Easternization of Post-Western International Order: Appertaining Confucianism into

Bandung Conference Legacy

DediDinarto
Abstract
This paper seeks to develop non-Western theory in IR, particularly appertaining
Confucianism into the formation of new global order. Arguably, the role of China in
international order has generate debates for IR theorists, which ended in two main conclusions,
China as a new hegemonic power or responsible power. It is presumably caused by the diffusion
of power in global order after Cold War ended, in which China seeks for revival after the
century of humiliation caused by Western presence in early 20th century. Moreover, the model
of Chinas leadership under Xi Jinping in global order is postulated in which related to the
revival of Confucianism. Stressing of harmonious development and peace, China seeks to
normalize the international disorder caused by Western idea.
Distinctively, this paper will illustrate the notion of Chinese role in global order by taking
its connection toward Bandung Conferences formation. As one of the global leading power,
China could give an interplay in international sphere, as well as uniting the developing countries
member in Bandung Conference for reviving the alternative way of global order management.
Furthermore, the promotion of harmonious development and peace by Xi Jinping, which
manifested from essence of Confucianism, could become the starting point toward
easternization of global order under Bandung Conference legacy. Altogether with China under
Xi, the formation of Bandung Conference can be generated with a proper bargaining position and
outstanding start line to compete with presence of Western in global order.
Keyword: Confucianism, China, Xi Jinping, Bandung Conference Legacy, Easternization
Introduction
In analyzing the connection between Confucianism and Bandung Conference legacy, it is
necessarily important to look at the essence of non-western International Relations theory
(simplified as IRT). As one of the whole non-western IRT, Confucianism plays prominent role in
shaping or simply becoming the antidote to the faults of Western culture.1 Differ from the hard
theory, Confucianism works as the aesthetic component inside the Western product, such as
sovereignty and regime. This notion depicts that Confucianism works essentially in how to
develop the ethic and ideas of subject, rather than the systemic aspects. Amitav Acharya and
Barry Buzan has identified that there are some non-Western contributions that fit broadly within
the understanding of IRT, though these almost never meet the criteria for hard theory where they
1

Lee Seung-hwan, A Topography of Confucian Discourse: Politicophilosophical Reflections on Confucian

Discourse since Modernity (New Jersey: Homa and Sekey Books, 2006) 34-5.

are more likely to fit within softer conceptions, focusing on the ideas and beliefs from classical
and contemporary periods.2 Also, Rainey explained that a superior Confucianism was to act as
the base of a modern society, while Western technology was only for practical use. Therefore,
we could classify Confucianism as one of the non-western IRT in the understanding of
international relations within the softer framework.
Confucianism had become the prominent perspective to be used for viewing China since
the ancient until contemporary era. In the earlier 551 BCE, a great sage of education was born in
the state of Lu, which contemporarily known as Shandong, one of Peoples Republic of Chinas
province. The deterioration of Zhou Dynasty at that time was really significance when they fell
off into non-Chinese enemies. Shortly, the King was killed. This situation is precisely for the
local lords to arise and stabilize the political instability after Zhou era. This condition mandated
Confucius to develop his manifestation of harmonious and peaceful approach for soothing
violence, greed, and hunger over power. Passing through of many injustice, obscurity, and
uncertainty of political conflict, Confucius had to promote his approach toward the conflict
resettlement. At the end, though he had failed to prevent the death caused by war, Confucius
finally come back to the state of Lu and produced some writings of his teachings, and
contemporarily being known as the Analects. Since his death in 479 BCE, his prominent way of
thinking has been used to develop Chinese society, in term of political, economic, social, and
cultural systems for approximately 2 millennia. But, nowadays, vary interpretations toward
Confucius thought have been widely done by Mencius, XunZi, New Text scholars, and NeoConfucian thinkers. Moreover, the presence of China Communist Party (CCP) has been anomaly
for the implementation of Confucianism in China.
Thus, discussing about Confucianism will refer us to the problematic question of which
Confucianism that we are going to use to understand the correlation between Chinas role
which are generally understand as hierarchic global orderandthe formation of Bandung
Conference legacywhich build for coexistence, equal, and peaceful cooperation among
members. Lee Seung-hwan says, Confucianism is a discourse with a thousand faces.3 This
2

