This expression refers to pursuing conciliatory and benevolent policies and offering benefits to tribes and groups in remote areas. It was a political concept adopted by successive governments led mostly by the Han people in their relations with other ethnic groups, tribes in remote areas not yet directly under their rule, and foreign states. It also represented an important component of the theory of winning over others by virtue. China was, as it is today, a multi-ethnic country. The Han-led government ruled over a large territory and believed that they had an advanced culture. They usually took a conciliatory approach based on the Confucian concept of benevolence in dealing with the tribes and populations in remote regions, rather than conquering them by force, with the goal of placating them and winning their allegiance.
The term has two different meanings. One is an individual’s fine moral character, or his proper conduct in society. At first de (德) was only related to an individual’s behavior, referring to his external moral conduct. Later, it also referred to something that combined external behavior with internal emotions and moral consciousness. The other meaning of de refers to the special laws and features obtained from Dao, or the physical manifestation of the hidden and formless Dao, as well as the internal basis for the origination and existence of all things.
Love of others must follow the rules of moral conduct, and not be unprincipled, selfish or indulgent. De(德) here refers to moral behavior and consciousness, and is the foundation for upholding proper social order. Loving the people is on a personal emotional level, while morality is a set of commonly accepted rules of social conduct. If not grounded in morality, loving the people will go against the common social norms, and harm the integrity of both giver and receiver. The term expresses a spirit of respect for morality, social order, and common good.
Governance of a state should be guided by virtue. Confucius (551-479 BC) expounded this philosophy – which his followers in later eras promoted – on the basis of the approach advocated by the rulers in the Western Zhou Dynasty that prized high moral values and the virtue of being cautious in meting out punishment. Governance based on virtue stands in contrast to rule by use of harsh punishment as a deterrent. It does not, however, exclude the use of punishment, but rather highlights the decisive role of virtue in governance, and regards moral edification both as the fundamental principle and the essential means for achieving good governance.
The term refers to the exercise of benevolent government by virtuous and wise rulers in ancient China to win the allegiance of all the vassals, so as to achieve an integration and acculturation of different tribes, nations or ethnic groups and create a harmonious and unified alliance of tribes or a multi-ethnic state. Harmonious coexistence of all is a key feature of the concept of social harmony in Chinese culture and one of the core values of the Chinese nation.
The term means to eliminate animosity in order to turn war into peace and turn conflicts into amity. Gan (干) and ge (戈) are two weapons of war which were used for defense and attack respectively in ancient China. Yu (玉) and bo (帛) mean jades (such as jade tablets and jade ornaments) which were gifts exchanged between feudal lords and tribute paid to monarchs. In time, yu and bo acquired the meaning of peace and co-existence. This term reflects the Chinese people’s long-standing aspiration for peace and goodwill to dissolve conflict and violence.
Relying on moral strength will bring prosperity, whereas relying on violence will bring doom. The saying is described in The Book of History (as cited in Records of the Historian). De (德) refers to morals, grace, and integrity. Li (力) refers to coercion, violence, and military power. Under the influence of the political and ethical principles of the Confucian school, since ancient times the Chinese people have been advocating benevolent governance virtue (winning over people with benevolence) as opposed to rule by force (wielding power over people), believing that only by relying on benevolence can the ruler hope to win people’s hearts and minds, resulting therefore in a positive synergy that brings about prosperity. Rule by force, on the other hand, can merely coerce people into submission, but cannot achieve genuine and lasting harmony and unity. This is true not only in managing an entity or governing a country, but also in handling relationships among countries. As a principle for managing international relations, the term suggests that wanton engagement in military action or attempting to completely dominate others are incompatible with the development of civilization. Only by observing moral principles and trusting one another can sustainable peace and security be achieved in the world.
Those who are warmongering will inevitably be destroyed, and those who forget war will inevitably land in danger. That is, countries that like to make war are certain to bring destruction upon themselves, and countries which are not prepared for war will find themselves in dangerous situations. Haozhan (好战) refers to those who are keen to stir up conflicts and wars externally for their own interests and in disregard of moral principles; wangzhan (忘战) is to forget that war may befall oneself and thus fail to be appropriately prepared for it. Ancient Chinese believed that domestic and international affairs should be handled with a spirit of loving others. Wars exhaust a country’s resources and lead to loss of life; even a just war, a “war to end wars” conducted to defend a country and safeguard its people, should be a last resort. This phrase both illustrates the dialectical relationship between war and the rise and fall of countries and demonstrates the “civil” nature of the Chinese people who love peace.