Social-Life Health Science: Psychoanalysis, Psychotherapy, and Health

Social-Life Health
Science:
Psychoanalysis,
Psychotherapy, and
Health
Social-Life Health Science: Psychoanalysis, Psychotherapy,
and Health
Contents
Abstract 5
Introduction: 6
Part 1: The Social-Life Structural Theory 8
1. The Social Lives 8
1.1. Personality: The Social-Information Personality System 8
1.1.1. The Social Relation Type 9
1.1.2. The Information Process Type 10
1.1.2.1. Admission: Sensitivity and Assertiveness 10
1.1.2.2. Resolution: Distinctiveness and Network 12
1.1.2.3. Action: Goal and Context 14
1.1.2.4. Openness: Persistence and Updating 16
1.1.3. The Big Five 17
1.2. The Social Lives 18
1.2.1. The Social Lives for the Primate Social Structures 18
1.2.2. The Human Instincts and the Social Lives 22
1.2.3. The Harmonious Social Life 26
1.2.3.1. Cooperation - The Hyper Friendly Instinct 28
1.2.3.2. Detection – The Detective Instinct 28
1.2.3.3. The Conscience Instinct 31
2. The Social-Life Biological Evolution 34
2.1. Ape Evolution 34
2.1.1. The Original Ape: the solitary ape 34
2.1.2. The First Split: the peacemaking ape 35
2.1.3. The Second Split: the loyal ape 35
2.1.4. The Third Split: the harmonious ape 36
2.1.5. The Fourth Split: the aggressive ape 38
2.2. Hominid Evolution 40
3. The Interaction of the Social Lives 44
3.1. The Properties of the Social Lives 44
3.2. The Enforcement of the Social Life 45
3.3. The Interaction of the Social Lives 46
Part 2: Social-Life Psychoanalysis of Society and Religion 48
4. The Prehistoric Harmonious Society 51
4.1. The Prehistoric Harmonious Society 51
4.2. The Exit from the Harmonious Society 53
5. The Two-Branch Civilized Society 57
5.1. The Collective Society 57
5.2. The Individualistic Society 58
5.3. The Unified Two-Branch Society 59
6. The Three-Branch Civilized Society 60
6.1. The Revival of the Harmonious Society 60
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6.2. The Rebirth 62
6.3. The Unified Three-Branch Society 63
Part 3: The Social-Life Psychotherapy and Health 64
7. The Formation of the Social Lives 64
7.1. The Social Lives 64
7.2. Examples: The Biblical Characters and the American Presidents 66
7.2.1. The Biblical Characters 66
7.2.1.1. Moses 67
7.2.1.2. Jacob 68
7.2.1.3. Joseph 68
7.2.2. The American Presidents 69
7.2.2.1. Hero: Kennedy, Johnson, Reagan, and Bush 70
7.2.2.2. Peacemaker: Nixon and Clinton 74
7.2.2.3. Harmonist: Ford and Carter 76
8. Social-Life Psychotherapy for Sufferings and Sins 81
8.1. Social-Life Psychotherapy for Social-Life Sufferings 81
8.1.1. The Diagnosis of Social-Life Sufferings 81
8.1.1.1. Alienation 82
8.1.1.2. Unfulfillment 83
8.1.1.3. Disconnection 83
8.1.2. The Treatment for Social-Life Suffering 84
8.1.2.1. Stress-Anxiety Reduction 84
8.1.2.2. The Adoption of Social-Life Fitness 86
8.1.3. Sudden Social-Life Sufferings 88
8.2. Social-Life Psychotherapy for Social-Life Sins 89
8.2.1. The Diagnosis of Social-Life Sins 89
8.2.2. The Treatment for Social-Life Sins 90
8.2.3. Sudden Social-Life Sins 91
9. Social-Life Psychotherapy for Stress-Anxiety 93
9.1. The Conversion to the Harmonious Social Life 93
9.2. The Conversion to the Collective Social Life 106
9.3. The Conversion to the Individualistic Social Life 108
10. Social-Life Health of Individuals 112
10.1. The Social-Life Health Exercise 112
10.1.1. The Theoretical Exercise 112
10.1.2. The Observational Exercise 114
10.1.3. The Participation Exercise 115
10.2. Versatile Social Life 116
11. Summary and Conclusion 119
12. Reference 121
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Abstract
Social-life health science deals with social-life health for human social
interactions. Social-life health science is based on the social-life structural theory. The
social-life structural theory divides the human social life into the three social lives,
consisting of the yin (collective), the yang (individualistic), and the harmonious social lives,
which are derived from the feminine, the masculine, and the neutral social lives, respectively.
Social-life heath science provides psychoanalysis, psychotherapy, and health for human
social interactions. The goal of social-life health science is to reduce and to treat social-
life disorders, sufferings, sins, and stress-anxiety, and to maintain social-life health.
Social-life fitness enhances social life, and social-life disorder enhances social
demise. The instinctive response to social-life fitness that enhances social life is social
happiness to continue the pursuit of social-life fitness. The instinctive response to social-life
disorder that enhances social demise is social-life suffering to prompt attention to social-life
disorder, so individuals can deal with social-life disorder urgently. Social-life sin is the
action of social-life disorder.
The social-life fitness for feminine social life is typically collective wellbeing for the
feminine task of upbringing of offspring, and social-life disorder is injustice, which
enhances the social demise of feminine social life. Feminine social life is the yin (collective)
social life. The response to injustice is the social-life suffering of alienation. The action of
injustice is injustice sin that causes alienation. The social-life fitness for masculine social
life is typically individualistic achievement for the masculine task of attracting female mate,
and social-life disorder is repression, which enhances the social demise of masculine social
life. Masculine social life is the yang (individualistic) social life. The response to
repression is the social-life suffering of unfulfillment. The action of repression is repression
sin that causes unfulfillment. The unique human evolution produces harmonious
cooperation as the harmonious fitness that transcends the feminine fitness and the masculine
fitness, produces highly productive cooperation among all individuals, and works in small
social group only. The social life is the harmonious social life. Social-life disorder is
disharmony, which enhances the social demise of the harmonious social life. The response
to disharmony is social-life suffering of loneliness (disconnection). The action of
disharmony is disharmony sin that causes loneliness (disconnection).
The social lives are derived from the neurotransmitters, the brain structure, and the
instincts. The social-life structural theory is the combination of the three popular theories,
including the Myers-Briggs Type Indicator (MBTI), the Big Five, and the Merrill-Reid
social style theory. The theory starts with the personality system based on the brain
structure and neurotransmitters. Human social lives are derived from the personality system
and the instincts. The human social lives come from social-life biological evolution,
including ape evolution and hominid evolution.
The social lives of some Biblical characters and American presidents will be
discussed. Social-life psychotherapy for social-life sufferings and sins involves the
diagnosis of and the treatment for social-life sufferings and sins. The treatment involves
stress-anxiety reduction and the adoption of social-life fitness. Harmonious cooperation
corresponds to minimum conflict, resulting in minimum stress-anxiety. Social-life
psychotherapy for stress-anxiety on a permanent base is the conversion to the harmonious
social life. The conversion to the harmonious religions involves the rebirth into the
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harmonious society and the harmonious social life. Social-life health requires the exercises
of social-life strength, balance, and flexibility.
The Social-Life Structural Theory
Yin (Collective) Social Yang (Individualistic) Social Harmonious Social

Life Life Life
Symbol
Social-life fitness collective wellbeing Individualistic achievement harmonious
cooperation
Social-life disorder injustice repression disharmony
Sin injustice repression disharmony

Suffering alienation unfulfillment loneliness
(disconnection)
Fundamental Social collective social group Individual one-to-one relation
Unit
Lifer (Person) collective Individualistic harmonious
Society collective Individualistic harmonious
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Introduction
Freud’s psychoanalysis is based on Freud’s psyche structural theory. Freud’s psyche
structural theory divides the psyche into the id, the ego, and the super-ego. The id is the
source of psychological energy derived from instinctual needs and drives. The superego is
the internalization of the conscious extenuated by rules, conflict, morals, guilt, etc. The ego
develops slowly and gradually, being concerned with mediating between the urgings of the
id and the realities of the external world; it thus operates on the reality principle.
Social-life science is based on the social-life structural theory. The social-life
structural theory divides the human social life into the three social lives, consisting of the
yin (collective), the yang (individualistic), and the harmonious social lives, which are
derived from the feminine, the masculine, and the neutral social lives, respectively. The
collective social life represents collective wellbeing for the feminine task of upbringing of
offspring. The individualistic social life represents individualistic achievement for the
masculine task of attracting female mate. The unique human evolution produces the
harmonious social life that transcends the collective and the individualistic social life, and
represents harmonious cooperation.
In Freud’s structural theory, the id is similar to the individualistic social life in terms
of internal drive to promote self. The superego is similar to the collective social life in terms
of rules for all people’s wellbeing. Unlike the ego, the harmonious social life transcends the
collective social life as the superego and the individualistic social life as the id. Freud’s
structural theory is essentially the structure of the individualistic social life, where the id
represents the unmodified instinctive individualistic social life, while ego represents the
modified individualistic social life by the external collective social life. The social-life
structural theory consists of the three instinctive social lives.
The book is divided into three parts: the social-life structural theory, social-life
psychoanalysis of society and religion, and the social-life psychotherapy and health. In
Chapter 1 of Part 1, the social lives are derived from the neurotransmitters, the brain
structure, and the instincts. The social-life structural theory is the combination of the three
popular theories, including the Myers-Briggs Type Indicator (MBTI), the Big Five, and
the Merrill-Reid social style theory. In Chapter 2, the human social lives come from
social-life biological evolution, including ape evolution and hominid evolution. Chapter
3 deals with the properties and the interactions of the social lives.
In Part 2, Social-life psychoanalysis provides psychoanalysis of human society and
religion. Chronologically, human society consists of the harmonious prehistoric society, the
two-branch (collective and individualistic) civilized society, and the three-branch (collective,
individualistic, and harmonious) civilized society. The prehistoric society whose basic
social unit was small social group was the harmonious society until the emergence of
civilization that required large social group. The civilized society was completely
dominated by the collective society (Hinduism, Judaism, Confucianism, Islam, and
socialism) and the individualistic society (Greek individualism and capitalism) that allow
disharmony sin and disconnection until the emergence of the revived harmonious society,
including Daoism, Buddhism, and Christianity that provide the cessation of disharmony sin
and disconnection.
In Part 3, for individuals, the formation of the social lives is from gene and
upbringing. The social lives of some Biblical characters and American presidents will be
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discussed in Chapter 7. Chapter 8 deals with the social-life psychotherapy. Different
people with different social lives suffer and commit sin differently. Social-life
psychotherapy for social-life sufferings (alienation, unfulfillment, and loneliness) and social-
life sins (injustice sin, repression sin, or disharmony sin) involves the diagnosis of and the
treatment for social-life sufferings and social-life sins. In Chapter 9, harmonious
cooperation corresponds to minimum conflict, resulting in minimum stress-anxiety. Social-
life psychotherapy for stress-anxiety on a permanent base is the conversion to the
harmonious social life. The conversion to the harmonious religions (Daoism, Buddhism,
and Christianity) involves the rebirth into the harmonious society and the harmonious social
life In Chapter 10, social-life health requires the exercises of social-life strength, balance,
and flexibility.
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Part 1: The Social-Life Structural Theory
Social-life health science deals with social interactions involving neuroscience,
psychology, evolution, and social sciences. Human life consists of physical life, mental
life, and social life for physical body, the brain, and the social interaction. The structure
of physical life is based on anatomy. The structure of mental life is derived neuroscience.
The structure of social life is based on the social-life structural theory1. The social-life
structural theory divides the human social life into the three social lives, consisting of the yin
(collective), the yang (individualistic), and the harmonious social lives, which are derived
from the feminine, the masculine, and the neutral social lives, respectively. Social-life
health science is based on the social-life structural theory. The collective social life
represents collective wellbeing for the feminine task of upbringing of offspring. The
individualistic social life represents individualistic achievement for the masculine task of
attracting female mate. The unique human evolution produces the harmonious social life
that transcends the collective and the individualistic social life, and represents harmonious
cooperation.
instincts. The theory of human social lives is the combination of the three popular theories,
social style theory as descried in Chapter 1. The human social lives come from social-
life biological evolution, including ape evolution and hominid evolution as described in
Chapter 2.
1. The Social Lives

The three basic human social lives are yin (collective), yang (individualistic), and
harmonious lives for feminine collective wellbeing, masculine individualistic
achievement, and harmonious cooperation, respectively. The harmonious social life
transcends yin yang and exists only in humans. The social lives are derived from
neurotransmitters, the brain structure, and the instincts. The social-life structural theory is
the combination of the three popular theories, including the Myers-Briggs Type Indicator
(MBTI), the Big Five, and the Merrill-Reid social style theory. The theory starts with the
personality system based on the brain structure and neurotransmitters. Human social lives
are derived from the personality system and the instincts.
1.1. Personality: The Social-Information Personality System
There are many personality theories. The two popular theories are the Big Five2
and Myers-Briggs Type Indicator (MBTI)3 derived from Carl Jung's personality type4.
The five factors in the Big Five are openness to experience (appreciation for unusual
ideas, imagination, and curiosity), conscientiousness (tendency to act dutifully rather
spontaneously), extraversion (to seek the company of others), agreeableness (tendency to
be compassionate and cooperation rather than suspicious to others), and neuroticism (a
tendency to experience unpleasant emotions easily). These factors are also referred to as
the OCEAN model of personality. MBTI includes four factors: Introvert-extrovert,
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sense-intuition, thinking-feeling, and judging-perceiving. The personality system
matches these two popular personality theories.
The proposed personality system is the social-information personality system.
The two general types of personality involve the social relation type and the information
process type. Human is a social animal, so the social relation type deals with the two
different types of social relation. The human brain also processes information, so the
information process type deals with how the human brain process information like a
computer. There are four different factors in the information process type. These four
factors correspond approximately to the four factors in MBTI. These four factors in
additional to the social type correspond the five factors in the Big Five.
1.1.1. The Social Relation Type
Social Relation Personality system Personality Type (MBTI) The Big Five
Commitment High Bonding relation (B) Agreeable (A)
Low Free relation (F)
Sociability is a function of all social animals. Committed sociability is bonding

relation (denoted as B), while non-committed sociability is free relation (denoted as F).
The most famous experiment to distinguish bonding relation and free relation was done
by Insel and Winslow5. They looked at two closely related but have different social
organization: the prairie vole with strong male-female pair bonding and the montane vole,
which is promiscuous without strong bonding male-female pair bonding. They found that
oxytocin (a hormone) attaches to receptors in reward-related areas of the brain in the pair-
bonding prairie vole but not in the non-bonding montane vole. When prairie voles
intercourse, two hormones, oxytocin and vasopressin, are released. If the release of these
hormones is blocked, prairie voles become like montane voles. An injection of the
hormones can invoke pair bonding without intercourse.
Oxytocin sometimes is called “cuddle chemical” that builds bonds between mates,
mother-child, and social members. Oxytocin and vasopressin are complementary in such
way that oxytocin processes reward and vasopressin processes focus attention to the
individuals for the bonding. Vasopressin is responsible for creating intense loving
memories during passionate situations. Edorphin is a social neurotransmitter that
response to touch and pleasing visual stimulus (such as smile).
According the study by Pollack6 and his colleagues, infants raised in the uncaring
environment of some Eastern European orphanages ended up with a long-lasting deficit
in oxytocin and vasopressin. The deficits in oxytocin and vasopressin persisted even
after the children were removed from the orphanages and placed with loving and stable
families, resulting in the difficulties in forming social bonds.
Bonding relates to empathy and trust. Like bonding, empathy and trust increase
with oxytocin. Before committed social bonding, empathy is required to start social
bonding. It was found that oxytocin helps empathy7 in terms of reading the mind of
others. The maintenance of bond requires trust. Trust has relaxed emotion and malleable
cognition. Thus, bonding relation (B) has relaxed emotion and malleable cognition.
Oxytocin was found by Kosfeld to increase trust 8 , and by Light to decrease blood
pressure9. Distrust, on the contrary, has heightened emotion and narrow cognition. Thus,
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free relation (F) has heightened emotion and narrow cognition. Committed and non-
committed relation can be pleasurable, but only committed relation has trust in terms of
relaxed emotion and malleable cognition.
A genetic example of free relation is autism, which has genetic impairment in
forming social bonding. The people with autism have heightened emotion and narrow
cognition. It was found that individuals with autism have lower level of oxytocin10. A
genetic example of bonding relation is Williams Syndrome, which has genetic
impairment to process visual–spatial information for independent living, but has
unusually cheerful talkative demeanor and ease with strangers. Individuals with
Williams Syndrome, however, have higher amount of fear with non-social encounter, and
poor performance in non-social information, such as drawing.
According to Simon Baron-Cohen11, the essential difference between the female
brain and the male brain is that the average female brain favors slightly empathy, and the
average male brain favors slightly in non-social information. Instead of social contact,
the average male brain finds pleasure in systematizing non-social information. The
overlapping of the male brain and the female brain is significant.
1.1.2. The Information Process Type

In the information process type, the human mind is like computer. The human
mind or computer is to process information, which can be compared with the personality
types from Myers-Briggs Type Indicator (MBTI) derived from Carl Jung's personality
type. The combination of the information process type and the social information type
can be compared with the Big Five personality model.
Four important functions in the information process in human mind or computer
are admission (the selection of the input data), resolution (the details of data), action (the
format of the process program), and openness (the updating of the process program). In
each of the process functions, there are two levels: high and low. These the information
process types then are compared with the personality types from Myers-Briggs Type
Indicator (MBTI) derived from Carl Jung's personality type. The following table lists the
information process type and its comparison with MBTI personality types.
The information process type
Information Process The information process type Personality Type

Function (MBTI)
Admission High Sensitivity (S) introvert (I)
Low assertiveness (A) extrovert (N)
Resolution High distinctness (D) sense (S)
Low Network (N) intuition (N)
Action High goal (G) thinking (T)
Low context (C) feeling (F)
Openness High Updating (U) perceiving (P)
Low Persistence (P) judging (J)
1.1.2.1. Admission: Sensitivity and Assertiveness
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Information Process Personality system Personality Type (MBTI) The Big Five

Low Assertiveness (A) extrovert (N) Extrovert (E)
The admission of each set of input data can be high or low. In computer, program
is written to recognize and admit a part of each set of input data. If every detail in a set of
input data is important, the admission of data is high. In this case, under limited
computer capacity, only few sets of data can be accepted. In the human mind, the
perceived degree of harm determines the degree of admission. The high perceived degree
of harm leads to the importance of every detail in a set of data, resulting in sensitivity
(represented by S). The low perceived degree of harm leads to the importance of only
few details, resulting in assertiveness (represented by A).
The person of assertiveness has a low dose of stimulus for each encounter of
stimulation source. The person of sensitivity has high dose of stimulus for each
encounter of stimulation source. To maintain an optimal level of stimulation, the person
of assertiveness requires numerous sources of stimulation sources. According to H. J.
Eysenck 12, extroverts have persistently low cortical arousal and seek stimulation. The
personality of assertiveness therefore is the personality of extrovert as described in MBTI
and by Eysenck. On the other hand, the personality of sensitivity is introvert in MBTI.
Introverts have persistently high arousal and avoid stimulation.
Admission is like the gate for the entry of incoming information. It is the first
reaction to the incoming information by opening or closing the gate. It is also the last
reaction to the incoming information by closing the gate. Processing information
requires energy and space, so it is necessary to keep incoming information minimum, just
enough only for survival and reproduction. When survival and reproduction is secure,
the admission of information can be low that leads to assertive. On the other hand, when
survival and reproduction is insecure, the admission of information is high that leads to
sensitivity. Therefore, security is the condition for assertiveness, and insecurity is the
condition for sensitivity.
Personality type is an adaptation to certain conditions during evolution and during
personal development. Personality type that we were born with is an adaptation to
certain conditions by our ancestors. Personality type that we develop later in life is an
adaptation to certain condition we encounter. For human who is capable of the
integration of various events, condition can also be belief system, a central theme for the
past, the current, and the future events. In some cases, a new belief system can
completely replace an actual condition. Under different conditions (belief systems),
different behaviors appear. The behaviors resulted from normal and excessive conditions
are normal and excessive behaviors. .
Under the condition of insecurity for sensitivity, the normal behavior is association,
incorporating stimuli as a part of experience. Under extreme condition of insecurity, the
extreme behavior is freezing, a behavior of total avoidance. Under the condition of
security for assertiveness, the normal behavior is disregard, excluding input information.
Under condition of extreme security, the extreme behavior is inactivity, complete
disregard.
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The personality in terms of social inhibition for a child older than 10 months can
be predicted by the behavior of the child before four months old13. Four-months-olds
who cry, fuss, or fret often in response to a novel stimulus, such as a brightly colored
mobile or a whiff of an alcohol swab, are more likely end up being socially inhibited.
This shows that a baby who has an especially low threshold for activation ends up being
introvert.
The behavior is facilitated by neurotransmitters. Neurotransmitters facilitate
communication between neurons (nerve cells). Different neurotransmitters enhance
different personality types. Serotonin (5-HT) enhances the assertiveness type. The effect
of serotonin is aided by drugs such as SSRIs (selective serotonin reuptake inhibitors).
This drug was popularized in the book, “Listening to Prozac” by Peter D. Kramer 14. It
minimizes impulses and obsession, such as social fear shyness and eating disorders,
because it decouples association from previous association learning. If excessive amount
of serotonin is in the brain, the brain can become too selective, expressing as repetition or
inactivity. This excessive behavior of assertiveness is different from the normal behavior,
disregard.
Serotonin is the oldest neurotransmitter. It is the index for perceived social
security. In the study of crayfish 15, the winner in a fight between two crayfishes appears
to have a higher amount of serotonin than the loser has. The winner perceives social
security, while the loser perceived social insecurity. The loser has a quick response from
the touch of tail, while the winner does not have this quick response. In social group of
monkey, the leaders have the highest levels of serotonin reflecting the perceived security,
while those on the bottom of have the lowest levels reflecting perceived insecurity.
Assertiveness is more suitable strategy in a perceived secure environment to preserve
energy, while sensitivity is more suitable strategy in a perceived insecure environment to
enhance vigilance.
Acetylcholine (Ach) is the neurotransmitter to enhance sensitivity. Acetylcholine
provokes fear and withdrawal (freezing). Acetylcholine decreases in Alzheimer’s
dementia, so the patient with Alzheimer’s dementia has trouble in association in terms of
memory. During dream in the rapid eye movement period, there are large increase in
acetylcholine, and large decrease in serotonin. It is why there is virtually free association
during dream without inhibition. Such free association is necessary to reinforce the
learning of association during waking.
The source of Ach and 5-HT is the brain stem, the primitive part of the brain. Ach
has another source near amygdala, the center for fear. They distribute widely in the brain.
1.1.2.2. Resolution: Distinctiveness and Network
Information Personality Personality Type The Big Five

Process system (MBTI)
Resolution High Distinctness (D) sense (S) Consciousness (C)
When computer processes video pictures, it can have many pictures with coarse
details (low resolution) or few pictures with distinct details (high resolution). The human
brain has the same kind of trade-off. In some part of human brain such as the part for
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speech, there is distinctness with high resolution, but this part of the brain cannot cover
many different areas of information at the same time. In another part of the brain, many
areas of information can be covered at the same time, but distinctness is poor. The
information process type with the high resolution is Distinctness (represented by D),
while the information process type with low resolution and high connection is Network
(represented by N).
According to MBTI, a person with the personality type of sensing (represented by
S) is a specialist, concerning with concrete details, facts, precision, single idea in depth,
and step by step method. This sensing personality matches with the distinctness type in
the information process type. According to MBTI, a person with the personality type of
intuition (N) is a generalist, concerning with whole picture, speculation, many alternative
ideas, and inventive ideas. The intuition type matches with the network type.
Resolution is the detailed processing of information, which requires energy and
space. With the same energy and space, high-resolution process can process a small picture
with lots of distinctive details, while low-resolution process can process a large picture with
few distinctive details. High-resolution process results in distinctiveness, and low resolution
process leads to network. When the brain stores a number of pictures, Distinctiveness keeps
maximum adjacent connections in the same picture and minimum broad connections among
different pictures. Network keeps maximum broad connections among different pictures
and minimum adjacent connections in the same picture.
When the condition requires precision or single-minded approach, Distinctiveness is
needed. Some tasks, such as fine motor movement and speech, require a series of
distinctive space-time. When specific precise information is needed, the behavior is focus
by inhibiting or disconnecting all other possible interference from other sources. Focus
involves a specific task by a series of distinctive and small neural assembly. In multiple
tasks, Network is needed to connect various tasks at the same time.
The outer part of the brain is the cortex. The cortex consists of four lobes: the
frontal cortex (motor cortex), parietal cortex (somatosensory cortex), temporal cortex
(auditory cortex), and occipital cortex (visual cortex). The lobe other than the frontal
cortex is called posterior cortex. The primary zone of the cortex receives input from the
sense organs. The secondary zone receives input from the primary zone to integrate
information from different primary zones. The association area receives information
from the secondary zones, so it has the highest integration not only from the rest of the
cortex but also from the subcortex. The frontal cortex has the largest area for the
association area. It has the broadest connection to different parts of the brain. Therefore,
the frontal cortex is the area for the overall distinctiveness or the excessive network
involving the large areas, while the posterior cortex is the area for the specific distinctive
or the normal network involving small specific areas. Mood involves overall
distinctiveness and network, so the recognition of mood takes place in the frontal cortex.
The cortex is divided into the left cortex and the right cortex. The left cortex, which
expresses language, is the cortex for distinctness, while the right cortex, which is good in
orientation, is the cortex for network16. S. H. Woodward 17 proposed the left cortex and the
right cortex use different neuron connections. The cortical neurons are organized in
columns. Neurons are connected vertically and horizontally. Woodward proposed that left
cortex processing relies primarily on tight connections between vertical columns of neurons,
whereas right cortex processing depends on weaker and longer horizontal connections.
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Vertical cortical circuitry provides distinctness, and horizontal cortical circuitry provides
network. Woodward proposed that vertical circuitry carries inhibitory signals to the right
cortex by the corpus collosum (the part dividing the right cortex and the left cortex), so the
right cortex does not rely on vertical cortical circuitry. The left brain contains greater cell
density and more gray nonmyelinated fibers for short distant neural messages. The right
brain, in contrast, contains ore areas of "associative" with white myelinated fibers for long
distant neural messages (higher integrative level)18.
A number of neurotransmitters are unequally distributed in the right and left
hemispheres. Dopamine is distributed more extensively in the left hemisphere. It was
found that rather than signaling pleasure as previously thought, dopamine may be released
by brain neurons to highlight significant stimuli 19. Significant stimuli are distinctive stimuli.
Dopamine has been implicated in the controlled of fine motor movement. The patient with
Parkinson’s disease, which is deficient in dopamine, cannot control fine motor movement.
Excessive dopamine, on the other hand, brings about unrealistically excessive focus.
The social relation affects the brain structure involving network.
The bonding relation type requires extensive social network resulting the brain structure
with extensive network. As discussed before by Simon Baron-Cohen, woman is more
social relation type than man, so the female brain has more network than the male brain.
It is shown in the thicker corpus collosum that connect the right brain and the left brain,
more dendritic connections between brain cells, and more evenly distributed language
centers in the brain for better communication. Therefore, for woman, the brain is wired
more for the bonding relation type and the network type, and for man, the brain is wired
more for the free relation type and the distinctiveness type.
The mental disorders involving Distinctiveness and Network deal with the
extreme presence or absence of Distinctiveness and Network. The extreme presence of
Distinctiveness involves Obsessive-compulsive Personality Disorder (OCPD)
characterized by perfectionism, orderliness, adherence to rules, exercise of control,
hoarding and problems with personal relationships. The extreme absence of
Distinctiveness involves diseases, such as in Parkinson’s disease.
1.1.2.3. Action: Goal and Context
Information Personality Personality Type The Big Five

Process system (MBTI)
Action High Goal (G) thinking (T)
Low Context (C) feeling (F) Neuroticism (N)
In a computer, each information process goes through an operating system that

control the flow of information processing in terms of priority and scheduling of different
information processes. A simple operating system put all information processes in a
context from which priority and scheduling are determined. Thus, each information
process has a specific goal to reach, while each simple operating system has a context to
arrange all information processes. In terms of action for actual information output,
information process has much higher action than operating system.
In the human mind, there is also Goal (represented by G) for information process
and Context (represented by C) for operation system. Goal is action-oriented resulting in
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the measurable intentional change. Context is option-oriented resulting in the context for
possible action. The evolutionary origin of Goal and Context is the first difference
between male and female animals. Male animal carries extremely high number of sperms,
while female animal carries limited number of eggs. During the mating session, the
presence of a female animal with eggs triggers the desire of action in a male animal. Such
action can result in a measurable intentional goal in terms of mating. On the other hand,
to a female animal, the presence of a male animal is merely an option for which a context
is set for possible action. Such context can be the show of strength, superiority, and
affection. The context is for possible action. A female animal has much less drive for
action, and much higher ability for the discernment for possible actions. Another
important action in Goal is problem solving in terms of removing obstacle during
courtship and mating, such as chasing off another male competitor. Context is emotion
with option, and Goal is emotion with action.
The free-bonding relation type is closely connected with the goal-context type
because the man-woman difference. For man, the combination of free relation type and
the goal type results in the thinking type (T) for MBTI. According to MBTI, The
thinking type (T) has characteristics of theoretical, rational, analytical, purposive, logic,
and unconcerned with people's feeling. In terms of Goal, the thinking type is essentially
the action of problem solving to remove an obstacle in terms of solving a problem. It has
a definitive goal to make a measurable intentional change. Since the goal is combined
with the free relation type, it does not concern with people’s feeling.
For woman, the combination of the context type and the bonding relation type
results in the feeling type in MBTI. According to MBTI, the feeling type (F) has
characteristics of passionate, warm, personal, artistic, and concerned with people's
feelings. In the Context, the feeling type does not have a particular propose to make a
measurable intentional change. It is merely to discern the situation. Since the context
type is combined with the bonding relation type, it concern with people’s feeling.
On average, the female human brains have a larger deep limbic system than males.
The larger deep limbic brain allows women more in touch with their feelings to prioritize
all possible options. When the brain at rest without consciously thinking of anything, men,
on average, had higher brain activity in the more ancient and primitive regions of the
limbic system, the parts that are more involved with action. Women, on average, had
more activity in the newer and more complex parts of the limbic system, which are
involved in feelings20. The hypothalamus, which is a tiny structure at the base of the
brain, regulates many basic functions, such as eating, sleeping, temperature control, and
reproduction. One part of the hypothalamus responsible for sexual behavior is larger in
male brains than in female brains, in human and non-human animals.
In total Goal for nonhuman, the goals of life come from predominately biological
self, the integration of biological parts to determine the boundary of biological self. It
includes hunger, thirst, and sex etc. For human, the goals of life come from not only
biological self but also autobiographic self in the form of life story. Autobiographic self
is self-knowledge as described by Nancy Cantor21 and Hazel Markus22 for cognition and
motivation. Autobiographic self is from episodic memory, which is different from
semantic memory. Semantic memory refers to one’s stored knowledge of facts, concepts,
and general principles of how the world operates. Semantic memory is the essential
memory used to live in the world. Episodic memory, on the other hand, is not essential,
15
and more or less serves as the map for semantic memory. It is an autobiographic store of
life experiences. The prefrontal cortex in the human brain is large. The prefrontal cortex
has a high number of connections with different parts of the brain. Consequently, the
large prefrontal cortex in human is capable to integrate the autobiographic store of life
experiences into autobiographic self in the form of the life story. Other animals do not
have such autobiographic self. All animals have biological self, the integration of
biological parts to determine the boundary of biological self. Only human has a strong
autobiographic self to determine the boundary of experiential self. Only human has both
biological self and autobiographic self.
Autobiographic self in the form of life story brings about path, meaning, and goal
of life. The path of life allows human to map the past, the present, and the future
experiences. The meaning of life lets human to know the experiential position in the
world. The goal of life permits human to prioritize life. Because of the changes in life
experiences and life expectation, the life story is in a continuous process of revision,
resulting in the continuous changes in path, meaning, and goal of life.
The mental disorders involved are the extreme Goal and the extreme Context The
extreme Goal is the extreme action-oriented without stopping, resulting in manic. Manic
can lead to psychopath, seeking the unstopping thrill of action. The extreme Context is the
extreme option-oriented without any possible action, resulting in depression. Depression
can result in suicide, terminating all possible action. Both extremes are the results of
chronic stress in terms of pain and loss.
1.1.2.4. Openness: Persistence and Updating
Information Process Personality system Personality Type (MBTI) The Big Five
Openness High Updating (U) perceiving (P) Openness (O)

