China’s global civilization initiative: historical, cultural foundations and challenges for implementation

Demina Ekaterina Vasilyevna ORCID: 0009-0002-9568-1381 Lecturer of the Department of Foreign Languages, Faculty of Humanities and Social Sciences, Peoples' Friendship University of Russia named after Patrice Lumumba 117198, Russia, Moscow, Miklukho-Maklaya str., 6, room 502 demina.ekaterina.v@yandex.ru

Introduction

On March 15, 2023, speaking on the sidelines of the High-level Dialogue between the CPC and the political parties of the world, Chinese President Xi Jinping proposed the Global Civilization Initiative (GCI), which became a new ideological basis for Chinese policy of countering Western pressure ^[1]. The idea of the coexistence of civilization for the sake of common development is opposed to the ideas of S. Huntington about the "clash of civilizations", which to a greater extent imply conflict relations between them ^[2]. China continues to promote the image of a responsible global power by actively participating in building a more equitable and sustainable international system.

According to He Shinmin, the Global Civilization Initiative is designed to correct the historically established order, when civilizations with stronger nations that originated earlier than others occupy a higher place in the international hierarchy, while younger civilizations are perceived as weaker ^[3]. Liu Jianchao, in turn, says that it is necessary to remember the historical experience of interaction between civilizations, which could have both a positive and negative impact on joint development. He says that the GCI should be guided by the principles of global governance, which imply broad consultations, joint contribution and mutual benefit, as well as improving the form of intercivilizational exchanges on a mutually beneficial basis ^[4].

The logic of the implementation of the GCI is based on respect for civilizational diversity, encouragement of international exchanges and the search for a new path for modernization. First, it allows China to build closer relations with developing countries in the humanitarian field. Secondly, it enhances the effectiveness of Chinese cultural diplomacy aimed at both developed and developing countries, as evidenced by the proposal to invite 50,000 American students to China, as well as long-term cultural cooperation with partner countries ^[5].

The GCI complemented the Global Security Initiative and the Global Development Initiative, which formed the basis of the modern Chinese approach to promoting alternative views on the global governance system. They, in turn, complement the One Belt, One Road Initiative (OBOR), which creates practical ties between the PRC and its partners in the economic, financial and trade spheres. Thus, the OPOP focuses on real infrastructure projects and economic cooperation, while the GCI creates the foundation for value-based mutual understanding and coordination of efforts to form a new world order.

Theoretical and methodological foundations of the study

In this study, the author focuses more on the theoretical approach of the school of constructivism, which involves the study of how social constructs, identity issues and norms shape international relations and influence the behavior of states. Taking into account the national specifics of Chinese society, the author turns to the theory of moral realism proposed by Yan Xuetong. This approach recognizes the basic assumptions of the school of realism, but highlights the crucial role of moral principles in shaping public policy that determines the behavior of states in the context of international competition and the struggle for influence in the international system.

The constructivist approach in this case allows us to analyze the PRC's approach to the formation of the identity of an international leader who respects the pluralism of civilizations and cultural approaches. It allows you to identify which ideas are used to promote Chinese interests, and which ideas are used as counterarguments in competition with the United States and Western countries. The focus on cultural interaction, which dominates the Global Civilizational Initiative, is consistent with constructivist views on cultural diplomacy, allowing for a more in-depth analysis of the impact of such exchanges and the dissemination of ideas on relations between States and the system of international relations.

In turn, moral realism allows us to analyze the GCI through the prism of Chinese theories of international relations. It allows us to complement the moral foundation of Chinese foreign policy by defining the place of national interests and geopolitical ambitions in the implementation of the GCI. In this context, the initiative can be seen not only as an approach to shaping a world order based on shared values, but also as a tool to strengthen China's place in the international system. In addition, moral realism makes it possible to deepen understanding of the potential of the GCI, both to strengthen cooperation between civilizations and to exacerbate tensions due to the clash between great powers promoting different approaches.

