The Chinese Nation's View of “Inner World”:Concept, Dimensions, and Practices

（1.Bohai University， Jinzhou，121013， Liaoning， China

2.Heilongjiang University，Harbin， 150006， Heilongjiang，China）

JOURNAL OF ETHNOLOGY，VOL. 15， NO.01， 01-13， 2024 （CN51-1731/C， in Chinese）

DOI：10.3969/j.issn.1674-9391.2024.01.001

Abstract：The concept of" Nei Tianxia，" or “inner world，” in ancient China is multifaceted， encapsulating several key ideas： 1）"" The “world” was seen as a space where many parties coexist; 2） there" was a belief in a single and eternal center within this “world”; 3） the “world”" was viewed" as an internal space for the sharing of values; 4） the transformation of ethnic identities within the “world” was seen as" crucial for maintaining order; and 5） one should strictly adhere to the internal qualification standards of the “world” members. If we view the “world” from the" perspective of its center （which was often equated with China or the Central Plains）， the center" was seen as a summary of the “world”." It was furthermore believed that the center had a commanding influence over the “world” for it was the foundation of the “world”， and a sign of" civilization and legitimacy." Controlling the center meant controlling" the overall situation of the internal “world” and" being able to dictate the world order and structure according to the" civilization in the central region. Therefore， the struggle of Chinese ethnic groups for control over the Central Plains was a battle for orthodox status and the discourse power over" civilization.

When viewing the world from the perspective of the “world” itself， the “world”" looks like a whole." Going back in time， during the preQin period， Chinese people" seemed to recognize a clear distinction between the state and “world”. The biggest difference between the state and the “world” was that" seen from its comprehensiveness， the state had more apparent commonality and unity， while the “world”" was more characterized by complexity， diversity， and difference.""" When viewed through a" spiritual lens， the “world” can emerge as both" a" spiritual" community and" territory." As a result， both Huaxia and Yidi" should have respected" the same spiritual and cultural standards of the “world”， following the example of Yidi： When having assumed dominance" in the Central Plains， they had to give up original spiritual values， embrace the spiritual values of the Central Plains， and integrate into it. Only through this process could one become a politically orthodox and legitimate ruler.

In addition， the concept of an “inner world” originated and evolved during the preQin period， and was expanded and perfected after the Qin dynasty. Taking everything into consideration， it can be concluded that the development" and maturity of this concept" appears to have facilitated the emergence of two historical phenomena： The" cohesive nature of the Chinese nation" itself， and the progress of" this cohesion of the Chinese nation." This study， moreover， ascribes the cohesive attribute to the “vortex cohesion” effect and the notion" of the “world”. “Cohesion”" represents" the practical" application of the concept of the" “inner world”，" with its ultimate goal being the establishment of a “unified and independent” country." Furthermore， to realize the goal of the unity of the “world”， the Chinese nation should develop and employ"" various methods to resolve and buffer internal contradictions and conflicts， guided by" the concept of the" “inner world”. These methods include “XiaYi mutual transformation”，" contesting for dominance in the discourse on civilization，" and turning differences into commonality." Thus， it can be asserted that the concept of the" “inner world” can be viewed as a contemporary" foundation for the construction of the Chinese national community.

Key Words：Chinese nation; “inner world” concept; center;" XiaYi; community