Status By Public Goods:Classic Chinese Political Philosophy And History Of East Asian International Society Critisizing And Reverting International Relations

International environment for China and Asia and historical processes they are in are no equivelance to those of the "rise and fall of great powers",check and balance,and power transition."Status" in Westphalian international system or society,defined by military capability or results of war,aside,there is another world view to offer a different value of "status" for human relations,a "status politics" of another sort to guarantee a much more peaceful,durable,and large-scale good governance in World Politics.Man has experienced Western history fuled by wars where constructs or properties of multi-polar,bipolar,and uni-polar international system fit well into a theory of international Realism.There is yet any theory of politics or of international relations to account for contrasting frequency of wars,durance and a geography of peace in East Asia.Moreover,"de" is nowhere to be found in Western thoughts yetserves as the core of Chinese classic political philosophyand influences function of East Asian international relations or international society.East Asian states in history defined international status by a measure of "de" at that time.Joining an over-achievement of China's internationl status since 1980s the above leads to author's research question:Is there a definition and measure of "status" for a good world politics?The author starts by criticizing a valuing world view for "status" from Realism and English School.I do this by the method of Gardarmer's Hermeneutics placing "status" and "power" from international relations into Hermeneutical loops of European political philosophy and European geopolitics.Chapter 2 Section 2 puts Hermeneutics on the petit tradition of "AGod" constructing a general tradition of Western political history(the path or sequence political units evolved and related to each other).It starts from how ancient Greeks tried to answer the question of possibilities of a good political order and ends in replying chains produced and reproduced by Roman law,theology on God,classic theories on Freedom,and on Sovereignty.Chapter 3 lays out special value orientation and historical practices of Chinese classic political philosophy and East Asian international society."De"provides public good(s)by a philosophical ideogram of caeli-homo-iunctus.With the valuing world view of "status" in East Asian international society "De" reverts contemporary international relations.In Chapter 3 section 3 Chinese classic political philosophy roots itself in a "DaoRenWu" vision provided by Chinese writing or characters."Status" defined by public good(s)and texts on "de"fabricate a loop sport which repeated itself both ideally and through practice in classic Chinese world politics.The fourth chapter offers a positivist testfor the "public good(s)as status",by measuring China's participation in global governance and international organizations.It discovers a discrepance between quantities of public good(s)provided by China and her hard power measurement.The author,with these dynamics of(de),reverts the obsolete prism of "power politic" by the new measure of"status" politics.The last chapter lays out theoretical impact and gives advices for policy makers out of the critical reading and reverting earlier in the thesis.By comparing "idea-exsistance compacts" of world politics of both(traditional)China's and the West's the former stands out.This alternative idea and practice of"status" of a nation lends alternative discoursive and exsistential mode to IR contributing to a new normal of world politics.People can forge the key for a good world politics by "de" politics breaking Western myth of "the individual".And they do so by appealing to science and technology bringing a new physical body of man to the ground.A highly identical world view and homogenous interactions give birth to identical interests for the protection of which human race communicate and coordinate by forming an expansive public realm.A world politics of common interest of human being,global ethics,public good(s),"de",and Tianxia would take the place of a world politics based on power,rights,and individual interest.World will focus on China's potential and willingness to accept conventional value criteria on the level of her world view and her capabilities to manage institutions and to provide reasonable and effective international public goods.A possible philosophical vision and practice for China is to be responsible for the world,"Tianxia" as the primary unit of analysis of politics and economic benefits.She can relate to the world by Tianxia,contemplating problematic by the unit of World,transcending the stale thinking pattern of nation-state and creating new world ideas and world institutions.Status defined by "de" and measured by public good(s)seems more apt for a globalized world politics.It can target transnational terrorism,global warming,nature disaster,and economic crises better,eliminating colonialism,crisis of refugee,and conflicts among ethic groups.It is high time for China to cooperate the domestic and the foreign in her diplomacy and strategy.She might do it counting on Communist Party's property of advance(xian jing xing).Opportunities are plenty in the Belt and Road initiative and the regime of AIIB.