#?
#P[80]&#A*FAmerican^ Studies^ in^ China^ #FKVol.2#FS,^ 1995/_@#a$#P[100]
#J[-100]
#T3GLOBALIZATION AND CHINESE CULTURE#t
#T4LI Shenzhi#t$$
The world has entered into an era of globalization.$
The process of globalization has already begun since Christopher Н
Columbus discovered the new world in 1492 and the eastern and western Н
hemispheres merged. Then, why should we say that the world has entered Н
into an era of globalization now? For, in the last 500 years, what we Н
saw were but the expansion of national strength, the conflicts of Н
national interest, the spread of religion and the infiltration of Н
culture, etc. In a word, it was but conflicts and fusion caused by the Н
meeting of partial forces. But now, what we see is a global force that Н
is transcending the nations and the national boundaries; the global Н
problems are spreading far and wide. $
It may be said that the demarcation line of the turning point ranged Н
from the collapse of the Berlin Wall in 1989, the disintegration of Н
the Soviet Union in 1991 to the formation of a unified European market Н
in 1993 and the numerous proposals about the information expressway in Н
1994.$
China, India and the republics of the former Soviet Union that are Н
most populous and have the greatest expanse of territories in the Н
world plunged into the globalization drive of market economy almost Н
simultaneously. They at least begin to "act according to international Н
norms" economically.$
Economy is something materialistic. In the field of ideas, information Н
is spreading to all corners of the world, uninterrupted. All that Н
happened from 1989 to 1991 may be interpreted, as a matter of fact, as Н
the break-up of closed castles by the force of information. Now, many Н
countries have made plans to build information expressways in the Н
early 21st century. By that time, the common people in their tens of Н
millions will be able to acquire any information they wish to know Н
almost at the same time. The change from the era of industrialization Н
to the era of information we have been talking about in the last two Н
or three decades will probably materialize in the 21st century.$
#M1Globalization and Chinese Culture#m
#M2American Studies in China#m
The globalization of market economy and the globalization of Н
information may be the most important landmarks for the era of  Н
globalization. The other landmarks include: the globalization of Н
environmental pollution, population explosion and its ensuing problem Н
of immigration, the nuclear arms and the threat to the human race as a Н
result of the spread of the mass-destruction weapons, and the Н
globalization of vicious infectious diseases, drug trafficking, crimes Н
and even garbage disposal. It is precisely why the UN Secretary-Н
General Boutros Boutros-Ghali said on the UN day in 1992:" The first Н
genuine era of globalization has come." The time was precisely 500 Н
years from 1492. $
The era of globalization has set in and its process has just begun.$
It is something that is worth welcoming in terms of the theory of Н
evolution (not only the theory of biological evolution but also the Н
theory of cosmic evolution). Or it may be said that it will definitely Н
come no matter whether you welcome it or not. You can neither oppose Н
it nor evade it. However, an unbiased simple judgment by mankind will НКhave to be made in the future, say, in 200 years. For us who are Н
involved in this ever quickening globalization (as different from the Н
slow globalization process in the last 500 years), globalization will Н
not only bring joy and pleasure but also troubles and pains, for they Н
will not only bring fusion and harmony, but also frictions and clashes Н
-- struggles of life and death and blood and fire under most Н
circumstances.$
"A world that is united will be divided after a long time of union and Н
a divided world will be united after a long time of division." This is Н
the opening sentence of the classic novel "The History of the Three Н
Kingdoms" and is also the historical philosophy upheld by the majority Н
of the Chinese. It holds true of the world history as well. Since the Н
emergency of the human race on earth, the general trend is division. Н
People are separated from each other more and more for the sake of Н
survival. However, the earth is a globe. This trend made a reverse Н
five hundred years ago and people began to meet each other. Just as Н
from the split of the Han Dynasty to the unification of the Jin Н
Dynasty, it had been through numerous cruel and savage episodes: Н
colonialism, imperialism, the first and the second world wars were but Н
the most outstanding episodes of them. So, globalization will not be Н
peaceful. This is the first point we must remember.$
The second point we must remember is that the greatest propelling Н
