The Unified Theory of Psychology and Theology: The American Presidents and The Biblical Characters

The Unified Theory
of Psychology and Theology:

the American presidents and the Biblical characters
yin, yang, and harmony

The Unified Theory of Psychology and Theology:
the American presidents and the Biblical characters
Contents
Abstract 3
Introduction 5
1 Psychology: social life 6
1.1. The Social-Information Personality System 6
1.1.1. The Social Relation Type 7
1.1.2. The Information Process Type 8
1.1.2.1. Admission: Sensitivity and Assertiveness 8
1.1.2.2. Resolution: Distinctiveness and Network 10
1.1.2.3. Action: Goal and Context 12
1.1.2.4. Openness: Persistence and Updating 14
1.1.3. The Big Five 15
1.2. The Social life System 16
1.2.1 The Social lives for the Primate Social Structures 16
1.2.2. The Human Instincts and Social Lives 20
1.2.3. The Harmonious Social life 24
1.2.3.1. Cooperation - The Hyper Friendly Instinct 25
1.2.3.2. Detection – The Detective instinct 25
1.2.3.3. The Conscience Instinct 28
1.2.3.4. The Evolution of the Conscience Instinct 31
1.2.4. The Formation of the Social Lives 35
2. Theology: the augmented instincts 38
2.1. Natural Selection and Supernatural Selection 38
2.2. The Augmented Hyper Friendly Instinct 40
2.3. The Augmented Humanized Instinct 43
2.4. The Augmented Conscience Instinct 46
2.4.1. The Transformation Principle 47
2.4.2. The Conversion to the Harmonious Social Life 49
2.5. The Conversion of the Non-Harmonious Social Lives 62
2.5.1. The Conversion to the Collective Social Life 62
2.5.2. The Conversion to the Individualistic Social Life 65
3. The Biblical Characters and the American Presidents 69
3.1. The Biblical Characters 69
3.1.1. Moses 70
3.1.2. Jacob 71
3.1.3. Joseph 71
3.2. The American Presidents 72
3.2.1. Hero: Kennedy, Johnson, Reagan, and Bush 73
3.2.2. Peacemaker: Nixon and Clinton 77
3.2.3. Harmonist: Ford and Carter 79
4. Summary 84
5. Reference 86
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2
Abstract
Psychology is the study of the human mind, while theology is the study of the
supernatural mind. The unified theory of psychology and theology is the theory about the
interaction between the human mind and the supernatural mind. The observable
consequence of the interaction is the observable difference between the human minds
before and after the interaction. The difference is the abstractness, the non-representation
of the expression of the human natural mind. Such abstractness can be added to the
human natural mind only through the supernatural miracle, the non-representation of the
natural physical laws. The unified theory deals with the abstractness and the supernatural
miracle.
The proposed psychology is derived from the personality system and the social
life system, similar to the popular Big Five and the popular Merrill-Reid social style
theory, respectively. The personalities are derived from the brain structure-
neurotransmitters, and the social lives are derived from the instincts. The five factors in
the personality system are Bonding relation-Free relation, Sensitivity-Assertiveness,
Distinctiveness-Network, Goal-Context, and Persistence-Updating, corresponding to
agreeableness, extraversion, conscientiousness, neuroticism, and openness in the Big Five.
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 additional social life is harmony that transcends yin-yang and
passive-active, and exists only in human. The instinct for the harmonious social life is
the conscience instinct that is the combination of the hyper friendly instinct and the
detective instinct, resulting in initial eager cooperation without lie.
In the supernatural selection, the supernatural selects the harmonious social life
and the harmonious society to survive. The augmented instinct is the biological instinct
plus the abstractness through the supernatural miracle. The augmented hyper friendly
instinct provided the abstract social bond to bond the isolated social groups to survive the
harsh environment during the Upper Paleolithic Revolution 40,000 years ago. The
augmented humanized instinct provides the abstract morality to prevent the activated
dehumanized prey-predator instinct in the yin-yang moral religion, resulting in the yin-
yang moral religions, such as Judaism, Hinduism, Confucianism, and Islam. The
augmented conscience instinct provides the abstract rebirth for the civilized people to
return to the harmonious social life and society, resulting in the harmonious religions,
such as Christianity, Buddhism, and Daoism. The American presidents from Kennedy to
Clinton and the Biblical characters, Moses, Jacob, and Joseph are described by the social
life system.
3
THE UNIFIED THEORY OF PSYCHOLOGY AND THEOLOGY
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) introgroup 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
THEOLOGY
instincts + the abstractness through the supernatural

miracle
AUGMENTED INSTINCTS
hyper friendly instinct + humanized instincts + conscience instinct +

