In December 2016, the Yenching Academy of Peking University hosted the “China and the World: Observation, Analysis, Prospect” academic symposium, convening eminent scholars from China and abroad to explore China studies and cross-civilisational dialogue in the age of globalisation. To mark YCA’s 10th anniversary last year, Prof. Zhang Longxi compiled a collection of the symposium’s speeches, now published by Sino-Culture Press under the same title.

We spoke with Prof Torbjörn Lodén, a participant in the original symposium. He retraced the cultural exchanges between China and the West, analysed the new challenges in cultural identity in an era of globalisation, and explored the value of ethnic cultures from the philosophical perspective. Drawing upon his academic prowess, the professor provided penetrating insights into the government’s role in cultural development.

Prof Torbjörn Lodén, a Swedish sinologist, is Professor Emeritus of Chinese Language and Culture at Stockholm University and a member of the Royal Swedish Academy of Letters, History and Antiquities.

Interviewer Xu Shuyu, who was a student organiser of the 2016 “China and the World” symposium, now works as a posted official. She attributes her academic and career development to the thought-provoking symposium, which continues to remind her to take diverse perspectives on cultural and diplomatic issues.

Foreword by YCA Honorary Dean Yuan Ming and YCA Dean Dong Qiang

Yenching Academy of Peking University celebrated its 10th anniversary. Over the past decade, the Academy has attracted young talents from around the world to its rigorous interdisciplinary Master’s program in China Studies. Drawing upon Peking University’s rich academic resources, the Academy is dedicated to examining China-related issues from both Chinese and international perspectives. Our decades-long experience in international communication has shown that it is crucial to have more people—especially young students who are future leaders of the world—understand China more deeply.

Yenching Academy goes to great lengths to fulfil its mission. With a grand narrative of “China and the World” at Peking University and in China, we prepare young talents to navigate the expanse of China Studies and Chinese culture. At the same time, we are deeply rooted in the vast land of China and provide opportunities for practical engagement, enabling our scholars to experience China and Chinese society firsthand and tell their own China stories.

Since 2015, Yenching Academy has enrolled 1,074 graduates from 390 outstanding universities, many of which are world-renowned. Coming from 85 countries and regions, our Yenching Scholars, with their diverse backgrounds, have forged ahead together in their pursuit of higher academic goals. They overcame the challenges of the Covid-19 pandemic by attending online classes, never wavering from their original aspirations for China Studies.

Prof Zhang Longxi is currently the Lide Chair Professor at YCA. On the occasion of YCA’s 10th anniversary, he compiled the proceedings of the two international symposiums hosted by the Academy. The proceedings are a precious birthday gift to the Academy and, more importantly, a record of the Academy’s academic efforts and achievements over the past decade. Yenching Academy will continue to foster interdisciplinary, internationalised talents and contribute to cultural exchange between China and other countries, as well as to mutual understanding among peoples.

Interview with Prof Torbjörn Lodén

Q: Globalisation is accelerating cultural fusion. Will the fusion of Chinese and Western cultures impede the preservation of local cultural heritage and cultural diversity?

A: Since China launched the opening-up and reform, cultural fusion between the country and the outside world (mainly the West) has accelerated rapidly. Consequently, traditional Chinese culture has interested more interest. Many have turned to the study of classical Chinese philosophy, literature and arts, for enhanced self-cultivation and a stronger sense of cultural identity. Over this process, academic circles have shifted their focus onto the previously overlooked areas of traditional Chinese culture, developing new interpretations of China’s cultural heritage.

In this sense, the era of opening-up and reform and the period around the May Fourth Movement see profound parallels. During both periods, China opened to the outside world as never seen before and the study of China’s cultural heritage made substantial progress.

Both periods demonstrate how an interest in foreign cultures could help to understand traditional Chinese culture. For instance, Hu Shi, an eminent cultural figure of the May Fourth Movement, developed new insights into Chinese literature and thought, from the research perspectives he cultivated during his studies in the United States. Similarly, many contemporary scholars of traditional Chinese culture have greatly benefited from their multicultural backgrounds.

Kenzaburō Ōe, the Japanese Nobel Prize-winning author once said that he understood his own hometown better after reading the French author François Rabelais. Likewise, contemporary Chinese writers, such as Gao Xingjian and Mo Yan, acknowledge the influence of both Chinese and Western literary traditions on their creative work.

So, my answer to your question is that cultural fusion is not necessarily a constraint on cultural heritage preservation and cultural diversity. However, I must admit that this can occur from time to time. As the influence of a culture varies greatly in the process of globalisation and cultural fusion. At the turn of the century, the Anglo-American cultural dominance posed a challenge to the vitality and development of the other cultures. We cannot deny that opening to the influence of foreign cultures carries the risk of undermining local culture. We see a pendulum swing in China’s case. In recent years, I’ve been concerned more about the overemphasis on the distinctness of Chinese culture, rather than an excessive Westernisation. I think the Confucian Doctrine of the Mean offers a valuable way to avoid extremes and strike a balance.

Q: What is the role of ethnicity in cultural relativism and cultural nationalism?

A: Every single ethnic group has their own cultural traits. If aliens were to observe humanity, they might likely define humanity as being culturally diverse and regard it as an embodiment of humanity’s richness.

Ideas of ethnicity and cultural differences vary. Many attribute the richness of human cultures to cultural diversity, and consequently believe it is essential to preserve ethnic cultures, for instance, the precious linguistic heritage of different ethnic groups. In this sense, ethnic and cultural equality is valued, and this is fundamentally aligned with the definition of cultural relativism: “concepts and moral values must be understood in their own cultural context and not judged according to the standards of a different culture.” (definition quoted from “Cultural relativism” on Wikiwand)

In this sense, cultural relativism does not necessarily contradict the universal values. We can see a shared Golden Rule across different cultures. Jesus taught us, “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” Confucius held a similar view, “Do not do unto others what you would not want done unto you.”

