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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.
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.
To be able to stop war is a true craft of war. This famous military view was first raised by King Zhuang of Chu（？-591 BC） in the Spring and Autumn Period, on the basis of the structure of the Chinese character wu (武). Wu is composed of zhi (止), which means to stop; and ge (戈), which means dagger-axe or weapons and is used here in the metaphorical sense of warfare. To interpret wu as stopping war was consistent with the cultural characteristics of Chinese characters. It also expresses the Chinese people’s thinking of using military means to stop violence and their love of peace and opposition to war.
This term means sending an army to fight a just war, similar to the present idea of “fighting for righteousness.” Since ancient times, the Chinese people have held high esteem for an army sent to war for the sake of justice. Here yi (义) means stopping any aggressive act of violence, and eliminating the suffering of the people. War is an act of violence, and no one should initiate a war. Instead, war is a last resort to resist and prevent any violence inflicted on the people. The term demonstrates the ideals of justice and benevolence upheld by the Chinese nation.
This is a concrete embodiment of ancient Chinese philosopher Laozi’s concept of shourou (守 maintain; 柔 tenderness, gentleness). Laozi believed that every object has two sides, firmness as well as tenderness, strength as well as weakness. These two sides are not absolute, but under certain conditions, they can transform into the other. However, in the long run, things that appear to be firm and strong have in actuality reached its optimum, whereas things that are seemingly tender and weak are still full of vitality and vigor, and can escalate even further, just as those states which rely on force and flaunt their superiority everywhere will ultimately move towards their own destruction. This tells us that, in governing a state, or in managing interpersonal relations, one should never be overly staunch, and should not bully the weak. Instead, one should conquer the unyielding with gentleness, be firm but gentle, and tamper force with mercy, and only then can stability and harmony be achieved.
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 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.
A broad mind achieves greatness. Yourong (有容) means that one has the capacity to accommodate others. Da (大) refers to great courage and an important cause. Yourong is a moral standard, and more importantly, contains wisdom for survival. It is a conscious act of morality in pursuit of social harmony by managing and regulating relations between oneself and others on the basis of recognizing and respecting individual and social differences, without resorting to deliberate connivance or making unprincipled compromise. The term teaches people how to conduct themselves, particularly officials in exercising their administrative powers. That is, they should have a broad mind, open to different views and different things, like the sea accepting numerous rivers flowing into it. This is the way to cultivate great character and important achievements. Its meaning is similar to the term houde-zaiwu (厚德载物 have ample virtue and carry all things).
A state that has a strong army but acts without righteousness is bound to be destructive. Since ancient times, all rulers with high ideals have pursued a wealthy state and a strong army. However, there is a more important principle than this, i.e., the principle of righteousness which is a supreme ethical pursuit of the Chinese nation that is above all material interests. A strong army that practices no righteousness is bound to bring harm.
In the Spring and Autumn Period, Wu and Yue were neighboring states which were hostile to each other. Wu and Yue people being in the same boat is a metaphor for overcoming old grievances to face common danger. When people from these two states were crossing a river in the same boat and encountered a storm, they had to work together to save themselves; in that sense, they were just like the left and right hands of the same person. The story implies that there is no absolute and perpetual enmity or friendship. Under certain circumstances, an enemy can be turned into a friend.
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.
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.
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