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Social-Life

Science
Social-Life Science
Contents
Abstract 6
Introduction: 7
Part 1: The Social-Life Structural Theory 10
1. The Social Lives 10
1.1. Personality: The Social-Information Personality System 10
1.1.1. The Social Relation Type 11
1.1.2. The Information Process Type 12
1.1.2.1. Admission: Sensitivity and Assertiveness 12
1.1.2.2. Resolution: Distinctiveness and Network 14
1.1.2.3. Action: Goal and Context 16
1.1.2.4. Openness: Persistence and Updating 18
1.1.3. The Big Five 19
1.2. The Social Lives 20
1.2.1. The Social Lives for the Primate Social Structures 20
1.2.2. The Human Instincts and the Social Lives 24
1.2.3. The Harmonious Social Life 28
1.2.3.1. Cooperation - The Hyper Friendly Instinct 30
1.2.3.2. Detection – The Detective Instinct 30
1.2.3.3. The Conscience Instinct 33
2. The Social-Life Biological Evolution 36
2.1. Ape Evolution 36
2.1.1. The Original Ape: the solitary ape 36
2.1.2. The First Split: the peacemaking ape 37
2.1.3. The Second Split: the loyal ape 37
2.1.4. The Third Split: the harmonious ape 38
2.1.5. The Fourth Split: the aggressive ape 40
2.2. Hominid Evolution 42
3. The Interaction of the Social Lives 46
3.1. The Properties of the Social Lives 46
3.2. The Enforcement of the Social Life 47
3.3. The Interaction of the Social Lives 48
Part 2: The Social-Life Cultural Evolution 50
4. The Prehistoric Period 50
4.1. The Prehistoric Harmonious Society 50
4.2. The Religious Prehistoric Harmonious Society 53
4.3. The Exit from the Harmonious Society 55
5. The Early Period 59
5.1. The Early Collective Society 59
5.2. The Early Individualistic Society 62
5.3. The Revival of the Harmonious Society 63
5.3.1. The Reasons for the Revival 63
5.3.2. The Conversion to the Harmonious Social Life 65
5.4. The Conversion of the Non-Harmonious Social Lives 78

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5.4.1. The Conversion to the Collective Social Life 78
5.4.2. The Conversion to the Individualistic Social Life 81
6. The Modern Period 85
6.1. The Modern Individualistic Society 85
6.1.1. The Renaissance 85
6.1.2. The Industrial Revolution 86
6.2. The Modern Collective Society 87
6.3. The Modern Constitutional Two-Party Society 88
6.4. The Christian Church 90
6.4.1. The Early Church as the Harmonious Society 90
6.4.2 The Church as the State Religion 91
6.4.3 The Reformation: the breakdown of the intermediary 92
6.4.4. The Puritan Movement: the breakdown of the collective society93
6.5. The Three-Branch Unified Society of America 93
6.5.1. The Decline of the State Religion 94
6.5.2. Description 95
6.5.3. The Requirements for the Unified Society 95
6.6. The Harmonious Moral Religions 98
Part 3. The Postmodern Period 100
7. The Postmodern Divided Society 100
8. The Postmodern State Unified Society 102
8.1. The Reasons for the Existence of the Postmodern State Unified Society 102
8.2. The Formation of the Postmodern State Unified Society 103
8.3. The State Party 105
8.4. The Private Sector 106
8.5. Anti-corruption 108
8.6. Economic Equality 108
8.7. The Natural and the Unnatural Political Systems 110
9. The Postmodern Partisan Unified Society 111
9.1. The Legalization of the Two-Party Method 111
9.2. The Establishment of the Two-Party System 111
9.3. The Establishment of the Common Ground 113
9.4. The Establishment of Different Constituents 113
9.5. Technological Development and Policy Direction 114
10. The Postmodern Education 116
10.1. Elementary and Secondary Education 116
10.2. The Four Stages of Life 117
11. The Postmodern Economy: Crisis 122
11.1. The Social Changes 122
11.2. Financial Crisis 122
11.2.1. Income Inequality 124
11.2.2. Unregulated Financial Innovation 125
11.2.3. Greed 126
11.2.4. The Crisis 126
11.3. Environmental Crisis 127
11.3.1. Unsustainable Consumerism 127

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11.3.2. Unsustainable Technology 129
11.3.3. The Crisis 130
11.4. Social Crisis 130
12. The Postmodern Economy: Rebalance 132
12.1. The Previous Rebalances 132
12.2. Stable Economy 134
12.2.1. The Financial Reform 135
12.2.2. The Tax Reform 135
12.2.3. The Income Reform 136
12.3. Sustainable Environment 137
12.3.1. Sustainable Living 137
12.3.2. Sustainable Technology 138
12.4. Social Cohesion 142
13. The Postmodern Harmonious Society as the Harmonious Society of God 144
13.1. The Harmonious Society of God 144
13.2. Human 144
13.3. The Interaction 144
13.4. The Organism Structure of the Harmonious Society of God 145
13.5 The Harmonist Manifesto for the Harmonious Society of God 145
14. The Postmodern Unified Society as the Global Natural Society 148
Part 4: The Social-Life Psychotherapy and Health of Individuals 153
15. The Formation of the Social lives 153
15.1. The Social Lives 153
15.2. Examples: The Biblical Characters and the American Presidents 155
15.2.1. The Biblical Characters 155
15.2.1.1. Moses 157
15.2.1.2. Jacob 158
15.2.1.3. Joseph 158
15.2.2. The American Presidents 158
15.2.2.1. Hero: Kennedy, Johnson, Reagan, and Bush 159
15.2.2.2. Peacemaker: Nixon and Clinton 164
15.2.2.3. Harmonist: Ford and Carter 165
16. Social-Life Psychotherapy for Sufferings and Sins 170
16.1. Social-Life Psychotherapy for Social-Life Sufferings 170
16.1.1. The Diagnosis of Social-Life Sufferings 170
16.1.1.1. Alienation 170
16.1.1.2. Unfulfillment 172
16.1.1.3. Disconnection 172
16.1.2. The Treatment for Social-Life Suffering 173
16.1.2.1. Stress-Anxiety Reduction 173
16.1.2.2. The Adoption of Social-Life Fitness 175
16.1.3. Sudden Social-Life Sufferings 176
16.2. Social-Life Psychotherapy for Social-Life Sins 177
16.2.1. The Diagnosis of Social-Life Sins 177
16.2.2. The Treatment for Social-Life Sins 179
16.2.3. Sudden Social-Life Sins 180

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17. Social-Life Health of Individuals 182
17.1. The Social-Life Health Exercise 182
17.1.1. The Theoretical Exercise 182
17.1.2. The Observational Exercise 184
17.1.3. The Participation Exercise 185
17.2. Versatile Social Life 186
18. Summary and Conclusion 187
19. Reference 189

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Abstract
Social-life science deals with social interactions involving neuroscience,
psychology, evolution, and social sciences. Social-life science is based on the social-life
structural theory, dividing the human social life into the three social lives, consisting of the
yin (collective), the yang (individualistic), and the harmonious social lives, which are
derived from the feminine, the masculine, and the neutral social lives, respectively. Social-
life science explains the principal differences among different human societies, constructs
the healthy society, provides psychotherapy for sufferings, sins, and stress-anxiety, and
maintains the social-life health of individuals.
The collective social life represents collective wellbeing for the feminine task of
upbringing of offspring. The individualistic social life represents individualistic
achievement for the masculine task of attracting female mate. The unique human evolution
produces the harmonious social life that transcends the collective and the individualistic
social life, and represents harmonious cooperation.
The social lives are derived from the neurotransmitters, the brain structure, and the
instincts. The social-life structural theory is the combination of the three popular theories,
including the Myers-Briggs Type Indicator (MBTI), the Big Five, and the Merrill-Reid
social style theory. The theory starts with the personality system based on the brain
structure and neurotransmitters. Human social lives are derived from the personality system
and the instincts. The human social lives come from social-life biological evolution,
including ape evolution and hominid evolution.
Social-life science explains the social-life cultural evolution consisting of the
Prehistoric Period, the Early Period, and the Modern Period. The prehistoric hunter-
gatherer society in the Prehistoric Period was the harmonious society. In the Early Period
starting from the Neolithic Revolution, the collective society included Judaism, Islam,
Hinduism, and Confucianism, and the individualistic society included Greek
individualism (Greek mythology and science). Later, the harmonious society was formed
as the harmonious religions (Christianity, Buddhism, and Daoism). In the Modern Period
starting from the Renaissance for the Modern Revolution, the modern mass printing and
increased literacy led to communication and understanding among the three branches
(collective, individualistic, harmonious) of human society, resulting in the Modern
Unified Society, such as America. The healthy society in terms of social life is the
Postmodern Unified Three-branch Society where the different social lives work together
constructively rather than destructively. The Postmodern Unified Society is constructed
through psychology, politics, education, economy, and religion.
The social lives of some Biblical characters and American presidents will be
discussed. The social-life psychotherapy for social-life sufferings and sins involves the
diagnosis of and the treatment for social-life sufferings and sins. The treatment involves
stress-anxiety reduction and the adoption of social-life fitness. Harmonious cooperation
corresponds to minimum conflict, resulting in minimum stress-anxiety. Social-life
psychotherapy for stress-anxiety on a permanent base is the conversion to the harmonious
social life. The conversion to the harmonious religions involves the rebirth into the
harmonious society and the harmonious social life. Social-life health requires the exercises
of social-life strength, balance, and flexibility.

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Introduction
Freud’s psychoanalysis is based on Freud’s psyche structural theory. Freud’s psyche
structural theory divides the psyche into the id, the ego, and the super-ego. The id is the
source of psychological energy derived from instinctual needs and drives. The superego is
the internalization of the conscious extenuated by rules, conflict, morals, guilt, etc. The ego
develops slowly and gradually, being concerned with mediating between the urgings of the
id and the realities of the external world; it thus operates on the reality principle.
Social-life science is based on the social-life structural theory. The social-life
structural theory divides the human social life into the three social lives, consisting of the
yin (collective), the yang (individualistic), and the harmonious social lives, which are
derived from the feminine, the masculine, and the neutral social lives, respectively. The
collective social life represents collective wellbeing for the feminine task of upbringing of
offspring. The individualistic social life represents individualistic achievement for the
masculine task of attracting female mate. The unique human evolution produces the
harmonious social life that transcends the collective and the individualistic social life, and
represents harmonious cooperation.
In Freud’s structural theory, the id is similar to the individualistic social life in terms
of internal drive to promote self. The superego is similar to the collective social life in terms
of rules for all people’s wellbeing. Unlike the ego, the harmonious social life transcends the
collective social life as the superego and the individualistic social life as the id. Freud’s
structural theory is essentially the structure of the individualistic social life, where the id
represents the unmodified instinctive individualistic social life, while ego represents the
modified individualistic social life by the external collective social life. The social-life
structural theory consists of the three instinctive social lives.
The book is divided into four parts: the social-life structural theory, the social-life
cultural evolution, the healthy Postmodern Society, and the social-life psychotherapy and
health of individuals. In Chapter 1 of Part 1, the social lives are derived from the
neurotransmitters, the brain structure, and the instincts. The social-life structural theory is
the combination of the three popular theories, including the Myers-Briggs Type Indicator
(MBTI), the Big Five, and the Merrill-Reid social style theory. In Chapter 2, the human
social lives come from social-life biological evolution, including ape evolution and
hominid evolution. Chapter 3 deals with the interaction of the social lives.
Part 2 deals with the social-life cultural evolution, consisting of the Prehistoric
Period, the Early Period, and the Modern Period. In Part 2, the prehistoric hunter-gatherer
society in the Prehistoric Period was the harmonious society. The harmonious social life
was evolved to adapt to the small social group in the prehistoric hunter-gatherer society.
In the Early Period starting from the Neolithic Revolution, the inevitable large civilized
social group of the agricultural-nomad society destroyed the prehistoric harmonious small
social group. As a result, the collective society and the individualistic society were
formed separately as the Early Divided Society, in which different societies clashed to
form exclusive societies. In the collective society, the state has the state collective
religion (Judaism, Islam, Hinduism, and Confucianism). In the individualistic society,
the state has the state individualism (Greek mythology and science). Later, the
harmonious society without the state of a large social group was formed as the
harmonious religions (Christianity, Buddhism, and Daoism) to seek harmonious

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cooperation among people in small social groups. In the Modern Period starting from the
Renaissance for the Modern Revolution, the modern mass printing and increased literacy
led to communication and understanding among the three branches (collective,
individualistic, harmonious) of human society, resulting in the Modern Unified Society,
such as America.
Part 3 involves the Postmodern Period starting from the global mass
telecommunication for the Postmodern Revolution. In Chapter 7, by global
telecommunication in the Postmodern Period, the traditional exclusive collective society
is exposed to the outside influences, resulting in the Divided Society, including some
developing countries. The clash among the three branches in the Divided Society has
caused turbulence locally and globally. Global peace depends on the transformation of
the Divided Society into the Postmodern Unified Society through communication and
understanding among the three branches of human society. The Unified Society is
divided into the State Unified Society (Chapter 8) as Russia, China, and Japan where the
state represents politically both the collective and the individualistic societies or the
Partisan Unified Society (Chapter 9) as USA, UK, and Germany where the political
parties represent separately the collective and the individualistic societies. The
harmonious religion in the Unified Society represents the harmonious society separated
from the collective and individualistic societies. Chapter 10 deals with the postmodern
education for learning the collective and individualistic social lives in elementary and
secondary school as well as in the four-stage life.
In terms of economy, the prehistoric hunter-gatherer society in the Prehistoric
Period was the harmonious society, which existed necessarily in small social group.
After the emergence of civilization, materials have been procured by the large civilized
social group rather than the small social group in the harmonious society. As a result, the
materialistic society is the collective materialistic society, the individualistic materialistic
society, or the combination of both societies. The harmonious society was non-
materialistic.
In the Postmodern Period, the collective and individualistic materialistic societies
and the harmonious society coexist. The collective society is stable, but the long
domination of the collective society turns stability into stagnation. The individualistic
society is dynamic, but the long domination of the individualistic society turns dynamism
into crisis. In America, the long domination of the individualistic society turned
dynamism into crisis in 2008. The rebalance restores the balance between the collective
society and the individualistic society, and turns financial crisis, environmental crisis, and
social crisis into economic stability, sustainable environment, and social cohesion.
Chapter 11 describes crisis, and Chapter 12 describes rebalance.
Chapter 13 describes the postmodern harmonious society as the harmonious
society of God. Chapter 14 deals with the Postmodern Unified Society as the global
natural society. The State Unified Society is suitable for the non-West, while the Partisan
Unified Society is suitable for the West. The Postmodern Unified Society is constructed
through psychology, politics, education, economy, and religion.
Part 4 deals with the social-life psychotherapy and health of individuals. For
individuals, the formation of the social lives is from gene and upbringing. The social lives
of some Biblical characters and American presidents will be discussed in Chapter 13.
Chapter 14 deals with the social-life psychotherapy. Different people with different social

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lives suffer and commit sin differently. Social-life psychotherapy for social-life sufferings
(alienation, unfulfillment, and loneliness) and social-life sins (injustice sin, repression sin, or
disharmony sin) involves the diagnosis of and the treatment for social-life sufferings and
social-life sins. In Chapter 15, harmonious cooperation corresponds to minimum conflict,
resulting in minimum stress-anxiety. Social-life psychotherapy for stress-anxiety on a
permanent base is the conversion to the harmonious social life. The conversion to the
harmonious religions (Daoism, Buddhism, and Christianity) involves the rebirth into the
harmonious society and the harmonious social life In Chapter 16, social-life health requires
the exercises of social-life strength, balance, and flexibility.