An elaborate operating system for a computer not only schedules information

processes but also manipulate and update information from different information processes.
For the human mind, the simple operating system corresponds to emotion, while the
elaborate operating system corresponds to cognition for more elaborate manipulation and
updating. In the human brain, the part involved in the update is the prefrontal cortex.
The large size of the prefrontal cortex in human is an important difference between
human and other apes. The opposite of update is persistence which keeps the program
constant. The information process type for the low openness is persistence (represented
by P), and for the high openness is updating (represented by U).
According to MBTI, the judging type has characteristics of planned, orderly way,
settled, organized, decisive, closeness, and finishing things. The judging type matches
the Persistence type. The perceiving type has characteristics of flexible, spontaneous,
flexible, tolerant, open option, understand life rather than control it. This perceiving type
matches the Updating type.
Updating is a change in information in order to be adaptable to the current situation.
The change of information involves manipulation of several sets of information, including
old sets of information, possible new sets of information, and the final set of information.
16
The manipulation of several sets of information requires the involvement of the prefrontal
cortex. It involves in new combination and arrangement of information. The prefrontal
cortex has multiple components: working memory buffers and a “central executive,” the
manager that manipulates and coordinates information stored in the buffers for updating 23.
Working memory is a “blackboard memory” operating over mere seconds. The process
includes moving information into working memory, updating what is already there, and
using it to select a final updating.
The whole updating process involves both the prefrontal cortex and the rest of the
cortex. The prefrontal cortex has extensive connections to various parts of the brain.
Neuroscientist Edmund Rolls 24 found that the prefrontal cortex in a monkey had fired
strongly immediately before the monkey changed the behavior in behavior to a changing
circumstance. The prefrontal cortex allows a quick switch of strategy in behavior to a
change of circumstance. The reason for such a quick switch of strategy is that the prefrontal
cortex has ample free neuron network which provides the space to construct a new strategy
one after another free of previous experience and memory. The people with damage in the
prefrontal cortex cannot construct a new strategy one right after another. They tend to
construct one strategy, and stay with the same strategy over and over again even there is a
need for another strategy. They fail to select the most current strategy for their action. The
people with damage in the prefrontal cortex may also persistently follow whatever
command given to them without change. The damage in the prefrontal cortex is the
example for the extreme case of persistence.
The prefrontal cortex is the part of the brain that has expanded the most in primates.
The large human prefrontal cortex provides human a very large space to construct new
strategy in terms of new combination and arrangement of information. The large prefrontal
cortex in human also provides an area to construct strategy overcoming salient and concrete
experiences.
Glutamate is the neurotransmitter for long-term potent (LTP) which is necessary
for the working memory, which in turn is important for updating. Dopamine enhances
the activity of few selective neurons by inhibiting the activity all other unrelated and
unneeded neurons. Both glutamate and dopamine work together to accomplish updating.
The mental disorders involved are the extreme Persistence without Updating. The
extreme Persistence is impulsiveness without considering any possible consequences. One
of such disorders is schizophrenia. The extremes are the results of chronic anxiety in
terms of uncertainty.
1.1.3. The Big Five
The most popular model of personality is the Big Five. The five factors in the Big
Five are openness to experience (appreciation for unusual ideas, imagination, and
curiosity), conscientiousness (tendency to act dutifully rather spontaneously),
extraversion (to seek the company of others), agreeableness (tendency to be
compassionate and cooperation rather than suspicious to others), and neuroticism (a
tendency to experience unpleasant emotions easily). These factors are also referred to as
the OCEAN model of personality.
Openness correlates to Updating in persistence-updating for the propensity for
adapting to changing information. Conscientiousness relates to Distinctiveness in
distinctiveness-network for the care for focusing attention. Extrovert corresponds to
17
Assertiveness in sensitivity-assertiveness for the easy to receive incoming information.
Agreeable corresponds to bonding relation in bonding relation-free relation in the way of
social life for the propensity to form trust for social bonding. Neuroticism corresponds to
Context in goal–context for emotion.
Information Personality system Personality The Big Five

Process Type (MBTI)
Low Assertiveness (A) extrovert (N) Extrovert (E)
Resolution High Distinctness (D) sense (S) Consciousness (C)
Action High Goal (G) thinking (T)
Low Context (C) feeling (F) Neuroticism (N)
Openness High Updating (U) perceiving (P) Openness (O)
Social Relation
Commitment High Bonding relation (B) Agreeable (A)
Low Free relation (F)
1.2. The Social Lives
The human social lives are derived from the personality system and the instincts.
1.2.1. The Social Lives for the Primate Social Structures
The combination of the factors in the personality system results in the feminine
yin personality and the masculine yang personality for collective wellbeing and
individualistic achievement, respectively. The social lives are the combination of the yin-
yang personalities and the active-passive intragroup interactions among the basic social
units. The combination results in yin passive, yin active, yang passive, and yang active,
corresponding to Amiable, Expressive, Analytical, and Drive in the popular Merrill-Reid
social style theory. The harmonious social life is the unique new human social life that
no other organisms have. The instinct for the harmonious social life (harmonious) is the
conscience instinct that is the combination of the hyper friendly instinct and the detective
instinct, resulting in maximum eager cooperation without lie.
The social lives are derived from the personality system. The social lives for the
primate social structures consist of three parts: the yin-yang personality, the intragroup
interaction among basic social units, and the degree of openness.
(1) Yin-Yang Personality (BNC-FDG)
The feminine yin personality is the combination of the bonding relation type (B),
the network type (N), and the context type (C), while yang is the combination of the free
relation type (F), the distinctiveness type (D), and the goal type (G). For the yin
personality (BNC) type, the combination leads to “collective wellbeing”, where collective
means B and N, and wellbeing does not involve a specific action. For the masculine
yang personality (FDG) type, the combination brings about “individualistic achievement”,
where individual means F and D, and achievement involves a specific goal. Collective
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wellbeing deals with mainly people, while individual achievement deals with primarily
with task. Therefore, yin represents people, while yang represents task. The society with
the yin personality is the collective society, while the society with the yang personality is
the individualistic society.
(2) Passive-Active Intragroup Interaction (S-A)
The social lives for primates are the combination of the yin-yang personalities and
the active-passive intragroup interactions among the basic social units (subgroups) within
a social group. The basic social units (subgroups) can be single female and her offspring,
monogamous family, polyandrous family (one-female-several-male group), polygynous
family (one-male-several-female group), and multimale-multifemale group (non-
committal male-female). The intragroup interaction among the subgroups can be passive
or active interaction, corresponding to introvert (Sensitivity) or extrovert (Assertiveness).
The passive intragroup interaction leads to a loose social group where the intragroup
interaction in not active. The active intragroup interaction leads to a tight social group.
The tight social group helps to provide protection against predators. It also helps to
protect scarce food resources. This is especially true for non-human primates when the
food is fruit. Leaf-eaters, such as colobus monkeys and langurs, tend to form smaller
loose social groupings since there is little competition for their food. The very few
nocturnal species of primates are mostly small, relatively solitary hunters. In general, a
social group under the condition of sufficiency resource and security leads typically to a
loose social group, while a social group under the condition of insufficient resource and
insecurity results typically in a tight social group.
The combination of the yin-yang personalities and the active-passive intragroup
interactions leads to yin passive, yin active, yang passive, and yang active. The loose
collective society and the tight collective society come from the yin passive and the yin
active social lives, respectively, while the loose individualistic society and the tight
individualistic society come from the yang passive and yang active social lives,
respectively. In the tight collective society, the active intragroup interaction produces the
group wellbeing that promotes care about all members of the group and the group identity
in addition to basic collective wellbeing. In the tight individualistic society, the active
intragroup interaction produces the group hierarchy that promotes individual strength and
effort as well as the submission to the leader of group in addition to basic individualistic
achievement. The tight collective society is more egalitarian than the tight individualistic
society.
In general, the tight individualistic society is under the condition of less sufficient
resource and security than the tight collective society. The reason is that the competitive
hierarchy social structure, like an army, is more suitable to overcome the difficulties in
insufficient resource and insecurity than the group wellbeing social structure. A typical
example in ape is the different social structures of chimpanzees and bonobos. Bonobos
live in the tropical rain forests with relatively sufficient food and security. Chimpanzees live
in the tropical woodland savannah around the equatorial portion of Africa. Chimpanzees
travel around 3 miles a day for food and water, whereas bonobos have hardly been noted to
travel more than 1.5 or 2 miles a day. Bonobos have the female-centered collective
society with the group wellbeing, while chimpanzees have the male-centered
individualistic society with the competitive hierarchy.
19
A primate society has typically more than one type of society. For example, the
society of female mouse lemurs found in the Island of Madagascar as described by Robert
Russell 25 is the tight collective society, and solitary male mouse lemurs have the loose
individualistic society. Six to twenty female mouse lemurs form a lifelong social group.
The basic lifelong unit of the social group is mother-daughter, so there are several units of
mother-daughter from the same neighborhood. Mother and daughter have mutual growth
relation. Mother takes care of daughter, and teaches her all skill of life. Daughter stays with
her mother. About three to ten pairs of mother-daughter form a social group. They have a
centrally located communal sleeping hollow for their daytime rest. The social group
provides lifelong warmth, stimulation, shared experiences, and warning system for
protection from the intrusion of predators. This form of social group increases greatly the
chance of survival for female mouse lemurs. The ratio of adult females to adult males
exceeds four females for every one male.
For orangutans, there are the loose collective society for single female and her
offspring and the loose individualistic society for solitary males. For chimpanzees, male
chimpanzees have the tight individualistic society, while female chimpanzees have loose
individualistic society. Female bonobos, on the other hand, have the tight collective
society, while male bonobos have the loose individualistic society. Female bonobos as a
group overpower male bonobos.
From of the perspective of acquisition instead of condition, the tight
individualistic society can acquire resource and security better than the tight collective
society, and the tight society acquire resource and security better than the loose society.
On the other hand, from the perspective of the cost for individuals in terms of energy and
time spend in intragroup interaction, the tight individualistic society is more costly than
the tight collective society, and the tight society is more costly than the loose society.
The social structure of non-human primates is the balance among condition, acquisition,
and cost.
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Tight Tight Loose Loose
individualistic collective individualistic collective
Society Society society society
Condition 4 3 2 1 1 = under most abundant
resource and security
condition
Acquisition 1 2 3 4 1 = acquire most resource
and security
Cost 4 3 2 1 1 = least costly for
individuals in the
intragroup interaction
Humans, on the other hand, have tendency and capability for accumulation (greed) rather
than mere survival and reproduction, so humans allow high cost for individuals, such as
stress and anxiety.
(3) The Degree of Openness (P-U)
The additional social life is the harmonious social life for harmonious cooperation
that exists only in human that has the much larger prefrontal cortex responsible for the
high openness in terms of Persistence-Updating in the personality system. The high
openness allows the harmonious social life to transcend yin-yang and passive-active.
Consequently, the society with the harmonious social life maximizes acquisition, and
minimizes the cost for individuals in the intragroup interaction, resulting in the most
successful society. However, the harmonious social group size has to be small. The
description and the evolution of harmonious cooperation social life and harmonious
society will be discussed in details in the next sections.
The social life system consists of five different combinations of the factors in the
personality system as in the following table.
The Social lives Primate for Social Structures
Social lives Primate Social Characteristics Merrill-Reid

yin (BNC ) –yang passive-active (introvert- Structures Social lives
(FDG) or harmonious extrovert) or flexible
cooperation (high Intragroup interaction
openness) among basic social units
Yin Passive the loose passive collective Amiable
collective wellbeing
society
Yang Passive the loose passive Analytical
individualistic individualistic
society achievement
Yin Active the tight active collective Expressive
collective wellbeing
society
Yang Active the tight active Driver
society achievement
Harmonious flexible the harmonious harmonious
cooperation society cooperation
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Merrill-Reid Social lives The Yin Yang Social life
control emotion yang
analytical driver yang active

yang passive
ask tell passive active
amiable expressive
yin passive yin active
emote yin
The social life system is similar to the Merrill-Reid social style theory 26 ,
consisting of amiable, expressive, analytical, and driver social lives. According to the
Merrill-Reid theory, the four social lives are described below.
• Amiable: Place a high priority on friendships, close relationships, and cooperative
behavior. They appear to get involved in feelings and relations between people.
• Expressive: Appear communicative, warm approachable and competitive. They
involve other people with their feelings and thoughts.
• Analytical: Live life according to facts, principles, logic and consistency. Often
viewed as cold and detached but appear to be cooperative in their actions as long
as they can have some freedom to organize their own efforts.
• Driver: Give the impression that they know what they want, where they are going,
and how to get there quickly.
Amiable and Expressive have yin (female type) characteristic for collective
wellbeing, while Analytical and Driver have yang (male type) characteristic for
individualistic achievement. Expressive and Driver are more active in interpersonal
relations than Amiable and Driver. Merrill-Reid Social lives do not include harmonious
cooperation. The amiable social life in the Merrill-Rein theory corresponds to the yin
passive social life that involves and is keenly interested in the close relationship with
people (yin) foe collective wellbeing. The expressive social life corresponds to the yin
active social life that involves in both close relationships with people in the basic social
unit and the intragroup in terms of group wellbeing in addition to basic collective
wellbeing. The analytical social life corresponds to the yang passive social life that
involves and is keenly interested in only systemizing task (yang) for individualistic
achievement. The driver social life corresponds to the yang active social life that
involves both the close relationships with people in the basic social unit and the
intragroup in terms of group hierarchy in addition to basic individualistic achievement.
1.2.2. The Human Instincts and the Yin Yang Social Lives
The social lives are derived from the human instincts. The human instincts
include the humanized instincts and the dehumanized instincts. The humanized instincts
are used originally involving human. The dehumanized instincts are used originally
involving nonhuman. It is quite common among social animals to behave differently
22
toward the animals of the same species and toward the animals of different species. For
examples, cannibalism and the killing among the animals of the same species are rare in
social animals even during the fighting among the animals of the same species. The
fighting among the animals of the same species for the purpose of domination is often
ritualistic without serious injury. The harms to the infant animals from the animals of the
same species are infrequent. On the other hand, as predators, animals kill preys of
different species without hesitation. As a prey, an animal makes a manipulative strategy
to escape from a predator of different species. Animals make a clear distinction between
the animals of different species and the animals of same species.
The humanized instinct consists of the female-male instincts involving human.
People possess all of the female-male instincts. The female instincts are in average
stronger in women, while the male instincts are in average stronger in men. However, the
overlap is large, so it is common for some men to have stronger female instincts, and for
some women to have stronger male instincts. The female instincts include the bonding
instinct to bond with other human and the nurturing instinct to nurture the love ones. The
male instincts include the systemizing instinct to systemizing various objects into a
system and the dominative instinct to have domination in social hierarchy.
The dehumanized instincts involving nonhuman are the prey-predator instincts.
The prey instincts include the freezing instinct to minimize the activity in the presence of
strong nonhuman predator and the manipulative instinct to play tricks to a strong
nonhuman predator for the protection of self and love ones. The predatory instincts
include the addictive instinct to have obsession in terms of task and the predatory instinct
to over-control a weak nonhuman prey.
Such prey-predator instincts are for nonhuman, but in the large complicate
civilized society where people relations are complicate, people misuse the prey-predator
to subhuman that is defined as human who is treated as nonhuman. In an extreme case, a
person regards all people as subhuman that activates the prey-predator instincts in the
person, resulting in mental disorders, such as depression, borderline personality disorder,
obsession, and psychopath. The prey instincts closely relate to the female instincts, while
the predatory instincts closely relate to the male instincts. The human social lives are
listed in the following table.
23
The Positive Negative Yin Yang Social Lives
Social life POSITIVE YIN POSITIVE YANG

Origin Humanized female-male instincts involving human
Description collective wellbeing in mostly people individual achievement in mostly task
Perceived abundant resource and security deficient resource and security
Condition
Perceived offensive mechanism for connecting defensive mechanism for survival
Mechanism people
PASSIVE ACTIVE PASSIVE ACTIVE
Merrill-Reid amiable expressive analytical driver
Instinct bonding nurturing systemizing dominative
Behavior kindness nurturing discipline strength
Role friend nurturer systemizer leader
Idealized Self- loyalist peacemaker idealist hero
Image
NEGATIVE YIN NEGATIVE YANG

Origin dehumanized prey-predator instincts involving subhuman
Description Cool manipulation in mostly people obsessive over-control in mostly task
Perceived deficient resource and security abundant resource and security
Condition
Perceived defensive mechanism for protection offensive mechanism for hunting
Mechanism
PASSIVE ACTIVE PASSIVE ACTIVE
Merrill-Reid amiable expressive analytical driver
Instinct freezing manipulative addiction predatory
Behavior withdraw manipulation obsession over-control
Role prey manipulator addict predator
Idealized Self- loner strategist specialist master
Image
Mental depression borderline obsession psychopath
Disorder personality
disorder
As in the table above, the positive yin social life and the positive yang social life
are derived from the humanized female instinct and male instinct, respectively. The
general description of the positive yin social life from the female instincts is collective
wellbeing in mostly people. The best perceived condition to have collective wellbeing is
abundant resource and security. It is hard to have collective wellbeing under deficient
resource and security. Under such abundant resource and security, the mechanism is the
active offensive mechanism to connect with people instead of passively connecting with
people. The general description of the positive yang social life from the male instincts is
individual achievement in mostly task. The best perceived condition to have individual
achievement is deficient resource and security. The deficient resource and security
motivate an individual to achieve in order to survive and prosper. Under the deficient
resource and security, the mechanism is passive defensive mechanism to achieve in order
to survive and prosper.
24
The positive yin passive social life (amiable) involves and is keenly interested in
close relationships with people, so the instinct is the bonding instinct. The corresponding
behavior is kindness toward people. The role for the yin passive social life is friend. A
person with the role of friend can idealize (exaggerate) the role as loyalist.
The positive yin active social life (expressive) involves in both basic social unit
and intragroup. The instinct is the nurturing instinct in addition to the bonding instinct.
The nurturing instinct’s involvement is active and broad. The role for the yin active
social life is nurturer. A person with the role of nurturer can idealize in terms of
exaggeration the role as peacemaker to provide the peaceful environment for nurturing all
love ones.
The positive yang passive social life (analytical) involves and is keenly interested
in only task. The instinct is the systemizing instinct for the intrinsic human capability
and desire to make a system out of various objects. The corresponding behavior is
discipline to follow a well-developed system. The role for the yang passive social life is
systemizer. A person with the role of systemizer can idealize in terms of exaggeration
the role as idealist to have the idealistic system.
The positive yang active social life (driver) involves in the basic social unit and
intragroup. The instinct is the dominative instinct in addition to the systemizing instinct.
The dominative instinct’s involvement is active and broad. The corresponding behavior
is mental and physical strength. The role for the yang active social life is leader to
provide the best (dominating) condition to survive and prosper. A person with the role of
leader can idealize in terms of exaggeration the role as hero who will fight for survival
and prosperity.
As in the table, the negative yin social life and the negative yang social life are
derived from the dehumanized prey instinct and predatory instinct, respectively. The
general description of the negative yin social life from the prey instincts is cool
manipulation in mostly people. The perceived condition to have cool manipulation is
deficient resource and security. Under the deficient resource and security, the mechanism
is passive defensive mechanism to stay away and to manipulate in order to survive. The
general description of the negative yang social life from the predatory instincts is
obsessive over-control in mostly task. The perceived condition to have obsessive over-
control is abundant resource and security. Under such abundant resource and security,
the mechanism is the active offensive mechanism to obsess and to over-control.
The negative yin passive social life is derived from the dehumanized prey instinct
that is the freezing instinct to avoid the contact with strong subhuman predator as much
as possible. The corresponding behavior is to withdraw (coolness) involving subhuman
predator. It involves only subhuman. The role for the yin passive social life is passive
prey. A person with the role of passive prey can rationalize the role as loner to avoid
detestable people. In the extreme case, the person can regard all people as subhuman
predator, resulting in the destruction of the intrinsic brain structure to distinguish human
and nonhuman. The result of the extreme case is the mental disorder of depression.
The negative yin active social life is derived from the dehumanized prey instinct
that is the manipulative instinct in addition to the freezing instinct. The corresponding
behavior is manipulation involving subhuman predator. Manipulation can be very
deceptive as the broken wing trick that a mother bird plays to lead a predator away from
the baby birds. It is the origin of the asymmetrical warfare. It involves both subhuman
25
and task needed to carry on manipulation. The role for the yin active social life is
manipulator. A person with the role of manipulator can rationalize the role as strategist
to protect the person and the love ones from strong opponents. The result of the extreme
case is the mental disorder of borderline personality disorder.
People with borderline personality disorder frequently have unstable relationships,
fly into rages inappropriately, or become depressed and cannot trust the actions and
motives of other people27. In the study, directed by neuroscientist Brooks King-Casas28,
people with borderline personality disorder played a "trust" game involving sending
money and receiving money. They play the game while their brains are scanned by
functional MRI. The fMRI shows areas of activities in parts of the brain during the game.
In this study, in the normal people, a part of the brain showed activity that responded in
direct proportion to the amount of money sent and the money received. However, in
people with borderline personality disorder, that part of the brain responded only to
sending the money, not to the money received. The interpretation in term of the prey-
predator relation is that money represents resource. In a prey-predator relation, a prey
wants to protect its resource by measuring how much resource (money) that it gives away.
It does not expect any resource from a predator. There is no mutuality in the prey-
predator relation. Most of people with borderline personality disorder are women.
The negative yang passive social life is derived from the dehumanized predator
instinct that is the addictive instinct. The corresponding behavior is obsession to do a
very specific task all the time. It involves only task. The task can be an obsessive
professional task for excessive wealth or an obsessive hobby task for excessive adventure.
The role for the yin passive social life is addict. A person with the role of addict
rationalizes the role as specialist. The result of the extreme case is the mental disorder of
obsession.
The negative yang active social life is derived from the dehumanized predatory
instinct that is the predatory instinct in addition to the additive instinct. The
corresponding behavior is over-controlling of weak subhuman prey. It involves both task
and subhuman prey. The role for the yin active social life is predator to weak subhuman
prey. A person with the role of predator can rationalize the role as master who controls
an inferior person. The mental disorder in the extreme case is psychopath.
People with psychopath are very egocentric individuals with no empathy for
others, and they are incapable of feeling remorse or guilt. Psychopath is a combination of
dominant and cold interpersonal characteristics Most of people with psychopath are men.
In an fNRI study by neuroscientist Kent Kichl29, a certain part of the brain in criminal
psychopaths showed much less activity in responses to emotional charged words like
blood, sewer, hell, and rape than the normal people. It shows that psychopaths are
relatively insensitive to the cruelty involving human.
1.2.3. The Harmonious Social Life and Society
The yin social lives in general require long social memory of the special features
and behaviors of friends, nurturers, and the one to be nurtured. With the dominative
instinct, the yang social life produces dominance hierarchy. Yin (female) and yang (male)
are distinctively different in the gender dichotomy.
26
Long social memory, dominance hierarchy, and gender dichotomy are important
to maintain a social structure, but they form the social barrier that hinders the free
cooperation among the members of society. Cooperation is important in survival
strategies as described by Axelrod and Hamilton's evolution of cooperation30. To find
different strategies for cooperation, they devised the prisoner's dilemma. The prisoner's
dilemma refers to an imaginary situation in which two individuals are imprisoned and are
accused of having cooperated to perform some crime. The two prisoners are held
separately, and attempts are made to induce each one to implicate the other. If neither one
does, both are set free. This is the cooperative strategy available to both prisoners. In
order to tempt one or both to defect, each is told that a confession implicating the other
will lead to his or her release and, as an added incentive, to a small reward. If both
confess, each one is imprisoned. But if one individual implicated the other and not vice
versa, then the implicated partner receives a harsher sentence than if each had implicated
the other.
Among all strategies, TIT FOR TAT is the best strategy. On the first move
cooperate. On each succeeding move do what your opponent did the previous move.
Thus, TIT FOR TAT was a strategy of cooperation based on reciprocity. From the
further analysis of TIT FOR TAT, four features of TIT FOR TAT emerged:
1. Never be the first to defect: indicate eager cooperate

2. Retaliate only after your partner has defected: important to detect defection
3. Be prepared to forgive after carrying out just one act of retaliation: minimum
social memory
4. Adopt this strategy only if the probability of meeting the same player again
exceeds 2/3: essentially a strategy for a small social group.
A distinctive character in TIT FOR TAT is eager cooperation as in the first

feature above. It always cooperates first. Such eager cooperation has minimum social
memory to forgive the past defection as in the third feature above. Such eager
cooperation generates a large cohesive domain, resulting in the best strategy. However, if
defection has no consequence as in a large group, TIT FOR TAT does not work as in the
fourth feature above. TIT FOR TAT works only in a small group.
In the yin and yang social lives, the high social barrier from long social memory,
dominance hierarchy, and gender dichotomy excludes eager cooperation in TIT FOR
TAT strategy. To carry out TIT FOR TAT strategy, the evolution of human social life
produced two additional new instincts. The two additional new instincts are the hyper
friendly instinct and the detective instinct. The hyper friendly instinct allows human to
cooperate eagerly, while the detective instinct allows human to detect defection. The
combination of the hyper friendly instinct and the detective instinct brings about the
conscience instinct. The conscience instinct is the base for the harmonious social life.
The following sections describe the hyper friendly instinct, the detective instinct, and the
conscience instinct.
27
The Harmonious Social Life
Social life HARMONIOUS COOPERATION

Description maximum eager cooperation without lie: harmonious cooperation (mutual empathy and
empowerment)
Instinct hyper friendly Detective
Behavior eager cooperation theory of mind
Idealized Self-Image Harmonist
1.2.3.1. Eager Cooperation - The Hyper Friendly Instinct
Long social memory, dominance hierarchy, and gender dichotomy are important
to maintain a social structure, but they form the social barrier that hinders the free eager
cooperation among the members of society. To promote eager social cooperation, it is
necessary to minimize such social barrier. One way for the minimization is the hyper
friendly instinct. Through the hyper friendly instinct, the hyper friendly act minimizes
the social barrier. One example of the hyper friendly instinct is the frequent sexual
activities among all members of bonobo social group31. The sexual activities can be
between couples regardless of ages and genders. They do sexual contacts to greet, to
avoid social conflicts, and to reconcile after conflicts. The hyper friendly act minimizes
the social barrier, and enhances social cooperation. For an example, bonobos engage in
sexual activities before eating to avoid conflict during eating. Comparing to chimpanzees,
bonobos are much more peaceful and egalitarian because of this hyper friendly instinct.
Another example of the hyper friendly instinct is expressed in very enthusiastic greeting
from dogs. This hyper friendly instinct is inherited from wolfs that form highly
cooperative society. The domestication of dog for thousands years has enhanced the
hyper friendly instinct, resulting in the high cooperation between dog and human.
In human, the hyper friendly instinct is expressed as language. Language as an
instinct was proposed by experimental psychologist Steven Pinker 32 . The verbal
communication minimizes effectively social barrier. Human learns language quickly and
early. The human brain encourages language by rewarding language. For an example,
the extremely hyper friendly people are the people with Williams Syndrome, which has
unusually cheerful talkative demeanor and ease with strangers. They have excellent
verbal skills, superior and precocious musical ability, perfect pitch and a good memory
for names and faces. Individuals with Williams Syndrome, however, have higher amount
of fear with non-social encounter. The highly developed human language instinct
indicates the highly developed human hyper friendly instinct.
1.2.3.2. Detection – The Detective instinct
In the advanced stage of verbal communication, a verbal statement can express an

event occurred elsewhere. Since the event occurs elsewhere, a listener has to determine
if the expressed statement is a truth or a lie. The detective instinct for detecting a lie in a
verbal statement is necessary for the advanced stage of verbal communication. The
detective instinct is for subtle lie instead of conspicuous lie, which can be detected easily
without the new detective instinct. The neural network for the detective instinct is called
the lie detection neural network. The neural network has been described by Hiram
28
Brownell and Richard Griffin33 as the neural network for theory of mind. The network
consists of the left brain, the right brain, and the prefrontal cortex as follows.
The Lie Detection Neural Network
left brain right brain
expression statement 1 questionable internal alternative

statement 1 statement 1
prefrontal cortex
statement 2 questionable internal alternative

prefrontal cortex
repeat or conclusion
When a speaker expresses a statement, which describes an event occurred

elsewhere, the statement is registered in the right brain and the left brain. The left brain
has greater cell density and the more gray nonmyelinated fibers for short distant neural
messages, so the left brain can have a good copy of the statement consciously from the
speaker. The right brain, in contrast, has more areas of "associative" with more white
myelinated fibers for long distant neural message. In the right brain, instead of the exact
copy, the statement becomes a questionable statement waiting to be verified. The
questionable statement triggers automatically an internal alternative statement that relates
the event occurred elsewhere. The association of the original statement and the
alternative statement can be very weak. In the right brain, the questionable statement and
the alternative statement coexist. The prefrontal cortex examines the coexisting
statements along with other information to determine the correct statement. The correct
statement is realized by the left brain consciously as the statement 2. The statement 2 can
undergo lie detection again or can become the conclusion.
The reverse of the lie detection neural network is the lie making neural network as
below.
29
The Lie Making Neural Network
left brain right brain
statement 1 changeable internal alternative

prefrontal cortex
statement 2 Changeable internal alternative

prefrontal cortex
expression repeat or conclusion
In the lie making network, the statement 1 appears consciously in the left brain.
The statement 1 becomes the changeable statement 1 in the right brain. The changeable
statement in the right brain triggers automatically the internal alternative statement 1.
The prefrontal cortex examines the coexisting statements in the right brain to determine
the appropriate statement, which is realized consciously in the left brain as the statement
2. The statement 2 can undergo another lie making process or be the conclusion. The
conclusion is then expressed.
The lie detection neural network is for a subtle lie, and it is not needed for a
conspicuous lie, which contradicts immediate observable evidences. Equally, a lie
making neural network is for making a subtle lie, and it is not needed for making a
conspicuous lie. Conspicuous lie can be detected and made in the left brain.
The combination of the lie detection neural network and the lie making neural
network brings about theory of mind that a person believes that the other people have the
mind to lie and to detect a lie that the person makes.
Automatic triggering of alternative statements in the right brain becomes the base
for holistic thinking that requires a broad and non-obvious thinking. Automatic
triggering of alternative statement in the left brain becomes the logical thinking that
requires a narrow sequential thinking. The principle of humor is that subtlety in humor
can be figured out by the right brain, not the left brain. When the subtlety is explained
completely and logically by the left brain, the humor is no longer funny.
Autism and schizophrenia are the two extremes in the detective instinct. Both of
them have problems in bonding with people as indicated by that the people who have
autism and schizophrenia are mostly men. Autism represents the inactive detective
instinct, resulting in the theory of mind impaired34. People with schizophrenia have an
overactive detective instinct. The prefrontal cortex is not able to sort out so many
30
ridiculous alternative statements, so people with schizophrenia also are not capable of
subtle sensible deception. The deficiency in the detective distinct, however, can lead to
the very logical mind, while the excess in the detective distinct can lead to very creative
mind.
1.2.3.3. The Conscience Instinct
Theory of mind derived from the detective instinct is that a person believes that
the other people have the mind to lie and to detect a lie that the person makes. The
combination of the hyper friendly instinct and theory of mind derived from the detective
instinct brings about the conscience instinct that is the instinct for maximum eager
cooperation without lie that takes advantage of cooperation for selfish reason. People
feel guilty about cooperation with lie, and feel other people should feel guilty about
cooperation with lie. The conscience instinct as the self-regulation of cooperation results
in maximum eager cooperation without lie, leading to harmonious cooperation (mutual
empathy and empowerment). Mutual empathy is love, while mutual empowerment is
diligence. The result is the harmonious social life. The people with the harmonious
social life are harmonists. The society with the harmonious social life is the harmonious
society.
This harmonious social life as the innate goodness was described by Mencius, the
second most important saint in Confucianism.
Mencius said: .... Everyone has the heart of sympathy, everyone has the heart of
knowing shame, everyone has the heart of respect, and everyone has the heart of
knowing right and wrong. The heart of sympathy is a benevolent, the heart of
knowing shame is righteousness, the heart of respect is propriety, and the heart of
knowing right and wrong is wisdom. Benevolent, righteousness, propriety, and
wisdom that are not injected from outside were in us originally. Only we have not
comprehended them. Thus, we can get them through search, and we can lose
them through abandonment....” (Mengzi, chapter: human innate goodness)
Benevolent and propriety come from the hyper friendly instinct of the conscience instinct,
while righteousness and wisdom come from the detective instinct (theory of mind) of the
conscience instinct.
The summary of the social lives is as below.
31
Summary of the Social Lives
Social life Instinct Behavior Perceived Resource Realistic Idealized
And Security Role Self-Image
abundant deficient
Positive Yin Bonding kindness √ Friend loyalist
Passive
(Amiable)
Positive Yin Nurturing nurturing √ Nurturer peacemaker
Active
(Expressive)
Positive Yang Systemizing discipline √ systemizer idealist
Passive
(Analytical)
Positive Yang dominative strength √ Leader hero
Active (Driver)
Negative Yin freezing withdrawing √ Prey loner
Passive
Negative Yin manipulative manipulation √ manipulator strategist
Active
Negative Yang addictive obsession √ Addict specialist
Passive
Negative Yang predatory over-control √ Predator master

Active
Harmonious conscience initial eager √ √ harmonist harmonist

cooperation
without lie
The chart for the summary of the relationship between psychology in terms of
personality and social life and social structure is as below.
32
PSYCHOLOGY AND SOCIAL STRUCTURES
PSYCHOLOGY
the brain structure–neurotransmitters for socialization and information processing
PERSONALITY
admission resolution socialization action openness

(sensitivity- (distinctiveness– (bonding relation– (goal– (persistence–
assertiveness) network) free relation) context) updating)
• yin (network-bonding relation-context = collective wellbeing) and yang

