Chinese WorldviewChinese Worldview 1. Key Concepts: 1.1 Qi: Qi consists of all that is natural and supernatural. It permeates the whole universe and everything in it. Gods, ghosts, ancestors and humans are all different forms of qi. In theory, every inner existence consists of both yin qi and yang qi, but its proportions simply vary. the more yang qi one attains, the higher ran one achieves~cg. a deity is higher than a human, and a human than a gost. Qi is transmittable and transformable among different existences. For example, ancestors can be upgraded to deities, and deities downgraded to be born as humans, all in rlationship to the proportion of their yang and yin qi 1.2 Yin and Yang: these are neutral when existing in a balanced state, but become good or bad when there is an excess of one or the other. The constant and ceaseless interaction between these two forces give rise to growth and change in the whole cosmos symbolized in the 64 hexegram, ‘These are better understood as forces, powers and agents rather than material elements. The emphasis is on principles and laws of operation. The outlook is dynamic and not static. And the end is an ordered nature rather than chaos. In the point of process, there is contradiction as well as harmony; and in the point of reality there is unity in multiplicity. The apparent dualism and pluralism are, in each case,. a dynamic monism through the dialectic. Feng-shui is one of the end products of the yin/yang theory 1.3 Three tiered world. The cosmos is made up of heaven above, carth in the middle, and the place below. 1.4 Tien: ~ Ti, in early times, was a person God. Ancestors served him in his court as assistants or messengers. = Ti was replaced by tien in the early Chou dynasty. Ti was changed to Shang-Ti, the supreme deity. Shang means ‘upper’, Ti, formerly the tribal lord, became God for all. 1.51 T'ien-ming: Mandate of Heaven: The fundamental creativity of the cosmos that provides a model for special human virtues. Intiated during the Chou dynasty as theoretical foundation and justification for the fall of the Shang Dynasty. Heaven replaced Shang-Ti as the key term for the ultimate power in the universe. Mandate of Heaven was a self- existent moral law whose constant reliable factor was virtue. According to this doctrine, human destiny depends not on existence of sou! before birth or the whim of a spiritual force, but on his own good words and deeds. Virtues therefore were most significant determinant of whether or njot the ruler or empire should be continued. Heaven or Tien are like father and son to human emperors. Privilege was bestowed by Tien. Cult of Tien -- offerings to offer thanks to Tien for good harvests, success.1.6 Jen: benevolence. In Confucius” teachings, jen is the ethical norm for all relationships. It is the virtue of the “superior man.” the gentleman. It has been translated by benevolence, perfect virtue, human heartedness. It is more than merely love, altruism or benevolence, Ithas to do with a profound reverence for life, one’s own and others as well. Itis associated with loyalty--referring basically to loyalty to one’s own hear and conscience, rather than to a narrower political loyalty~and reptocity--respect of and consideration for others. It is variously translated as goodness, benevolence, humanity, and human- heartedness. Originally it refered to the virtues of the gentleman, Confucius transformed it into a universal virtue,that which makes the perfect human being, the sage. Also translated as propriety. It must be practiced even when one lives amid barbarians. Jen applies to the five human relationships including parent/child. Felial piety [hsiao] is the foundational behavior of jen. L.TLé: propriety. The Chinese believe that not only can perfeftion exist in this world, b ut other existing beings cannot be denied in spite of the fact that they are not perfect. They lack the idea of absolute evil. 1.8 Values of Harmony and Equilibrium these are essential for the most optimal or ideal state of health and social welbeing. 