the abstract bond the abstract morality the abstract rebirth
4
Introduction
interaction of the human mind and the supernatural mind. The observable consequence
of the interaction is the observable difference between the human minds before and after
the interaction. The difference is the abstractness, the non-representation of the
expression of the human natural mind. Such abstractness can be added to the human
mind only through the supernatural miracle, the non-representation of the natural physical
laws. The paper deals with the abstractness and the supernatural miracle.
The human natural mind is psychology. The proposed psychology consists of two
systems: the personality system and the social life system, which are derived biologically
from the brain structure-neurotransmitters and the instincts, respectively. The personality
system is similar to the popular Big Five. The five factors in the personality system are
Bonding relation-Free relation, Sensitivity-Assertiveness, Distinctiveness-Network, Goal-
Context, and Persistence-Updating, corresponding to agreeableness, extraversion,
conscientiousness, neuroticism, and openness in the Big Five.
social style theory. The additional social life is harmony that exists only in human. 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 initial
eager cooperation without lie. The yin, the yang, and the harmonious social lives result
in the three-branch society, including the collective, the individualistic, and the
harmonious societies, respectively.
The supernatural selection selects the harmonious social life and society as the
blessed social life and society through the augmented instincts. The augmented instinct is
the biological instinct plus the abstractness through the supernatural miracle. The
augmented hyper friendly instinct provided the abstract social bond to bond the isolated
social groups to survive the harsh environment during the Upper Paleolithic Revolution
40,000 years ago. The augmented humanized instinct provides the abstract morality to
prevent the activated dehumanized prey-predator instinct in the yin-yang moral religion,
resulting in the yin-yang moral religions, such as Judaism, Hinduism, Confucianism, and
Islam. The augmented conscience instinct provides the abstract rebirth for the civilized
people to return to the harmonious social life and society, resulting in the harmonious
religions, such as Christianity, Buddhism, and Daoism. The combination of the three
augmented instincts leads to the global Unified Society consisting of the yin-yang moral
religion with the abstract morality and the harmonious society with the abstract rebirth.
5
1. Psychology: social life
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.
The proposed psychology 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.
Psychology consists of two systems: the personality system and the social life
system, which are derived biologically from the brain structure-neurotransmitters and the
instincts, respectively. The personality system is similar to the popular personality
theories: the Big Five and Myers-Briggs Type Indicator (MBTI), while the social life
system is similar to the poplar Merrill-Reid social style theory, consisting of amiable,
analytical, expressive, and driver social styles.
1.1. Personality: The Social-Information Personality System
There are many personality theories. The two popular theories are the Big Five1
and Myers-Briggs Type Indicator (MBTI)2 derived from Carl Jung's personality type3.
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,
sense-intuition, thinking-feeling, and judging-perceiving. The personality system
matches these two popular personality theories.
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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 Winslow4. 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 Pollack5 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 empathy6 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 7 , and by Light to decrease blood
pressure8. Distrust, on the contrary, has heightened emotion and narrow cognition. Thus,
free relation (F) has heightened emotion and narrow cognition. Committed and non-
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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 oxytocin9. 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-Cohen10, 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
8
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 11, 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 old12. 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 13. 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 14, 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 network15. S. H. Woodward 16 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.
11
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)17.
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 18. 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 feelings19. 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 Cantor20 and Hazel Markus21 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,
13
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.
14
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 22.
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 23 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
15
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
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
16
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.
17
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 24 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.
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.
18
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
individualistic individualistic
society achievement
Harmonious flexible the harmonious harmonious
cooperation society cooperation
Merrill-Reid Social Style 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 25 ,
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.
19
• 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
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
20
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.
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
21
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.
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.
22
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
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 people26. In the study, directed by neuroscientist Brooks King-Casas27,
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
23
dominant and cold interpersonal characteristics Most of people with psychopath are men.
In an fMRI study by neuroscientist Kent Kichl28, 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.
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 cooperation29. 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
24
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.
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 group30. 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 31 . 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
25
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
Brownell and Richard Griffin32 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.
26
The reverse of the lie detection neural network is the lie making neural network as
below.
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
27
instinct, resulting in the theory of mind impaired33. People with schizophrenia have an
overactive detective instinct. The prefrontal cortex is not able to sort out so many
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.
28
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.
29
PSYCHOLOGY AND SOCIAL STRUCTURES
PSYCHOLOGY
PERSONALITY


• passive (sensitivity) – active (assertiveness) intragroup interaction
SOCIAL LIFE

SOCIAL STRUCTURES
the loose the tight collective the harmonious the tight the loose
collective society society individualistic individualistic
society society society
30
1.2.3.4. The Evolution of the Conscience Instinct
The yin yang harmonious social life is a new social life which evolved during
hominid evolution34. Human is Homo sapiens, which is the only non-extinct species of
hominids. Hominid evolution started from woodland in Africa as shown in Ardi
(Ardipithecus ramidus) 35 in 4.4 million years ago. 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. In woodland, the environmental pressure was not strong enough to
require the expansion of the brain for intelligence. The further decrease in temperature and
rain turned the woodland into highly impoverished and insecure grassland as shown in
Lucy (Australopithecus, 40% complete skeleton) in 3.2 million years ago. (The brain size,
cranial capacity, is 450-530cc.)
Without the protection of forest, the bipedal hominid in the open grassland faced
predators from both large dangerous animals 36 and conspecific out-groups. The open
grassland resulted in intense inter-group competition. The environment competitive
pressure led to the rapid evolution of hominids whose brain evolved unusually fast relating
to the great competitive advantages in social, linguistic and tool-making skills that required
sophisticated brain. The brain started to expand as shown in the larger brain in Lucy than in
Ardi.
With bipedalism, the walking hands turned into free hands that allowed the potential
for many usages. The first usage is gestural language to improve communication for
survival. Such gestural language became the expression of the hyper friendly instinct. The
next most significant gradual change in the next two million years 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 1.8-1Ma. (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, (1.5-.3Ma), 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 show signs for commanding speech.
The competitive advantage of the spoken language led to the detective instinct as
mentioned before. Ardi already had vocal/facial/gestural communication as the hyper
friendly instinct. The combination of the hyper friendly instinct and theory of mind from the
detective instinct led to the conscience instinct that is maximized eager cooperation without
lie. The social life is the harmonious social life in the harmonious society. Language alone
cannot solve all social conflicts to achieve maximized eager cooperation without lie, so it is
necessary to control social conflicts by will. The social behaviors were still affected greatly
31
by the instincts from the old non-harmonious social lives that hinder frequently maximized
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 injure 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 maximized 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
social 37 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, while the less harmonious
hominid social groups moved out of Africa, and became extinct. 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-productive38, 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 the hyper friendly instinct in conscience, the automatic emergence
of miserable feeling in loneliness steers people toward social connection. Psychologist
John Cacippo39 finds that prolonged loneliness can be as harmful to health as smoking or
obesity. Since conscience involves significantly the prefrontal cortex, loneliness outside
of conscience impairs the performance of the prefrontal cortex, such as in logical
reasoning 40 . 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. 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.
In summary, walking hands turned into free hands by bipedalism. Free hands
allowed improved gestural language that became the expression of the hyper friendly
instinct. Such evolution took place in woodland without the requirement of additional
32
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 and gestural language. The appearance of very useful spoken language
greatly accelerated the expansion of the brain. The spoken language became the
expression of the detective instinct as theory of mind that exists only in human. The
combination of the hyper friendly instinct and the detective instinct 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.
Hominid Evolution: The Evolution of the Conscience Instinct