(distinctiveness-free relation-goal = individualistic achievement)
• passive (sensitivity) – active (assertiveness) intragroup interaction
• harmony = high openness (updating) to transcend yin-yang and passive-active
the social instincts
SOCIAL LIFE
yin passive yin active harmonious yang active yang passive

social life social life social life social life social life
(amiable) (expressive) (driver) (analytical)
bonding + nurturing + conscience instinct = dominative + systemizing +
freezing manipulative hyper friendly instinct predatory addictive
instincts instincts + detective instinct instincts instinct
SOCIAL STRUCTURES
the loose the tight collective the harmonious the tight the loose
collective society society individualistic individualistic
society society society
33
2. The Social-Life Biological Evolution
Human social lives are derived from the social-life biological evolution, including
ape evolution and hominid evolution. During ape evolution, the harmonious social life
started to emerge. During hominid evolution, the harmonious social life based on the
conscience instinct fully developed.
2.1. Ape Evolution
Early apes evolved during the Miocene epoch from 25 Ma (million years ago) to 5
Ma. Miocene warming began 21 Ma allowed tropical forests to prevail in Eurasia and
Africa. The early ancestors of apes migrated to Eurasia from Africa about 17 Ma. Apes
evolved in Eurasia. Miocene warming continued until 14 Ma, when global temperatures
took a sharp drop. As a result, some apes migrated south into tropical forests in Africa. By
8 Ma, temperatures dropped sharply once again. Consequently, apes became extinct except
in tropical forests in Southeast Asia and Africa. In Africa, the climate got even cooler and
dryer and the forest patches shrank. By the end of the Miocene, East Africa had become
mostly open grassland. About 2 Ma, a significant drying occurred in Africa.
Cooling and drying cause the change in the density and type of trees in forest and the
changes from forest to woodland, grassland, and desert. The difference between woodland
and dense forest is in the canopy. Forest trees are tall and dense enough to hide most of the
sky, while woodland trees are sparse enough for the sky to be visible and grass and brush to
grow on the ground. Grassland has tall grass with few trees. Eventually, tropical forests are
limited to a tight band around the equator. The original apes were arboreal animals in dense
forest, adapting to life in the trees in dense forest that provided both food resource and
security. Different apes evolved to adapt to the changes in environments.
The family Hominidae (great apes) includes five apes: orangutans, bonobos,
gorillas, chimpanzees, and humans. The most recent common ancestor of the Hominidae
lived some 13 Ma, when the ancestors of the orangutans by the analysis of DNA diverged
from the ancestors of the other four apes, which are in the subfamily Homininae. About
7 Ma, the ancestors of gorillas diverged from the ancestors of the three other apes, which
are in the tribe Hominin. About 6 Ma, the ancestors of humans diverged from the other
two apes, which are in the genus Pan. About 2 Ma, bonobos and chimpanzees diverged.
The divergences in DNA coincide with the significant changes in climate.
2.1.1. The Original Ape: the solitary ape
The original great ape existed before 13 Ma, when the warm and wet climate
allowed tropical forest to prevail in Eurasia. It was the orangutan-like common ancestor
with the best food resource and security from dense forest. The orangutan-like common
ancestor did not migrate to Africa. Apes evolved a new way of moving around in the trees –
brachiation that is arm-over-arm swinging from one branch to another. Brachiation evolved
as a way to get at fruits that were at the very tips of branches. This allows apes to get at
fruits that a monkey cannot reach. Apes have larger brains than monkeys. Gestural
communication is virtually limited to great apes.
34
As the orangutan-like common ancestor, current orangutan is the solitary ape that
has the loose social structure without the need of the support of tight social group. They are
currently found only in rainforests on the islands of Borneo and Sumatra. Orangutan is the
largest arboreal animals in forest, adapting to life in the trees in dense forest that provides
both food resource and security. Orangutans are the most arboreal of the great apes,
spending nearly all of their time in the trees. Every night they fashion sleeping nests from
branches and foliage. They are more solitary than other apes; males and females generally
come together only to mate. There is significant sexual dimorphism. Orangutans primarily
eat fruit.
2.1.2. The First Split: the peacemaking ape
The Miocene warming began 21 Ma and continued until 14 Ma, when global
temperatures took a sharp drop. About 13 Ma, the slight decrease in of tree-density in
forest by climate change caused the first split from the orangutan-like common ancestor to
produce the bonobo-like common ancestor with the second best food resource and security.
It was necessary to have the support of social group for the procurement of food and for
protection in this environment. With the support of social group, food and security posted
no serious problems without the strong need to fight for food in a social group. As a result,
as the bonobo-like common ancestor, bonobo is the peacemaking ape that has the matriarch
collective society for collective wellbeing. Bonobos are now found in the wild only in the
dense tropical forest south of the Congo River. Genetically modern bonobo is exactly as
close to modern human as modern chimpanzee.
For peacemaking, bonobo has “hyper friendliness” as shown in the frequent sexual
activities among all members of bonobo social group35. The sexual activities can be
between couples regardless of ages and genders. They do sexual contacts to greet, to
avoid social conflicts, and to reconcile after conflicts. The hyper friendly act minimizes
the social barrier, and enhances social cooperation. For an example, bonobos engage in
sexual activities before eating to avoid conflict during eating. On the other hand, De
Waal pointed out that 'sex for peace' precisely because bonobos have plenty of conflicts.
There would obviously be no need for peacemaking if they lived in perfect harmonious
cooperation.
Bonobo walks upright approximately 25% of the time during ground locomotion. Its
quadrupedal ground locomotion generally is characterized by forelimb 'palm walking',
similar to orangutans and in contrast to the predominant use of knuckles as characteristic of
gorillas and the chimpanzees. Like human, bonobo has relatively small canines. These
physical characteristics and its posture, give bonobo an appearance more closely resembling
humans than that of chimpanzee.
2.1.3. The Second Split: the loyal ape
By 8 Ma, temperatures dropped sharply once again. The further decrease in tree-
density in some forests by further temperature drop caused the second split from the
bonobo-like common ancestor to produce gorilla in diverse forests in about 7 Ma. In some
regions in Africa, dense forest turned into diverse forest with various tree-densities. Gorilla
35
is the loyal ape that has the patriarch collective society for collective wellbeing with strong
loyalty to the dominatingly large male leader for protection.
Gorillas are the largest of the living primates. Instead of relying trees for protection,
gorillas rely on their physical sizes for protection. Relying on physical size for protection
was adaptable to diverse forests with various tree-densities. Large gorillas could not climb
trees easily, so gorillas were ground-dwelling. Gorillas move around by knuckle-walking.
Gorillas are shy and peaceful vegetarians. Diverging from the bonobo-like common
ancestors, early gorillas ancestors were basically the dominatingly large bonobos. Gorillas
today live in tropical or subtropical forests in different parts of Africa.
In social group, a silverback is the strong, dominant troop leader. He typically leads
a troop (group size ranges from 5 to 30) and is in the center of the troop's attention, making
all the decisions, mediating conflicts, determining the movements of the group, leading the
others to feeding sites and taking responsibility for the safety and well-being of the troop.
All members of a social group are loyal to the dominatingly large silverback.
2.1.4. The Third Split: the harmonious ape
The progressive drying and cooling turned parts of forests in Africa into woodlands.
The appearance of woodland caused the third split from the bonobo-like common ancestor
to produce the bipedal human ancestor, who used free hands for the improvement in
gestural communication to survive in hospitable woodland. Early human ancestors were
basically bipedal bonobos whose habitat changed from hospitable forest to hospitable
woodland. Free hands from bipedalism allowed continuous gestural communication
during walking. The improvement in communication led eventually to the harmonious
society. Human was the harmonious ape.
Ardi (Ardipithecus ramidus) 36, the oldest human skeleton discovered, lived in 4.4
Ma. Similar to other apes, Ardi's skull encased a small brain – 300 to 350 cc. Ardi’s feet
had a stout opposable big toe for climbing trees. She lived in grassy woodland with patches
of denser forest and freshwater springs. Woodland allowed increasingly amount of food
from bushes and low branches, which could be seen and reached from the ground.
Chimpanzees today move on two legs most often when feeding on the ground from
bushes and low branches. In the same way, feeding on fruits from bushes and low
branches, Ardi moved on two legs often. When chimpanzees today are under duress from
a poor fruit season, they break up into smaller foraging units that scour the environment
more thoroughly. In the same way, Ardi and the members of her social group fanned out
to find food. Individuals could communicate with one another by vocal/gestural
communication. Bipedal Ardi’s free hands allowed individuals from the searching group
to communicate continuously and precisely during walking. (Without bipedalism, apes
cannot walk and do gestural communication at the same time continuously.) Such
effective coordination by vocal/gestural communication allowed them to find food
efficiently. The effective coordination also allowed them effectively escaping from
predators.
They climbed trees mostly at night, for high branch fruits, and for safety. The
tree-density was high enough, so they had easy access to trees to escape from predators,
and did not need the rapid movement of quadrupedal locomotion, such as knuckle
walking, to escape from predators. This initial woodland habitat was quite hospitable for
36
early bipedal hominid. Bipedalism might possibly happen in a number of locations with
similar hospitable woodland environment. Early human ancestors were basically bipedal
bonobos whose habitat changed from hospitable forest to hospitable woodland.
Gorillas did not develop bipedalism, because instead of searching for high quality
food, such as fruits, gorillas today eat abundant low quality foods such as leaves, when
high quality is not readily available. Gorillas today do not break up into smaller foraging
units that scour the environment more thoroughly. As seen later, chimpanzees did not
develop bipedalism, because they needed knuckle walking to escape from predators and
for the large foraging ranges in inhospitable woodland as the initial habitat. In
inhospitable woodland, bipedal walking initially was not fast enough to escape from
predators, and initially was not efficient enough for the large foraging ranges to survive.
The continuous gestural communication allowed improved explanation gestural
communication for improving mutual understanding and the improved cooperative
gestural communication for establishing elaborate social rules. The improvement in
communication reduced conflicts by the improvement of understanding among them and
the establishment of some elaborate social rules.
The primitive gestural communication emerged first involved the primitive natural
gestures of pointing and pantomiming. Such primitive gestural communication did not
require the large expansion of the brain. What robust vocal/facial/gestural
communication needed was pleasure connecting with vocal/facial/gestural
communication. For bonobos, hyper friendliness for peacemaking is expressed by causal
sexual contact that gives them pleasure. Unlike other apes, humans, including babies,
enjoy gestural/facial/vocal communication, such as dancing, singing, and talking. The
pleasurable vocal/facial/gestural communication of early human ancestors gradually
replaced pleasurable casual sexual contact of the bonobo-like common ancestors as
pleasurable way to bond with one another. By the time of Ardi, pleasurable causal sexual
contact disappeared, and replaced by pleasurable vocal/facial/gestural communication.
Instead of group sex for peacemaking, human ancestors, like Ardi, had group dancing and
group singing for peacemaking. The disappearance of casual sexual contact allowed
human ancestors to develop monogamy for pair bonding. Communication became not
only useful but also pleasurable. Communication became frequent. Communication
became sharing information both related and unrelated physical needs. The human
ancestors, like Ardi, evolved from the merely peacemaking bonobo-like common
ancestors to the harmonious hominids as shown in the absence of large sharp canine teeth
(fangs) for fighting. Other apes, particularly males, have thick, projecting, sharp canines
that they use for displays of aggression and as weapons to defend themselves. Such
harmonious coherent social group improved its ability to find and collect food and to fend
off predators, resulting in improved chance for survival in woodland.
The human ancestors inherited good gestural communication from the bonobo-
like common ancestors as shown by Amy Pollick and Frans de Waal in “Ape Gestures
and Language Evolution” 37 . Gestural communication is virtually limited to the
Hominoidea (great apes). Chimpanzees beg other chimpanzees for food by approaching
them with open hands. Gestures seem less closely tied to specific emotions, hence they
permit greater cortical control than other forms of communication. They compared
bonobos and chimpanzees. They found that facial/vocal displays were used very
similarly by both ape species, but bonobos showed greater flexibility in gestural
37
communication than chimpanzees and were also the only species in which multimodal
communication (i.e., combinations of gestures and facial/vocal signals) added to
behavioral impact on the recipient. The bonobos' variable gestural repertoire and high
responsiveness to combinatorial signaling indicate that the human ancestors came from
the bonobo-like common ancestors. The development of free hands for the improvement
of gestural communication was a natural extension of the gestural communication from
the bonobo-like common ancestors.
The connection between human communication and human cooperative
infrastructure is shown by Michael Tomasello in “Origins of Human Communication” 38
Tomasello proposes that the most fundamental aspects of uniquely human
communication are biological adaptations for cooperative social interaction. The
cooperative infrastructure in human hominid ancestors was inherited from the bonobo-
like common ancestors who were the peacemaking apes. Gestural communication by
free hands from bipedalism improved greatly such cooperative infrastructure. No other
animals develop such human-like communication.
Gestural communication served as a stepping stone for the evolution of human
symbolic communication. Gesture production in humans is so automatic that it is
relatively immune to audience effects: blind subjects gesture at equal rates as sighted
subjects to a known blind audience. Gestural communication as gestural language is the
predecessor of spoken language39. The generally right-handed dominant hominid caused
the development of the gestural language area (Broca’s area) in the left-brain that eventually
developed into the part for the spoken language later. In the study by Hickok, Bellugi and
Klima40 , the impairment for sign language patients was identical with that of speaking
patients. At the hemispheric level the neural organization of sign language is
indistinguishable from that of spoken language.
2.1.5. The Fourth Split: the aggressive ape
Near the central Africa about 2 million years ago, the inhospitable woodland from
the further decrease in tree-density caused the fourth split from the bonobo-like common
ancestor to produce chimpanzee. Chimpanzee is the aggressive ape that has the patriarch
individualistic society with individual and group aggression to survive in inhospitable
woodland. The initial tree-density in the initial habitat of chimpanzees was the lowest
among the five apes.
Anatomical differences between chimpanzee and bonobo are slight, but in sexual
and social behaviors there are marked differences. Bonobos live in the tropical rain forests
with relatively sufficient food and security. Chimpanzees live in the tropical woodland
savannah around the equatorial portion of Africa. Chimpanzees travel around 3 miles a day
for food and water, whereas bonobos have hardly been noted to travel more than 1.5 or 2
miles a day. Individual and group aggression of male chimpanzees became the mean to
survive in such inhospitable woodland. Chimpanzees cannot abandon quadrupedal
locomotion and its speed advantages because of their large foraging ranges and
susceptibility to predation. Diverging from the bonobo-like common ancestors, early
chimpanzee ancestors were basically the aggressive bonobos whose habitat changed from
hospitable forest to inhospitable woodland.
38
Chimpanzees have the patriarch individualistic society with the competitive
hierarchy. Primatologist Frans de Waal described male chimpanzees in Chimpanzee
Politics41. The male chimpanzees fight to be the number one. A leader is under constant
challenge. A leader is deposed after the other male chimpanzees have formed alliance
and ganged up against the leader. In the wild, male chimpanzees are extraordinarily
hostile to males from outside of the social group. Male patrolling chimpanzees attack and
often kill the neighboring male chimpanzee outsider who might be traveling alone. On
the contrary, bonobo males or females prefer sexual contact over violent confrontation
with outsiders.
In summary, the decrease of tree-density of dense forest in Africa by climate
change generated the environments for ape evolution. The decrease of tree-density
decreased food resource and security for apes. The orangutan-like common ancestors
had the best food resource and security in dense forest. The bonobo-like common
ancestors compensated the decreased food resource and security from the decreased tree-
density with the support of the peacemaking social group. Gorilla compensated the
further decreased food resource and security by following dominatingly large male leader
for protection. Humans compensated the further decreased food resource and security
with improved gestural communication by free hands from bipedalism. Chimpanzees
compensated the further decreased food resource and security with individual and group
aggression of male chimpanzees. Each species of apes made its initial niche divergence
from the previous species to fit its initial environment. Each species stays the same,
continues to evolve, diverges, or becomes extinct in the subsequent environment.
The diagram and the table of ape evolution and social structures are listed below.
Ape Evolution and Social Structures

orangutan-like common ancestor (loose society)
13 million years ago (Ma) Family Hominidae
orangutan (loose society) bonobo-like common ancestor (matriarch collective)

Subfamily Homininae
7 Ma
Tribe Hominin
gorilla (patriarch collective society)
6 Ma
human (harmonious society) Genus Pan

2 Ma
chimpanzee (patriarch individualistic society) bonobo (matriarch collective society)
39
Ape Evolution
History Initial Habitat Characteristic Social Structure

(1 = best food resource and
security)
Orangutan the original ape dense forest/tree the solitary ape loose society
(> 13 Ma) (1)
Bonobo the first split dense forest/tree the peacemaking matriarch collective
( 13 Ma) (2) ape society
Gorilla the second split diverse forest/ground the loyal ape patriarch collective
( 7 Ma) (3) society
Human the third split (6 hospitable woodland/ground the harmonious harmonious society
Ma) (4) ape
Chimpanzee the fourth split Inhospitable woodland/tree the aggressive ape patriarch
(2 Ma) (5) individualistic society
2.2. Hominid Evolution
Human social lives are derived from social-life biological evolution, including ape
evolution and hominid evolution. During ape evolution, the harmonious social life started to
emerge. During hominid evolution, the harmonious social life based on the conscience
instinct was fully developed.
Human is Homo sapiens, which is the only non-extinct species of hominids.
Hominid evolution started from woodland in Africa. From 6 Ma to 2 Ma, the drier and
cooler climate progressed slowly. By around 6 Ma to 2 Ma in Africa, an apelike species
had evolved with two important traits that distinguished it from apes: (1) bipedalism and (2)
small canine teeth.
The two most complete skeletons for early hominids are Ardi and Lucy
(Australopithecus afarensis) 42. Ardi (45% complete skeleton) is estimated to be 4.4 million
years ago. (Similar to other apes, Ardi's skull encased a small brain – 300 to 350 cc.) She
lived in grassy woodland with patches of denser forest and freshwater springs. The further
decrease in temperature and rain decreased food resource and security as shown in Lucy
(40% complete skeleton) in 3.2 million years ago. (The brain size is 450-530cc.) The
environmental pressure led to the small expansion of the brain as shown in the larger brain
in Lucy than in Ardi.
After about 2.8 Ma, in East Africa east of the African Rift System, the
environment pressure came from the climate fluctuation and significant drying. During
this period, parts of forest and woodland turned to grassland. Without the protection of
forest, the bipedal hominid in the open grassland faced predators from both large dangerous
animals 43 and intense inter-group competition. The climate fluctuation and open grassland
forced hominids to evolve quickly in terms of the brain size to thrive in diverse
environments including forests, woodlands, and grassland savannas. It involved the
usage of tools and the emergence of the highly efficient cooperative harmonious society
based on the conscience instinct as the combination of hyper friendliness and theory of
mind for social cooperation. The usage of tools and the highly efficient cooperative
harmonious society allowed human to thrive in diverse environments.
With bipedalism, the walking hands turned into free hands that allowed the potential
for many usages. For the Australopithecines, the usage is gestural language to improve
40
communication for survival as discussed previously. The brain size was only slightly larger
than other apes.
In the next 2 million years, the Australopithecine evolved into the Homo with larger
brain than its predecessor. The next most significant gradual change of hominid evolution is
the conversion of free hands into manipulative hands with precision grip resulting in the
acquisition of tool-use and making. The most primitive stone tool-use hominid family is
Homo habilis in about 2.2-1.6 Ma. (The brain size is 750-850cc.) Because tool-use and
making required thinking and precision manipulation, the competitive advantage of the tool-
use and making resulted in the rapid expansion of the brain for tool-use and making. The
use of tools allowed hominids to hunt and butcher animals which provided the nutrients for
the brain.
Eventually, (1.9-0.1 Ma), Homo erectus had not only perfected stone tools
considerably but had also learned how to control and use fire. (Homo habilis and Homo
erectus coexisted. The brain size is 1000-1250 cc.) The hearth for fire and the gathering for
cooperative tool manufacture promoted the development of social organization. The
competitive advantage of social organization resulted in the rapid development of spoken
language to aid gestural language in the same area of the brain. The bone structures of
Homo erectus showed signs for commanding speech. For speech, Homo erectus had a
larynx with an equivalent position to that of an 8-year-old modern child 44. Both brain-size
and the presence of the Broca's area also support the use of articulate language45.
The competitive advantage of the spoken language led to theory of mind as
mentioned before. Ardi already had vocal/facial/gestural communication as hyper
friendliness. The combination of hyper friendliness and theory of mind from theory of mind
led to the conscience instinct that is maximum eager cooperation without lie. The social life
is the harmonious social life in the harmonious society. Homo erectus was probably the first
hominid to live in small, familiar band-societies similar to modern hunter-gatherer band-
societies46.
Language alone cannot solve all social conflicts to achieve maximum eager
cooperation without lie, so it is necessary to control social conflicts by will. The social
behaviors were still affected greatly by the instincts from the old non-harmonious social
lives that hinder frequently maximum eager cooperation without lie. The competitive
advantage of the harmonious society (TIT FOR TAT strategy as the best strategy) resulted
in the expansion of the prefrontal cortex to control the non-harmonious instincts. As the
brain had tripled in size during human evolution, the prefrontal cortex had increased in
size six fold. The prefrontal cortex in humans occupies a far larger percentage of the
brain than any other animal. Adult humans with injury in the prefrontal cortex know what
to do for socialization, but do not have the will to do for socialization. Therefore, the
conscience instinct can be divided into the conscience intelligence for the knowledge of
socialization and the conscience will to control the non-harmonious instincts to achieve
maximum eager cooperation without lie. A large part of the prefrontal cortex is for the
conscience will connecting emotion and instinct areas in the brain.
The competitive advantage of the harmonious society filtered out the less
harmonious people and social groups (trouble makers) who were marginalized or forced
to move out of the harmonious society. The remaining people with the harmonious social
life continued to evolve into even more harmonious social life, and the less harmonious
people and groups continued to be marginalized or move out. The technological and
41
social 47 selections generated the unusually fast evolution of the hominid brain.
Eventually, the most technologically advanced and harmonious hominid, Homo sapiens,
emerged in Africa where the harmonious society originated. This social movement
follows exactly the outcome for the TIT FOR TAT strategy as the best strategy to defeat
all other strategies. The earliest Homo sapiens found in Ethiopia were dated to be about
200,000 years old. (The brain size is 1,350 cc.) The brain of Homo sapiens reaches the
maximum efficiency in terms of size and complexity. Any additional size and
complexity to achieve higher harmonious social life are counter-productive48, so Homo
sapiens have the maximum harmonious social life rather than the ideal harmonious social
life.
The genetic psychological reinforcement of the harmonious social life is achieved
by both the positive good feeling in practicing the harmonious social life and the negative
bad feeling in violating conscience for the harmonious social life. For the detection
instinct in conscience, the automatic emergence of shame and uneasiness in lying is the
negative bad feeling in violating conscience. Such bad feeling of lying moves people
toward honesty. For hyper friendliness in conscience, the automatic emergence of
miserable feeling in loneliness steers people toward social connection. Psychologist John
Cacippo 49 finds that prolonged loneliness can be as harmful to health as smoking or
obesity. Since conscience involves significantly the prefrontal cortex, loneliness impairs
the performance of the prefrontal cortex, such as in logical reasoning50. Such harmful
and miserable effect of loneliness indicates the strong preference of social connection
through the harmonious cooperation in a social group for our primitive ancestors.
In summary, walking hands turned into free hands by bipedalism. Free hands
allowed improved gestural language that became the expression of hyper friendliness.
Such evolution took place in woodland without the requirement of additional brain
expansion for intelligence. In the highly impoverished and insecure open grassland, the
brain started to expand as free hands evolved into manipulative hands to make improved
tools. The appearance of very useful spoken language greatly accelerated the expansion
of the brain. The spoken language became the expression of theory of mind as theory of
mind that exists only in human. The combination of hyper friendliness and theory of
mind resulted in the conscience instinct. The enhanced conscience instinct came from the
expansion of the prefrontal cortex to control the non-harmonious instincts. Hominid
evolution is the evolution of the conscience instinct.
Hominid evolution as the evolution of the conscience instinct is as follows.
42
Hominid Evolution: The Evolution of the Conscience Instinct
walking hands (bonobo-like common ancestor)
bipedalism
free hands for gestural language as hyper friendliness
(non-Homo hominids 6-1 Ma)
manipulative hands for tool (Homo habilis 2.2-1.6 Ma)
speech for theory of mind (Homo erectus 1.9-0.1 Ma)
hyper friendliness theory of mind (detective instinct)
conscience instinct
extra prefrontal cortex
enhanced conscience instinct (Homo sapiens <0.2 Ma)
conscience intelligence conscience will
43
3. The Interaction of the Social Lives
3.1. The Properties of the Social Lives
Life has many parts. Each specific part has specific fitness and disorder. Fitness
enhances life, and disorder enhances demise. The instinctive response to fitness that
enhances life is happiness to continue the fitness. Disorder that enhances demise is the
loss of the function of certain adaptable life part. The instinctive response to disorder is
suffering to prompt attention to disorder, so disorder can be dealt with urgently. For an
example, a woman who has a good digest system enjoys digesting food. When the damage
in her digest system induces the loss of the function of her digest system, she instinctively
suffers from pain that prompts attention to the damage in her digest system, so she can deal
with the damage urgently. The healing of suffering is the adoption of fitness to replace
disorder. The healthy life allows all parts of life working together constructively rather than
destructively.
Social-life fitness enhances social life, and social-life disorder enhances social-life
demise. The instinctive response to social-life fitness that enhances social life is social-life
disorder that enhances social-life demise is social-life suffering to prompt attention to social-
life disorder, so individuals can deal with social-life disorder urgently. Social-life sin is the
action of social-life disorder. The healthy social life allows all three of social lives working
together constructively rather than destructively.
enhances the social-life demise of feminine social life. Feminine social life is the yin
(collective) social life. The response to injustice is the suffering of alienation. The action of
injustice is injustice sin that causes alienation. The fundamental social unit is collective
social group. A person who has the collective social life is a collective lifer. For an
example, a woman who is a collective lifer enjoys collective wellbeing. When injustice
induces the loss of her collective wellbeing, she suffers instinctively from alienation that
prompt attention to the injustice, so she can deal with the injustice immediately. When she
induces injustice, she commits injustice sin that causes alienation.
The social-life fitness for masculine social life is typically individualistic
achievement for the masculine task of attracting female mate, and social-life disorder is
repression, which enhances the social-life demise of masculine social life. Masculine social
life is the yang (individualistic) social life. The response to repression is unfulfillment.
The action of repression is repression sin that causes unfulfillment. The fundamental social
unit is individual. A person who has the individualistic social life is an individualistic lifer.
For an example, a man who is an individualistic lifer enjoys individualistic achievement.
When repression induces his loss of individualistic achievement, he suffers instinctively
from unfulfillment that prompts attention to the repression, so he can deals with the
repression urgently. When he induces repression, he commits repression sin that causes
unfulfillment.
The unique human evolution produces harmonious cooperation as the harmonious
fitness that transcends the feminine fitness and the masculine fitness, produces highly
productive cooperation among all individuals, and works in small social group only. The
44
fundamental social unit is the one-to-one relation without collective social unit and
individuality, so it works only in a small social group. The social life is the harmonious
social life. Social-life disorder is disharmony, which enhances the social-life demise of the
harmonious social life. The response to disharmony is loneliness (disconnection). The
action of disharmony is disharmony sin that causes the social-life suffering of loneliness
(disconnection). A person who has the harmonious social life is a harmonious lifer. For an
example, a man who is a harmonious lifer enjoys harmonious cooperation. When
disharmony induces the loss of his harmonious cooperation, he suffers instinctively from
disconnection that prompts attention to the disharmony, so he can deal with the disharmony
urgently. When he induces disharmony, he commits disharmony sin that causes
disconnection.
The Social-Life Structural Theory
Yin (Collective) Social Yang (Individualistic) Social Harmonious Social

Life Life Life
Symbol
Social-life fitness collective wellbeing Individualistic achievement harmonious
cooperation
Social-life disorder injustice repression disharmony
Sin injustice Repression disharmony

Suffering alienation Unfulfillment loneliness
(disconnection)
Fundamental Social collective social group Individual one-to-one relation
Unit
Lifer (Person) collective Individualistic Harmonious
Society collective Individualistic Harmonious
Different social lives have different rules, so social-life sin as the violation of
rules from a different society is inevitable. To all pigs, eating pork is a sin, and to most
humans, eating pork is not a sin. The human society has different social lives (collective,
individualistic, and harmonious social lives) which have different rules, so social-life sins
are inevitable. The severity of social-life sins decreases with decreasing separation and
polarization among social lives.
3.2. The Enforcement of the Social Life
Healthy society and individual in terms of social life enforce the adoption of social-life
fitness and the avoidance of social-life disorder. The enforcement originates from the
memories of happiness and suffering, social reward and punishment, and faith.
The memory of social-life happiness enforces the adoption of fitness, while the
memory of social-life suffering enforces the avoidance of disorder. The process can be
manifested by the memories of extreme social-life suffering and happiness.
The memory of extreme social-life suffering leads to posttraumatic stress disorder
(PTSD), involving painful persistent re-experience of traumatic suffering, such as extreme
alienation, repression, and disconnection. The extreme sufferings of alienation,
unfulfillment, and disconnection are the sudden extreme damages to collective wellbeing,
individualistic achievement, and harmonious cooperation, respectively, by death or violence.
45
The re-experience is triggered by a similar experience to make the memory of the original
painful traumatic experience even more painful. The re-experiencing traumatic
experiencing brings about extreme avoidance and hyper-sensitivity. In PTSD, the re-
experience of extreme suffering greatly damages the ability for normal life. The memory of
normal social-life suffering enforces the avoidance of social-life disorder without damaging
the ability for normal life.
The memory of extreme social-life happiness brings about post peak experience
fitness (PPEF), involving happy persistent re-experiencing of social-life happiness, such as
extreme collective wellbeing, individualistic achievement, and harmonious cooperation.
Peak experiences are described by American psychologist and philosopher Abraham H.
Maslow51 as especially joyous and exciting moments in life, involving sudden feelings of
intense happiness and well-being, wonder, and awe. The peak experience of collective
wellbeing is the happiness for sudden extraordinary wellbeing in social togetherness. The
peak experience of individualistic achievement is the happiness for sudden extraordinary
individualistic achievement far above ordinary individualistic achievement. The peak
experience of harmonious cooperation is the social happiness for sudden extraordinary
mutual empathy and empowerment or the personal happiness for the sudden extraordinary
sense of unity without self. The re-experience is triggered by a similar experience to make
the memory of the happy original peak experience even happier. In PPEF, the re-experience
of peak experience enforces the active participation and the confidence in social-life fitness.
The memories of many experiences of normal social-life happiness can also enforce the
active participation and the confidence in social-life fitness.
Society rewards fitness as virtue, and punishes disorder as sin. The collective
society rewards collective wellbeing, and punishes injustice as sin. The individualistic
society rewards individualistic achievement as virtue, and punish repression as sin. The
harmonious society rewards harmonious cooperation as virtue, and punishes disharmony as
sin.
As soon as a specific social life is established by the combination of memory and
social enforcement, the faith in the social life can continue the enforcement even without the
successful social life. Since social life enhanced by fitness is often interrupted, the faith in a
specific social life is important to continue the social life.
3.3. The Interaction of the Social Lives
The interactions among the social lives result in the unified multi-social life society
and the single-social life society. A peaceful unified multi-social life society consisting of
the collective, individualistic, and harmonious social lives has the balanced social life. In
the balanced social life, collective wellbeing is not violated severely by individualistic
achievement and harmonious cooperation, individualistic achievement is not repressed
severely by collective wellbeing and harmonious cooperation, and harmonious cooperation
is not disharmonized severely by collective wellbeing and individualistic achievement.
To have a balanced social life, a peaceful society must have a continuous checks and
balances process, so all social lives have acceptable existences. An unbalanced multi-social
life society does not have good checks and balances process to find acceptable existences for
all social lives. For an example, in traditional marriage, husband is responsible for the
individualistic life for individualistic achievement to achieve social status and wealth, while
46
wife is responsible for the collective wellbeing of family. In a balanced marriage, the
individualistic achievement by husband is not repressed by the collective wellbeing by wife,
while the collective wellbeing by wife is not violated by the individualistic achievement by
husband. A balanced marriage requires continuous checks and balances, so both collective
life and individualistic life have acceptable existences in marriage. In an unbalanced family,
the individualistic achievement by husband is repressed by the collective wellbeing by wife,
and/or the collective wellbeing by wife is violated by the individualistic achievement by
husband. An unbalanced marriage does not have good checks and balances process to find
acceptable existences for both collective life and individualistic life. A balanced marriage
has good checks and balances to work out acceptable effort, time, and risk for collective
wellbeing and individualistic achievement, while an unbalanced marriage does not have
good checks and balances. In dysfunctional marriage, one or both of the social lives are
dysfunctional.
A single-social life society has one complete social life. In the complete social life,
dominant collective wellbeing represses individualistic achievement and disharmonizes
harmonious cooperation, dominant individualistic achievement violates collective wellbeing
and disharmonizes harmonious cooperation, and dominant harmonious cooperation violates
collective wellbeing and represses individualistic achievement.
For examples, a purely socialistic society represents the complete collective life.
Dominant collective wellbeing requires equality that represses unequal individualistic
achievement. Dominant collective wellbeing also requires justice system that violates one-
to-one personal relation in harmonious cooperation. A purely capitalistic society represents
the complete individualistic life. Dominant individualistic achievement comes with
dominant individualistic underachievement that violates collective wellbeing. It also
disharmonizes one-to-one relation in harmonious cooperation. A religious monastery
represents the complete harmonious life. Dominant harmonious cooperation for one-to-one
relation precedes inflexible collective social unit and individuality. Therefore, dominant
harmonious cooperation violates collective wellbeing and represses individualistic
achievement.
A person who joins a purely single-social life society must choose the social
happiness of the complete social life and the social-life sufferings of the other social lives.
The conversion remains unchanged as long as the happiness is greater than the sufferings.
A converted collective lifer chooses the social happiness of collective wellbeing and the
social-life sufferings of unfulfillment and disconnection. A converted individualistic lifer
chooses the social happiness of individualistic achievement and the social-life sufferings of
alienation and disconnection. A converted harmonious lifer chooses the social happiness of
harmonious cooperation and the social-life sufferings of alienation and unfulfillment.
At the same time, a person who joins a purely single-social life society must choose
the social happiness of the complete social life and the guilty feelings of the social-life sins
of the other social lives. The conversion remains unchanged as long as the happiness is
greater than the guilty feelings of social-life sins. A converted collective lifer chooses the
social happiness of collective wellbeing and the guilty feelings of repression sin and
disharmony sin. A converted individualistic lifer chooses the social happiness of
individualistic achievement and the guilty feelings of injustice sin and disharmony sin. A
converted harmonious lifer chooses the social happiness of harmonious cooperation and the
guilty feelings of injustice sin and repression sin.
47
Part 2: Social-Life Psychoanalysis of Society and
Religion
Social-life psychoanalysis provides psychoanalysis of human society and religion.
The collective society includes Hinduism, Judaism, Confucianism, Islam, and socialism, the
individualistic society includes Greek individualism and capitalism, and the harmonious
society includes Daoism, Buddhism, and Christianity.
3. The Social-Life Structural Theory

