{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/wikisource_The_East_West_dichotomy_Chapter_7/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/wikisource_The_East_West_dichotomy_Chapter_7","id":"wikisource_The_East_West_dichotomy_Chapter_7","license":"Public Domain / CC-BY-SA (see source)","rights_basis":"wikisource_site_inclusion_policy","source":"wikisource","source_url":"https://en.wikisource.org/wiki/The_East-West_dichotomy/Chapter_7","summary":null,"tags":["Headers_applying_DefaultSort_key","Subpages"],"text":"In 1275, Marco Polo famously reported about Cathay\u2019s (China) pompous cities, stupendous power and incredible wealth (Pelliot & Moule, 1938). But the first encounter of scale and cultural significance between East and West were the many Jesuit missions during the late Ming Dynasty in 1540-1702. Indeed, Matteo Ricci (1552-1610), Francis Xavier (1505-1552), and Jean Adam Schall von Bell (1519-1566), like most other Jesuit missionaries in Asia, came, see, and wrote extensively about the Chinese civilization that \u2013 despite its numerous follies and shortcomings \u2013 in many ways was not only superior in size and number, but its people also \u201cmore polite, delicate and gentle in nature\u201d, and thus outclassed the West not only \u201cin scope of its economies\u201d, and in terms of its \u201csympathetic, true human intelligence\u201d (Gu, 1922), but also in its awareness of its sophisticated moral code and perceived antiquity (Hart, 1999):\n\nIt is well-known fact that the liking - you may call it the taste for the Chinese - grows upon the foreigner the longer he lives in this country.\n(Gu Hongming, 1922)\n\nDespite the achievements of the Jesuits in the 17th century in China, one should not merely attribute their successes to the curiosity of the Chinese intellectuals, or the expertise and advanced scientific training of the Catholic Church, but perhaps more so to the cosmopolitan mind of China\u2019s emperors. It was not uncommon for Shangdi to employ foreigners (Li, 1998). For example, it was the Shunzhi Emperor (\u987a\u6cbb\u5e1d, 1638-1661) who promoted Cologne-born German Jesuit Johan Adam Schall von Bell to a Mandarin of first class; and it was the Kangxi Emperor (\u5eb7\u7199\u5e1d, 1654-1722) who frequently summoned the Vlaanderen-born Belgian Ferdinand Verbiest (1623-1688) to the Forbidden City (\u7d2b\u7981\u57ce). Shunzhi and Kangxi both were keen on having the Jesuits bringing new science and technology to China, not necessary so because they felt China was desperately in need of Western technology, but because that is what vassal states were supposed to do in those days of \u2018Tianxia\u2019 (\u5929\u4e0b, The Celestial Empire or All under Heaven): the non-Chinese scholars, struck by the immense power and might of the Chinese civilization, out of humbleness and submission, were simple expected to and naturally would feel obliged to contribute to the Empire and in return were rewarded privileges and official posts quid pro-quo.\n\nIt is power that makes one benevolent; that same kind of fair-minded atmosphere of tolerance, academic freedom, and mutual dependency during the Ming Dynasty would have been difficult to achieve in little Europe, letting alone for its native Jesuits to negotiate with the clerics back in Vatican City, if one recalls Galileo Galilei (1564-1642) who happened to spend the latter part of his life under the Inquisitions\u2019 house arrest.\n\nThus, it was very likely the case that the Jesuits had an extraordinary good time in Asia while living under \u2018Tianxia\u2019, build some churches but also translated Chinese literature, and stood on good terms with the Confucian mode of moral conduct and learning, in exchange for an equally curious and tolerant Chinese audience (Li, 1998, Jami, 2001).\n\nWith wave after wave of the Jesuits flocking into China, embracing the Chinese and \u2018mysteriously\u2019 converting into \u2018apostles of Confucius\u2019, it is not difficult to understand why, in 1704, Pope Clement XI finally intervened and issued his notorious \u2018Papal bull\u2019, condemning all Chinese beliefs and rites per se (1998). It was outrageous and plain inconceivable to the Catholic Church, \u201chow a system of filial piety and state morality called Confucian could take the place of a proper religion, could make men, even the mass of Asia, do without religion\u201d (Gu, 1922). Of course, the fascination with Chinese culture would never cease in Western academic circles. It could only increase.\n\nThe Germans admired Asia immensely. Goethe rejoiced: \u201cThey have another peculiarity, in China men and nature are inseparable.\u201d Leibniz wrote, that this by far most populous nation on Earth, with a highly ordered civil structure, must have achieved that population and civil structure through some identifiable means. Ironically, it may be for your amusement, Leibniz suggested that Chinese missionaries should be sent to instruct the European people (Cook and Rosemont, 1994).\n\nThe British Imperialists of those days and after two Opium wars - otherwise totally convinced of their own \u201creligion\u201d of (Anglo-Saxon) capitalism and industrial superiority \u2013 nevertheless still found occasional and enough praise for their \u2018conquered\u2019. In 1922, after spending a year lecturing at Peking University, the British philosopher and mathematician Russell, despite his ludicrous criticism on the \u201ccowardice, callousness, and voraciousness in the average Chinaman\u201d, still found mostly good words on his industrialism and overeager hospitality, and, naturally, the Imperial examination system (c. 605-1905) or \u2018ke ju\u2019 [\u79d1\u4e3e] (Russell, 1922). This gigantic system of totalitarian proportion yet universal meritocracy (in theory, in praxis there is abuse in any system) had, over the course of 1300 years, co-shaped Confucian China and Imperial China, and, although formally abandoned in 1905, in Russell\u2019s time still dominated people\u2019s mind and attitudes towards learning and career. The system, unlike the European one of those days, was theoretically blind to social background or creed of its candidates, and was solely designed to find the most intelligent and diligent individuals among the huge Chinese gene pool.\n\nRussell\u2019s analysis of China is completed by a promise, namely that the Chinese civilization alone has the power to easily supersede - economically and intellectually - all European states combined if only they adopt Western science to defend themselves against aggression but otherwise stay faithful to their own fine civilization (Russell, 1922). For those who did not believe in China\u2019s potential \u2018other\u2019 civilization, Russell had this warning:\n\nThe Chinese demand Western science. But they do not demand the adoption of the Western philosophy of life. If they were to adopt the Western philosophy of life, they would, as soon as they had made themselves safe against foreign aggression, embark upon aggression on their own account.\n(Bertrand Russel, 1922)\n\nUnfortunately, to this day, this is exactly what half-educated Western policy-makers encourage China to become. Ignoring any information about China is not knowledge about China, with their often reckless demands for \u2018The American Dream\u2019, the \u2018Rechts- und Verfassungsstaat\u2019, \u2018Democracy\u2019, \u2018Human Rights\u2019, the Western nations of today are aiming at constructing a Middle Kingdom in their own image:\n\n\u201cHey, China, You look like one of us. Look what we\u2019ve made you!\u201d","title":"The East-West dichotomy/Chapter 7","tradition":"philosophy-ethics","translated_text":null,"word_count":1055}