This article is devoted to the analysis major historical traditions of China’s international relations. Chinese specialists have long been urged to establish a distinctive school of international relations , rejecting the hegemony of “Western” social science theory and turning back to China’s history. Under the leadership of propaganda officials, Chinese authors increasingly invoke the premodern, sinocentric model of international relations in Asia, reviving the label “tianxia” (all under heaven). Reflecting Hu Jintao’s “harmonious world,” imperial China’s tribute system is now often cited as a model. These developments have thrown the spotlight on views of China’s traditions in international relations, not only inside China but across all of East Asia, where China’s rise evokes memories of a long history of interaction. Although Chinese foreign policy since 1949 has had distinctive characteristics, the forces that shape Beijing's foreign policy and many of its overall goals have been similar to those of other nations. China has sought to protect its (sovereignty) and (territorial integrity) and to achieve independence of action, while interacting with both more powerful and less powerful countries. As with most other nations, Beijing's foreign relations have been conditioned by its historical experiences, nationalism and ideology, and the worldview of its leaders, as well as by the governmental structure and decision-making process. At times China's domestic policies have had wide-ranging ramifications for its foreign policy formulation. Another characteristic Chinese foreign policy has had in common with that of many other countries is that the actual conduct of foreign relations sometimes has been at odds with official policy. Beijing's stress on principles in its official statements at times makes the contrast between statements and actions particularly noticeable. In addition, a nation's leaders must often make decisions in reaction to events and circumstances, rather than simply formulating a rational foreign policy based on their goals. The need to react to what has happened or what may happen adds an element of unpredictability to foreign policy decision making, as has been the case at several crucial junctures in Chinese foreign relation since 1949. International relations theories have conventionally been divided into three types: realist, liberal, and constructivist. As these categories are modified through additions such as neo-liberal, the picture grows more complex. Combinations of these categories have often been found to be preferable in depicting the views of one or another state. Looking back to Chinese traditions in international relations during the twomillennium imperial era, we see a combination of the three, having distinctive characteristics. In facing the recurrent threat of attacks and invasions from Inner Asia, China often took a realist approach. In the ideals it professed for its tribute system, China’s thinking was akin to a liberal approach. Yet, foremost in China’s outlook on foreign relations was a constructivist approach. Moreover, recent reconstruction of traditional ideas about international relations serves to reinforce a constructivist approach at the center of Chinese thinking. Despite the potential for a liberal approach at various times in the 1980s and 2000s and claims that a realist approach has prevailed as the worldview since Deng Xiaoping took power in 1978, constructivism is uppermost. In the past two decades much has been written about Chinese national identity. Its significance for constructivist theories of international relations is, at least, three-fold: 1) it includes claims about the superiority of China’s past approaches to the outside world; 2) its ideological and horizontal (views of the international system, regionalism, and the United States) dimensions of national identity shape varied perceptions that account for some foreign policy decisions; 3) and the vertical dimension and a sense of superiority from the sectoral dimension (cultural national identity with its ethnocentrism, economic national identity with its claims to an “economic miracle,” and political national identity with its firm insistence on the legitimacy of the current regime) shape perceptions as well. Clarification must follow of these dimensions of identity, but the priority of constructivism in Chinese thinking, past and present, has to be appreciated if one is to assess the role of tradition in international relations. Confucianism stressed moral education, Mao demanded “thought reform,” and recent leaders appeal to national identity.
The traditions of foreign policy in ancient China as an example of Sun Tzu and his "Art of War". Sun Tzu - Chinese strategist and thinker, presumably, who lived in the VI or, according to other sources, in the IV century BC. e. The author of the famous treatise on military strategy "The Art of War." Sun Tzu said: The War - is a big deal for the state, it is a matter of life and death, and the death of a way of existence. Sun Tzu has defined the war on the one hand, (as mentioned), as a great deal for the state, and on the other as a way of cheating, and defined it in five principles:
"Path" (consensus of the people and the upper)
'Heaven' (matching the time)
"Earth" (the place of conformity)
"Commander" (the correct guidance, in particular characterized by loyalty of - blue and humanity - jen)
"Law" (the organization and discipline). Perfect victory - the subordination of other countries by diplomatic means, without joining the military action. It is therefore necessary to lead an active diplomacy, to destroy unions and crush the enemy strategy. Sun Tzu has consistently stressed that military action is an expensive exercise, bringing losses to the state and the people of the disaster. Therefore, the war must be fast, efficient and mobile. Tighten the inhumane war against the people. At the heart of Sun Tzu is an enemy of control, creating the possibility of an easy victory. "We need to lure the enemy into a trap and avoid collision with the prepared enemy forces. Must be a non-equilibrium distribution of forces, strategic concentration. " Need to collect information about the area and the actions of the enemy, and thus hide their actions. Any payment of spies would be cheaper than the military. So you can not spare money for espionage and bribery. Sun Tzu says that we must be able to control troops. Therefore, the rules of warfare as follows: "If the enemy is on the heights, do not go right at him, and if the hill behind it, do not attack him from the front, and if he pretended to run away, do not follow it, but if it is full of strength, not attack him and if he takes the bait you, do not go to it, and if the enemy troops back home, do not stop it, if the surrounding enemy forces, leaving open the one side, and if he is in a bind, do not press on it. This is the rules of war. "
The idea of neighborhood tradition from antiquity to the present day. The idea of neighborhood originated in China 2,300 years ago, even before the era of "Warring States" (475-221gg. BCE). During this period, held a lively discussion of many schools of philosophy and teachings. The discussion ended with the victory of Confucianism, which has developed into the leading positions in the ideology and culture. In the subsequent history of China recognize Confucianism.