Social-life health science deals with social-life health for human social
interactions. Social-life health science is based on the social-life structural theory. The
social-life structural theory divides the human social life into the three social lives,
consisting of the yin (collective), the yang (individualistic), and the harmonious social lives,
which are derived from the feminine, the masculine, and the neutral social lives, respectively.
Social-life heath science provides psychoanalysis, psychotherapy, and health for human
social interactions. The goal of social-life health science is to reduce and to treat social-
life disorders, sufferings, sins, and stress-anxiety, and to maintain social-life health.
Social-life fitness enhances social life, and social-life disorder enhances social
demise. The instinctive response to social-life fitness that enhances social life is social
disorder that enhances social demise is social-life suffering to prompt attention to social-life
disorder, so individuals can deal with social-life disorder urgently. Social-life sin is the
action of social-life disorder.
enhances the social demise of feminine social life. Feminine social life is the yin (collective)
social life. The response to injustice is the social-life suffering of alienation. The action of
injustice is injustice sin that causes alienation. The social-life fitness for masculine social
life is typically individualistic achievement for the masculine task of attracting female mate,
and social-life disorder is repression, which enhances the social demise of masculine social
life. Masculine social life is the yang (individualistic) social life. The response to
repression is the social-life suffering of unfulfillment. The action of repression is repression
sin that causes unfulfillment. The unique human evolution produces harmonious
cooperation as the harmonious fitness that transcends the feminine fitness and the masculine
fitness, produces highly productive cooperation among all individuals, and works in small
social group only. The social life is the harmonious social life. Social-life disorder is
disharmony, which enhances the social demise of the harmonious social life. The response
to disharmony is social-life suffering of loneliness (disconnection). The action of
disharmony is disharmony sin that causes loneliness (disconnection).
Different social lives have different rules, so social-life sin as the violation of
rules from a different society is inevitable. To all pigs, eating pork is a sin, and to most
humans, eating pork is not a sin. The human society has different social lives (collective,
individualistic, and harmonious social lives) which have different rules, so social-life sins
48
are inevitable. The severity of social-life sins decreases with decreasing separation and
polarization among social lives.
The social lives are derived from the three social lives: the yin (collective), the yang
(individualistic), and harmonious social lives that produce the three societies, consisting of
the collective, the individualistic, and the harmonious societies, respectively. The social
lives are derived from the neurotransmitters, the brain structure, and the instincts. The
societies are derived from the social lives and the human history.
3.1. The Enforcement of the Social-Life Fitness in Human Society
The enforcement of fitness comes from instinct, social enforcement, and faith as the
combination of instinct and social enforcement. Fitness and disorder cause instinctively
happiness and suffering, respectively. Different people have different types and levels of
instincts depending on gender, gene, upbringing, perception, and environment. Society
rewards fitness as virtue, and punishes disorder as sin. The collective society rewards
collective wellbeing, and punishes injustice as sin. The individualistic society rewards
individualistic achievement as virtue, and punish repression as sin. The harmonious
society rewards harmonious cooperation as virtue, and punishes disharmony as sin. The
faith in fitness is the combination of instinct and social enforcement. As soon as the faith in
fitness is established by the combination of instinct and social enforcement, the faith can
continue even without instinct and social enforcement. Since social life enhanced by fitness
is often interrupted, the faith in a specific fitness is important to continue the specific fitness.
3.2. The Interactions of the Social Lives in Society
A peaceful unified multi-social life society consisting of the collective,

individualistic, and harmonious social lives has the balanced social life. In the balanced
social life, collective wellbeing is not violated by individualistic achievement and
harmonious cooperation, individualistic achievement is not repressed by collective
wellbeing and harmonious cooperation, and harmonious cooperation is not disharmonized
by collective wellbeing and individualistic achievement. To have a balanced social life, a
peaceful society must have a continuous checks and balances process, so all social lives
have acceptable existences. An unbalanced multi-social life society does not have good
checks and balances process to find acceptable existences for all social lives. For an
example, in traditional marriage, husband is responsible for the individualistic life for
individualistic achievement to achieve social status and wealth, while wife is responsible for
the collective wellbeing of family. In a balanced marriage, the individualistic achievement
by husband is not repressed by the collective wellbeing by wife, while the collective
wellbeing by wife is not violated by the individualistic achievement by husband. A
balanced marriage requires continuous checks and balances, so both collective life and
individualistic life have acceptable existences in marriage. In an unbalanced family, the
individualistic achievement by husband is repressed by the collective wellbeing by wife,
and/or the collective wellbeing by wife is violated by the individualistic achievement by
husband. An unbalanced marriage does not have good checks and balances process to find
acceptable existences for both collective life and individualistic life. A balanced marriage
has good checks and balances to work out acceptable effort, time, and risk for collective
49
wellbeing and individualistic achievement, while an unbalanced marriage does not have
good checks and balances. In dysfunctional marriage, one or both of the social lives are
dysfunctional.
A single-social life society has one complete social life. In the complete social life,
dominant collective wellbeing represses individualistic achievement and disharmonizes
harmonious cooperation, dominant individualistic achievement violates collective wellbeing
and disharmonizes harmonious cooperation, and dominant harmonious cooperation violates
collective wellbeing and represses individualistic achievement.
For an example, a purely socialistic society represents the complete collective life.
Dominant collective wellbeing requires equality that represses unequal individualistic
achievement. Dominant collective wellbeing also requires justice system that violates one-
to-one personal relation in harmonious cooperation.
A purely capitalistic society represents the complete individualistic life. Dominant
individualistic achievement comes with dominant individualistic underachievement that
violates collective wellbeing. It also disharmonizes one-to-one relation in harmonious
cooperation.
A religious monastery represents the complete harmonious life. Dominant
harmonious cooperation for one-to-one relation precedes inflexible collective social unit and
individuality. Therefore, dominant harmonious cooperation violates collective wellbeing
and represses individualistic achievement.
A person who joins a purely single-social life society must choose the social
happiness of the complete social life and the social-life sufferings of the other social lives.
The conversion remains unchanged as long as the happiness is greater than the sufferings.
A converted collective lifer chooses the social happiness of collective wellbeing and the
social-life sufferings of unfulfillment and disconnection. A converted individualistic lifer
chooses the social happiness of individualistic achievement and the social-life sufferings of
alienation and disconnection. A converted harmonious lifer chooses the social happiness of
harmonious cooperation and the social-life sufferings of alienation and unfulfillment. At the
same time, a person who joins a purely single-social life society must choose the social
happiness of the complete social life and the guilty feelings of the social-life sins of the other
social lives. A converted collective lifer chooses the social happiness of collective
wellbeing and the guilty feelings of repression sin and disharmony sin. The conversion
remains unchanged as long as the happiness is greater than the guilty feelings of social-life
sins. A converted individualistic lifer chooses the social happiness of individualistic
achievement and the guilty feelings of injustice sin and disharmony sin. A converted
harmonious lifer chooses the social happiness of harmonious cooperation and the guilty
feelings of injustice sin and repression sin.
50
4. The Prehistoric Harmonious Society
4.1. The Prehistoric Harmonious Society
Fitness disorder Suffering

(sin)
Harmonious harmonious disharmony loneliness
Society cooperation (disconnection)
In the prehistoric harmonious hunter-gatherer society, the social-life fitness that

enhances social life is harmonious cooperation. Social-life disorder that enhances social
demise is disharmony. The action of disharmony is disharmony sin that causes the
disharmony suffering as loneliness (disconnection). The harmonious society rewards
harmonious cooperation as virtue, and punishes disharmony as sin. The prefrontal cortex
for the harmonious social life controls the old social lives: the collective and the
individualistic social lives, so collective wellbeing to separate friends and outsiders and
individualistic achievement to look down underachiever are minimized to maximize
harmonious cooperation.
The prehistoric harmonious hunter-gatherer society as maximized eager for the
prehistoric primitive hunters and gatherers, social connection through the harmonious
human relation instead of the accumulation of wealth, fame, pleasure, organization, and
power was essential for human survival.
The harmonious hunter-gatherer society as maximum eager cooperation without
lie is egalitarian, democratic, and peaceful. The hunter-gatherers were averaged 6 inches
taller than agricultural peoples up to 100 years ago. Each person lived adequately.
Today, we are now as tall as we once were. The prehistoric hunter-gatherer society may
be similar to the modern Bushman in African’s Kalahari Desert as described by Marshall
Sahlins’ “The Original Affluent Society”52. The hunter-gatherer society in small groups
(about 20-35 people) adjusts its daily needs and desires with what is available to them.
The period between childbirths is four to five years by the long prolonged lactation, so
the population growth is very slow. Available food is actually fairly adequate for their
modest need without population pressure. Without material accumulation, they work
only for daily needs, so only the able-bodied work no more than 19 hours only a week,
and 40% of people do not need to work. Without clear property lines, they welcome all
visitors. They do not have to permanently stay in one social group.
A great deal of evidence suggests that the prehistoric hunter-gatherer society was
much less war-like than later peoples. Archaeological studies throughout the world have
found hardly any evidence of warfare the prehistoric hunter-gatherer society. Many of
the world’s cultures have myths that refer to an earlier time when life was the balance
way of social life. In classical Greece and Rome this was known as the Golden Age; in
China it was the Age of Perfect Virtue, in India it was the Krita Yuga (Perfect Age),
while the Judeo-Christian tradition has the story of the Garden of Eden53.
The harmonious social life is the origin of the uniquely human social life. The
harmonious prehistoric society was based on the conscience instinct without external
artificial rules, identities, and desires for wealth. For Judaism, Islam, and Christianity,
the harmonious social life is the human original life created by God in the image of God.
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So God created man in his own image, in the image of God he created him; male
and female he created them. (Genesis 1:27)
The harmonious social life is based on conscience for all people as described by
Paul in the Bible.
Indeed, when Gentiles, who do not have the law, do by nature things required by
the law, they are a law for themselves, even though they do not have the law,
since they show that the requirements of the law are written on their hearts, their
consciences also bearing witness, and their thoughts now accusing, now even
defending them. (Romans 2:14-15)
The goal of this command is love, which comes from a pure heart and a good
conscience and a sincere faith. (1 Timothy 1:5)
For Zen Buddhism, the harmonious social life as the original human social life is
the Buddha nature that all people have in them. Everyone can achieve the Buddha nature.
As mentioned before, Mencius, a great Confucian teacher, described the human innate
goodness. He believed everyone could be Yao and Yu (the Chinese ancient mystic saint-
emperors).
The imitation of the prehistoric harmonious society was described by Laozi, a
founder of Daoism, as a small state with few people.
Let the states be small and people few. Have all kinds of tools, yet let no one use
them. Have the people regard death gravely and do not migrate far. Though they
might have boats and carriages, no one will ride them; through they might have
weapons, no one will display them. Have the people return to knotting cords (for
their records) and using them. They will relish their food, regard their clothing as
beautiful. Feel safe and secure in their homes. Delight in their customs.
Neighboring states might overlook one another and the sounds of chickens and dogs
might be overheard; yet the people will arrive at old age and death with no comings
and going between them. (Dao De Jing: Chapter 80)
For Laozi, there are two different ways, the Way (Dao) and the civilized way.
The Way was practiced by the prehistoric harmonious society based on the harmonious
social life with the conscience instinct. The civilized way is practiced by the civilized
society based on the non-harmonious lives with external artificial rules, identities
(names), and desires for wealth. The two different ways are described in the first chapter
of Dao De Jing.
The way can be spoken of is not the constant Way; the name can be named is not
the constant Name. The nameless is the beginning of all things; the name is the
mother of all things. Therefore, the one without constant desire will perceive its
subtleties; the one with constant desire will perceive its boundaries. These two
are the same in source but different in name. Both of them are called the mystery.
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It is the mystery of mysteries. It is the gateway to all subtleties. (Dao De Jing:
Chapter 1)
In the Chapter I of Dao De Jing, the Way (the harmonious social life) includes the
constant Way, the constant Name, the nameless, and the one without constant desire. The
civilized way (the non-harmonious social lives) includes the way, the name, the name,
and the one with constant desire. The Way and the civilized way come from the same
source in the mysterious and subtle human mind.
Species evolve through a process of natural selection54. Natural selection is a
consistent difference in survival and reproduction between different genotypes (a group
of organisms sharing a specific genetic makeup) or different genes. Natural selection is
the process by which species adapt to their environment. Natural selection leads to
evolutionary change.
The emergence of human race with the harmonious society and the harmonious
social life evoked a new selection: supernatural selection. Human is a special creature as
stated in the Bible.
So God created man in his own image; in the image of God he created him; male
and female he created them. (Genesis 1:27)
The supernatural selection selects the harmonious social life as the chosen social
life. The origin of harmony is the blessed harmonious social life and society. The
purpose of supernatural selection is the preservation of the harmonious social life and the
harmonious society in changing environments. The supernatural selection involves the
divine revelation of and the human acceptance of the abstractness, the non-presentation
of the expression in the human natural mind. The divine revelation involves the
supernatural miracle: the non-representation of natural physical laws. Through the
abstractness, the supernatural has saved humans from extinction and deviation from the
harmonious society and the harmonious social life. The ultimate purpose of the
supernatural participation in human is to return to the innate goodness, the harmonious
social life and the harmonious society.
In the different human societies in need, the supernatural has appeared in different
functions to preserve the harmonious society and the harmonious social life. For about
160,000 years, when the harmonious society and the harmonious social life prevailed, the
supernatural did not appear explicitly and directly in the human society. In the harsh
environment of the Upper Paleolithic Period about 40,000 years ago, the supernatural
became the supernatural bonder in order to add the abstract bond for bonding the isolated
social groups to survive the harsh environment. For the immoral civilized society, the
supernatural became the supernatural authority to add the abstract morality to prevent the
destructive dehumanized prey-predator instincts. For the civilized people, the
supernatural also became the supernatural liberator to add the abstract no-self to find the
abstract rebirth. The purpose of the rebirth is to return to the harmonious social life. The
abstractness is listed below.
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Supernatural Abstractness Religions
Symbol
supernatural bonder abstract bond Symbolic religion (female figurines and cave painting)
Supernatural authority Abstract Moral religions (Hinduism, Judaism, Confucianism, and
morality Islam)
Supernatural liberator Abstract rebirth Harmonious religions (Buddhism, Daoism, and Christianity)
The abstractness will be discussed in details later.
4.2. The Exit from the Harmonious Society
The Neolithic Revolution as the transition from nomadic hunting and gathering to
the cultivated crops and domesticated animals for their subsistence was first adopted by
various independent prehistoric human societies about 10,000 years ago. The Neolithic
Revolution may be caused by climatic change from the retreat of the glaciers at the end of
the last Ice Age at about 12,000 BC. These climatic shifts prompted the migration of
many big game animals to new pasturelands in northern areas. They left a dwindling
supply of game for human hunters in areas such as the Middle East. Climatic shifts also
led to changes in the distribution and growing patterns of wild grains and other crops on
which hunters and gatherers depended. These changes forced people to systematic
cultivation of plants and domestication of animals as the supplement for the
undependable source of food by gathering and hunting. As cultivated crops and
domesticated animals improved, people depended on cultivated crops and domesticated
animals as the main food source.
The first society resulted from the Neolithic Revolution is the horticultural-
pastoral society55. Horticulture is agriculture before the invention of the plow. In simple
horticultural societies, the gardeners used their hands assisted by digging sticks.
Advanced horticultural societies used the hoe. They grew enough to support their
families and local group but not enough to produce surpluses to sell to non-agricultural
peoples.
Because horticulture required more labor, to have more children became
necessity. Women therefore had more children with shorter lactation period, and became
less available in production. In horticulture, women were still able to farm and be
productive while maintaining their reproductive roles. Gender inequality was not severe.
The main source of food supply in pastoral societies was by domestication of animals.
These societies were typically found in mountainous regions and in areas with
insufficient rainfall to support horticultural societies. In desert areas they travel from
water hole to water hole. In mountain areas they move up and down the terrain as the
weather changes.
The increase in population in the horticultural society forced people to use more
productive method for the cultivation of crops. The method involved plow and draft
animals, resulting in the agricultural-nomad society. Plowing maintained the fertility of
the soil by turning topsoil. Agriculture could support population increases by more
intensive use of the same piece of land. Agriculture could support a much larger
population than horticulture. Farmers grew crops for sale rather than crops grown only
for household use. Market became an important part of society. Surplus food production
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brought about non-food-producing professionals, such as religious or ruling elites. Large
cities emerged. It is the start of civilization whose original meaning relates to being a
citizen, who is governed by the law of one’s city, town or community.
Plowing by draft animals allowed large farm far away from home. Plow
technology, which required more upper body strength and allowed large farm far away
from home, did not allowed women to participate in plowing the fields and rearing
children at the same time. They still did much of the processing and preserving of food,
but their contribution to the household was not as valued as the work that men did
because they did not contribute economically by selling products. Gender inequality was
severe in the agricultural society.
Civilization was an irreversible process, because the large population caused by
civilization had to be supported by agriculture. The reverse to the pre-agricultural-nomad
society would have led to mass starvation. The agricultural society required to stay in
the same place, so it was more prone to the periodic local natural disaster, unlike the
hunter-gatherer society that was free to move away from local natural disaster. The
constant population pressure and the periodic natural disasters caused the deficient
resource and security. The hunter-gatherers were averaged 6 inches taller than
agricultural peoples up to 100 years ago. Today, we are now as tall as we once were.
The life expectancy in the agricultural-nomad society was actually shorter than in the
hunter-gatherer society.
Because one of the rules for TIT FOR TAT is the probability of meeting the same
player again exceeds 2/3, the large size social group does not allow TIT FOR TAT
strategy for the harmonious society. TIT FOR TAT is essentially a strategy for a small
social group, like the prehistoric hunter-gatherer society. The agricultural society with
large size social group and deficient resource and security forced the society moving
away from the original harmonious society that had small social group and adequate
resource and security.
A sign of immorality in the agricultural-nomad society is warfare. Cultural
anthropologist, Raymond C. Kelly 56 believes that warfare originated very late in human
evolution. Archaeological evidence points to a commencement of warfare that postdates
the development of agriculture. This strongly implies that earlier hunter-gatherer societies
were warless and that the Paleolithic was a time of universal peace. One example is
Japan where the agricultural society was established very late. In Japan, intensive
agriculture came in with migrants from the mainland about 2,300 years ago.
Archaeologists have excavated some 5,000 skeletons that predate the intrusion, and of
those only ten show signs of violent death. In contrast, out of about 1,000 post-migration
excavated skeletons, more than a hundred show such signs. The result was the immoral
yin-yang civilized society, deviated greatly from the harmonious society. Consequently,
humans moved out of the Garden of Eden.
In the Bible, the emergence of civilization by the agricultural-nomad society
caused the exit from the Garden of Eden by taking the fruit of the knowledge of
civilization. The power struggle in an enormous dominant hierarchical group in
civilization deviated greatly from the human nature consisting of love and diligence in a
small egalitarian social group.
Daoism considers humans were corrupted by culture and civilization. Zhuangzi, a
founder of Daoism, stated,
55
The humans of old dwelt in the midst of crudity and chaos; side by side with the
rest of the world, they attained simplicity and silence there. At that time the yin
and yang were harmonious and still, ghosts and spirits worked no mischief, the
four seasons kept to their proper order, the ten thousand things knew no injury,
and living creatures were free from premature death. Although humans had
knowledge, they did not use it. This was called the Perfect Unity. At this time, no
one made a move to do anything, and there was unvarying spontaneity.57
In prehistoric past, all was in harmonious cooperation and all were happy, living
in a simple state of nature. Nothing and nobody died prematurely. Zhuangzi explained
how and why humans went downhill since those ancient, pristine times:
The time came, however, when natural potency began to dwindle and decline, and
then Suiren and Fuxi stepped forward to take charge of the world. As a result
there was compliance, but no longer any unity. Natural potency continued to
dwindle and decline, and then Shennong and the Yellow Emperor stepped
forward to take charge of the world. As a result, there was security, but no longer
any compliance. Virtue continued to dwindle and decline, and then Yao and Shun
stepped forward to take charge of the world. They set about in various fashions to
order and transform the world, and in doing so defiled purity and shattered
simplicity. The Way was pulled apart for the sake of goodness; natural potency
was imperiled for the sake of conduct. After this, inborn nature was abandoned
and minds were set free to roam, mind joining mind in understanding; there was
knowledge, but it could not bring stability to the world. After this, 'culture' was
added on, and 'breadth' drowned the mind, and after this the people began to be
confused and disordered. They had no way to revert to the true form of their
inborn nature or to return once more to the Beginning.58
It was culture that ultimately came to stand between humans and their true nature. For the
Daoism, the primitive state of nature was the high point of human development. It was a
time when humans lived in accordance with the Way and their own inborn natures.
Human development went steadily downhill since then.
The agricultural-nomad civilized society by the Neolithic Revolution was an
inevitably large society that caused the exit from the harmonious society, symbolized by
the Garden of Eden.
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5. The Two-Branch Civilized Society
The harmonious society was evolved to adapt to small social group. The
prehistoric society whose basic social unit was small social group was the harmonious
society until the emergence of civilization that required large social group. The civilized
society was completely dominated by the collective society (Hinduism, Judaism,
Confucianism, Islam, and socialism) and the individualistic society (Greek individualism
and capitalism) that allow disharmony sin and disconnection.
The agricultural-nomad civilized society by the Neolithic Revolution was an
inevitably large society that caused the exit from the harmonious society. As a result, the
civilized society consists of predominately the collective society and the individualistic
society, resulting in the two-branch civilized society.
5.1. The Collective Society
Fitness Disorder Suffering

(sin)
Collective Society collective wellbeing injustice alienation
In the collective society, the social-life fitness that enhances social life is
collective wellbeing. Social-life disorder is injustice. The action of injustice is injustice
sin that causes the injustice suffering as alienation. The collective society rewards
collective wellbeing, and punishes injustice. In the society dominated by the collective
society, individualistic achievement to disregard collective wellbeing and harmonious
cooperation to disregard the distinction between friends and outsiders are minimized to
maximize collective wellbeing.
The collective society includes the moral religions and socialism. The collective
religions include Hinduism, Confucianism, Judaism, and Islam. Collective wellbeing is
expressed as the moral code for the wellbeing of all people in a religion. Socialism has
the centralized economic plan for the wellbeing of all people in a socialistic society.
The moral code in the collective religions prevents injustice. The supernatural
authority rules over all human rulers with morality. The supernatural authority becomes
the “High Ruler”. Judaism and Islam believe in one personal God or Allah, while
Confucianism believes in one impersonal God (Heaven (Tian) or High Ruler (Shang-di)).
Hinduism is polymorphic monotheism where one God assumes many forms. A typical
example of the moral code is the Ten Commandments from Exodus 20,
1. You shall have no other gods before me.

2. You shall not make for yourself an idol.
3. You shall not make wrongful use of the name of your God.
4. Remember the Sabbath and keep it holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
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8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet anything that belongs to your neighbor.
The first four commandments are to accept the Lord as the supernatural authority.
The fifth commandment is to accept parents as the earthly authority. The rest of the
commandments are for the prevention of injustice.
The enforcement of collective wellbeing comes from instinct, social enforcement,
and faith as the combination of instinct and social enforcement. Collective wellbeing and
injustice cause instinctively happiness and alienation suffering, respectively. The collective
society rewards collective wellbeing, and punishes injustice. As soon as the faith in
collective wellbeing is established by the combination of instinct and social enforcement,
the faith in collective wellbeing can continue even without instinct and social enforcement.
Since the social life enhanced by collective wellbeing is often interrupted, the faith in
collective wellbeing is important to continue the pursuit of collective wellbeing. For an
example, for Judaism, when Israelites suffered from injustice sin from the invaders, the
prophets told Israelites that the reason for such suffering was due to failure to follow the
moral code as the God’s law. A righteous savior would come to save them from
suffering by following the God’s law.
Typically, in the civilized society before the modern period, human society had the
complete fitness of one social life that caused the suffering and sin of another social life.
The complete collective life in terms of wanting wellbeing for all people in all conditions
brings about repression sin and unfulfillment as an individual cannot fully develop one’s
potential under complete collective life. The cessation of injustice sin and alienation is to
return to collective wellbeing. The complete collective life requires the end of the
individualistic social life to have the complete cessation of injustice sin and alienation. To
have complete justice for equality, the collective society with complete collective life
disallows freedom for individualistic achievement.
5.2. The Individualistic Society
Adaptation Disorder Suffering

(sin)
Individualistic Society individualistic achievement repression unfulfillment
In the individualistic society, the social-life fitness that enhances social life is
individualistic achievement. Social-life disorder as sin is repression. The suffering as the
response to repression is unfulfillment. The individualistic society rewards
individualistic achievement, and punishes repression. In the society dominated by the
individualistic society, collective wellbeing to restrict individualistic achievement and
harmonious cooperation to disregard the merit hierarchy based on individualistic
achievement are minimized to maximize individualistic achievement.
The individualistic society includes Greek individualism and capitalism. Greece
was divided into many small self-governing communities, a pattern largely dictated by
Greek geography, where every island, valley and plain is cut off from its neighbors by the
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sea or mountain ranges. It prevented the formation of the collective society over all
communities, resulting in the individualistic society in many separated states in Greece.
The individualistic society has the merit hierarchy based on individualistic
achievement. Before the modern time, the merit hierarchy could be inherited based on
the individualistic achievements of ancestors. Greek mythology involves essentially the
individualistic supernatural achievement. All gods engage in the competition of
individualistic achievement. The high honor is to be a high heroic achiever to overcome
all obstacles and become an immortal. Morality is not the main concern.
The individualistic civilized society, the complete individualistic life requires the
end of the collective social life to have the complete cessation of repression sin and
unfulfillment. To have complete freedom for individualistic achievement, the individualistic
society with complete individualistic life disallows justice for equality.
5.3. The Unified Two-Branch Society
In the modern period, the economic collective society is socialism with the
centralized economic plan for collective wellbeing of all people. The economic
individualist society is capitalism with the merit hierarchy based on individualistic
achievement among individuals. Under modern democracy, socialism and capitalism
undergo the check and balance among between collective wellbeing and individualistic
achievement supported by the separate groups of the socialistic political party and the
capitalistic political party. No political party claims complete collective life or complete
individualistic life. Political parties accept partial collective wellbeing or partial
individualistic achievement. The society is the unified two-branch society. The direction
of the two-branch society is determined by democracy. The direction is influenced by the
stage of technological development, the homogeneity of society, and culture.
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6. The Three-Branch Civilized Society
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God
unless he is born again." "How can a man be born when he is old?" Nicodemus
asked. "Surely he cannot enter a second time into his mother's womb to be born!"
Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless
he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives
birth to spirit. You should not be surprised at my saying, 'You must be born
again.' (John 3:3-7)
The civilized society was completely dominated by the collective society and the
individualistic society that allows disharmony sin and disconnection until the emergence of
the revived harmonious society, including Daoism, Buddhism, and Christianity that provide
the cessation of disharmony sin and disconnection.
6.1. The Revival of the Harmonious Society
For about ten thousand years after the Neolithic Revolution, the two-branch
civilized society consisting of the collective society and the individualistic society
dominated the civilized society. The revival harmonious societies including Daoism,
Buddhism, and Christianity were found by Laozi, Buddha, and Jesus, respectively. The
five reasons for the revival of the harmonious society are the propensity for harmonious
cooperation as a part of human social lives, the futility of the existing fitness in the
chaotic society, the affluence of society to allow the existence of the dependent
harmonious society as a small social group, the miraculous supernatural selection to
reveal complete harmonious life, and the examples of the founders to choose complete
harmonious life.
The Propensity for Harmonious Cooperation
The harmonious social life based on the conscience instinct exists only in humans.
The human propensity for harmonious cooperation is strong. As mentioned earlier, the
genetic psychological reinforcement of the harmonious social life is achieved by both the
positive good feeling in practicing the harmonious social life and the negative bad feeling
in violating conscience for the harmonious social life. For the detection instinct in
conscience, the automatic emergence of shame and uneasiness in lying is the negative
bad feeling in violating conscience. Such bad feeling of lying moves people toward
honesty. For hyper friendliness in conscience, the automatic emergence of miserable
feeling in loneliness steers people toward harmonious social connection. Psychologist
John Cacippo finds that prolonged loneliness can be as harmful to health as smoking or
obesity. Loneliness as suffering is harmful to mental and physical health.
The Futility of the Existing fitness
The founders of the revived harmonious society lived in the chaotic society. In
the chaotic society, the existing fitness as collective wellbeing and individualistic
achievement could not last long in the frequent and brutal conflicts. It often was futile to
pursue the existing fitness in the chaotic society.
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Laozi was born in a chaotic period in China. The king of China could no longer
rule the whole country. His power could not reach beyond the small territory where he lived.
Without a centralized power, feudal states engaged in frequent and devastating wars among
themselves. The feudal states themselves were not stable. The successions of feudal lords
were often difficult and bloody. The nobilities under the feudal lords often had great power,
overshadowed the feudal lords, and sometimes overthrew the feudal lords. The disposed
aristocrats and bureaucrats became common people. The distinction between fortune and
misfortune became blurry. Laozi wrote
Misfortune is what fortune depends upon

Fortune is where misfortune hides beneath
Who knows their ultimate end?
They have no determined outcome. (Dao De Jing: Chapter 58)
Buddha also lived in a chaotic period in India. The ancient Vedic aristocracy
decayed. This situation was expressed by a king in the Upanishads:
The great kings and heroes of the past have abandoned their glory and passed to the
next world ... The oceans dry up, the mountain-tops fall, the Pole star trembles, the
stars are loosened, the earth founders, the gods leave their stations.
Jesus lived in the society with confusing fitness. The individualistic fitness
(individualistic achievement) from the individualistic Roman society collided with the
collective fitness (collective wellbeing) from the collective Jewish society. The Roman
society had a high degree of religious freedom, but had little social justice for equality.
The Jewish society had a high degree of social justice for equality, but had little religious
freedom.
The faiths in the collective fitness and the individualistic fitness were weakened
by the futility of existing fitness in the chaotic society. People started to look for another
faith in another way of social life.
The Affluence of Society
The civilized society is a necessarily large social group to support the complexity of
civilization. The harmonious society is a necessarily small social group to support the
harmonious cooperation, but such small social group cannot support civilization. The
harmonious society as a small social group cannot exist independently in the civilized
society. However, when the civilized society is affluent enough, the affluence of the
civilized can support the harmonious society as a small dependent social group, such as
small isolated social group in monastery. Many small social groups can be connected into a
large social group, but the basic unit is small social group without the capability and the
claim to support civilization.
The founders of the revived harmonious society lived in the society that had the
affluence to support dependent small social group. At the beginning of Buddha’s quest of
the truth, Buddha became a monk in a small social group outside of mainstream society. At
the beginning of Jesus’ mission, Jesus was baptized by John the Baptist who had a small
social group outside of mainstream society.
The Miraculous Supernatural Selection
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In natural selection in the biological evolution, fitness enhances biological
survival. In supernatural selection, the supernatural selects human as the chosen species,
the harmonious social life as the chosen social life, and the harmonious society as the
chosen society. Through the supernatural miracle (the non-representation of the natural
physical laws), the supernatural selects the human harmonious society to survive by the
divine revelation of the abstractness (the non-representation of the expression of the
natural human mind), including the abstract bond, the abstract morality, and the abstract
rebirth. In the non-harmonious world, the abstract rebirth into the harmonious social life
was revealed through the supernatural miracle to the founders of the revived harmonious
society.
The Examples of the Founders
The complete fitness of one social life causes the sufferings of sins of other two
social lives. Individuals who choose the complete fitness of one social life must accept the
sufferings of other two social lives, because the happiness of the chosen fitness is much
greater than the sufferings of the other two fitness. The complete fitness of one social life
requires the end of the other two social lives to have the complete cessation of the suffering
and sin of the chosen social life. To achieve complete harmonious life, the founders refused
to differentiate insiders and outsiders in collective wellbeing, and to separate achievers and
underachievers in individualistic achievement. They identified with outsiders and
underachievers, and accepted the sufferings of alienation and unfulfillment.
According to the Shiji (Records of the Historian) by the Han dynasty court
historian Sima Qian, Laozi gave up the normal comfortable civilized life as the symbol of
individualistic achievement, and ventured west to become an outsider. At the western
gate of the kingdom, he was recognized by a guard. The sentry asked Laozi to produce a
record of his wisdom. This is the legendary origin of the Dao De Jing. Laozi lived as a
hermit in the unsettled frontier. Buddha gave up the throne (the symbol of individualistic
achievement and collective wellbeing) for the harmonious life in the monastery. Jesus
allowed the ultimate suffering, the total rejection by both the individualistic society and the
collective society. They set the examples for choosing the social happiness of harmonious
cooperation and the social-life sufferings of alienation and unfulfillment.
6.2. The Rebirth
The civilized society is dominated by the non-harmonious evolutionary societies

(the collective and the individualistic societies) that support civilization. Essentially,
every civilized human grows up predominately for the non-harmonious fitness (collective
wellbeing and individualistic achievement).
The harmonious social life is the spiritual life. For the individuals grown up in
the civilized society dominated by the non-harmonious fitness, complete harmonious life
requires the “self-ending” of the non-harmonious social lives, and then the “rebirth” into
the spiritual harmonious social life as the spiritual harmonious society and social life.
There are two different rebirths: the rebirth into the harmonious society and the
rebirth into the harmonious social life. In the Christian terminology, the rebirth into the
harmonious society is “justification” (to make just). The rebirth into the harmonious
social life is “sanctification” (to make sacred). The justification-sanctification and the
conversion to the harmonious social life will be discussed in details in Chapter 9.
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6.3. The Unified Three-Branch Society
In the modern period, the economic collective society is socialism with the
centralized economic plan for collective wellbeing of all people. The economic
individualist society is capitalism with the merit hierarchy based on individualistic
achievement among individuals. Under modern democracy, socialism and capitalism
undergo the check and balance among between collective wellbeing and individualistic
achievement supported by the separate groups of the socialistic political party and the
capitalistic political party. No political party claims complete collective life or complete
individualistic life. The society is the unified two-branch society. At the same time, the
religions gradually move toward the harmonious religions whose basic unit is small
social group without the capability and the claim to support civilization. The harmonious
society and the non-harmonious society undergo the check and balance between the two
separate groups: religion as small social group and the state as the large social group to
support civilization. For the society as a whole, no society claims complete harmonious
life, complete collective life, or complete individualistic life. As a result, the unified
three-branch society consisting of the collective society, the individualistic society, and
the harmonious society, undergoes the check and balance among the partial fitness of
collective wellbeing, individualistic achievement, and harmonious cooperation.
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Part 3: The Social-Life Psychotherapy and Health
Part 3 deals with the social-life psychotherapy and health of individuals. For
individuals, the formation of the social lives is from gene and upbringing. The social lives
of some Biblical characters and American presidents will be discussed in Chapter 7.
Chapter 8 deals with the social-life psychotherapy. Different people with different social
lives suffer and commit sin differently. Social-life psychotherapy for social-life sufferings
(alienation, unfulfillment, and loneliness) and social-life sins (injustice sin, repression sin, or
disharmony sin) involves the diagnosis of and the treatment for social-life sufferings and
social-life sins. In Chapter 9, harmonious cooperation corresponds to minimum conflict,
resulting in minimum stress-anxiety. Social-life psychotherapy for stress-anxiety on a
permanent base is the conversion to the harmonious social life. The conversion to the
harmonious religions (Daoism, Buddhism, and Christianity) involves the rebirth into the
harmonious society and the harmonious social life In Chapter 10, social-life health requires
the exercises of social-life strength, balance, and flexibility.
7. The Formation of the Social lives