walking hands
bipedalism (6-2Ma)
free hands for gestural language as the hyper friendly instinct

1.8-1Ma
manipulative hands for gestural language and tool (Homo habilis)
1.5-0.3Ma
manipulative hands and spoken voice for gestural/ spoken language and tool (Homo erectus)
hyper friendly instinct detective instinct = theory of mind
conscience instinct
extra prefrontal cortex (0.2Ma)
enhanced conscience instinct (Homo sapiens)
conscience intelligence conscience will
The prehistoric harmonious hunter-gatherer society as initial eager cooperation

without lie was egalitarian, democratic, and peaceful. The prehistoric 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”41. 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.
33
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 ancient 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 Eden42.
The original goodness in the harmonious prehistoric hunter-gatherer society have
been described by various religions. For Judaism, Islam, and Christianity, the human
original goodness is the human nature in the Garden of Eden before the Fall.
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)
Paul mentioned conscience for all people 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 human innate goodness 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 summary of the yin yang social lives is as below.
34
Summary of the Yin Yang Social lives
Social life Instinct Behavior Perceived Realistic Idealized
Resource And Role Self-Image
Security
abundant deficient
Positive Yin Bonding kindness √ Friend loyalist
Passive
(Amiable)
Positive Yin Nurturing nurturing √ Nurturer peacemaker
Active
(Expressive)
Positive Systemizing discipline √ systemizer idealist
Yang Passive
(Analytical)
Positive dominative strength √ Leader hero
Yang Active
(Driver)
Negative Yin freezing withdrawing √ Prey loner
Passive
Negative Yin manipulative manipulation √ manipulator strategist
Active
Negative addictive obsession √ Addict specialist
Yang Passive
Negative predatory over-control √ Predator master

Yang Active
Harmonious conscience initial eager √ √ harmonist harmonist

cooperation
without lie
1.2.4. The Formation of the 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. 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
35
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.
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, friend, nurturer, systemizer, and
and hero leader
Dual (Positive- loyalist-idealist, peacemaker- friend-systemizer, nurturer-leader,
Auxiliary) hero, idealist-loyalist, and hero- systemizer-friend, and leader-
peacemaker nurturer
Dual (Positive- loyalist-loner, peacemaker- friend -prey, nurturer- manipulator,
Negative) strategist, idealist- specialist, systemizer- addict, and leader –
and hero-master predator
Triple (Positive- loyalist-idealist-loner, friend-systemizer-prey, nurturer-
Auxiliary- peacemaker-hero-strategist, leader-manipulator, systemizer-
Negative) idealist-loyalist-specialist, and friend- addict, and leader-nurturer-
hero-peacemaker-master predator
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
36
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-
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.
37
2. Theology: the augmented instincts
2.1. Natural Selection and Supernatural Selection
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.
So God created man in his own image, in the image of God he created him; male
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
38
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.
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 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 selection43. 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
The supernatural selection selects the harmonious social life as the blessed social
life through the augmented instincts. 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
abstractness is added to the biological instinct to form the augmented instincts. The
augmented instinct is the biological instinct plus abstractness. Such abstractness can be
added to the biological instinct only through the supernatural miracle. The ultimate
purpose of the supernatural participation in human is to return to the innate goodness, the
harmonious social life, and the innate good society, 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
39
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 to the hyper friendly
instinct for bonding the isolated social groups to survive the harsh environment. The
religion is the symbolic religion to use symbol to represent the supernatural. For the
immoral civilized society, the supernatural became the supernatural authority to add the
abstract morality to the humanized instincts to prevent the destructive dehumanized prey-
predator instincts. The religion is the yin-yang moral religion with morality as the main
emphasis. For the civilized people, the supernatural also became the supernatural
liberator to add the abstract no-self to the detective instinct to find the abstract rebirth.
The purpose of the rebirth is to return to the harmonious social life and society. The
religion is the harmonious religion. The three augmented instincts are listed as the table
below.
Biological Supernatural Abstractness Augmented Religions

Instinct Symbol Instincts
hyper friendly supernatural abstract bond augmented hyper Symbolic religion (female
instinct bonder friendly instinct figurines and cave painting)
humanized Supernatural Abstract augmented Moral religions (Hinduism,
instinct authority morality humanized instinct Judaism, Confucianism, and
Islam)
detective Supernatural Abstract augmented Harmonious religions
instinct liberator rebirth conscience instinct (Buddhism, Daoism, and
Christianity)
The three augmented instincts will be discussed in details later.

