For citation, please use:
Kaspe, S.I., 2026. Why China Frightens: Beyond the Realm of Western Political Forms. Russia in Global Affairs, 24(4), pp. 138–167. DOI: 10.31278/1810-6374-2026-24-4-138-167
“Through me, like Chinese torture,
a visceral fear took root”
Andrey Tourkine
(transl. by Stanislav Lvovsky)
“Do not fear’’
The New Testament
Disclaimer I[1]. This article is not about China. I am not a sinologist, and I would never dare write about China per se. This article deals exclusively with stereotypical perceptions of China prevailing in the West and Russia; and with what they convey not about China but about the West (and Russia) itself. This article criticizes these views from the Western (and Russian) perspective itself—for my lack of any other. It is not about what makes China so frightening (whether this is true is a big question); rather, it is about whom it frightens and why. I realize that the Chinese historical, linguistic, and political realities I touch upon are far more complex and ambiguous. I offer my deepest apologies in advance for possibly angering genuine connoisseurs of China. The risk is quite high. But I believe that even a superficial and amateurish approach can raise reasonable doubts about the validity of the prevalent stereotypes. So, I think it is worth trying.
China is perceived either as one of the biggest strategic challenges or the biggest strategic threats. About a decade ago, such views—explicit or only implied, having emerged earlier and causing controversy for a long time—became commonplace in the Western (primarily American) public discourse, including official documents, politicians’ speeches, expert discussions, media, and blogs. Assessments of the intensity and severity of the China challenge and/or threat may change both ways. For example, they were somewhat toned down in the latest U.S. National Defense Strategy (The 2026 National Defense Strategy), especially compared to its earlier versions adopted under Joe Biden and during the first presidency of Donald Trump. However, one should not overestimate the significance of such fluctuations or the instructive power and predictive value of strategies and concepts. Firstly, because the Pentagon’s annual report to Congress on China’s military capabilities and security policy (Annual Report to Congress 2025) presented just a month earlier, had had an opposite, rather nervous tone. Secondly, the 2026 Strategy firmly stated the U.S.’s intention to focus on protecting Homeland and Hemisphere.
The Iran problem was declared largely solved, to be further settled by regional allies, primarily Israel and the Gulf states. And what of it? A month later, Operation Epic Fury began.
Occasional attempts have been made to summarize ideas about the China challenge and the China threat, sometimes for making them more convincing (Gertz, 2013; Glenn, 2017; Han and Thayer, 2023) and sometimes to dismiss them as unfounded (Broomfield, 2003; Yee and Storey, 2004; Christensen, 2015; Gezgin, 2023; Zheng, Du and Xu, 2025). Clearly, the latter position is strongly backed by China itself, which only increases the suspicions of those who advocate for the former one.
Both positions—apprehensions about China and debunking skepticism—can also be found in Russia (see Blyakher, 2004; Blyakher and Grigorichev, 2015; Gelbras, 2011; Chikhichin, 2014; Pomozova, 2020; Kulintsev et al., 2020, pp. 139-142).[2] Since its very inception, then under the name of Rus, Russia has been part of Western civilization—as a unique, yet undeniable branch of the Christian religious and imperial (i.e., Roman) political and European cultural traditions. Russia is the West (albeit the ‘eastern West’), if only because it is not the East (not even the ‘western East’). No matter how broadly this category may be used, if anyone has peremptorily included Russia in it, he clearly did so out of sheer ignorance. In fact, even Eurasianists of all times and stripes cannot do without the root ‘Eur-.’ After all, for some time now, the collective West has been poised to incorporate not only quite Christian—but Orthodox—countries like Greece, Cyprus, Bulgaria, and Romania, but also Japan and South Korea—which is utterly bizarre, but nonetheless true.
After 2014, and especially after 2022, when China became Russia’s main ‘window on the world’ (or even ‘the only light in the window’), the fear of China subsided—at least it hardly appears in the Russian public realm (or it is not allowed there, including by those frightened, because it would be out of line at the moment). However, this does not mean that it cannot revive if the situation changes, and even with renewed vigor—if only because China’s presence in the Russian economy and everyday life has increased significantly over these years. Hence my further reasoning, which concerns not only global politics as such but also Russia’s role in global politics. It should show that although the alarmist point of view may not be entirely unfounded, it still is—in a very specific sense—beyond the bounds of rationality. This is precisely why both the rational arguments of its opponents and the contemptuous ridicule by alarmists miss the point and fail to produce the soothing effect. This is because the entire discussion, from both positions, indicates that there is some real difficulty, but it lies in a different realm.
Disclaimer II. Much of what is written below is about political languages, i.e., about the complex relationship and incomplete similarity between Western and Chinese concepts and terms. Not speaking Chinese myself, in treating the latter I have to deal solely with translations from Chinese. All the more reason to take most seriously Rogers Brubaker and Frederick Cooper’s warnings about the danger of “uncritically adopting categories of practice as categories of analysis” (Brubaker and Cooper, 2000, p. 5). Yet many analytical categories are the products of practical categories’ rationalization; they continue to exist in parallel, and this makes drawing a strict and reflexive distinction between them in each case still more important. As for categories of practice, especially those that have also become categories of analysis, I follow the principles of the Cambridge school of the history of concepts (John Pocock, Quentin Skinner, John Dunn et al.), placing them in the methodological optics of comparative politics. Words matter. Words mean something. What exactly they mean is determined by the cultural, historical, and semantic context of their emergence and subsequent transformation. Cross-temporal and especially cross-cultural comparisons disregarding these contexts are incorrect and only complicate things. One can draw analogies between categories from different contexts or seek equivalents in one context for categories from another. But there can be no complete matches, even if some practitioners or analysts think otherwise. It is even worse if they do not think about this at all.