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Part 1: The Social-Life Structural Theory
Social-life science deals with social interactions involving neuroscience,
psychology, evolution, social science, and political science. Human life consists of
physical life, mental life, and social life for physical body, the brain, and the social
interaction. The structure of physical life is based on anatomy. The structure of mental life
is derived neuroscience. The structure of social life is based on the social-life structural
theory. The social-life structural theory divides the human social life into the three social
lives, consisting of the yin (collective), the yang (individualistic), and the harmonious social
lives, which are derived from the feminine, the masculine, and the neutral social lives,
respectively. Social-life science is based on the social-life structural theory. The
collective social life represents collective wellbeing for the feminine task of upbringing of
offspring. The individualistic social life represents individualistic achievement for the
masculine task of attracting female mate. The unique human evolution produces the
harmonious social life that transcends the collective and the individualistic social life, and
represents harmonious cooperation.
The social lives are derived from the neurotransmitters, the brain structure, and the
instincts. The theory of human social lives is the combination of the three popular theories,
including the Myers-Briggs Type Indicator (MBTI), the Big Five, and the Merrill-Reid
social style theory as descried in Chapter 1. The human social lives come from social-
life biological evolution, including ape evolution and hominid evolution as described in
Chapter 2.

1. The Social Lives


The three basic human social lives are yin (collective), yang (individualistic), and
harmonious lives for feminine collective wellbeing, masculine individualistic
achievement, and harmonious cooperation, respectively. The harmonious social life
transcends yin yang and exists only in humans. The social lives are derived from
neurotransmitters, the brain structure, and the instincts. The social-life structural theory is
the combination of the three popular theories, including the Myers-Briggs Type Indicator
(MBTI), the Big Five, and the Merrill-Reid social style theory. The theory starts with the
personality system based on the brain structure and neurotransmitters. Human social lives
are derived from the personality system and the instincts.

1.1. Personality: The Social-Information Personality System

There are many personality theories. The two popular theories are the Big 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,

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sense-intuition, thinking-feeling, and judging-perceiving. The personality system
matches these two popular personality theories.
The proposed personality system is the social-information personality system.
The two general types of personality involve the social relation type and the information
process type. Human is a social animal, so the social relation type deals with the two
different types of social relation. The human brain also processes information, so the
information process type deals with how the human brain process information like a
computer. There are four different factors in the information process type. These four
factors correspond approximately to the four factors in MBTI. These four factors in
additional to the social type correspond the five factors in the Big Five.

1.1.1. The Social Relation Type

Social Relation Personality system Personality Type (MBTI) The Big Five
Commitment High Bonding relation (B) Agreeable (A)
Low Free relation (F)

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


relation (denoted as B), while non-committed sociability is free relation (denoted as F).
The most famous experiment to distinguish bonding relation and free relation was done
by Insel and 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,

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free relation (F) has heightened emotion and narrow cognition. Committed and non-
committed relation can be pleasurable, but only committed relation has trust in terms of
relaxed emotion and malleable cognition.
A genetic example of free relation is autism, which has genetic impairment in
forming social bonding. The people with autism have heightened emotion and narrow
cognition. It was found that individuals with autism have lower level of 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

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Information Process Personality system Personality Type (MBTI) The Big Five

Admission High Sensitivity (S) introvert (I)


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)
Low Network (N) intuition (N)

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

14
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.

15
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

16
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,

17
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)


Low Persistence (P) judging (J)

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.

18
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

19
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)
Admission High Sensitivity (S) introvert (I)
Low Assertiveness (A) extrovert (N) Extrovert (E)
Resolution High Distinctness (D) sense (S) Consciousness (C)
Low Network (N) intuition (N)
Action High Goal (G) thinking (T)
Low Context (C) feeling (F) Neuroticism (N)
Openness High Updating (U) perceiving (P) Openness (O)
Low Persistence (P) judging (J)
Social Relation
Commitment High Bonding relation (B) Agreeable (A)
Low Free relation (F)

1.2. The Social Lives

The human social lives are derived from the personality system and the instincts.

1.2.1. The Social Lives for the Primate Social Structures

The combination of the factors in the personality system results in the feminine
yin personality and the masculine yang personality for collective wellbeing and
individualistic achievement, respectively. The social lives are the combination of the yin-
yang personalities and the active-passive intragroup interactions among the basic social
units. The combination results in yin passive, yin active, yang passive, and yang active,
corresponding to Amiable, Expressive, Analytical, and Drive in the popular Merrill-Reid
social style theory. The harmonious social life is the unique new human social life that
no other organisms have. The instinct for the harmonious social life (harmonious) is the
conscience instinct that is the combination of the hyper friendly instinct and the detective
instinct, resulting in maximum eager cooperation without lie.
The social lives are derived from the personality system. The social lives for the
primate social structures consist of three parts: the yin-yang personality, the intragroup
interaction among basic social units, and the degree of openness.
(1) Yin-Yang Personality (BNC-FDG)
The feminine yin personality is the combination of the bonding relation type (B),
the network type (N), and the context type (C), while yang is the combination of the free
relation type (F), the distinctiveness type (D), and the goal type (G). For the yin
personality (BNC) type, the combination leads to “collective wellbeing”, where collective
means B and N, and wellbeing does not involve a specific action. For the masculine
yang personality (FDG) type, the combination brings about “individualistic achievement”,
where individual means F and D, and achievement involves a specific goal. Collective

20
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.

21
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.

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Tight Tight Loose Loose
individualistic collective individualistic collective
Society Society society society
Condition 4 3 2 1 1 = under most abundant
resource and security
condition
Acquisition 1 2 3 4 1 = acquire most resource
and security
Cost 4 3 2 1 1 = least costly for
individuals in the
intragroup interaction

Humans, on the other hand, have tendency and capability for accumulation (greed) rather
than mere survival and reproduction, so humans allow high cost for individuals, such as
stress and anxiety.
(3) The Degree of Openness (P-U)
The additional social life is the harmonious social life for harmonious cooperation
that exists only in human that has the much larger prefrontal cortex responsible for the
high openness in terms of Persistence-Updating in the personality system. The high
openness allows the harmonious social life to transcend yin-yang and passive-active.
Consequently, the society with the harmonious social life maximizes acquisition, and
minimizes the cost for individuals in the intragroup interaction, resulting in the most
successful society. However, the harmonious social group size has to be small. The
description and the evolution of harmonious cooperation social life and harmonious
society will be discussed in details in the next sections.
The social life system consists of five different combinations of the factors in the
personality system as in the following table.
The Social lives Primate for Social Structures

Social lives Primate Social Characteristics Merrill-Reid


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

23
Merrill-Reid Social lives The Yin Yang Social life
control emotion yang

analytical driver yang active


yang passive
ask tell passive active

amiable expressive
yin passive yin active

emote yin
The social life system is similar to the Merrill-Reid social style theory 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.
• 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

24
toward the animals of the same species and toward the animals of different species. For
examples, cannibalism and the killing among the animals of the same species are rare in
social animals even during the fighting among the animals of the same species. The
fighting among the animals of the same species for the purpose of domination is often
ritualistic without serious injury. The harms to the infant animals from the animals of the
same species are infrequent. On the other hand, as predators, animals kill preys of
different species without hesitation. As a prey, an animal makes a manipulative strategy
to escape from a predator of different species. Animals make a clear distinction between
the animals of different species and the animals of same species.
The humanized instinct consists of the female-male instincts involving human.
People possess all of the female-male instincts. The female instincts are in average
stronger in women, while the male instincts are in average stronger in men. However, the
overlap is large, so it is common for some men to have stronger female instincts, and for
some women to have stronger male instincts. The female instincts include the bonding
instinct to bond with other human and the nurturing instinct to nurture the love ones. The
male instincts include the systemizing instinct to systemizing various objects into a
system and the dominative instinct to have domination in social hierarchy.
The dehumanized instincts involving nonhuman are the prey-predator instincts.
The prey instincts include the freezing instinct to minimize the activity in the presence of
strong nonhuman predator and the manipulative instinct to play tricks to a strong
nonhuman predator for the protection of self and love ones. The predatory instincts
include the addictive instinct to have obsession in terms of task and the predatory instinct
to over-control a weak nonhuman prey.
Such prey-predator instincts are for nonhuman, but in the large complicate
civilized society where people relations are complicate, people misuse the prey-predator
to subhuman that is defined as human who is treated as nonhuman. In an extreme case, a
person regards all people as subhuman that activates the prey-predator instincts in the
person, resulting in mental disorders, such as depression, borderline personality disorder,
obsession, and psychopath. The prey instincts closely relate to the female instincts, while
the predatory instincts closely relate to the male instincts. The human social lives are
listed in the following table.

25
The Positive Negative Yin Yang Social Lives

Social life POSITIVE YIN POSITIVE YANG


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

NEGATIVE YIN NEGATIVE YANG


Origin dehumanized prey-predator instincts involving subhuman
Description Cool manipulation in mostly people obsessive over-control in mostly task
Perceived deficient resource and security abundant resource and security
Condition
Perceived defensive mechanism for protection offensive mechanism for hunting
Mechanism
PASSIVE ACTIVE PASSIVE ACTIVE
Merrill-Reid amiable expressive analytical driver
Instinct freezing manipulative addiction predatory
Behavior withdraw manipulation obsession over-control
Role prey manipulator addict predator
Idealized Self- loner strategist specialist master
Image
Mental depression borderline obsession psychopath
Disorder personality
disorder

As in the table above, the positive yin social life and the positive yang social life
are derived from the humanized female instinct and male instinct, respectively. The
general description of the positive yin social life from the female instincts is collective
wellbeing in mostly people. The best perceived condition to have collective wellbeing is
abundant resource and security. It is hard to have collective wellbeing under deficient
resource and security. Under such abundant resource and security, the mechanism is the
active offensive mechanism to connect with people instead of passively connecting with
people. The general description of the positive yang social life from the male instincts is
individual achievement in mostly task. The best perceived condition to have individual
achievement is deficient resource and security. The deficient resource and security
motivate an individual to achieve in order to survive and prosper. Under the deficient
resource and security, the mechanism is passive defensive mechanism to achieve in order
to survive and prosper.

26
The positive yin passive social life (amiable) involves and is keenly interested in
close relationships with people, so the instinct is the bonding instinct. The corresponding
behavior is kindness toward people. The role for the yin passive social life is friend. A
person with the role of friend can idealize (exaggerate) the role as loyalist.
The positive yin active social life (expressive) involves in both basic social unit
and intragroup. The instinct is the nurturing instinct in addition to the bonding instinct.
The nurturing instinct’s involvement is active and broad. The role for the yin active
social life is nurturer. A person with the role of nurturer can idealize in terms of
exaggeration the role as peacemaker to provide the peaceful environment for nurturing all
love ones.
The positive yang passive social life (analytical) involves and is keenly interested
in only task. The instinct is the systemizing instinct for the intrinsic human capability
and desire to make a system out of various objects. The corresponding behavior is
discipline to follow a well-developed system. The role for the yang passive social life is
systemizer. A person with the role of systemizer can idealize in terms of exaggeration
the role as idealist to have the idealistic system.
The positive yang active social life (driver) involves in the basic social unit and
intragroup. The instinct is the dominative instinct in addition to the systemizing instinct.
The dominative instinct’s involvement is active and broad. The corresponding behavior
is mental and physical strength. The role for the yang active social life is leader to
provide the best (dominating) condition to survive and prosper. A person with the role of
leader can idealize in terms of exaggeration the role as hero who will fight for survival
and prosperity.
As in the table, the negative yin social life and the negative yang social life are
derived from the dehumanized prey instinct and predatory instinct, respectively. The
general description of the negative yin social life from the prey instincts is cool
manipulation in mostly people. The perceived condition to have cool manipulation is
deficient resource and security. Under the deficient resource and security, the mechanism
is passive defensive mechanism to stay away and to manipulate in order to survive. The
general description of the negative yang social life from the predatory instincts is
obsessive over-control in mostly task. The perceived condition to have obsessive over-
control is abundant resource and security. Under such abundant resource and security,
the mechanism is the active offensive mechanism to obsess and to over-control.
The negative yin passive social life is derived from the dehumanized prey instinct
that is the freezing instinct to avoid the contact with strong subhuman predator as much
as possible. The corresponding behavior is to withdraw (coolness) involving subhuman
predator. It involves only subhuman. The role for the yin passive social life is passive
prey. A person with the role of passive prey can rationalize the role as loner to avoid
detestable people. In the extreme case, the person can regard all people as subhuman
predator, resulting in the destruction of the intrinsic brain structure to distinguish human
and nonhuman. The result of the extreme case is the mental disorder of depression.
The negative yin active social life is derived from the dehumanized prey instinct
that is the manipulative instinct in addition to the freezing instinct. The corresponding
behavior is manipulation involving subhuman predator. Manipulation can be very
deceptive as the broken wing trick that a mother bird plays to lead a predator away from
the baby birds. It is the origin of the asymmetrical warfare. It involves both subhuman

27
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
dominant and cold interpersonal characteristics Most of people with psychopath are men.
In an fNRI 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.

28
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
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.