2. Themes: 2.1 Familism: The Chinese worldview is family centered. In fact the veneration of ancestors occupies more important place in Chinese life than the gods. The Chinese do not think twice before exchanging one god for another who is more /eng [powerfu], but they cannot change their ancestors, for iff they do, the ancestors will come back and cause them trouble (Wolf 1974, 160). Duty to the family takes precedent over all other duties, including obligations to emperor, Heaven, god or any other source of temporal or divine authority (Fukuyama 1995, 85 2.1 Theme: space over time. Feng shui, 2.2 Event over cyclical time. Oriented to thepast. Learning implies the acquisition of the full knowledge of the precendents of the past age. 2.3 Group over individual. social interdependencey of all humans. - hierarchy over equality. - Confucianism is a system that explains the balance between human society and the universe. Confucius was concemed not with how the universe began, but how it runs. For him, humans are the standard for humans, and they are good. The ideal person, represented in KunJa is gentle, intelligent, noble and generous, and is strictly disciplined in everty aspect. Soln is neither disciplined nor intelligent. } - dul is the virute that mediates between heaven and humans, and in is personal virtue of goodness, Chung is loyalty to the king and the nation is the highest valued institution.yo is filial piety and stablizies order in the family through hierarchy. 2.4 No idea of absolute evil, Perfection exists in this world, but other existing things cannot be denied in spite of the fact that they are not perfect. 2.5 Conerete-functional logic [seen in hieroglyphic characters] 2.6 Stress on particulars, not given to developing universals. 2.7 “Chinese tolerance of contradiction and conflicting philosophies suggest that an analysis, of Chinese civilizaton must go beyond the content of specific doctrines and philosophies and include less formal cultural attitudes and feelings that determine the basic style of Chinese behavior (Lucian Pye 1972, 343). References Cited ‘reation of Prosperity. London: Fukuyama, Frances. 1995. Trust: The Social Hamish Hamilton. Wolf, Arthur, ed. 1974. Ancestral Veneration. Singapore: The Christian Library.Chinese and American Worldview Differences 1. The individual and the group: Asian cultura values group or collective benefit, meaning the family, clan, society omation, while American culture values “individualism” as the major theme. 2. Duty and right: Asian culture esteems duty and obligations (especially to the family) over individual rights. American culture promotes personal rights and privileges. 3. Hierarchy and equality: Roles, seniority. position and status are stressed in Asian culture in contrast to equal rights and democracy in the American culture. 4, Deference and Assertiveness: For Asians, relationships need to be perserved over the rights of individuals. Americans value confrontation and assertiveness of ideas over the Asian’s respect and deference. 5. Restraint and expressiveness: In Asian culture children are taught to curtail and control their emotions. Thus Asians are marked as more quiet and respectful. Americans tend to show verbal and physical expressions of affection and emotion. 6. Achievement and personal growth: As influenced by Confucianism, Asians value hard work and achievement in school and employment rather than place an emphasis on personal ‘adjustment and social responsibility. Sam Moy. 1984. Cultural differences between Chinese and Americans. About Face. 6:4:1-3. November. Based on J. W. Connor, 1977. Tradition and Change in Three Generations of Japanese Americans. Chicago: Nelson Hall, 7. Organism and organization: The Asian mind reacts against the cognitive approach and tends to be oriented to a pragmatie, social and aethetic approach, Components mesh naturally without the infringement of “artifical” lines of demarcation. Americans prefer organization in terms of structures and goals, with cach person have a title and job description complete with criteria for evaluation, 8. Leadership: Service Record and Credentials: In Asian societies formal means of recognizing leadership are accepted but the real crux of the issue is yhears of proven service. Respect needs to be earned and not conferred. In American soicety there are formal means of recognizing leadership such as academic degrees and professional licenses. ‘Sam Ling. 1986 Beyond the Chinese way of doing things. Chinese Around the World. April 53-56,2 Spirituality: Personal Piety and Active Service. Asian spirituality focuses on the personal chacrater qualities