Amitav Acharya and Barry Buzan, Why is There No Non-Western International Relations Theory? NonWestern International Relations Theory: Perspectives on and beyond Asia, eds. Amitav Acharya and Barry Buzan
(New York: Routledge, 2010) 10.
3
Lee Seung-hwan, Topography ix-xi.

justification lead us to understand that Confucianism has been broadly interpreted. For instance,
since the first era of Confucius, there had been interpreted 5 times by Mencius, XunZi, New Text
scholars, and Neo-Confucian thinkers. Also, this idea has been interpreted by Boston
Confucians which are a group of New Confucians centered around the city of Boston include
Tu Wei-ming of Harvard, and Robert Neville and John Berthrong of Boston University.4 Rather
than using the rest of those interpretations, this paper will itself identify Chinas foreign policy
under Xi and its correlation to Confucianism empirically. Therefore, the main analysis of this
paper will be divided into three sections. First, the understanding of Confucianism toward
international order. Second, the identification of Xi Jinping and his Confucianism to the global
order. Last, debating the possibility of easternization over post-western international order.
Confucianism and International Order
Generally, in understanding Confucianism, there are 3 level of analysis that can worked
under manifestation of Confucianism, which areto be a good person (individual), a good society
(state)5, and beyond society (international). Relating the international order, Confucianism was
commonly known as hierarchic model of world with only the examination of state-society
relation. Actually, we can examine the relationship of Confucianism and international order far
behind from Confucius, Mencius, until Zhu Xi with its Neo-Confucianism since the development
of this Chinese political philosophy has different characteristic to understand the world.
Firstly, the classical way to understand Confucianism will heavily refer to the quotations
from Analects as the primary sources of Confucius writings. Philosophically, to understand
individual as a single actor and its relation toward other person, we could make an analogy of a
gentleman who is being Good. In term of Goodness, Confucius prescribed:
Someone could be considered Good who is able to, everywhere in the world, put five
virtues into practice. May I ask what these virtues are? Reverence, magnanimity,
trustworthiness, diligence, and kindness. If you are reverent, you will avoid disgrace; if you
are magnanimous, you will win the populace; if you are trustworthy, others will put their
trust in you; if you are diligent, you will achieve results; and if you are kind, you will have
the wherewithal to employ the people.6
4

Lee Dian Rainey, Confucius and Confucianism: The Essentials (Oxford: Wiley-Blackwell, 2010) 193.
As Lee has explained both of individual and state level within Confucius thought (see Lee Dian Rainey,
Confucius 23-61)
6
Confucius, Analects: With Selections from Traditional Commentaries, trans. Edward Slingerland
(Indianapolis: Hackett Publishing, 2003)202.
5

Merely, the Goodness was simplified as, Fan Chi asked about Goodness. The Master replied,
Care for others.7 After being Good, it is necessary to look at how a good person should
maintain its relation with other personinstead good or bad personas it depicts the
relationship between China and the other international state actors, in which Confucius
prescribed, Virtue is never solitary; it always has neighbors.8 And, A gentleman helps others
to realize their good qualities, rather than their bad. A petty person does the opposite.9 Clearly
stated, as a responsible gentleman, a person should behave in a way of virtue and assist the
other people to be cleared in implementing the virtue. Hence, imagine this scheme in the
international order when a state which applied the virtue and promoted it to the other states.
Simply, the virtue socialization should be done to promote goodness all over the world.
Therefore, this relationship could be seen as the harmonious and coexistence one. But, this
explanation still identified the relation between individual-individual and state-state as the ideal
actorregardless power and political intention.
Secondly, After Confucius, Confucianism was interpreted by so-called The Second Sage,
Mencius who had put some different dimension inside his thought. His main argument toward
the state-state relations was described well by Jeremy Paltiel. According to him, there are 3 main
elements that are prominent to examine Mencius thought, namely collective good, intersubjectivity, and logic of appropriateness.10Mencius meantcollective good through an
understanding of self-interest. Even both terms of collective good and self-interest are opposite,
Mencius offers a really cleared understanding of how self-interest could be addressed through
public interest by taking account of others before individual good. In this term, he pursued to
reach the inter-subjectivity, where the self-action could determine the others behaviors and
simultaneously creating social relations under mutual trust. Though this suggestion is hardly to
pursue, Mencius comes with strikingly debate between logic of appropriateness and logic of
consequences. He believed that by having the inter-subjectivity, the suggestion that extremely
unimagined logically could be perceived and believed for common, and hence accepted under
the logic of consequences. It means that the constructed could also be received logically as the
7

Confucius, Analects 126.

