Category: Chinese Culture

Holistic Thinking As Succinctly As I Can by Stephen Lee – Key Words & Current Questions – July, 2024

~ Billy

“What” is the Whole to think about?

The Wholest Whole is only limited by the ability of my imagination. The key definition is the boundary (if it exists) for including everything, and over all time. What is “everything” then … ? Holistic Thinking can be applied to a smaller Whole. But the conclusions we draw from that thinking will very likely have room for improvement when we look beyond the boundary.

An Example of Parts of one Incomplete Whole

The Universe

The Earth and All Living Things

Ethnic or Religious Groups Nations

Groups and Organizations of People

Families and Friends

Individuals

This is just one way to break the Whole into units, down to individual persons who interact over time with one another and the other parts of the Whole.

Smaller than the human size is the other direction for the boundary of the Whole to expand. Virus, nano particles, atoms, photons, Higgs particle? Invisible fields? Thoughts?

Consciousness? Free Will? Soul? “God”?

In addition to space and time as the dimensions to draw the boundary of the Whole, consider also the “dimension” consisting of the foundation assumptions of your belief system for truth and life purpose. What if some part of my belief system is different from that of another person?

Why Think in Full Consideration of the Whole?

What is your answer to this question? Our personal answer to this question is the best way to start a personal mental, emotional or spiritual journey. I leave this as an open question.

How to Think Holistically?

1. When a question (especially a serious one) comes to my mind and I want to make an evaluation or a decision about what to do next, and I have sufficient time to carefully and rationally consider the what, why, how and the possible consequences of the different paths which are open for me to choose, I would try to look at the Whole picture and consider the effects of each of my possible choices or decisions on the future paths of each of the parts of the Whole. When my choice affects another person, I need to consider what the effects are and how that person will react or choose to react. This is obviously an immense mental exercise and depending on the time available, a blend of personal rules of wisdom may need to be used. One technique is to think logically on all different parts of the question and then “sleep on it”. More ideas may pop up after our brain or our mind somehow connects the dots and then suggests some new ideas or an answer.

2. How do I know that I have found the best answer? When my mind finally can rest in peace and harmony with myself on this question. Recognizing that this is still my personal answer to my question, I accept it as a tentative solution, subject to personal lessons yet to be learned.

3. How and why we choose among the different paths ahead of us is the most difficult part of Holistic Thinking. It defines our individual wants in our own mind and in our estimation of others’ wants as well. Ultimately, if we think about what makes us happy about our whole life or what purpose, if any, we want to strive for in our life, this step of Holistic Thinking rounds out the Wholeness into a potential Unity in the Diversity of the Universe.

4. The most fatal mistake in critical or logical thinking is the False Dichotomy or the Excluded Middle (described by Carl Sagan in his Baloney Detection Kit). By casting a problem as a choice between black or white only, the argument promotes polarization. “If you are not with us, you are against us!”

5. For Holistic Thinking to be more complete, it is necessary to understand uncertainty, and learn how to make evaluation which considers uncertainty, especially when the uncertainty has a range of possibilities.

Some Key Words or Thoughts to Stimulate Holistic Thinking

● Interconnected ● Interdependence ● Working together ● See big picture ● Recognize patterns ● Parts working together for the Whole ● Cause and multiple Effects ● Multiple perspectives ● How to cut and share a Pie ● Is there a way to make everyone happy? ● What mode of interaction among the parts can make the Whole better?

Some Current Questions for Thinking Holistically

● Why is the behavior of my grandchildren so different from my own childhood behavior?

● Why has the influence of some religions declined?

● Why has Democracy in many countries become polarized or fragmented or appearing less ideal?

● Why global climate changes have not yet been taken up as an urgent world effort?

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Friendship and Compassion

~ Billy

STEPHEN LEE CONTINUES TO EXPLORE DIFFERENT CHARTS –

From: “Mindfulness Turns A Brain from Antagony to Compassion” to “Self-assessment For Personal Growth in Good Citizenship”, to adding “Four Levels of Friendship” to the above.   May 2023

It occurred to me after creating the two-dimensional and four-quadrant chart in my last posting on How to Turn Fear to Compassion, that there is an interpretation for the number inside each small box of the chart.

An obvious interpretation is a score of Fear vs Compassion, ranging from -8 to +8.

Let’s explore the following definition:

Good Citizenship = Unselfishness + Understanding of the Needs of Others

Poor Citizenship = Selfishness + Suspicion of the Intention of Others

Then we can interpret the numbers in each small block of the chart as a Score of Good or Poor Citizenship. In this perspective, the words in the lower left quadrant should be revised to describe poor citizenship. The new chart is as follows.