29
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

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

30
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


statement 2 statement 2

prefrontal cortex

repeat or conclusion

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


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

31
The Lie Making Neural Network

left brain right brain

statement 1 changeable internal alternative


statement 1 statement 1

prefrontal cortex

statement 2 Changeable internal alternative


statement 2 statement 2

prefrontal cortex

expression repeat or conclusion

In the lie making network, the statement 1 appears consciously in the left brain.
The statement 1 becomes the changeable statement 1 in the right brain. The changeable
statement in the right brain triggers automatically the internal alternative statement 1.
The prefrontal cortex examines the coexisting statements in the right brain to determine
the appropriate statement, which is realized consciously in the left brain as the statement
2. The statement 2 can undergo another lie making process or be the conclusion. The
conclusion is then expressed.
The lie detection neural network is for a subtle lie, and it is not needed for a
conspicuous lie, which contradicts immediate observable evidences. Equally, a lie
making neural network is for making a subtle lie, and it is not needed for making a
conspicuous lie. Conspicuous lie can be detected and made in the left brain.
The combination of the lie detection neural network and the lie making neural
network brings about theory of mind that a person believes that the other people have the
mind to lie and to detect a lie that the person makes.
Automatic triggering of alternative statements in the right brain becomes the base
for holistic thinking that requires a broad and non-obvious thinking. Automatic
triggering of alternative statement in the left brain becomes the logical thinking that
requires a narrow sequential thinking. The principle of humor is that subtlety in humor
can be figured out by the right brain, not the left brain. When the subtlety is explained
completely and logically by the left brain, the humor is no longer funny.
Autism and schizophrenia are the two extremes in the detective instinct. Both of
them have problems in bonding with people as indicated by that the people who have
autism and schizophrenia are mostly men. Autism represents the inactive detective
instinct, resulting in the theory of mind impaired33. People with schizophrenia have an
overactive detective instinct. The prefrontal cortex is not able to sort out so many

32
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.

33
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.

34
PSYCHOLOGY AND SOCIAL STRUCTURES
PSYCHOLOGY

the brain structure–neurotransmitters for socialization and information processing

PERSONALITY

admission resolution socialization action openness


(sensitivity- (distinctiveness– (bonding relation– (goal– (persistence–
assertiveness) network) free relation) context) updating)

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


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

the social instincts

SOCIAL LIFE

yin passive yin active harmonious yang active yang passive


social life social life social life social life social life
(amiable) (expressive) (driver) (analytical)
bonding + nurturing + conscience instinct = dominative + systemizing +
freezing manipulative hyper friendly instinct predatory addictive
instincts instincts + detective instinct instincts instinct

SOCIAL STRUCTURES
the loose the tight collective the harmonious the tight the loose
collective society society individualistic individualistic
society society society

35
2. The Social-Life Biological Evolution
Human social lives are derived from the social-life biological evolution, including
ape evolution and hominid evolution. During ape evolution, the harmonious social life
started to emerge. During hominid evolution, the harmonious social life based on the
conscience instinct fully developed.

2.1. Ape Evolution

Early apes evolved during the Miocene epoch from 25 Ma (million years ago) to 5
Ma. Miocene warming began 21 Ma allowed tropical forests to prevail in Eurasia and
Africa. The early ancestors of apes migrated to Eurasia from Africa about 17 Ma. Apes
evolved in Eurasia. Miocene warming continued until 14 Ma, when global temperatures
took a sharp drop. As a result, some apes migrated south into tropical forests in Africa. By
8 Ma, temperatures dropped sharply once again. Consequently, apes became extinct except
in tropical forests in Southeast Asia and Africa. In Africa, the climate got even cooler and
dryer and the forest patches shrank. By the end of the Miocene, East Africa had become
mostly open grassland. About 2 Ma, a significant drying occurred in Africa.
Cooling and drying cause the change in the density and type of trees in forest and the
changes from forest to woodland, grassland, and desert. The difference between woodland
and dense forest is in the canopy. Forest trees are tall and dense enough to hide most of the
sky, while woodland trees are sparse enough for the sky to be visible and grass and brush to
grow on the ground. Grassland has tall grass with few trees. Eventually, tropical forests are
limited to a tight band around the equator. The original apes were arboreal animals in dense
forest, adapting to life in the trees in dense forest that provided both food resource and
security. Different apes evolved to adapt to the changes in environments.
The family Hominidae (great apes) includes five apes: orangutans, bonobos,
gorillas, chimpanzees, and humans. The most recent common ancestor of the Hominidae
lived some 13 Ma, when the ancestors of the orangutans by the analysis of DNA diverged
from the ancestors of the other four apes, which are in the subfamily Homininae. About
7 Ma, the ancestors of gorillas diverged from the ancestors of the three other apes, which
are in the tribe Hominin. About 6 Ma, the ancestors of humans diverged from the other
two apes, which are in the genus Pan. About 2 Ma, bonobos and chimpanzees diverged.
The divergences in DNA coincide with the significant changes in climate.

2.1.1. The Original Ape: the solitary ape

The original great ape existed before 13 Ma, when the warm and wet climate
allowed tropical forest to prevail in Eurasia. It was the orangutan-like common ancestor
with the best food resource and security from dense forest. The orangutan-like common
ancestor did not migrate to Africa. Apes evolved a new way of moving around in the trees –
brachiation that is arm-over-arm swinging from one branch to another. Brachiation evolved
as a way to get at fruits that were at the very tips of branches. This allows apes to get at
fruits that a monkey cannot reach. Apes have larger brains than monkeys. Gestural
communication is virtually limited to great apes.

36
As the orangutan-like common ancestor, current orangutan is the solitary ape that
has the loose social structure without the need of the support of tight social group. They are
currently found only in rainforests on the islands of Borneo and Sumatra. Orangutan is the
largest arboreal animals in forest, adapting to life in the trees in dense forest that provides
both food resource and security. Orangutans are the most arboreal of the great apes,
spending nearly all of their time in the trees. Every night they fashion sleeping nests from
branches and foliage. They are more solitary than other apes; males and females generally
come together only to mate. There is significant sexual dimorphism. Orangutans primarily
eat fruit.

2.1.2. The First Split: the peacemaking ape

The Miocene warming began 21 Ma and continued until 14 Ma, when global
temperatures took a sharp drop. About 13 Ma, the slight decrease in of tree-density in
forest by climate change caused the first split from the orangutan-like common ancestor to
produce the bonobo-like common ancestor with the second best food resource and security.
It was necessary to have the support of social group for the procurement of food and for
protection in this environment. With the support of social group, food and security posted
no serious problems without the strong need to fight for food in a social group. As a result,
as the bonobo-like common ancestor, bonobo is the peacemaking ape that has the matriarch
collective society for collective wellbeing. Bonobos are now found in the wild only in the
dense tropical forest south of the Congo River. Genetically modern bonobo is exactly as
close to modern human as modern chimpanzee.
For peacemaking, bonobo has “hyper friendliness” as shown in the frequent sexual
activities among all members of bonobo social group34. The sexual activities can be
between couples regardless of ages and genders. They do sexual contacts to greet, to
avoid social conflicts, and to reconcile after conflicts. The hyper friendly act minimizes
the social barrier, and enhances social cooperation. For an example, bonobos engage in
sexual activities before eating to avoid conflict during eating. On the other hand, De
Waal pointed out that 'sex for peace' precisely because bonobos have plenty of conflicts.
There would obviously be no need for peacemaking if they lived in perfect harmonious
cooperation.
Bonobo walks upright approximately 25% of the time during ground locomotion. At
the time of the split, its quadrupedal ground locomotion was orangutan-like forelimb fist or
palm walking instead of the predominant use of knuckles developed later as characteristic of
gorillas and the chimpanzees. Like human, bonobo has relatively small canines. These
physical characteristics and its posture, give bonobo an appearance more closely resembling
humans than that of chimpanzee.

2.1.3. The Second Split: the loyal ape

By 8 Ma, temperatures dropped sharply once again. The further decrease in tree-
density in some forests by further temperature drop caused the second split from the
bonobo-like common ancestor to produce gorilla in diverse forests in about 7 Ma. In some
regions in Africa, dense forest turned into diverse forest with various tree-densities. Gorilla

37
is the loyal ape that has the patriarch collective society for collective wellbeing with strong
loyalty to the dominatingly large male leader for protection.
Gorillas are the largest of the living primates. Instead of relying trees for protection,
gorillas rely on their physical sizes for protection. Relying on physical size for protection
was adaptable to diverse forests with various tree-densities. Large gorillas could not climb
trees easily, so gorillas were ground-dwelling. Gorillas move around by knuckle-walking.
Gorillas are shy and peaceful vegetarians. Diverging from the bonobo-like common
ancestors, early gorillas ancestors were basically the dominatingly large bonobos. Gorillas
today live in tropical or subtropical forests in different parts of Africa.
In social group, a silverback is the strong, dominant troop leader. He typically leads
a troop (group size ranges from 5 to 30) and is in the center of the troop's attention, making
all the decisions, mediating conflicts, determining the movements of the group, leading the
others to feeding sites and taking responsibility for the safety and well-being of the troop.
All members of a social group are loyal to the dominatingly large silverback.

2.1.4. The Third Split: the harmonious ape

The progressive drying and cooling turned parts of forests in Africa into woodlands.
The appearance of woodland caused the third split from the bonobo-like common ancestor
to produce the bipedal human ancestor, who used free hands for the improvement in
gestural communication to survive in hospitable woodland. Early human ancestors were
basically bipedal bonobos whose habitat changed from hospitable forest to hospitable
woodland. Free hands from bipedalism allowed continuous gestural communication
during walking. The improvement in communication led eventually to the harmonious
society. Human was the harmonious ape.
Ardi (Ardipithecus ramidus) 35, the oldest human skeleton discovered, lived in 4.4
Ma. Similar to other apes, Ardi's skull encased a small brain – 300 to 350 cc. Ardi’s feet
had a stout opposable big toe for climbing trees. She lived in grassy woodland with patches
of denser forest and freshwater springs. Woodland allowed increasingly amount of food
from bushes and low branches, which could be seen and reached from the ground.
Chimpanzees today move on two legs most often when feeding on the ground from
bushes and low branches. In the same way, feeding on fruits from bushes and low
branches, Ardi moved on two legs often. When chimpanzees today are under duress from
a poor fruit season, they break up into smaller foraging units that scour the environment
more thoroughly. In the same way, Ardi and the members of her social group fanned out
to find food. Individuals could communicate with one another by vocal/gestural
communication. Bipedal Ardi’s free hands allowed individuals from the searching group
to communicate continuously and precisely during walking. (Without bipedalism, apes
cannot walk and do gestural communication at the same time continuously.) Such
effective coordination by vocal/gestural communication allowed them to find food
efficiently. The effective coordination also allowed them effectively escaping from
predators.
They climbed trees mostly at night, for high branch fruits, and for safety. The
tree-density was high enough, so they had easy access to trees to escape from predators,
and did not need the rapid movement of quadrupedal locomotion, such as knuckle
walking, to escape from predators. This initial woodland habitat was quite hospitable for

38
early bipedal hominid. Bipedalism might possibly happen in a number of locations with
similar hospitable woodland environment. Early human ancestors were basically bipedal
bonobos whose habitat changed from hospitable forest to hospitable woodland.
Gorillas did not develop bipedalism, because instead of searching for high quality
food, such as fruits, gorillas today eat abundant low quality foods such as leaves, when
high quality is not readily available. Gorillas today do not break up into smaller foraging
units that scour the environment more thoroughly. As seen later, chimpanzees did not
develop bipedalism, because they needed knuckle walking to escape from predators and
for the large foraging ranges in inhospitable woodland as the initial habitat. In
inhospitable woodland, bipedal walking initially was not fast enough to escape from
predators, and initially was not efficient enough for the large foraging ranges to survive.
The continuous gestural communication allowed improved explanation gestural
communication for improving mutual understanding and the improved cooperative
gestural communication for establishing elaborate social rules. The improvement in
communication reduced conflicts by the improvement of understanding among them and
the establishment of some elaborate social rules.
The primitive gestural communication emerged first involved the primitive natural
gestures of pointing and pantomiming. Such primitive gestural communication did not
require the large expansion of the brain. What robust vocal/facial/gestural
communication needed was pleasure connecting with vocal/facial/gestural
communication. For bonobos, hyper friendliness for peacemaking is expressed by causal
sexual contact that gives them pleasure. Unlike other apes, humans, including babies,
enjoy gestural/facial/vocal communication, such as dancing, singing, and talking. The
pleasurable vocal/facial/gestural communication of early human ancestors gradually
replaced pleasurable casual sexual contact of the bonobo-like common ancestors as
pleasurable way to bond with one another. By the time of Ardi, pleasurable causal sexual
contact disappeared, and replaced by pleasurable vocal/facial/gestural communication.
Instead of group sex for peacemaking, human ancestors, like Ardi, had group dancing and
group singing for peacemaking. The disappearance of casual sexual contact allowed
human ancestors to develop monogamy for pair bonding. Communication became not
only useful but also pleasurable. Communication became frequent. Communication
became sharing information both related and unrelated physical needs. The human
ancestors, like Ardi, evolved from the merely peacemaking bonobo-like common
ancestors to the harmonious hominids as shown in the absence of large sharp canine teeth
(fangs) for fighting. Other apes, particularly males, have thick, projecting, sharp canines
that they use for displays of aggression and as weapons to defend themselves. Such
harmonious coherent social group improved its ability to find and collect food and to fend
off predators, resulting in improved chance for survival in woodland.
The human ancestors inherited good gestural communication from the bonobo-
like common ancestors as shown by Amy Pollick and Frans de Waal in “Ape Gestures
and Language Evolution” 36 . Gestural communication is virtually limited to the
Hominoidea (great apes). Chimpanzees beg other chimpanzees for food by approaching
them with open hands. Gestures seem less closely tied to specific emotions, hence they
permit greater cortical control than other forms of communication. They compared
bonobos and chimpanzees. They found that facial/vocal displays were used very
similarly by both ape species, but bonobos showed greater flexibility in gestural

39
communication than chimpanzees and were also the only species in which multimodal
communication (i.e., combinations of gestures and facial/vocal signals) added to
behavioral impact on the recipient. The bonobos' variable gestural repertoire and high
responsiveness to combinatorial signaling indicate that the human ancestors came from
the bonobo-like common ancestors. The development of free hands for the improvement
of gestural communication was a natural extension of the gestural communication from
the bonobo-like common ancestors.
The connection between human communication and human cooperative
infrastructure is shown by Michael Tomasello in “Origins of Human Communication” 37
Tomasello proposes that the most fundamental aspects of uniquely human
communication are biological adaptations for cooperative social interaction. The
cooperative infrastructure in human hominid ancestors was inherited from the bonobo-
like common ancestors who were the peacemaking apes. Gestural communication by
free hands from bipedalism improved greatly such cooperative infrastructure. No other
animals develop such human-like communication.
Gestural communication served as a stepping stone for the evolution of human
symbolic communication. Gesture production in humans is so automatic that it is
relatively immune to audience effects: blind subjects gesture at equal rates as sighted
subjects to a known blind audience. Gestural communication as gestural language is the
predecessor of spoken language38. The generally right-handed dominant hominid caused
the development of the gestural language area (Broca’s area) in the left-brain that eventually
developed into the part for the spoken language later. In the study by Hickok, Bellugi and
Klima39 , the impairment for sign language patients was identical with that of speaking
patients. At the hemispheric level the neural organization of sign language is
indistinguishable from that of spoken language.