The first category (both practical and analytical), whose applicability to modern China is discussed—and questioned—below, is the category of empire.
Not an Empire
The fear of China would be more understandable, and the discussion about it more rational, if it were about another empire looming ominously over the world. This is how, at different times and in different parts in the West, the Ottoman Empire, the Romanov Empire with its ferocious Cossacks, the Third Reich, and the Soviet ‘evil empire’ (and in the Soviet Union, ‘American imperialism’) were perceived. The latter confrontation, or at least opposition, is reproduced mutatis mutandis even today, with roughly the same quality of argumentation.
But modern China is not an empire.
That is, some people proclaim it an empire (see, e.g., Terrill, 2003; Chua, 2009; Ford, 2010; Keane and He, 2024), directly or indirectly, referring to the centuries and millennia of its history and claiming that China has always been an empire and cannot be anything else. Indeed, Europeans (and, with more than a hundred-year delay, Russians) began to refer to China as an ‘empire’ shortly after they became acquainted with it—at the beginning of the modern era, thanks to Maximilianus Transylvanus (secretary to Charles V, the head of the Holy Roman Empire) who retold and published his conversations with members of Magellan’s expedition (Maximiliani, 1523), which had neither reached China nor even come close to it.
Gradually (not right away), this definition became firmly established. As far as I can judge, by reconstructing the logic behind the naming, there were three reasons for this.
First, the size of China somehow made it difficult to call it simply a kingdom, although Europeans did so for quite a long time.
Second, they were strongly impressed by the worldview that was completely different from their own—not Western- but China-centered. The political implication was that other authorities and people (and not only contiguous ones) were—if not practically, then potentially—subordinate (albeit not without exceptions, such as for the most hopeless barbarians) to varying degrees to the Middle Country’s (中國) supreme ruler, even if they were not yet aware of this because of their regrettable ignorance, or were already resisting it because of their regrettable wickedness.[3] This obviously evoked associations with Christian empires: the Holy Roman Empire (Pennington, 1993, pp. 8-37; Monateri, 2018, pp. 39-49), the Byzantine, but also Roman, Empire (Bréhier, 1970, p. 230ff), and the Third Rome (Medvedev, 1972; Sakharov, 1995; Kaspe, 2001, pp. 86-104). They all had more or less similar intentions and ambitions, and the actual state of affairs in all of them was never ideal.
Third, the legitimacy of the ruler of China, according to the titulature, was clearly sacred—not only was it 皇帝 (Huángdì) (where the second character 帝 means ‘heavenliness and divinity,’ which Europeans might not have known at first), but it was also 天子 (Tiānzǐ) meaning ‘Son of Heaven.’ This brought the same associations.
However, finding more or less suitable analogues (later presented as equivalents) to foreign-language self-designation and self-perception is a shaky foundation for substantive conclusions and qualifications. In practical policy, referring to China as an empire did not prevent the West, including Russia, from humiliating, offending, and exploiting it in every possible way.
‘Empire’ is not just a convenient word for criticism or praise (both uses are so effective, rhetorically and polemically, that it is impossible to purge them from the public language). And it is not just a label that can be attached to anything you like (fighting this bad habit is also hopeless). Within the bounds of science and sober analysis, ‘empire’ is a term—no more and no less. And terms should be used correctly.
Empire as a category of analysis, denoting a certain nature of politically relevant values (not their specific composition, but their scope, scale, and ambition) and a fairly defined (again, not in specific details but in the most general way) structure of a domination-subordination relationship in a large (sic!) space, legitimized primarily by imperial values of interaction between centers and peripheries. Whether China has ever been an empire in this sense is a historical question, and it should be left to historians. Scholars, including Chinese ones, answer it in different ways, either with extreme caution or outright negation (Nylan, 2007; Qin, 2007; Zhu, 2008; Han, 2025). But modern China (and this article is about it, not about the “good old times”) does not meet the analytical criteria of empire, except one: Chinese space is still large (a small empire is an oxymoron or a parody). Size matters, but still there is more to it than just size.
Imperial values are, firstly, sacred—in Durkheim’s interpretation: they are not necessarily religious in the strict sense (even the most secular ideologies can function similarly to religions, and the more radically they reject God, the more sacred they appear). Secondly, they are universal, i.e., they are openly offered and sometimes imposed on all possible recipients, transcending almost any local, linguistic, cultural, racial, ethnic, religious, and other similar barriers, without eliminating or destroying them, but rather integrating them into a broader framework. Thirdly, their own structure includes the imperative of creating a relevant universal order for “the shaping and sharing of power” (Lasswell and Kaplan, 1950, p. XIV) and not just the imperative of meditation, prayer, individual or communal piety, etc.
Chinese value system is definitely not a religion: China is the least religious country in the world (Hackett et al., 2025).[4] And it is definitely not an ideology:[5] for some time (short by Chinese standards) that was the case, but now there is almost nothing left of Marxism, Leninism, Stalinism, and even Maoism in Chinese ‘communism,’ except for the word itself. Whether Chinese values are sacred is harder to say because it is difficult to understand what they are actually about.