Confucius, Analects 37.
9
Confucius, Analects 133.
10
Jeremy Paltiel, Mencius and World Order Theories, Chinese Journal of International Politics 3 (2010): 428

3.

consequence. Therefore, Mencius argued that the collective society could be created by
transforming the self-material desire into common interest.
Due to Mencius explanation, he indirectly suggested that the collective world could be
achieved through establishment of empathy and care by certain state to the other state. The
construction of taking account the others interest before self-interest depicts the work of agent to
create and establish imagined structure, which inside it, the inter-subjectivity could work to
maintain the mutual trust relationship between subjects. Simply, he imagined that the world is
united and living coexistence. I see his explanation as the proto-ideal thought due to its
acknowledgement of power and self-desire.
Lastly was the thought of so-called Neo-Confucianism because it changed the way to
understand Confucianism in broader aspects, which targeted the international sphere as unit to be
analyzed. The turning point of understanding Confucianism came from Zhu Xi (1130-1200), the
founder of Neo-Confucianism in the era of Song Dynasty, who describe the world as Tian Xia.
He described the system of world virtue as:
The extension of knowledge consists in the investigation of things. When things are
investigated, knowledge is extended; when knowledge is extended, the will is sincere; when
the will is sincere, the mind is rectified; when the mind is rectified, the personal life is
cultivated; when the personal life is cultivated, the family will be regulated; when the family
is regulated, the state will be in order; and when the state is in order, there is peace
throughout the world (Tian Xia).11

In his explanation, the conception of Tian Xia as a peace world should be achieved through the
implementation of Great Learning in individual, domestic, and international level in advance.
Zhu Xi explained that Great Learning should be accomplished as he stated, It recommends that
the steps for such an achievement should be ''investigation of things," "achievement of
knowledge," "sincerity of the will," "rectification of the heart," "cultivation of oneself,"
"regulation of the family," "government of the state," and finally, "making the whole world just
and peaceful."12The result of world peace should be done from the very basic level, which is
individual, and holistically proceed to the international level. As the first modern student who
think about the necessity of Tian Xia in explaining Chinas international behavior, Liang Qichao
11

Daniel A. Bell, Chinas New Confucianism: Politics and Everyday Life in A Changing Society (Princeton:
Princeton University Press, 2008) 43.
12
Kao Ming, Chu Hsis Discipline of Propriety Chu Hsi and Neo-Confucianism, ed. Wing-tsit Chan
(Honolulu: University of Hawaii Press, 1986) 314.

(1873-1929) stated his prominent argument toward the Chinas peace global order, and wrote
that the Chinese people have never considered national government as the highest form of
social organization. Their political thinking has always been in terms of all mankind, with world
peace as the final goal, and family and nation as transitional stages in the perfecting of world
peace (Tian Xia).13Through his view, a peace world can only be maintained from the process of
minds manifestation in understanding the necessity of human lifes prosperity. This idealist
view from Neo-Confucianism depicts that in the last stage, China would bring peace and
harmonious toward the global order.
Those 3 prominent thinking of Confucianism have shown us the necessity of
togetherness, rather than selfishness. Confucianism tend to be influenced by idealism, where
moral becomes the directive to produce virtue. Based on morality, the virtue of Confucianism
when applied in international level is inevitably about how the world should become. Prescribing
the world with idealist view like Immanuel Kant, Hugo Grotius, and Hedley Bull, Confucianism
tend to harmonize the relationship between state-to-state and creating a utopian world. In
Analects, Confucius explained the importance of mans principles to measure his external world,
followed as:
Zizhang asked about getting by in the world (xing). The Master replied, In your speech, be
dutiful and trustworthy, and in your conduct be sincere and respectful. In this way, you will
always get by in the world, even if you find yourself in some barbarian state. If your words
are not dutiful and trustworthy, and your conduct is not sincere and respectful, how can you
possibly get along, even in your own region? When standing still, visualize these principles
standing by your side; when riding in your carriage, see them resting before you on the
crossbar. Only then will you get by in the world.14

This explanation show that the world as it is has been created with asymmetric structure, where
there is a central country [man]which needs to pursue his Great Learning toward itself and the
other states. Theoretically, it shows the relationship between agent and structure which plays
interlinked role and influence each other. As stated in Wendts work, It is through reciprocal
interaction that we create and instantiate the relatively enduring social structures in terms of
which we define our identities and interests.15Through this scheme, the world of peace can be

