tiānxià (tiān·xià heaven · under → [all under heaven; the whole world] 天下) ← Tap/click to show/hide the “flashcard”
[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]
At the time of this writing, the main page of jw.org was featuring the following headline in support of a global campaign:
English
Will War Ever End?
Mandarin:
📖 📄 📘 Tiānxià (Tiān·xià Heaven · Under → [the Whole World] 天下) Huì (Will 会 會) Tàipíng (Tài·píng Supremely · {Be Flat, Level, Even → [Be Peaceful]} 太平) Ma ([? ptcl for “yes/no” questions] 吗 嗎)?
The Mandarin headline shown above is derived from the common expression “tiānxià (tiān·xià heaven · under → [all under heaven; the whole world] 天下)‐tàipíng (tài·píng supreme · {being flat, level, even → [being peaceful]} → [peace; tranquility] | supremely · {[be] flat, level, even → [[be] peaceful]} 太平)”, which basically means “peace on earth”. Note that the expression “tiānxià (tiān·xià heaven · under → [all under heaven; the whole world] 天下)”, this week’s MEotW, may also be capitalized, since it may be used in reference to “Tiān (Heaven [→ [God]] 天)” (the Chinese mythological concept of Heaven), which should really be capitalized for a similar reason to why “Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝)” (also a term used by the ancient Chinese) is capitalized.
Heaven…
This excerpt from the MEotW post on “Shàngtiān (Shàng·tiān Above’s · {Heaven [→ [God]]} → [Heaven; Providence; God] 上天)” recounts how the Chinese concept of Heaven developed:
As mentioned in the MEotW post on “Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝)”:
The Lasting Peace brochure has a box explaining how the concept of Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝) has been viewed in China throughout its history.
Here is a quote from that box that relates how the Chinese came to view the “Tiān (Heaven [→ [God]] 天)” in “Shàngtiān (Shàng·tiān Above’s · {Heaven [→ [God]]} → [Heaven; Providence; God] 上天)”, and how that affected their understanding of Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝):
…according to Chinese historical records, between three and four thousand years ago, during the Xia and Shang dynasties, the Chinese were already worshipping one supreme deity. The book The Religious History of China explains that they “reckoned that between heaven and earth there was a principal God who stood supreme and had absolute control over all things. . . . This supreme deity came to be called Di, or Shang-di, during the Shang Dynasty, and was known as Tien [heaven], or Tien-di [Emperor in Heaven], during the Zhou Dynasty [11th century to 256 B.C.E.].” Thus, the ancient Chinese believed in the existence of a Supreme Sovereign of the universe.
During the Spring and Autumn period (c. 722-481 B.C.E.) and the Warring States period (c. 480-221 B.C.E.), Confucianism and Taoism gained ascendancy. Influenced by these two schools of thought, the worship of Shang-di was gradually replaced by the abstract idea of reverence for Tien. By the Han dynasty (202 B.C.E.–221 C.E.), under the dominance of Confucianism, the Chinese became engrossed in moral culture and social order, and the concept of Shang-di suffered another setback. With the spread of Buddhism into China, the Chinese no longer held to the belief of a Creator who is in control of the universe, but they accepted Heaven, or Providence, as the first cause of all things. Since then, the concept of God, or Shang-di, has become something completely foreign to most Chinese.
…and All Under Heaven
What about when “Tiān (Heaven [→ [God]] 天)” is combined with the common and seemingly simple morpheme “xià (below; under; underneath [→ [next; later; following]] | downward; down | {go/come/put/set/bring down}; descend | fall | {be less/lower than} | lower; inferior | {times going/coming/putting/setting/bringing down} 下)”, which here means “under”? Wikipedia provides this summary of what “Tiānxià (Tiān·xià Heaven · under → [all under Heaven; the whole world | the whole of China] 天下)” came to mean in Chinese culture:
Tianxia (Chinese: 天下), literally meaning “(all) under Heaven”, is a Chinese term for a historical Chinese cultural concept that denoted either the entire geographical world or the metaphysical realm of mortals, and later became associated with political sovereignty. In ancient China and imperial China, tianxia denoted the lands, space, and area divinely appointed to the Chinese sovereign by universal and well-defined principles of order. The center of this land was directly apportioned to the Chinese court, forming the center of a world view that centered on the Chinese court and went concentrically outward to major and minor officials and then the common subjects, tributary states, and finally ending with fringe “barbarians”.
