The world is a public realm and therefore belongs to all the people. Tianxia (天下), which literally means everything under heaven, used to refer to the monarch, state power, or the nation; later it extended to mean the whole world. In the narrow sense, gong (公) refers to figures with both integrity and competence, while in the broad sense it refers to all the people of a country, or everyone in the world. This term has two meanings. The first is that the position of a ruler is not the private property of just one person or his family, but rather belongs to all people of virtue and ability. Hence, the throne should be passed on to people according to their merit rather than through bloodline. The second meaning is that a country does not belong to a single individual or family, but belongs to the public. This is a people-centered vision, which opposes hereditary rule and believes that people with virtue and competence should be selected to exercise power. Ancient Chinese held this to be the foundation and guarantee for people to enjoy a happy life and realize universal harmony. In modern times, it evolved into a key concept calling for overthrowing autocracy and realizing democracy and later into a longing for an ideal society.
This term referred mainly to all the land under the name of the Son of Heaven and the right to rule on such land. The ancient Chinese held that the rule of senior officials was over their enfeoffed land, and that of dukes and princes was over feudal states. The rule of the Son of Heaven was over all the land. Literally, tianxia (天下) means “all under heaven.” It actually refers to all the territory embracing the enfeoffed land and feudal states under the rule or in the name of the Son of Heaven, as well as all the subjects and the right to rule. The term has later evolved to refer to the whole nation or the whole world.
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.
The term means to save and help all people through upholding truth and justice. Dao (道) here refers to truth and justice, and also to particular thought or doctrine. Ji (济) means relieving or helping people out of difficulties or sufferings. Tianxia (天下) refers to everything under heaven, and particularly all people. Therefore, this phrase contains two meanings. First, the value of any particular Dao depends on whether it serves the interests of the people. Second, people of virtue, and intellectuals in particular, should apply Dao they have learned to serve the people and use the ancient classics they have studied to meet present needs. Much like the idea of “studying ancient classics to meet present needs,” this notion of “supporting all people by upholding truth and justice,” represents the ultimate goal and ideal character of the traditional Chinese intellectuals in their pursuit of knowledge. It also embodies the compassion and moral standards of the traditional Chinese intellectuals as they pursue and uphold truth, care about the livelihood of the people, and take upon themselves the responsibility for the world.
This term means that public property belongs to the public and private property belongs to individuals. Liezi held that public property, like anything naturally formed between heaven and earth, is an organic whole that cannot be divided and given to individuals at random. A clear separation of the public and private interests is in conformity with the law of nature. This concept grew out of the Daoist philosophy of “non-action governance,” which is a principle that the government should follow in its rule of a country, and also a state of one’s moral cultivation.
All under heaven belongs to all the people in the world; a country belongs to all the people in the country. “All under heaven” can here be understood as the country or highest sovereign power of the country. The ancients regarded all under heaven as belonging neither to a single person nor to a single family but to all the people. Whoever acted according to morality and justice and was good to the people of all under heaven, such a person was qualified to possess and rule all under heaven. This implies a concept of human rights bestowed by heaven and governance by virtue. In a modern context, this can be understood in the following way: the world belongs to all the people of the world – every country and every person have the right to take part in government.
The view that ordinary people also share responsibility for the fate of the country originated with the famous late Ming- and early Qing-dynasty thinker Gu Yanwu(1613-1682). He stated that the ruler and his officials were in charge of the state apparatus, but guarding all under heaven was the responsibility of every individual, no matter how lowly they may be. In pre-modern China, all under heaven referred to the whole territory of China ruled either directly or nominally by the Son of Heaven. By “state” Gu Yanwu, however, meant something entirely different: the state only refers to one imperial house, while “all under heaven” refers to the whole of the Chinese nation and Chinese civilization. The modern Chinese thinker Liang Qichao (1873-1929)built on this idea and put it in more general terms stating that “survival of a nation is the responsibility of every individual,” turning it into a clearer and more forceful statement. It was subsequently quoted by so many statesmen and thinkers that it became a household phrase. Ever since, this saying has had tremendous influence in arousing the patriotic spirit among the people of China and making them assume responsibility for the fate of their country.
To rule a state, use the methods for governing a state. To rule a country, use the methods for governing a country. Guanzi (?-645 BC) held that a ruler must not use the methods for governing a clan to rule a town, nor use the methods for governing a town to rule a state, nor use the methods for governing a state to rule a country. One must change one’s methods of governance according to differences in the area under one’s rule. One must broaden one’s vision and mind as the area under one’s rule expands. In modern language, the “state” could be interpreted as a country, and the “country” as the world.