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.
This term refers to the time of peace and prosperity envisioned by Confucian scholars when all the people under heaven are one family, equal, friendly, and helpful to each other (as opposed to xiaokang [小康] – moderate prosperity). Confucianism takes universal harmony as the supreme stage of the development of the human society, somewhat similar to the idea of utopia in the West. Its main features are: All power and wealth belong to the whole of society; all people are equal and live and work in peace and contentment; everyone is cared for by society; everything is used to its fullest and everyone works to his maximum potential. In the late Qing Dynasty and the early Republic of China, the term referred to the concepts of socialism, communism, or cosmopolitanism that had been introduced to China from the West.
Confucianism advocates the political principle of governing the country through benevolence and winning people’s support through virtue as opposed to rule by force. Enlightened kings and emperors of ancient times governed the country primarily through benevolence and virtue. In the Warring States Period, Mencius (372?-289 BC) advocated this idea as a political concept: Only by governing the state with benevolence and righteousness, and by handling state-to-state relations on the basis of virtue, can a ruler win popular support and subsequently unify the country. The kingly way or benevolent governance epitomizes the Chinese people’s respect for “civilization” and their opposition to the use of force and tyranny.
Make harmony a top priority. He (和) indicates congruity and appropriateness. It is a state of congenial co-existence on the basis of due respect for differences and diversity. At first, this phrase referred to the role of li (礼rites / social norms) which is to keep citizens of distinct social status co-existing in a harmonious way, with everybody having his or her own place and staying there contentedly for mutual benefits, resulting in a “harmonious yet diverse” society. It is an important moral concept of the Confucian school in managing inter-personal relations. The term later evolved to refer in general to harmonious, congenial, peaceful, and agreeable relationships among people, groups, and states. It epitomizes the “civil” nature of the Chinese people, who oppose violent conflicts and aspire for peace and harmony.
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 means achieving overall harmonious co-existence on the basis of respecting differences and diversity. Uniformity and harmony are two different attitudes to treating and accommodating social groups. Uniformity means obliterating differences in everything while harmony is to keep and respect the differences. Allowing different things to complement and supplement each other will create a harmonious whole full of vitality and creativity.
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.