The human brain is uniquely equipped to accept the abstractness from the
supernatural. The three reasons are that the human brain is capable of theory of mind,
autobiographic self in the form of life story, and the maintenance of the abstractness.
Only human has theory of mind, that is, a person older than about 3 or 4 years old has the
ability to attribute mental states to oneself and others and to understand that others have
mental states that are different from one's own. Nonhumans do not have theory of mind.
Based on theory of mind, people can develop theory of supernatural mind, that is, a
person can believe in invisible living supernatural that has its own mental state that is
different from human mental state, and can directly relate to supernatural. Theory of
mind allows human to imagine supernatural.
The second unique human characteristic for the acceptance of the supernatural is
autobiographic self in the form of life story. This capacity 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, and more or less serves as the map for semantic
memory. It is an autobiographic story 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 story 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
40
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
purpose 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 purpose 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 purpose of life.
The integration of experiences leaves many gaps in terms of the unusual and the
unexplainable. Since human is capable of theory of mind that allows an imaginary entity
with its own mind, autobiographic self often incorporates the supernatural to fill the gaps
in order to complete the life story in an integrate form. Autobiographic self attributes
anything unusual and unexplainable to the supernatural. The supernatural becomes the
essential part of autobiographic self.
The third unique human characteristic for the acceptance of the abstractness from
the supernatural is the maintenance of the abstractness. The maintenance of abstractness
comes from the prefrontal cortex that can inhibit the concrete mind. The prefrontal
cortex has a high number of interconnections both between the instinctive part and the
emotional part of the brain. As a result, the prefrontal cortex can control instinct and
emotion. When the supernatural reveals the abstractness that is outside of the expression
in the natural instincts to human, the large human prefrontal cortex is able to inhibit the
expression in the natural instincts and to add the abstractness from the supernatural into
the natural instincts on the free will. It is difficult for nonhumans to overcome the strong
expression in the natural instincts on their free will.
2.2. The Augmented Hyper Friendly Instinct
For about 160,000 years, the livestyle as the prehistoric hunter-gatherer society
society remained mostly unchanged until the Upper Palaeolithic Revolution about 40,000
years ago. The major human social life during this period was the harmonious social life.
The natural biological instincts were adequate for the human survival.
Similarly to the Industrial and Neolithic Revolutions, the Upper Paleolithic
Revolution represents a short time span when numerous inventions appeared and cultural
changes occurred. The revolution comprised new religions, technologies, hunting
techniques, human burials, and artistic work. The Upper Paleolithic period extended
from about 40,000 to between 10,000 and 15,000 years ago.
The reasons for these changes in human behavior have been attributed to the
changes in climate during the period which encompasses a number of sudden global
temperature drops, meaning a worsening of the already bitter climate of the last ice age.
A number of sudden temperature drops reduced significantly the area for forest in Europe
and Asia. The reduction of forest reduced the food supply, usable timber, and other non-
food materials. The same climate change caused the extinction of Neanderthals, who had
survived since 200,000 years ago, and had similar intelligence as Homo sapiens. Homo
sapiens faced the same fate of extinction as Neanderthals. One distinct difference
between Homo sapiens and Neanderthals during the Upper Paleolithic Revolution is the
41
appearance of the new Homo sapiens’ religion, which saved Homo sapiens from
extinction.
At the time of the Upper Paleolithic Period, the supernatural was immanent
supernatural that appeared everywhere as a part of all objects in the world. Anything
unexplained or unusual was attributed to the supernatural. The society was democratic
and egalitarian, so there was no authoritative transcendental gods to be worshiped.
Everyone and everything was equally an avatar, the incarnation of the supernatural. Such
concept of immanent supernatural was prevalent before the Upper Paleolithic Revolution.
The symbols for the immanent supernatural were typically the exaggerated and
distorted representation of the real natural objects to represent the unexplained and
unusual characteristics of the immanent supernatural, so the symbols represented partly
the natural and partly the supernatural. (Symbol is the result of the exaggeration of a
specific feature of a real object.) Such symbols brought the immanent supernatural to
help people. They did not worship such symbols, because there was no concept of
worshipping anything authoritative.
During the harsh time in the Upper Paleolithic Period, the social group that was
preoccupied with fertility and vitality for women and men, respectively, and had strong
faith in the immanent supernatural had better chance to survive the harsh environment.
The common symbols of the immanent supernatural for fertility were the exaggerated and
distorted female figurines. In most cases, the female figurines are miniature sculptures of
well-rounded female nudes with an overemphasis of the fleshy parts of the body
(buttocks, stomach and chest). The sexual accent on the female breasts and the posterior
are assumed by many to connote signs of fertility. The head and arms are mostly absent
with the stress on the middle of the torso. Thighs tend to be exaggerated tapering into
smaller legs. The head has no face. These distorted and exaggerate form of female body
represents the immanent supernatural in a natural female body. These religious female
figurines were valuable bringing the immanent supernatural to help fertility in the sense
of bringing good luck to child birth.
Another group of religious symbols is the cave paints for the immanent
supernatural to achieve vitality. During the Upper Paleolithic Revolution, the harsh
environment prompted people to find alternate mental states to revitalize. The alternate
mental states involved hallucinatory or trance states by drugs or repetitive rhyme. The
belief in the immanent supernatural within a person made the entrance into the alternate
state easy and inevitable. The whole process was manifested in the Paleolithic cave
paintings as described by David Lewis-Williams44. In the cave paints, the animals were
mystic large strong animals or mystic animals with horns that symbolized maturation and
strength. The mystic animal pictures were conceived during the trance states. The
mystic powerful animal cave paintings were presented as evidence of spirit journeys
previously undertaken.
The difference in the religious practice during the Upper Paleolithic Revolution is
the increasingly shared religious symbols for the immanent supernatural among different
social groups. The enormous distribution of these female figurines implied a ritualistic
exchange system with the figurines playing a central role in inter-group relations 45 .
Practicing alternate states of the mind also became community rituals among different
social groups, often led by shaman inside or outside of caves. The practicing of the
alternate state of mind together promoted unity among different social groups.
42
The sharing of the religious symbols brought about the sharing of survival
information and resource among different social groups. The sharing could actually
improve the fertility and vitality of the groups involved, resulting in the validation of the
power of the religious symbols. The result was the rise of the female figurine and cave
painting religion. People spent much more energy and time to develop and make such
religious symbols for the immanent supernatural, resulting in rapid development and
spread in religious art and the involved skills.
In terms of theology, when human faced the possibility of extinction in the harsh
environment, the supernatural initiated the supernatural miracle by using the religious
symbols for fertility and vitality in the forms of female figurines and cave paintings,
respectively. Through sharing religious symbols among different social groups by the
hyper friendly instinct, the religious symbols were blessed by the supernatural with the
supernatural miracles. The religious symbols really worked miraculously. Different
social groups identified with the common religious symbols, forming the social bond.
The religious symbols become the abstract bond outside of the hyper friendly instinct that
relies on actual concrete human interaction. In other words, the religious symbols
instantly evoke social bond without actual concrete human interaction. This abstract
bond is added to the biological hyper friendly instinct to form the augmented hyper
friendly instinct through the supernatural miracle. Bounded by the blessed religious
symbols, different social groups worked together to overcome the harsh environment,
avoiding extinction. After providing the way for the abstract bond among different social
groups to avoid extinction, the supernatural miracle became increasingly unnecessary.
Neanderthals never conceived of an "alternate reality”. From the perspective of
Neanderthals, Homo sapiens were delusional to believe in the religious symbols of the
immanent supernatural. Without bonding different social groups to overcome the harsh
environment, Neanderthals became extinct in about 20,000 BC when female figurines
and cave painting were popular.
The Upper Paleolithic Revolution started the culture of symbols and rituals to
form social bonds. The religion is the symbolic religion. Later, religious symbols and
rituals for social bonds expanded to ancestors and particular landmarks, such as mountain
and lake. Without symbols and rituals, the human society as we know today cannot exist.
The augmented hyper friendly instinct has been firmly established in the human society.
Gradually, people used symbols for reality other than social bonds. In human language,
symbols are used ubiquitously to signify reality.
2.3. The Augmented Humanized Instinct
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
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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 society46. 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
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.
44
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 the loss of harmony in the agricultural-nomad society was warfare.
Cultural anthropologist, Raymond C. Kelly 47 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
civilized society, deviated greatly from the harmonious society. Consequently, humans
moved out of the Garden of Eden.
When human faced the possibility of destruction in the immoral civilized society
with the activated dehumanized prey-predator instincts, the supernatural became the
supernatural authority to add the morality in the humanized instincts to prevent the
activation of the dehumanized prey-predator instinct. Since humans by nature have both
the humanized instincts and the dehumanized instincts, the morality as the prevention of
the activated dehumanized instincts is abstract outside of the expression of biological
instincts. The supernatural authority rules over all human rulers with the abstract
morality. The supernatural authority becomes the “High Ruler”. The religion is the yin-
yang moral religion, including Judaism, Islam, Confucianism, and Hinduism. 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. The religions of the supernatural
authority for the abstract morality are blessed by the supernatural with supernatural
miracles. The abstract morality is added to the biological humanized instinct to form the
augmented humanized instinct through the supernatural miracle. The immoral religions
that worshiped human king as in the king-god religions perished.
A typical example of the abstract morality is the Ten Commandments from
Exodus 20,
1. Thou Shall Have No Other Gods beside Me