For the outside world, China projects a set of ‘all the good things’ with captivating and disarming consistency: peace, friendship, cooperation, prosperity, and things like that. Are Xi Jinping’s four Global Initiatives, along with his concept of a Community of Common Destiny for Mankind, anything more than that?
But values are not just ‘all the good things.’
Values are “various recipes or rules… which may help the actor make his choice” between different concepts of the good “either by narrowing the range of acceptable alternatives, or by helping the actor foresee the long-run consequences of the various alternatives” (Parsons and Shils, 1951, p. 71). This choice “always involves at least an implicit sacrifice, in that an actor cannot have all of what are in one sense potential gratifications, and choosing one involves a ‘cost’ in that it excludes alternatives. The payment of this cost is the disciplinary element” (Ibid, p. 73). So, for a value-based choice to be rational (which is not the same as the costs/benefits balance: after all, it also includes moral reason and value-rational action), it is necessary to clearly articulate and present alternatives that are more specific than ‘everything good’ versus ‘everything bad,’ recommended societal solutions, and the cost of following or disregarding these recommendations. Western societies address the dilemmas of freedom versus equality, freedom versus security, human rights versus state interests, individualism versus collectivism, justice versus mercy, tradition versus progress, and so on, in different ways; but they address precisely these dilemmas. There are of course original Chinese values and value alternatives—as ‘things in themselves,’ rather than ‘things for us.’ However, they can hardly be translated, if at all, into the languages of other cultures, especially Western ones.
Chinese values are to some extent intelligible for external viewers, as they are not entirely hermetic. Moreover, in the distant past, Chinese cultural models had a significant influence on many East and Southeast Asian countries (primarily those which widely used the Chinese system of writing), especially on their elite groups and upper classes. However, they never became universal. Therefore, China’s potential for inclusion, and even more so for assimilation, has always been limited to the same geographical area. Now, however, this potential is virtually exhausted (there is little progress even with the Tibetans and Uyghurs).
It is precisely these specific features of China that severely limit the possibility of its geographical, cultural, and political expansion. This is particularly true of imperial expansion, which does not eliminate cultural diversity but, on the contrary, preserves it (and sometimes even promotes it, divide et impera): within a general, umbrella framework of unconditional demand for loyalty to the empire, the combination of imperial and local identities, and participation in the imperial turnover of resources of all kinds—coercive, material, symbolic, and communicative (Lagroye, 1987; Burbank and Cooper, 2010; Kumar, 2017; Heijmans and Rose, 2023). Virtually anyone could become and becomes a Roman, a Byzantine, a Russian, a Soviet, an American, a European, etc., by meeting certain conditions and undergoing certain personal, ancestral, or group transformation. Moreover, virtually anyone could and can, albeit with greater effort, become a functionary in any of these empires, reaching the highest levels of status and power. But one cannot become a Chinese, no matter how hard one may try (and few wish to do so). Some people do make their way into the elite without being Chinese, but only for a few symbolic, propaganda-oriented, show-case positions (the current the CCP Central Committee purposely includes 10 representatives of national minorities, the CPSU Central Committee had a similar practice). But it is simply impossible to acquire real significant power this way.
Structurally, the modern Chinese political order is not imperial, either. According to Charles Tilly, an empire implies ‘indirect rule’, including: “1) retention or establishment of particular, distinct compacts for the government of each segment; 2) exercise of power through intermediaries who enjoy considerable autonomy within their own domains in return for compliance, tribute, and military collaboration with the center” (Tilly, 1997, p. 3). Moreover, the very possibility of creating and effectively operating such a system of domination and subordination on a large territory is ensured precisely by the empire’s value universality and cultural inclusiveness. The rule of the Chinese Communist Party does not meet any of Tilly’s criteria—it is as direct as it can be.
What is a Threat?
Naturally, there is no need to be an empire in order to pose a direct and explicit threat—it can be just a state. But in this case, a threat must be convincingly demonstrated and proven. What threat does China pose? True, it has significant military potential, including nuclear missile capabilities (it would be surprising if it were otherwise). But all data concerning its actual size, as well as talks about its rapid buildup in recent years, are purely speculative. Even if they are accurate (although even the most optimistic estimates suggest that China’s nuclear arsenal is 8-9 times smaller than the U.S.’s), China’s defense doctrine categorically rules out “first use of nuclear weapons at any time and under any circumstances” (China’s National Defense, 2019). (It is worth noting that only India has a similar unconditional self-imposed ban).
Why, against whom, and under what circumstances can a country use its nuclear arsenal? In the case of the U.S., the UK, France, Russia, Israel, India, Pakistan, and North Korea, the answer is obvious. In the case of China, this question goes unanswered. China is not a member of any military-political blocs, whether global or regional, and is not trying to create them. As for its territorial claims, they are limited to Taiwan (which is only natural), the waters around several uninhabited islands in the East China Sea and the South China Sea, as well as a few insignificant, sparsely populated patches of lands on the borders with Bhutan and India, disputes over which have been frozen. China has no colonies, dominions, or protectorates, and it does not seek to possess any (Laos and Cambodia’s pro-Chinese orientation is a qualitatively different, much milder type of relationship).