2.1.5. The Fourth Split: the aggressive ape

Near the central Africa about 2 million years ago, the inhospitable woodland from
the further decrease in tree-density caused the fourth split from the bonobo-like common
ancestor to produce chimpanzee. Chimpanzee is the aggressive ape that has the patriarch
individualistic society with individual and group aggression to survive in inhospitable
woodland. The initial tree-density in the initial habitat of chimpanzees was the lowest
among the five apes.
Anatomical differences between chimpanzee and bonobo are slight, but in sexual
and social behaviors there are marked differences. Bonobos live in the tropical rain forests
with relatively sufficient food and security. Chimpanzees live in the tropical woodland
savannah around the equatorial portion of Africa. Chimpanzees travel around 3 miles a day
for food and water, whereas bonobos have hardly been noted to travel more than 1.5 or 2
miles a day. Individual and group aggression of male chimpanzees became the mean to
survive in such inhospitable woodland. Chimpanzees cannot abandon quadrupedal
locomotion and its speed advantages because of their large foraging ranges and
susceptibility to predation. Diverging from the bonobo-like common ancestors, early
chimpanzee ancestors were basically the aggressive bonobos whose habitat changed from
hospitable forest to inhospitable woodland.

40
Chimpanzees have the patriarch individualistic society with the competitive
hierarchy. Primatologist Frans de Waal described male chimpanzees in Chimpanzee
Politics40. The male chimpanzees fight to be the number one. A leader is under constant
challenge. A leader is deposed after the other male chimpanzees have formed alliance
and ganged up against the leader. In the wild, male chimpanzees are extraordinarily
hostile to males from outside of the social group. Male patrolling chimpanzees attack and
often kill the neighboring male chimpanzee outsider who might be traveling alone. On
the contrary, bonobo males or females prefer sexual contact over violent confrontation
with outsiders.
In summary, the decrease of tree-density of dense forest in Africa by climate
change generated the environments for ape evolution. The decrease of tree-density
decreased food resource and security for apes. The orangutan-like common ancestors
had the best food resource and security in dense forest. The bonobo-like common
ancestors compensated the decreased food resource and security from the decreased tree-
density with the support of the peacemaking social group. Gorilla compensated the
further decreased food resource and security by following dominatingly large male leader
for protection. Humans compensated the further decreased food resource and security
with improved gestural communication by free hands from bipedalism. Chimpanzees
compensated the further decreased food resource and security with individual and group
aggression of male chimpanzees. Each species of apes made its initial niche divergence
from the previous species to fit its initial environment. Each species stays the same,
continues to evolve, diverges, or becomes extinct in the subsequent environment.
The diagram and the table of ape evolution and social structures are listed below.

Ape Evolution and Social Structures


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

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


Subfamily Homininae
7 Ma
Tribe Hominin
gorilla (patriarch collective society)
6 Ma

human (harmonious society) Genus Pan


2 Ma

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

41
Ape Evolution

History Initial Habitat Characteristic Social Structure


(1 = best food resource and
security)
Orangutan the original ape dense forest/tree the solitary ape loose society
(> 13 Ma) (1)
Bonobo the first split dense forest/tree the peacemaking matriarch collective
( 13 Ma) (2) ape society
Gorilla the second split diverse forest/ground the loyal ape patriarch collective
( 7 Ma) (3) society
Human the third split (6 hospitable woodland/ground the harmonious harmonious society
Ma) (4) ape
Chimpanzee the fourth split Inhospitable woodland/tree the aggressive ape patriarch
(2 Ma) (5) individualistic society

2.2. Hominid Evolution

Human social lives are derived from social-life biological evolution, including ape
evolution and hominid evolution. During ape evolution, the harmonious social life started to
emerge. During hominid evolution, the harmonious social life based on the conscience
instinct was fully developed.
Human is Homo sapiens, which is the only non-extinct species of hominids.
Hominid evolution started from woodland in Africa. From 6 Ma to 2 Ma, the drier and
cooler climate progressed slowly. By around 6 Ma to 2 Ma in Africa, an apelike species
had evolved with two important traits that distinguished it from apes: (1) bipedalism and (2)
small canine teeth.
The two most complete skeletons for early hominids are Ardi and Lucy
(Australopithecus afarensis) 41. Ardi (45% complete skeleton) is estimated to be 4.4 million
years ago. (Similar to other apes, Ardi's skull encased a small brain – 300 to 350 cc.) She
lived in grassy woodland with patches of denser forest and freshwater springs. The further
decrease in temperature and rain decreased food resource and security as shown in Lucy
(40% complete skeleton) in 3.2 million years ago. (The brain size is 450-530cc.) The
environmental pressure led to the small expansion of the brain as shown in the larger brain
in Lucy than in Ardi.
After about 2.8 Ma, in East Africa east of the African Rift System, the
environment pressure came from the climate fluctuation and significant drying. During
this period, parts of forest and woodland turned to grassland. Without the protection of
forest, the bipedal hominid in the open grassland faced predators from both large dangerous
animals 42 and intense inter-group competition. The climate fluctuation and open grassland
forced hominids to evolve quickly in terms of the brain size to thrive in diverse
environments including forests, woodlands, and grassland savannas. It involved the
usage of tools and the emergence of the highly efficient cooperative harmonious society
based on the conscience instinct as the combination of hyper friendliness and theory of
mind for social cooperation. The usage of tools and the highly efficient cooperative
harmonious society allowed human to thrive in diverse environments.
With bipedalism, the walking hands turned into free hands that allowed the potential
for many usages. For the Australopithecines, the usage is gestural language to improve

42
communication for survival as discussed previously. The brain size was only slightly larger
than other apes.
In the next 2 million years, the Australopithecine evolved into the Homo with larger
brain than its predecessor. The next most significant gradual change of hominid evolution is
the conversion of free hands into manipulative hands with precision grip resulting in the
acquisition of tool-use and making. The most primitive stone tool-use hominid family is
Homo habilis in about 2.2-1.6 Ma. (The brain size is 750-850cc.) Because tool-use and
making required thinking and precision manipulation, the competitive advantage of the tool-
use and making resulted in the rapid expansion of the brain for tool-use and making. The
use of tools allowed hominids to hunt and butcher animals which provided the nutrients for
the brain.
Eventually, (1.9-0.1 Ma), Homo erectus had not only perfected stone tools
considerably but had also learned how to control and use fire. (Homo habilis and Homo
erectus coexisted. The brain size is 1000-1250 cc.) The hearth for fire and the gathering for
cooperative tool manufacture promoted the development of social organization. The
competitive advantage of social organization resulted in the rapid development of spoken
language to aid gestural language in the same area of the brain. The bone structures of
Homo erectus showed signs for commanding speech. For speech, Homo erectus had a
larynx with an equivalent position to that of an 8-year-old modern child 43. Both brain-size
and the presence of the Broca's area also support the use of articulate language44.
The competitive advantage of the spoken language led to theory of mind as
mentioned before. Ardi already had vocal/facial/gestural communication as hyper
friendliness. The combination of hyper friendliness and theory of mind from theory of mind
led to the conscience instinct that is maximum eager cooperation without lie. The social life
is the harmonious social life in the harmonious society. Homo erectus was probably the first
hominid to live in small, familiar band-societies similar to modern hunter-gatherer band-
societies45.
Language alone cannot solve all social conflicts to achieve maximum eager
cooperation without lie, so it is necessary to control social conflicts by will. The social
behaviors were still affected greatly by the instincts from the old non-harmonious social
lives that hinder frequently maximum eager cooperation without lie. The competitive
advantage of the harmonious society (TIT FOR TAT strategy as the best strategy) resulted
in the expansion of the prefrontal cortex to control the non-harmonious instincts. As the
brain had tripled in size during human evolution, the prefrontal cortex had increased in
size six fold. The prefrontal cortex in humans occupies a far larger percentage of the
brain than any other animal. Adult humans with injury in the prefrontal cortex know what
to do for socialization, but do not have the will to do for socialization. Therefore, the
conscience instinct can be divided into the conscience intelligence for the knowledge of
socialization and the conscience will to control the non-harmonious instincts to achieve
maximum eager cooperation without lie. A large part of the prefrontal cortex is for the
conscience will connecting emotion and instinct areas in the brain.
The competitive advantage of the harmonious society filtered out the less
harmonious people and social groups (trouble makers) who were marginalized or forced
to move out of the harmonious society. The remaining people with the harmonious social
life continued to evolve into even more harmonious social life, and the less harmonious
people and groups continued to be marginalized or move out. The technological and

43
social 46 selections generated the unusually fast evolution of the hominid brain.
Eventually, the most technologically advanced and harmonious hominid, Homo sapiens,
emerged in Africa where the harmonious society originated. This social movement
follows exactly the outcome for the TIT FOR TAT strategy as the best strategy to defeat
all other strategies. The earliest Homo sapiens found in Ethiopia were dated to be about
200,000 years old. (The brain size is 1,350 cc.) The brain of Homo sapiens reaches the
maximum efficiency in terms of size and complexity. Any additional size and
complexity to achieve higher harmonious social life are counter-productive47, so Homo
sapiens have the maximum harmonious social life rather than the ideal harmonious social
life.
The genetic psychological reinforcement of the harmonious social life is achieved
by both the positive good feeling in practicing the harmonious social life and the negative
bad feeling in violating conscience for the harmonious social life. For the detection
instinct in conscience, the automatic emergence of shame and uneasiness in lying is the
negative bad feeling in violating conscience. Such bad feeling of lying moves people
toward honesty. For hyper friendliness in conscience, the automatic emergence of
miserable feeling in loneliness steers people toward social connection. Psychologist John
Cacippo 48 finds that prolonged loneliness can be as harmful to health as smoking or
obesity. Since conscience involves significantly the prefrontal cortex, loneliness impairs
the performance of the prefrontal cortex, such as in logical reasoning49. Such harmful
and miserable effect of loneliness indicates the strong preference of social connection
through the harmonious cooperation in a social group for our primitive ancestors.
In summary, walking hands turned into free hands by bipedalism. Free hands
allowed improved gestural language that became the expression of hyper friendliness.
Such evolution took place in woodland without the requirement of additional brain
expansion for intelligence. In the highly impoverished and insecure open grassland, the
brain started to expand as free hands evolved into manipulative hands to make improved
tools. The appearance of very useful spoken language greatly accelerated the expansion
of the brain. The spoken language became the expression of theory of mind as theory of
mind that exists only in human. The combination of hyper friendliness and theory of
mind resulted in the conscience instinct. The enhanced conscience instinct came from the
expansion of the prefrontal cortex to control the non-harmonious instincts. Hominid
evolution is the evolution of the conscience instinct.
Hominid evolution as the evolution of the conscience instinct is as follows.

44
Hominid Evolution: The Evolution of the Conscience Instinct
walking hands (bonobo-like common ancestor)
bipedalism
free hands for gestural language as hyper friendliness
(non-Homo hominids 6-1 Ma)

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

speech for theory of mind (Homo erectus 1.9-0.1 Ma)

hyper friendliness theory of mind (detective instinct)

conscience instinct
extra prefrontal cortex
enhanced conscience instinct (Homo sapiens <0.2 Ma)

conscience intelligence conscience will

45
3. The Interaction of the Social Lives
3.1. The Properties of the Social Lives

Life has many parts. Each specific part has specific fitness and disorder. Fitness
enhances life, and disorder enhances demise. The instinctive response to fitness that
enhances life is happiness to continue the fitness. Disorder that enhances demise is the
loss of the function of certain adaptable life part. The instinctive response to disorder is
suffering to prompt attention to disorder, so disorder can be dealt with urgently. For an
example, a woman who has a good digest system enjoys digesting food. When the damage
in her digest system induces the loss of the function of her digest system, she instinctively
suffers from pain that prompts attention to the damage in her digest system, so she can deal
with the damage urgently. The healing of suffering is the adoption of fitness to replace
disorder. The healthy life allows all parts of life working together constructively rather than
destructively.
Social-life fitness enhances social life, and social-life disorder enhances social-life
demise. The instinctive response to social-life fitness that enhances social life is social-life
happiness to continue the pursuit of social-life fitness. The instinctive response to social-life
disorder that enhances social-life demise is social-life suffering to prompt attention to social-
life disorder, so individuals can deal with social-life disorder urgently. Social-life sin is the
action of social-life disorder. The healthy social life allows all three of social lives working
together constructively rather than destructively.
The social-life fitness for feminine social life is typically collective wellbeing for the
feminine task of upbringing of offspring, and social-life disorder is injustice, which
enhances the social-life demise of feminine social life. Feminine social life is the yin
(collective) social life. The response to injustice is the suffering of alienation. The action of
injustice is injustice sin that causes alienation. The fundamental social unit is collective
social group. A person who has the collective social life is a collective lifer. For an
example, a woman who is a collective lifer enjoys collective wellbeing. When injustice
induces the loss of her collective wellbeing, she suffers instinctively from alienation that
prompt attention to the injustice, so she can deal with the injustice immediately. When she
induces injustice, she commits injustice sin that causes alienation.
The social-life fitness for masculine social life is typically individualistic
achievement for the masculine task of attracting female mate, and social-life disorder is
repression, which enhances the social-life demise of masculine social life. Masculine social
life is the yang (individualistic) social life. The response to repression is unfulfillment.
The action of repression is repression sin that causes unfulfillment. The fundamental social
unit is individual. A person who has the individualistic social life is an individualistic lifer.
For an example, a man who is an individualistic lifer enjoys individualistic achievement.
When repression induces his loss of individualistic achievement, he suffers instinctively
from unfulfillment that prompts attention to the repression, so he can deals with the
repression urgently. When he induces repression, he commits repression sin that causes
unfulfillment.
The unique human evolution produces harmonious cooperation as the harmonious
fitness that transcends the feminine fitness and the masculine fitness, produces highly
productive cooperation among all individuals, and works in small social group only. The

46
fundamental social unit is the one-to-one relation without collective social unit and
individuality, so it works only in a small social group. The social life is the harmonious
social life. Social-life disorder is disharmony, which enhances the social-life demise of the
harmonious social life. The response to disharmony is loneliness (disconnection). The
action of disharmony is disharmony sin that causes the social-life suffering of loneliness
(disconnection). A person who has the harmonious social life is a harmonious lifer. For an
example, a man who is a harmonious lifer enjoys harmonious cooperation. When
disharmony induces the loss of his harmonious cooperation, he suffers instinctively from
disconnection that prompts attention to the disharmony, so he can deal with the disharmony
urgently. When he induces disharmony, he commits disharmony sin that causes
disconnection.
The Social-Life Structural Theory

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


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

Sin injustice Repression disharmony


Suffering alienation Unfulfillment loneliness
(disconnection)
Fundamental Social collective social group Individual one-to-one relation
Unit
Lifer (Person) collective Individualistic Harmonious
Society collective Individualistic Harmonious

Different social lives have different rules, so social-life sin as the violation of
rules from a different society is inevitable. To all pigs, eating pork is a sin, and to most
humans, eating pork is not a sin. The human society has different social lives (collective,
individualistic, and harmonious social lives) which have different rules, so social-life sins
are inevitable. The severity of social-life sins decreases with decreasing separation and
polarization among social lives.

