of righteousness”, was also introduced to reinforce the need for principles to guide state behaviour so that “amoral realpolitik” caused by states’ “extreme maximization of self-interest” could be reduced (pp. 182), which highlights mutual assistance and ethical obligation in social interactions. According to Zhang (2015), the concept of Confucian relationalism is based on the principles of “appropriateness and justice” ( yi li 义理) (pp. The idea of “ethical relationalism” was derived from the concept of Confucian relationalism, which seeks to minimize states’ pursuit of self-interest in return for sustainability in international relations. 181) to argue that international relations (IR) are not merely about states pursuing “exclusive self-interest” but could include their attempts to sustain “long-term ethical relationships”. In the book, “Chinese Hegemony”, Zhang Feng (2015) introduces the concept of “ethical relationalism” (pp. ![]()
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