Original text by Kevin and Simone de La Tour:
As the world develops into a “melting pot,” the only way that humanity
is going to survive itself is through the creation of a
rational humanistic
world order
, necessarily one that works for the entire planet. The logic
of the Confucian sense of social order is, then, expected to naturally
contribute in some way to the “new world order.” It is popular to cite the
statement made by a group of Nobel Laureates in Paris in 1988 who
hailed the relevance of Confucian ideals when they declared: “If
mankind is to survive, it must go back 25 centuries in time to tap the
wisdom of Confucius.”

We must inevitably come to grips with the fact that no culture is the
ultimate culture, no reality is the ultimate reality, and that the eventual
coin of the planetary realm is reason, balance and mutual respect, all
of which are hallmarks of Confucian ideology. The value of a more
global version of some of the classic Confucian concepts, such as
ren, yi and shu can thus be observed.

Xiao. Xiao is often translated as “filial piety.” In a larger sense,
however, it can be interpreted as respect for the wisdom that has gone
before and those who have provided it. It does not necessarily imply a
subjugating, paternalistic oligarchy and blind obedience, which was
unrelated to Confucius’ own intentions. It is the simple recognition of
existing wisdom accumulated from the often costly process of trial and
error of generations, centuries and millennia of human endeavor,
which harks back to the oft quoted phrase attributed to Hispanic-
American poet and philosopher George Santayana that “Those who
cannot remember the past are doomed to repeat it.” We must learn
from our ancestors, which are to be found in every part of the globe.
What have we gleaned from our extracontinental antecedents? It is
only when we can regard all humans as our brothers and sisters that
we can open our minds far enough to benefit from them the wisdom
that they have to offer.
Ren. What does global ren imply? Variously translated into English as
benevolence, (moral) virtue, humanity, goodness, and kindness,
ren can
refer not only to the way that individuals relate to each other, but also to
the way that societies and peoples interrelate. It is necessary to respect,
value, and admire those who are othercultural: intercultural maxifraternity.

Yi. Often rendered as righteousness, correctitude, or “oughtness,” yi
needs to be manifested not just to our own, nationally, but with our own,
globally. For this, humanity has to overcome its tendencies of
discrimination of any sort and all traces of xenophobia. It is appropriate to
ask “What ought we to do in order to consider ourselves fully human, not
necessarily Confucians, per se, but human consciousnesses?” It is the
authors’ opinion that what Confucius was aiming for was
human quality
and not just an optimization of “Chineseness.”

Shu. Portrayed as “reciprocity,” “altruism” and “consideration,” shu is
classically represented by the passage "Do not do to others what you
would not have them do to you." (Analects 15.24) The social process
works when everyone has everyone else’s best interest at heart. This
occurs when we consider the repercussions of our actions over time and
on other parts of the planet. It is a matter of attending to the quality of life
through our every action. In other words: “Think global, act global.”