13

Joseph Chan, Territorial Boundaries and Confucianism Confucian Political Ethics, ed. Daniel A. Bell
(Princeton: Princeton University Press, 2008) 67.
14
Confucius, Analects 176.
15
Alexander Wendt, Anarchy is What States Make of It International Organization 46 (1992): 406.

established and precisely creating harmonious order in states relationship, inevitably diminishing
the self-political intention of agent toward structure.
Xi Jinping and His Confucianism toward International Order
Confucianism known as the Chinese political philosophy because of its prominent role
shaping the traditional and modern life of China. Since its founding, Confucianism which
promoted by Confucius has been used to create peace over Warring States era. This thinking was
not developed during Han until Tang Dynasty era, as well as implemented as it was promoted.
Hence, Confucianism was rapidly interpreted as the reaction of the losing of Chinese territories
to external invaders. This condition lured out the interpretation toward Confucianism, which
uttered Neo-Confucianism by Zhu Xi. Hence, political context truly become the basis of the
development of theory, as Robert Cox explained that theory is always for someone and for some
purpose.16 Therefore, by looking at this context, it is necessarily important to see how
Confucianism is being interpreted accordingly the political context.
Contemporarily, the discussion of Confucianism has generated attraction of IR scholars
when Xi Jinping, the President of Peoples Republic of China who are still taking office of
Chinese Communist Party (CCP), is taking responsibility to reviveConfucianism accordingly
responding internal and external instability.He aimed to humanize Chinas special concern for
peace and development by placing it in the context of Confucius and the long Chinese tradition
of Confucianism, and by emphasizing the legacy of Confucius can help legitimize Chinas
emphasis on peace and development for both the domestic public and the international
community.17Domestically,under the framework of Chinese Dream, Xi is the most inspirational
and identity forming leader after Maos legacy,with Chinese Dream itself is an imagination to
revive nationalism and brilliant cooptation of individual prosperity in support of collective
economic and military success.18 Whilst, internationally, as he delivered the speech about peace
in the minds of men, Xi imagined the world of peace under Confucius framework as:

16

Robert Cox, Social Forces, States and World Orders: Beyond International Relations Theory, Neorealism
and its Critics, ed. Robert O. Keohane (New York: Columbia University Press, 1986) 207.
17
th
Jin Kai, The Chinese Communist Partys Confucian Revival, The Diplomat (online), September 30 2014,
th
<http://thediplomat.com/2014/09/the-chinese-communist-partys-confucian-revival/>, accessed 15 January 2015
18
Zhixiang Yang and Courtney Ann Vaughn, Imagined Identity Constructs Conduits for Chinese
Totalitarianism Asian Journal of Multidisciplinary Studies 2 (2014): 179.

Coordinate and seek harmony with all nations; associating with the benevolent and
befriending neighbors is a precious virtue of the state; within the four seas, all men are
brothers; a far-off relative is not as helpful as a near neighbor; neighbors wish each other
well, just as loved ones do to each other; a warlike state dies inevitably, no matter how big it
is.19

Through his idea about world of peace, it is understandably that Xi refers his thought to
Confucius virtue and moral prescription, but, under certain political context, he interpreted it
necessarily. The domestic factors that cause Xi reviving Confucianism are the moral void left by
the decline of communist ideology which rises materialism across all levels of the society; social
tensions that have risen as a result of a widening income gap, blind pursuit of materialism, and
declining integrity and honesty; and as the counter growing acceptance of Western cultural and
democratic values that emphasize freedom and individualism, which the party sees as a threat to
its legitimacy.20 Whilst the reason to international level can be learned through historical
experience when China facing century of humiliation (bainianguochi)21 due to Westerns
presence at East Asiaformerly known as Far Eastin the end of 20th century. After the market
economy of Deng Xiaoping, reassertion the Chinese People of Jiang Zemin, and peace
development of Hu Jintao, Xi Jinping aims to reassert the Chinese identity into worldwide by
implementing Confucianism. As he stated, "Confucianism, along with other philosophies and
cultures taking shape and growing within China, are records of spiritual experiences, rational
thinking and cultural achievements of the nation while it strived to build its identity.22
On the other hand, the revival of Confucianism for some purposes responding Chinas
internal and external problem in which changing Chinas behaviorto be the influencing
powerwill affect the international constellation. In Mingjiang Lis work, FareedZakaria claims
that China has used soft power only in the sense that it has exercised its power softly. It does
19