3.2. The Enforcement of the Social Life

Healthy society and individual in terms of social life enforce the adoption of social-life
fitness and the avoidance of social-life disorder. The enforcement originates from the
memories of happiness and suffering, social reward and punishment, and faith.
The memory of social-life happiness enforces the adoption of fitness, while the
memory of social-life suffering enforces the avoidance of disorder. The process can be
manifested by the memories of extreme social-life suffering and happiness.
The memory of extreme social-life suffering leads to posttraumatic stress disorder
(PTSD), involving painful persistent re-experience of traumatic suffering, such as extreme
alienation, repression, and disconnection. The extreme sufferings of alienation,
unfulfillment, and disconnection are the sudden extreme damages to collective wellbeing,
individualistic achievement, and harmonious cooperation, respectively, by death or violence.

47
The re-experience is triggered by a similar experience to make the memory of the original
painful traumatic experience even more painful. The re-experiencing traumatic
experiencing brings about extreme avoidance and hyper-sensitivity. In PTSD, the re-
experience of extreme suffering greatly damages the ability for normal life. The memory of
normal social-life suffering enforces the avoidance of social-life disorder without damaging
the ability for normal life.
The memory of extreme social-life happiness brings about post peak experience
fitness (PPEF), involving happy persistent re-experiencing of social-life happiness, such as
extreme collective wellbeing, individualistic achievement, and harmonious cooperation.
Peak experiences are described by American psychologist and philosopher Abraham H.
Maslow50 as especially joyous and exciting moments in life, involving sudden feelings of
intense happiness and well-being, wonder, and awe. The peak experience of collective
wellbeing is the happiness for sudden extraordinary wellbeing in social togetherness. The
peak experience of individualistic achievement is the happiness for sudden extraordinary
individualistic achievement far above ordinary individualistic achievement. The peak
experience of harmonious cooperation is the social happiness for sudden extraordinary
mutual empathy and empowerment or the personal happiness for the sudden extraordinary
sense of unity without self. The re-experience is triggered by a similar experience to make
the memory of the happy original peak experience even happier. In PPEF, the re-experience
of peak experience enforces the active participation and the confidence in social-life fitness.
The memories of many experiences of normal social-life happiness can also enforce the
active participation and the confidence in social-life fitness.
Society rewards fitness as virtue, and punishes disorder as sin. The collective
society rewards collective wellbeing, and punishes injustice as sin. The individualistic
society rewards individualistic achievement as virtue, and punish repression as sin. The
harmonious society rewards harmonious cooperation as virtue, and punishes disharmony as
sin.
As soon as a specific social life is established by the combination of memory and
social enforcement, the faith in the social life can continue the enforcement even without the
successful social life. Since social life enhanced by fitness is often interrupted, the faith in a
specific social life is important to continue the social life.

3.3. The Interaction of the Social Lives

The interactions among the social lives result in the unified multi-social life society
and the single-social life society. A peaceful unified multi-social life society consisting of
the collective, individualistic, and harmonious social lives has the balanced social life. In
the balanced social life, collective wellbeing is not violated severely by individualistic
achievement and harmonious cooperation, individualistic achievement is not repressed
severely by collective wellbeing and harmonious cooperation, and harmonious cooperation
is not disharmonized severely by collective wellbeing and individualistic achievement.
To have a balanced social life, a peaceful society must have a continuous checks and
balances process, so all social lives have acceptable existences. An unbalanced multi-social
life society does not have good checks and balances process to find acceptable existences for
all social lives. For an example, in traditional marriage, husband is responsible for the
individualistic life for individualistic achievement to achieve social status and wealth, while

48
wife is responsible for the collective wellbeing of family. In a balanced marriage, the
individualistic achievement by husband is not repressed by the collective wellbeing by wife,
while the collective wellbeing by wife is not violated by the individualistic achievement by
husband. A balanced marriage requires continuous checks and balances, so both collective
life and individualistic life have acceptable existences in marriage. In an unbalanced family,
the individualistic achievement by husband is repressed by the collective wellbeing by wife,
and/or the collective wellbeing by wife is violated by the individualistic achievement by
husband. An unbalanced marriage does not have good checks and balances process to find
acceptable existences for both collective life and individualistic life. A balanced marriage
has good checks and balances to work out acceptable effort, time, and risk for collective
wellbeing and individualistic achievement, while an unbalanced marriage does not have
good checks and balances. In dysfunctional marriage, one or both of the social lives are
dysfunctional.
A single-social life society has one complete social life. In the complete social life,
dominant collective wellbeing represses individualistic achievement and disharmonizes
harmonious cooperation, dominant individualistic achievement violates collective wellbeing
and disharmonizes harmonious cooperation, and dominant harmonious cooperation violates
collective wellbeing and represses individualistic achievement.
For examples, a purely socialistic society represents the complete collective life.
Dominant collective wellbeing requires equality that represses unequal individualistic
achievement. Dominant collective wellbeing also requires justice system that violates one-
to-one personal relation in harmonious cooperation. A purely capitalistic society represents
the complete individualistic life. Dominant individualistic achievement comes with
dominant individualistic underachievement that violates collective wellbeing. It also
disharmonizes one-to-one relation in harmonious cooperation. A religious monastery
represents the complete harmonious life. Dominant harmonious cooperation for one-to-one
relation precedes inflexible collective social unit and individuality. Therefore, dominant
harmonious cooperation violates collective wellbeing and represses individualistic
achievement.
A person who joins a purely single-social life society must choose the social
happiness of the complete social life and the social-life sufferings of the other social lives.
The conversion remains unchanged as long as the happiness is greater than the sufferings.
A converted collective lifer chooses the social happiness of collective wellbeing and the
social-life sufferings of unfulfillment and disconnection. A converted individualistic lifer
chooses the social happiness of individualistic achievement and the social-life sufferings of
alienation and disconnection. A converted harmonious lifer chooses the social happiness of
harmonious cooperation and the social-life sufferings of alienation and unfulfillment.
At the same time, a person who joins a purely single-social life society must choose
the social happiness of the complete social life and the guilty feelings of the social-life sins
of the other social lives. The conversion remains unchanged as long as the happiness is
greater than the guilty feelings of social-life sins. A converted collective lifer chooses the
social happiness of collective wellbeing and the guilty feelings of repression sin and
disharmony sin. A converted individualistic lifer chooses the social happiness of
individualistic achievement and the guilty feelings of injustice sin and disharmony sin. A
converted harmonious lifer chooses the social happiness of harmonious cooperation and the
guilty feelings of injustice sin and repression sin.

49
Part 2: The Social-Life Cultural Evolution
The social-life cultural evolution is based on the social-life structural theory which
consists of the yin (collective), the yang (individualistic), and harmonious social lives that
produce the collective, the individualistic, and the harmonious societies, respectively. The
social-life cultural evolution consists of the Prehistoric Period (Chapter 4), the Early Period
Chapter 5), and the Modern Period (Chapter 6). The prehistoric hunter-gatherer society in
the Prehistoric Period was the harmonious society. The harmonious social life was
evolved to adapt to the small social group in the prehistoric hunter-gatherer society. In
the Early Period starting from the Neolithic Revolution, the inevitable large civilized
social group of the agricultural-nomad society destroyed the prehistoric harmonious small
social group. As a result, the collective society and the individualistic society were
formed separately as the Early Divided Society, in which different societies clashed to
form exclusive societies. In the collective society, the state has the state collective
religion (Judaism, Islam, Hinduism, and Confucianism). In the individualistic society,
the state has the state individualism (Greek mythology and science). Later, the
harmonious society without the state of a large social group was formed as the
harmonious religions (Christianity, Buddhism, and Daoism) to seek harmonious
cooperation among people in small social groups. In the Modern Period starting from the
Renaissance for the Modern Revolution, the modern mass printing and increased literacy
led to communication and understanding among the three branches (collective,
individualistic, harmonious) of human society, resulting in the Modern Unified Society,
such as America.

4. The Prehistoric Period


4.1. The Prehistoric Harmonious Society

Fitness disorder Suffering


(sin)
Harmonious harmonious Disharmony loneliness
Society cooperation (disconnection)

In the prehistoric harmonious hunter-gatherer society, the social-life fitness that


enhances social life is harmonious cooperation. Social-life disorder that enhances social
demise is disharmony. The action of disharmony is disharmony sin that causes the
disharmony suffering as loneliness (disconnection). The harmonious society rewards
harmonious cooperation as virtue, and punishes disharmony as sin. The prefrontal cortex
for the harmonious social life controls the old social lives: the collective and the
individualistic social lives, so collective wellbeing to separate friends and outsiders and
individualistic achievement to look down underachiever are minimized to maximize
harmonious cooperation.
The prehistoric harmonious hunter-gatherer society as maximized eager for the
prehistoric primitive hunters and gatherers, social connection through the harmonious

50
human relation instead of the accumulation of wealth, fame, pleasure, organization, and
power was essential for human survival.
The harmonious hunter-gatherer society as maximum eager cooperation without
lie is egalitarian, democratic, and peaceful. The hunter-gatherers were averaged 6 inches
taller than agricultural peoples up to 100 years ago. Each person lived adequately.
Today, we are now as tall as we once were. The prehistoric hunter-gatherer society may
be similar to the modern Bushman in African’s Kalahari Desert as described by Marshall
Sahlins’ “The Original Affluent Society”51. The hunter-gatherer society in small groups
(about 20-35 people) adjusts its daily needs and desires with what is available to them.
The period between childbirths is four to five years by the long prolonged lactation, so
the population growth is very slow. Available food is actually fairly adequate for their
modest need without population pressure. Without material accumulation, they work
only for daily needs, so only the able-bodied work no more than 19 hours only a week,
and 40% of people do not need to work. Without clear property lines, they welcome all
visitors. They do not have to permanently stay in one social group.
A great deal of evidence suggests that the prehistoric hunter-gatherer society was
much less war-like than later peoples. Archaeological studies throughout the world have
found hardly any evidence of warfare the prehistoric hunter-gatherer society. Many of
the world’s cultures have myths that refer to an earlier time when life was the balance
way of social life. In classical Greece and Rome this was known as the Golden Age; in
China it was the Age of Perfect Virtue, in India it was the Krita Yuga (Perfect Age),
while the Judeo-Christian tradition has the story of the Garden of Eden52.
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
and female he created them. (Genesis 1:27)

The harmonious social life is based on conscience for all people as described by
Paul in the Bible.

Indeed, when Gentiles, who do not have the law, do by nature things required by
the law, they are a law for themselves, even though they do not have the law,
since they show that the requirements of the law are written on their hearts, their
consciences also bearing witness, and their thoughts now accusing, now even
defending them. (Romans 2:14-15)

The goal of this command is love, which comes from a pure heart and a good
conscience and a sincere faith. (1 Timothy 1:5)

For Zen Buddhism, the harmonious social life as the original human social life is
the Buddha nature that all people have in them. Everyone can achieve the Buddha nature.
As mentioned before, Mencius, a great Confucian teacher, described the human innate

51
goodness. He believed everyone could be Yao and Yu (the Chinese ancient mystic saint-
emperors).
The imitation of the prehistoric harmonious society was described by Laozi, a
founder of Daoism, as a small state with few people.

Let the states be small and people few. Have all kinds of tools, yet let no one use
them. Have the people regard death gravely and do not migrate far. Though they
might have boats and carriages, no one will ride them; through they might have
weapons, no one will display them. Have the people return to knotting cords (for
their records) and using them. They will relish their food, regard their clothing as
beautiful. Feel safe and secure in their homes. Delight in their customs.
Neighboring states might overlook one another and the sounds of chickens and dogs
might be overheard; yet the people will arrive at old age and death with no comings
and going between them. (Dao De Jing: Chapter 80)

For Laozi, there are two different ways, the Way (Dao) and the civilized way.
The Way was practiced by the prehistoric harmonious society based on the harmonious
social life with the conscience instinct. The civilized way is practiced by the civilized
society based on the non-harmonious lives with external artificial rules, identities
(names), and desires for wealth. The two different ways are described in the first chapter
of Dao De Jing.

The way can be spoken of is not the constant Way; the name can be named is not
the constant Name. The nameless is the beginning of all things; the name is the
mother of all things. Therefore, the one without constant desire will perceive its
subtleties; the one with constant desire will perceive its boundaries. These two
are the same in source but different in name. Both of them are called the mystery.
It is the mystery of mysteries. It is the gateway to all subtleties. (Dao De Jing:
Chapter 1)

In the Chapter I of Dao De Jing, the Way (the harmonious social life) includes the
constant Way, the constant Name, the nameless, and the one without constant desire. The
civilized way (the non-harmonious social lives) includes the way, the name, the name,
and the one with constant desire. The Way and the civilized way come from the same
source in the mysterious and subtle human mind.
Species evolve through a process of natural selection53. Natural selection is a
consistent difference in survival and reproduction between different genotypes (a group
of organisms sharing a specific genetic makeup) or different genes. Natural selection is
the process by which species adapt to their environment. Natural selection leads to
evolutionary change.
The emergence of human race with the harmonious society and the harmonious
social life evoked a new selection: supernatural selection. Human is a special creature as
stated in the Bible.

