Comments on previous psychological Tai-Chi models: Jun-zi self-cultivation model

Abstract

In this article we describe four previous Tai-Chi models based on the I-Ching (Book of Changes) and their limitations. The I-Ching, the most important ancient source of information on traditional Chinese culture and cosmology, provides the metaphysical foundation for this culture, especially Confucian ethics and Taoist morality. To overcome the limitations of the four previous Tai-Chi models, we transform I-Ching cultural system into a psychological theory by applying the cultural system approach. Specifically, we propose the Jun-zi (君子) Self-Cultivation Model (JSM), which argues that an individual (小人, xiao-ren) can become an ideal person, or jun-zi, through the process of self-cultivation, leading to good fortune and the avoidance of disasters (趨吉避凶, qu-ji bi-xiong). The state of jun-zi is that of the well-functioning self, characterized by achieving one’s full potential and an authentic, durable sense of wellbeing. In addition, we compare egoism (xiao-ren) and jun-zi as modes of psychological functioning. The JSM can be used to as a framework to explain social behavior, improve mental health, and develop culturally sensitive psychotherapies in Confucian culture. Finally, an examination of possible theoretical directions, clinical applications, and future research is provided.

We are not WEIRD: Chinese Culture and Psychology

“…Both universal and culture-specific ontological models are required for this approach. An explicit example of the culture-specific model constructed using this strategy is the Jun-zi Self-cultivation Model proposed by Xu et al (2022). They apply Hwang's (2011) Mandala Model of Self (MMS) as a universal framework to compare, interpret, analyze, and integrate the traditional models of self-cultivation in the Chinese classics I Ching (易經) and Tao Te Ching (道德經), aiming to transform the cultural system into a psychological theory.…”

“…By providing a thorough scientific interpretation of Chinese traditions and revolutionizing "WEIRD" psychology and social science Shiah, 2016Shiah, , 2021Shiah, , 2023Kuo et al, 2022;Xu et al, 2022), we can pave the way for a transformative movement. For the sake of establishing an autonomous academic tradition of social science in transformative Confucian culture, we established the Chinese Indigenous Social Science Association in 2018 in Taiwan to promote this movement, and I am the current president of the association.…”

The Dialectical Mandala Model of Self-cultivation

“…Indigenous psychologists can use these culturally specific ontologies to develop culture-inclusive theories of their own and profoundly probe the “many mentalities.” Both universal and culture-specific ontological models are required for this approach. An explicit example of the culture-specific model constructed using this strategy is the Jun-zi Self-cultivation Model proposed by Xu et al (2022) . They apply Hwang’s (2011) Mandala Model of Self (MMS) as a universal framework to compare, interpret, analyze, and integrate the traditional models of self-cultivation in the Chinese classics I Ching (易經) and Tao Te Ching (道德經), aiming to transform the cultural system into a psychological theory.…”

“…Founded on a holistic worldview that dismantles the reified subject-object dichotomy, the MMS has laid the groundwork for developing cultural psychology in non-Western countries ( Hwang, 2011 ; Shiah and Hwang, 2018 ). Based on the MMS, Xu et al (2022) propose the Jun-zi Self-cultivation Model to outline the process through which an individual (Chinese: 小人; xiao-ren ) becomes an ideal person (Chinese: 君子; jun-zi ). The model focuses on presenting the progressive state of jun-zi rather than analyzing the structure of the self, but it does not outline the transcendent or immanent domains essential for building an ontology of self-cultivation.…”

Editorial: We are not WEIRD: Chinese culture and psychology

“…By providing a thorough scientific interpretation of Chinese traditions and revolutionizing “WEIRD” psychology and social science (Hwang, 2012 ; Shiah, 2016 , 2021 , 2023 ; Kuo et al, 2022 ; Xu et al, 2022 ), we can pave the way for a transformative movement. For the sake of establishing an autonomous academic tradition of social science in transformative Confucian culture, we established the Chinese Indigenous Social Science Association in 2018 in Taiwan to promote this movement, and I am the current president of the association.…”