The risk of China seizing technological leadership and, consequently, of all other countries falling irreversibly behind it, is also non-existent. True, the Chinese ability to adopt Western technologies, improve and replicate them on a colossal scale is impressive. But China has not given the world anything revolutionary new since the time of the Four Great Inventions (the compass, papermaking, printing, and gunpowder; let’s not forget the pressure cooker), i.e., since the Middle Ages. The most advanced chips are still created by American fabless firms with production facilities located anywhere, including China (mainly in Taiwan). However, these are no longer cutting-edge innovations but mass production. And the development and production of machines for manufacturing such chips (extreme ultraviolet photolithographs, EUV) have long been monopolized by Dutch ASML, not even an American company; and its monopoly will definitely hold in the foreseeable future. The situation is similar in Big Pharma, other high-tech industries, and aircraft building. China has no full technological sovereignty, and the West is doing its best to prevent Beijing from gaining it. As a matter of fact, no country, including the U.S, has such sovereignty, which is by no means equal to leadership.
China’s religious or religiously-motivated expansion, unlike Islam and radical Islamism, is impossible because of the complete absence of inclusive and proselytizing religiosity. Massive projection of soft power through everyday practices is also impossible. Unlike the Greco-Roman, European, or American way of life, Chinese lifestyle does not exist as a single attractive whole and is not borrowed by anyone. Chinese food is popular in the Western world, but this is it (one can hardly say the same about alcohol). Chinese cinema is a niche product; music (unlike South Korean K-pop) is not in demand at all.
As for clothing, ordinary Chinese wear jeans and sneakers, and the most impressive parades of classic European suits and ties are not in Europe but at Chinese Communist Party congresses.
What remains? Only quantitative parameters: territory (fourth place, after Russia, Canada, and the U.S.), population (second in the world after India), GDP (also second in the world, a third smaller than that of the U.S.), industrial output (first place), share in global trade (third place after the European Union and the U.S.), and trade balance surplus (first place, far ahead of Germany and Russia). The figures are impressive, of course; and they clearly worry some people. However, there are still no objective grounds for panic or existential fear. Global capitalism can deal with such competitive challenges, which lie exclusively in the economic sphere, in its own way. In the 1970s and 1980s, during a period of its rapid growth, Japan also raised similar concerns in the West (manifest in mass culture of that time, particularly in cyberpunk), but they quickly died down.
The Problem of Form
So, is the irrational fear of China an inexplicable, phantasmatic delusion, or a perfectly explainable manipulative intent, a dishonest tool of global competition? Would it be more reasonable to dismiss it scornfully? Hardly so. On the contrary, it would be more reasonable to treat it with utmost attention.
Irrational fear cannot be dismissed because it always signals some deep-seated problem within the frightened person. If there is smoke outside, then something is surely burning inside. Naturally, the frightening object needs attention not only when the fear it evokes is exaggerated or has a traumatic origin, but also when it is impossible to explain why it becomes a trigger—as in the case of trypophobia (fear of any cluster of small holes) or lachanophobia (fear of any vegetables). Fortunately, this is not the case with China, and one can hypothesize about the causes of the fear of China. In fact, something prevents the West, despite all the simple observations above, from recognizing China as an ordinary state among other states, from calming down, relaxing, and possibly even enjoying interaction with it.
So, let us take a break from China and turn our attention to the West. The political history of the West is the history of political forms. It is hard to say definitively what a political form is—explicit definitions are rare.[6] However, if such different authors as Carl Schmitt (1923; 1928), Sheldon Wolin (2004 (1960)), Claude Lefort (1986), Étienne Balibar (1997; 2002), and Pierre Manent (2001) (and their numerous followers and interpreters) built their most important intellectual constructs around the concept of political form, then they surely did it for a reason. Without delving into irrelevant details and discussions, we can say that political form is an analytical category that permits working with broad ideal types, each pointing to “a particular way of being in the world expressed in corresponding cultural values and practices,” as well as a derivative “distinctive and pervasive way of life” (Wolin, 2004, p. 557). This refers, of course, to modes of political existence and images of political life. Importantly, these modes and images are believed to be essentially differentiated, i.e., having, on the analytical level, distinct shapes and clear contours.
Those who use the category of political form deal with it in different ways. Some deal with ideal types, which most often include: a tribe (with reservations, as only a proto-political proto-form), a city (polis), an empire, and a state (not always but most often equated with a nation). Others explore their numerous subvarieties, classified according to as different bases and criteria as possible: ‘forms of government’ (a concept narrower than ‘political form’), political systems, political regimes, types of legitimation of power, variations in territorial organization, the degree of homogeneity/heterogeneity, the degree of subordination/autonomy/sovereignty in relation to other polities, etc. Still others consider the outstanding ability of all these forms and sub-forms to combine, recombine and hybridize: elements of tribalism and leaderism can easily be found in the most modernized polities; sometimes states mature inside empires and then blow up the imperial shell, and “modern state … appears then to be a city that is deliberately and artificially spread out and diluted” (Manent, 2001, p. 77); sometimes empires themselves create states, both in their core and on their periphery; sometimes states build their own empires (Martin, 2001; Kaspe, 2007; Miller and Berger, 2014; Osterhammel, 2014; pp. 403-418). Some even speak of the global capitalist Empire, whose insatiable tentacles have ensnared and subjugated all states and nations around the world (Hardt and Negri, 2000, as well as their numerous epigones).
All of this is extremely important and useful. Moreover, this essentially constitutes the only way available to the West (because, this is precisely what makes it the West) for interpreting the political world and taking political action in it—a modus intelligendi, a modus operandi, and ultimately a modus vivendi.[7] Moreover, in the course of Westernization (which is just another but less correct name for modernization and globalization), all non-Western polities, which underwent a deep internal transformation in the process, were placed in the same categorial framework, sometimes voluntarily and sometimes forcibly, but always painfully. It is quite telling that the most representative global organization, conceived as an unquestionable supreme authority for resolving any disputes (what has become of it is another question) is called the United Nations, not any other way. This means that, to be its member, one must be a nation or at least present oneself as such. A nation (equated with a state) is—genetically and exclusively—Western political form. This process has produced countless and most bizarre artifacts and mutations.