2. Thou Shall Not Worship Any Graven Images
3. Thou Shall Not Take the Name of the Lord Thy God in Vain
4. Remember the Sabbath Day to Rest and Keep it Holy
5. Honor Thy Father and Thy Mother
6. Thou Shall Not Kill
7. Thou Shall Not Commit Adultery
8. Thou Shall Not Steal
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9. Thou Shall Not Bear False Witness
10. Thou Shall Not Covet Anything That is Thy Neighbor's
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 the activation of the dehumanized instincts,
such as the addictive instinct for greed and the predatory instinct for harming people.
In China, the prevalent and official version of God is one impersonal God with
the interchangeable names of the Heaven and the High Ruler. The worship of the Heaven
by emperors took place in the Temple of Heaven. The current Temple of Heaven was
built in 1420 A.D. According to historical records, such formal worship of the Heaven
can be traced back to 2000 BC. The emperors built the Temple of Heaven that demanded
the highest level of skills and the perfection in the art of construction. During the
worship, emperors kneeled down before the Heaven like every one else.
The first three Dynasties (the Xia, Shang, and Zhou) all arose in the north in the
second millennium BC. The founders of Zhou believed that the Shang dynasty has lost
the mandate because of its gross ritual and moral failings. They received the mandate
from Heaven to rule China because of their virtue, consisting of kindness, humbleness,
and just. The founders of Zhou accepted the high ruler for the universal authority of
morality.
Confucius was born around 551 BC in China. The Zhou dynasty had been in power
for 600 years, and was to persist until 253 BC, but the Zhou king had not been able to rule
the whole China for the last 200 years. Without a centralized power, feudal states engaged
in frequent and devastating wars among themselves. The wars among nobilities destroyed
the framework of virtue established in early Zhou. Confucius devised a moral system for
common people to claim the legitimacy of the mandate from Heaven. A person who knows
the will of Heaven becomes a superior man.
The Master said, "Without recognizing the ordinances of Heaven, it is impossible to