So God created man in his own image; in the image of God he created him; male
and female he created them. (Genesis 1:27)

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The supernatural selection selects the harmonious social life as the chosen social
life. The origin of harmony is the blessed harmonious social life and society. The
purpose of supernatural selection is the preservation of the harmonious social life and the
harmonious society in changing environments. The supernatural selection involves the
divine revelation of and the human acceptance of the abstractness, the non-presentation
of the expression in the human natural mind. The divine revelation involves the
supernatural miracle: the non-representation of natural physical laws. Through the
abstractness, the supernatural has saved humans from extinction and deviation from the
harmonious society and the harmonious social life. The ultimate purpose of the
supernatural participation in human is to return to the innate goodness, the harmonious
social life and the harmonious society.
In the different human societies in need, the supernatural has appeared in different
functions to preserve the harmonious society and the harmonious social life. For about
160,000 years, when the harmonious society and the harmonious social life prevailed, the
supernatural did not appear explicitly and directly in the human society. In the harsh
environment of the Upper Paleolithic Period about 40,000 years ago, the supernatural
became the supernatural bonder in order to add the abstract bond for bonding the isolated
social groups to survive the harsh environment. For the immoral civilized society, the
supernatural became the supernatural authority to add the abstract morality to prevent the
destructive dehumanized prey-predator instincts. For the civilized people, the
supernatural also became the supernatural liberator to add the abstract no-self to find the
abstract rebirth. The purpose of the rebirth is to return to the harmonious social life. The
abstractness is listed below.

Supernatural Abstractness Religions


Symbol
supernatural bonder abstract bond Symbolic religion (female figurines and cave painting)
Supernatural authority Abstract Moral religions (Hinduism, Judaism, Confucianism, and
morality Islam)
Supernatural liberator Abstract rebirth Harmonious religions (Buddhism, Daoism, and Christianity)

The abstractness will be discussed in details later.

4.2. The Prehistoric Religious Harmonious Society

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.

53
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
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-Williams54. 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

54
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 55 .
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.
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 natural mind 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 revealed
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 society with the abstract bond is the unified prehistoric
harmonious society.

4.3. The Exit from the Harmonious Society

The Neolithic Revolution as the transition from nomadic hunting and gathering to
the cultivated crops and domesticated animals for their subsistence was first adopted by
various independent prehistoric human societies about 10,000 years ago. The Neolithic
Revolution may be caused by climatic change from the retreat of the glaciers at the end of
the last Ice Age at about 12,000 BC. These climatic shifts prompted the migration of
many big game animals to new pasturelands in northern areas. They left a dwindling
supply of game for human hunters in areas such as the Middle East. Climatic shifts also

55
led to changes in the distribution and growing patterns of wild grains and other crops on
which hunters and gatherers depended. These changes forced people to systematic
cultivation of plants and domestication of animals as the supplement for the
undependable source of food by gathering and hunting. As cultivated crops and
domesticated animals improved, people depended on cultivated crops and domesticated
animals as the main food source.
The first society resulted from the Neolithic Revolution is the horticultural-
pastoral society56. 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.

56
The life expectancy in the agricultural-nomad society was actually shorter than in the
hunter-gatherer society.
Because one of the rules for TIT FOR TAT is the probability of meeting the same
player again exceeds 2/3, the large size social group does not allow TIT FOR TAT
strategy for the harmonious society. TIT FOR TAT is essentially a strategy for a small
social group, like the prehistoric hunter-gatherer society. The agricultural society with
large size social group and deficient resource and security forced the society moving
away from the original harmonious society that had small social group and adequate
resource and security.
A sign of immorality in the agricultural-nomad society is warfare. Cultural
anthropologist, Raymond C. Kelly 57 believes that warfare originated very late in human
evolution. Archaeological evidence points to a commencement of warfare that postdates
the development of agriculture. This strongly implies that earlier hunter-gatherer societies
were warless and that the Paleolithic was a time of universal peace. One example is
Japan where the agricultural society was established very late. In Japan, intensive
agriculture came in with migrants from the mainland about 2,300 years ago.
Archaeologists have excavated some 5,000 skeletons that predate the intrusion, and of
those only ten show signs of violent death. In contrast, out of about 1,000 post-migration
excavated skeletons, more than a hundred show such signs. The result was the immoral
yin-yang civilized society, deviated greatly from the harmonious society. Consequently,
humans moved out of the Garden of Eden.
The deviation from the human innate goodness of the prehistoric harmonious society
has been described by various religions. In the Bible, the deviation represents the exit
from the Garden of Eden. In the Bible, the Garden of Eden symbolizes the harmonious
society. The forbidden fruit symbolizes civilization. The eating of the forbidden fruit by
Adam and Eve resulted in the death, as commanded by God, “…but you must not eat
from the tree of the knowledge of good and evil, for when you eat of it you will surely die
(Genesis 2:7). “For as in Adam, all die.” (1 Corinthians 15:22)”. “for all have sinned
and fall short of the glory of God. (Romans 3:23).” The deviation represents the spiritual
death after civilization.
For Daoism, the emergence of the civilized society is the deviation from the Great
Way in the harmonious society in the prehistoric time.

Therefore, when the Great Way is rejected, it is then that we have the virtues of
humanity and righteousness. When knowledge and wisdom appear, it is then that
there is great hypocrisy. When the six relations are not in harmony, it is then that
we have filial piety and compassion. When the country is in chaos and confusion,
it is then that there are virtuous officials. (Chapter 18, Dao De Jing)

Daoism considers humans were corrupted by culture and civilization. Zhuangzi, a


founder of Daoism, stated,

The humans of old dwelt in the midst of crudity and chaos; side by side with the
rest of the world, they attained simplicity and silence there. At that time the yin
and yang were harmonious and still, ghosts and spirits worked no mischief, the
four seasons kept to their proper order, the ten thousand things knew no injury,

57
and living creatures were free from premature death. Although humans had
knowledge, they did not use it. This was called the Perfect Unity. At this time, no
one made a move to do anything, and there was unvarying spontaneity.58

In prehistoric past, all was in harmonious cooperation and all were happy, living
in a simple state of nature. Nothing and nobody died prematurely. Zhuangzi explained
how and why humans went downhill since those ancient, pristine times:

The time came, however, when natural potency began to dwindle and decline, and
then Suiren and Fuxi stepped forward to take charge of the world. As a result
there was compliance, but no longer any unity. Natural potency continued to
dwindle and decline, and then Shennong and the Yellow Emperor stepped
forward to take charge of the world. As a result, there was security, but no longer
any compliance. Virtue continued to dwindle and decline, and then Yao and Shun
stepped forward to take charge of the world. They set about in various fashions to
order and transform the world, and in doing so defiled purity and shattered
simplicity. The Way was pulled apart for the sake of goodness; natural potency
was imperiled for the sake of conduct. After this, inborn nature was abandoned
and minds were set free to roam, mind joining mind in understanding; there was
knowledge, but it could not bring stability to the world. After this, 'culture' was
added on, and 'breadth' drowned the mind, and after this the people began to be
confused and disordered. They had no way to revert to the true form of their
inborn nature or to return once more to the Beginning.59

It was culture that ultimately came to stand between humans and their true nature. For the
Daoism, the primitive state of nature was the high point of human development. It was a
time when humans lived in accordance with the Way and their own inborn natures.
Human development went steadily downhill since then.
Zen Buddhism, particularly the Sixth Patriarch who was illiterate, believes in
human original nature much more than in symbols and rules as in civilization. To Zen
Buddhism, the reliance in symbols and rules rather than human original nature is a
deviation. To Zen Buddhism, even the symbol of Buddha can be a deviation.

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5. The Early Period
The harmonious society was evolved to adapt to small social group. The
prehistoric society whose basic social unit was small social group was the harmonious
society until the emergence of civilization that required large social group. The civilized
society was completely dominated by the collective society (Hinduism, Judaism,
Confucianism, Islam, and socialism) and the individualistic society (Greek individualism
and capitalism) that allow disharmony sin and disconnection.
The harmonious society (Buddhism, Daoism, and Christianity) revived later as
humans had propensity for the harmonious social life. The return to the harmonious
social life requires the conversion to the harmonious social life that involves the three-
stage conversion: the harmonious relationship, the harmonious mind, and the harmonious
adaptation. The conversions to the collective and the individualistic social lives involve
the corresponding three-stage conversions.

5.1. The Collective Society

Fitness Disorder Suffering


(sin)
Collective Society collective wellbeing Injustice alienation

In the collective society, the social-life fitness that enhances social life is
collective wellbeing. Social-life disorder is injustice. The action of injustice is injustice
sin that causes the injustice suffering as alienation. The collective society rewards
collective wellbeing, and punishes injustice. In the society dominated by the collective
society, individualistic achievement to disregard collective wellbeing and harmonious
cooperation to disregard the distinction between friends and outsiders are minimized to
maximize collective wellbeing.
The collective society includes the moral religions and socialism. The collective
religions include Hinduism, Confucianism, Judaism, and Islam. Collective wellbeing is
expressed as the moral code for the wellbeing of all people in a religion. Socialism has
the centralized economic plan for the wellbeing of all people in a socialistic society.
The moral code in the collective religions prevents injustice. The supernatural
authority rules over all human rulers with morality. The supernatural authority becomes
the “High Ruler”. Judaism and Islam believe in one personal God or Allah, while
Confucianism believes in one impersonal God (Heaven (Tian) or High Ruler (Shang-di)).
Hinduism is polymorphic monotheism where one God assumes many forms. A typical
example of the moral code is the Ten Commandments from Exodus 20,

1. You shall have no other gods before me.


2. You shall not make for yourself an idol.
3. You shall not make wrongful use of the name of your God.
4. Remember the Sabbath and keep it holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.

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8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet anything that belongs to your neighbor.

The first four commandments are to accept the Lord as the supernatural authority.
The fifth commandment is to accept parents as the earthly authority. The rest of the
commandments are for the prevention of injustice.
God is powerful, benevolent, and righteous as a shepherd to a flock of sheep.

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)

In the Old Testament, the Garden of Eden represents the harmonious social life. God of
Israel represents the collective social life. The devil and the sinners represent the
individualistic social life where people are free to worship different gods and practice
injustice.
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 knelled 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 abstract morality 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

60
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)

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 moral civilized society. At the high end, the
high ruler serves as the abstract morality 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.
The enforcement of collective wellbeing comes from instinct, social enforcement,
and faith as the combination of instinct and social enforcement. Collective wellbeing and
injustice cause instinctively happiness and alienation suffering, respectively. The collective
society rewards collective wellbeing, and punishes injustice. As soon as the faith in
collective wellbeing is established by the combination of instinct and social enforcement,
the faith in collective wellbeing can continue even without instinct and social enforcement.
Since the social life enhanced by collective wellbeing is often interrupted, the faith in
collective wellbeing is important to continue the pursuit of collective wellbeing. For an
example, for Judaism, when Israelites suffered from injustice sin from the invaders, the
prophets told Israelites that the reason for such suffering was due to failure to follow the
moral code as the God’s law. A righteous savior would come to save them from
suffering by following the God’s law.
Typically, in the civilized society before the modern period, human society had the
complete fitness of one social life that caused the suffering and sin of another social life.

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The complete collective life in terms of wanting wellbeing for all people in all conditions
brings about repression sin and unfulfillment as an individual cannot fully develop one’s
potential under complete collective life. The cessation of injustice sin and alienation is to
return to collective wellbeing. The complete collective life requires the end of the
individualistic social life to have the complete cessation of injustice sin and alienation. To
have complete justice for equality, the collective society with complete collective life
disallows freedom for individualistic achievement.

5.2. The Individualistic Society

Adaptation Disorder Suffering


(sin)
Individualistic Society individualistic achievement repression unfulfillment

In the individualistic society, the social-life fitness that enhances social life is
individualistic achievement. Social-life disorder as sin is repression. The suffering as the
response to repression is unfulfillment. The individualistic society rewards
individualistic achievement, and punishes repression. In the society dominated by the
individualistic society, collective wellbeing to restrict individualistic achievement and
harmonious cooperation to disregard the merit hierarchy based on individualistic
achievement are minimized to maximize individualistic achievement.
The individualistic society includes Greek individualism and capitalism. In
period from 500-336 BC, classical Greece was divided into small city states, each of
which consisted of a city and its surrounding countryside. In this period Athens reached
its greatest political and cultural heights: the full development of the democratic system
of government under the Athenian statesman Pericles, and the founding of the
philosophical schools of Socrates and Plato.
Greece was divided into many small self-governing communities, a pattern
largely dictated by Greek geography, where every island, valley and plain is cut off from
its neighbors by the sea or mountain ranges. It prevented the formation of the collective
society over all communities, resulting in the tight individualistic society in many
separated states in Greece. Furthermore, the tight individualistic society with competitive
hierarchy could acquire great wealth for the costal cities from trades. 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.
This individualistic society developed state individualism. Greek individualism
allowed individuals to understand rationally the physical universe, unrelated to human
relations at all. It permitted individuals to have self-reliance to question all traditional
religions and human authorities. Individual achievement rather than collective wellbeing
became the primary concern.
The two distinctive features in Greek culture are Greek mythology and science.
Greek mythology involves essentially the individualistic supernatural achievement. All
gods engage in the competition of individualistic achievement. The high honor is to be a
high heroic achiever to overcome all obstacles and become an immortal. Morality is not
the main concern. Science involves essentially the individualistic intellectual
achievement. It involves no human relation for collective wellbeing. The main pursuit of

62
science is to find the most beautiful and perfect methods and natural laws, which do not
involve any practical usage for human.
The individualistic society has the merit hierarchy based on individualistic
achievement. Before the modern time, the merit hierarchy could be inherited based on
the individualistic achievements of ancestors. Greek mythology involves essentially the
individualistic supernatural achievement. All gods engage in the competition of
individualistic achievement. The high honor is to be a high heroic achiever to overcome
all obstacles and become an immortal. Morality is not the main concern.
The individualistic civilized society, the complete individualistic life requires the
end of the collective social life to have the complete cessation of repression sin and
unfulfillment. To have complete freedom for individualistic achievement, the individualistic
society with complete individualistic life disallows justice for equality.