Nathan Gardels, Xi Launches Cultural Counter-Revolution to Restore Confucianism as Chinas Ideology,

th
The Huffington Post (online), September 29 2014, <http://www.huffingtonpost.com/nathan-gardels/xi-jinpingth
confucianism_b_5897680.html>, accessed March 25 2015.
20
Wang Xiangwei, Xi Jinping Endorses the Promotion of Confucius, South China Morning Post (online),
th
September 29 2014, <http://www.scmp.com/news/china/article/1603487/xi-jinping-endorses-promotionth
confucius>, accessed March 25 2015.
21
For detail explanation about century of humiliation, see Christian A. Hess, Keeping the Past Alive: The
Use of History in China's Foreign Relations Handbook of Chinas International Relations, ed. Shaun Breslin (New
York: Routledge, 2010) 47-54.
22
Mu Xuequan, China Commemorates Confucius with High-profile Ceremony, Xinhua News (online),
th
September 25 2014, <http://news.xinhuanet.com/english/china/2014-09/25/c_127030072.htm>, accessed
th
March 25 2015.

this consciously to show that it is not a bully.23But, since the international order is shifting and
transforming, Chinas behavior cannot be categorized only by looking its soft power. As David
Shambaugh clearly explained:
China is the worlds most important rising power. In two decades, China has moved from the
periphery to the center of the international system. Every day and everywhere, China figures
prominently in global attention. Wherever one turns, China is in the newsgobbling up
resources, soaking up investment, expanding its overseas footprint, asserting itself in its
Asian neighborhood, being the sought after suitor in global governance diplomacy, sailing its
navy into new waters, broadening its global media exposure and cultural presence, and
managing a mega-economy that is the engine of global growth.24

There are two important aspects that should be underlined which are the moral approach
used by China and its goal to alleviate the western presence as the prescription toward postwestern international order. In the case of China under Xi, the Confucianism is used to prevent
the world to be anxious of China hegemony. China has the national interest to be pursued, but in
a way of harmonious and unity. For Xi, the moral basis is important not to barely hide the
political intention, but to pursue the mutual interest over the self-interest. In the work of
Theodore de Bare et. Al, they cited the prominent words of Ye Dehui which stated, The
upholding of Confucianism leads to good government while the adoption of foreignism leads to
disorder and that in so far as there is morality, there must be Confucianism.25 Though it is
morally accepted, the impact of this approach would be some hidden within them which is a
code of conduct that emphasizes acceptance of strict hierarchy, respect for social order, and
deference to authority.26
It is arguably that China aimed to alleviate western idea in which bring the declination to
the rest of Third World countries, including China. Some scholars proved that why the western
presence in international order, which severely brought the declination, suffer, and degradation
development of developing countries. PichamonYeophantong criticized that the neoliberal value
promoted by West are perceived as discriminating against developing, non-Western powers like
China and are also accused of impeding the development of a truly global system of
23

Mingjiang Li, Soft Power: Nurture Not Nature Soft Power: Chinas Emerging Strategy in International
Politics, ed. Mingjiang Li (New York: Lexington Books, 2009) 2.
24
David Shambaugh, China Goes Global: The Partial Power (Oxford: Oxford University Press, 2013) 4.
25
Theodore de Bary, Wing-tsit Chan, and Chester Tan, Sources of Chinese Tradition, Vol. II (New York and
London: Columbia University Press, 1960) 801.
26
th
Rachel Lu, Chinas Neo-Confucianism, Foreign Policy (online), January 7 2014,
th
<http://foreignpolicy.com/2014/01/07/chinas-neo-confucianism/>, accessed 15 January 2015.