Confucian principle of kindness and generosity in morality and politics demanded that the Chinese emperors to pursue an active policy of good-neighborliness and cooperation with other countries, to establish with neighboring and distant countries relations of mutual trust and mutual assistance with a view to ultimately contribute to the overall development and prosperity. Under the influence of Confucian ideas of good neighborliness different generations of Chinese emperors attached great importance to the establishment and development of friendly relations with neighboring countries, in particular, creating marriages between relatives of the emperor and the heads of the neighboring countries. China was a great power, but did not use his power for the conquest of new territories and occupation of other countries, as it later did many European countries. Comparing with the policy of the European colonial conquest in the Age of Discovery, it is clear that the concept and policy of good neighborliness were not false propaganda preaching and constituted the real basis of the state foreign policy of ancient China. The mixture of civilizational and national identity in premodern China made unity and cultural continuity the criteria for judging whether China needed to take action against foreign states.
Innovation ideas neighborliness in the new China. After the establishment of China's first generation of leadership of the country, led by Chairman Mao Zedong perceived positive aspects of European diplomacy. Characteristic features of the ideas and embodying its new policy of the republic can be summarized in the following positions:
1. Equality of sovereignty.
2. Non-interference in the affairs of other countries.
3. Peaceful settlement of border disputes.
4. Keeping active defense policy. To borders with other countries were peaceful and calm, China has actively participated in the settlement of border disputes.
5. Providing continued support and assistance to neighboring countries affected by external aggression or occupation.
6. Cooperation based on mutual interest and mutual benefit. The idea and the new neighborhood policy of China appeared in the "five principles of peaceful co-existence", first proposed by Premier Zhou Enlai during the reception of the delegation of India 31 December 1953. The specific content of these five principles is: "mutual respect for territorial sovereignty, mutual non-aggression, non-interference in the internal affairs of each other, equal cooperation and peaceful coexistence." On the basis of the above-mentioned "five principles", China is involved in building a new international political and economic system that develops good relations with the countries of near and far abroad, does not create alliances against third countries, and fights against hegemonism and power politics of any kind. Deng Xiaoping stressed that the rejection of hegemony is one of the principles of Chinese foreign policy.
Foreign policy strategy of building a "harmonious world." In mid-October 2007year held in Beijing XVII Congress of the Communist Party of China, which summarized the results of the first five years of the current leadership headed by Hu Jintao. In the summary report of the CPC Central Committee included new slogans, including calls for the creation of a "harmonious society" in China and "harmonious world" beyond. Hu said that the Chinese civilization has always attached great importance to social harmony, unity and mutual assistance, and that China has started to build a harmonious society that the Chinese civilization has always paid attention to good relations with its neighbors. Today, China stands for peace, development and cooperation.
The main features of the policy of good neighborliness at the present stage. The new Chinese leadership continues to develop the idea of good-neighborliness, which stuck to China during Mao Zedong and Deng Xiaoping. Features of the latest ideas and Neighbourhood Policy contemporary China are summarized in the following positions:
1. Strongly rejecting traditions Cold War, to establish a new concept of security, and to build a comprehensive system of security in the region.
2. Recognition and respect multifigurativeness civilization, the development of a new stage of relations of good-neighborliness and mutual cooperation are the basic principles of the foreign policy of China today
3. Development of an effective mechanism for cooperation and the protection of its national security and the security of neighboring countries.
4. Combining neighborhood policy with the policy of strengthening the prosperity, China has taken an active part in economic cooperation, increasing the combined effects of good-neighborly relations. It is tempting in countries whose history is denigrated by Chinese writers to respond in kind. Demonizing China’s past international relations has become more widespread. For instance, Christopher Ford noted “ancient manifestations of Sinocentric virtue-legitimated imperial assertiveness,” while arguing that Mao had sought to establish a “revolutionary tribute system” and that China is using defense of sovereignty as a convenience while it really is bent on forging an “all-encompassing moral social order.” This is the natural outgrowth of this process.