force has ever been the market economy. Essentially speaking, market Н
forces never recognize any kind of boundaries. So far there is profit, Н
they will try to penetrate like the mercury. They had broken many of Н
the tribal and national barriers and will destroy still more national, Н
regional, racial, religious and cultural boundaries. For those Н
countries where market forces are a way of life, this will pose less Н
difficulties while for those where market forces are but a beginning Н
trial, it will be very painful and resistance can be well imagined. It Н
is precisely because of this that some of the Western thinkers are Н
very much worried about the time and themselves and serve warnings: Н
there will be clashes of civilizations on this globe. We will have to Н
wait to see how wide and how intense these clashes will be. In a Н
word, globalization will undoubtedly break up the boundaries of Н
civilization. It will prove that human society is not a mosaic but a Н
system.$
The third point is that in terms of the positive side of the market Н
forces, their great role lie in emancipating the initiative and Н
creativity of the individual person and powerfully stimulates the Н
growth of wealth; in terms of the negative side of the market forces, Н
they precisely depend on the primitive motive of self- interest of the Н
individual man -- the ever-growing greed for material pleasure. It is Н
precisely because of this that they help raise the living standards of Н
people and increase the extent of individual freedom. They bring to Н
the world the cowboy jeans, coca cola, disco, the rock'n roll as well Н
as heroin and Aids. They break the life style many have been used to Н
since the ancient times and yet have not the time to bring them the Н
matching order.$
So, as globalization quickens its pace, it brings to the world great Н
confusion and chaos in terms of value conceptions.$
New ideas keep cropping up in the so-called Western world (namely the Н
developed nations). Modernism is followed by post- Modernism on the Н
heels. And now it seems post-Modernism is no longer in vogue and Н
people are thinking of fabricating some post- post-Modernism. The НКconfusion of ideas and poverty of language have made people turn to Н
post-X, Y and Z. However, this will not save the world nor themselves.$
In this world of today, there are abundant post-X, Y and Z as well as Н
all manner of fundamentalism -- Islamic, Hinduist, Orthodox Eastern Н
Church, Catholic, Christian and Confucianist. Though they are mostly Н
found in developing countries they do spread in the developed nations Н
in extremist and sub-religious forms.$
Man's soul has got confused and is struggling between the past and the Н
future and between progress and retrogression.$
This is the great global cultural crisis people have sensed and felt. Н
That it is a great crisis lies in the fact that they are not only Н
manifested in the depression in the field of education, publishing, Н
literature, painting and music and in the inability of science to Н
break its logical and experimental limits, but also in the ever-Н
worsening degeneration of moral standards, the nucleus of culture. Н
While the traditional values are lost, there is no way to find new Н
ones that will be able to rally all and society at large.$
Many far-sighted thinkers have sensed this problem. They include Н
Paul Kennedy, Arthur M. Schlesinger, Jr. and Samuel Huntington who Н
predict the clashes of civilizations. However, they will not state Н
explicitly where the crux of the problem lies nor will they like to Н
work out the way to save it. Of course, there are many crazy people Н
like the Neo-Fascists and Neo-Nazists in Europe. However, if their Н
ideas are practised, the world will only slide all the more quickly Н
into still greater catastrophes.$
The Chinese who had always taken great store by their own culture have Н
profoundly sensed their own cultural crisis since the last century. Н
Since the 1840 Opium War, China has met "the change never seen in the Н
past 3,000 years" as Li Hongchang said. The 3,000-year-old Chinese Н
culture will make a new change in economy, politics and the life Н
habits -- in culture in its extensive sense. The culture is doubly Н
heading towards the era of industrialization as well as the era of Н
information. The Chinese are well aware of the dramatic and painful Н
processes therein, processes of struggle between the bright and the Н
dark, the progressive and the retrogressive and success and Н
failure....$
What will comfort us is that we may predict with assurance that such a Н
change will be completed at the bicentennial anniversary of the Opium Н
War. For the Chinese have resolutely embarked on the road of a market Н
economy and made achievements well-known to the world.  $