governanceone representative of the cultural heterogeneity and diversity of interests of an

evolving world society.27 He stressed that the western value has masquerade the international
order and bringing down the other value to be injustice. Marc Lanteigne argument was really
supportive that the color revolutions in the former Soviet Union since 2003 (Georgia, Rose
Revolution; Ukraine, Orange; and Kyrgyzstan, Tulip), which saw autocratic governments
being toppled by popular uprisings, have raised much concern in Beijing about a demonstration
effect, or a similar situation arising in China, and greater safeguards have been undertaken to
ensure that such a revolution, which China is concerned was the work of Western actors, will not
take place in the PRC.28
Nevertheless, in a view of IR scholars, the Confucianism approach implemented by Xi
Jinping and the former leaders of China was criticized by Daniel A. Bell who firmly underlined
that China would have the intention to be a great power within the international order. He stated,
Internationally, the call for peace and harmony is meant to disarm fears about Chinas rise.29
He also stated, In practice, the Confucian ideal of Great Harmony would mean a foreign policy
that promotes international peace while allowing for legitimate national self-interest that can
sometimes outweigh cosmopolitan ideal.30Both of these statements refer to how he believed
uncertainly about the greater concept of world promoted by some Chinese scholars, which is
Tian Xia. He argued that this concept could not be worked as the precise framework to
understand China when it has reached its dominance over the world. It means that there is an
effort to hide the political reason behind the rise of China using the term of peace and harmony.
Therefore, Bell argued that the foreign actions of China contains of political intention, though it
was wrapped by peace and harmony, and indirectly stated that China has gone beyond
Confucianism.
Also, the other commentary came from Joanna Liu in her comparative work, who argued
that following the onset of modernization in either country, Chinese and North Korean leaders
have critically inherited, or selectively used, aspects of Confucianism for their own political

27

PichamonYeophantong, Governing the World: Chinas Evolving Conceptions of Responsibility Chinese

Journal of International Politics 6 (2013): 345.
28
Marc Lanteigne, Chinese Foreign Policy: An Introduction (London and New York: Routledge, 2009) 11.
29
Daniel A. Bell, Chinas 24.
30
Daniel A. Bell, Chinas 44.

10

purposes, which are usually geared toward ensuring their power and regime stability.31 Similar
with Bells main argument, Liu proved that the reinterpretation of Confucianism thinking by Xi
Jinping was only to legitimate his legacy. By implementing Confucianism, Xi aimed to resolve
the domestic problem as well as the international affairs, in which Xi could came as the leading
power that diminish the essence of Confucianism itself. The cautious response by these IR
scholars was the domination of China in the post-western international order. It is inevitably that
each state has their national interest to be the hegemonic power.
Thus, it is important to look at Chinas role under Xi Jinping and his Confucianism
toward international order. Particularly, in the next section, I will comprehensively associate Xi
and his Confucianism with the formation of Bandung Conference legacy, in which becomes the
response of post-western international order.
Revealing Easternization of Post-Western International Order: China towards Bandung
Conference Legacy
Formerly, China was not a prominent actor following the formation of Bandung
Conference. At that time, the reason why China could join Bandung Conference for the reason
that Nehru had a strong interest in having China attend, as it could use this to diffuse tensions
with other Asian states over its rather controversial alliance.32 But, Sir John Kotelawala was only
cautiously supportive, careful that such a conference would give an open forum to communist
countries like China, North Korea and the newly forming South Vietnam.33 His anxiety of those
communist countries, including China, is due to their connection to USSR as Cold War actor
which was competing the United States. But, this issue was counteracted by Ali Sastroamidjojo
who were properly considering the presence of colonialized countries for strengthening the
power of non-aligned.This lobbying led to a noteworthyreversal by Nehru, who began to view

31

Joanna Liu, The Confucian Legacy: A Comparative Study of the Critical Inheritance of Confucianism in
China and North Korea Columbia East Asia Review 7 (2014): 68.
32
th
Jawaharlal Nehru, Letter Addressed to Chief Ministers, November 15 1954 Jawaharlal Nehru: Letters
to Chief Ministers, 1947 1964, ed. G. Parthasarathi (Oxford: Oxford University Press, 1985) 85.
33
Sir John Kotelawala, An Asian Prime Ministers Story (George G. Harrap and co, Ltd: 1956) 276.

