5.Western-and-Eastern-Thoughts.pdf

PREPARED BY: MS. JEREMY TANGUILAN EASTERN WESTERN (also *Europe called & North Oriental) America *Asian INDIVIDUALISTIC VS. COLLECTIVE  INDIVIDUALISTIC vs. COLLECTIVE thoughts INDIVIDUALISTIC Ø Independent from others; separate, autonomous, and distinct entity Ø Prefer...

PREPARED BY: MS. JEREMY TANGUILAN EASTERN WESTERN (also *Europe called & North Oriental) America *Asian INDIVIDUALISTIC VS. COLLECTIVE  INDIVIDUALISTIC vs. COLLECTIVE thoughts INDIVIDUALISTIC Ø Independent from others; separate, autonomous, and distinct entity Ø Prefer to express unique inner attributes, abilities, personal preferences, and achievements Ø Recognizes individual differences Ø Tends to prize autonomy over collective wisdom and effort Ø The individual is regarded a self-made (success and happiness do not necessarily depend on others, not even to the society in general)  INDIVIDUALISTIC vs. COLLECTIVE THOUGHTS COLLECTIVE THOUGHTS Ø All things are seen as interdependent and inseparable parts and parcels of the larger social world. Ø Awareness on unity and mutual interrelation of all things and events in life. Ø People construe themselves and ascribe meaning to their p e rs o n h o o d b y e m p h a s i z i n g t h e i r s o c i a l ro l e s , g ro u p memberships or personal relations to their significant others. Ø Collectivists recognize that their identity and self-esteem are wrapped up in their group and so they would more likely value promoting group harmony and cohesion, belonging and fitting-in.  Western (Greek and Judeo-Christian Traditions) Eastern (Classical Indian and Chinese Philosophies) Individualism/Fragmentary/Dualistic: A human being has Collectivism/Wholistic: A human being is an integral part an individualistic nature and is an independent part of of the universe and the society. People are fundamentally the universe and the society. More focused on the connected. all events in the universe are interconnected individual events and the role of the person. Emphasis is (Systematic Approach). Emphasis is on the “WE”. on the “I”. Outer-world dependent: Searching outside yourself – Inner-world dependent: Searching inside yourself – through research and analysis through meditation and right living S c i e n c e /e v i d e n c e - b a s e d c u l t u r e : W h a t c a n b e Evidence is meaningless; truth is given and does not have proven/measured is deemed the truth to be proven Man is an element of the Divine Man is a part of the cosmic unity Life is a service (to God, money, business, etc.) Life is a journey towards eternal realities outside the world The journey of mankind is linear; everything has its The journey of mankind is cyclical: perception of eternal beginning and end. recurrence (life after death, reincarnation) Action is not necessarily a translation of the mind. The action is the extension of the mind. The concept of “Me”: the true “me” is a part of the Me- to be discovered by liberating from the false “me” – Divine that need not become apparent: it is given, does attachment to the material things not have to be cognizable  Construction of the Self in the Western Perspective ü Parts rather than whole. ü It suggests a fragmentary approach; all aspects of life are explored and analyzed not as whole but as separate parts. ü maintains the individual as a separate, self-contained individual, whose sense of self-worth is focused on internal attributes (ability, intelligence, personality, goals, preferences, rights).  Construction of the Self in the Western Perspective ü The personal achievements of the self over the others for instance is highlighted, thus Westerners tend to compare themselves to the rest of the group in order to be better. ü individual needs and wants are given more importance as they put primacy in developing themselves.  The Self as Embedded in the Oriental Thoughts ü eastern thought values unity and harmony and being part of the greater whole, where everything is believed to be connected and the interdependent with others and nature. ü everyone is interconnected ü The self is considered a relational being whose very existence is defined by his being blended harmoniously with the other selves, all things and events.  The Self as Embedded in the Oriental Thoughts ü The self is fundamentally connected with the other selves and is an integral part of the universe and society. ü One’s conformity with shared norms and values is very important. ü It is crucial for the self to participate in creating harmony, and to avoid criticism, ridicule, and rejection to gain approval and acceptance. The Self in Hinduism v the self is Atman: “THE SOUL, THE REAL SELF” - Atman refers to the non-material self, which never changes; distinct from both the mind and the external body. - Atman is the innermost essence of the self whose destiny is to be Brahma in Nirvana.  