Not a State?
China has also gone through several dramatic waves of Westernization. However, attempts to define the political form of modern China by fitting it into the generally accepted categorial framework have proved futile. Well, since almost anything can be called a ‘state,’ then let China be one, too. After all, in European languages, the words state, государство, държава, państwo, stato, Etat, Staat, állam, valtio, etc., acquired their current meaning only after long semantic adventures (Skinner, 1989; Harding, 1994; Kharkhordin, 2002). Against this backdrop, the history of the Chinese 國 (guó) is no less, but also no more, surprising. But what kind of state is this? The simple answer is a republic, of course—the People’s Republic of China. But what about the fact that the literal translation (which comes with its own flaws but is nonetheless not entirely useless) of “中华人民共和国 (Zhōnghuá Rénmín Gònghéguó)” is “Central Splendid People’s Shared Harmony Country”?[8] Is this really a res publica?
Modern China is not a democracy, no matter how one tries to fit it into this category, interpreting in the minimalist or the broadest way. And it is not a dictatorship or totalitarianism—let bygones be bygones. It is neither a monarchy, nor a tyranny, nor an aristocracy, nor an oligarchy, nor a polity (stricto sensu, as an ideal of balance and moderation achieved through the rule of the middle strata and classes, and not as a receptacle of all possible political forms), and it does not fit into the Aristotelian matrix. The ideal of a ‘mixed government,’ which inspired Polybius, Cicero, and Niccolò Machiavelli, does not apply to it either.
One may probably say that the Chinese regime is authoritarian (out of desperation and simply because all other options have proved wrong). But that would mean saying nothing—the concept of authoritarianism is so broad that in addition to the classic, more or less obvious monarchies, tyrannies, dictatorships, and totalitarian regimes, it can also encompass the Roman principate, Bonapartism, Kemalism, Peronism, Chavismo, Orbanism, Erdoganism, and whatever else one might name. Moreover, modern China cannot be classified as a personalist regime either. Xi Jinping’s heading China for the third time (in 2022-2023), despite the supposedly traditional limitation of two five-year terms, gives no reason for such conclusions. This is not a tradition; on the contrary, it is a novelty and an incipient trend: such a limit existed de jure only from 1982 to 2018 (and even then only for the post of President of the PRC, not for the position of General Secretary of the CCP), and de facto it was observed only twice by Jiang Zemin and Hu Jintao, in 1993 and 2003, respectively. The ‘hybridity’ label is also unsuitable: it is completely meaningless unless it is shown and proven what exactly has been crossed with what (which has already been identified and classified) and in what proportion in a particular regime. This will not work for China.
Turning to typologies based on other criteria is of little help, too. China is clearly not a confederation or a federation. But it cannot be unequivocally called a unitary state either, as 47% of its territory is occupied by five autonomous, albeit mostly nominally, regions (Inner Mongolia, Tibet, Xinjiang Uyghur, Guangxi Zhuang, and Ningxia Hui). And there are also the special administrative regions of Hong Kong (Xiānggǎng) and Macau (Àomén), which have a special status.
Perhaps China is simply a nation-state? Well, if a ‘nation’ and a ‘state,’ as has already been noted above, have become almost synonymous, let it be so. But even if this is the case, it is no less strange as a nation than it is as a state. “Nation-states, by their very nature, strive for the ideal of cultural and linguistic homogeneity” (Kende, 1991, p. 24). In other words, in order to be considered nation-states, they must approximate (quite closely, in fact) this ideal. The ideal of homogeneity is a product of modernization, for which the necessary condition is “sustained, frequent and precise communication between strangers involving a sharing of explicit meaning, transmitted in a standard idiom and in writing when required” (Gellner, 1983, p. 34). However, there is no need to reduce modernization to the formation of industrial society, as Ernest Gellner did, since its non-economic motives can—and often are—no less significant. Incidentally, nationalism, as “a political principle which holds that the political and the national unit should be congruent” (Ibid, p. 1), is certainly not justified solely by economic considerations. Sometimes there is no industrial society yet, but nationalism is already there. However, the mere statement of undeniably observed facts is important.
At first glance, China matches this ideal almost completely: the Han people make up over 91% of the population, while the other 55 officially recognized ethnic groups account for less than 9%. It would take Taiwan, with its approximately 23 million inhabitants (which would add less than 2% to the total Han population) for the political and national borders (i.e., the area dominated by Han culture) to match each other. However, upon closer examination, the picture does not appear so simple.