andknowledge which comes from listening to sermons, Bible study, ‘meditation and prayer. For Americans, activity is often equated with spirituality. The person must be serving in numerous positions in the church in an attempt to live out a Godly life. Compare the schedule and continent of a spiritual life conference of the two ‘groups for some indication of this David Wong. 1995. OBCs--ABCs: Toward effective relationships and partnerships in ministry. Chinese Around the World. October-November, pp. 2-8e DME 951 Worldview and Evangelization Grant Chen Dr. Paul G. Hiebert Fall, 1998 THE EXPLORATION OF THE DOMINANT CHINESE WORLDVIEW (THE CONFUCIAN WAY) AND ITS TRANSFORMATION ‘The iterl translation of Chin isthe Middle Kingdom. In the Temple of Heaven in Beijing, the marble altar signifies the ‘enter ofthe world place which only the Emperor was allowed to ‘enter inorder to communicate with heaven, According to cosmological view ofthe world held in ancient Chinese cultures, the ‘Midale Kingdom lay precisely below the conte of the firmament “by Manfred Morgenstern 1. INTRODUCTION 1 2 The complicated and age-long formation of the Chinese worldview cannot be oversimplified The traditional cultural strands primarily comprised of Confucianism, Taoism, and Buddhism converge in an unique mixture designated as “Chinese.” Christian Jochim regards Chinese folk religion as the fourth tradition (1986:5). I. GENERAL DESCRIPTION OF CHINESE WORLDVIEW A. TIME/SPACE 1. Space vs. Time Generally speaking, space is deemed more precious and significant than time Some memorable places where heroic and brave actions transpired should be remembered annually from generation to generation, Feng Shui is another example to illustrate the importance of space (Kwok and OBrien 1991), 2. Event Time (Cyclical Time) Great attention is paid to the festivals such as New Year, Dragon Boat, and Mid-autumn (Moon) Festival, Certain programs would be arranged to observe these special festivals. 3. Oriented to the Past The Chinese always try to discover in the precedents the laws governing life (Kearney 1884:97). Thus, learning implies to acquire the full knowledge of the precedents of a past age. Traditionally the Five Classics and the Four Books are regarded as the sacred canon of the Chinese (Nakamura 1966:205- 206), 4, Sacred Time and Space vs. Secular Time and Space Some sacred time or dates such as the Chinese lunar New Year or the death anniversary of the parents should be observed reverentially and scrupulously. Some places or locations such as temples, family ancestral shrine, and tombs are considered sacred. 5. Myth There is little mythology in Chinese writings, especially in connection with the process of creation (235). However, there were a couple of legends in thethird century describing the formation of Heaven and Earth which centered around a giant named Pangu (Christie 1987:51-57) B. GROUP/INDIVIDUAL 1 Group Orientation vs, Individualism Humans are reciprocally connected, and attention must be given to collective well-being (Lai, Philosophy E&W Apr.1995:269). But there is still room for individualism (Nakamura 1966:247) Linkage vs, Autonomous Self The genealogy is treasured and kept in detail in order to show the linkage between predecessors and descendants. The human person or selfs conceived of in terms of its social interdependency with other human persons (Lai 269) Hierarchy vs. Equality Chinese society was based on an order constructed upon the discrimination of classes, Words and expressions were greatly influenced by this idea of social order, However, hierarchical structure in status was not rigid (Nakamura 1996:265-266). C. HUMAN/OTHER 1 Organic Root Metaphor All the Chinese sacred books affirm that life is given by Heaven, therefore it has, intrinsic value. Human destiny is determined by the Supreme will of Heaven The self is seen as the center of relationships from which concentric circles of influence emanate, moving gradually from the family, as the innermost ring, to the community, country, and world (Lai 269). Immanence vs. Transcendence The Chinese tend to consider all things from an anthropocentric standpoint, understanding even abstract ideas in relation to man (Nakamura 1966:233). They believe that the immanent unseen world is full of spirits and ancestors. The transcendent dimension can be seen