The Self in Hinduism v the term Brahma-nirvana appears in verses 2.72 and 5.24-26 of the Bhagavad Gita. It is the state of release or liberation; the union with Brahman. v Brahman connotes the highest universal principle, the ultimate reality in the universe. It is the material, efficient, formal and final cause of all that exists. Bhagavad Gita- “Song of God” BRAHMAN -is a supreme, universal spirit that is eternal and unchanging. The Self in Hinduism v Belief in the soul is not just theoretical or the property of theologians, but is a worldwide view expressed by Hindus in all walks of life. The Self in Hinduism v Attachment of the self to the material world (maya/illusion) leads to suffering (samsara). v Reincarnation of the self is a form of suffering because the self keeps coming back to the material- world thinking that it is its real destiny.  The Self in Hinduism v The self has to liberate itself from this ignorance by cultivating an authentic knowledge (self-realization) that the self has is NOT MAYA but ATMAN.  The Self in Hinduism v When the self has been thoroughly cleansed from its illusions, the self is filled with the sense of well-being, and at death, its soul is liberated from endless rebirths (reincarnation) and join the universal spirit Brahma and becomes one with Brahma. The Self in Hinduism KEY POINTS The real self (atman) is distinct from the body. Material designations do not apply to this eternal soul. The atman is spirit (Brahman)- unchanging, eternal and conscious Scriptural Passages “Never was there a time when I did not exist, nor you, nor any of these kings; nor in the future shall any of us cease to be.”- Bhagavad-Gita 2.12 “ That which pervades the entire body is indestructible.” -Bhagavad-Gita 2.17 The Self in Buddhism v The doctrine of non-self or annata dictates that the self is subject to the law of changes. v Everything, including the self, is always in constant change: born, grows, and dies. The Self in Buddhism vthere is no such thing as permanent self. vBuddhism discards the existence of the self. vIndividual is a combination of five aggregates of existence, also called the Five Kandhas or the five heaps. vEach aggregate is transitory in nature.  Five Khandas/Aggregates (heaps of clinging) 1. FORM/MATTER (rupa)- material image, body -this is a matter that is tangible -this Khanda is linked to our five senses (smell, touch, taste, sight and hearing) e.g. seeing physical object, such as chair.  Five Khandas (heaps of clinging) 2. SENSATION (Vedana) - These are the feelings experienced from using the five senses. They can be physical or emotional. e.g. Seeing a comfortable chair after a long, tiring day may lead to a sense of happiness.  Five Khandas (heaps of clinging) 3. PERCEPTION (Samjna) - The process of recognizing what things are right. - Allows people to recognize things in the world because they have seen or experienced those things before. e.g. Recognizing the chair using the chair through experience of using them before.  Five Khandas (heaps of clinging) 4. MENTAL CONSTRUCT (Samskara) - thoughts - this is about the different opinions and feelings that people may have. e.g. Creating an opinion about the chair in relation to other chairs experienced previously.  Five Khandas (heaps of clinging) 5. CONCIOUSNESS (Vijnana) - the awareness a person has of the things around them in the world. e.g. being aware of things in the world. The Self in Buddhism v the idea of the self is illusory; this false belief yields harmful thoughts of selfish desire, “me- and-mine” mentality, craving, attachment, ill-will, hatred, conceit, pride, egoism, and any other defilements and social problems. It is the source of all troubles in societies. The Self in Buddhism To eliminate ignorance and attain enlightenment, the self should: 1. Know the four noble truths that there is suffering in this world; the cause of suffering is craving for self- identity as if it is permanence; there is way out of this bondage of suffering. 2. The way to get out of suffering is by practicing the eightfold path. The Self in Buddhism The Four Noble Truths: 1. Human life is full of suffering and sorrow. 2. Suffering and sorrow are caused by people’s greedy desire for power, pleasure, and possessions. 3. Suffering and sorrow will end when people overcome their greed = Nirvana = enlightenment. 4. People can overcome their greed and uncontrolled desires by adopting the Middle Way or Eightfold Path. The Eightfold Path 1. RIGHT SPEECH - means abstention from telling lies; talk that may bring about hatred; from harsh, rude, impolite, and abusive language; and from useless and foolish gossip. *Speak only that which is true, kind, joyful, and helpful.  The Eightfold Path 2. RIGHT ACTION -promotes moral, honorable, and peaceful conduct. -we should abstain from destroying life, from stealing, from illegitimate sexual intercourse, and that we should also help others to lead a peaceful and honorable life in the right way. *Always be aware of how our actions affects others.