This is really an outstanding achievement -- completing the journey in Н
200 years, namely, in what took others for 500 years.$
However, we should not forget the aspirations and disappointments Н
cherished by many people of virtue as well as the general public in Н
the 200 years; neither should we forget the costs we have paid and the Н
difficulty and sacrifice that lie ahead.$
In retrospect, the proposals made by our forerunners -- either reform Н
or salvation, either the Three Principles of the People (nationalism, Н
democracy and livelihood) or socialism, either world revolution or Н
efforts to gear China towards international norms -- are all meant to Н
embark on the road of globalization, the road all human race will have Н
to take.$
When we say that China will accomplish the journey from traditional Н
society to modern society, we mean that it is as if we were digging a Н
tunnel and we know that it will not be long before it is made open. НКHowever, we must not stop and take a rest when the tunnel is made Н
open, for there are possible cave-ins, sand slides and deluges. Just Н
as our forefathers advised "When you finish 90 #FKli#FS_ it only means Н
half of a 100-#FKli#FS_ journey." As a matter of fact, for modernization, Н
it is not enough to have only a market economy. We must in the Н
meantime build democracy and rule by law and modern moral code. What Н
we see now is "the collapse of rites and music" -- as Menfucius said, Н
"There is no way on high, nor there is observance of law by the Н
lowerly." People deem it as a natural phenomenon in the period of Н
societal transition. However, if no efforts are to be made to remedy Н
it, the consequences will be dreadful to contemplate.$
Though the conception of value of the human race is ever changing, its Н
most fundamental element and its nucleus are for ever universal and Н
ever-lasting. The best rule the Chinese have been seeking invariably Н
calls for "simple customs and righteous mind". Nevertheless, the Н
current way of thinking is "money-centered"; for money whatever can be Н
done. Those "time-servers" the Chinese have always despised as Н
capitulationists are now heroes of the times. The essence of the so-Н
called hooligan literature is play of life, throwing into the winds Н
value standards, righteousness, hard work and simple life style Н
traditional Chinese philosophy upholds. Can the Chinese realize Н
modernization after they discard all these traditional conceptions of Н
value? Can the 1.2 billion Chinese march towards a world of Н
globalization in such a disarray?$
The answer is a definite "no". If the Chinese fail to inherit the Н
traditions and establish a new moral order, we will not be able to Н
attain modernization nor will we be able to acquire the qualification Н
of a dignified member of the future world of globalization.$
What we should be on guard is that when China is completing its period Н
of transition, the world is completing a still greater period of Н
transition from the era of industrialization to the era of Н
information. In another word, the period in which the Chinese Н
conceptions of value are well confused coincides with the period in Н
which the world conceptions of value are in a similar state. This is precisely like Н
"going through one pass after another and climbing one mountain after Н
another."$
Is it a good or bad thing? Dialectically, it is a bad as well as a Н
good thing. What we should do is to try our utmost to turn the bad Н
into the good.$
The great loss and chaos of the global conception of value, Н
fundamentally speaking, are caused, like those of the Chinese Н
conceptions of value, by the fact that history is in a major turning Н
point of development. The 20th century, though it brought two Н
catastrophic world wars to mankind, did propel the era of Н
industrialization of the world to its last stage and popularize the Н
market economy, science and technology in the world. The total wealth Н
of mankind is so accumulated that it will, if properly used, quickly Н
change the physiognomy of one or two countries; the productive forces Н
are so developed that they will satisfy the basic needs of mankind and Н
individual freedom is raised to an unprecedented level. In the Н
meantime, it does bring cultural degeneration and moral decay. The Н
difference between the rich and the poor is getting increasingly Н
greater, hegemonism and nationalist self-interest co-exist and racism Н
and cultural frictions are found in the world as well as in some of Н
the countries at the same time. The contradiction between population НКexplosion and environmental destruction seems to be a fast knot. In Н
face of these, mankind is confused. They do not know how to handle the Н
real problems, nor do they know how to tap the new possibilities. The Н