in Neo-Confucianism which identifies the universal principle or the Supreme Ultimate as the goal of pursuit (Berthrong 1994:94), Wholistic vs. Segmented In Chinese thought there is no clear distinction between natural phenomenon and the actions of human beings, Therefore the “natural power” and the “power of human ideas” are two aspects of one and the same universe (Nakamura 1966:259). Nevertheless, heaven, earth, and human should be treated respectively and an unambiguous line should be drawn between heaven and human beings as well as human beings and other living creatures. Good World vs. Evil World The Chinese believe that not only can perfection exist in this world but other existing beings cannot be denied in spite of the fact that they are not perfect The Chinese lack the idea of absolute evil (284). ‘The deep consciousness of sin and a reliance on, or obedience to, an absolute cannot generally be found in Chinese literature (243). D. LOGIC AND CAUSALITY 1, Concrete- functional Logic vs. Abstract-analytical KnowledgeChinese characters are originally hieroglyphic. Basically Chinese literature indicates the feature of concrete forms. Furthermore, Chinese emphasizes the tangible expression by using sense-description (177-180). However, Lao-tzu’s “The Way” is very abstract in its content. In addition, there is no little evidence of analytical knowledge in the book of Great Learning and the Doctrine of the Mean. 2. Stress on Sound The Chinese language consists of various kinds of rhythmical forms that appeal to the senses. The characters in sentences are often arranged in patterns of four each or seven each, sometimes sacrificing meaning in order to meet the poetic demand (218). 3. Ritual-Mythic vs. Verbal-propositional Confucius compiled the Rituals which formed the basis of all official rituals of the Chinese after Han dynasty. Nondiscursive symbols were regarded as powerful and heavenly ordained. However, the propositional truths were also clearly stated in the Four Books. 4. Particular vs. Universal The ancient Chinese had less interest in universals and seldom created a universal out of particulars. For example, the use of at least eight words to describe the different shadings of the action word “to carry.” Nevertheless, among many words denoting different varieties of mountains, a common element shan was created to convey the universal of “mountain” or “mountainness” (185-186). In addition, both philosophical Taoism and Neo- Confucianism tried to provide universal truths such as the Way and the theory of fi. 5. Existential vs. Ultimate realities There is a tendency in some Chinese ways of thinking to understand phenomenon statically. The Chinese are inclined to observe only those things that can be concretely experienced and that are grasped specifically through sensory effects which can be directly perceived (204). Philosophical Taoism and Neo-Confucianism are more concemed about ultimate realities. 6. Causality vs. Accident Unquestionably the book of Changes is trying to provide answers of causality in the world. On the contrary, Ch’an Buddhism emphasizes the accidental enlightenment through non-logical and free association (193). II]. THE FUNDAMENTAL BASES SHAPING THE CHINESE WORLDVIEW A. The Four Important Concepts of Confucianism hose 1, Jen as the virtue of humanity and the cardinal virtue of all the other virtues 2. T'ien-ming as the universal Mandate of Heaven 3. Hsin as the heart-and- mind of humanity 4. Hsing as human nature and the nature of all that is within the cosmic drama of human life (Berthrong 1994.73) (spl B. The Concept of Yin and Yang in the Book of Changes In the oracle of change, the broken and unbroken lines of the oracle were devised torepresent the fundamental principles of existence. The unbroken line — is called Heaven, or Yang, and signifies the positive, masculine, active pole of nature. The broken line— — is called Earth, or yin, signifying the negative, feminine, passive pole (Douglas 1971:19). 1. The theory of Feng Shui is based upon the concept of Yin and Yang. 2. The characteristic Chinese worldview, a legacy of the J Ching cosmology, is ‘thus Heaven-Humanity-Earth in dynamic interaction resulting in infinite configuration within a holistic cosmos which keeps on changing in multifarious ways (Lee 1997:101). 