*  The Eightfold Path 3. RIGHT LIVELIHOOD - One should abstain from making one’s living through a profession that brings harm to others, such as trading in arms and lethal weapons, killing animals, cheating, gambling, selling human beings, dealing (illicit) drugs etc. - One should live by a profession which is honorable, and innocent of harm to others.  The Eightfold Path 4. RIGHT EFFORT - energetic will to prevent evil and unwholesomeness states of mind from arising; - to get rid of such evil and unwholesome state that have already arisen within a man; - to produce, to cause to arise, good and wholesome states of mind not yet arisen; - to develop and brings to perfection the good and wholesome states of mind already present in a man. *Four Efforts: Restraint, Abandonment, Cultivation, Preservation*  The Eightfold Path 5. RIGHT MINDFULNESS - To be diligently aware, mindful, and attentive with regard to the activities of the body (kaya), sensations or feelings (vedana),the activities of the mind (citta), a n d i d e a s , t h o u g ht s , co n c e pt i o n s a n d t h i n g s (dhamma).  The Eightfold Path 6. RIGHT CONCENTRATION - To fix the mind (meditation) to a state that is always wholesome and clear of delusion no matter the situation or the condition. - Cultivating wellbeing, peace, awareness, and perceing our true nature through concentration (samadhi), meditation (dhyana), and mindfulness (smrti).  The Eightfold Path 7. RIGHT THOUGHT - Denotes the thoughts of selfless renunciation or detachment, thoughts of love and thoughts of non- violence, which are extended to all beings. - It is the practice of freeing oneself of the Three Poisons (greed, hatred, and ignorance) by keeping thoughts wholesome and on the Path.  The Eightfold Path 8. RIGHT UNDERSTANDING - There are two sort of Understanding 1. “understanding” is knowledge- an accumulated data, an intellectual grasping of a subject according to certain given data. - “knowing accordingly” (anubodha)  The Eightfold Path 8. RIGHT UNDERSTANDING 2. Real deep understanding - penetration (pativedha) - seeing a things in its true nature, without name and label. -this penetration is possible only when the mind is free from all impurities and is fully developed through meditation. Elaboration of the Noble Eightfold Path The Self in Confucianism § Confucianism is a system of ethics devised by the Chinese scholar K’ung Fu- tzu (Latinised to Confucius) in sixth century BC China. § The self is a moral and social being The Self in Confucianism § Confucius was essentially concerned with what made a good life. Good life depends on order, and order depends on good and just government. § If a ruler lives and governs virtuously, virtuous people would obey him. § Virtue consists of correct behavior, such as benevolence, righteousness, propriety, wisdom, and loyalty. The Self in Confucianism FIVE IMPORTANT RELATIONSHIPS (a) between ruler and people; (b) between parents and children; (c) between husband and wife; (d) between elder brother and younger brother; and (e) between friends and friend. The Self in Confucianism FIVE IMPORTANT RELATIONSHIPS - In each relationship, individuals had duties and responsibilities to one another. - In first four relationships, one person was view as superior. - Fifth relationship was one of equality. The Self in Confucianism § A true self is a noble man possesses all the virtues, and this noble man is called the man of JEN. § Self is a subdued self. It is conditioned to respond to perceptions, not of its own needs and aspirations, but of social requirements and obligations. Incongruence between the inner private self and the outer public self is likely to be present. The Self in Confucianism § The self is a dot in the universe and being a part of nature, the self must live in accordance with the law of nature that rules and directs the movements of all things. § The highest achievement of every human being is being a wise person. § The happiness of the self is found in the self ’s conformity with nature. The Self in Confucianism § Confucius advocated the active role of man in relation to creating oneness with nature. Since the self is the master of nature, his duty is to actively harmonize himself with nature by translating the innate law of nature into action. The Self in Confucianism § Self-cultivation/self realization is seen as the ultimate purpose of life. (Self-cultivation is the developments of one’s mind or capacities through one’s own effort.) § The chun-tzu (man of virtue or noble character; commonly translated as “gentleman” or “superior man”) is, above all, a man of self cultivation. The Self in Confucianism To be a chun-zhu, man has to live by these principles: Li - is the principle of self-restraint and sense of propriety. It includes following social etiquette and mannerism. The Self in Confucianism Cheng- means sincerity and unwavering devotion to the good. Hsiao- is love for the immediate family and then society. Yi- is the principle of righteousness. Xin- is the principle of honesty in life. The Self in Confucianism Jen- (most important of all principles). It means being kind and humane to your fellow beings. It is about helping out others. Chung- is loyalty to one’s family and to one’s country. The Self in Taoism o Taoism derived its name from its central idea, Tao or the Way of nature. o Tao (dao)- can also be interpreted as road, channel, path, doctrine, or line. o The Tao is not a God and is not worshipped. o Taoism does include many deities, but although these are worshipped in Taoist temples, they are part of the universe and depend, like everything, on the Tao.  