Omitting many details and oversimplifying things: the Han language is a collective term for ten main dialects, which in turn are further divided into approximately two hundred varieties. They share a common written, hieroglyphic basis, but their phonetics, vocabulary, and in some cases even grammar are so different that verbal communication (i.e., Gellner’s “sustained, frequent and precise communication between strangers”) between residents of northern and southern regions, as well as between southerners from different areas, is often a problem. The official language is pǔtōnghuà, also known as Standard Mandarin, based on the Beijing version of the North Chinese language and classical literature and created only in 1911, after ‘the Xinhai Revolution, under the name of guoyu, literally meaning ‘state language” and renamed pǔtōnghuà (literally meaning ‘common tongue’) in 1949, after the establishment of the PRC. Pǔtōnghuà reigns supreme in the public sphere (and even beyond in the North), but in everyday life, only about 80% of Chinese on average speak it across the country, and only half of that in some rural areas in the South. The political goal of “promoting the common language—Pǔtōnghuà—used nationwide” is stated in the 1982 Constitution of the People’s Republic of China (while also stipulating that “all ethnic groups shall have the freedom to use and develop their own spoken and written languages”). The Law “On Promoting Ethnic Unity and Progress,” adopted in March 2026 by the National People’s Congress, adds little to the long-established approach, mainly systematizing previously introduced measures and staying in line with one of Xi Jinping’s favorite metaphors: the peoples of China should be “packed tightly together like pomegranate seeds.”
The pomegranate seeds are enclosed in a strong shell and uniformly colored red; but grinding them into homogeneous puree is neither proposed nor implied here. Therefore, the Chinese approach to the unity-plurality dilemma differs markedly from that which was practiced in most European and Europeanized nation-states.
As a rule, the latter was eliminated, while the former was imposed by all possible means, ranging from mild to quite repressive (this topic has been researched so thoroughly that, for the sake of space, let me omit references to specific studies).
Modern nation-building cases are structured in a similar way. The Chinese authorities would probably like to do something of the kind at the “software” level; one can harbor any suspicions and make any assumptions on that score. But the “hardware” does not permit it. Pǔtōnghuà functions more as an oral extension of the traditionally written lingua franca, which Chinese characters have always been since ancient times: today, its role is comparable to that of Latin, Greek, Russian, English, and to some extent Spanish and French (in certain ways Arabic) in some empires. And at the same time, as shown above, modern China is not an empire.
There are, however, more nuanced ideas about the nation and the nation-state. For example, Alfred Stepan proposed distinguishing between a ‘state-nation’ and a ‘nation-state.’ He uses the term ‘nation-state’ for what Paul Kende and other representatives of the French tradition refer to as ‘état-nations’—it is not hard to get used to it, especially since he defines this political sub-form strictly in line with Gellner. Per Stepan, a ‘state-nation’ is a combination of “attachment to more than one cultural civilizational tradition within the existing boundaries,” “recognition and support of more than one cultural identity, even more than one cultural nation,” “two or more official languages are allowed,” “federal system… de jure, or de facto, asymmetrical,” “salient and are recognized and democratically managed ethno-cultural-territorial cleavages,” “autonomist parties [that] can govern in federal units and are ‘coalitionable’ at the center. Non-violent secessionist parties can sometimes participate in democratic politics,” “multiple but complementary (political) identities,” “obedience to the state and identification with institutions, neither based on a single national identity” (Stepan, 2008, p. 4). Obviously, this model is irrelevant to Chinese realities. And it is clear why: Stepan associates it exclusively with democracies, classifying India, Switzerland, Canada, Belgium, and Spain as ‘state-nations.’ However, he does the same with ‘nation-states’ (Brazil, Austria, U.S., Germany, Australia, Argentina) (Ibid, p. 13). There are no non-democracies in his sample, simply because he did not deal with them. So, China does not fit this category, either.
The last attempt. China undoubtedly belongs to the category of one-party systems. The fact that, in addition to the Communist Party of China, there are officially eight other parties (and Hong Kong has its own party subsystem) should not mislead anyone: this well-known tactic has been used more than once by other one-party regimes, and the leading role of the CCP has been repeatedly declared in the Constitution. But what kind of party is this—中国共产党 (Zhōngguó Gòngchǎndǎng)? Resorting once again to a literal translation and keeping in mind its flaws, it is the Party of the Common Property/Joint Production of the Middle Country.[9] ‘Dǎng’ can be considered a fairly accurate equivalent of the word ‘party’—in ancient China this term was used for court political factions vying for influence and power. The history of many European political parties and those shaped along European lines also began with various factions, groups, and cliques, and it took time for them to turn from partes (Lat.) of the elite into parts of a politically organized society in toto and per se. But is ‘common property/joint production’ really the same kind of communism that was visualized in its birthplace, i.e., in the West, by its apologists, adherents, and advocates? Or was it, and still is, a “dream of something greater” which is not reducible solely to the ownership-production relationship? And, most importantly, what kind of state does this party rule? Under Mao, the answer was clear—totalitarian, of course. Now, there is no totalitarianism in China.[10] Incidentally, there is no common property/joint production either. Once again, this makes it obscure for us.
The Problem of the Formless
Hence the first part of the hypothesis.
In fog, as we know, all objects lose the clarity of their outlines and the discernibility of their size; they become shapeless and unrecognizable. This is what makes fog frightening—we cannot understand what is happening around us, properly determine the nature of an object, the distance to it, or the nature and scale of a potential threat. This is why the formless frightens us.
The formless rarely becomes a subject of individual reflections. And it is easy to understand why: How can it be an object, and how can one think about it separately from other objects? This question puzzled even Plato: “And would you feel… about… such things as hair, mud, dirt, or anything else which is vile and paltry; would you suppose that each of these has an idea…? Certainly not, said Socrates; …I am afraid that there would be an absurdity in assuming any idea of them, although I sometimes get disturbed, and begin to think that there is nothing without an idea; but then again, when I have taken up this position, I run away, because I am afraid that I may fall into a bottomless pit of nonsense, and perish” (Παρµενίδης 130c, 130d).