3. The Ultimate Good is the dynamic harmony of Heaven, Earth and Humanity, whereby the interacting yin and yang principles are kept in balance (104). 4. The permanency of universal kingship was buttressed by the incorporation of the yin-yang theory into Confucianism (Lin 1979-15). IV. THE FOUR STAGES OF WORLDVIEW IN CHINESE HISTORY A. From Huang Di to Confucius (2698-551 BC) + the unequivocal concept about Shang Ti (Nelson and Broadberry 1994) + heaven centered + true knowledge comes from the Heavenly decree + authority based on interpretation of heavenly mandate B, From Confucius to Zhu Xi (551BC-AD1200) C. From Zhu Xi to Xiong Shil + the term Heaven more popular than Shang Ti, ethical Heaven + human centered + knowledge based on reasoning and experiences + authority rest on monarchical system (in the name of Heaven) (AD1200-1885) + Heaven is regarded as impersonal principle + human centered + knowledge comes from self-cultivation and reflection + authority based on monarchical system or ancient classics D. From Xiong Shili to the Present (AD1885- ) + metaphysical Heaven or natural Heaven + human centered or individual centered + idealism, instrumentalism, pragmatism + absolute authority denied, individual decision based on preference QUESTIONS: 1 ‘What are the factors that cause worldview change (paradigm shift)? 2. Are there any common unchanged ingredients among the above four worldviews? 3 ‘After interacting with Buddhism in Tang and Sung dynasties, can the formation of reformed or transformed worldview be still classified as “Chinese”? 4. Can the Chinese still hold their cultural identity as they step into the stage four of worldview change? What kind of process does it take from the transformation of individual worldview (mazeway) to the transformation of corporate or national worldview?V. THE CHINESE WORLDVIEW AND COMMUNISM e A. The Differences between Chinese Communism and Confucianism Chinese Communism Confucianism 1. class hatred virtue of humanity, or human-heartedness = loving others 2. class struggle between the social harmony (“not to do to others what proletariats and the other you would not have them do to you” social classes through [Analects 15:23}) through respect of violent revolution classes (The emperor, the subjects, the fathers, and the sons, all should behave accordingly [Analects] 3. historical determinism return to the way of nature 4, proletarian despotic government humane government 5. under Communist party under a benevolent ruler 6. primary loyalty to the state primary loyalty to the family 7. defer to the state defer to the family B. Underlying Similariti hierarchical social structure patriarchal character of the state government's stress on putting the interest of the people first highly authoritarian emphasis (respect of authority) stifled human freedom and individual initiative passive, conformist virtues individuals controlled by the authority in things like career, education, and marriage NOB eene QUESTIONS: 1. Why could communism be realized and implemented in China since the ideology of communism is in some ways quite different from the dominant Chinese worldview ? 2. When a Chines communist is converted to Christianity, what will happen to hinvher in terms of worldview change? For example, Yuan Zhiming, a former communist, first became ardent advocate of democracy and eventually came to accept Jesus in 1991. What sort of worldview change he experienced in the past ten years? Since the worldview issue concerns the deepest level of any human being, Yuan's gradual orientation and transformation to Biblical worldview would imply the discard of the previous worldviews including Chinese and communism, then is he still a “Chinese intellectual”? 3. Ifconversion is defined as the change of direction or orientation to Christ or the Biblical worldview, after one is pretty mich occupied by the Biblical worldview, can he/she still retain his/her cultural identity? If the answer is yes, then culture e identity will lose its core elements, namely, worldviewVI. FOUR MODELS PROPOSED FOR CHINESE CULTURAL RENEWAL A. Cultural Diagram A certain culture is diagrammed as follows: symbols, rituals, and myths deep beliefs worldview EAABAAA B. Five States of Cultural Revitalization (based on Anthony Wallace's "Revitalization Movement,” ‘58 [1956], 264-81) 1, Steady state 2. Crisis state A v Awa Whe KKREA prep