Historical and cultural foundations of the Global Civilizational Initiative

The roots of the GCI go deep into the philosophical and cultural foundations of Chinese civilization, which historically have been oriented towards harmony and coexistence. First of all, such ideas originate in the fundamental works of Taoism and Confucianism. Sun Feiya and Liu Hongtao believe that unlike the Western approach, which often links military intervention and power with civilizational discourse, the initiative promotes equality in civilizational exchanges. It reflects the desire to build a prosperous world, encouraging the study of the unique contribution of each civilization ^[6]. To a greater extent, such conclusions can be drawn due to differences in the strategic thinking of Western and Chinese civilizations. The first, more oriented towards the provisions of the realistic paradigm, originating in the writings of ancient Greek philosophers, built an international order guided by the principles of dominance of the strongest. The second one focused on the cultural expansion and egocentrism of networks under the influence of the traditional Chinese-centric worldview underlying the theory of "Tianxia" or "Celestial Empire" ^[7]. It is fair to note that in addition to the school of realism, other approaches are developing in Western theories of international relations, which also involve focusing on non-violent methods of competition in the international system. At the same time, analyzing Chinese strategic approaches, it is possible to identify features similar to the Western worldview, which have a different historical basis, but are focused on similar patterns of behavior of states.

Another important basis for the GCI is the principle of mutual learning, which can be rooted in the principles of China's cooperation with other states during the imperial period. They can be characterized by Wei Yuan's famous saying: "learn from the barbarians their advanced techniques in order to keep them under control" (师夷长技)) ^[8]. This principle can be contrasted with a neoliberal cosmopolitan project based on Western liberal views and ideas of unification of global values. Such an approach forms the value basis of Western-centric globalization in the modern system of international relations ^[9]. The GCI, on the contrary, recognizes the coexistence of common approaches that shape global values. In practice, the concept of a community of the common destiny of mankind was previously proposed, which proposed the joint construction of a more equitable multilateral system of global governance.

Thus, the initiative complements the "five principles of peaceful coexistence", which have been at the heart of Chinese foreign policy since the Cold War, with deeper cultural and ideological contexts. To promote civilizational coexistence, China has created platforms for the countries of the world to promote high-level dialogue between political parties, preserve cultural heritage and cultural exchanges between China and foreign countries. China also proposed to the UN General Assembly to establish the International Day of Dialogue among Civilizations, which characterizes the role of the PRC as a great power in leading the global dialogue among civilizations in a new era ^[10].

The modern foreign policy of the People's Republic of China is increasingly turning to issues of morality in international relations, which can be interpreted through the theory of moral realism proposed by Yan Xuetong. In this case, the international system is considered at three analytical levels:

1) The system level, viewed through the prism of the ideas of Laozi and Mozi;

2) The state level, viewed through the prism of the more materialistic ideas of Guanzi and Hanfei, which pay more attention to the relative power of the state. In the military-political aspect, these ideas are complemented by the works of Sunzi;

3) The individual level, viewed through the prism of the worldview of Confucius and his successor Menzi, justifying the importance of the moral worldview of the ruler for his policy ^[11].

Xi Jinping's three global initiatives emerged in response to a period unprecedented in terms of global change, when factors such as economic globalization and cultural diversification simultaneously present opportunities and challenges. Such ideas, focused on the prosperous coexistence of people and states, form the basis of new principles of global morality. According to Wang Yan and Ye Fanzi, the GCI demonstrates the humanistic subtext of the Chinese model of modernization, which includes not only material, but also global aspects, focusing on historical examples of successful integration of ethnic groups, contributing to the mutual development of many cultures ^[12].

In the end, Yan Xuetong makes the assumption that a "towering" power can prevail over a hegemon if it can successfully implement the integration of its moral worldview in the international community ^[13].

In addition to traditional Chinese values, the ideas of Marxism greatly influenced the formation of the ideological basis of the GCI. First, Marxist theory presupposes the existence of diversity among people, contributing to the expansion of dialogue and cooperation between different cultures. Secondly, individualism, which underlies the capitalist worldview, is being criticized, contributing to the construction of a more equitable global economic system and the fight against exploitation and neo-imperialism. Thirdly, the focus is on solving global problems such as climate change, poverty reduction, international cooperation for sustainable development, etc. Ultimately, the focus shifts towards the implementation of joint initiatives aimed at achieving common goals, focusing on common interests, rather than fighting for resources and influence ^[14].

Thus, the Global Civilizational Initiative is built on a solid historical and cultural foundation, based on the ideas of traditional Chinese philosophy, historical experience of interaction with other states and the ideas of Marxism, which had a profound impact on Chinese society.