crisis of confidence and belief that hit China in the 1970s and 1980s Н
is now found all over the world. It is all the more outstanding in the Н
West that used to be deemed as rich, prosperous and civilized: social Н
decay, split of family, lack of proper education for their children Н
and discipline for their youth. The statistics of the United States Н
and other developed nations show that the rate of crimes, suicides and Н
insanity rises together with the rate of unemployment. People, Н
especially the young people on whom hinges the future of the world, Н
lose belief and confidence in their governments and social authority Н
and in the future.$
It is precisely because of this that the late U.S. President Richard Н
Nixon said in an article published posthumously carried in the May Н
issue of 1994 "New Choice" that the United States is the only Н
superpower and the most powerful and the richest country in the world Н
today. However, he added, though the United States is rich materially, Н
it is poor spiritually. $
How about the underdeveloped nations? In the poor African continent, a Н
local scholar named Hassan Ba held that one of the reasons why the Н
current tribal wars will not stop in the continent lie in the fact Н
that "These African societies have lost their traditional value Н
standards in colonialization and modernization, they no longer have Н
the mechanisms that may regulate local conflicts and the elite that Н
will consider to educate the conflicting parties.... People have Н
forgotten that the humanist principles are, first of all, the Н
concentrate of the national conceptions of value of a society formed Н
in the historical process." ("Libration", April 25, 1994) The former Н
UN Secretary-General Javier Prez De Cullar said that development can Н
not be only interpreted as the growth in material pleasure. It calls Н
for the part of the spirit. He went on to say that the mode of Н
development in the form of ever expanding material consumption is Н
neither feasible nor sustainable. It not only destroys the cultural Н
structure but also poses threat to the biosphere and the human Н
survival. ( "Le Monde", February 25, 1994)$
All indicate that there is cultural crisis or crisis of value Н
conception. While the old moral standards go collapsed there is no new Н
one yet.$
The crisis is world-wide. This makes us feel heavy: when China is Н
surrounded by a world wave of cultural crisis, it will be still more Н
difficult to solve its own. However, this gives China strength just as Н
well, for when it is trying to solve its problems, it enjoys the help Н
from the world in its general drive.$
The remarks made by the former UN Secretary-General Javier Prez De Н
Cullar we quote above were from a speech by him at this year's Second Н
Session of the World Cultural Development Committee established by the Н
end of 1992. The committee is aimed to reconsider the conception of Н
culture itself and deepen the ties between culture and development.  Н
He said that this has never been done world-wide before. He went on to Н
ask why can't there be an international Marshal Plan in cultural Н
development?$
The journal "The Futurist" of the United States that calls the Western Н
society an ailing society noted that Western modern culture is harming Н
our spiritual health. This provides us with sufficient reasons to establish НКa new set of value standards and a new system of belief. The relations Н
between other serious problems confronted by the Western modern Н
culture and Western society make it all the more urgent. (Nov./Dec., Н
1993)$

$
We Chinese should welcome and support these efforts. We should not Н
wait or depend on others to do so. We should work at it ourselves. The Н
Chinese must not be those who come and enjoy the fruit.$
In this respect, the Chinese have their edges.$
Confucianism has always been regarded as a politico-ethical Н
philosophy. It may serve as the spiritual pillar in re-establishing Н
the moral standard. (The Russians enviously said, "If only we have a Н
Confucius.") Many of Chinese philosophical schools -- either Н
Confucianism, Taoism or Buddhism -- stress the harmony of man with Н
nature, the harmony of man with man, demand that one puts social Н
responsibility above self-interest. They can help us today when we are Н
trying to get rid of all manner of contradictions and confusions.$
Kant, the thinker, thought that his life-long target is to raise the Н
status of man. Ancient Chinese philosophers deemed the status of man Н
as supreme. "Xiao Jing" (Classics of Filial Piety) says, "Man is most Н
to be cherished in between the heaven and the earth." "Li Ji" (The Н
Book of Rites) says, "Man is the heart of the heaven and the earth." Н
That is to say that man is the self-recognition, self-consciousness Н