AA ANRA a KE-AA-WA KAAAAAA BAASAAA 3. Disintegrated state 4. Revitalized state Aad AAAAA AAA AAA KA AA AA AADAAAA : p oS i oan yo eS KELANA SAADAAAC. Four Models proposed for Chinese Cultural Renewal 1. The Model of Changing Systems 2. The Model of Changing Systems and Beliefs / ae AKA BA l . KKK ABA ALAAAA AK-A-A WA AAAAAAA AAADAAA Proposed by Chien Mu, Mou Zongsan, Proposed by Li Zhehoi, Gan Yan, and Jin Guantzo and Carsun Chang 3. The Model of Complete Westernization 4. The Model of Creative Transformation ‘or Iconoclastic Totalism - in aaa ae ARMADA ARRAA AKA ADD KKK ADA KA-AA WA KE-AA WA KAAAAAA AAADAAAAA Proposed by Chen Duxiu, Lu Xun (Marxist Proposed by Liu Shuxian, Tw Weiming, and socialism), Hu Shi (Pragmatism), Liu Xiacbo Lin Yusheng f and Liu Xiaofeng (Christianity ) Questions: as 1. Can the pervasive concept of equality co-exist with the hierarchical system espoused by Confucianism in present-day society? 2 Is this model of Creative Transformation feasible by incorporating themes and counter- themes together in the same culture?History Survey of Chinese Worldviews | BeEeapnene Paver ETE Huang Di- Confucius Confucius - Zhu Xi Zhi Xi - Xiong Shili Xiong Shili_( 2698-551BC 551BC- AD1200 AD 1200-1885 ADIB85- ‘CONCEPT OF personal God ethical Heayen ; {impersonal principle metaphysical heaven HEAVEN eee ncaly natural heaven CENTER Heaven (Shang Di) >» human centered ‘human centered heaven centered = Quiles Hse individual centered EPISTEMOLOGY —“revelationalism” rationalism - idealism (Heavenly Decree) instrumentalism pragmatism LOCUS OF Interpretation of smonarchical system rmonarchical system Individual discovery based AUTHORITY Heavenly Decree self-reflection on the ancient on experience and. classics understanding, FORM/MEANING form equals meaning meaning inform meaning subject to the “Mind” meaning enriched through ‘creative transformation COSMOLOGY ‘heavervearth/man (traid) Yin-Yang and Five elements mystical transcendentalism critical spiritualism ROOT METAPHOR — organic worldview organic worldview organic worldview organic/mechanic relational relational relational FOCUS “religion” (worship of heaven) human cultivation self-cultivation and reflection SUPREME VALUES — harmony antiquity antiquity ‘human dignity hhuman-heartedness supreme principle of heaven self-actualization SOCIALORDER feudalism feudalism feudalism democracy & socialismChing Dynasty Republic of China Speech/Behavior| Clothing Jong gown and short jacket vwestem suit Hair style pigtail for man westem style Food Chinese food Chinese food plus western food Greeting bow with hands folding in front shake hands Writing elegant & concise, different from close to spoken language spoken language SymbolRitual/ Myth Economy agriculture-based economy industrialized economy Social structure | family-centered society, extended families nuclear families patrimonial bureaucracy individual achievement Education private schooling public schoo! & universities civil service examination system Wedding, traditional form western form Funeral traditional mostly traditional Festivals traditional most festivals maintained Political system } feudalism democracy & socialism Deep beliefs | hierarchy equality group-oriented more individualistic space prior to time time prior to space emperor’s authority individual decision/ legislation Worldview: Concept of | impersonal principle metaphysical heaven heaven natural heaven Center human centered human/individual centered Cosmology | mystical transcendentalism critical spiritualism Root metaphor organic worldview relational organic/mechaniceo Bibliography Berthong, John H. 1994. Al under heaven: Transforming Paradigms in Confucian- Christian dialogue, Albany: State University of New York Press. Ching, Julia. 1990. Probing China’s soul: Religion, politics, and protest in the People's Republic. San Francisco: Harper & Row. Christie, Anthony. 1987. Library of the world’s myths and legends: Chinese mythology. 2™ pr. New York: Peter Bedrick Books. Douglas, Alfred. 1971. How to consult the I Ching, the Orcle of Change. New York: G. P. Putnam’s Sons, Jochim, Christian. 1986, Chinese religions: A cultural perspective. in Prentice-Hall series in world religions. ed. Robert S, Ellwood, Jr.. nglewood Cliffs, NJ: Prentice Hall Keamey, Michael. 