A score of zero may be described as an Indifferent citizen. A score of 1 – 2 may be described as a citizen with Pity for others. A score of 3 – 4 as one with Sympathy, 5 – 6 as one with Empathy, and 7 – 8 as one with Compassion.

On the score of Poor Citizenship, the adjectives to describe the different levels may be Passive, Cautious, Resentful, and Antagonistic?

Citizenship Score (-8 to +8)

If a social score (from -8 to +8) is self-awarded to a person after a mindful act self-assessed with a Citizenship Score, it would be informative to self-ask how he or she would rate his or her level of Selfishness to Unselfishness, from -4 to +4. This is of course a subjective and qualitative self evaluation, but over time, the self assessment will still provide a valuable indicator of self improvement.

Then the two numbers, the social score and the self rating of Unselfishness, would be two useful statistics. They can be also visualized as statistical distributions or a statistical mean value of the person doing the self assessment or for a group of people if the data are collected for people in different groups, socially or culturally. If both the social score and the self-assessed Unselfish index for a population are plotted as a statistical distribution on top of the chart, as shown in the following chart, for two different years, the improvement would be noticeable.

This approach would also be used for comparing different groups of people over the same year of study, for example, to see if culture makes a difference.

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A NEW CHART EXTENDING COMPASSION INTO FOUR LEVELS OF FRIENDSHIP.

Acquaintance

Friends

Close Friends, and

Bonded Friends   ( This last one is akin to the Chinese male bonding of Yi Qi )

Meaning of Yi (義) by John KC Liu– May 2022                                

~ Billy

A while ago Billy asked me to write about Yi (義) and Yi Chi (義氣).  I said I would try, and this assignment has been on my mind. Apologies for taking a long time to respond. Let me put down what comes to mind even though a lot of its deeper meanings are above my level.

Let me start with an everyday example of a voluntary act of reaching out to another person.  In this case, a passerby saw that I was looking for something and she stopped to ask me what I was looking for. I had accidentally dropped my glasses and she must have thought that I was helpless without my glasses. Without any hesitation, she started looking around trying to cover all possible locations where I might have dropped them.  After about fifteen minutes she was not successful and said sorry to me and went on her way. But just a minute or two later she came back and said that there was one more possible place she had not checked and she was going to look again. Well, this time she came back with a big smile holding my glasses. Before I could say ‘thank you’ and ask her name, she just waved and disappeared into the crowd. The whole episode happened in a natural and matter-of-fact way, without any fuzz or anxiety. The way she handled the situation had a sense of simplicity and beauty.

I would consider this as a kind of impersonal but universal act of Yi. It’s impersonal since we are strangers to each other, but it’s universal because it happens everyday, everywhere, all the time. Each of us are in touch with thousands of such examples of selfless giving and mutual help. In the U.S. during the sixties when I was in college, there was a popular saying “Practice random kindness and senseless acts of beauty”. In ancient China, Confucius teachings assigned the concept Yi to this fundamental human impulse towards others as duty to do the right thing. Not to do the wrong thing, or not to harm others, is part of this human impulse.  Of course another important Confucian concept of Ren (仁), meaning kindness and benevolence, is closely related to Yi. So Ren and Yi are one of the basic building blocks of humans as social beings.

On another level, among colleagues, family, and friends, the practice of Yi takes on additional meanings beyond just doing a kind deed. There is a sense of honor, loyalty and commitment that comes with belonging. By being a member of a family, a group, an association, or even a political party, one has the duty and the responsibility to serve the needs of that group, most often unconditionally. In Chinese we refer to a volunteer as Yi Gong (義工), an YI worker. Here I think the term YI Chi (義氣) is most often applied.  An example in the work place is when a colleague is overworked and is facing a deadline. You decide to help finish the task at hand, foregoing, perhaps a family dinner. Chi is inner energy, so Yi Chi is the act of honoring a commitment to an organization or to those that you have an affiliation with. 

Likewise with an old friend, in this case when I recently asked Billy to support a project of mine, Billy committed his support without any hesitation.  An important part of this Yi Chi is mutual trust. Trust requires cultivation, but interestingly it needs not necessarily be physically close; trust may grow across space and time. For example last year I got in touch with my grade school classmates after more than sixty years. It was quite a reunion and after they heard about my project, my desk mate in fifth grade just volunteered to help me promote it. Another facet of the practice of Yi Chi is that it is not tied to the notion of fair exchange. One does not practice Yi expecting something in return, nor does one calculate the costs and benefits of the act. The act itself has its own intrinsic value independent of return and rewards. 