and self-development of the cosmos. Man's dignity and man's value Н
originate from the heaven and the earth and the cosmos: man naturally Н
has the power to save himself.$
Last summer when I was in the United States, I read an article from a Н
magazine that specializes in Chinese studies. It said, "Of all crises Н
China confronts, the core crisis is identity crisis. The Chinese are Н
losing what makes the Chineseness." I was deeply impressed by the Н
profoundness of the observation and the sharpness of the criticism. Н
But, I believe that "China will not be like this for long."#+[1] We Н
will surely find the lost "identity".$
Undeniably, this is an extremely great and hard project. We even dare Н
not say whether there are people who have started. Foreigners have Н
found our problems. How about us who live on the Chinese soil? Looking Н
round in the wilderness, we hear some weak cries that have got no Н
responses. Ancient teachings told us, "When things go to their Н
extremity, they will reverse their course." It is the heavenly way. Is Н
it that things have not yet gone to their extremity to reverse their Н
course? I suspect....$
What is strange is that as the efforts to re-establish China's Н
cultural undertakings are just under way and our social and moral Н
standards are still declining, an air of arrogance has surfaced with Н
the regeneration of Chinese economy and a very few of people having Н
got rich: "China's 'Book of Change' is the no. 1 book in the world" Н
"China's breathing exercises have no match in the world" "the 21st Н
century will be the Chinese century".$
In a TV program beamed on the eve of this year's Spring Festival, a Н
rural lady who has just fixed a telephone is having a call with her Н
son studying overseas. When she learns that her son has to work to Н
make money for the tuition, she says, "When you finish your study and Н
our country gets rich, let them come to China to wash dinner plates Н
for us." $КThis is most crude nationalism, running contrary to the tendency and Н
spirit of globalization and to China's traditions. Confucius says, "Do Н
not do to others what you don't want to be done to you." He also says, Н
"If you want to be perfect, first make others perfect; if you want to Н
be prosperous, first make others prosperous." This is indeed the Н
genuine Chinese spirit!$
Singapore's erstwhile prime minister Lee Kuang Yew said at the Н
Hongkong World Chinese Merchants Conference on November 23 of this Н
year that when overseas Chinese are making successes, they must guard Н
against Chinese chauvinism. It is particularly important when China is Н
heading towards prosperity and strength. Shouldn't the Chinese on the Н
Chinese mainland be more on guard?$
A week earlier on November 16, former U.S. President George Bush made Н
a speech entitled "The Shock of the Growth of Greater China to the Н
World" in Hongkong. In the last paragraph, he said, "I know that we Н
Americans often emphasize what you may learn from us. We often talk Н
glibly about our free market and democratic system, for we believe in Н
their role. However, as a matter of fact, the world is changing. When Н
power and wealth is diffused, we must learn from you. This may be what Н
is the most hopeful in our time." He added, "In the Western world, we Н
have been talking about rights only while you in Asia, in Hongkong and Н
some other places caution us that prosperity and peace hinge on Н
individual responsibility." $
The Western people will learn from the Chinese. It may make some Н
people feel complacent. However, we should ask ourselves: Have we got Н
the quintessence of the market economy and democratic rule? Have we Н
got to the point where we may even work out things more creatively? Н
Have we practised to the letter the teachings of our forefathers that Н
one should put social responsibility above personal interest?$
Nationalism is a great target proposed by Dr. Sun Yat-sen with a view Н
to freeing China from imperialist and colonialist oppression and Н
aggression. But Chinese traditional ideal is "tian xia-ism" (tian xia Н
denotes in between the heaven and the earth), not "nationalism". Н
Confucius teaches, "The great way is that public interest is put in Н
first place." Zi Xia says, "All in the world are brethren."  Н
Philosophers like Gu Yanwu and Wang Fuzhi differentiated "state" from Н
"tian xia". They put "tian xia" above the state, thinking that the Н
state is but a political power while tian xia denotes culture. The Н
American sinologist Joseph R. Levenson thought that Chinese tian xia-Н
ism is culturalism, for ancient Chinese paid attention only to Н
politics, education, rites and music instead of to the colors of Н
skins. This is what is called "Be a foreigner when you are in a Н
foreign state, and be a Chinese when you are in China." Chinese Н