11

the conference as another chance for expanding Indias program of nonalignment.34 Since
China could be the vital pivot in East Asia region, Nehru dreamed for expanding his influence.
But, in the other way, what changed Nehrus attitude was basically the idea of Zhou
Enlaiformer Prime Minister of Chinato formulate the Five Principles of Peaceful
Coexistence when Zhou did the visit to New Delhi before the conference began.35This can be
proved when Zhou Enlai gave his speech in the conference, he stated that
The peoples of Asia and Africa created brilliant ancient civilizations and made tremendous
contributions to mankind. But, ever since modern times, most of the countries of Asia and
Africa in varying degrees have been subjected to the plunder and oppression of colonialism,
and have been forced to remain in a stagnant state of poverty and backwardness.36

Therefore, it can be seen that Zhous speech paid significant influenced to the formation of
Southern World, since he stressed out the importance of mutual respect for territorial integrity,
non-interference in each other affairs and the peaceful coexistence of countries with different
social systems.37
In regard, what had been China done toward Bandung Conference at that time was
obviously based on its political intention. Chinas attendance was based on such, as it wanted to
use the conference to defeat the Western isolation imposed on it.38 It means China did not want
to be involved in Cold War illness. According to Ronald Keith, China had been trying to branch
out from its diplomatic dependence on the Soviet Union, a task that was extremely difficult given
its level of isolation from the rest of the world.39 In order to alleviate Soviet Unions political
control, what China had been done was prodigiously counterattacked establishing the Chinese
Peoples Association for Friendship with Foreign Countries, which was responsible for the
establishment of cultural relations with foreign countries.40 Through this historical experience,

34

David Kimche, the Afro Asian Movement: Ideology and Foreign Policy of the Third World (Jerusalem and
New York: Israel University Press, 1973) 66.
35
Dewi Fortuna Anwar, Indonesia and the Bandung Conference: Then and Now Bandung Revisited: The
Legacy of the 1955 Asian African Conference for the International Order, eds. See Seng Tan and Amitav
Acharya(Singapore: NUS Press, 2008) 183.
36
ArmenAghazarian, We the Peoples of Asia and Africa: The Bandung Conference and the Southernisation
of the United Nations, 1955 1970, Thesis, University of Sydney, 2012, 40-1.
37
ArmenAghazarian, Peoples of Asia and Africa 41.
38
Antonia Finnane, Zhou Enlai in Bandung: Film as History in the Peoples Republic of China Bandung
1955: Little Histories, eds. Antonia Finnane and Derek McDougall (Caulfield: Monash University Press, 2010) 109.
39
Ronald C. Keith, the Diplomacy of Zhou Enlai(London: The Macmillan Press, 1989) 34.
40
Ronald C. Keith, Diplomacy 34.

12

we cannot barely justified China over its political control. Under Zhou Enlai, China was known
as the prominent actor to shape the sustainability of Southern countries cooperation
contemporarily. The importance of value promotion became an important role to alleviate
domination of Western countries, as well as integrating the understanding of Southern countries
about western-dominated international order.
Contemporarily, related to the revival of Confucianism under Xis legacy, it is notably
important looking at the action of China to manifest their political philosophy value obviously.
According to Yan Xuetong, Chinas rise will be more effectively achieved by fostering friendly
ties with neighboring countries, rather than focusing on improving U.S.-China relations in order
to reduce American resistance.41 Xi itself has declared that the Panchsheel or the Five
Principles of Peaceful Coexistence would become the reference for Beijing having diplomatic
dealings with every nation.42 However, there are some empirical cases that shown Xis
implementation of Panchsheel over its relation with India and Indonesia, which are the
prominent actor of the Bandung Conference legacy. Firstly, in order to clarify its leader place
toward India, Foreign Minister Wang Yi in representative of China, did the visit to New Delhi.
In his visit, Wang emphasized the Sino-India relation is in a new age of gearing up, and had been
added by Chinese Foreign Ministry Spokesperson, Hua Chunying, in which she believed that:
Chinese leaders pay attention to growing relations with India, common interests between the
two countries far outweigh disputes. We are natural partners rather than rivals and the
Chinese and Indian dream integrate with each other, so we should build closer development
partnership with each other, and We believe that the development of Sino-India relations are
not only in the benefits of the two people but will also help peace, stability and development
of the region and beyond.43

Through this statement, it can be seen that China has a rhetoric vision toward India, as well as
maintaining the partnership and stressed out the importance of coexistence and equal
cooperation. In the other side, as a response of Chinas diplomatic effort toward India, Indian
41

Neil Thomas, Is Chinas Periphery Becoming the Core of Its International Relations? The Diplomat
th
(online), January 29 2015, <http://thediplomat.com/2015/01/is-chinas-periphery-becoming-the-core-of-itsth
international-relations/>, accessed March 27 2015.
42
th
Ananth Krishnan, In Chinas New Diplomacy, A Revival of Panchsheel, The Hindu (online), June 25
2014, <http://www.thehindu.com/todays-paper/tp-national/in-chinas-new-diplomacy-a-revival-ofth
panchsheel/article6146569.ece>, accessed March 27 2015.
43
th
Ankit Panda, China: Foreign Ministers India Trip Has Great Significance, The Diplomat (online), June 11
2014, <http://thediplomat.com/2014/06/china-foreign-ministers-india-trip-has-great-significance/>, accessed
th
March 27 2015.

