of “Tianxia (天下)”, which means the largest world in people's recognition, at that time
was China in pre-Qin dynasty. This “Tianxia” concept is still used in modern world, to
represent the whole earth. Thus, ancient Chinese thoughts could be treated as Chinese
international political thought (Yan, 2013). Because of this, Yan compared the concept
of “hegemony” in ancient Chinese thoughts with Western international theories, which
share the similarity of “the great power” (Mearsheimer, 2001; Keohane & Nye, 1973;
Yan, 2013). He also pointed out that the political power in ancient Chinese thoughts
involves two aspects, namely the ability to govern and the “virtue and self-cultivation”
of important officials (Yan, 2013). Then he developed the concept of Moral Realism (Yan,
2014; Yan, 2023) and the idea of the leadership of the great power (Yan, 2019). Yan’s
thought thus incorporated of human authority into international relations (Paltiels, 2011).
Paltiels claims that Yan’s discussion can be regarded as the contribution of Chinese
scholars to international relations study (Paltiels, 2011). Yan’s ideas concentrate on the
discussion of the connections between power, leadership and norms, and debates on
conflicts. However, there is a lack of discussion on finding a solution to the problem of
cooperation (Paltiels, 2011).
Another Chinese scholar, Ye Zicheng, has introduced the geopolitical discussion of China’s
relations with various countries (Ye, 2010). He claims that “different countries have
different requirements for comprehensive national power” (Ye, 2010, p33). He explains
national strength as a combination of ability to survive, capacity for development and
international influence (Ye, 2010). Thus, a national state may have different
requirements for its national strength in different periods. From a geopolitical view, China
has different strategic choices to its neighbouring countries, both large countries (i.e.
Russia, Japan, India) and small countries (i.e. Singapore, South Korea, Vietnam). Ye
emphasizes the importance of developing the economy, together with the anxiety and
suspicion brought by China’s fast development (Ye, 2010). In general, Ye has provided
a diversity to discussions on Chinese international relations rather than developing any
specific theory.
When it comes to Sino-Brazilian relations, I chose Guanxi theory, which is suitable
because of its relational perspective. The Guanxi theory proposed by Qin Yaqing is now
considered as being able to explain China's contemporary international relations (Nordin,
Smith, Bunskoek, Huang, Hwang, Jackson & Nakamura, 2019; Kavalski, 2022;
Eisenman, 2023). Guanxi Theory is based on the Chinese social and cultural background,
and exhibits Chinese characteristics. Unlike Western society, which takes the
independent individual as the basic unit, the thinking mode of Chinese society is "family,
country and the world." (Qin, 2018) Whether it is family, country or the world, they are
all collections of individuals. In other words, the identity of an individual is closely related
to groups. The identity of an individual changes according to the different groups to which
she or he belongs. Due to this Chinese cultural value, one critique of Guanxi theory is
whether it could be sufficiently universal in the field of international relations. In fact,
Guanxi theory provides a relational aspect, which is also reflected in the “relational turn”
in Western international relations studies (Kavalski, 2017). Guanxi theory explains that
the establishment of a network of relationships is dynamic, and that actors influence each
other in the process of establishing relationships. Individuals also form new groups and
establish new relationships because of interactions between the different groups to which