nationalism was born because of the oppression by foreign powers in Н
the late 19th century. So, Chinese nationalism can only be one in Н
terms of national liberation, not in terms of national expansion. In Н
the time when globalization is accelerating and China is rejuvenating Н
itself and trying to be on a par with world powers, Chinese culture Н
should return to culturalism and tian xia-ism, namely, globalism.$

In today's world, though the globalization of science, technology, Н
economy, life habits and behavioral patterns is well marked, culture, Н
in addition to physique and physiognomy, is the last mark that Н
distinguishes races. Many of the thinkers in the world predict that Н
the globalization of material life will inevitably lead to НКglobalization of spiritual life. For instance, the 17th World Н
Philosophical Conference held in 1983 in Montreal stressed "the Н
supreme value of the unity of the human race and the unity of the Н
world culture." However, we are still far away from this goal. This is Н
why "Clashes of Civilizations" comes out today. (Preferably we will Н
not need another 500 years).$
If we don't indulge in reveries, what is most urgent to do now is to Н
invigorate the national culture of each nation and try to tap from it Н
its most essential conception of value that is common among all Н
nations; to quicken and deepen the cultural interflow and fusion among Н
nations and promote the fusion of the particularities of each national Н
culture with the universal culture of the human race.$
At the time of globalization, this should be the task for every Н
nation. However, for the Chinese, it is particularly urgent and Н
important. The reason is very simple: the Chinese are the biggest Н
nation and Chinese culture is the most lasting and wide- spread in the Н
world. If the Chinese can not help in promoting the great historical Н
process of moving from chaos to order, it will delay the process and even Н
make it retrogress. The pros and cons are very conspicuous. As a Н
matter of fact, George Bush in the above- mentioned speech said, Н
"People want to know that to the rest of the world, the rise of Asia Н
is a blessing or catastrophe? What is most important therein is that Н
what impact China will bring on these issues?" He made a downright Н
answer. He said, "After learning the economic growth of Asia and the Н
staggering figures I mentioned above, some people may ask will these Н
growths be harmful to the United States? The reply is of course Н
negative. Asia's growth and China's development will only benefit the Н
United States." We may make a judgment here: If China takes the road Н
of chauvinism in economic and cultural development, it is a Н
catastrophe for China; if China takes the road of globalism, it is Н
China's blessing. China's catastrophe will surely be the catastrophe Н
of the world while its blessing will certainly be one of the world Н
too.$
Chinese culture had been in history a powerful culture to the Н
neighboring countries in Asia, attracting them to copy it over a long Н
period of time. Nevertheless, as compared with Western culture in Н
modern time, Chinese culture was a weak culture. There had been Н
efforts on the part of the Chinese to learn from the West (including Н
the Russians) in the last 100 years or so. The proposition of "total Н
Westernization" made by Dr. Hu Shi had caused a major polemic of total Н
Westernization vs. native Chinese culture. Later, Dr. Hu Shi Н
acknowledged that the proposition was linguistically erratic and that Н
total Westernization was virtually impossible. He thought that it Н
should be proposed as "full world- ization". The polemic hence came to Н
a conclusion. 60 years later, I think "full world-ization" should Н
evolve into "globalization". This is not a matter of rhetoric. For, Н
when people say full world- ization, they actually mean the powerful Н
Western culture. The thorough world-ization is essentially a matter of Н
learning from the advanced West. Today, the pattern of the equilibrium Н
of strength has made a change and there are global demands Н
transcending nationhood and national boundaries. New ways of Н
resolution are proposed in light of these new common demands. This is Н
not the task of a given nation, but the task of all nations, i.e., the Н
task that calls for the common efforts of global culture.$
The nations in the contemporary time are well aware of such a form and НКdemand. What George Bush said and the Montreal Philosophers' Н
Conference stated are good proof of this. Japan, our neighbor, has Н
been in the last two decades making internationalization the point Н
of departure and destination of its efforts to develop trade and Н
technology as the focal point to build it up. The R.O.K., that is Н
closer to us, has been, too, practising internationalization. Japan's Н