7.1. The Social Lives
The formation of the social lives59 for individuals comes from the gene and the
upbringing. As mentioned before, the yin and the yang social lives have both the positive
social lives and the negative social lives. The positive social lives are the core social
lives derived by birth and by learning. The learning occurs mostly during the childhood.
A child often identifies with a parent, and learns the social life from the parent. Typically,
a person who strongly identifies with female caregiver, such as mother and the traditional
role of mother has the yin (collective) social life. A person who strongly identifies with
male caregiver, such as father and the traditional role of father has the yang
(individualistic) social life. A person who equally identifies male and female caregivers
and the roles of father and mother has the harmonious social life. With the proper brain
structure by birth, the frequent activation of a particular instinct makes a person prone to
activate that particular instinct, resulting in a particular social life. All other instincts,
however, are still available to be activated.
The perceived condition for the positive yin social lives is abundant resource and
security. When the perceived condition changes to deficient resource and security (such
as under attack), without help from other members of the social group, a person with the
positive yin social life has to activate the negative yin social life or the positive yang
social life whose perceived condition is deficient resource and security. The negative yin
social lives are to avoid any contact with predator and to manipulate, while the positive
yang social lives are discipline and strength overcome the attack. Such positive yang
social life is called “the auxiliary social life” complementary to the positive (core) social
life. With respect to the positive yin social life, both the negative yin social life and the
auxiliary yang social life are the defensive social lives to defense the domain of the
positive yin social life. The negative yin social life is the subhuman defensive social life,
while the auxiliary yang social life is the human defensive social life.
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In the same way, the perceived condition for the positive yang social lives is
deficient resource and security. When the perceived condition changes to abundant
resource and security (such as winning), a person with the positive yang social life
activates the negative yang social life or the positive yin social life whose perceived
condition is abundant resource and security. The negative yang social lives are obsession
and over-control toward loser (prey), while the positive yin social lives are kindness and
nurturing toward loser. Such positive yin social life is the auxiliary social life
complementary to the positive yang social life. With respect to the positive yin social life,
both the negative yang social life and the auxiliary yin social life are the offensive social
lives to expand the domain of the positive yang social life. The negative yang social life
is the subhuman offensive social life, while the auxiliary yin social life is the human
offensive social life.
Another reason to have the auxiliary social life is the adaptation to a group of
people with the complementary social life. One typical example is that a woman or man
with the positive yin social life as the core social life has to acquire the auxiliary yang
social life in order to work in a social group that has the men or women who have mostly
the yang social life. A person with chronic stress, chronic anxiety, or severe trauma has
propensity to choose the subhuman negative social life because of the confused state of
mind.
A person, therefore, can have the double social life with the auxiliary social life or
with the negative social life, and the triple social life: the positive, the auxiliary, and the
negative social lives as listed below.
Social life Idealized Self-Image Realistic Role

Single loyalist, peacemaker, idealist, and friend, nurturer, systemizer, and leader
hero
Dual (Positive- loyalist-idealist, peacemaker-hero, friend-systemizer, nurturer-leader,
Auxiliary) idealist-loyalist, and hero-peacemaker systemizer-friend, and leader-nurturer
Dual (Positive- loyalist-loner, peacemaker-strategist, friend -prey, nurturer- manipulator,
Negative) idealist- specialist, and hero-master systemizer- addict, and leader –predator
Triple (Positive- loyalist-idealist-loner, peacemaker- friend-systemizer-prey, nurturer-leader-
Auxiliary-Negative) hero-strategist, idealist-loyalist- manipulator, systemizer-friend- addict,
specialist, and hero-peacemaker- and leader-nurturer-predator
master
A person typically has all three social lives with different degrees of occurrence.
A person with the double or triple social life has different social life under different
perceived condition of resource and security. The inconsistence in the behaviors of a
person can be explained by the double and triple social life. The important moral and
religious teachings relate to the adaptation to the change in perceived conditions and the
prevention of the activation of the dehumanized prey-predator instincts involving
subhuman.
The harmonious social life is the result of the birth and the upbringing in a simple
stable loving environment relatively free of long social memory of the past, distinct social
hierarchy, and sharp yin yang (mother-father) distinction. Unstable environment with
chronic stress, chronic anxiety, and trauma can easily activate the dehumanized prey-
predator instincts resulting in the negative social lives. Strict loving religious moral
teaching during the upbringing can also prevent the activation of the dehumanized prey-
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predator instincts. Long social memory of the past, distinct social hierarchy, and sharp
yin yang (mother-father) distinction, which appear typically in wealthy, complicate, or
formal families, result in the positive social lives. In the prehistoric hunter-gatherer
society in a simple stable loving environment relatively free of long social memory of the
past, distinct social hierarchy, and sharp yin yang (mother-father) distinction, the
harmonious social life was the most common social life. The social life of a person can
also be transformed into the harmonious temperature that follows harmonious
cooperation (mutual empathy and empowerment) with minimum social memory, social
hierarchy, and yin yang distinction. The human high propensity and capability for the
harmonious social life are the major differences between human and all other animals.
7.2. Examples: The Biblical Characters and the American Presidents
The examples of the social lives are given for the Biblical characters and for the
recent American presidents. The American presidents from Kennedy to Clinton are
matched with Biblical characters in terms of social life. Kennedy, Johnson, Reagan, and
Bush are matched with Moses who has the yang active social life (driver). Nixon and
Clinton are matched with Jacob who has the yin active social life (expressive). Ford and
Carter are matched with Joseph who has the harmonious social life (harmonious).
7.2.1. The Biblical Characters
Originally, Israelites were the liberated Canaanites from the urban centers in the
Canaan City-States and Egypt at the time of Moses. The Canaan City-States were
controlled by Egypt. The liberation movement of the economically oppressed Canaanites
and Egyptians resulted in the mass migration of the oppressed Canaanites from the urban
centers to the low population rural hilly areas, where they organized an egalitarian society
free of oppression. Moses led a group composed mainly the Canaanite Levi tribe out of
the religiously and economically oppressive Egypt. Believing in the monotheism in
Yahweh, Moses was not allowed to worship Yahweh in a remote place away from the
watchful eyes and the interferences of the nonbelievers. The religious and economic
oppression forced the Levi tribe led by Moses to escape from Egypt.
The escaping group was relatively small without any historical record and trace.
The escapes of the Levi tribe could occur in many times. When the Moses’ group joined
Israelites in Canaan, Moses became very influential in terms of the monotheism, the
Mosaic laws (moral, ceremonial, and civil), and the Mosaic liberation movement in
Egypt. He gave Israelites a new identity in the monotheism, the law and order in society,
and the attractive heroic history. After about forty years, the Levi group firmly became
the priest class for all Israelite tribes to unit effectively all tribes. The monotheism
became the dominate religion, the Mosaic laws became the dominate laws, and the
Mosaic liberation movement in Egypt became the dominate history for all Israelites
instead of a small group of the Levi tribe. Eventually, Israelites felt so much different
from the urban Canaanites that they changed the history from the liberation movement
from the inside to the invasion from the outside, which did not happen in any significant
scale.
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When Egypt and the Canaan City-States became weak, Israelites gained the
control of whole Canaan without much effort, because Israelites and the urban Canaanites
still shared a lot in common. The practices of the original Canaanite religions still existed
along with the monotheism. The religion, Judaism that followed the universalized
version of the strict Mosaic ideology was established only in the Babylonia exile after the
fall of Jerusalem, the center of the old religious worship.
The writing of the Bible reflects the egalitarian tradition of Israelites. No one is
perfect. Everyone always has some character defects and or misfortunes. The character
defects and misfortunes are exposed in the Bible. Therefore, it is possible to describe the
Biblical characters in terms of their social lives. The sources of the Biblical characters
can be the stories of real people. The purpose of the stories always is to teach. The three
Biblical characters described here are Moses, Jacob, and Joseph with the social lives of
the yang active social life (hero), the yin active social life (peacemaker), and the
harmonious social life (harmonist), respectively. Both Moses and Jacob have the strong
positive social lives, but they also character defects as the negative social lives. In the
Bible, being a harmonist, Joseph represents an almost perfect person, but he has a lot of
misfortunes because his righteousness. No one is perfect in character and fortune. The
Bible teaches people how to be a hero, a peacemaker, and a harmonist.
7.2.1.1. Moses
Moses was the leader of the liberation movement in Egypt. He came from
Canaanite Levi tribe. His self-image was the hero of the Levi tribe in the liberation
movement. His triple social life consists of hero, peacemaker, and predator. His first
heroic act in fact was a predatory act. He saw an Egyptian beating a Hebrew, one of his
own people. Glancing this way and that and seeing no one, he killed the Egyptian and
hid him in the sand. The killing of the Egyptian is like the killing of a weak prey. The
consequence of the activation of the predatory instinct was 40-years in exile in Midian,
where he was called by God to lead the liberation movement. Accepting the role of the
leader, he returned to Egypt. Activating the dominative instinct, he was courageous in
the negotiation with Pharaoh to give the Levi tribe the freedom to worship in a remote
place in the desert. After repetitive refusals, the Levi tribe led by Moses escaped. The
chase led by Pharaoh ended in disaster.
The success of the escape did not make Moses a dictator. Activating the
nurturing instinct, he taught other people how to be judges to make peace among people.
He delegated his authorities of judge to other people. In doing so, he incorporated his
auxiliary yin active social life.
Without law and order, the Levi tribe was in disarray. Activating the systemizing
instinct, Moses devised the system of moral, civil, and ceremonial laws to make the life
much more systematic. The moral laws as the Ten Commandments include the moral
relations to God, parents, and other people. The discipline supported by the Mosaic laws
made the Levi tribe a distinctive and cohesive tribe. The moral system by the Mosaic
laws relies mostly on the systemizing instinct, while in the New Testament, the moral
system relies mostly on the conscience instinct with relatively simple rule of harmonious
cooperation (mutual empathy and empowerment). A large size social group requires the
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moral system for explicit rules, while individuals and small size social group need the
conscience instinct for harmonious cooperation (mutual empathy and empowerment).
Finally, they met the other Israelite tribes in the hilly highland areas in Canaan.
Other tribes adopted the monotheism, the Mosaic laws, the story of the liberation
movement in Egypt as their ideology, and adopted the Levi tribe as their priest class.
7.2.1.2. Jacob
Jacob is one of the patriarchs of Israelites. His twin brother, Esau, was the
firstborn. According to Genesis, Esau was favored by his father, and he was a cunning
hunter. Jacob was favored by his mother, and was a gentle man, dwelling in tents. Jacob
had likely the yin active social life (peacemaker). His triple social lives are peacemaker
as the core positive social life, leader as the auxiliary social life, and manipulator as the
negative social life.
In his young adulthood, Jacob was a manipulator whose perceived condition was
deficient in resource and security. Since Jacob was not firstborn who could inherited his
father’s properties, his perceived condition was deficient resource and security,
comparing with Esau. Conspiring with his mother, he stole the title of the firstborn from
his brother by a clever manipulation. The title, however, did not give him abundant
resource and security, because when Esau found out, he vowed to kill Jacob as soon as
their father died. Jacob had to flee to his uncle’s (Laban’s) place (Haran), and continued
his life as a manipulator. Laban turned out to be also a manipulator. To marry his two
daughters, Jacob was forced to work for Laban for at least 14 years without pay. After 14
years, when Jacob wanted to go home, Laban was willing to pay him by the method
proposed by Jacob. Jacob again manipulated the pay method to give him a large part of
their flocks of sheep.
Jacob escaped from Laban. On the way home, he was about to meet Esau with
the army of 400 men. The dangerous situation forced Jacob to pray to God, and sent on
ahead of him an enormous present to Esau. The night before he met Esau, when he was
alone, an angel appeared, and wrestled with Jacob until daybreak. The wrestling
activated Jacob’s systemizing instinct and the dominative instinct that gave him
discipline and strength, resulting in the auxiliary yang active social life. Jacob learned
that he had the discipline and the strength even to wrestle an angle. He did not need to
use the deceptive manipulation as he had done. Finally, when the angle saw he could not
defeat Jacob, he touched him on the sinew of his thigh. As a result, Jacob had a limp to
remind him the lesson. The angle said that from now on, Jacob would be called Israel
meaning "one who has struggled with God".
This turning point allowed Jacob finally became a true peacemaker to make peace
with Esau. Later, Jacob and Esau buried their father together in peace.
7.2.1.3. Joseph
Joseph was the eleventh son of Jacob and the elder of the two sons of Rachel was
born at Haran. Joseph was born in a complicate family. Jacob had twelve sons and one
daughter by his two wives and his two concubines. His mother was his father’s favorite
wife. He was loved by both of his parents. When his mother died, his father took the
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role of mother to love him. In this loving environment, he acquired the harmonious
social life.
As a harmonist, Joseph appeared to be ignorance of the danger of conflict from
social hierarchy within his family.. Jacob loved Joseph more than he loved his other sons.
At the age of 17, Jacob gave Joseph a "coat of many colors." Ignoring of the sensitivity
of social hierarchy, Joseph told his brothers about two of his dreams of the bowing of
sheaves of wheat belonging to his brothers to his own sheaf and the bowing of the son,
moon, and 11 stars to him. His brothers were very jealous of him.
Later, his brothers the brothers took his coat and threw him into the pit. When
they saw a caravan of traders, they sold Joseph into slavery. They lied to their father that
a beast had killed his son. Joseph’s ignorance of social conflict brought him misfortune.
The traders sold Joseph to Potiphar, an officer of Pharaoh in Egypt. With love
and diligence in the harmonious social life, Joseph gained the trust of Potiphar who made
Joseph in charge of the entire household. When Potiphar’s wife tried to seduce him,
Joseph refused her, because of loyalty to Potiphar and to God. One day, Potiphar’s wife
grabbed his coat and he ran away. She then pretended that Joseph had tried to seduce her.
Potiphar was furious and sent Joseph to a jail for the king’s prisoners. Joseph’s
harmonious cooperation (mutual empathy and empowerment) with his master brought
him the social position, but also brought him misfortune.
In prison, Joseph’s love and diligence again made the chief jailor to put him in
charge of all the other prisoners, including Pharaoh’s butler and baker. Joseph’s
interpretations of the butler and the baker turned out to be correct. Pharaoh restored the
butler to his job and killed the baker. After his release, the butler forgot about Joseph.
Without despair, Joseph spent two more years in prison.
Two years later, Pharaoh himself had two dreams. The butler then remembered
Joseph and told Pharaoh about him. Pharaoh sent for Joseph. Joseph interpreted the
Pharaoh’s dreams as seven years of plentiful crops followed by seven years of famine. He
advised Pharaoh to prepare for the periods of plentiful crops and famine. Joseph’s
prediction and advice made Joseph the second-in-command.
When the famine came, Egypt was the only country that had food. The famine
affected Jacob’s family. Jacob sent his 10 oldest sons to Egypt to get food, and kept his
beloved youngest son Benjamin at home. Joseph’s brothers came and bowed to Joseph.
They did not recognize Joseph. Joseph recognized them immediately but pretended they
were strangers. As a harmonist without long social memory of the past, Joseph had no
intention for revenge, but he needed to see his brother Benjamin, and needed to know if
his brothers continued in their evil behaviors. He devised a plan to see Benjamin and to
test his brothers. Finally, he saw Benjamin, and his brothers were proved to be good and
kind. Joseph cried loudly, and revealed his true identity to his brothers. Joseph invited
Jacob’s whole household to Egypt. Joseph was both firm and kind. Joseph represented a
harmonist with love, diligence, and minimum social memory, distinctive hierarchy, and
the yin yang distinction.
7.2.2. The American Presidents
The formation of the core social life is in the childhood. The parent that a child
identifies with determines the social life between yin and yang. The wealth and fame of
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the family that a child is in determines the social life between harmonious or non-
harmonious social life. The competition among siblings sometimes forces a child to take
a core or auxiliary social life different from typically elder siblings. The life experiences
after the childhood determine the auxiliary social life and the negative social life. The
social lives by the idealized self-image of the presidents are listed below.
President Social life As the main mission Political Leaning Prefer Biblical
Idealized Self- is being Character
Image
Left Center Right war peace
Kennedy hero (driver) the hero of new √ √ Moses

establishment
Johnson hero (driver) the hero of poor √ √ Moses
people
Nixon peacemaker peacemaker √ √ Jacob
(expressive)
Ford harmonist harmonist √ √ Joseph
Carter harmonist Harmonist √ √ Joseph
Reagent Hero (driver) the hero of √ √ Moses
capitalism
Bush Hero (driver) the hero of old √ √ Moses
establishment
Clinton peacemaker peacemaker √ √ Jacob
(expressive)
7.2.2.1. Hero: Kennedy, Johnson, Reagan, and Bush
Kennedy and Bush were born in wealthy and famous families. Jack Kennedy’s
maternal grandfather was a mayor of Boston, and his paternal grandfather was a state
representative and senator from Boston area. His father was a wealthy banker and one
time ambassador to England. Bush’s father was a wealthy banker and senator from
Connecticut. His grandfather was a wealthy industrialist. Although Johnson’s family
was not wealthy, his father was a state representative. Reagent’s family was not wealthy
or famous, but his father was very ambitious, seeking for better jobs.. Seeking for better
jobs, his father moved four times in four years during one period of Reagan’s childhood.
In their childhood, they all identified with their fathers who have the social life of driver.
Therefore, all of them have the core social life of driver (the yang active social life) with
the idealized self-image as hero.
In very early age, Kennedy took all triple social lives: driver as the core social life,
expressive as the auxiliary social life, and predator as the negative social life. His was
the second son60. He and his older brother competed furiously. He was ill frequently in
his childhood. He was much worse than his older brother in both athletics and academic
subjects. He could not compete with his brother in the driver social life in terms of
domination, so in early age he took the yin active social life as the auxiliary social life.
He did not appear to be as dominant as his brother in public. He was shy. His joke often
aimed at himself. It actually made him more attractive to women than his brother that
often annoyed his brother. He also took the predator as his negative social life. In school,
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he acted as a spoiled rich kid to do all kinds of mischievous activities just for fun. His
influential father had to rescue him from punishments.
His father wanted his brother to run for president one day. However, his brother’s
early death during the war forced his father to choose Jack Kennedy to run for president.
He grew up fast in domination in terms of self-confidence, even though his father had
some doubt about his capability to deal with public. He was a good enough politician to
be elected as house representative and senator from Massachusetts. His health was poor.
During his convalescence in 1956, he published Profiles in Courage that was awarded the
Pulitzer Prize in 1957.
As the president, Kennedy’s idealized self-image was the hero of new
establishment, New Frontier. This image was inherited from his father who struggled to
establish the new Irish Catholic establishment in the midst of the old New England
Protestant establishment. He initiated a number of programs, such as space program,
civil right, peace crop, immigration, anti-poverty, and Nuclear Test Ban Treaty. In the
mind of many Americans, he was a hero of new establishment, new generation. In the
Viet Nam policy, he showed the negative social life in terms of over-controlling Viet
Nam. When the President of South Vietnam, Ngo Dinh Diem, negotiated a neutralist
coalition government which included Communists, as had occurred in Laos, the
Administration assisted in the coup d'état to overthrew the Diem government. Dean Rusk,
Secretary of State, remarked "This kind of neutralism…is tantamount to surrender."
Without over-controlling Viet Nam, the tragedy of the worthless war would have ended
many years earlier.
Johnson was the firstborn61. When he was born, his grandfather foretold Johnson
would be a senator. His father was a five-term state representative from Texas. He
identified with his father. When he was ten-year old, he helped his father’s campaign by
handing out campaign literature. He said, “I wanted to copy my father, always emulate
him, and do the thing he did.” He also said. “My father was a liberal, progressive fellow
that dealt in helping the poor.” Johnson served as a United States Representative from
Texas from 1937–1949 and as United States Senator from 1949–1960, including eight
years as Senate Democratic leader Before he left for the Representative for the first time,
his father who was dangerously ill told him, “Measure each vote you cast by this standard.
Is this vote in the benefit of people? What does this do for human being? How have I
helped the lame and the halt and the ignorant and the diseased? See if this vote is
generally for humility….”
As Senate Majority Leader, Johnson was responsible for passage of the Civil
Rights Act, the first civil rights legislation passed by the Senate since Reconstruction.
Johnson was considered as the most effective Senate majority leader in history. He
worked hard to gather information about each senator. He was famous for his "The
Treatment" to persuade people to agree with him. He moved in close, his face a scant
millimeter from his target, his eyes widening and narrowing, his eyebrows rising and
falling. From his pockets poured clippings, memos, and statistics. Mimicry, humor, and
the genius of analogy made The Treatment an almost hypnotic experience and rendered
the target stunned and helpless.
As the president, Johnson’s idealized self-image was the hero of poor people. He
convinced Congress to pass the Civil Rights Act, which outlawed most forms of racial
segregation. He achieved passage of a second civil rights bill, the Voting Rights Act that
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outlawed discrimination in voting, thus allowing millions of southern blacks to vote for
the first time. The Great Society program became Johnson's agenda for Congress: aid to
education, attack on disease, Medicare, urban renewal, beautification, conservation,
development of depressed regions, a wide-scale fight against poverty, control and
prevention of crime, and removal of obstacles to the right to vote.
To protect his domestic policy of Great Society, he had to take a hard-line foreign
policy in Viet Nam to please his conservative supporters. Johnson escalated the war
effort continuously. His justification was the Domino Theory. He said, "If we allow
Vietnam to fall, tomorrow we’ll be fighting in Hawaii, and next week in San Francisco."
After the Tet offensive of January 1968, his Viet Nam policy was questioned by general
public, and became increasingly unpopular. He was slow to adjust to the new reality, and
held on his over-controlling attitude. Eventually, it ended his presidency.
Unlike Kennedy and Johnson, Reagan was not born in a wealthy or famous
family62. As a result, he did not have a high ambition originally. His father dedicated to
his work, and at the same time, he always looked for a better new job. His father was a
small business owner. His father disliked governmental interference and governmental
welfare system. Reagan identified with his father. Throughout his career, he emulated
his father’s career path in terms of hard work and ambition for a better new career. As a
result, he often had to receive the on-job training in his new career. He also emulated his
father’s central ideology of small government and capitalism. The lack of high ambition
made him a humbler person and a much less over-controlling person than Kennedy and
Johnson. From the optimistic faith of his mother his mother, Reagan had a particularly
strong faith in the goodness of people and the providence. His burial site is inscribed
with the words:
I know in my heart that man is good, that what is right will always eventually
triumph and that there is purpose and worth to each and every life.
With high idea, humble manner, and strong faith, he had a great appeal to common
people.
As the president, Reagan’s idealized self-image was the hero of capitalism in
terms of small government and strong anti-communism. For the proposal of small
government, he said, "Government is not the solution to our problems; government is the
problem." He cut the budgets of non-military programs, including Medicaid, food stamps,
federal education programs, and the environmental protection agent. Reagan
implemented his supply-side economic policies, including deregulation and substantial
tax cuts. The policies proposed that economic growth would occur when marginal tax
rates were low enough to spur investment, and economic growth would then lead to
higher employment and wages. Critics labeled this "trickle-down economics" in such way
that tax policies that benefit the wealthy will create a "trickle-down" effect to the poor.
During his eight years in office at an annual rate of 3.4% per year. The downside was the
increased inequality between the wealthy and the poor.
Reagan called the Soviet Union "an evil empire." He insisted that efforts at
détente undertaken by previous administrations had favored the Soviets. His policy of
"peace through strength" resulted in a record peacetime defense buildup including a 40%
real increase in defense spending between 1981 and 1985, resulting in the huge national
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deficit. When a reformer, Mikhail Gorbachev, rose to power in the Soviet Union, Reagan
recognized the change, and shifted to diplomacy. They met in four summit conferences
around the world, resulting in the INF Treaty and the decrease of both countries' nuclear
arsenals. It contributed to the end of the cold war. Without the over-controlling social
life, Reagan eventually was able to making a significant contribution toward peace.
Bush was born in a wealthy and well-established Protestant family63. His father
was a Wall Street executive banker and industrialist, and a United States Senator from
Connecticut. His paternal and maternal grandfathers were wealthy industrialist and
banker. Bush wrote, “Dad taught us about duty and service, while Mom taught us about
dealing with life in an old-fashioned way of bring up a family- generous, measures of
both love and discipline.” His father often led his wife and children in prayer and read
them Bible lesson. On Sunday mornings, the family was always at church. His father
had a very high moral standard. During the 1964 election, his father denounced
Rockefeller for divorcing his first wife and marrying a woman about 20 years his junior
with whom Rockefeller had been having an affair while married to his first wife.
Like his peers, he went to private schools. With the sense of duty and service, he
joined navy right after the high school, and became the youngest navy pilot during the
World War II. He attended Yale after the navy duty. His father, he, and his son, George
W. Bush were all members of exclusive Skull and Bones secret society at Yale.
He followed his father’s footstep to work first in the business world. He was
successful in the oil business in Texas. With the sense of duty and service, he joined
politics like his father.
As the president, Bush’s idealized self-image was the hero of the old Protestant
establishment based on duty and service to all Americans. He was the vice president to
Reagan. While the Reagan-Bush program helped produce prosperity for the wealthiest
Americans, the economic benefits of the 1980s were spread far less evenly among
middle- and working-class Americans. When Bush launched his 1988 bid for the
Republican presidential nomination, he promised to extend the benefits to all Americans
what he called a “kinder and gentler America”. In doing so, he moved away from the
extreme aspects by Reagan.
To have a kinder and gentler America, Bush signed a number of major laws in his
presidency, including the Americans with Disabilities Act; this was one of the most pro-
civil rights bills in decades. He worked to increase federal spending for education,
childcare, and advanced technology research. In dealing with the environment, Bush
reauthorized the Clean Air Act, requiring cleaner burning fuels.
Iraq, led by Saddam Hussein, invaded Kuwait; Bush condemned the invasion
immediately and began rallying allies to oppose Iraq. Iraq refused to withdraw from
Kuwait. With the United Nations Security Council opposed to Iraq's invasion, Congress
authorized the use of military force to return control of Kuwait to the Kuwaiti
government. After initial bombing four weeks, a ground invasion was launched, and it
lasted only for 100 hours achieving the goal of liberating Kuwait. Without the over-
controlling social life, Bush stopped the war. Bush's approval ratings skyrocketed after
the successful offensive. Bush and Gorbachev declared a US-Russian strategic
partnership, marking the end of the Cold War. US-Soviet cooperation during the Persian
Gulf War had laid the groundwork for a partnership for resolving bilateral and world
problems.
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7.2.2.2. Peacemaker: Nixon and Clinton
Both Nixon and Clinton identified with their mother and grandmother during the
childhood. Both of them have peacemaker (nurturer) as the core social life, leader (hero)
as the auxiliary social life, and manipulator (strategist) as the negative social life. They
started with peacemaker, and added other two subsequently.
Nixon was born to a hardworking and opinionated businessman and a devout and
compassionate Quaker housewife64. His family was relatively poor. He was the second
son with an older brother and three younger brothers. His father had little former
education, but he learned fast and well to be able to do all kinds of work. He had a fiery
temper and strong opinion in politics. He was a rare Republican populist who liked labor
union and disliked welfare, big government, and big business. Nixon adored his mother,
and said,” No one projected warmth and affection more than my mother did I think it
could objectively be said that she loved everyone and everybody loved her.” Both
parents were religious and devoted to their children. They were dedicated to make sure
their children to receive the best possible education.
His mother was a well-educated woman, proficient in different languages with a
deep interest in European culture. His mother taught him to read. By the age of five he
was an avid reader of children’s encyclopedias, history stories and adult periodicals. She
taught him classic literatures and different languages. She also taught him the Quaker
yearning to be a peacemaker. He was so advanced in school that his teacher promoted
him from the first grade third grade. He was consistently top of his class.
He and his young brother, Arthur (five years younger) had the same quiet social
life, and they were close. He loved Arthur deeply. When Nixon was 12, Arthur died. Of
all the moments of sadness and despair in his life, the death of Arthur hit him hardest. He
said, “It was the first sad moment in an otherwise very happy childhood.”
His mother believed that Arthur’s death was some mysterious manifestation of
God’s will. His father became fanatically religious. Nixon’s reactions were quieter and
more profound. It changed his social life. He had the yin active social life (peacemaker)
like his mother, and now he wanted to be a hero to Arthur. A few months after the
tragedy, he wrote in his school essay entitled ‘Autobiography’: “My plans for the future
if I could carry them out are to finish Whittier High school and College and then to take
post-graduate work at Columbia University, New York. “I would also like to visit
Europe. I would like to study law and enter politics for an occupation so that I might be
of some good to the people.” To successful carry out his plan and to be a hero to Arthur,
he had to acquire the yang active social life (driver) as the auxiliary social life. He was
comfortable in his core social life, and uncomfortable in his auxiliary social life.
Nixon was good in all academic subjects, but he was not good in sport. He
realized that to a leader in school, one had to participate in school sport. In college, he
forced himself to join the football team, even thought he disliked such contact sport. He
worked hard, but his skill and physical ability did not allow him to the first team for all
four years of the college. However, he did accomplish his goal to be the class leader. He
fully utilized the football team as the core of his political support and image in college.
In public, he was a hero with the hardworking, strong, and tough image. During
his time, it was the image of ideal leader, like John Wayne portrayed in the movie. The
Republican Party is dominated by men who prefer the hero image. Nixon grew up in a
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strong Republican area. Being a Republican leader, Nixon had to have the hero image to
survive as a leader in the party. In private with his family and close friends, he was a
peacemaker with the relaxing, soft, and kind manner. The hero image helped him to
advance in his political career quickly. He was a hero of anti-communism. As a hero, he
worked hard and was well-prepared to face any challenge. He outmatched his political
opponents by hard work and good plan. He had to do what a hero leader had to do. He
was uncomfortable in the hero image. He preferred to relax with his family and close
friends.
As a president, Nixon’s idealized self-image was peacemaker, but he still retained
his strong and tough hero image as the protective image for his political career. He had
the dual image. The dual image delayed the end of Viet Nam war for more than two
years, even though he knew the war was not significant. The significant war was the
Cold War. He successfully made the world a more peaceful place by initiating the end of
the Cold War. Nixon's greatest diplomatic achievement: the opening of the People's
Republic of China to the West. Nixon became the first U.S. president to visit Communist
China, marking the beginning of a new relationship between the United States and the
People's Republic. Just months after the China summit, Nixon visited the Soviet Union,
where he and Premier Leonid Brezhnev signed the first ever agreements on nuclear
weapons control.
He also made American a more peaceful society. His program was "New
Federalism.” It was a movement of money and power away from the federal government
and toward states and municipalities, resulting in the creation of numerous local
initiatives. As president, he brought affirmative action to the work area. He formed a task
force on women's rights. He authored the Clean Air Act. He attempted to reform of the
welfare system which would have provided a guaranteed income for America's poor.
American society, particularly American cities, became more peaceful as the end of his
presidency than before his presidency.
Nixon was a tragic figure despite of his great accomplishment as a peacemaker.
His changeable peacemaker image was disliked by the contemporaries who liked the
consistent hero image, and his harsh hero image was disliked by the baby-boomers who
liked the kind peacemaker image. He had the internal conflict between the hero image
and the peacemaker image. Being a peacemaker as his core social life who wanted to be
liked, he was particularly hurt by people, such as news media, who disliked him. In
desperation, he became a manipulator (the negative social life for peacemaker) who was
paranoid and manipulative. Both groups disliked his manipulator image. Eventually, the
manipulator social life ended his presidency.
Clinton’s father died in an automobile accident three months before Clinton was
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born . Following his birth, his mother traveled to New Orleans to study nursing. In
the first three years of his life, he was taken cared by mainly his grandmother who was a
strong and independent woman. She taught him reading. His mother returned from
nursing school and shortly thereafter married Roger Clinton, who was a part-owner of an
automobile dealership. His mother was a fun loving and flamboyant woman, not a
traditional type woman. To be a good mother, wife and nurse and to maintain her fun
loving and flamboyant style at the same time, she had to manipulate. His stepfather as a
gambler and an alcoholic regularly abused his mother and his half-brother. Most of the
abuses occurred when his stepfather was intoxicated. Clinton intervened several times to
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protect them. Clinton had to be a strong man to protect his mother and brother. His
family trouble was hidden from his neighbors and friends. Therefore, Clinton in the
young age had all three social lives; the yin active social life (peacemaker) as the core
social life from his grandmother and mother, the yang active social life (hero) as the
auxiliary social life as the protector for his mother, brother, and family, and the
manipulator as the negative social life learned from his mother and from the difficult
family situation.
In the kindergarten, he avoided conflict. He was a peacemaker to broker the
peace for the kids who got into fights. He always wanted be liked by everyone. In
school, he was a top student in all subjects except sport. His mother did not go to church,
but she always sent Clinton to church service. He was a devout Christian. One time, his
mother took him to a horse race track. He wanted to leave after just one race.
When Clinton was 15-year old, as Boys Nation senator from Arkansas, he met
and shook hand with President John F. Kennedy in the White House. The encounter
inspired him to enter a life of public service. It was also a way to escape from the
continuous conflict at home.
After finishing the law school at Yale, he returned to Arkansas to teach and
eventually became the youngest government in Arkansas. The Democrat Party is not
dominated by men, so his peacemaker social life was acceptable and even preferred in the
Party. Being a Democrat, he did not have to maintain the hero image, and did not have to
be the hero of any ideology.
As a president, his idealized self-image is peacemaker. He essentially played the
"centrist" role to find solutions between two different ideologies. As a peacemaker,
President Clinton has developed a style of traveling around the country to talk with
citizens in person and felt their pain. Clinton was a charismatic and popular president. In
the world, he successfully dispatched peace keeping forces to war-torn Bosnia and
bombed Iraq when Saddam Hussein stopped United Nations inspections for evidence of
nuclear, chemical, and biological weapons. He became a global proponent for an
expanded NATO, more open international trade, and a worldwide campaign against drug
trafficking. He drew huge crowds when he traveled through South America, Europe,
Russia, Africa, and China, advocating U.S. style freedom. The national economy
enjoyed great prosperity and growth through most of the Clinton years.
Like Nixon, he also had the negative social life of manipulator manifested in his
personal scandal. Unlike Nixon, Clinton left office with a high approval rating of 65%.
He did not have as many internal conflicts as Nixon. Both of them were highly
intelligent with exceptional memory. Both of them contributed greatly to the peace.
7.2.2.3. Harmonist: Ford and Carter
The harmonious social life is the result of the birth and the upbringing in a simple
stable loving environment relatively free of long social memory of the past, distinct social
hierarchy, and sharp yin yang (mother-father) distinction. Unstable environment with
chronic stress, chronic anxiety, and trauma can easily activate the dehumanized prey-
predator instincts resulting in the negative social lives. Ford and Carter were born in such
stable, loving, and relatively simple environment.
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Ford’s parents separated 16 days after he was born67. Her mother moved back to her
parents’ place, and remarried to a paint salesman. He had a stable family life. About his
mother, he said, “Despite of all the discipline, I never doubt her love. A stout, big-boned
woman with an attractive face, she was the most selfless person I have ever known.
Because she made other people’s problems her problems, she had thousands of friends.”
About his stepfather, he said. “He drilled into me and my other half-brothers the
importance of honesty. In fact, he and mother had three rules: tell the truth, work hard,
and come to dinner on time.” About his parents, he said, “"My stepfather was a
magnificent person and my mother equally wonderful. So I couldn't have written a better
prescription for a superb family upbringing."
He was good in school and football. He played football in University of
Michigan. After graduation, two professional football teams offered him to play for
them. He did not think the football career suited him. He wanted to go to law school.
He said, “I thought my talents would be those of mediator and counselor. As Abraham
Lincoln once wrote,” It is a peacemaker that the lawyer has a superior opportunity.” That
appealed to me.” He picked his career because he wanted to be a good person to help
people, not because he wanted to be a leader.
Ford is a harmonist with the harmonious social life. A peacemaker leader wants
to be popular, a hero leader wants to be powerful, and a harmonist leader wants to do the
right thing derived from love and diligence. For a harmonist, doing the right thing is
above popularity and power. In a large social group, an effective leader has to be popular
and powerful. It is hard for a harmonist to be a leader of a large social group. The reason
for a harmonist to be a leader in a large group is for the moral obligation to establish a
harmonious society. A harmonist avoids being an immoral manipulator or an immoral
predator.
After obtaining a law degree at Yale, he returned home. Ford was a member of
the House of Representatives for twenty-four years. Ford described his philosophy as "a
moderate in domestic affairs, an internationalist in foreign affairs, and a conservative in
fiscal policy." It was tenure largely notable for its modesty. As an editorial in The New
York Times described him, Ford "saw himself as a negotiator and a reconciler, and the
record shows it: he did not write a single piece of major legislation in his entire career."
Republican members of the House elected Ford as its Minority Leader. During the eight
years he served as Minority Leader; Ford won many friends in the House because of his
fair leadership and inoffensive personality. To him, initial eager cooperation without lie
rather than dominating leadership was important.
When Vice President Spiro Agnew resigned, Nixon sought advice from senior
Congressional leaders about a replacement. The advice was unanimous. They gave Nixon
no choice but Ford. Eight months later, he was informed that new evidence would be
coming out which would deal a blow to Nixon. He told his wife. Together they prayed,
“God, give us strength, give us wisdom, give us guidance as the possibility of a new life
confronts us. We promise to do our very best, whatever may take place. You have
sustained us in the past. We have faith in your guiding hand in the difficult and
challenging days ahead. In Jesus’ name we pray.” Immediately after taking the oath of
office in the East Room of the White House, he spoke to the assembled audience in a
speech broadcast live to the nation. Ford noted the peculiarity of his position: "I am
acutely aware that you have not elected me as your president by your ballots, and so I ask
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you to confirm me as your president with your prayers." He went on to state: “I have not
sought this enormous responsibility, but I will not shirk it.” The providence gave him the
presidency, and he accepted it.
About a year later, Ford gave Nixon a full and unconditional pardon for any
crimes he may have committed against the United States. It was unpopular, but as a
harmonist, he did the right thing to heal the nation. In a televised broadcast to the nation,
Ford said, “The Nixon family's situation is a tragedy in which we all have played a part.
It could go on and on and on, or someone must write the end to it. I have concluded that
only I can do that, and if I can, I must." A harmonist has minimum social memory, and is
ready to forgive.
Ford reluctantly agreed to run for the presidency in 1976. The pardon of Nixon
was one of the major reasons Ford lost the election. It was the right thing instead of
popular thing to do. Ford's successor, Jimmy Carter, opened his inaugural address by
praising the outgoing President, saying, "For myself and for our Nation, I want to thank
my predecessor for all he has done to heal our land." In 2001, the John F. Kennedy
Library Foundation awarded the John F. Kennedy Profile in Courage Award to Ford for
his pardon of Nixon.
Carter was born as the firstborn in a small town68. His father was a prominent
business owner and his mother was a registered nurse. Early in his life, he learned from
his parents to treat all people, rich or poor, black or white, fairly, equally, and generously.
His father always diligently thought of some new ways to make money from various
sources. When he was thirteen year-old, he wrote on his scrapbook six “good mental
habits”:
“If you think in the right way you will develop (1) the habit of accomplishing
what you attempt, (2) the habit of expecting to like other people, (3) the habit of
deciding quickly what you’d like to do and doing it, (4) the habit of sticking to it,
(5) the habit of welcoming cheerfully all wholesome ideas and experiences, (6) a
person who wants to build good mental habits should avoid the idle daydream,
should give up worry and anger, hatred and envy, should neither fear nor be
ashamed of anything that is honest and purposeful.”
He has followed his six mental habits of diligence in his whole life. He does not seek
popularity and power. He seeks doing the right things derived from love and diligence.
He was a gifted student from an early age who always had a fondness for reading. He
was also good in sport. From a young age, Carter showed a deep commitment to
Christianity. Even as President, Carter prayed several times a day, and professed that
Jesus Christ was the driving force in his life.
He graduated from the Naval Academy. His ultimate goal was to become Chief of
Naval Operations. Seven years later, Carter immediately resigned his commission
because of the death of his father. He took over and expanded his family business in
peanut farming. He involved in local politics, and became a state senator and governor of
Georgia. Carter declared in his inaugural speech of governor that the time of racial
segregation was over, and that racial discrimination had no place in the future of the state.
Carter worked diligently both in political campaigns and political offices. He ran
effective political campaigns and political offices. Outmatching his political opponents,
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he became the Democratic presidential candidate against Ford as the Republican
presidential candidate. Carter narrowly defeated Ford.
As a harmonist, Carter did not care much about the status symbol of the
presidency. He walked along the inaugural parade route, ended the playing of Hail to the
Chief, and carried his own luggage. Politically, he moved the Democratic Party closer to
the political middle ground by deregulation and bureaucratic streamlining. His two
foreign affairs achievements were the peace accord Carter brokered between Prime
Minister Begin of Israel and President Sadat of Egypt at Camp David and the signing of
the Panama Canal treaty.
The Camp David Accords showed the strength of Carter as a harmonist who did
the right things derived from love and diligence instead of popularity and power. Carter,
Begin, and Sadat were in Camp David. Carter worked hard to create an atmosphere of
informality to achieve harmony as a group, but Begin and Sadat kept to themselves
except for the formal sessions. Their positions for a peace accord were far apart. No
resolution had been reached. Carter decided to take the two of them on a trip to
Gettysburg, Pennsylvania to break this deadlock. He showed the two leaders the
battlefield and gave them a history lesson about one of the battles that had taken place
during the U.S. Civil War. It was a reminder of the horror of war that can ensue when
leaders fail to settle their differences by peaceful negotiation. It was important to do the
right things even though the right things might not be popular at the time.
Retuning to the Camp, they still could not reach agreement. Begin was ready to leave.
Carter himself drafted a version of the framework document with the help from a Begin’s
aid, a Sadat’s aid, and the Secretary of State. He himself shuttled between Begin and
Sadat with the draft and the revisions. When Begin rejected the final draft, Sadat was
also ready to leave. Carter prayed for divine intervention. Carter begged Sadat to stay for
a while, and promised to work on the final draft without changing the essential details.
The next morning, as they all were about to depart without a peace agreement, an
agreement finally reached. Next year, a peace treaty was signed between Israel and
Egypt in Washington, D.C. Both Begin and Sadat took a great risk in terms of
popularity, power, and personal safety. Begin and Sadat later received the Nobel Peace
Prize for the peace treaty.
His two distinctively new policies to promote the harmonious society were the
energy policy and the human rights. On the energy policy, he warned Americans that the
1979 energy crisis as the result of the way of life. "Too many of us now tend to worship
self-indulgence and consumption. Human identity is no longer defined by what one does
but by what one owns". Consumerism provided people with false happiness, but it also
prevented Americans from confronting the profound challenge the energy crisis. To solve
the energy crisis in a way that takes seriously both our limits and our greatness. He
spoke the truth, but people disliked the gloomy outlook and the necessary change of the
way of life. His energy policy was not popular. Carter promoted a foreign policy that
put human rights at the front. It deviated from the long-held policy of containment
toward the Soviet Union. In reality, the human rights policy was hard to do in the world
where power and self-interest are more important than the human rights. Both energy
policy and human rights remain as the guide toward a more harmonious society.
After he left office, his extensive peacekeeping and humanitarian efforts have led him to
be widely hailed as one of the most successful ex-presidents. Carter received the Nobel
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Peace Prize for his work to find peaceful solutions to international conflicts, to advance
democracy and human rights, and to promote economic and social development through
the Carter Center.
For Ford and Carter, doing the right thing was above popularity and power. They
saw the presidency as a vehicle for constructive change, propelled by firm and very
Christian convictions about right and wrong. Their close friendship developed after
Carter had left office. Until Ford's death, Carter and his wife visited the Fords' home
frequently.
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8. The Social-Life Psychotherapy of Sufferings and
Sins
8.1. The Social-Life Psychotherapy of Social-Life Sufferings
The two different traditional ways of the social-life psychotherapy of social-life