The Self in Taoism o Taoism advocates what is natural and spontaneous, simple, and necessary. o Taoism, just like Confucianism, aimed at humanity’s o n e n e s s w i t h n a t u re. B u t Ta o i s m c o n t ra d i c t e d Confucianism as regards to how oneness shall be achieved. o Taoism does not have a God in the way that the Abrahamic religions do. There is no omnipotent being beyond the cosmos, who created and controls the universe. The Self in Taoism o The ideal self is selflessness but this is not forgetting about the self, it is living a balanced life with society and nature, being open and accepting to change, forgetting about prejudices and egocentric ideas and thinking about equality as well as other beings. -(Ho 1995) The Self in Taoism o Taoism considers the self as merely one of the many elements of the natural world. o Tao is an indescribable force that govern natures. o The self must bring himself in harmony with Tao by practicing the three great virtues: humility, frugality (moderation) and contentment. The Self in Taoism o The self should not strive for learning, riches, and power; the self should find lasting happiness by being, quiet, thoughtful, and humble. o to be able to harmonize, the self must practice the WU-WEI (nonaction)- the practice of taking no action that is not in accord with the natural course of the universe. The Self in Taoism o Example of Wu Wei- one should not allow a river to flow towards the sea unimpeded; do not erect a dam which would interfere with its natural flow. o Too much involvement of the self in nature can lead to destruction. The Self in Taoism o Wu Wei is ultimately about helping us to become content with our nature and actions. It's about using just the right amount of activity in the right way so that we flow with our surroundings instead of trying to fight against them. The more we flow, the happier we'll be. *TAOISM emphasizes on doing what is natural and going with the flow.*  YING-YANG Most important Taoist symbols, as it represents the movements of heaven or the Tao. The small opposing dots in each area to represent the fact that in all evil there exist some good, while in all the good there exists some evil. Also, it represents dark and bright, night and day, dry and moist, aggressive and passive; sun and rain. Filipino Concept of the Self Ø some neighboring countries often consider the Filipino as the most westernized person because of the captive or colonial consciousness that has long been imbued in us. Ø A Filipino is also multilayered because of foreign influences, such as those of India, Indonesia, Malay, Chinese, Spanish, and American which are embedded in our culture. Filipino Concept of the Self Ø self must be based on the concepts of PAGKATAO and LOOB -Pagkatao or humanities indicates the fact that a Filipino is a human being just like anyone else. -The concept of loob is exemplified by Filipino holistic worldview and interiority (human heartedness) (Mercado, 1974). Filipino Concept of the Self Ø the self is seen as a body-soul embodiment. Ø Life is not seen as compartmentalized, the present is the continuation of the past, and this continuity moves in a cyclic manner that has no beginning and no end (Gulong ng Palad). Ø A Filipino does not distinguish the subject from the object, the person from feelings. Filipino Concept of the Self Ø Harmonious relationship is of prime importance; this is maintained by the value of sensitivity. Interiority pertains to love, mercy, charity and leniency. Ø This human heartedness is mirrored in the Filipino concepts of kagandahang-loob, kabutihang loob, kalooban, which somehow depict our interdependency with others. Filipino Concept of the Self Ø They slow the social dimension of the self, sharing of the self with others in values of pakikisama, camaraderie, hospitality, utang-na-loob, bayanihan spirit, family-centeredness, meal-centeredness, etc. Ø The self, therefore, is a relational being, who thinks, acts, behaves, and decides always in accordance with his being with others.  AddiTioNAl REfERENcE h t t p s : / / w w w. m y b e s t s e l f 1 0 1. o r g / b l o g / 2 0 2 0 / 3 / 2 4 / o r i g i n s - o f - h a p p i n e s s - w u - wei#:~:text=Wu%20Wei%20is%20ultimately%20about,the%20happier%20we'll%20be.