Aristotle simply dismissed this question, thinking that (to put it bluntly) everything has a form, and formlessness is nothing more than an abstraction. So, Georges Bataille’s diagnosis is quite accurate: “Formless is… a term that serves to bring things down in the world, generally requiring that each thing have its form. What it designates has no rights in any sense and gets itself squashed everywhere, like a spider or an earthworm. In fact, for academic men to be happy, the universe would have to take shape. All of philosophy has no other goal: it is a matter of giving a frock coat to what is, a mathematical frock coat. On the other hand, affirming that the universe resembles nothing and is only formless amounts to saying that the universe is something like a spider or spit” (Bataille, 1929, p. 382).
It is noteworthy that both Plato and Bataille, as well as the authors inspired by Bataille, describe the formless as something repulsive, dirty, and vile (see Bois and Krauss, 1996; Woodard, 2011; Alliez and Gordon, 2016). The dirty and vile, in turn, not only repel but can also frighten: “There are evil and impure powers, productive of disorders, causes of death and sickness, instigators of sacrilege. The only sentiments which men have for them are a fear into which horror generally enters” (Durkheim, 1964, p. 409; see also Caillois, 1988 and many other studies). The opposite is also possible—something that for some reason is frightening is also believed to be inherently repulsive, which further legitimizes its isolation, sanitation, and elimination. In any case, there is a connection between disgust and fear, whatever its direction may be. After all, it is no coincidence that the Abrahamic tradition says so much about the “unclean, or impure spirit,” one of whose favorite tactics is to poison and weaken the souls of the tempted with fear.
Statements about the formless are, to put it mildly, interdisciplinary in nature. Again, this is not surprising: it is formless precisely because it does not fit into any disciplinary framework, not even a psychological one. Psychologists do not analyze the fear of formlessness, but it is treated as a symptom of generalized anxiety disorder (van Hoyer, der Heiden and Portman 2011). This kind of fear is irrational, structureless, and absurd; it is not caused by any specific object. It is something else. However, it seems reasonable to assume that anxiety and horror instilled by the formless may themselves turn out to be formless.
Wolin is perhaps the only one who tried to talk about the formless in the language of political theory. Unfortunately, his attempt can hardly be considered satisfactory. Some twenty years ago he made vague (and it is precisely this vagueness that is most frightening) warnings about the threat of “formless forms” looming over the world (Wolin, 2004, p. 559). But he never explained what this oxymoron means and what the formless is in his examples—the American superpower and Islamic terrorism. And that is a pity. Because the second part of the hypothesis suggests that China is frightening not so much because it cannot be fitted into any of the known political forms, but because the West itself is becoming increasingly formless.
For several decades now, the West has been experiencing a growing sense of uncertainty about itself, about the stability and legitimacy of its political forms, about its own right to not just impose something on anyone but even to have any kind of political form, let alone defend it, about its own right to be the West, and ultimately, about its own right to be. It was the Left who spread this uncertainty, which is now turning into a sense of guilt. The Right seek to bring the West back to its roots, but they do so, firstly, rather clumsily, and secondly, instead of treating the disorder they demand a crude, unanesthetized amputation of the affected organs and tissues, often failing to notice that by doing so they call for cutting away what was generated by the West itself in the course of its own natural and legitimate evolution, rather by an exogenous infection.
Russia, despite its specific situation, is faced with similar predicaments. It is impossible to restore the communist regime (in any form, from extremely harsh to a more moderate one). It is impossible to restore the Orthodox monarchy. It is impossible to call itself an empire for a multitude of domestic and foreign policy reasons, and also because it would simply be counterfactual. It is also impossible to position itself as an ordinary, unremarkable state ‘like all the others’ for roughly the same reasons (but also because it would be very undesirable). The centauric notion of ‘state-civilization,’ much trumpeted lately, does not solve the problem. Firstly, it is hardly suitable for external use, as it will only baffle friends and anger enemies. Secondly, it combines the incompatible: unlike ‘state,’ ‘civilization’ is not a political form, but a notion from a different realm.
It is sometimes claimed that this two-part definition was coined by Lucian Pye, and specifically in relation to China. The truth is that Pye, who was born in China, worked there, and studied it closely, did indeed write something similar. But, in fact, he wrote the following: “China is not just another nation-state in the family of nations. China is a civilization pretending to be a state. The story of modern China could be described as the effort by both Chinese and foreigners to squeeze a civilization into the arbitrary, constraining framework of the modern state, an institutional invention that came out of the fragmentation of the West’s own civilization” (Pye, 1990, p. 58). The very title of his article—China: Erratic State, Frustrated Society—makes one doubt that being a ‘state-civilization’ is such a good thing. Moreover, now, three and a half decades later, it would be wrong to describe the Chinese political order as unstable, and there is no reliable information about the actual degree of frustration in Chinese society. The term ‘civilization-state” (precisely this way, not in reversed order; recalling Stepan’s logic, we can assume that substantively these are not the same things) was popularized by Martin Jacques, the author of the ground-breaking alarmist bestseller When China Rules the World: The End of the Western World and the Birth of a New Global Order (Jacques, 2009), which was met with controversy in academic circles, including Chinese ones. Unreliable ground, undesirable analogy.
China is undoubtedly exotic and enigmatic. But it is by no means marginal. In any configuration of a multipolar world, whether desirable or undesirable, regardless of how many centers it will have (in fact, it would be very useful to at least try to estimate their number in advance, even if only roughly), China will be one of them.