sufferings can be seen in the Old Testament and the New Testament. The first way is
based the theory of punishment. In the Old Testament and in Hinduism, suffering is
defined as the punishment for social-life sin, because human society uses social and
physical suffering to punish sinners. Therefore, the way to liberate from suffering is to
follow the right social way of living away from social-life sin which is mainly from
injustice. The social-life psychotherapy of suffering in the Old Testament relies on God,
while the social-life psychotherapy of suffering in Hinduism relies on reincarnation.
The second way is based on the theory of liberation. In the New Testament,
Buddhism, and Daoism, suffering is defined as the absence of the right way of living. In
the New Testament, the absence is indicated by the control of evil in the world, in
Buddhism, the absence is indicated by the control of greed in the human mind, and in
Daoism, civilization is the source of suffering. The liberations from suffering are
Christian liberation from the evil power, Buddhist liberation from greed, and Daoist
liberation from civilization.
The end result of both traditional ways of social-life psychotherapy for sufferings
is the adoption of social-life fitness. For Judaism and Hinduism, the social-life fitness is
collective wellbeing, while for Christianity, Buddhism, and Daoism, the social-life fitness
is harmonious cooperation. The therapy of physical suffering is the adoption of physical
fitness. In the same way, the social-life psychotherapy of social-life suffering is the
adoption of social-life fitness.
The therapy of physical suffering involves the diagnosis of suffering and the
treatment for physical suffering. The treatment of physical suffering involves the reduction
of physical discomfort and the adoption of physical fitness. Likewise, the social-life
psychotherapy of social-life sufferings involves the diagnosis of social-life sufferings and
the treatment for social-life sufferings. The treatment of social-life sufferings involves the
stress-anxiety reduction and the adoption of social fitness.
8.1.1. The Diagnosis of Social-Life Sufferings
The three social-life sufferings are alienation, unfulfillment, and loneliness

(disconnection). Alienation is the suffering of the separation from a recognizable social
collective unit. Unfulfillment is the suffering from the lack of satisfactory individualistic
achievement. Loneliness is the suffering from the lack of one-to-one harmonious
relation. A collective lifer who enjoys collective wellbeing suffers strongly from
alienation, and weakly from unfulfillment and loneliness. A individualistic lifer who
enjoys individualistic achievement suffers strongly from unfulfillment, and weakly from
alienation and loneliness. A harmonious lifer who enjoys harmonious cooperation suffers
strongly from loneliness, and weakly from alienation and unfulfillment. In general,
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women suffer strongly from alienation, and men suffer strongly from unfulfillment. The
collective religions, such as Judaism, suffers strongly from alienation, particularly, the
alienation from God. As collective lifers, Nixon and Clinton who enjoy collective
wellbeing suffer strongly from alienation. The individualistic society, such as capitalism,
suffers strongly from unfulfillment as underachievement. As individualistic lifers,
Kennedy, Johnson, Reagan, and Bush who enjoy individualistic achievement suffer
strongly from unfulfillment. All people have the harmonious social life, so all people
suffer greatly from loneliness. The harmonious religions suffer strongly from loneliness
as disconnection. As harmonious lifers, Ford and Carter who enjoy harmonious
cooperation suffer strongly from disconnection.
Different sufferers have different causes for social-life suffering. The cause can
be social-life disorder or the absence of the social-life fitness. The cause of the suffering
for a social lifer is social-life disorder, while the cause of the suffering for a lost or hidden
social lifer is the absence of the social-life fitness. For a social lifer, the response to
social-life disorder that enhances social-life demise is social-life suffering that prompts
attention to social-life disorder. A hidden social lifer has dual social lives: one hidden
and one public. For a hidden social lifer, the absence of the social-life fitness in public
brings about the absence of the social-life happiness, resulting in social-life suffering.
Social-life suffering prompts attention to the absence of the social-life fitness.
8.1.1.1. Alienation
The cause of alienation can be injustice (social-life disorder) or the absence of

collective wellbeing. The collective lifer is happy about social fairness. Injustice causes
suffering, because of the feeling of gross unfairness. The identifications of injustice and
alienation are the major tasks of the collective society including socialism, Judaism,
Hinduism, Confucianism, and Islam. The source of injustice can be from society, fate,
God, or the unknown. The injustice from society can be discrimination, gross inequality,
corruption, and crime. The injustice from fate can be certain disability that keeps a
person out of a social group. The injustice from God can be the perceived unfairness
from God. A divorced person who senses injustice of the divorcing process suffers
greatly from the alienation resulted from divorce. A person who loses a close relative or
friend from untimely death due to the perceived injustice from society, fate, God, or the
unknown suffers strongly from the alienation resulted from the separation. A person
who is expelled from a social group due to the perceived injustice from society, fate,
God, or the unknown suffers strongly from the alienation resulted from the expulsion.
The absence of collective wellbeing applies to a lost collective lifer who loses
collective wellbeing or a hidden collective lifer with the involuntary public individualistic
social life or harmonious social life. The hidden collective lifer without the public
expression of collective wellbeing causes social-life suffering from alienation. One
example is Richard Nixon whose hidden social life was the collective wellbeing, and
involuntary public lifer was the individualistic social life. Privately, he enjoyed
collective wellbeing with a small group of people, but his involuntary public
individualistic social life forced him to be divisive, resulting in public alienation from
many people. He suffered strongly from public alienation as an outcast. After the
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presidency, he was able to enjoy collective wellbeing in public and in private, and he did
not suffer from unfulfillment.
8.1.1.2. Unfulfillment
The cause of unfulfillment can be repression (social-life disorder) or the absence

of individualistic achievement. The individualistic lifer is happy about individualistic
achievement. Repression of individualistic achievement causes suffering. The
identifications of repression and unfulfillment are the major tasks of Freud’s
psychoanalysis and capitalism. The source of repression can be from society, fate, God,
or the unknown. An underachieved person who perceives repression from society, fate,
God, or the unknown suffers strongly from unfulfillment. The repression from society
can be unreasonable regulation to keep law and order of society. The repression from
fate can be certain disability that restricts a person’s achievement. The repression from
God can be the perceived unreasonable restriction from God.
The absence of individualistic achievement applies to a lost individualistic lifer
who loses individualistic achievement or a hidden individualistic lifer with the
involuntary public collective social life or harmonious social life. The hidden
individualistic lifer without the public expression of individualistic achievement causes
social-life suffering from unfulfillment. One example is Martin Luther. When he was an
Augustinian monk, he had the hidden individualistic social life behind the involuntary
public harmonious social life as a monk. Before he was a monk, he pursued the
individualistic achievement in theology and philosophy. He became a monk
involuntarily. He was in the middle of a thunderstorm and a lightning bolt struck near
him. He was terrified of death and divine judgment. He cried out, "Help! Saint Anna, I
will become a monk!" He tried very hard to become a monk living in the life of
harmonious cooperation without individuality. As a monk, he could not pursue
individualistic achievement. He suffered. For a public monk, the public suffering for the
harmonious lifer is disconnection. He tried very hard to deal with the public suffering of
disconnection from God, but his suffering actually increased, because his real suffering
was unfulfillment.
8.1.1.3. Loneliness (Disconnection)
The cause of loneliness (disconnection) can be disharmony (social-life disorder)

or the absence of harmonious cooperation. The harmonious lifer enjoys harmonious
cooperation. Disharmony causes suffering. The identifications of disharmony and
disconnection are the major tasks of the harmonious religions (Daoism, Buddhism, and
Christianity). The source of disharmony can be from society, fate, God, or the unknown.
A lonely person who perceives disharmony from society, fate, God, or the unknown
suffers strongly from loneliness. The disharmony from society can be hatred, jealousy,
pride, and wrongful accusation. The disharmony from fate can be certain disability that
restricts a person’s harmonious cooperation. The disharmony from God can be the
perceived unkindness from God.
The absence of harmonious cooperation applies to a lost harmonious lifer who
loses harmonious cooperation or a hidden harmonious lifer with the involuntary public
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individualistic social life or collective social life. A hidden harmonious lifer without the
public expression of harmonious cooperation causes social-life suffering from loneliness.
The founders of the harmonious religions (Daoism, Buddhism, and Christianity) had the
hidden harmonious social life before the establishment of their harmonious religions.
There was no harmonious society, so they had to establish the revived harmonious
society for harmonious cooperation to cease the suffering of disconnection. Another
example is Francis of Assisi. Before he was a monk, he had the hidden harmonious
social life behind the involuntary public individualistic social life. His father who was a
wealthy merchant wanted him to be successful in business. He was every sensitive to
people’s plight in terms of disconnection. One time, when he helped his father to sell
merchandise, he gave everything he had to a beggar who asked for alms. He was not
happy about the individualistic social life.
8.1.2. The Treatment for Social-Life Suffering
The two treatments for social-life suffering are stress-anxiety reduction and the
adoption of social-life fitness. The social-life psychotherapy of social-life suffering is not
easy, so it is necessary to provide stress-anxiety reduction for the duration of social-life
psychotherapy. The adoption of social-life fitness allows the cessation of social-life
suffering.
8.1.2.1. Stress-Anxiety Reduction
According to the National Institutes of Health, stress is an instinctive response to

frustration, while anxiety is an instinctive response to fear and uneasiness, usually from
multiple stressors or a long-term stressor. An excessive amount of stress can compound
into an anxiety disorder. For common usage, stress includes both stress and anxiety.
When stress and anxiety occur, muscles tighten, blood pressure rises, the heart
speeds up, and extra adrenaline rushes through the body. It is an automatic, wired-in
response, once danger or demand is perceived. The purpose of the stress reaction is
survival. The responses provide the extra strength needed to fight off danger or to flee
from it. This is a fundamental and powerful response. Three different parts of the brain
are involved in this adaptive response: the brain stem, the mid brain, and the cortex. The
social-life suffering related to social survival produces chronic stress-anxiety, which is
unhealthy mentally and physically.
As the brain had tripled in size during human evolution, the prefrontal cortex had
increased in size six fold. The prefrontal cortex in humans occupies a far larger
percentage of the brain than any other animal. Thus, the prefrontal cortex serves as
executive function for the transformation from the non-harmonious social life into the
harmonious social life. The prefrontal cortex has a high number of interconnections
between both drives and instincts in the brainstem's Reticular Activating System and
emotion in the limbic system. As a result, the prefrontal cortex can control pleasure, pain,
anger, rage, panic, aggression, fight-flight-freeze responses, and basic sexual responses.
Stress-anxiety reduction is to strengthen the neural connection between the prefrontal
cortex and drive, instinct, emotion, and cognition in the brain. The stress-anxiety
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reduction mind consists of the calm mind and the clear mind for mainly stress and
anxiety, respectively.
The Stress-Anxiety Reduction Mind
The Stress-Anxiety Reduction Mind Calm mind Clear mind

Christianity Faith Wisdom
Buddhism right concentration right mindfulness
Neuroscience prefrontal cortex
Purposes stress reduction anxiety reduction
relaxation and integrity emotional stability and objectivity
the calm mind: stress reduction

The calm mind is mainly for stress reduction. The calm mind is through the
prefrontal cortex that concentrates non-judgmentally at one point or task. Distractive
emotion is pushed gently aside. Through the prefrontal cortex, the calm mind trains the
mind to focus calmly and objectively. Objectivity relates to the perception without
distortion by personal emotion and instinct. Eventually, the calm mind disperses and
reduces the persistently high emotion due to stress. The calm mind is equivalent to faith
from Christianity and right concentration Buddhism.
The calm mind is strengthened by meditation and prayer. The meditation for the
calm mind is the concentrative meditation. In terms of meditation, the non-verbal
method includes concentrating on the breath, movement (walking, Sufi dancing, yoga, Qi
Gong, and Tai Chi), and mantra. The verbal method involves prayer. In prayer, the close
relation with God as a close friend establishes the personal harmonious cooperation
within the mind of the person who prays. The personal harmonious cooperation within
the mind establishes the calm mind. The calm mind is for stress reduction in terms of
both relaxation and integrity through the prefrontal cortex.
A typical example for calm mind meditation is Herbert Benson’s Relaxation
Response, which makes the basic steps of meditation easy to understand and apply as
below69.
1. Sit quietly in a comfortable position.
2. Close your eyes.
3. Deeply relax all your muscles, beginning at your feet and progressing up to your
face. Keep them relaxed.
4. Breathe through your nose. Become aware of your breathing. As you breathe out,
say the word, "one"*, silently to yourself. For example, breathe in ... out, "one",-
in .. out, "one", etc. Breathe easily and naturally.
5. Continue for 10 to 20 minutes. You may open your eyes to check the time, but do
not use an alarm. When you finish, sit quietly for several minutes, at first with
your eyes closed and later with your eyes opened. Do not stand up for a few
minutes.
6. Do not worry about whether you are successful in achieving a deep level of
relaxation. Maintain a passive attitude and permit relaxation to occur at its own
pace. When distracting thoughts occur, try to ignore them by not dwelling upon
them and return to repeating "one." With practice, the response should come with
little effort. Practice the technique once or twice daily, but not within two hours
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after any meal, since the digestive processes seem to interfere with the elicitation
of the Relaxation Response.
Another popular relaxation technique is the 4-7-8 breathing exercise 70 as below.
1. Sit up straight
2. Keep the tip of your tongue up against the back of your front teeth during the
entire process.
3. Breathe in silently through your nose as you count to four
4. Hold your breath for seven counts
5. Exhale through your mouth for eight counts while making the “woosh” sound
out loud.
6. This is one full breath. Repeat steps 1-5 for a total of four rounds.
the clear mind: anxiety reduction

The clear mind is mainly for anxiety reduction. The clear mind is through the
prefrontal cortex that is aware clearly and non-judgmentally of specific sense, feeling, or
thought. Distractive awareness is pushed gently aside. Through the prefrontal cortex, the
clear mind trains the mind to aware clearly and objectively. Objectivity relates to the
perception without distortion by personal emotion and instinct. Eventually, the clear
mind disperses and reduces the persistently high emotion due to anxiety. The clear mind
is right mindfulness from the Buddhism and wisdom from Christianity.
The meditation for the clear mind is called mindfulness or insight meditation.
The meditators pay close attention to sensations and thoughts as they come and go each
passing moment but refraining from judging or acting on those objects, thoughts and
feelings. The basic principle is labeling information. When the scan of self becomes
difficult, it is necessary to return to the calm mind step.
The prayer for labeling emotion is the mindfulness prayer to talk to God freely.
Guided by the spontaneous spirit, the prayer is a free association private talk with God.
The scan of self is through confession, thanksgiving, and supplication for thoughts and
feelings of guilt, happiness, and stress-anxiety, respectively. Basically, it is a free
association private talk to God about self.
A person experienced in the clear mind meditation or prayer can experience all
things objectively, particularly during meditation or prayer, because the perception of all
things involves the prefrontal cortex. The clear mind is for anxiety reduction in terms of
both emotional stability and objectivity through the prefrontal cortex.
8.1.2.2. The Adoption of Social-Life Fitness
There are two different paths for the adoption of social-life fitness: the
replacement of social-life disorder with the social-life fitness and the conversion to
another social lifer.
the replacement of social-life disorder with the social-life fitness
The path is to replace injustice, repression, and disharmony with collective
wellbeing, individualistic achievement, and harmonious cooperation, respectively. An
abused person who suffers from alienation under injustice finds a just environment for
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collective wellbeing. An unfulfilled person under repression finds a free environment for
individualistic achievement. A lonely person under disharmony finds a harmonious
environment for harmonious cooperation. One can also change the perception about
social-life disorder. A perceived injustice can be a mistaken perception. Time is a most
important factor to replace the old social-life disorder.
the conversion to another social lifer
A person who has the hidden social life suffers from the absence of the social-life
fitness in public. When the person no long hides the social life in public, social-life
suffering ceases. For an example, after Martin Luther had given up being a monk, his
social-life suffering ceased. After Francis of Assisi had become a monk, his social-life
suffering discontinued.
When it is not likely to replace social-life disorder with the social-life fitness, the
conversion to another social lifer can cease social-life suffering, because another social
life does not have the same social-life suffering. For an example, a woman with the
collective social life suffers from alienation, because of injustice. If she cannot find
collective wellbeing to replace injustice, she can adopt the individualistic social life that
does not suffer strongly from alienation, because the fundamental social unit for the
individualistic social life is individual. She can find the social-life happiness from
individualistic achievement to overcome social-life suffering of alienation. She can also
adopt the harmonious social life that does not suffer strongly from alienation, because the
fundamental social unit is one-to-one harmonious relation instead of a large recognizable
social unit. She can find the social-life happiness from harmonious cooperation to
overcome social-life suffering of alienation. In the same way, when an unfulfilled man
cannot find individualistic achievement to replace repression, he can adopt the collective
social life or the harmonious social life. People who suffer strongly from alienation or
unfulfillment often convert to the harmonious lifer as seen in the conversion to Daoism,
Christianity, and Buddhism from many suffering people.
Both Freud’s psychotherapy and Buddhism deal mainly the suffering of
unfulfillment (dissatisfaction). For Freud’s psychotherapy the cause of unfulfillment is
repression, so the treatment involves the removal of repression, and the adoption of
individualistic achievement to achieve social-life happiness. Buddhism proclaims that
the social-happiness of individualistic achievement is impermanent. The treatment
involves the end of individualistic achievement as social-life happiness, and the
conversion to harmonious cooperation as social-life happiness. Both communism and
Christianity deal mainly alienation. For communism, alienation is expressed as the
alienation of workers in the capitalistic society. For Jesus, alienation is expressed as in
the parables of lost sheep and lost prodigal son. For communism, the cause of alienation
is injustice, so the treatment involves the removal of injustice, and the adoption of
collective wellbeing to achieve social-life happiness. Christianity proclaims collective
wellbeing as a political entity is impermanent. The treatment involves the end of
collective wellbeing as social-life happiness, and the conversion to harmonious
cooperation as social-life happiness. The conversions to different social lives are Chapter
9.
The social-life psychotherapy of social-life sufferings is summarized as below.
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The social-life psychotherapy of social-life sufferings
Social-life Typical Sufferer Cause Path A Path B

suffering Replacement Conversion
Alienation Collective lifer injustice Collective individualistic or
wellbeing harmonious lifer
lost or hidden absence of collective collective lifer
collective lifer wellbeing
Unfulfillment Individualistic Repression individualistic collective or harmonious
lifer achievement lifer
lost or hidden absence of individualistic lifer
lifer achievement
Loneliness Harmonious lifer Disharmony harmonious collective or
cooperation individualistic lifer
lost or hidden absence of harmonious lifer
harmonious lifer harmonious
cooperation
12.1.3. Sudden Social-Life Suffering
Social-life suffering sometimes happens suddenly. The process for the sudden
social-life suffering is similar to the popular stages of sudden grief as the table below.
The 7-Stage of Sudden Social-life suffering

7-Stage
1 Denial A easy way out of social-life disorder or the absence of social-life fitness
2 Anger the emotional recognition of social-life disorder or the absence of social-life
fitness
3 Bargaining another easy way out of the disorder or the absence of social-life fitness
4 Depression the emotional recognition of no easy way out of social-life disorder or the
absence of social-life fitness
5 Upward Turn the decision to deal with social-life disorder or the absence of social-life
fitness
6 Working through Construction of the social-life psychotherapy of social-life sufferings
7 End of Suffering Adopt the proper social-life fitness to end the social-life suffering
The instinctive response to social-life disorder that enhances social-life demise is

social-life suffering to prompt attention to social-life disorder, so individuals can deal with
social-life disorder urgently.
1. Denial
The first stage is denial that is an easy way out social-life disorder or the absence
of social-life fitness. At first, individuals tend to deny social-life disorder or the absence
of social-life fitness has taken place, and may withdraw from our usual social contacts
that may remind individuals of such social-life disorder or the absence of social-life
fitness. It is a defense mechanism that buffers the immediate shock. Individuals may use
drugs and alcohol to isolate themselves.
2. Anger
When reality forces individuals to recognize that denial as an easy way out,
individuals become angry as the emotional recognition of social-life disorder or the
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absence of social-life fitness. In the second stage as anger, the suffering person may be
furious at the person who inflicted the hurt, or at the world, for letting it happen. He may
be angry with himself for letting the event take place, even if, realistically, nothing could
have stopped it. The suffering person feels of wanting to fight back or get even.
3. Bargaining
The third stage is bargaining that is another easy way out of social-life disorder or
the absence of social-life fitness. In the bargaining stage, common thoughts include "I
wish we could have….", "Maybe if I do this….", or "If I change my behavior, will you
come back?" Such bargaining is typically unrealistic.
4. Depression
The fourth stage is depression that is the emotional recognition of no easy way out
of social-life disorder or the absence of social-life fitness. Depression is the feeling of
helpless and hopeless to stop social-life disorder or the absence of social-life fitness. It
may include crying, withdrawal, or any other way that expresses sadness.
5. Upward turn
When the suffering person decides to deal with social-life disorder or the absence
of social-life fitness, depression lessens. It is the upward turn.
6. Working Through
Working through involves the construction of the social-life psychotherapy of
social-life sufferings as described in the diagnosis of social-life sufferings and the
treatment for social-life sufferings.
7. End of Social-life suffering
The end of suffering occurs, when the suffering person adopts the proper social-
life fitness to end the social-life suffering.
8.2. Social-Life Psychotherapy of Social-life sins
The social-life psychotherapy of social-life sin involves the diagnosis of social-

life sin and the treatment for social-life sin.
12.2.1. The Diagnosis of Social-Life Sins
The three social-life sins are injustice sin, repression sin, and disharmony sin for
causing alienation, unfulfillment, and loneliness (disconnection), respectively. Typical
injustice sins are in the Ten Commandments from Exodus 20,
1. You shall have no other gods before me.