13

Foreign Minister SushmaSwaraj claimed that the Sino-India relationship should be emphasizing
the newness, in which correlating to the border dispute that must be settled before the next
development agenda.44 From these state-to-state claim, the prospect renewing Sino-India relation
could be achieved, but in accordance to Prime Minister NarendraModis visit to China in May
2015, which will progressively discuss the settlement of disputed border.
Secondly, the most contemporarily issue is between China and Indonesia. During the visit
of Indonesias President JokoWidodo, he acknowledged the presence of China for Indonesias
development to be significant, in which he officially invited Xi Jinping to attend the Asia-Africa
Summits 60th Conference in Bandung late next month.45 Inevitably, this invitation was based on
their commitment in the Joint Statement on Strengthening Comprehensive Strategic Partnership
between the Peoples Republic of China and the Republic of Indonesia, which stated that:
The two sides shared the view that the Bandung Conference was a historical international
conference held independently by Asian and African countries, and it rallied developing
countries around the great banner of unity, self-reliance, the struggle against colonialism and
hegemonism as well as the promotion of world order based on peace, independence, and
social justice. The Bandung spirit of "unity, friendship and cooperation" advocated by the
Conference remains relevant to the contemporary international relations. China supports
Indonesia to hold the relevant commemorative activities of the 60th anniversary of the
Bandung Conference, and will work closely with the Indonesian side to promote mutual
understanding among Asian and African countries, deepen South-South cooperation and
achieve common development.46

Both countries underlined the significance of Bandung Conference as a new framework toward
their bilateral relationship. In the sense that, Indonesia as the prominent actor of Bandung
Conference has committed itself under JokoWidodo to have one vision with China over
international relations. Inevitably, behind these rhetoric agreements from Sino-India and SinoIndonesia, there is a significant political intention that can be used by China to influence the
formation of Bandung Conference Legacy. Through this arrangement, China altogether with
44

Shannon Tiezzi, China and India Want A Breakthrough on Their Border Dispute, The Diplomat (online),
th
February 5 2015, <http://thediplomat.com/2015/02/china-and-india-want-a-breakthrough-on-their-borderth
dispute/>, accessed March 27 2015.
45
th
RiniUtami, Xi Jinping Hosts Jokowi in Beijing, The Jakarta Post (online), March 27 2015,
th
<http://www.thejakartapost.com/news/2015/03/27/xi-jinping-hosts-jokowi-beijing.html>, accessed March 27
2015.
46
Ministry of Foreign Affairs of the Peoples Republic of China, Joint Statement on Strengthening
Comprehensive Strategic Partnership between the Peoples Republic of China and the Republic of Indonesia
th
(online), March 27 2015, <http://www.fmprc.gov.cn/mfa_eng/zxxx_662805/t1249201.shtml>, accessed March
th
27 2015.

14

India and Indonesia as the leaders of Bandung Conference legacy could revise the international
order refer to the Five Principles of Peaceful Coexistence, and counterattack the neoliberal value,
which essentially hide the importance of individual wealthy and prosperity.
Conclusion
Through this work, at least, there are three important aspects to be underlined, which are
the important role of Confucianism as the basis political philosophy in Chinese society, its affect
toward Xi Jinping legacy, and how the Xis Confucianism affects the international order through
Bandung Conference Legacy. As the basic thought of every aspects life, Confucianism becomes
the prominent thinking to shape China as the civilization state. Moreover, the interpretation of
Confucianism was done by Xi Jinping who wants to implement the core of Chinese philosophy
as the guidance of resolving domestic and international affairs. Emphasizing on moral basis, Xi
aims to revise the international order by alleviating the western value which has brought
destruction and degradation of life in certain part of Third World countries. Fortunately, Chinas
effort to renew its relationship with India as the prominent actor of Bandung Conference legacy
and strengthen with Indonesia to believe in Bandung Conference legacy would bring the
possibility of easternization into the global order.
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