The center of this world view was not exclusionary in nature, and outer groups, such as ethnic minorities and foreign people, who accepted the mandate of the Chinese Emperor were themselves received and included into the Chinese tianxia. In classical Chinese political thought, the “Son of Heaven”, having received the Mandate of Heaven, would nominally be the ruler of the entire world.
In passing, we can note that the above describes Sinocentrism, the view of China as the centre of the world, as discussed in the MEotW post on “Zhōngguó (Zhōng·guó Central · Nation → [China | Chinese] 中国 中國)”. Anyway, what is this “Mandate of Heaven” that’s mentioned above? Wikipedia provides this summary:
The Mandate of Heaven (Chinese: 天命; pinyin: Tiānmìng; Wade–Giles: T’ien-ming; lit. ‘Heaven’s command’) is a Chinese political philosophy that was used in ancient and imperial China to legitimize the rule of the King or Emperor of China.[source] According to this doctrine, heaven (天, Tian) bestows its mandate[source] on a virtuous ruler. This ruler, the Son of Heaven, was the supreme universal monarch, who ruled Tianxia (天下; “all under heaven”, the world).[source] If a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy and had lost the mandate.[source] It was also a common belief that natural disasters such as famine and flood were divine retributions bearing signs of Heaven’s displeasure with the ruler, so there would often be revolts following major disasters as the people saw these calamities as signs that the Mandate of Heaven had been withdrawn.[source]
“The Most High is Ruler”
As seen from its usage on jw.org, as shown above, “Tiānxià (Tiān·xià Heaven · under → [all under Heaven; the whole world | the whole of China] 天下)” (or “tiānxià (tiān·xià heaven · under → [all under heaven; the whole world] 天下)” with a lowercase “t”, corresponding to an uncapitalized “heaven”) is now often used just to mean “the whole world”, or “throughout the earth”. However, some continue to seek to apply the concept of “Tiānxià (Tiān·xià Heaven · under → [all under Heaven; the whole world | the whole of China] 天下)” to the contemporary world by connecting it to China’s current political influence, which some aspire to spread to the whole world. In this regard, it would be good to bear in mind the lesson referred to in Daniel 4:25, 26 that Babylon’s King Nebuchadnezzar had to learn, that really, “the Most High is Ruler in the kingdom of mankind”, and that “the heavens are ruling”, not him, a mere human king.
Also, as the article linked to by the above-mentioned headline on jw.org says:
[The Bible] says that “the God of heaven will set up a kingdom that will never be destroyed.” (Daniel 2:44) Under that Kingdom, or government, God will bring “an end to wars throughout the earth.”—Psalm 46:9.
📖 📄 📘 Shèngjīng (Shèng·jīng (the) Holy · Scriptures → [the Bible] 圣经 聖經) shuō (says 说 說/説): “Tiānshang (Tiān·shang heaven · upon 天上) de (’s 的) Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝) yào (will 要) shèlì (shè·lì {set up} · {make to stand} 设立 設立) yí (one 一) ge ([mw] 个 個/箇/个) yǒngbú (yǒng·bú forever · not 永不) mièwáng (miè·wáng {will be extinguished} · {will die} 灭亡 滅亡) de (’s 的) wángguó (wáng·guó king’s · nation → [kingdom] 王国 王國).” (Dànyǐlǐshū (Dànyǐlǐ·shū Daniel · Book 但以理书 但以理書) 2:44) Shàngdì (Shàng·dì Above’s · {Emperor → [God]} → [God] 上帝) huì (will 会 會) tōngguò (tōng·guò through · passing → [passing through] → [through] 通过 通過) zhèige (zhèi·ge this · [mw] 这个 這個) Wángguó (Wáng·guó King’s · Nation → [Kingdom] 王国 王國) “zhōngzhǐ (zhōng·zhǐ end · halt 终止 終止) zhànzhēng (zhàn·zhēng wars · contendings → [wars] 战争 戰爭), píngdìng (píng·dìng {make to be flat, level, even → [make to be peaceful]} · {make to be settled → [make to be calm]} 平定) tiānxià (tiān·xià heaven · under → [the whole world] 天下)”. (Shīpiān (Shī·piān {Sacred Song} · {Piece of Writing} → [Psalm] 诗篇 詩篇) 46:9)
(For reference, here are the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus links for the scriptures cited above: Dànyǐlǐshū (Dànyǐlǐ·shū Daniel · Book 但以理书 但以理書) 2:44; Shīpiān (Shī·piān {Sacred Song} · {Piece of Writing} → [Psalm] 诗篇 詩篇) 46:9.)