be a superior man.” Analects XX: 3: 1
Confucius said, "There are three things of which the superior man stands in awe. He
stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands
in awe of the words of sages. “ Analects XVI: 8.1
When Confucius was in danger being killed by Huan Tui,
The Master said, 'Heaven produced the virtue that is in me. What can Huan Tui do
to me?' (Analects VII: 22)
For Confucius, the virtue of Heaven in him formed a mysterious protection over him. When
Confucius was sick, one of his students wanted to pray for him.
The Master said, 'My praying has been for a long time.' (Analects VII: 34)
46
By following the will of Heaven, Confucius was in continuous contact with Heaven in a
form of prayer.
The Confucius’ teaching is about mostly how to establish human relations among
various people. The end result is the rational religious civilized society. At the high end, the
high ruler serves as the universal authority for morality. At the low end, family serves as the
natural small group for love and diligence. The whole civilized society aligns with the line
connecting the two ends. Confucius described the concept of extension.
Things being investigated, knowledge became complete. Their knowledge being

complete, their thoughts were sincere. Their thoughts being sincere, their hearts
were then rectified. Their hearts being rectified, their persons were cultivated. Their
persons being cultivated, their families were regulated. Their families being
regulated, their states were rightly governed. Their states being rightly governed, the
whole kingdom was made tranquil and happy. (Great Learning)
Such system is particularly suitable for the agricultural society where family is the basic
production unit. Confucianism prevailed as the main social system in the agricultural China
without any serious opposition and interruption.
In the society today, most people believe explicitly or implicitly in the supernatural
authority for the abstract morality that prevents the activation of the dehumanized prey-
predator instincts. The abstract morality becomes the foundation of a good society. The
augmented humanized instinct has been firmly established in the human society.
2.4. The Augmented Conscience Instinct
The yin-yang moral religion deviates from the harmonious society, and the major
social lives of the civilized people also deviate from the harmonious social life. The
civilized social lives are likely the non-harmonious social lives, which produce high
social barrier, consisting of long social memory, dominative hierarchy, the gender
dichotomy, lie, cruelty, greed, and guilt, among people. With the innate hyper friendly
instinct for eager cooperation at the minimum social barrier, the civilized people are
uncomfortable with the high social barrier. For some people, the high social barrier is
severe enough to cause disconnection and alienation to separate the people from other
people. These disconnected and alienated people eager to return to the harmonious social
life and society where they can again connect with people. The return requires the
transformation from the non-harmonious social life and society into the harmonious
social life and society.
For such transformation, the religion is the harmonious religion, including
Christianity, Buddhism, Daoism, and other spiritual religions. Both Christianity and
Buddhism provide the details how the transformation takes place. The transformation
can be described in principle and practice.
2.4.1. The Transformation Principle: the abstract rebirth
47
The transformation is the transformation from the non-harmonious social life into
the harmonious social life. The transformation involves the extinction of the non-
harmonious social life and the rebirth into the harmonious social life as follows.
On the conscious level, the social life is expressed as autobiographic self.
Autobiographic self in a person is the life story of self with goal and meaning of life. In
the yin-yang moral religion, it becomes the civilized autographic self through the non-
harmonious social lives. The transformation from the non-harmonious social life into the
harmonious social life is the transformation from the civilized autobiographic self into the
harmonious autobiographic self. The transformation involves first the realization of the
futility of the civilized autobiographic self in terms of the eventual appearance of the
harmonious social life, so the civilized autobiographic self is actually the no civilized
autobiographic self or simply the no-self. However, because self naturally is too
important to be replaced, no-self is abstractness, non-representation for the expression of
the natural detective instinct. The supernatural miracle reveals the abstract no-self as the
alternative to the civilized autobiographic self.
For Buddhism, the abstract no-self is the impermanent and imperfect illusive-self
absent of reality and independence. For Christianity, the abstract the abstract no-self is
the perishable sinful self. The abstract no-self is followed by the abstract self-ending that
leads to the abstract rebirth to form the harmonious autobiographic self as below.
the conscious (autobiographic self) level
1. the formation of the civilized autobiographic self
the non-harmonious social life → the civilized autobiographic self
2. the transformation of the civilized autobiographic self
the civilized autobiographic self → the abstract no civilized autobiographic self
(the abstract no-self) → the abstract no civilized autobiographic self-ending (the
abstract no self-ending) → the abstract rebirth into the harmonious autobiographic
self = the harmonious social life
The abstract rebirth with the conscience instinct forms the augmented conscience
instinct. The augmented conscience instinct constitutes the harmonious social life. The
supernatural sent the liberators to liberate the civilized people from the bondage of the
civilized autobiographic self. The liberation religions include Christianity, Buddhism,
Daoism, and other spiritual religions.
Jesus declared the need for 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)
Because of Jesus’ experience on the cross, his disciple, Paul, could also experience God’s
grace, the self-ending, and the rebirth.
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I have been crucified with Christ and I no longer live, but Christ lives in me. The
life I live in the body, I live by faith in the Son of God, who loved me and gave
himself for me. (Galatians 2:20)
Therefore, if anyone is in Christ, one is a new creation; the old has gone, the new
has come! (2 Corinthians 5:17).
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 abstract rebirth into the
harmonious social life 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 abstract rebirth
into the harmonious social life 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. Zen Buddhism is essentially the combination of the original
Buddhism and Daoism. It has simplicity and spontaneity from Daoism, and discipline and
the basic framework from Buddhism.
In the yin-yang moral religion, the origin of harmony is the blessed harmonious
social life and society revealed as the abstract rebirth through the supernatural miracle.
The religious evolution from the hunter-gatherer society to the yin-yang moral religion is
as follows.
The Religious Evolution
the prehistoric harmonious society (the hunter-gatherer society)
the Upper Paleolithic Revolution
the prehistoric harmonious society with the abstract bond