Samkei Shimbun in its coverage of R.O.K. President Kim Young-Sam's Н
China visit said that R.O.K. was shifting its thought to Н
globalization. It pointed out that R.O.K. has come to understand that Н
in today's world, it is not enough to develop bilateral relations. The Н
multi-lateral relations are more important; multi-lateral relations Н
are a global mechanism.$
When the Chinese recall the joy and the great changes brought by the Н
restoration of China's seat at the U.N. more than 20 years ago, we Н
have every reason to urge the restoration of China's seat at the GATT Н
(and the forthcoming WTO). Many may not have been aware that to join Н
such international economic organization means in fact joining the Н
building of the global culture that is taking shape.$

What I mean is that the modernization of Chinese culture must be based Н
on tradition and targeted at globalization. Without the former, the Н
1.2 billion Chinese will be like loose sand, unable to participate in Н
the process of globalization; without the latter, Chinese culture will Н
head towards closed-doorism we repudiated a decade ago.$
In this case, the century-old controversy about ti and yong (noumenon Н
and practice) is thus well resolved: the universal law of Н
globalization is the ti while the Chinese characteristics are the Н
yong. China will participate in the process of globalization on the Н
strength of its edges. This is what is called the ti is clarified and Н
the yong is thus brought into full play (Ming Ti Da Yong).$
While Japan and R.O.K. have taken internationalization as their Н
national targets, many of the Western powers seem to have failed to Н
see it. Maybe they that have reigned supreme in the world for many Н
years think they are fairly internationalized. However, in terms of Н
the speed and scale of the growth of the world situation, it is far Н
from being enough. Whoever fails to conform to the tide of history Н
will be punished by history. Whatever nation that takes worries of the Н
human race into its account ahead of other nations is a genuine Н
advanced nation.$
In this respect, China has fairly good advantages. The 5,000- year-old Н
history of Chinese culture is a history of fusion through conflicts Н
and clashes between the central China culture and other cultures in Н
the rest of China. Other major nations such as India, the United Н
States, Russia, Germany, Great Britain, France, Spain and Italy, etc. Н
have had more or less the same experience in the formation of their Н
nations. Even smaller nations have been through fusions of tribes and Н
races in different scale, size and length of time. It can be well Н
imagined that globalization that was initiated five hundred years ago Н
and will be completed in five hundred years will repeat the same cycle Н
of history. As the elements are more complex and the size is much Н
bigger, there will be many pluralistic features in its process of Н
integration.$
Chinese culture with its rich experiences should make greater Н
contributions to globalization. This is our bounden duty. However, we Н
must be aware that such experiences belonged to pre-modern times, НКnamely, the pre-industrialization times. For contemporary world Н
society, we are a late-comer. Though China was one of the founders of the UN Н
and the GATT, it did not initiate the idea. So, to take a more active Н
part in globalization, we must, on the one hand, sum up and inherit Н
the quintessence of Chinese cultural traditions, and on the other, Н
learn from the cultural traditions of other nations. In a word, we Н
must learn from the cultural traditions, either Chinese or foreign, Н
that are beneficial to the establishment of a global order.$
Though culture may be defined in its extensive sense as all from food, Н
clothes to music and painting created by man, its core, it must be Н
clarified, lies in defining the relations between man and nature and Н
between men. To handle well the latter, it is necessary to handle well Н
the former in first place. So, the core of the cores of culture is to Н
establish the moral code for human society. In this, Chinese culture Н
has its edges. For, Chinese culture has always taken "integration of Н
heaven with man" as its supreme state of mind. Chinese culture seeks Н
the harmony between man and nature and tries to realize the harmony Н
between men through the harmony of man with nature. This is perfectly Н
in accord with the general trend of globalization.$
As a Chinese, I, in principle, believe that Chinese philosophy as the Н
core of Chinese culture will be able to work out the best remedy for Н
the current cultural crisis in China as well as in the world. In Н
reality, we must be aware that we are struggling in crisis. It will Н
take a long time Н