5.3. The Revival of the Harmonious Society

5.3.1. The Reasons for the Revival

For about ten thousand years after the Neolithic Revolution, the two-branch
civilized society consisting of the collective society and the individualistic society
dominated the civilized society. The revival harmonious societies including Daoism,
Buddhism, and Christianity were found by Laozi, Buddha, and Jesus, respectively. The
five reasons for the revival of the harmonious society are the propensity for harmonious
cooperation as a part of human social lives, the futility of the existing fitness in the
chaotic society, the affluence of society to allow the existence of the dependent
harmonious society as a small social group, the miraculous supernatural selection to
reveal complete harmonious life, and the examples of the founders to choose complete
harmonious life.
The Propensity for Harmonious Cooperation
The harmonious social life based on the conscience instinct exists only in humans.
The human propensity for harmonious cooperation is strong. As mentioned earlier, the
genetic psychological reinforcement of the harmonious social life is achieved by both the
positive good feeling in practicing the harmonious social life and the negative bad feeling
in violating conscience for the harmonious social life. For the detection instinct in
conscience, the automatic emergence of shame and uneasiness in lying is the negative
bad feeling in violating conscience. Such bad feeling of lying moves people toward
honesty. For hyper friendliness in conscience, the automatic emergence of miserable
feeling in loneliness steers people toward harmonious social connection. Psychologist
John Cacippo finds that prolonged loneliness can be as harmful to health as smoking or
obesity. Loneliness as suffering is harmful to mental and physical health.
The Futility of the Existing Fitness
The founders of the revived harmonious society lived in the chaotic society. In
the chaotic society, the existing fitness as collective wellbeing and individualistic
achievement could not last long in the frequent and brutal conflicts. It often was futile to
pursue the existing fitness in the chaotic society.
Laozi was born in a chaotic period in China. The king of China could no longer
rule the whole country. His power could not reach beyond the small territory where he lived.

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Without a centralized power, feudal states engaged in frequent and devastating wars among
themselves. The feudal states themselves were not stable. The successions of feudal lords
were often difficult and bloody. The nobilities under the feudal lords often had great power,
overshadowed the feudal lords, and sometimes overthrew the feudal lords. The disposed
aristocrats and bureaucrats became common people. The distinction between fortune and
misfortune became blurry. Laozi wrote

Misfortune is what fortune depends upon


Fortune is where misfortune hides beneath
Who knows their ultimate end?
They have no determined outcome. (Dao De Jing: Chapter 58)

Buddha also lived in a chaotic period in India. The ancient Vedic aristocracy
decayed. This situation was expressed by a king in the Upanishads:

The great kings and heroes of the past have abandoned their glory and passed to the
next world ... The oceans dry up, the mountain-tops fall, the Pole star trembles, the
stars are loosened, the earth founders, the gods leave their stations.

Jesus lived in the society with confusing fitness. The individualistic fitness
(individualistic achievement) from the individualistic Roman society collided with the
collective fitness (collective wellbeing) from the collective Jewish society. The Roman
society had a high degree of religious freedom, but had little social justice for equality.
The Jewish society had a high degree of social justice for equality, but had little religious
freedom.
The faiths in the collective fitness and the individualistic fitness were weakened
by the futility of existing fitness in the chaotic society. People started to look for another
faith in another way of social life.
The Affluence of Society
The civilized society is a necessarily large social group to support the complexity of
civilization. The harmonious society is a necessarily small social group to support the
harmonious cooperation, but such small social group cannot support civilization. The
harmonious society as a small social group cannot exist independently in the civilized
society. However, when the civilized society is affluent enough, the affluence of the
civilized can support the harmonious society as a small dependent social group, such as
small isolated social group in monastery. Many small social groups can be connected into a
large social group, but the basic unit is small social group without the capability and the
claim to support civilization.
The founders of the revived harmonious society lived in the society that had the
affluence to support dependent small social group. At the beginning of Buddha’s quest of
the truth, Buddha became a monk in a small social group outside of mainstream society. At
the beginning of Jesus’ mission, Jesus was baptized by John the Baptist who had a small
social group outside of mainstream society.
The Miraculous Supernatural Selection
In natural selection in the biological evolution, fitness enhances biological
survival. In supernatural selection, the supernatural selects human as the chosen species,

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the harmonious social life as the chosen social life, and the harmonious society as the
chosen society. Through the supernatural miracle (the non-representation of the natural
physical laws), the supernatural selects the human harmonious society to survive by the
divine revelation of the abstractness (the non-representation of the expression of the
natural human mind), including the abstract bond, the abstract morality, and the abstract
rebirth. In the non-harmonious world, the abstract rebirth into the harmonious social life
was revealed through the supernatural miracle to the founders of the revived harmonious
society.
The Examples of the Founders
The complete fitness of one social life causes the sufferings of sins of other two
social lives. Individuals who choose the complete fitness of one social life must accept the
sufferings of other two social lives, because the happiness of the chosen fitness is much
greater than the sufferings of the other two social lives. The complete fitness of one social
life requires the end of the other two social lives to have the complete cessation of the
suffering and sin of the chosen social life. To achieve complete harmonious life, the
founders refused to differentiate insiders and outsiders in collective wellbeing, and to
separate achievers and underachievers in individualistic achievement. They identified with
outsiders and underachievers, and accepted the sufferings of alienation and unfulfillment.
According to the Shiji (Records of the Historian) by the Han dynasty court
historian Sima Qian, Laozi gave up the normal comfortable civilized life as the symbol of
individualistic achievement, and ventured west to become an outsider. At the western
gate of the kingdom, he was recognized by a guard. The sentry asked Laozi to produce a
record of his wisdom. This is the legendary origin of the Dao De Jing. Laozi lived as a
hermit in the unsettled frontier. Buddha gave up the throne (the symbol of individualistic
achievement and collective wellbeing) for the harmonious life in the monastery. Jesus
allowed the ultimate suffering, the total rejection by both the individualistic society and the
collective society. They set the examples for choosing the social happiness of harmonious
cooperation and the social-life sufferings of alienation and unfulfillment.

5.3.2. 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). The reduction of the suffering of
disconnection (loneliness) and the atonement of disharmony sin are the typical causes for
the conversion to the harmonious social life. The conversion to the harmonious social
life involves the three-stage conversion: the harmonious relationship, the harmonious
mind, and the harmonious adaptation.
The 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)

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The kingdom of God requires the “self-ending” of the non-harmonious social lives and
the “rebirth” into the harmonious social life. In the Christian terminology, the rebirth into
the kingdom of God is “justification” (to make just).
The most suitable identity for the harmonious mind is the fourfold harmonious
mind from Buddhism. The harmonious mind is achieved by practicing meditation
diligently. The last advice and words from Buddha is “All things are perishable. Strive
with earnestness (vayadhamma sankhdra appamddena sampadetha).” The harmonious
mind also requires the “self-ending” of the non-harmonious social lives and the “rebirth”
into the harmonious social mind. In the Christian terminology, the rebirth into the
harmonious mind is “sanctification” (to make sacred).
The most suitable identity for the harmonious adaptation to the world (non-
harmonious civilization) is water from Daoism. To Laozi, the adaptation of the
harmonious social life to the world is like the adaptation of water to its environment.

The best are like water. Water benefits all things and does not compete with
them. It flows to the lowest level 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
harmonious society is through the acceptance of the salvation by Jesus whose forgiveness
of disharmony sin allows the repentant person to have complete harmonious life.
The harmonious mind: sanctification
4. the harmonious mind identity: the fourfold harmonious mind (the calm mind, the
clear mind, the loving-kindness mind, and the no-self mind)
5. the self-ending
6. the rebirth
The starting of sanctification as the rebirth into the harmonious mind is
justification as the rebirth into the harmonious relationship. The harmonious mind
identity is the fourfold harmonious mind, consisting of the calm mind, the clear mind, the
loving-kindness mind, and the no-self mind to transform from the non-harmonious social
lives into the harmonious social life. The meditation through the fourfold harmonious
mind produces the sudden realization of the non-existence (self-ending) of the non-
harmonious autobiographic self and the reappearance (rebirth) of the original human
nature with the innate goodness as the harmonious social life.
The harmonious adaptation: adaptation:

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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)

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)

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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.

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)

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.

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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)

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

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The rebirth into the spiritual harmonious relationship requires complete
harmonious life. Because of disharmony sin, humans cannot achieve complete
harmonious life. Through the salvation by the sacrifice of Jesus Christ on the cross,
disharmony sin can be forgiven. The repentant people who accept the salvation can
claim complete harmonious life for the rebirth into the harmonious society. The
acceptance of Jesus is the end of self.

I have been crucified with Christ and I no longer live, but Christ lives in me.
(Galatians 2:20a)

An individual accepts the salvation to become just (righteous) as complete harmonious life
which allows the rebirth with Jesus into the harmonious society, the God’s family. “This
righteousness from God comes through faith in Jesus Christ to all who believe. (Romans
3:22)”. “That if you confess with your mouth, "Jesus is Lord," and believe in your heart that
God raised him from the dead, you will be saved. (Romans 10:9)”. “Consequently, you are
no longer foreigners and aliens, but fellow citizens with God's people and members of
God's household. (Ephesians 2:19)” “Therefore, if anyone is in Christ, one is a new
creation; the old has gone, the new has come! (2 Corinthians 5:17).”
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

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)

According to Paul, Christians in the church are interconnected as the body of


Christ as he stated,” Now you are the body of Christ, and each one of you is a part of it.
(1 Corinthians 12:27)” In terms of organization, the church in small group unit is
essentially similar to the pre-historic hunter-gatherer harmonious society.
the harmonious mind: sanctification:
Step 4: the harmonious mind identity: the fourfold harmonious mind (the calm
mind, the clear mind, the loving-kindness mind and the no-self mind) for
sanctification
The starting of sanctification as the rebirth into the harmonious social mind is
justification as the rebirth into the harmonious relationship. The harmonious mind (social
life) identity is the fourfold harmonious mind, consisting of the calm mind, the clear mind,

70
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 monks60.
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

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(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 prayer61 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 62 , lagged a full five years in development occurred in elementary school aged
ADHD patients. The drug, Ritalin, for ADHD stimulates activity in the prefrontal cortex.
The prefrontal cortex is important for the calm mind that requires concentration through
the prefrontal cortex.
One of the symptoms for ADHD is the failure to follow instruction because of the
deficiency in the prefrontal cortex. For adult, following instruction is important part of
morality, so the calm mind as concentration is important to resist temptation as
distraction from the right moral path. Alcohol is forbidden because alcohol also
depresses the activity of the sophisticated prefrontal cortex, resulting in lowering the
resistance against temptation. Therefore, the calm mind is for both relaxation and
integrity through the prefrontal cortex.
the clear mind: right mindfulness
The clear mind is mainly for anxiety reduction. The clear mind is based on the
prefrontal cortex and the harmonious cooperation among senses, feelings, and thoughts in
the mind of person. A clear awareness that is produced in the prefrontal cortex
cooperates harmoniously with senses, feeling, and thoughts in the mind of a person. In
other words, the clear mind is through the prefrontal cortex that is aware clearly and non-
judgmentally of specific sense, feeling, or thought. Distractive awareness is pushed
gently aside. Through the prefrontal cortex, the clear mind trains the mind to aware
clearly and objectively. Objectivity relates to the perception without distortion by
personal emotion and instinct. Eventually, the clear mind disperses and reduces the
persistently high emotion due to anxiety. The clear mind is right mindfulness from the
Buddhist Noble Eightfold Path and wisdom from Christianity.

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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 63 showed that while the emotion part
(amygdala) of the brain was less active when an individual labeled the negative feeling,
the right ventrolateral prefrontal cortex was more active. The individuals trained in the
scan of self by the mindfulness meditation have higher activity in the right ventrolateral
prefrontal cortex and lower activity in the emotional part of the brain than the individual
without the training in the mindfulness meditation. Unlabeled emotional information can
lead to stress-anxiety, so labeling information reduces stress-anxiety. Labeling
information corresponds to the mindfulness prayer or meditation.
A person experienced in the clear mind meditation or prayer can experience all
things objectively, particularly during meditation or prayer, because the perception of all
things involves the prefrontal cortex. It can overcome instinctive reflexes, such as startle
and habituation. Paul Eckman observed and measured the ability of a seasoned
meditation practitioner to suppress the startle reflex while meditating. Loud sounds went
off out of view and failed to startle this individual while doing his mindfulness (open)
meditation, but not during his concentrative (fixed point) meditation. He has found that
in general meditators don't get as shocked as nonmeditators to such unpredictable loud
sounds64. 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-

73
referential compassion meditation 65 ) 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.
Step 5: the self-ending Nirvana
For Christianity, the no-self is the perishable sinful self (flesh), the self-ending is
to die on the cross with Christ, and the rebirth is to resurrect with Christ into the kingdom
of God. For Buddhism, the no-self is the impermanent and imperfect illusive- self and
the self-ending is Nirvana that extinguishes the flame of life. Rebirth in the Buddhist
context relates to reincarnation. For Buddhism, the rebirth into the harmonious mind
corresponds to the way of Bodhisattva that is a person who has achieved enlightenment
has chosen to remain in this world to help those who are suffering, instead of going on to
Nirvana. Therefore, for Buddhism, the harmonious mind is the Bodhisattva Way rather
than reincarnation. For Zen Buddhism, Nirvana and the Bodhisattva Way correspond to

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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
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 66 . 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

75
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

The Harmonious Adaptation: Adaptation


Christianity Daoism
The harmonious adaptation identity The harmonious adaptation identity
The cross Water

The world as non-harmonious civilization consists of the collective and the


individualistic societies. Both societies work well and consistently as large social groups
in the world. There is a competition between these two societies to determine the most
suitable dominant society for civilization. The harmonious society, however, does not
work well and consistently as a large social group to support civilization. The
harmonious society is simply not a suitable dominant society for the world, so
realistically there should not be competition between the harmonious society and the
world.
The harmonious adaptation identity of the harmonious social life to the world is
non-competitive water from Daoism.

76
The best are like water. Water benefits all things and does not compete with
them. It flows to the lowest level that people disdain. In this it comes near to the
Way. In their dwellings, they love the earth. In their hearts, they love what is
profound. In their friendship, they love humanity. In their words, they love
sincerity. In government, they love 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
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.

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The Seven-Step Conversion to the Harmonious Social Life
Typical causes of the conversion: the reduction of the suffering of disconnection (loneliness) and the
atonement of the sin of disharmony
The Harmonious Relationship: Justification
Christianity 禅宗 (Zen Buddhism)
1 The harmonious relationship identity
The kingdom of God
2 The self-ending
3 The rebirth into the harmonious relationship
The Harmonious Mind: Sanctification
4 The harmonious mind identity 和谐四心
the fourfold harmonious mind 镇定心, 清晰心, 仁慈心, 无我心
the calm mind, the clear mind, the loving- (正定 right concentration, 正念 right mindfulness, 仁慈
kindness mind, the no-self mind (faith, wisdom, loving-kindness, 无 emptiness)
love, and perishable flesh)
5 the self-ending 灭我
the non-harmonious autobiographic self-ending 一刹那间妄念俱灭
6 the rebirth into the harmonious social mind 重生
顿见真如本性
The Harmonious Adaptation: Adaptation
7 Christianity Daoism
The harmonious adaptation identity The harmonious adaptation identity
The cross Water

5.4. 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.