It cannot be ignored, and there is no point in even hoping to crush it—it is far from being a spider or a worm. The fear is rooted not in specific inconveniences caused by China, such as its economic expansion being relatively more effective than the Western one (because it lacks the value component, i.e., does not require its partners to meet additional value-based (political, humanitarian, environmental) conditions. After all, capitalism must be capable of competing even under less-than-favorable conditions, and the West has long been quite good at turning a blind eye to the antics of “its own sons of a bitch.” The fear is rooted in China’s sheer existence that defies the very notion of political form and all its variations. But from the Western perspective, only the form—and nothing but the form—can withstand the offensive of the formless.
No, China is not destroying Western political forms by exerting direct pressure from above—it lacks resources for that, and this course of action is not characteristic of it. China is sort of seeping into them from below, eroding their foundations (causing the supporting structures to shift, sway, and crack), while at the same time reconnecting their life-support systems to itself—the “Made in China” label keeps spreading around the entire material world. However, there is a limit to how long a metaphor can work, and in China’s case that limit seems to have been reached. It has played its part by indicating that it is precisely the obscurity and indeterminacy of the danger emanating from China—in the West’s political language—that makes it ontological and existential.
Mutatis mutandis draws this feeling from the well-known Yellow Peril mythologeme of the late 19th and early 20th centuries, in which, however, hostility, rejection and aggressive xenophobia were directed not only at the Chinese but also at the entire ‘yellow Mongoloid race,’ including the Japanese, Tibetans, Koreans, Vietnamese, the half-forgotten Mongols themselves, the hallucinatory Huns, etc., in general, any ‘slant-eyed’ people (see the multifaceted review by Kuo Wei Tchen and Yeats, 2014). The difference is that back then, the Yellow Peril, at least when associated specifically with China, was not linked to the Chinese political order at all: “The classical version of the ‘Yellow Peril’ concept viewed Chinese migration as a kind of natural disaster, a tsunami sweeping over Russian territory. The point of origin (the Qing Empire) was merely a sea—an incomprehensible, threatening, but by no means organized force” (Blyakher and Grigorichev, 2026, p. 133).[11]
Intriguing and convincing are the parallels drawn between Sinophobia and anti‑Semitism of that time, often depicted as interacting in a mutually cumulative way. Such descriptions even include the conspiracy theory claiming that Jews and Chinese “play the same game” (see Dyatlov, 2012; Renshaw, 2016). After the nearly simultaneous establishment of the State of Israel (1948) and the People’s Republic of China (1949), both anti‑Semitism and Sinophobia became largely focused on them. As for Israel, illustrative examples would be superfluous. As for China, in the early 2000s, many in Russia believed that every Chinese “is part of a single, organized, and externally controlled mechanism of secret takeover” and that a “conscious political process is unfolding, directed by forces hostile to Russia” (Blyakher and Grigorichev, 2026, p. 135).
The tall tales about countless hordes of Chinese, who had allegedly already flooded all Russian lands east of Lake Baikal and were just waiting for a signal from the center, are similar to Trump’s delusions about Chinese submarines purportedly cruising around Greenland and waiting for a signal from the center—the same center. Little has changed. Both Jews and Chinese, even not suspected of being Israel and China’s sleeper agents and fervently denying it, frighten the West by their omnipresence and ability to creep into all cracks of Western societies, economies, and political forms.
What’s Next?
Theoretically, there are several options for overcoming the fear of China (which, in fact, is coming from China at a superficial glance only).
Firstly, China might suddenly adopt a political form that the West would see as distinct. However, it is completely unclear what form exactly that would be, why China would do this, and under what circumstances anything like this might happen. Most importantly, this would in no way resolve the crisis and stop the weakening of the West’s political form (but certainly not China’s). In fact, this would make things even worse. Secondly, the West might suddenly improve and expand its own(!) political language, understand and accept China as it is, i.e., “stop worrying and start living.” But this would be very hard to do, and nothing suggests that. Thirdly, the West may suddenly perk up, regain faith in itself and its political forms, strengthen them, and prepare to repel the looming threat of the formless. This is possible but highly doubtful—what is lost is lost; you cannot put toothpaste back into the tube. Fourthly, the West may develop an entirely new political form, more resilient to challenges. It seems that present-day ‘techno-fascists’ (or rather, those accused of ‘techno-fascism’), such as Peter Thiel, Alexander Karp, and a few other lesser-known figures, are dreaming of something like that. However, there is no solid reason to expect them to be anything more than yet another sect of dreamers and eccentrics, of whom the West has already seen quite a few. And for whom, apart from freaks (and not even all of them), can this dystopia be attractive? Is there anything else on the menu? Fifthly, the degradation of Western political forms may become irreversible. This will not turn the West into China, of course, but it will no longer be the West as we know it, and there will be nothing left to talk about.
Under all scenarios, we will have to live with the fear of the formless (except for the last one, because it is not about life but about death). In the foreseeable future, this fear will remain a constant cause of stress for both the ruling elites and ordinary people in the West. The types of stress reaction are well known: “fight, flight, freeze, or fawn” (Walker, 2013). The choice is limited and not a pleasant one. Yet the heroes of bygone times, who made the West as we know it, were smart and agile enough not to get stuck in such reactions (any of them taken separately is a sure path to defeat), but to masterfully combine and alternate them. Reason, skill, and faith—has there ever been any hope for anything else? Besides, it is said: “Do not fear.”