The Golden Rule takes different forms across cultures, revealing that cultural differences generally present themselves as variations in a common issue. I believe it is true to many codes of ethics. The United Nations’ 1948 Universal Declaration of Human Rights (UDHR) stands as a fundamental embodiment of universal values. As I note in my article, the drafters, including the Chinese scholar and diplomat Zhang Pengchun, enshrined the values of diverse ethnic cultures and traditions into the Declaration.

In contrast, some attempt to assess and rank cultures hierarchically. Such attempts often give rise to a sense of cultural superiority, which became a defining feature of the modern European or more broadly Western, worldview, an outlook forged by the Scientific Revolution, industrialisation, and colonialism. As tensions are escalating worldwide, the Western culture is once again assumed to be more “civilised”, and the West-centric cultural dominance has regained appeal. As populist movements surge, this sense of cultural superiority in many countries has manifested as “cultural nationalism”. In my homeland Sweden, the statesmen have institutionalised “Swedish values” as the core values upheld by both Swedes and immigrants. Recently, a commission has been established, to select literary works representative of Swedish culture and compiled them into the “Swedish literary classics”. Over recent decades, concepts like the “Swedish values” and the “Swedish literary classics” have grown from peripheral topics into mainstream ones.

The sense of cultural humiliation experienced by China following its defeat in the Opium War of 1840 has primarily given way to national pride or even a sense of cultural superiority in contemporary China. While historically understandable, it is regrettable to see such as a pendulum’s swing from one extreme to the other.

Wherever we live, I believe, we should uphold respect for an equal value of different cultures and ethnic groups. We should be aware that cultural diversity has nourished humanity as a whole and that this diversity belongs to us all.

Q: What is the government’s role in cultural development?

A: The government is a pivotal actor in cultural development. In my opinion, a primary mission of government is to safeguard freedom of speech and creation, and to preserve and promote cultural diversity.

A core responsibility of government is to establish and maintain a robust system of education and research. Sound education encompasses both passing on knowledge of culture and traditions and nurturing curiosity and creativity in students. Although education and research rely on government’s financial support, scholars must retain the freedom to determine their own research directions. The Chinese historian Chen Yinque’s call for “the spirit of independent thinking and the freedom of thought” has had a profound impact on both scholars and academic institutions.

In Sweden, the term “hands-off” is generally referred to the government’s unconditional support for cultural development. However, this is a complex issue. We cannot deny that some of the foundational concepts and values promoted by government have their merits. In other words, the government’s role lies in establishing a macro framework that is firmly rooted in the people while ensuring full freedom for cultural communities.

In terms of ideology and values, an ideal nation to me must embody the fundamental values of civilisation as enshrined in the Universal Declaration of Human Rights (UDHR). A government must take the responsibility to safeguard equality of all the people, regardless of their gender, religion, political belief and orientation.

Cultural development cannot rely on the market alone. It requires more support from the government. if cultural development financially dependent upon market, popular culture would be fully commercialised, crushing and even monopolising the space for niche cultures. Therefore, serious literature, theatre, film and opera require governmental support. Unconditional support is crucial for safeguarding cultural diversity and pluralism.

I think it’s particularly vital to give support to children’s literature. Government should invest in cultivating children’s interest in literature, the arts, and music. Such efforts are crucial for preserving and nurturing a healthy social environment.

I understand that in China there are ongoing debates over the “degeneration of humanistic values”. Personally, I find it an essential task of government to foster humanistic values in the people. While a robust system is of importance to the society, yet not sufficient on its own. The public are entitled to enjoying a rich cultural and intellectual life. Social systems cannot operate as intended without a vibrant culture and intellectual life. I increasingly believe that self-cultivation, a major Confucian concept, plays a role in building a good society. To this end, Confucian traditions make contribution to modern society.

The interviewer, Xu Shuyu is a Yenching alumna from Cohort 2016 and works for the General Office of the Standing Committee of Shanghai Municipal People’s Congress, specialized in local legislation drafting. She is now a posted official.

Xu Shuyu: Look Back, Move Forward

Having been invited by Yenching Academy to conduct a written interview with Prof Torbjörn Lodén, I couldn’t help but feel that “time flows like water”. It was already nine years ago when I was on the organising committee for the 2016 “China and the World” symposium during my year at the Academy. Back then, I was honoured to be the translator of the forum speeches by Prof Wang Gungwu and Prof Torbjörn Lodén. I benefited greatly from the Academy’s cross-cultural, interdisciplinary program. It enabled me to meet renowned scholars and young fellow students from around the world, without going abroad. And through such cross-cultural exchanges, we have forged consensus irrespective of cultural differences.

Prof Torbjörn Lodén’s speech titled “Chinese Culture: Legacy and the Road Ahead” provides us an incisive cultural introspection. Reading Prof Lodén’s speech once again, I profoundly admired the professor’s penetrating opinion that stand the test of time. While cultural differences and conflicts are causing regional tensions worldwide, China has advanced the concept of a Community with a Shared Future for Mankind that is profoundly inspired by China’s fine traditional culture, and this concept shapes the values of China’s foreign policy. As Prof Lodén mentioned, “It is an imperative intellectual and diplomatic challenge of our time to forge a cross-cultural consensus on global ethics.” For myself, I’ll keep learning and gaining new insights as I engage with different cultures in my work.