The main obstacles to the implementation of the Global Civilizational Initiative

The ideas proposed by the PRC are primarily aimed at transforming the existing international system, therefore they face opposition from the United States and Western countries. In this context, the GCI faces the problem of international recognition and acceptance. Another objective reason is the presence of other ideas offered by civilizational states, including Russia, India, Iran and a number of countries in the Middle East. Other countries in Latin America, Africa and Asia also feel the need to form and promote their own approaches to reforming the international system. And finally, in the context of slowing down globalization and fragmentation of the international system, new global projects are perceived with a certain degree of skepticism.

The conflict for global leadership between the United States and China, which escalated in the 2010s, required both sides to take the most effective measures. The United States has attempted to develop new approaches to deterrence, and China has tried all possible tools to stop negative trends ^[15]. China, under pressure from Western countries, is interested in forming genuine multilateralism, which is opposed to a rules-based world order and finds support from Russia ^[16]. Therefore, the promotion of three global initiatives can be considered as one of the elements of the US-Chinese competition, and the American factor is one of the most important obstacles to their implementation. Similarly, they can be viewed in the context of China's choice of a strategy involving greater reliance on the development of potential in information rather than military confrontation, especially given the imbalance in the military capabilities of the two countries ^[17].

The results of the US presidential election in November 2024 suggest a new round of tension in US-China relations and a more active position of the Trump administration in relation to Chinese global initiatives. However, D. Trump's approach during his first presidential term was characterized by the rejection of a significant part of international agreements and organizations, which may give China the opportunity to strengthen work in this direction, including the UN ^[18].

There is criticism related to the fact that most of the developing countries targeted by the GCI have difficulty understanding the heritage of civilizations, being former colonies ^[19]. Former colonies have traditionally been more cautious about attempts by great Powers to impose new international norms and rules on them. However, it is worth remembering that it was China that promoted the establishment of cooperation with developing countries and encouraged greater participation of these countries in world politics after the Bandung Conference. In addition, the GCI relies on an inclusive approach, while Western countries promote the idea that the neoliberal development model is the only true one, labeling dissenting countries as "rogue states" and "failed states" ^[20]. The Chinese model provides for a variety of ideas, which allows you to form your own development models in different regions.

In this case, the rejection of the Chinese vision of the world order is facilitated by the development of closed integration associations based on neoliberal values. One example is the European Union, which was built on the principles of closed regionalism. Another example is the Indo-Pacific region, which occupies an important place in the politics of the United States, Japan and India. The approaches of these countries differ to a certain extent, but they are united by common goals to contain the PRC ^[21]. Such an approach cannot promote coexistence and is aimed at achieving regional dominance of one of the models.

According to Lu Xiaohua, in order to overcome negative trends, China must step up work in the direction of international communication, telling not only its own history, but also the stories of other countries, regions and civilizations that form the common history of mankind ^[22]. Such an approach can be described by a quote from the famous Chinese researcher Fei Xiaotong: "Appreciate the beauty of your own culture and the beauty of others, and the world will become a harmonious whole" (各美美美，，美人人人人) ^[23].

Based on the above, the main obstacles to the implementation of the GCI are factors such as competition with the United States and opposition to the Chinese approach of the neoliberal model of interaction, differences in cultural and value foundations of different countries and an insufficient level of international communication.

Conclusion

The Global Civilizational Initiative proposed by Xi Jinping is an important element of China's modern foreign policy strategy. Along with the Global Development Initiative and the Global Security Initiative, it forms the value basis for the Chinese approach to the transformation of the international system. Based on the principles of mutual respect and coexistence, China proposes to develop dialogue among civilizations for more equitable and effective growth. Such ideas challenge the neoliberal model, which has long been promoted by the United States and Western countries in the process of globalization. The Western approach was similarly aimed at forming a single value base, but did not imply pluralism of ideas, taking Western liberal democratic values as a basis.

The ideas of Confucianism and Taoism, embodied in the works of Chinese philosophers and transformed into modern concepts by modern Chinese theorists, became the value base for the GCI. An important difference between such a regulatory framework is the focus on achieving common harmony through cooperation and mutual respect.

The main obstacles to the implementation of the GCI are competition with the United States, international turbulence and lack of international communication. The United States is not interested in China's achievement of global leadership and seeks to maintain the status of a hegemon by actively opposing Chinese foreign policy initiatives, while other countries may distrust the ideas of the PRC and take a more cautious approach.

Ultimately, further study of the practical results of the implementation of the Global Civilizational Initiative and its coordination with other foreign policy projects of the People's Republic of China in the context of the transformation of the international system is required.