At an even larger scale of the community and the nation, Yi is often practiced by pledging to work together on selected social causes. An example is our Building and Planning Research Foundation at the National Taiwan University.  When we started, we had committed ourselves to applying our professional planning and design skills to solving social problems such as public housing for the needy, rural community development, and infrastructure planning for native communities. Many of our team members have pledged their professional lives to working for social justice. Such social commitment have earned us trust from the communities we serve, and likewise we have developed trust in them to do the best they can to better themselves. The operating human value at work here is the mutual practice of Yi between the professional and the local community.  Of course, examples abound and each of us can think of many examples at this scale.

At an even larger scale, addressing the whole of a culture in a particular place and time, we also find forms of associations based on Yi, such as political parties formed to promote specific social goals, and various civic and philanthropic associations engaged in achieving certain social values. An historical example in ancient China is the well known story called “ Oath of brotherhood in the Peach Garden” (桃园三结义) which appears at the beginning of the novel Romance of Three Kingdoms (三国演).  Here the term Yi , referring to duty, loyalty, honor, allegiance , is at the center of the story in forming political and military alliances to achieve perceived social goals. In more recent history, the republican revolution led by Dr. Sun Yat Sen was very much a voluntary movement based on shared ideals of a just and modern society. Here Yi takes on a more direct and radical commitment of both soul and body. My grandfather was a member of the revolutionary league the Tong Meng Hui (同盟会), though he was not one of the famous 72 martyrs who gave their lives to the revolution.  During WWII, in the fight against Japanese aggression of China, many Taiwanese volunteers joined the fight on Mainland China. General Li You-bang (李友邦) led a Taiwan voluntary army (台湾義勇军) to fight along side with the Chinese army against the Japanese. So at the national level, the practice of Yi  is an essential motivating force to seek a better world.

At these different scales, Yi plays a critical role in connecting a person to others, a person to a community, and a person to a larger cause.  For me, among these and many other ways of practicing Yi, there is a very important element of “empathy” that seems to be always present. Empathy, I think, is a capacity to step outside oneself and to see the world from another’s point of view. Likewise, it is also a communicative tool to motivate different peoples to see each other and to respect the culture and values of others. At the very base of being humans, we have the obligation, the Yi, to respect and love each other. Here, I think Mo-tsu (墨子) a century after Confucius and one of the key ancient sages, gave Yi a adjunctive meaning  in his “universal love, practice no harm” (兼爱无攻) dictum, which I think is very much in need during these turbulent times of 2022.

OLD FRIENDS:  Lucille Lee, Shirley Liu, John Liu and Billy Lee

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FRIENDSHIPOLOGY THRU MOVEMENT – Qi Gong & Tree Gong – In Unison w/ Nature – by Neil Norton – March 2022

~ Billy

NEIL NORTON  is a Certified Arborist since 2002 and holds a Masters Degrees in Business Administration and Latin American Studies from Tulane University. Neil is passionate and active around issues of tree conservation and education, both locally and nationally. He teaches Qigong and Taichi since 2008. Neil loves inspecting trees, and thoroughly enjoys his encounters with clients and their trees in all the hidden neighborhoods of Atlanta.

We find friends in many quarters, proximity, common interests, school, neighbors, and even on the internet. I often encounter new friends in movement. My friend Billy Lee has asked me to share my perspective on friendship and movement after demonstrating to him some Qi Gong. 

In Qi Gong, an ancient Chinese series of movements, we often discuss different types of learning, whether auditory, visual, and/or kinetic. Perhaps there are different ways of being friends. I know that becoming friendly with someone often has to do with a “feeling”. Love at first sight would be an extreme example. Often there is just something that intrigues you about the other, which could fall into the categories of types of learning. You might like the sound of someone or how they look. Alternatively, you might be repelled by someone on the same grounds. I found that my movement when not paying attention, which can appear quick and intense upsets dogs. I know because they bark at me. What does it mean to be kinetically drawn or repelled by someone?

So much of our language comes through our body. When we move together in unison there is a power and reinforcement that is shared without words. I have always considered myself a kinetic learner, it is a language that comes natural to me. While I have learned to adapt, words have always been a struggle. I enjoy my Qi Gong practice as it allows me to share with others through movement. Often in movement, I find I can be truer to myself and relate more genuinely than through words.

Movement also allows me to align myself with nature that combines both elements of me and nature as reflected in my body. For me, moving in sync with nature means slowing your breathing pattern and coordinating it with my mind and body through gentle movements. When we move with nature, our movement takes on a deeper meaning. Combine that with another person and it becomes reciprocal. Sometimes I practice what I jokingly call Tree Gong, a type of Qigong with a tree, where I slow my breath and stand like a tree, envisioning your exhalation of carbon dioxide and inhalation of oxygen, exactly inverse to what the tree is doing.