2. You shall not make for yourself an idol.
3. You shall not make wrongful use of the name of your God.
4. Remember the Sabbath and keep it holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet anything that belongs to your neighbor.
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Repression sins are the opposites of the freedoms as listed in the US Constitution.
The freedoms include the freedoms of religion, speech, petition clauses, the press,
association, movement, and assembly etc, so repression sins include repressions of
religion, speech, petition clauses, the press, association, movement, and assembly etc.
Disharmony sin is listed by Paul in Romans 1:29-32.
They have become filled with every kind of wickedness, evil, greed and depravity.
They are full of envy, murder, strife, deceit and malice. They are gossips,
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing
evil; they disobey their parents; they are senseless, faithless, heartless, ruthless.
Although they know God's righteous decree that those who do such things
deserve death, they not only continue to do these very things but also approve of
those who practice them. (Romans 1:29-32)
Different social lifers have different degrees of sensitivity toward different social-
life sins, resulting in different degrees of guilt about committing different social-life sins.
Collective lifer who enjoys collective wellbeing is very sensitive and feels very
guilty about committing injustice sin, and is not very sensitive and does not feel very
guilty about committing repression sin and disharmony sin. For an example, a socialist
who enjoys collective wellbeing feels strongly guilty about injustice sin, but can be
repressive toward individualistic achievement and destructive toward harmonious
cooperation without much guilty feeling.
Individualistic lifer who enjoys individualistic achievement is very sensitive and
feels very guilty about committing repression sin, and is not very sensitive and does not
feel very guilty about committing injustice sin and disharmony sin. For an example, a
capitalist who enjoys individualistic achievement feels strongly guilty about repression
sin, but can be injustice toward equality and destructive toward harmonious cooperation
without much guilty feeling.
Harmonious lifer who enjoys harmonious cooperation is very sensitive and feels
very guilty about committing disharmony sin, and is not very sensitive and does not feel
very guilty about committing injustice sin and repression sin. For an example, a
harmonist such as a monk who enjoys harmonious cooperation feels strongly guilty about
disharmony sin, but can completely disregard the justice system that punishes guilty
people severely, and discourages individualistic achievement without much guilty
feeling.
Such specific sensitivity deters committing specific social-life sin, and accelerates
the cessation of specific social-life sin. At the same time, such specific sensitivity
tolerates committing another specific social-life sin, and hinders the cessation of another
specific social-life sin.
8.2.2. The Treatment for Social-Life Sins
The treatment for social-life sin consists of the stress-anxiety reduction and the
adoption of social-life fitness. The social-life psychotherapy of social-life sin is not easy,
so it is necessary to prescribe stress-anxiety reduction for the duration of social-life
psychotherapy. The adoption of social-life fitness allows the cessation of social-life sin.
Stress-anxiety reduction is described before.
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For the adoption of social-life fitness, there are two different paths: the voluntary
replacement of social-life sin with the social-life fitness and the conversion to another
social lifer.
the voluntary replacement of social-life sin with the social-life fitness
The path is to replace voluntarily injustice sin, repression sin, and disharmony sin
with collective wellbeing, individualistic achievement, and harmonious cooperation,
respectively. The voluntary replacement path involves the confession of sin, the
repentance from sin, and choosing social-life fitness.
the conversion to another social lifer
The voluntary replacement is possible, only if the sinner is truly sensitive to
committing social-life sin. For an example, a harmonious lifer is sensitive to disharmony
sin, so the voluntary replacement of disharmony sin with harmonious cooperation is
possible. On the other hand, an individualistic lifer is not sensitive to disharmony sin, so
the voluntary replacement of disharmony sin with harmonious cooperation is not
possible. It is possible to cease social-life sin involuntarily by laws and social coercion.
The only way for an individualistic lifer to be truly sensitive to disharmony sin is
the conversion to harmonious lifer. The conversion allows the individualistic lifer as the
sinner to be sensitive to disharmony sin. The full conversion from the individualistic lifer
to the harmonious lifer provides harmonious cooperation as the social-life fitness.
Another conversion is to leave social-life sin behind. When a sinner is
permanently branded as a sinner by society, the replacement of social-life sin with social-
life fitness is impossible. The only way to cease the guilty feeling of social-life sin is the
conversion into another social lifer that does not consider such social-life sin as social-
life sin. For an example, a man who commits injustice sin that causes alienation
confesses, repents, and chooses collective wellbeing voluntarily. His society, however,
permanently, brands him as a sinner of injustice sin. The only way for him to cease the
guilty feeling from injustice sin is to convert into an individualistic lifer or a harmonious
lifer that does not consider injustice sin as social-life sin. People who commit injustice
sin or repression sin without any closure often convert to the harmonious lifer as seen in
the conversion to Daoism, Christianity, and Buddhism from many sinners. The
conversions to different social lives are Chapter 9.
Social-life psychotherapy of social-life sins is summarized as below.
The social-life psychotherapy of social-life sins
Social-life sin Sinner Sensitivity To Path A Voluntary Path B
Social-life sin Replacement Conversion
Injustice Sin collective lifer Sensitive collective wellbeing individualistic or
harmonious lifer
individualistic or Insensitive collective lifer
harmonious lifer
Repression individualistic lifer Sensitive Individualistic collective or
Sin achievement harmonious lifer
collective or Insensitive individualistic lifer
harmonious lifer
Disharmony harmonious lifer Sensitive Harmonious collective or
Sin cooperation individualistic lifer
collective or Insensitive harmonious lifer
individualistic lifer
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8.2.3. Sudden Social-Life Sin
The process for the sudden realization of social-life sin is similar to the popular
stages of sudden grief as the table below.
The 7-Stage of Sudden Social-life sin

7-Stage
1 Denial A easy way out of social-life sin
2 Anger and Guilt the emotional recognition of social-life sin
3 Bargaining Another easy way out of social-life sin
4 Depression the emotional recognition of no easy way out of social-life sin
5 Upward Turn the decision to deal with social-life sin
6 Working through Construction of the social-life psychotherapy of social-life sins
7 End of Social-life sin Adopting the proper social-life fitness to end the social-life sin
1. Denial
The first stage is denial that is an easy way out social-life sin. At first,
individuals tend to deny social-life sin has taken place, and may withdraw from our usual
social contacts that may remind individuals of such social-life sin. It is a defense
mechanism that buffers the immediate shock. Individuals may use drugs and alcohol to
isolate themselves.
2. Anger and Guilt
When a sinner recognizes the inescapable grave consequence of social-life sin, the
sinner feels guilty and angry as the emotional recognition of social-life sin, including
injustice sin, repression sin, and disharmony sin.
3. Bargaining
The third stage is bargaining that is another easy way out of social-life sin. In the
bargaining stage, common thoughts include "I wish we could have….", "Maybe if I do
this….", or "If I change my behavior, will you come back?" Such bargaining is typically
unrealistic.
4. Depression
The fourth stage is depression that is the emotional recognition of no easy way out
of social-life sin. Depression is the feeling of helpless and hopeless to clear social-life
sin. It may include crying, withdrawal, or any other way that expresses sadness.
5. Upward Turn
When the sinner person decides to deal with social-life sin, depression lessens. It
is the upward turn.
6. Working Through
Working through involves the construction of the social-life psychotherapy of
social-life sins as described in the diagnosis of social-life sin and the treatment for social-
life sin.
7. End of Social-Life sin
The end of social-life sin occurs, when the sinner adopts the proper social-life
fitness to end the social-life sin.
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9. The Social-Life Psychotherapy of Stress-Anxiety
Two different effective ways to deal with stress-anxiety are tolerance and
reduction. Collective social life and individualistic social life develop high tolerance for
stress-anxiety, while harmonious social life prefers calmness and clearness (mindfulness)
and reduces stress-anxiety. The conversions to these three social lives are as follows.
9.1. The Conversion to the Harmonious Social Life
The civilized society is dominated by the non-harmonious evolutionary societies

(the collective and the individualistic societies) that support civilization. Essentially,
every civilized human grows up predominately for the non-harmonious fitness (collective
wellbeing and individualistic achievement). The reduction of the suffering of
disconnection (loneliness) and the atonement of disharmony sin are the typical causes for
the conversion to the harmonious social life. The conversion to the harmonious social
life involves the three-stage conversion: the harmonious relationship, the harmonious
mind, and the harmonious adaptation.
The harmonious relationship is one-to-one-oriented harmonious relationship that
transcends group-oriented collective relationship and individual-oriented individualistic
relationship. The most suitable identity for the harmonious relationship is the kingdom of
God from Christianity. The kingdom of God represents the kingdom of the harmonious
relationship based on love. A Jesus’ last command to his disciples is love.
A new command I give you: Love one another. As I have loved you, so you must
love one another. By this all men will know that you are my disciples, if you love
one another. (John 13:34-35)
The kingdom of God requires the “self-ending” of the non-harmonious social lives and
the “rebirth” into the harmonious social life. In the Christian terminology, the rebirth into
the kingdom of God is “justification” (to make just).
The most suitable identity for the harmonious mind is the fourfold harmonious
mind from Buddhism. The harmonious mind is achieved by practicing meditation
diligently. The last advice and words from Buddha is “All things are perishable. Strive
with earnestness (vayadhamma sankhdra appamddena sampadetha).” The harmonious
mind also requires the “self-ending” of the non-harmonious social lives and the “rebirth”
into the harmonious social mind. In the Christian terminology, the rebirth into the
harmonious mind is “sanctification” (to make sacred).
The most suitable identity for the harmonious adaptation to the world (non-
harmonious civilization) is water from Daoism. To Laozi, the adaptation of the
harmonious social life to the world is like the adaptation of water to its environment.
The best are like water. Water benefits all things and does not compete with
them. It flows to the place that people disdain. In this it comes near to the Way.
(Dao De Jing Chapter 8)
The three-stage conversion constitutes the seven-step conversion is as follows.
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The Seven-Step Conversion:
The harmonious relationship: justification
1. the harmonious relationship identity: the kingdom of God
2. the self-ending
3. the rebirth
The harmonious relationship identity that Jesus provides is the kingdom of God.
To enter the kingdom of God requires the self-ending of the non-harmonious social lives,
which can cause disharmony. The self-ending involves first the confession of
disharmony sin and then the repentance from disharmony sin. The rebirth into the
harmonious society is through the acceptance of the salvation by Jesus whose forgiveness
of disharmony sin allows the repentant person to have complete harmonious life.
The harmonious mind: sanctification
4. the harmonious mind identity: the fourfold harmonious mind (the calm mind, the
clear mind, the loving-kindness mind, and the no-self mind)
5. the self-ending
6. the rebirth
The starting of sanctification as the rebirth into the harmonious mind is
justification as the rebirth into the harmonious relationship. The harmonious mind
identity is the fourfold harmonious mind, consisting of the calm mind, the clear mind, the
loving-kindness mind, and the no-self mind to transform from the non-harmonious social
lives into the harmonious social life. The meditation through the fourfold harmonious
mind produces the sudden realization of the non-existence (self-ending) of the non-
harmonious autobiographic self and the reappearance (rebirth) of the original human
nature with the innate goodness as the harmonious social life.
The harmonious adaptation: adaptation:
7. the harmonious adaptation identity: water
The harmonious adaptation identity of the harmonious social life to the world
(non-harmonious civilization) is non-competitive water.
The Seven-Step Conversion:

the harmonious relationship: justification
Step 1: the harmonious relationship identity
The harmonious relationship identity that Jesus provides is the kingdom of God.
To enter into the kingdom of God requires the rebirth.
In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God
unless he is born again." "How can a man be born when he is old?" Nicodemus
asked. "Surely he cannot enter a second time into his mother's womb to be born!"
Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless
he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives
birth to spirit. You should not be surprised at my saying, 'You must be born
again.' (John 3:3-7)
To Jesus, the kingdom is not of this world as the civilized society.
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Jesus said, "My kingdom is not of this world. If it were, my servants would fight
to prevent my arrest by the Jews. But now my kingdom is from another place."
(John 18:36)
To Jesus, the kingdom of God is not political, and the state of the Roman Emperor
was separated from the kingdom of God, as described by Jesus.
Then he said to them, "Give to Caesar what is Caesar's, and to God what is
God's." (Matthew 22:21)
The kingdom of God is within a person as the harmonious social life.
Once, having been asked by the Pharisees when the kingdom of God would come,
Jesus replied, "The kingdom of God does not come with your careful observation,
nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is
within you." (Luke 17:20-21)
According to Jesus, the kingdom of God does not belong to the kingdom of
civilization as described in the parable of mustard seed and bush.
Again he said, "What shall we say the kingdom of God is like, or what parable
shall we use to describe it? It is like a mustard seed, which is the smallest seed
you plant in the ground. Yet when planted, it grows and becomes the largest of all
garden plants, with such big branches that the birds of the air can perch in its
shade." (Mark 4:30-32)
The kingdom of God starts small like a mustard seed, and it becomes a modest mustard
bush. According to the rabbinical law, a mustard plant was forbidden in a household
garden because it was fast spreading and would tend to invade the veggies. Mustard is a
common, fast-spreading plant, which grows to about four feet in height. Garden
symbolizes artificial civilization, while mustard represents a plant unlike the normal
plants in the artificial civilized garden. The kingdom of God as the kingdom of mustard
bush is small and ubiquitous unlike normal civilized plants, but the kingdom of God
grows in the civilized garden.
The kingdom of God consists of small groups of people.
"Do not be afraid, little flock, for your Father has been pleased to give you the
kingdom. (Luke 12:32)
The civilized society has the propensity to accumulate. The kingdom of God as
the harmonious society does not have the propensity to accumulate.
Jesus looked at him and said, "How hard it is for the rich to enter the kingdom of
God!” (Luke 18:24)
Looking at his disciples, he said: "Blessed are you who are poor, for yours is the
kingdom of God. (Luke 6:20)
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But Jesus called the children to him and said, "Let the little children come to me,
and do not hinder them, for the kingdom of God belongs to such as these. (Luke
18:16)
Therefore, the kingdom of God consists of ubiquitous small groups of people

unlike the kingdom of civilization and without accumulation and grandiosity. The
kingdom of God corresponds to the prehistoric hunter-gatherer society consisting of
ubiquitous small groups of people unlike civilization and without accumulation and
grandiosity.
The small group of people led by Jesus followed Jesus’ command.
With love from God, the kingdom of God is harmonious as in the prehistoric kingdom of
God. Finally, the people in the kingdom of God follow the will of God as Jesus said,
"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven,
but only he who does the will of my Father who is in heaven. (Matthew 7:21)
The will of God is the harmonious society.

The same aspiration to return to the prehistoric harmonious society is expressed in
Daoism. In Daoism, the harmonious relationship identity is the “small state”. Laozi
describes the small group society as following.
Let the states be small and people few. Have all kinds of tools, yet let no one use
them. Have the people regard death gravely and do not migrate far. Though they
might have boats and carriages, no one will ride them; through they might have
weapons, no one will display them. Have the people return to knotting cords (for
their records) and using them. They will relish their food, regard their clothing as
beautiful. Feel safe and secure in their homes. Delight in their customs.
Neighboring states might overlook one another and the sounds of chickens and dogs
might be overheard; yet the people will arrive at old age and death with no comings
and going between them. (Dao De Jing: Chapter 80)
This small state has no ambition to become big and grandiose. The people are plain and
content.
Step 2: the self-ending
The complete harmonious life requires the end of the non-harmonious social lives to
have the complete cessation of disharmony sin and disconnection. The end of the non-
harmonious social lives involves first the confession of disharmony sin and then the
repentance from the disharmonious sin. Disharmony sin is defined as disharmony against
fellow humans as described by Paul in Romans 1:29-32.
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They have become filled with every kind of wickedness, evil, greed and depravity.
They are full of envy, murder, strife, deceit and malice. They are gossips,
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing
evil; they disobey their parents; they are senseless, faithless, heartless, ruthless.
Although they know God's righteous decree that those who do such things
deserve death, they not only continue to do these very things but also approve of
those who practice them. (Romans 1:29-32)
It is impossible for civilized individuals under the domination of the non-harmonious

social lives to avoid all disharmony sins described by Paul. It is not surprising that all
civilized humans are not righteous.
There is no one righteous, not even one. (Romans 3:10)

For all have sinned and fall short of the glory of God. (Romans 3:23)
The confession of disharmony sin is followed by the repentance from disharmony

sin. According to Jesus,
"The time has come," he said. "The kingdom of God is near. Repent and believe
the good news!" (Mark 1:15)
Also, according to Peter,
Repent, then, and turn to God, so that your sins may be wiped out, that times of
refreshing may come from the Lord, (Acts 3:19)
Step 3: the rebirth

The rebirth into the harmonious relationship requires complete harmonious life.
Because of disharmony sin, humans cannot achieve complete harmonious life. Through
the salvation by the sacrifice of Jesus Christ on the cross, disharmony sin can be forgiven.
The repentant people who accept the salvation can claim complete harmonious life for
the rebirth into the harmonious society. The acceptance of Jesus is the end of self.
I have been crucified with Christ and I no longer live, but Christ lives in me.
(Galatians 2:20a)
An individual accepts the salvation to become just (righteous) as complete harmonious life
which allows the rebirth with Jesus into the harmonious society, the God’s family. “This
righteousness from God comes through faith in Jesus Christ to all who believe. (Romans
3:22)”. “That if you confess with your mouth, "Jesus is Lord," and believe in your heart that
God raised him from the dead, you will be saved. (Romans 10:9)”. “Consequently, you are
no longer foreigners and aliens, but fellow citizens with God's people and members of
God's household. (Ephesians 2:19)” “Therefore, if anyone is in Christ, one is a new
creation; the old has gone, the new has come! (2 Corinthians 5:17).”
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Jesus represents “the last Adam, a life-giving spirit (1 Corinthians 15:45)” to
bring back the original harmonious society of the Garden of Eden. Jesus found the new
covenant.
For this reason Christ is the mediator of a new covenant, that those who are called
may receive the promised eternal inheritance—now that he has died as a ransom
to set them free from the sins committed under the first covenant. (Hebrews 9:15)
It is a tremendous life-changing experience to liberate from disharmony sin and

disconnection, and to enter into the warm, loving, and egalitarian harmonious society, which
is build by Jesus to fill with love. A Jesus’ last command to his disciples is
According to Paul, Christians in the church are interconnected as the body of

Christ as he stated,” Now you are the body of Christ, and each one of you is a part of it.
(1 Corinthians 12:27)” In terms of organization, the church in small group unit is
essentially similar to the pre-historic hunter-gatherer harmonious society.
the harmonious mind: sanctification:
Step 4: the harmonious mind identity: the fourfold harmonious mind (the calm
mind, the clear mind, the loving-kindness mind and the no-self mind) for
sanctification
The starting of sanctification as the rebirth into the harmonious social mind is
justification as the rebirth into the harmonious relationship. The harmonious mind (social
life) identity is the fourfold harmonious mind, consisting of the calm mind, the clear mind,
the loving-kindness mind, and the no-self mind to transform from the non-harmonious
mind into the harmonious mind.
They correspond to faith, wisdom, love, and perishable flesh, respectively, in
Christianity, and right concentration, right mindfulness, loving-kindness, and emptiness,
respectively, in Buddhism. For neuroscience, the calm mind and the clear mind relate to the
prefrontal cortex to control non-conscience instincts, and the loving-kindness and the no-self
relate to the hyper friendly instinct and the detective instinct, respectively, in the conscience
instinct.
Fourfold Calm mind Clear mind loving-kindness no-self

harmonious mind mind
Christianity Faith Wisdom Love perishable flesh
Buddhism right right mindfulness Loving-kindness Emptiness
concentration
Neuroscience prefrontal cortex Hyper friendly detective
instinct instinct
Purposes control non-conscience instincts enhance conscience instinct
stress reduction anxiety reduction Hyper friendly = love detection of the
relaxation and emotional stability and kindness no-self
integrity and objectivity
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As mentioned before, the evolution of the conscience instinct required the
expansion of the prefrontal cortex to control the old instincts from the non-harmonious
social life. As the brain had tripled in size during human evolution, the prefrontal cortex
had increased in size six fold. The prefrontal cortex in humans occupies a far larger
percentage of the brain than any other animal. Thus, the prefrontal cortex serves as
executive function for the transformation from the non-harmonious social life into the
harmonious social life. The prefrontal cortex has a high number of interconnections
between both drives and instincts in the brainstem's Reticular Activating System and
emotion in the limbic system. As a result, the prefrontal cortex can control pleasure, pain,
anger, rage, panic, aggression, fight-flight-freeze responses, and basic sexual responses.
A neurological principle in sanctification is to strengthen the neural connection between
the prefrontal cortex and drive, instinct, emotion, and cognition in the brain. One
indication of the importance of the prefrontal cortex in sanctification is the increased
thickness of areas in prefrontal regions of the cerebral cortex associated with the long-
term meditation practice of Buddhist monks71.
the calm mind: right concentration
The calm mind is mainly for stress reduction. The calm mind is based on the
prefrontal cortex and the harmonious cooperation among senses, feelings, and thoughts in
the mind of person. A calm focus that is produced in the prefrontal cortex cooperates
harmoniously with senses, feeling, and thoughts in the mind of a person. In other words,
the calm mind is through the prefrontal cortex that concentrates non-judgmentally at one
point or task. Distractive emotion is pushed gently aside. Through the prefrontal cortex,
the calm mind trains the mind to focus calmly and objectively. Objectivity relates to the
perception without distortion by personal emotion and instinct. Eventually, the calm
mind disperses and reduces the persistently high emotion due to stress. The calm mind is
faith from Christianity and right concentration from the Buddhist Noble Eightfold Path
(right view, right aspiration, right speech, right action, right livelihood, right effort, right
concentration, and right mindfulness).
The calm mind is strengthened by meditation and prayer. The meditation for the
calm mind is the concentrative meditation. In terms of meditation, the non-verbal
method includes concentrating on the breath, movement (walking, Sufi dancing, yoga, Qi
Gong, and Tai Chi), and mantra.
The verbal method involves prayer. In prayer, the close relation with God as a
close friend establishes the personal harmonious cooperation within the mind of the
person who prays. The personal harmonious cooperation within the mind establishes the
calm mind. One of the prayer methods for the calm mind is the centering prayer72 to
center at a sacred word. The faith in harmonious cooperation with God during prayer
allows calm and objective perception.
During meditation, the brain’s activity alters significantly, as mapped by a device
called an electroencephalograph (EEG). The most well-known brain waves evident
during many kinds of meditation are called alpha waves. When the brain moves into an
alpha wave state, many physiological changes occur, such as the parasympathetic half of
the autonomic nervous system. This results in lowered blood pressure and heart rate, a
reduction in stress hormones and slowed metabolism. If meditation is practiced regularly,
these beneficial changes become relatively permanent.
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The opposition to the calm mind is ADHD (attention deficit hyperactivity
disorder). The common symptom is a persistent pattern of impulsiveness and inattention,
with a component of hyperactivity. Typically, ADHD is a developmental disorder. In
one study, the region with the greatest average delay is the middle of the prefrontal
cortex 73 , lagged a full five years in development occurred in elementary school aged
ADHD patients. The drug, Ritalin, for ADHD stimulates activity in the prefrontal cortex.
The prefrontal cortex is important for the calm mind that requires concentration through
the prefrontal cortex.
One of the symptoms for ADHD is the failure to follow instruction because of the
deficiency in the prefrontal cortex. For adult, following instruction is important part of
morality, so the calm mind as concentration is important to resist temptation as
distraction from the right moral path. Alcohol is forbidden because alcohol also
depresses the activity of the sophisticated prefrontal cortex, resulting in lowering the
resistance against temptation. Therefore, the calm mind is for both relaxation and
integrity through the prefrontal cortex.
the clear mind: right mindfulness
The clear mind is mainly for anxiety reduction. The clear mind is based on the
prefrontal cortex and the harmonious cooperation among senses, feelings, and thoughts in
the mind of person. A clear awareness that is produced in the prefrontal cortex
cooperates harmoniously with senses, feeling, and thoughts in the mind of a person. In
other words, the clear mind is through the prefrontal cortex that is aware clearly and non-
judgmentally of specific sense, feeling, or thought. Distractive awareness is pushed
gently aside. Through the prefrontal cortex, the clear mind trains the mind to aware
clearly and objectively. Objectivity relates to the perception without distortion by
personal emotion and instinct. Eventually, the clear mind disperses and reduces the
persistently high emotion due to anxiety. The clear mind is right mindfulness from the
Buddhist Noble Eightfold Path and wisdom from Christianity.
The meditation for the clear mind is called mindfulness or insight meditation.
The meditators pay close attention to sensations and thoughts as they come and go each
passing moment but refraining from judging or acting on those objects, thoughts and
feelings. The basic principle is labeling information. When the scan of self becomes
difficult, it is necessary to return to the calm mind step.
The prayer for labeling emotion is the mindfulness prayer to talk to God freely
because of the personal harmonious cooperation with the Spirit. Guided by the
spontaneous Spirit, the prayer is a free association private talk with God. The scan of self
is through confession, thanksgiving, and supplication for thoughts and feelings of guilt,
happiness, and stress-anxiety, respectively. Basically, it is a free association private talk
to God about self, as Paul states.
In the same way, the Spirit helps us in our weakness. We do not know what we
ought to pray for, but the Spirit himself intercedes for us with groans that words
cannot express. And he who searches our hearts knows the mind of the Spirit,
because the Spirit intercedes for the saints in accordance with God's will.
(Romans 8:26-27)
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The clear harmonious communication with God during prayer allows clear and objective
perception.
The study by Matthew D. Lieberman 74 showed that while the emotion part
(amygdala) of the brain was less active when an individual labeled the negative feeling,
the right ventrolateral prefrontal cortex was more active. The individuals trained in the
scan of self by the mindfulness meditation have higher activity in the right ventrolateral
prefrontal cortex and lower activity in the emotional part of the brain than the individual
without the training in the mindfulness meditation. Unlabeled emotional information can
lead to stress-anxiety, so labeling information reduces stress-anxiety. Labeling
information corresponds to the mindfulness prayer or meditation.
A person experienced in the clear mind meditation or prayer can experience all
things objectively, particularly during meditation or prayer, because the perception of all
things involves the prefrontal cortex. It can overcome instinctive reflexes, such as startle
and habituation. Paul Eckman observed and measured the ability of a seasoned
meditation practitioner to suppress the startle reflex while meditating. Loud sounds went
off out of view and failed to startle this individual while doing his mindfulness (open)
meditation, but not during his concentrative (fixed point) meditation. He has found that
in general meditators don't get as shocked as nonmeditators to such unpredictable loud
sounds75. Similarly, the people with clear mind can handle shocking, unpleasant, and
difficult social encounters objectively, because they are experienced in the control of
emotion by the prefrontal cortex. In this way, they are able to stay in the middle-way,
not psychological extreme. Therefore, the clear mind is for both emotional stability and
objectivity through the prefrontal cortex.
the loving-kindness mind:
Loving-kindness toward all people is derived from the activation of the hyper
friendly instinct of the conscience instinct. The loving-kindness is the foundation of
morality. The loving-kindness mind can be practice during meditation (the Buddhist non-
referential compassion meditation 76 ) or prayer. Typical sacred verses for the loving-
kindness mind from Christianity are
For God so loved the world that he gave his one and only Son, that whoever believes
in him shall not perish but have eternal life. (John 3:16)
Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is
not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.
Love does not delight in evil but rejoices with the truth. It always protects, always
trusts, always hopes, always perseveres. Love never fails. (1 Corinthians 13:4-8)
For Buddhism, typical verses are from the Karaniya Metta Sutta (Hymn of Universal Love).
Let none deceive or decry his fellow anywhere; let none wish others harm in
resentment or in hate. Just as with her own life, a mother shields from hurt her own
son, her only child, let all-embracing thoughts for all beings be yours.
Cultivate an all-embracing mind of love for all throughout the universe in all its
height, depth and breadth — Love that is untroubled and beyond hatred or enmity.
As you stand, walk, sit or lie, so as long as you are awake, pursue this awareness
with your might: It is deemed the Divine State here and now.
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the no-self mind:
The no-self as no non-harmonious autobiographic self is basically derived from
the non-existence of non-harmonious autobiographic self with respect to the harmonious
social life that was the normal social life in the prehistoric time before the civilization.
The realization of the no-self as no non-harmonious autobiographic self is derived from
the activation of the detective instinct of the conscience instinct. The non-harmonious
autobiographic self becomes questionable. The no non-harmonious autobiographic self
along with the questionable non-harmonious autobiographic self is in the right brain. The
prefrontal cortex chooses the no non-harmonious autobiographic self to represent the
non-harmonious autobiographic self.
For Christians, the abstract no-self is the perishable sinful self. For Christianity,
“all have sinned and fall short of the glory of God. (Romans 3:23), and “the wages of sin
is death. (Romans 6:23a)” The self-ending is equivalent to the complete surrendering
self to God for the salvation.
For Buddhism, the abstract no-self is impermanent and imperfect illusive-self
absent of reality and independence. The illusive civilized life is source of disconnection
and suffering. For Buddhism, the self-ending is to extinct the illusive no-self.
Step 5: the self-ending Nirvana
For Christianity, the no-self is the perishable sinful self (flesh), the self-ending is
to die on the cross with Christ, and the rebirth is to resurrect with Christ into the kingdom
of God. For Buddhism, the no-self is the impermanent and imperfect illusive- self and
the self-ending is Nirvana that extinguishes the flame of life. Rebirth in the Buddhist
context relates to reincarnation. For Buddhism, the rebirth into the harmonious mind
corresponds to the way of Bodhisattva that is a person who has achieved enlightenment
has chosen to remain in this world to help those who are suffering, instead of going on to
Nirvana. Therefore, for Buddhism, the harmonious mind is the Bodhisattva Way rather
than reincarnation. For Zen Buddhism, Nirvana and the Bodhisattva Way correspond to
the Insight (dun wu) into the futility of the civilized nature and one’s own original nature
(Buddha nature), the harmonious social life.
To reach the Insight as the transformation from the non-harmonious social life
into the harmonious social life, it is necessary to have all four minds in the fourfold
harmonious mind involving the conscience instinct and the prefrontal cortex. When the
combined fourfold harmonious mind reaches certain critical point unconsciously, the
Insight occurs suddenly. The critical point is how a person feels comfortable enough
unconsciously to change the social life. The Insight consists of the sudden realization of
the non-existence (self-ending) of the non-harmonious autobiographic self and the
reappearance (rebirth) of the original human nature with the innate goodness. The Insight
is sudden because the mind is mostly unconscious. Since the non-harmonious social life
and the harmonious social life always appear and disappear, the Insight is a process rather
a fixed point.
For Christianity, the Insight is the spiritual Insight into the ultimate relationship
between Christ and the perishable flesh from the civilized world. In the Insight for Paul
in the Bible, all things are rubbish.
What is more, I consider everything a loss compared to the surpassing greatness
of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider
them rubbish, that I may gain Christ. (Philippians 3:8)
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For Buddha, all things are perishable. The last advice and words from Buddha is
All things are perishable. Strive with earnestness. (vayadhamma sankhdra

appamddena sampadetha)
To prehistoric hunters and gatherers who had very little material accumulation, it
was not difficult to regard all things as rubbish and perishable. More important than all
things, the harmonious social life was the best prehistoric survival strategy, the TIT FOR
TAT with maximum eager cooperation without lie.
The Insight consists of the self-ending and the rebirth. The self-ending is through
the extinguishment of the abstract no-self. The self-ending is Nirvana in Buddhism and
the death of self on the cross in Christianity. In the meditation or prayer practice, the
self-ending comes from the combination of the no-self mind with any one of the three
minds, the calm mind, the clear mind, and the loving-kindness mind. During such
practice, self disappears. Occasionally, the self-ending comes suddenly outside of
meditation and prayer. After experiential self-ending, there is a sense of letting go of
self. The emotion, due to autobiographic self, loses its emotional impact as if the
emotional memory of the self-identity fades away.
Neurologically, the self-ending is the deliberate inhibition of biological self that
determines the boundary of biological self in space and time. The self-ending is observed
by the brain activity in meditation and prayer examined by neurologist, Andrew
Newberg 77 . When the meditation by the Tibetan Buddhist monks and the prayer by
Franciscan nuns reached to the “peak”, he found increase in activity in the prefrontal lobe
and marked decrease in activity in the parietal lobes. The prefrontal lobe is for mental
concentration. The parietal lobe is for the orientation of self in space, determining where
the self ends and where the external space begins. The decrease in activity in the parietal
lobes means the loss of self. At the peak, people have a loss of the sense of self and
frequently experience a sense of no space and time. Therefore, the brain activity
observed by Newberg corresponds to the self-ending of the biological self, which for a
meditator is the self-ending of autobiographic self. Thus, the self-ending of
autobiographic self has a real brain experience of self-ending, allowing the brain to end
or minimize the non-harmonious autobiographic self.
Step 6: the rebirth: the Bodhisattva Way
Without self, one can feel oneness with the universe in the sense of completely
harmonious cooperation with the universe without self. The self-ending leads to the rebirth
into the harmonious social life, the human original social life. The harmonious social life is
friendlier toward all people, calmer, more contented, more attentive, and more moral than
the non-harmonious social lives.
The result of sanctification is the harmonious social life with maximum
tranquility and contentment. After sanctification, a person with the harmonious social
life and compassion in the harmonious society and in the world is described by Paul in
the Bible.
Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one
another in brotherly love. Honor one another above yourselves. Never be lacking
in zeal, but keep your spiritual fervor, serving the Lord. Be joyful in hope, patient
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in affliction, faithful in prayer. Share with God's people who are in need. Practice
hospitality. Bless those who persecute you; bless and do not curse. Rejoice with
those who rejoice; mourn with those who mourn. Live in harmony with one
another. Do not be proud, but be willing to associate with people of low position.
Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is
right in the eyes of everybody. If it is possible, as far as it depends on you, live at
peace with everyone. (Romans 12:9-18)
The Harmonious Adaptation: Adaptation

Step 7: the harmonious adaptation: adaptation

Christianity Daoism
The harmonious adaptation identity The harmonious adaptation identity
The cross Water
The world as non-harmonious civilization consists of the collective and the

individualistic societies. Both societies work well and consistently as large social groups
in the world. There is a competition between these two societies to determine the most
suitable dominant society for civilization. The harmonious society, however, does not
work well and consistently as a large social group to support civilization. The
harmonious society is simply not a suitable dominant society for the world, so
realistically there should not be competition between the harmonious society and the
world.
The harmonious adaptation identity of the harmonious social life to the world is
non-competitive water from Daoism.
The best are like water. Water benefits all things and does not compete with
them. It flows to the place that people disdain. In this it comes near to the Way.
In their dwellings, they love the earth. In their hearts, they love what is profound.
In their friendship, they love humanity. In their words, they love sincerity. In
government, they love good order. In business, they love ability. In their actions,
they love timeliness. It is because they do not compete that there is no
resentment. (Dao De Jing Chapter 8)
To Laozi, the adaptation of the harmonious social life to the world (non-
harmonious civilization) is like the adaptation of water to its environment. Water does
not compete with its environment in terms of what form to exist. The harmonious social
life simply survives whatever form that the world allows it to exist as long as there is a
place for the harmonious social life that is different from the social lives of the world.
Therefore, the harmonious social life does not mind to exist in the place that the world
dislikes. The motivation for the harmonious society to exist is mutual empathy and
empowerment, instead of winning. It is like water that benefits the world. Water is close
to the Way. The ways to benefit the world is to have down-to-earth living place,
thoughtful mind, loving relationship, trustworthy words, orderly government, capable
business, and timely action. In the long run, the world appreciates the non-competing
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harmonious society. Without competing with the world, the harmonious society as
Christianity, Buddhism, and Daoism actually survives and thrives in the world.
Laozi further described the leadership in the social life. It is also like water, soft
and yielding.
Nothing in the world is as soft and yielding as water, yet nothing can better
overcome the hard and strong, for they can neither control nor do away with it.
The soft overcomes the hard. The yielding overcomes the strong. Every person
knows this, but no one can practice it. Therefore the sage declares: One who
accepts the humiliation of the nation may be the priest at the altar. One who
accepts the misfortunes of the nation is the Empire's Sovereign. True words are
often paradoxical. (Dao De Jing Chapter 78)
For Daoism, a leader of the Way accepts the humiliation and the misfortunes of
the nation. For Christianity, the symbol of the humiliation and the misfortunes is the
cross, and paradoxically, through the cross Jesus reaches priesthood and kinghood. The
harmonious adaptation identity of the kingdom of God to the world is the cross that
accepts the humiliation and the misfortunes of the world rather than the domination of the
world. In the way, paradoxically, the kingdom of God as the harmonious society
survives and thrives in the world.
The summary of the seven-step conversion to the harmonious social life is as
below.
The Seven-Step Conversion to the Harmonious Social Life

Typical causes of the conversion: the reduction of the suffering of disconnection (loneliness) and the
atonement of the sin of disharmony
The Harmonious Relationship: Justification
Christianity 禅宗 (Zen Buddhism)
1 The harmonious relationship identity
The kingdom of God
2 The self-ending
3 The rebirth into the harmonious relationship
The Harmonious Mind: Sanctification
4 The harmonious mind identity 和谐四心
the fourfold harmonious mind 镇定心, 清晰心, 仁慈心, 无我心
the calm mind, the clear mind, the loving- (正定 right concentration, 正念 right mindfulness, 仁慈
kindness mind, the no-self mind (faith, wisdom, loving-kindness, 无 emptiness)
love, and perishable flesh)
5 the self-ending 灭我
the non-harmonious autobiographic self-ending 一刹那间妄念俱灭
6 the rebirth into the harmonious social mind 重生
顿见真如本性
7 Christianity Daoism
The harmonious adaptation identity The harmonious adaptation identity
The cross Water
9.2. The Conversion to the Collective Social Life
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The typical causes for the conversion to the collective social life are the reduction
of the suffering of alienation and the atonement of the sin of injustice. The conversion to
the collective social life involves the three-stage conversion: the collective relationship,
the collective mind, and the collective adaptation.
1. the collective relationship: the collective society
In the first stage, the collective relationship is obtained by joining the collective
society, including the socialistic society, the moral religions (Judaism, Islam,
Confucianism, and Hinduism), and people-oriented work. The goal of the socialistic
society and the moral religions is collective wellbeing. People-oriented work relates to
also collective wellbeing.
The collective relationship is the group-oriented relationship for collective
wellbeing of social group. Within a nuclear family group, there are husband-wife, father-
child, mother-child, and sibling-sibling relationships for collective wellbeing of a family.
Within a religious group, there are God-believers and believer-believer relationships. It
is not a person-to-person relationship without a social group. Different kinds of love
extend to the inside of and the outside of social group.
2. the collective mind: the fourfold mind: the intense mind, the bold mind, the
bonding mind and the nurturing mind
The joining of the collective society provides the start of the conversion to the
collective social life. The next step is the development of the collective mind as the
fourfold mind consisting of the intense mind for collective wellbeing, the bold mind for
collective wellbeing, the bonding mind, and the nurturing mind.
Fourfold collective Intense mind Bold mind bonding mind Nurturing

mind mind
Neuroscience prefrontal cortex bonding nurturing
instinct instinct
Purposes concentrate in collective wellbeing enhance collective instinct
high tolerance for high tolerance for bonding mind nurturing
stress anxiety
the intense mind and the bold mind

