Indonesia is a multicultural and multi-religious country, where people of different nationalities and beliefs live in harmony and contribute to the prosperity of society. As the country with the largest Muslim population in the world, Indonesia's Islamic civilization exhibits a unique middle-of-the-road character, a philosophy that is deeply embedded not only in religious practice but also in social life.

Interestingly, this idea of “moderation” has many similarities with the “moderation” in Chinese Confucian culture, and the two have developed separately in social history, but they echo each other in the spiritual core, providing rich ideological resources for cross-civilization dialogue.

From 2014 to 2015, I was a reporter for a Chinese-language media outlet in Jakarta in Central Java Province and Yogyakarta, and I had the opportunity to visit the Grand Mosque in Central Java many times.

Java Island is where the largest mosque in Southeast Asia is located and a center for local religious activities and exchanges. As the largest Muslim organization in Indonesia, the Nahdlatul Ulama (NU) or the Union of Islamic Clergy (NU) has long advocated the three concepts of fairness (Indonesian: adil), balance (Indonesian: seimbang ) and moderation (Indonesian: moderat).

Professor Ali Mufiz, then the director of the Grand Mosque in Central Java, stressed in an interview that moderation is not a negative compromise, but a positive balance and reconciliation aimed at achieving harmony between the individual and society.

In the Indonesian context, moderation is embodied in the tolerance of different beliefs, cultures, and values. In Yogyakarta, for example, Muslims live side by side with Christians, Buddhists, Hindus, and Confucians, respecting each other's religious festivals and customs. This inclusiveness is not accidental but is the result of a long-standing push for "moderate Islam" (Islam Wasathiyah) by groups such as NU.

The idea of moderation, which has a wide influence on Indonesian society, opposes extremism and advocates resolving differences through dialogue and consultation, which is in line with the five principles of Indonesia's founding (Pancasila) of "belief in One God, humanitarianism, national unity, democracy, and social justice".

The concept of "moderation" in Confucianism was first put forward by Confucius over 2,000 years ago and later developed by Confucian scholars such as Mencius, becoming one of the core values of Chinese culture. As stated in The Doctrine of the Mean: "Joy, anger, sorrow, and happiness -- when not yet manifested, are called 'centrality'; when manifested yet in proper measure, are called 'harmony'." Moderation emphasizes an impartial and appropriate approach to life, opposing both excess and insufficiency.

In Chinese history, the idea of moderation has profoundly influenced social ethics, political governance, and even economic policy. For example, in ancient China, the "ritual system" aimed to reconcile human relations through ceremonial norms, while the idea of "benevolent government" advocated that rulers should govern in a moderate manner and avoid harshness or indulgence. Moderation is not only a kind of personal cultivation, but also a social ideal, that is, to achieve "the great harmony of the world" through balance and harmony.

Although the concept of moderation of Indonesian Islam and the concept of moderation of Chinese Confucianism originate from different cultural backgrounds, they are highly similar in their core connotations, which are mainly reflected in the following aspects:

Pursuit of balance and harmony: Based on Indonesian Islamic civilization’s view, moderation means achieving a balance between faith and the secular world, as well as between tradition and modernity. The Confucian pursuit of "attaining central harmony" is a quest for a state of life. Dong Zhongshu, a Confucian scholar in the Han Dynasty, elaborated it as "no virtue is greater than harmony, and no path is more correct than centrality," emphasizing the search for equilibrium in social and personal life.

Opposing extremism and advocating Inclusion: Indonesia's idea of moderation opposes religious extremism, while Confucianism's "excesses" also criticize radicalism. Both believe that radicalization undermines social cohesion and that moderation is the only way to maintain lasting peace and achieve social harmony.

Focusing on practice and practicality: Idea of the moderation is not an empty theory in either Indonesia or China, but it is a practical guide to integrate into daily life. For example, Indonesian Muslims not only observe their religious obligations during Ramadan but also focus on sharing iftar food with their non-Muslim neighbors. The Confucian culture of "do unto others as you would have them do unto you" also emphasizes the translation of moral principles into concrete actions.

In today's world, where extremism, xenophobia, and social divisions are becoming increasingly serious, the practical experience of Indonesia and China shows that the idea of moderation can provide valuable lessons for solving these problems.

Indonesia's pluralistic coexistence model proves that moderation can be effective in resolving religious conflicts. China's tradition of "harmony in diversity" also provides inspiration for the governance of multi-ethnic states.

The idea of moderation opposes radical economic policies and advocates steady development. Indonesia's efforts to “maintain rapid economic growth while maintaining social equity” are similar to China's strategy of "seeking progress while maintaining stability" since China's reform and opening up.

In the context of the alignment of China’s “Belt and Road Initiative” and Indonesia's "Global Maritime Fulcrum" strategy, the exchange and mutual learning of the two moderation ideas can provide an ethical basis for cross-cultural cooperation and promote mutual understanding among civilizations.

Although the concept of moderation in Indonesian Islamic civilization and the idea of moderation in Chinese Confucianism are rooted in different soils, they are spiritually similar. The balance, inclusiveness, and harmony emphasized by both are not only the cornerstones of social stability in Indonesia and China but also provide the world with the wisdom to deal with conflict and division.

In the era of globalization, the mutual learning between the two civilizations will help build a more peaceful and prosperous community with a shared future for mankind.

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Wen Xi is a senior journalist and the chief editor of International Daily News. The views expressed in this article are those of the author.