before we can say that we have seen the bridge across this shore Н
and other shores. How can we boast when we even can't say that we have Н
found our lost identity. Give an example, if you are a real man.$
Confronted with mountains of problems, we some time don't know how to Н
start, nor do we know where to start the dig in order to excavate a Н
tunnel through the mountains of problems. (Here I denote the Н
establishment of global moral code, not the conformity with global Н
economic practices as I have dealt with above). Chinese philosophers Н
teach us that we have to start on our own. "Da Xue (Great Learning)" Н
says, "Things have beginnings and ends, so are matters. If you know Н
the order of things, you are close to the way. In ancient time, those Н
who wished to make the moral code known to the general public, they Н
had to first run well the state; to run well the state, they had to Н
first run well the family; to run well the family, they had to first Н
cultivate themselves morally; to cultivate themselves morally, they Н
had to first have right mind; to have right mind, they had to first Н
have sincerity of mind; to attain sincerity of mind, it is imperative Н
to first acquire knowledge. To attain knowledge, it is imperative to Н
first exhaust the principles of things. It is by exhausting the Н
principles of things that to acquire knowledge is possible; when you Н
have exhausted the principles of things, you will have the sincerity Н
of mind; when you have sincerity of mind, you will have right mind; Н
when you have right mind, you will possibly cultivate yourself Н
morally; when you cultivate yourself into a man of virtue, the family Н
is right; when the family is right, the state is well; when the state Н
is well, there is peace under heaven." The so-called "peace under Н
heaven" denotes the establishment of globalized economy, politics, law Н
and moral order.$
To attain this goal, there is no other way except that every one Н
establishes his moral personality.$
Friedrich Nietzsche proposed "reassessment of all values" more than НК100 years ago. The impact was far-reaching and extensive. Now, it is Н
high time to reassess all values reassessed more than 100 year ago.$
When efforts are made to reestablish moral order, China is not alone, Н
for it is just the time when all the world will reassess all values. Н
We only hope that such moral order is established earlier in China, Н
thus making greater contributions to the establishment of the global Н
order -- the first of its kind in human history.$
No matter how hard the task is, I have the following confidence: 1. I Н
believe that since man is born under the heaven and it takes hundreds Н
of hundreds of millions of years to evolve into man, it is definitely Н
not for the sake of extinguishing him; 2. I believe that since the Н
most elementary cells have the ability to organize themselves, human Н
society must have the ability to organize itself. Menfucius says, "It Н
has been a long time since the man was born under the heaven. The norm Н
has always been a cycle of order and disorder." Gu Yanwu, after Н
summarizing the experience in Chinese history that the customs Н
#^turned#^_ Н
from bad to simple and sincere, says, "All customs in the world may Н
change." In fact, history has proved this on many occasions;3. Though Н
science and technology, fundamentally speaking, are the important Н
factors that cause today's cultural crisis, I believe nevertheless Н
that science and technology will continue to develop and will give Н
people the strength to resolve their own problems.$
So, the road is tortuous and the prospect is bright just as the old Н
saying goes.$
We have only one globe. The human race is of one family. The day of Н
unity will surely come.$
Mankind will have genuinely great tasks to accomplish at that time! $
#T4NOTES#t
##[D1J100P80]
_#+[1]_
When I visited Japan in 1987, I had a talk with Takeiri Н
Yoshikatsu, the Chairman of Komei Party who told me of his first Н
meeting with the late Premier Zhou Enlai on his China visit during the Н
darkest period of the Cultural Revolution. When the meeting ended and Н
the Japanese guests had gone down to the landing of the staircases, Н
Zhou Enlai suddenly returned and went up to Takeiri Yoshikatsu, Н
saying, "Mr. Takeiri Yoshikatsu, China will not be like this for Н
long." After he finished, he turned and left. Takeiri Yoshikatsu told Н
me that he saw that Zhou Enlai's eyes were brimming over with tears. I Н
saw Takeri Yoshikatsu's eyes brimmed over with tears too when he Н
recounted this to me. I will never forget this remark in my life.$
$##[R]#FF#P[100]
#i0[__________бкбк]Speech at the Symposium on "the Orientation of Modern 
Chinese Culture" in Haikou in December of 1993$
#i1[__________бкбк]Revised on May 31, 1994$
#FS(Translated by Zhu Shida)#R#E