How China Can Defeat America

With China’s growing influence over the global economy, and its increasing ability to project military power, competition between the United States and China is inevitable. Leaders of both countries assert optimistically that the competition can be managed without clashes that threaten the global order. Most academic analysts are not so sanguine. If history is any category_ide, China’s rise does indeed pose a challenge to America. Rising powers seek to gain more authority in the global system, and declining powers rarely go down without a fight. And given the differences between the Chinese and American political systems, pessimists might believe that there is an even higher likelihood of war.

Realism does not mean that politicians should be concerned only with military and economic might. In fact, morality can play a key role in shaping international competition between political powers — and separating the winners from the losers. This conclusion was founded from studying ancient Chinese political theorists like Guanzi, Confucius, Xunzi and Mencius. They were writing in the pre-Qin period, before China was unified as an empire more than 2,000 years ago — a world in which small countries were competing ruthlessly for territorial advantage. It was perhaps the greatest period for Chinese thought, and several schools competed for ideological supremacy and political influence. They converged on one crucial insight: The key to international influence was political power, and the central attribute of political power was morally informed leadership. Rulers who acted in accordance with moral norms whenever possible tended to win the race for leadership over the long term.

China was unified by the ruthless king of Qin in 221 B.C., but his short-lived rule was not nearly as successful as that of Emperor Wu of the Han dynasty, who drew on a mixture of legalistic realism and Confucian “soft power” to rule the country for over 50 years, from 140 B.C. until 86 B.C. According to the ancient Chinese philosopher Xunzi, there were three types of leadership: humane authority, hegemony and tyranny. Humane authority won the hearts and minds of the people at home and abroad. Tyranny — based on military force — inevitably created enemies. Hegemonic powers lay in between: they did not cheat the people at home or cheat allies abroad. But they were frequently indifferent to moral concerns and often used violence against non-allies. The philosophers generally agreed that humane authority would win in any competition with hegemony or tyranny.

Such theories may seem far removed from our own day, but there are striking parallels. Indeed, Henry Kissinger once said that he believed that ancient Chinese thought was more likely than any foreign ideology to become the dominant intellectual force behind Chinese foreign policy. The fragmentation of the pre-Qin era resembles the global divisions of our times, and the prescriptions provided by political theorists from that era are directly relevant today — namely that states relying on military or economic power without concern for morally informed leadership are bound to fail. Unfortunately, such views are not so influential in this age of economic determinism, even if governments often pay lip service to them. The Chinese government claims that the political leadership of the Communist Party is the basis of China’s economic miracle, but it often acts as though competition with the United States will be played out on the economic field alone. And in America, politicians regularly attribute progress, but never failure, to their own leadership. Both governments must understand that political leadership, rather than throwing money at problems, will determine who wins the race for global supremacy.

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