the Neolithic Revolution
the yin-yang moral
religion
the yin-yang moral religion the harmonious society with

with the abstract rebirth
the abstract morality (Buddhism, Daoism,
(Judaism, Islam, Hinduism, Christianity)
Confucianism)
2.4.2. 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). For the individuals grown up in the non-
harmonious civilized society dominated by the non-harmonious social lives, the
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conversion to the harmonious social life involves the three-stage conversion: the
harmonious relationship, the harmonious mind, and the harmonious adaptation.
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 life. In the Christian terminology, the rebirth into the kingdom
of God 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.
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
spiritual 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
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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.
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)
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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)
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.
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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.
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)
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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 spiritual harmonious society 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 spiritual 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).”
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
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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 life 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
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 monks48.
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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 prayer49 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.
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 50 , 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
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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)
The clear harmonious communication with God during prayer allows clear and objective
perception.
The study by Matthew D. Lieberman 51 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
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in general meditators don't get as shocked as nonmeditators to such unpredictable loud
sounds52. 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 53 ) 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.
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.
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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 social life
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 rebirth into the harmonious social life 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)
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
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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 54 . 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
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
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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
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
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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

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
2.5. The Conversion of the Non-Harmonious Social Lives
Some people in different social situations and different ages have to undergo the
conversions to different social lives. The conversion to the harmonious social life was
described. The conversions of the non-harmonious social lives will be described.
2.5.1. The Conversion to the Collective Social Life
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-
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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
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.
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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
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
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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
2.5.2. The Conversion to the Individualistic Social Life
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
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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
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
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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
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
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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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3. The Biblical Characters and the 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).
3.1. 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.
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
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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.
3.1.1. 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
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.
3.1.2. 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
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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.
3.1.3. 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
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.
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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.
3.2. 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
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.
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President Social life As the main Political Leaning Prefer Biblical
Idealized mission is Character
Self-Image being
left Center right war peace
Kennedy hero (driver) the hero of new √ √ Moses
establishment
Johnson hero (driver) the hero of √ √ Moses
poor 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)
3.2.1. 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 son55. 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,
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.
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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 firstborn56. 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
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
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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
family57. 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
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
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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 family58. 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.
3.2.2. Peacemaker: Nixon and Clinton
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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 housewife59. 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
strong Republican area. Being a Republican leader, Nixon had to have the hero image to
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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
born60 61. 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
protect them. Clinton had to be a strong man to protect his mother and brother. His
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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.
3.2.3. 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.
Ford’s parents separated 16 days after he was born62. Her mother moved back to
her parents’ place, and remarried to a paint salesman. He had a stable family life. About
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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
you to confirm me as your president with your prayers." He went on to state: “I have not
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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 town63. 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,
he became the Democratic presidential candidate against Ford as the Republican
presidential candidate. Carter narrowly defeated Ford.
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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 Peace Prize for his work to find peaceful solutions to international conflicts, to
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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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4. Summary
interaction between the human mind and the supernatural mind. The observable
consequence of the interaction is the observable difference between the human minds
before and after the interaction. The difference is the abstractness, the non-representation
of the expression of the human natural mind. Such abstractness can be added to the
human natural mind only through the supernatural miracle, the non-representation of the
natural physical laws. The unified theory deals with the abstractness and the supernatural
miracle.
The proposed psychology is derived from the personality system and the social
life system, similar to the popular Big Five and the popular Merrill-Reid social style
theory, respectively. The personalities are derived from the brain structure-
neurotransmitters, and the social lives are derived from the instincts. The five factors in
the personality system are Bonding relation-Free relation, Sensitivity-Assertiveness,
Distinctiveness-Network, Goal-Context, and Persistence-Updating, corresponding to
agreeableness, extraversion, conscientiousness, neuroticism, and openness in the Big Five.
social style theory. The additional social life is harmony that transcends yin-yang and
passive-active, and exists only in human. The instinct for the harmonious social life is
the conscience instinct that is the combination of the hyper friendly instinct and the
detective instinct, resulting in initial eager cooperation without lie.
In the supernatural selection, the supernatural selects the harmonious social life
and the harmonious society to survive. The augmented instinct is the biological instinct
plus the abstractness through the supernatural miracle. The augmented hyper friendly
instinct provided the abstract social bond to bond the isolated social groups to survive the
harsh environment during the Upper Paleolithic Revolution 40,000 years ago. The
augmented humanized instinct provides the abstract morality to prevent the activated
dehumanized prey-predator instinct in the yin-yang moral religion, resulting in the yin-
yang moral religions, such as Judaism, Hinduism, Confucianism, and Islam. The
augmented conscience instinct provides the abstract rebirth for the civilized people to
return to the harmonious social life and society, resulting in the harmonious religions,
such as Christianity, Buddhism, and Daoism. The American presidents from Kennedy to
Clinton and the Biblical characters, Moses, Jacob, and Joseph are described by the social
life system.
84
THE UNIFIED THEORY OF PSYCHOLOGY AND THEOLOGY
PSYCHOLOGY
PERSONALITY