1984, World view, Novato, California: Chandler & Sharp Publishers, Ine. Kwok, Man-Ho & Joanne O’Brien, 1997. The Elements of Feng Shui. New York: Barnes & Noble Books. Origina edition, Element Books, 1991 Lai, Karyn L, 1995, Confucian moral thinking, Philosophy East é& West. 45 (April): 249- 72. Lee, Peter K. H. 1997. The / Ching’s cosmology of changes in Christian perspective: With reference to Teilhard de Chardin’s evolutionary cosmology.” Ching Feng 40/2 (une): 93-125 Lin, Yu-Sheng, 1979. The crisis of Chinese consciousness: Radical antitraditionalism in the May Fourth era. Wisconsin: The University of Wisconsin Press. Morgenstern, Manfred. ed. 1994. Insight guides: China. 3" ed, Hong Kong: APA Publications. Nakamura, Hajime. 1966. Ways of thinking of eastern peoples: India-China-Tibet-Japan. 2™ pr. Honolulu, Hawaii: East-West Center Press, Nelson, Ethel R. & Richard E. Broadberry. 1994, Genesis and the mystery Confucius couldn't solve. St. Louis: Concordia Publishing House. 10Chinese and American Worldview Differences 1. The individual and the group: Asian cultura values group or collective benefit, meaning the family, clan, society ornation, while American culture values “individualism” as the major theme, 2. Duty and right: Asian culture esteems duty and obligations (especially to the family) over individual rights. American culture promotes personal rights and privileges 3. Hierarchy and equality: Roles, seniority,position and status are stressed in Asian culture in contrast to equal rights and democracy in the American culture. 4. Deference and Assertiveness: For Asians, relationships need to be perserved over the rights of individuals. Americans value confrontation and assertiveness of ideas over the Asian's respect and deference. 5. Restraint and expressiveness: In Asian culture children are taught to curtail and control their emotions. Thus Asians are marked as more quiet and respectful. Americans tend to show verbal and physical expressions of affection and emotion. 6, Achievement and personal growth: As influenced by Confucianism, Asians value hard work. and achievement in school and employment rather than place an emphasis on personal adjustment and social responsibility Sam Moy. 1984. Cultural differences between Chinese and Americans. About Face. 6:4:1-3. November. Based on J. W. Connor, 1977. Tradition and Change in Three Generations of Japanese Americans, Chicago: Nelson Hall. 7. Organism and organization: The Asian mind reacts against the cognitive approach and tends to be oriented to a pragmatic, social and aethetic approach. Components mesh naturally without the infringement of “artifical” lines of demarcation, Americans prefer organization in terms of structures and goals, with each person have a title and job description complete with criteria for evaluation. 8. Leadership: Service Record and Credentials: In Asian societies formal means of recognizing leadership are accepted but the real crux of the issue is yhears of proven service. Respect needs to be earned and not conferred. In American soicety there are formal means of recognizing leadership such as academic degrees and professional licenses. Sam Ling, 1986 Beyond the Chinese way of doing things. Chinese Around the World. April 53-56.2 Spirituality: Personal Piety and Active Service. Asian spirituality focuses on the personal chacrater qualities andknowiedge which comes from listening to sermons, Bible study, meditation and prayer. For Americans, activity is often equated with spirituality. The person must be serving in numerous positions in the church in an attempt to live out a Godly life. Compare the schedule and continent of a spiritual life conference of the two groups for some indication of this. David Wong, 1995, OBCs~ABCs: Toward effective relationships and partnerships in ministry. Chinese Around the World. October-November, pp. 2-8.@ Chinese Worldview ] Transcendence Ancestors Immanence Spirits Demons NS Human Beings ;-Emperor (Son of Heaven) Imperial The Educated Hierarchy The Peasants The Artisans The Merchants Five Elements Metal Wood Water Fire Earth Animals Insects PlantsSifu. Ere Goo Gi Wi MESE WU b Meru Stoo Pos Tren e par co RP 4s Fone seme goee [i bot fuse SE Src ep Pee 5, Etec [ines Ee e Clee ji tad & CY Teofilo) / Seal < Bhde Oh, oe _ Rona upp 2 Tao = vas 2 doges > P_ Dew cover Ly j } Succ > Cll. Gb. £ ed e 4 Dolea A LL & Chesney Resse —wble orbs pe a