The prefrontal cortex has a high number of interconnections in the brainstem's
Reticular Activating System and emotion in the limbic system. As a result, the prefrontal
cortex can control pleasure, pain, anger, rage, panic, aggression, fight-flight-freeze
responses, and basic sexual responses. The prefrontal cortex for collective wellbeing
concentrates instincts and emotions in collective wellbeing. Because of the inevitable
conflicts in social groups, the drive for collective wellbeing inevitably generates stress
and anxiety. In the prefrontal cortex, the intense mind in terms of perseverance allows
high tolerance for the stress under difficult situation. In the prefrontal cortex, the bold
mind in terms of confidence allows high tolerance for the anxiety under unpredictable
situation.
For Judaism, the intense mind and the bold mind come from God’s power as
described in Psalm 23.
The LORD is my shepherd; I shall not be in want. He makes me lie down in

green pastures, he leads me beside quiet waters, he restores my soul. He guides
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me in paths of righteousness for his name's sake. Even though I walk through the
valley of the shadow of death, I will fear no evil, for you are with me; your rod
and your staff, they comfort me. You prepare a table before me in the presence of
my enemies. You anoint my head with oil; my cup overflows. Surely goodness
and love will follow me all the days of my life, and I will dwell in the house of the
LORD forever. (Psalm 23)
It is a poem to describe high tolerance of stress and anxiety in a stressful and

unpredictable society.
Individually, the high tolerance of the stress and anxiety is developed from
personal experiences, learning, determination, hard work, diligence, and perseverance.
The high tolerance is manifested as focus and commitment to collective wellbeing.
The intense mind and the bold mind are the opposites of the calm mind and the
clear mind, respectively, in the conversion to the harmonious social life. The intense
mind allows and tolerates stress, while the calm mind prefers calmness and reduces stress.
The clear mind prefers clearness (mindfulness) and reduces anxiety, while the bold mind
allows unclearness (unpredictability) and tolerates anxiety. In Psalm 23, the intense mind
perceives and tolerates the stress in the presence of enemies, and the bold mind perceives
and tolerates the anxiety in the valley of the shadow of death. The calm mind perceives
enemies not as threat, and feels no stress. Jesus said, “But I tell you: Love your enemies,
and pray for those who persecute you” (Matthew 5:44). During the meditation for the
calm mind, the focus is calmness without stress. The clear mind perceives death not as
uncertainty, and feels no anxiety. Jesus said, “"For God so loved the world that he gave
his one and only Son that whoever believes in him shall not perish but have eternal life”
(John 3:16). During the meditation for the clear mind, the mindfulness of the present
does not perceive uncertainty that leads to anxiety. In Psalm 23, the intense mind and the
bold mind need goodness and love to overcome and tolerate stress and anxiety. The calm
mind and the clear mind feel content and peaceful without constant need for goodness
and love.
the bonding mind
As mentioned before, the collective instincts include the bonding instinct to bond
with other human and the nurturing instinct to nurture the love ones. The bonding mind
and the nurturing mind come from the bonding instinct and the nurturing instinct.
The bonding mind is for group-oriented bonding for collective wellbeing. The
bonding mind is to bond the members of a social group to achieve collective adhesion.
Within collective adhesion, there are different bonds among members of a social group,
such as parent-child, sibling-sibling, and husband-wife. For each bond, such as parent-
child, each person has proper social role in terms of love, authority, and responsibility for
collective adhesion. Proper social role is reinforced externally by proper social manner,
including proper dress, grooming, language, and salutation for each social role. Proper
social role and proper social manner are the foundations for the bonding mind in a large
society.
The stable bonds in a large social group are based on healthy instinctive bonds in
a small natural functional social group, such as the instinctive bond between people and
God and the instinctive bonds among family members. For Confucianism, the bonding
mind is trained first in a small natural social group, such as extended family. A person
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first has to practice the proper social role and ritualistic proper social manner in a family
all the time with proper love, authority, responsibility, dress, grooming, language, and
salutation. With the proper social role and proper social manner, a person is reminded
constantly that one is bonded to a family. This proper social role and proper social
manner in a family are extended to a large society, so all people are reminded constantly
that they are bonded to a large society regardless of individualistic achievement. When a
large society becomes dysfunctional, it is duty of people to reestablish the functional
society where people again can practice proper social roles and social manners in the
large functional society.
the nurturing mind
The nurturing mind is the attitude of the leaders and the elders toward the
followers and the youngsters of the collective society. The nurturing mind is benevolent
based on the parental instinct. In organizations, the nurturing mind results in benevolent
leadership style. The benevolent leaders believes that all their employees should be
guided and treated with benevolence and wisdom like parents treats their children
Benevolent leaders listen to, coach, and mentor their employees to support their growth,
development, and goals and to align their goals to organizational goals. They tolerate and
accept others’ mistakes and imperfections. They salvage the situations of crisis by active
involvement of themselves. They walk the talk. Benevolent leadership is suitable in a
large mature and stable organization.
The completion of the fourfold mind can result in the peak experience that is the
total collective social life happiness from the total collective social life fitness: collective
wellbeing. The peak experience of collective wellbeing is the happiness for sudden
extraordinary wellbeing in social togetherness. The peak experience reinforces collective
social life.
3. the collective adaptation
The adaptation of the collective social life to the individualistic social life is
competition. The survival of the collective social life requires competition against the
individualistic social life that is opposite from the collective social life. The adaptation of
the collective social life to the harmonious social life is non-competition, because while
the collective social life works in a large social group, the harmonious social life works
only in a small social group. They do not compete against each other.
The Three-Stage Conversion to the Collective Social Life

Typical causes of the conversion: the reduction of suffering of alienation and the atonement of the sin
of injustice
1. The Collective Relationship
Joining the collective society
2. The Collective Mind
the fourfold collective mind
the intense mind, the bold mind, the bonding mind, the nurturing mind
3. The Collective Adaptation
Competitive to the individualistic social life Non-competitive to the harmonious social life
9.3. The Conversion to the Individualistic Social Life
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The typical causes for the conversion to the individualistic social life are the
reduction of the suffering of unfulfillment and the atonement of sin of repression. The
conversion to the individualistic social life involves the three-stage conversion: the
individualistic relationship, the individualistic mind, and the individualistic adaptation.
1. the individualistic relationship: the individualistic society
In the first stage, the individualistic relationship is obtained by joining the
individualistic society, including the capitalistic society and task-oriented work. The goal
of the capitalistic society is individualistic achievement. Task-oriented work relates to
also individualistic achievement.
The individualistic relationship is the individual-oriented relationship for social
hierarchy based on individualistic achievement in a social group. Individualistic
achievement deals mostly with impersonal systemizing, such as highly developed
systematizing skills in military, literature, athletics, music, business, science, and
technology in the modern society. The drive for domination forms social hierarchy.
2. the individualistic mind: the fourfold mind: the intense mind, the bold mind, the
systemizing mind and the dominating mind
The joining of the individualistic society provides the start of the conversion to the
individualistic social life. The next step is the development of the individualistic mind as
the fourfold mind consisting of the intense mind for individualistic achievement, the bold
mind for individualistic achievement, the systemizing mind, and the dominative mind.
Fourfold collective Intense mind Bold mind systemizing Dominating

mind mind mind
Neuroscience Prefrontal cortex systemizing dominative
instinct instinct
Purposes concentrate in individualistic achievement enhance individualistic instinct
high tolerance for high tolerance for systemizing domination
stress anxiety
the intense mind and the bold mind

The prefrontal cortex has a high number of interconnections in the brainstem's
Reticular Activating System and emotion in the limbic system. As a result, the prefrontal
cortex can control pleasure, pain, anger, rage, panic, aggression, fight-flight-freeze
responses, and basic sexual responses. The prefrontal cortex for individualistic
achievement concentrates instincts and emotions in individualistic achievement. Because
of the inevitable conflicts in individuals, the drive for individualistic achievement
inevitably generates stress and anxiety. In the prefrontal cortex, the intense mind in terms
of perseverance allows high tolerance for the stress under difficult situation. In the
prefrontal cortex, the bold mind in terms of confidence allows high tolerance for the
anxiety under unpredictable situation.
Individually, the high tolerance of the stress and anxiety is developed from
personal experiences and learning. The high tolerance is manifested as focus and
commitment to collective wellbeing. With the high tolerance of the stress and anxiety,
one can deal with the stress and anxiety with continuous individual efforts to minimize
the stress and anxiety. The training for the intense mind and the bold mind for
individualistic achievement is quite common in the individualistic society. It includes
many individualistic motivation courses to train individuals to develop tough and bold
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mind to have high tolerance of stress and anxiety. Typically, the courses start with
unfulfillment of individuals, and then, train individuals to have high tolerance of stress
and anxiety in order to accomplish difficult and unpredictable task. For the training in
classical Greece, Greek mythological hero had high tolerance for stress and anxiety in the
pursuit of a heroic task.
Socially, the stress and anxiety from individualistic achievement are dealt with by
a well-defined social hierarchy typically based on merit of individualistic achievement in
the modern society. High individualistic achievement that results typically from high
tolerance of stress and anxiety is rewarded with high position in a social hierarchy.
the systemizing mind
As mentioned before, the individualistic instincts include the systemizing instinct
to systemize various objects into a system and the dominative instinct to have domination
in social hierarchy. The systemizing mind and the dominative mind come from the
systemizing instinct and the dominating instinct. The systemizing mind is for task-
oriented work, while the dominative mind is to motivate individuals to have personal
achievement above other people. They can be trained as in the individualistic
competition to compete against one another in task.
As discussed before, bipedalism of human ancestors allowed the free hands to
develop gestural language and tool making. Gestural language led to hyper friendliness,
while tool making led to hyper systemizing. The properties of raw materials, such as
stone, had to be precise to make good tool. The methods to make tool had to be precise
and repeatable. The shapes and properties of tools had to be precise and repeatable. The
usages of tools had to be precise and repeatable. The whole process of tool making-usage
required highly systematic thinking, resulting in hyper systemizing that is unique for
humans and their ancestors. The instinct for hyper systemizing is the hyper precision-
repetition instinct, because a viable and significant system is precise and repeatable. The
extreme form of the hyper precision-repetition instinct is manifested in autism that has an
excessive passion for precision and repetition.
The three-step process for systemizing is 1. the analysis of data, 2. the
construction of elaborate, precise, and repeatable system from the data, and 3. the
verification of the system in all conditions.
For science, technology, or organizational management, systemizing represents
elaborate, precise, and repeatable physical laws, manufacture-usage, or organizational
charts, respectively. For literature, music, art, or sport, systemizing represents elaborate,
precise, and repeatable writing, musical, artistic, or athletic skill, respectively.
the dominative mind
The dominative mind is the mind for competitive social hierarchy. The three
ways to achieve the dominative mind are dominative posturing, dominative social
maneuver, and dominative systemizing. Dominative posturing is the domination in social
gathering. A person who has the ability in the domination in social gathering has
charisma. Dominative social maneuver is the domination by partisan competition in
terms of coalition and confrontation of competitive groups and individuals. Since human
society is highly systematic, people who are good in systemizing occupy high positions in
competitive social hierarchy. People with the best dominative posturing, dominative
social maneuver, and dominative systemizing are the dominative leaders. The
dominative leadership is decisive, charismatic, task-oriented, and transformational. It is
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suitable for a dynamic organization (e.g. entrepreneur organization) that requires frequent
short-term critical decisions and a large mature organization that requires one time
critical short-term change to become a more viable organization.
The completion of the fourfold mind can result in the peak experience that is the
total individualistic social life happiness from the total individualistic social life fitness:
individualistic achievement. The peak experience of individualistic achievement is the
happiness for sudden extraordinary individualistic achievement far above ordinary
individualistic achievement. The peak experience reinforces individualistic social life.
3. the individualistic adaptation
The adaptation of the individualistic social life to the collective social life is
competition. The survival of the individualistic social life requires competition against
the collective social life that is opposite from the individualistic social life. The
adaptation of the individualistic social life to the harmonious social life is non-
competition, because while the individualistic social life works in a large social group,
the harmonious social life works only in a small social group. They do not compete
against each other.
The Three-Stage Conversion to the Individualistic Social Life

Typical causes of the conversion: the reduction of suffering of unfulfillment and the atonement of the
sin of repression
1. The Individualistic Relationship
Joining the individualistic society
2. The Individualistic Mind
the fourfold collective mind
the intense mind, the bold mind, the systemizing mind, the dominative mind
3. The Individualistic Adaptation
Competitive to the collective social life Non-competitive to the harmonious social life
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10. The Practice of Social-Life Health
Physical health, mental health, and social-life health are important to human life.
Physical health relates to human body, mental health relates to the human brain, and
social-life health relates to the social life and social interaction. Health is the condition of
being sound in body, mind, or spirit; especially, freedom from disease or pain. It is
important to keep all three aspects of human life healthy.
10.1. The Social-Life Health Exercise
Weakness, imbalance, and rigidity are major reasons for physical disorder, mental
disorder, and social life disorder, especially in a changing environment. In the current
changing world, strength, balance, and flexibility are important for physical health,
mental health, and social-life health. The exercises for social-life health are the
theoretical, the observational, and the participation exercises.
10.1.1. The Theoretical Exercise
The theoretical exercise for social-life health is the exercise is the theoretical
understanding of social life to improve strength, balance, and flexibility. For the
collective social life, the books to read are the Old Testament for classical collective
society and Capital and The Communist Manifesto by Karl Marx for modern collective
society. For the individualistic social life, the books to read are Greek mythology and
Greek philosophy of science for ancient individualistic society and The Wealth of
Nations by Adam Smith for modern individualistic society. For the harmonious social
life, the books to read are the New Testament and Dao De Jing.
The collective life promotes social group identity and justice among people within
the social group, puts down individualistic achievement, and ignores harmonious
cooperation. In the Old Testament, the social group identity is Israel as the chosen nation
of God who provides the laws for the justice and the identity of Israel. There are clear
reward and punishment to enforce the social group identity and the laws. There is no
glorification of individuals in the Old Testament. The faults of individuals were
explicitly revealed. In Karl Marx’s Capital and Communist Manifesto, the social group
identity is the proletariat which provides justice for all people. Marx put down capitalism
that was a manifestation of individualism, and believed that capitalism would be self-
destructive from its own internal tensions. He wrote about the alienation of workers by
losing control of their lives. In the collective society, “orthodox doctrine” is very
important for social group identity.
The individualistic life promotes individuals and achievements, puts down
collective wellbeing, and ignores harmonious cooperation. Greek mythology glorifies
individuals as heroes and their heroic achievements. Greek mythology does not care
about social group identity and justice among people. There is no “orthodox Greek
mythology” for social group identity. Greek philosophy of science is an individual
pursuit of truth in nature that does not relate to society at all. There is no “orthodox
science” for social group identity. In Adam Smith’s The Wealth of Nations, invisible
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hand that control economy is essentially derived from self-interested individuals without
explicitly social group identity and social responsibility as described below78.
It is not from the benevolence of the butcher, the brewer, or the baker that we
expect our dinner, but from their regard to their own self-interest. We address
ourselves, not to their humanity but to their self-love, and never talk to them of
our own necessities but of their advantages
The harmonious life promotes harmony and cooperation, and puts down
collective wellbeing and individualistic achievement. In the New Testament, Jesus loves
people from all different social identities and classes. Harmonious cooperation is
exemplified by Jesus as a friend to his followers. Jesus said,
I no longer call you servants, because a servant does not know his master's
business. Instead, I have called you friends, for everything that I learned from my
Father I have made known to you. (John 15: 15)
Such harmonious cooperation is expressed by a popular Christian hymn, What a Friend

We Have in Jesus written by Joseph M. Scriven.
What a friend we have in Jesus,

all our sins and griefs to bear!
What a privilege to carry
everything to God in prayer!
O what peace we often forfeit,
O what needless pain we bear,
all because we do not carry
everything to God in prayer.
Have we trials and temptations?

Is there trouble anywhere?
We should never be discouraged;
take it to the Lord in prayer.
Can we find a friend so faithful
who will all our sorrows share?
Jesus knows our every weakness;
Are we weak and heavy laden,

cumbered with a load of care?
Precious Savior, still our refuge;
Do thy friends despise, forsake thee?
Take it to the Lord in prayer!
In his arms he'll take and shield thee;
thou wilt find a solace there.
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The Christian church is the sanctuary for suffering people and sinners. Harmonious
cooperation is expressed as love among people. The New Testament believes that
individualistic achievement is the gift from God rather than the individual honor.
Harmonious cooperation is expressed as water in Dao De Jing.
The best are like water.

Water benefits all things and does not compete with them.
It flows to the lowest level that people disdain.
In this it comes near to the Way.
In their dwellings, they love the earth.
In their hearts, they love what is profound.
In their friendship, they love humanity.
In their words, they love sincerity.
In government, they love peace.
In business, they love ability.
In their actions, they love timeliness.
It is because they do not compete
that there is no resentment. (Dao De Jing Chapter 8)
In human society and within the human mind, there are cores of the collective,
individualistic, and harmonious social lives. Each core in the human mind needs to be
strengthened by the theoretical understanding. The theoretical understanding of all cores
allows balance and flexibility among the cores.
10.1.2. The Observational Exercise
One of the best ways for the observational exercise is to observe the emotions
involved in social life, such as social-life happiness and social-life suffering. In sport
event, the social-life happiness of collective wellbeing is observed in the emotion of sport
fans in the winning of a home team, while the social-life suffering of collective wellbeing
is observed in the emotion of sport fans in the lost of a home team. Such emotion does
not make sense in terms of money and fame. The social-life happiness or suffering of
individualistic social life is observed in the happiness of achievement or lost by
individuals in money and fame. The happiness of the harmonious social life can be
observed from the happiness in charity work and meditation. The social-life suffering of
harmonious social life can be seen in loneliness.
Another area for the observational exercise is the behaviors of apes. Gorillas have
the patriarch collective society for collective wellbeing with strong loyalty to the
dominatingly large male leader. In social group, a silverback is the strong, dominant troop
leader. He typically leads a troop and is in the center of the troop's attention, making all the
decisions, mediating conflicts, determining the movements of the group, leading the others
to feeding sites and taking responsibility for the safety and well-being of the troop. All
members of a social group are loyal to the dominatingly large silverback. The society of
gorillas is similar to human patriarch collective society with strong centralized leader and
doctrine. Chimpanzees have the patriarch individualistic society with the competitive
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hierarchy. The male chimpanzees fight to be the number one. A leader is under constant
challenge. A leader is deposed after the other male chimpanzees have formed alliance
and ganged up against the leader. The society of chimpanzees is similar to the human
patriarch individualistic society with the competitive hierarchy.
Social-life happiness can be addictive as seen in the fanatics for collective
wellbeing in religion and country, individualistic achievement in money and fame, or
harmonious cooperation in meditation. The addiction satisfies short-term social-life
happiness at the expense of overall long-term social-life happiness. The addictive social-
life happiness also causes social-life sin. For an example, recently, the addictive and
intoxicated social-life happiness of individualistic achievement by the investment bankers
destroyed the long-term collective wellbeing of the financial network79.
Through the observation exercise, the existence of social life can be proved, and
the need for social-life strength, balance, and flexibility is recognized.
10.1.3. The Participation Exercise
Most people participate in all three social lives regularly, and are gifted in the
adaptation of one favorite social life. Typically, crisis forces people to actively
participate in other social lives outside the favorite social life. To maintain social-life
health, it is necessary to participate in other social lives to obtain overall social-life
strength, balance and flexibility. The participation in social life allows a person actually
to feel the social-life happiness and the social-life suffering.
It is easy to participate in the individualistic social life in the modern society that
is highly individualistic. The individualistic social life includes individualistic
competition, self-expression, and competitive hierarchy at work. The participation
allows a person to feel the social-life happiness of individualistic achievement, which
permits the person to further participate in the individualistic social life.
Family is the most natural unit of the collective social life. Strong family life
allows a person to enjoy the social-life happiness of collective wellbeing. The extension
of family as the unit of the collective social life to the society in general, particularly in
Judaism and Confucianism, allows a person to enjoy the social-life happiness of
collective wellbeing in society. In the modern society, many social groups, such as
professional social group, ethnic social group, and art and music social group provide the
collective social life.
A small social group with close intimate friends is the most natural unit of the
harmonious social life that provides the social-life happiness of harmonious cooperation.
The harmonious religions (Christianity, Buddhism, and Daoism) and charity
organizations can also provide the harmonious social life in terms of the social harmony
or the personal harmony.
The participation in a social life allows a person to feel the social-life happiness or
suffering in the presence or the absence of the social-life fitness, resulting in the empathy
to other people’s social-life happiness and suffering. The empathy allows the
empowerment to the needy people. The healthy social life allows a person to have
empathy and empowerment with people from all different social lives. The healthy social
life also avoids gross social-life sins by the intoxication and addiction of specific social-
life happiness.
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10.2. Versatile Social Life
The healthy physical life with adequate exercise in strength, balance, and
flexibility allows a person to be versatile in physical activities. Likewise, the healthy
social life can lead to the versatile social life to play different social lives in different
situations. In a new and relatively unorganized situation, a person plays the
individualistic social life to establish self. In a relatively organized and mature situation,
a person plays the collective social life to connect with people. In an informal small
social group situation, a person plays the harmonious social life to enjoy friendship. The
best friends are always in the relation of harmonious cooperation. In a stressful situation,
a person finds opportunity outside of the stressful environment to play the harmonious
social life to release stress. Eventually, the three different social lives within the mind of
a person communicate among one another to choose appropriate social lives in different
situations.
Different social lives can also be the stage social lives in different stages of life.
According to Hindu scriptures, a normal, harmonious life consists of four stages: student,
householder, hermit, and wandering mendicant. The four stages are designed to help
Hindus realize the four ideal aims in life: spiritual duty, material gain, physical and sense
pleasures, and liberation. In the modern time, these four stages in terms of ages correspond
to adolescence, early adulthood, middle aged adulthood, and late adulthood80 as described
by John Kotre and Elizabeth Hall. The four stages of life can be designed to experience all
three different social lives as the stage social lives. The most suitable stage social life for
each stage of growth is as follows.
Four Stages of Life
Stage Social Biological Transition Stage Social Life

Transition
Adolescence dependence to maturity collective social life
independence
Early Adulthood small group to large group Fertility individualistic social life
Middle Adulthood Succession uphill to downhill collective social life
Late Adulthood large group to small group None harmonious social life
Adolescents form their own groups, girls with girls and boys with boys. Within a
group, early adolescents typically have similar attitudes toward school, music, dress, and
drugs. This adolescent social group is important for the learning of social kinship group. It
is place to learn the independence from family, the formation of bonds with the people who
share the similar attitudes, the observation of certain rules and rituals in a group, the sharing
of responsibility and success with people in the group, and the expansion of normal social
activity throng a social group.
The brain becomes fully grow during adolescence. The brain is capable of think of
many possibilities at the same time, abstraction independent of concrete objects, and logical
reasoning. It is possible for late adolescents to form a self identity81 in terms of abstraction
in a broad social context independent of a concrete social group. The self identity includes
the location of ability, the type of people whom they like or dislike, and the kind of future
that they want to have. Toward the end of adolescence, such social identity also includes
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value and religious belief. Social group identity is important for the collective social life.
The stage social life for adolescence is the collective social life.
By the end of adolescence, adolescents are ready to be independent physically,
sexually, emotionally, and intellectually. From a biological point of view, adulthood is the
season of fertility, the time that demands a response to the newly emerged power to
conceive and bear children. It has as much to do with raising children to reproductive age as
it do with bringing them into the world. Biologically, adulthood means that we are at the
height of our physical powers, ready to make the investment of energy that children will
require. The stage social life for early adulthood is the individualistic social life to establish
their places in society.
The term, middle adulthood, referred originally to the period between the beginning
of the empty nest and the onset of old age. Yet the boundaries of this stage have always
been ambiguous. The end point of middle adulthood is as vague as its beginning. Today,
most of us say the season ends at sixty-five, the official age of retirement.
For other primates, the timing of downhill signifies the closeness of death. For
example, female chimpanzees have only about potentially five years to live after menopause.
For human, the transition from uphill to downhill represents a succession of power of
reproduction from middle adults to early adults. The succession appears fairly early in
human potential life. The succession has to be early for human, because for human, the
responsibility of reproduction includes not only the birth of a child but also the care of a
child for about fifteen years. It does not make sense for a middle adult to have an infant
without the presence and the strength to take care the child for about fifteen years, and it
makes more sense to increase the survival rate of the third generation by assisting the
parenthood of one's early adult children and relatives. Because of this extensive time span
of parenthood, the early succession is necessary.
A long-live elder means a long-live source of benevolence. Not only do human
live an inordinate number of years before reproduction begins, they are granted an
absolutely outlandish stretch of time after reproduction ends. Mate fertility diminishes in
the second half of life, though it does not come to a clear-cut end. Female fertility does end
abruptly. When women experience menopause at about fifty, their child bearing years are
over. If a female chimpanzee could live a life as woman, the chimpanzee would have
menopause at the age of eighty or ninety. William Hamilton 82 noted that, "the behavior of a
post-reproductive animal may be expected to be entirely altruistic." The post-reproductive
elders thus tend to be more generous and compassion, especially, when elders are respected
as leaders and advisers in society. The stage social life for middle adulthood is the
collective social life for the current society and for the future society. The long-term
contribution to benefit the coming generations called "generativity" by Erik Erikson 83.
Biologically, late adulthood is like an extension of middle adulthood without a sharp
biological change, as long as one is healthy. High percentage of those over sixty-five do not
have limitation in their daily activities. By age eighty-five, nearly half of elders have no
limitation in their daily activities. Socially, late adults move farther and farther away from
the large social group activities. They can form small social group. Social network is very
important for physical and mental health. Many studies indicate that social network is the
most important factor for physical health. It is even more important than smoking and
drinking. A high quality network can help a person to go through difficult time. In a small
social group, the harmonious social life becomes the stage social life. Late adulthood is the
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time for social harmonious cooperation among people and personal harmonious cooperation
within the mind of a person. The spirit is the harmonious spirit for the harmonious social
life and the spiritual life. The harmonious spirit directs people to do the right things, and
to have faith in the spiritual life.
During late adulthood, people tend to change what can be changed and accept what
cannot be changed. All regretful and sad events are put in a broad perspective. The life
story turns into a satisfactory story. The learning from the life experiences can be then
passed to the future generation as wisdom. Every generation wants to write a satisfactory
life story for the whole society. The learning from the life experiences for the whole society
can be then passed to the future generation as wisdom.
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11. Summary and Conclusion
Social-life science deals with social interactions involving neuroscience,
psychology, evolution, and social sciences. Social-life science is based on the social-life
structural theory, dividing the human social life into the three social lives, consisting of the
yin (collective), the yang (individualistic), and the harmonious social lives, which are
derived from the feminine, the masculine, and the neutral social lives, respectively. Social-
life science explains the principal differences among different human societies, constructs
the healthy society, provides psychotherapy for sufferings, sins, and stress-anxiety, and
maintains the social-life health of individuals.
The collective social life represents collective wellbeing for the feminine task of
upbringing of offspring. The individualistic social life represents individualistic
achievement for the masculine task of attracting female mate. The unique human evolution
produces the harmonious social life that transcends the collective and the individualistic
social life, and represents harmonious cooperation.
instincts. The social-life structural theory is the combination of the three popular theories,
social style theory. The theory starts with the personality system based on the brain
structure and neurotransmitters. Human social lives are derived from the personality system
and the instincts. The human social lives come from social-life biological evolution,
including ape evolution and hominid evolution.
Social-life science explains the social-life cultural evolution consisting of the
Prehistoric Period, the Early Period, and the Modern Period. The prehistoric hunter-
gatherer society in the Prehistoric Period was the harmonious society. In the Early Period
starting from the Neolithic Revolution, the collective society included Judaism, Islam,
Hinduism, and Confucianism, and the individualistic society included Greek
individualism (Greek mythology and science). Later, the harmonious society was formed
as the harmonious religions (Christianity, Buddhism, and Daoism). In the Modern Period
starting from the Renaissance for the Modern Revolution, the modern mass printing and
increased literacy led to communication and understanding among the three branches
(collective, individualistic, harmonious) of human society, resulting in the Modern
Unified Society, such as America. The healthy society in terms of social life is the
Postmodern Unified Three-branch Society where the different social lives work together
constructively rather than destructively.
The social lives of some Biblical characters and American presidents will be
discussed. The social-life psychotherapy for social-life sufferings and sins involves the
diagnosis of and the treatment for social-life sufferings and sins. The treatment involves
stress-anxiety reduction and the adoption of social-life fitness. Harmonious cooperation
corresponds to minimum conflict, resulting in minimum stress-anxiety. Social-life
psychotherapy for stress-anxiety on a permanent base is the conversion to the harmonious
social life. The conversion to the harmonious religions involves the rebirth into the
harmonious society and the harmonious social life. Social-life health requires the exercises
of social-life strength, balance, and flexibility.
Before advanced science based on rationalism and empiricism, humans had many
prejudices and wild speculations about natural phenomena. Advanced science allows
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people to deal with natural phenomena effectively and rationally without prejudices and
wild speculations. Social-life science based on the social-life structural theory can allow
people to deal with social interactions effectively and rationally without prejudices and
wild speculations. Based on social-life science, people have to respect and understand all
three social lives (collective, individualistic, and harmonious social lives), and allow
checks and balances among them. Science cannot explain all about religion, but the
social interaction part of religion can be explained by social-life science. As a result,
social-life science improves the understanding among religions. Social-life science
validates rather trivializes religions. In the same way, the social interaction part of
political ideologies can be explained by social-life science to improve the understanding
among political ideologies. A healthy society in terms of social-life can be built on the
base of such understandings from social-life science.
Before advanced physical health and mental health science, the lack of the
understanding resulted in prejudices and wild speculations about physical and mental
disorders, diagnosis, and treatment. Many physical and mental disorders were
misdiagnosed and mistreated. Advanced physical health and mental health sciences
reduce prejudices and wild speculations, and improve physical health and mental health.
In the same way, advanced social-life health science based on the social-life structural
theory can reduce prejudices and wild speculations, and can improve social-life health in
terms of minimizing social-life disorders, sufferings, sins, and stress-anxiety and
maintaining social-life health for individuals.
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12. Reference
Email address: einsnewt@yahoo.com
Website (download all books): http://sites.google.com/site/einsnewt/
Books list: http://www.scribd.com/einsnewt
1 D. Eisnewt, Social-Life Science, Sribd, 2010, http://www.scribd.com/doc/29096670/Social-Life-Science

2 Goldberg, L. R. (1993). The structure of phenotypic personality traits. American Psychologist, 48, 26-34.
3 Isabel Briggs Myers, Gifts Differing (Palo Alto: CPP, 1993)
4 Carl Jung, V6, Psychological Types (Princeton, N.J.: Princeton University Press, 1955)
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The Social-Life Structural Theory

Yin (Collective) Social Yang (Individualistic) Social Harmonious Social

Sin injustice repression disharmony

1. The Social Lives

1.1. Personality: The Social-Information Personality System

1.1.1. The Social Relation Type

Sociability is a function of all social animals. Committed sociability is bonding

1.1.2. The Information Process Type

The information process type

Information Process The information process type Personality Type

1.1.2.1. Admission: Sensitivity and Assertiveness

Admission High Sensitivity (S) introvert (I)

1.1.2.2. Resolution: Distinctiveness and Network

Information Personality Personality Type The Big Five

1.1.2.3. Action: Goal and Context

Information Personality Personality Type The Big Five

In a computer, each information process goes through an operating system that

1.1.2.4. Openness: Persistence and Updating

Openness High Updating (U) perceiving (P) Openness (O)

An elaborate operating system for a computer not only schedules information

Information Personality system Personality The Big Five

1.2. The Social Lives

1.2.1. The Social Lives for the Primate Social Structures

Social lives Primate Social Characteristics Merrill-Reid

analytical driver yang active

Social life POSITIVE YIN POSITIVE YANG

NEGATIVE YIN NEGATIVE YANG

1.2.3. The Harmonious Social Life and Society

1. Never be the first to defect: indicate eager cooperate

A distinctive character in TIT FOR TAT is eager cooperation as in the first

Social life HARMONIOUS COOPERATION

1.2.3.1. Eager Cooperation - The Hyper Friendly Instinct

1.2.3.2. Detection – The Detective instinct

In the advanced stage of verbal communication, a verbal statement can express an

left brain right brain

expression statement 1 questionable internal alternative

statement 2 questionable internal alternative

When a speaker expresses a statement, which describes an event occurred

left brain right brain

statement 1 changeable internal alternative

statement 2 Changeable internal alternative

expression repeat or conclusion

Negative Yang predatory over-control √ Predator master

Harmonious conscience initial eager √ √ harmonist harmonist

the brain structure–neurotransmitters for socialization and information processing

admission resolution socialization action openness

• yin (network-bonding relation-context = collective wellbeing) and yang

the social instincts

yin passive yin active harmonious yang active yang passive

2.1. Ape Evolution

2.1.1. The Original Ape: the solitary ape

2.1.2. The First Split: the peacemaking ape

2.1.3. The Second Split: the loyal ape

2.1.4. The Third Split: the harmonious ape

2.1.5. The Fourth Split: the aggressive ape

Ape Evolution and Social Structures

orangutan (loose society) bonobo-like common ancestor (matriarch collective)

human (harmonious society) Genus Pan

chimpanzee (patriarch individualistic society) bonobo (matriarch collective society)

History Initial Habitat Characteristic Social Structure

2.2. Hominid Evolution

manipulative hands for tool (Homo habilis 2.2-1.6 Ma)