• passive (sensitivity) – active (assertiveness) introgroup interaction
SOCIAL LIFE

THEOLOGY
instincts + the abstractness through the supernatural

miracle
AUGMENTED INSTINCTS
hyper friendly instinct + humanized instincts + conscience instinct +

the abstract bond the abstract morality the abstract rebirth
85
5. Reference
Email address: einsnewt@yahoo.com
Website (download all books): http://sites.google.com/site/einsnewt/
Books list: http://www.scribd.com/people/documents/1450570-einsnewt
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5 Wismer Fries AB et al. Early experience in humans is associated with changes in neuropeptides critical
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7 Kosfeld M, Heinrichs M, Zak PJ, Fischbacher U, and Fehr E. 2005. Oxytocin increases trust in humans.
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8 Karen M. Grewen, , Susan S. Girdler, , Janet Amico, and Kathleen C. Light, Effects of Partner Support
on Resting Oxytocin, Cortisol, Norepinephrine, and Blood Pressure Before and After Warm Partner
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9 Panksepp J. Commentary on the possible role of oxytocin in autism [letter]. J Autism Dev Disord 1993
Sep 23:3 567-9
10 Simon Baron-Cohen, The Essential Difference (New York: Basic Books, 2003)
11 H. J. Eysenck, The Measurement of Personality, (Baltimore: University Park Press) 1976
12 S. D. Calkins et al., Behavioral and physiological antecedents of inhibited and uninhibited behavior,
Child Development 67 (1996) 523-40
13 Peter D. Kramer, Listening to Prozac, (New York: Penguin Group) 1993
14 Donald Edward, Journal of Neuroscience 17, 697, 1996
15 Sally P. Springer and Georg Deutsch, Left Brain, Right Brain New York: W.H. Freeman and Company)
1993
16 S. H. Woodward, “An Anatomical Model of Hemispheric Asymmetry” Journal of Clinical and
Experimental Neuropsychology 10 (1988) 68
17 Galaburda, A. (1995). Anatomic basis of cerebral dominance. In R. J. Davidson & K. Hughdahl (Eds.),
18 Ingrid Wickelgren, “Getting the Brain’s Attention” Science 278 (1997) 35
19 RC Gur, LH Mozley, PD Mozley, SM Resnick, JS Karp, A Alavi, SE Arnold, and RE Gur, Science,
Vol 267, 528-531, 1995
20 Cantor, N., et al. 1986, In Handbook of Motivation and Cognition, edited by R. M. Sorentino and E. T.
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21 Markus, H. R. and Kitayama, S., 1991, Psychol. Rev. 98: 224-53.
22 Ingrid Wickelgren, Getting a Grasp on Working Memory, Science 275, 1997, 1580-1582
23 Gustavo Deco and Edmund T. Rolls Edmund Rolls, “Attention and working memory: a dynamical
model of neuronal activity in the prefrontal cortex”. European Journal of Neuroscience, 18 (8), 2003,
p.2374
24 Robert Jay Russell, The Lemurs’ Legacy (New York, G.P. Putman’s Sons, 1993)
25 David W. Merrill and Roger H. Reid, “Personal Styles and Effective Performance” CRC Paperback,
1981, ISBN 08011968992
26 Oakley, Barbara A “Evil genes: why Rome fell, Hitler rose, Enron failed and my sister stole my
mother's boyfriend” Amherst, N.Y.: Prometheus Books, 2007.
27 King-Casas et al, “The Rupture and Repair of Cooperation in Borderline Personality Disorder”, Science
8 August 2008: 806-810
28 Kichl, Kent et al., “Impairment of Social and Moral Behaviors by Criminal Psychopaths as Revealed by
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29 Axelrod, R., & Hamilton, W. D. (1981). The evolution of cooperation. Science, 211, 1390-1396.
30 Fran de Waal , Bonobo Sex And Society, the March 1995 issue of SCIENTIFIC AMERICAN, pp. 82-
88
31 Steven Pinker, Language Instinct: How the Mind Creates Language, New York, HarperCollins, 1994
32 Richard Griffin, Ori Friedman, Jon Ween, Ellen Winner, Francesca Happe, and Hiram Brownell,
“Theory of mind and the right cerebral hemisphere: Refining the scope of impairment”, Laterality:
Asymmetries of Body, Brain, and Cognition, Vol. 11, No. 3. (April 2006), pp. 195-225.
33 Uta Frith, Mysteries of the Mind, Special Issue, Scientific American, 92, 1997
34 D. Einsnewt, Human Evolution of Social lives: explaining bipedalism in Ardi, scribd, 2009
http://www.scribd.com/doc/21990290/Human-Evolution-of-Social-Temperaments-explaining-
bipedalism-in-Ardi
35 Ardipithecus ramidus, Science, 2 October 2009, http://www.sciencemag.org/ardipithecus/
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88

The Unified Theory of Psychology and Theology: The American Presidents and The Biblical Characters

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The Unified Theory

of Psychology and Theology:

yin, yang, and harmony

Email address: einsnewt@yahoo.com

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

instincts + the abstractness through the supernatural

hyper friendly instinct + humanized instincts + conscience instinct +

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

Tight Tight Loose Loose

The Social lives Primate for Social Structures

Social lives Primate Social Characteristics Merrill-Reid

Merrill-Reid Social Style The Yin Yang Social Life

analytical driver yang active

The Positive Negative Yin Yang Social Lives

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

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

Hominid Evolution: The Evolution of the Conscience Instinct

free hands for gestural language as the hyper friendly instinct

hyper friendly instinct detective instinct = theory of mind

enhanced conscience instinct (Homo sapiens)