The idea of Datong. Issues of war and peace stood before the Chinese nation as sharply as before any other. Chinese history has been filled with wars. However, China's political philosophy has always given priority to a political resolution of the conflict before the war. Agreement as opposed to violence were the leitmotif of political doctrines, which, however, did not prevent China to lead the vast wars of conquest. However, the idea of a universal Great Unity without wars and violence throughout the history of Chinese society was present in mentality. Forms that she took were varied. But the most complete it has found expression in the concept of Datong (literally - the Great Unity). At the turn of the XIX and XX centuries. and later to the concept of Datong, looking at her source of renewal of society, addressed the reformers Kang Yuwei and Liang Qichao, a revolutionary Sun Yat-sen, and even the last emperor Zhu, and choosing the motto of his Manchu rule (he was seated on the throne of the Japanese puppet Manchukuo in 1932 .) is Datong - Great Unity. Grand Unification Theory - a theory of the One World. Disease of the world, according to Kahn Yuveya, is that it is divided boundaries: state, class, race, gender, family, etc. The presence of the state - is the evil that leads to war: "Let us talk about the existence of states. Because of them, there are disputes about land and cities, and of the people doing the soldiers. In a single war killed thousands and tens of thousands: from arrows, stones, rush, guns, poison gas. ""The desire to bring peace to the people is impossible without disarmament, and the desire to bring disarmament is impossible without destroying the states”. Groups of states will begin with small unions, with union of two or three states, equal in power and sharing common interests. However, the association of the countries must necessarily go hand in hand - with their internal democratization: "When a form of government for democratic change, while mutual aggression automatically cease." We must agree with the researcher from the former East Germany F.Felberom, who writes: "The idea of Datong was understood as coming from China process of renewal of the world, during which almost everywhere, not in the order of the natural laws of perceived Chinese idea of the perfect order of the world. This universal aspect of the concept of informed Datong largely nationalist-kitaetsentristskie features. "
Sinocentrism.
Foreign policy of the Ch'ing was traditional, borrowed from former Chinese emperors. Its essence can be defined as a term Sinocentrism. He appeared in ancient times, and was in close connection with the ancient religious teaching, which has turned into a political doctrine of the son of the sky, and its role in public life. This doctrine was born at the turn of two eras - the Yin and Chou, (14 - 11) c. BC. e. and operated for more than three thousand years. Giving a brief description of this teaching, we can say that it was directed at the capture and subjugation by different methods of neighboring nations Son of Heaven, the god of the earth, the sky put to control the entire universe.
Confucian ideas of inequality. With the approval of the Han Dynasty (206 BC - 221 AD), Confucianism prevailed again, and then worked out a compromise with the ideas of coexistence legistov. The merging of Legalism and Confucianism in the new doctrine - orthodox Han Confucianism. The dominant idea of the Confucian ideology was the idea of the inequality of men, their social, class, rank differences. The influence of Confucianism, and later - of his compromise with Legalism options for legislative practice is obvious. However, it is equally clear and that the major factor in the resolution of conflicts in the legal relationship has always been a tradition. Structures and institutions of the Western type, introduced in China in the vast majority of cases remain simple facade, behind which the regulation of social relations built according to traditional models. Features of China's International relations. Due to the fact that the main purpose of China's foreign policy today is to keep the outside world in order to focus all efforts on their own internal development, the key concepts of Chinese diplomacy were: first "peaceful development", the second, the "harmonious the world. "Also in this case, it is worth mentioning the five key principles of international relations in China's diplomacy, among which in the first instance declared:
1. mutual respect for sovereignty and territorial integrity,
2. non-aggression,
3. non-interference in the internal affairs of each other,
4. equality and mutual benefit,
5. peaceful co-existence Haughty claims to acivilization superior to China historically are deemed to be a serious threat to mutual understanding and collective efforts toward a harmonious relationship. In its development, China can not do without the world, and for the prosperity and stability of the world also needs China. Development results, which reached China, which is closely linked to China's friendly cooperation with all countries of the world. The path of peaceful development chosen by China - is the result of great research and practice in the history of mankind. We sincerely hope that the international community will be able to more fully understand the tradition of ancient Chinese culture, to respect it, with some trepidation is the Chinese people for national sovereignty, security, territorial integrity and social stability, is aware that, as the largest developing country in the world, China needs to gradually resolve the problems of development and that the Chinese people have dreams as soon as possible to reject poverty and live a prosperous life, to believe in the sincerity and determination of the Chinese people walking on the path of peaceful development, and will support the peaceful development of China, and not the way to create unnecessary obstacles. Since the early 1980s China has pursued a highly independent foreign policy, formally disavowing too close a relationship with any country or region. The stated goals of this policy were safeguarding world peace, opposing all forms of hegemony, and achieving economic modernization at home. Chinese statements repeatedly emphasized the interrelation among these goals. Looking back in history and thinking about the future prospects, I think that developing and prosperous, democratic and lawful, harmonious and stable China will surely make greater contributions to the development of the whole world.

Major historical traditions of China’s international relations

学院： Diplomacy of Contemporary China 专业： International Relations 姓名：安娜 学号： 2012004

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