While movement most always starts internally, it is always expressed in an external fashion. Some types of movements are more accepted than others, for example tennis on a tennis court, or frisbee on a field, or dancing in a club. The ancient arts, like Tai Chi and Qi Gong, not only connect us with those of past, but it is also an excellent way to connect with those in our present. There have been several occasions when I attracted unwanted attention practicing Tai Chi in public.  So, finding a safe place to practice is important, unless you are trying to make a statement, but do not be surprised if the statement is misinterpreted or worse is threating to someone.

Many feel constricted by their ability to move, whether it is emotional or physical. Each of us has our own ways to move through gravity on Earth. We are nature, each one of us, so embrace a method and do not judge yourself, just breath and move. The next time you see a movement practice, whether dance, tai chi, qi gong, throwing the frisbee or playing ping pong, consider partaking. There is power in moving together and in unison with nature.

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Billy’s Comments :

Neil is one of my son, Gary’s very best friends. They grew up together in Ladera as neighbors and schoolmates when they were near ten years old.  I was an active participant in many of their sports activities. One year, Neil got injured and could not play baseball for quite a period. He and I got to know each other and became friends as we watched and cheered for his teammates and had many fun and interesting conversations.  Neil and family visited us earlier this year from Atlanta, Georgia.  I invited him to write for this Friendshipology Website.  Thanks, Neil, for adding “TREE GONG” in our vocabulary.

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BILLY’S UNDERSTANDING
OF “Yi Qi” LOYALTY

~ Billy

In Chinese Culture, ‘Yi Qi’ is possibly the most respected quality about Friendship. My esteemed friends, Dr. Stephen Lee, Prof. An, and James Luce have articulated beautifully what “Yi” (義) and“Yi Qi” (義氣) mean in https://friendshipology.net. I try to understand it in my personal life. Who among my friends would I consider indeed to have“Yi Qi” (義氣) ? Three persons stood out immediately.

My FF Fraternity Brother, Allan Chou, wanted to promote“Yi Qi” (義氣) in our
FF Fraternity. When he heard that I needed to have a souvenir designed with
suggestions “10 Do’s” and “10 Don’t’s” on “How To Promote Friendship”, he immediately offered to have 500 fans designed and made in Shanghai, and he personally brought them to my Portola Valley home near Stanford University in three super-size suite cases. He did all that while busy managing his business in China, as well as teaching at Fu Dan University’s Graduate School of Business. His “Gung Ho” spirit “Qi” (氣) and our “Righteous Cause, “Yi” (義) made him one of my most trusted and respected friend, indeed.

My cousin, Ming Cho Lee, a highly respected Professor at Yale School of Drama, was surely not a socially “Gung Ho” type person. Yet at one critical time, he demonstrated unusual and unexpected “Yi” (義) and“Yi Qi” (義氣). His step-sister’s young son got into serious political trouble in a 1960s anti-establishment
student movement. The young fellow and friends in Los Angeles may have
overstepped the legal boundaries. As Ming Cho considered his stepsister a true friend, he set his immediate obligations aside and at once flew from N.Y.C. to L.A. to consult a famous defense lawyer friend to find ways to assist the young nephew. He felt that was the right thing to do, and he stepped up voluntarily as he knew his stepsister and nephew urgently needed the help.

My wife, Lucille, has my deepest respect and admiration even when I do not always understand her rationales. During college years, she met a slightly older friend who invited her to join a Chinese Women’s Sorority. This friend became
an “older sister” to Lucille – very kind and always helpful and caring. However,
their life philosophies became more widely different as time passed – Lucille
became more Liberal and this friend more Conservative. About ten years ago, with husband already gone, this friend was deeply in debt to the credit company as her daughter was on drugs and was charging everything on her credit account.
For two years I heard weekly telephone conversations between Lucille and her friend near our West Coast dinner time. This friend would call and vent her
frustrations – the same complains – for almost an hour or so each time. Lucille seemed to have been giving this friend the same advice which obviously was not followed. Lucille made a visit to N.Y. and voluntarily paid off her friend’s credit card debt, but the friend still allowed her daughter to use the card as usual. This friend got very ill and had to have her leg amputated. Lucille took a week off to N.Y. again This time to clean their house for possible sales. This friend finally died, and Lucille went to help manage her memorial service. This is what I consider to be “YiQi” (義氣) – doing more for a Friend – most loyally, most unselfishly, and more than expected normally.