5.4.1. 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-
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.

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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.
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

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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
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,

80
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

5.4.2. 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
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

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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
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

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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
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,

83
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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6. The Modern Period
The Modern Period starts from the Renaissance for the Modern Revolution to the
Postmodern Revolution. Chapter 6 deals with the Modern Revolution in the West starting
from the Renaissance, which added individualism to the essentially collective society.
The mass printing and increased literacy allowed individualism to spread in the West.
Such individualistic innovation and motivation particularly favored the start and the
spread of the Industrial Revolution that required individualistic innovation and motivated
entrepreneur. As a result, the modern individualistic society as capitalism emerged. At
the same time, the counter movement as socialism for the modern collective society also
emerged. The modern individualistic society and the modern collective society formed
the modern two-party society.
In the Modern Three-Branch Unified Society, Christian church and America
played critical roles. The Christian church changed from the original harmonious society
into the state collective religion as the Roman Empire selected it as the state religion.
The Modern Revolution gradually moved the church back to the harmonious society,
particularly in America. In the Modern Unified Society, such as America, political
parties replace states, partisan socialism replaces state religion, partisan capitalism
replaces state individualism, and religions become harmonious religions without political
state of large social group. The Unified Society is the system of separation and balance
of powers in the three-branch society, consisting of the collective society, the
individualistic society, and the harmonious society.

6.1. The Modern Individualistic Society

6.1.1. The Renaissance

Greek individualism assisted the early Christianity to thrive in the collective


society by the emphasis on individuals rather than worldly authorities. After the fall of
the Roman Empire and the end of the dominance of the Greek culture, the Western World
returned to the collective society dominated by the human authorities in the Christian
church in the Middle Ages. It had rigid social code to maintain the order in the society.
The Greek culture and its individualism again became important in the Renaissance.
The Renaissance had their origin in late 13th century Florence, Italy. Italy was
divided into smaller city states and territories, similar to the classical Greece. Italy was
one of the most urbanized areas in Europe. They were in the Roman Empire that inherited
Greek culture. Italy at this time was notable for its merchant Republics, similar to the
exclusive individualistic society in the classical Greece, resulting in the individualistic
society.
Greek individualism gave people self-reliance to change traditions and authorities.
The Renaissance expresses the changes in art, religion, philosophy, science, and politics.
The highly spiritual art in the Middle Ages was transformed into worldly and secular art.
The religion that depended on the church authority and tradition in the Middle Ages was
transformed into the personal rational reading of the original scripture. People again
were interested the rational system of the nature. Politics was understood in more
realistic power struggle among individuals.

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The change in the society as a whole was more gradual than the change in ideas.
The broad power of the church was replaced by small national powers. The society as a
whole continued to be the collective society. In some areas, the exclusive democratic
society appeared. The exclusive democratic society was controlled by small wealthy
males. Within this small group, there was democracy, while the whole society was still
the collective society with rigid social code and hierarchy. The situation was changed by
the industrial revolution.

6.1.2. The Industrial Revolution

Greek individualism assisted not only in the development of new science after the
Renaissance but also the development of new technology and new commerce, resulting in
the industrial revolution in the areas where individualism was strong. Such areas were
mostly occupied the protestants whose belief relied on distinctively individual connection
with God.
The food shortage by the climate change forced gatherer-hunters to change the
way to produce food. The Neolithic Revolution worked temporally to minimize the food
shortage. The food shortage again appeared in the agricultural-nomad society by the high
population and periodic natural disasters and wars. By the standard today, people in the
agricultural-nomad society were in poverty, not much different from the people living
today in the poor agricultural societies.
About 10,000 years after the Neolithic Revolution, the Industrial Revolution
occurred to change the yin-yang civilized society (agricultural-nomad society) with
material poverty into the affluent society with material affluence. The Industrial
Revolution replaced an economy based on manual labor by one dominated by machinery.
The dramatic increase in productivity lifted most people from the poverty in the
agricultural-nomad society.
The Industrial Revolution started in the mid 18th century and early 19th century
in Britain and spread throughout the world. The success of the Industrial Revolution in
Britain is due to the simultaneous combination of financial capital, labor, technology, and
free market with economic growth, all of which Britain had in the mid 18th century. At
that time, none of other locations had all elements for the successful start of the Industrial
Revolution.
The financial capital came mostly from the successful agricultural improvement
imported from Holland during the early 18th century. The agricultural improvement
involved new crop rotation, the usages of horse plowing, the increased usage of manure,
and the improved breeding techniques for animals. By 1870, Britain produced 300%
agriculturally more than in 1700, but only 14% of population works on land. Many
successful landowners used the wealth accumulated from the land to invest in the
Industrial Revolution. Some of financial capital came from the colonization of Britain.
The excess labors free from the farm work due to the agricultural improvement became
the low cost labors for the Industrial Revolution.
The Industrial Revolution started with the mechanized textile industries powered
by steam engine. The improved steam engine invented by James Watt, and patented in
1769. Steam engine enabled rapid development of efficient semi-automated textile and
other factories at any locations. The factory system started to form industrial cities to

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attract labors and investors. With strong scientific establishment, technology
advancement was sustainable.
As an island nation, Britain had broad international market. The lack of the
interferences from domestic feudal system allowed competitive free domestic market.
People could choose to buy goods and service in market without interference. The
competitive free market allowed the existence of large industrial production. The
simultaneous combination of financial capital, labor, technology, and free market with
economic growth in Britain made the Industrial Revolution successful in the mid 18th
century. The same combination spread to other regions. Britain and her former colonies
remain the top free market industrial nations in all continents of the world.
There are two different kinds of capital systems: material capital and expertise
capital. The material capital system relates to tangible properties, such as monetary
investment, building, and machine. The expertise capital system relates to intangible
properties, such as technical skill and innovation. The core of entrepreneur free market
structure is the legal capital system. Free market requires stable, mobile, and large
investment in terms of capital. This kind of large-scale capital needs standardization of
each business transaction in order to avoid misunderstanding and repetitive
reexamination. This standardization and the enforcement of the standardization are the
legal capital systems67. The legal capital system provides a legal system for the free and
large collections of investment for sustainable free market. Without the legal capital
system in free market, capital is too fragmentary to sustain a robust free market. The
most important aspect of the legal capital system is ownership.
The free market society is the individualistic society with minimum code and
hierarchy. Individual property right is strongly protected. The individualistic society
requires abundant resource and security. For the free market society, the abundant
resource comes from the continuous economic growth from new technology, additional
natural resource and labors, and additional trade. Security comes from the protection by
laws.
The continuous success of the free market society carries the individualistic
society into the extreme individualistic society as the affluent society. In the affluent
society, the combination of consumerism, globalization, and productive technology fuels
the economy. Productive technology improves the productivity that increases the living
standard for all people. It produces attractive and low-cost goods and services for
consumerism. The volume of consumption increases rapidly, stimulating increasing
production. New productive technology continues to appear to maintain continuously the
increase in productivity. When productivity slows down at a specific location, the
globalization of production and consumption takes over to move production to a different
location where high productivity can be maintained. The ever-increasing economic
growth in production and consumption allows ever-increasing numbers of people to
consume low-cost goods and services. The material affluence and consumerism are
spreading to the whole global society.

6.2. The Modern Collective Society

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By the mid-nineteenth century, many reformers from Europe and America
realized the need to transform capitalist industrial society into a much more egalitarian
system in which collective wellbeing is above individualistic achievement. The system is
socialism. The word was first used in the early 1830s by the followers of Owen in
Britain and those of Saint-Simon in France. They criticized the excessive poverty and
inequality of the Industrial Revolution. They advocated reform via the egalitarian
distribution of wealth without private property.
The principle of socialism is collective wellbeing. There are different ways to
carry out collective wellbeing. Socialism can be cooperative socialism, total state
ownership socialism, partial state ownership socialism, and regulatory socialism.
In cooperation socialism, without private ownership, people cooperate with
freedom and equality. It is possible only in a relatively small simple community. The
large complicate industrial society requires a centralized government that plans and
controls the economy in order to achieve collective wellbeing. Therefore, for large
socialistic society, collective wellbeing is carried out by systems of social organization in
which the means of producing and distributing goods is owned or regulated by a
centralized government that often plans and controls the economy.
Total state ownership socialism, such as Communism, does not allow free market.
The means of producing and distributing goods is owned totally by a centralized state that
plans and controls the economy. Partial state ownership socialism allows both free
market for private ownership and state ownership. Regulatory socialism demands private
own business to be as transparent as possible, so state can monitor and regulate private
own business to follow a certain degree of collective wellbeing. Most socialism systems
today consist of partial state ownership socialism and regulatory socialism.

6.3. The Modern Democratic Two-Party Society

The prehistoric hunter-gatherer society under normal condition was the


democratic society. It was democratic and egalitarian. Democracy is defined as a
political system in which all the members of the society have equal access to power.
The requirements for such democratic society are small size, homogeneity, and
adequacy in resource and security. Small size and homogeneity allow the member of the
group to build social bonding. Such social bonding minimizes the disastrous conflict in
the sharing of power. Adequacy in resource and security minimizes aggression in the
conflict during the sharing of power. Deficiency in resource and security forces
individuals to make desperate attempt to obtain scarce resource and security. Deficiency
in resource and security results in the collective society that has rigid social code and
hierarchy to avoid continuous disastrous conflict. Abundance in resource and security
leads to the individualistic society where individuals do not need a committed social
group to survive.
In the yin-yang civilized society, a small political group simply cannot survive.
How can people build a democratic and egalitarian democratic political society in the
yin-yang civilized society? It is possible to have a democratic society, because the
human nature is evolved to have the propensity for democratic society as in the
prehistoric hunter-gatherer society. People want democratic society. In the yin-yang
civilized society, it is not possible to have the exactly same democratic society as the

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prehistoric hunter-gatherer society, so people have developed approximate democratic
society with approximate small size, approximate homogeneity, and approximate
adequacy in resource and security. The history of democratic society, therefore, is the
history of different approximation methods to reach approximate democratic society.
The first approximation method is the representation to select few people to
represent a large group. The selection method was lot for Athenians during the
democratic period between the 5th and the 4th century BC. The Athenians used lot for
selecting officials. It was to ensure all citizens were qualified for office equally, and to
avoid any corruption when allotment machines were used. The more popular
representation is election by ballot. The size of the representative group is small enough
to build social bonding among representatives. It is common to find good social bonding
among political enemies in the representative group.
The second approximation method is the exclusion to make democratic society
exclusively for a particular homogeneous group. For Athenians, the exclusive group was
free men. It excluded slave and women. In Athens, the exclusive group represented only
20% of the total population. It was the same way for the early United States. The
exclusive group was for free wealthy men. Poor people were typically excluded. Such
exclusion method had prevailed for a long time until only recently. The exclusion method
prevents disastrous conflict among heterogeneous groups. With the exclusion method,
the society as whole is not democratic. It is democratic only within the exclusive group.
The exclusion method is also used for resource and security. The exclusive group
controls resource and security. Thus, a society as a whole may not have adequate
resource and security, but because the exclusive group controls resource and security, the
resource and security within the exclusive group is adequate.
The West had used the representation method and the exclusion method for a very
long time for the approximate democratic society. They built the firm foundation for
democracy in the West. Without them, there would have had no democracy in the West.
After the industrious revolution, the exclusion method has become increasingly
ineffective for the approximate democratic society. The exclusive group has lost its
control intellectually and economically. The easy communication after the industrious
revolution does not allow the intellectual control over any specific groups. The economic
income become fluidic, so any economic control over any specific groups has become
difficult. The actual changes, however, occurred slowly even thought there were
significant legal changes that eliminated the legal status of the exclusive group. The
exclusive group continued to exist to prevent possible chaos from the heterogeneous
society with deficient resource and security as a whole.
The modern individualistic society as capitalism and the modern collective
society as socialism clashed to create tremendous turbulence in many parts of the modern
world. The modern mass printing and increased literary at the same time allowed
communication and understanding between the two Modern branches of human society.
The result was the establishment of the democratic modern two-party society, such as in
America. Roosevelt transformed Democratic Party into the yin party that represented the
collective society for the people who were not in the traditional exclusive group.
Roosevelt at the same time allowed Republican Party to exist, representing the
individualistic society for the traditional exclusive group. In any modern society, poor
people prefer the collective society that takes care of welfare of all people, and rich

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people prefer individualistic society that gives freedom for individuals to develop fully.
Women who have natural tendency for collective welfare prefer the collective society,
while men who have natural tendency for individual achievement prefer the
individualistic society. This two-party system is natural in the modern society. This two-
party method to replace the exclusion method saves the approximate democratic society
in the modern society.
In the world today, all mature and stable democratic nations have this two-party
method for the approximate democratic society. The two-party system consists of the
socialistic political party for the yin (collective) society and the free market (capitalistic)
political party for the yang (individualistic) society. The nations that do not have the
two-party system usually do not have stable democratic system.

6.4. The Christian Church

In the Modern Three-Branch Unified Society, Christian church and America


played critical roles. The Christian church changed from the original harmonious society
into the state collective religion as the Roman Empire selected it as the state religion.
The Modern Revolution gradually moved the church back to the harmonious society,
particularly in America. In the Modern Unified Society, such as America, political
parties replace states, partisan socialism replaces state religion, partisan capitalism
replaces state individualism, and religions become harmonious religions without political
state of large social group. The Unified Society is the system of separation and balance
of powers in the three-branch society, consisting of the collective society, the
individualistic society, and the harmonious society.

6.4.1. The Early Church as the Harmonious Society

The early church from 30 to 312 AD represented the harmonious society


established by Jesus Christ. It is the harmonious society, small and ubiquitous like the
prehistoric harmonious society. Since human society was the harmonious society in the
prehistoric time, and human was evolved to adapt to the harmonious society, humans
have propensity for harmonious cooperation in the harmonious society. Such propensity
for harmonious cooperation in the harmonious society is the basic reason for the growth
of the early church from the obscure, marginal Jesus Movement to become the religious
force in the Western World in a few centuries as described by sociologist Rodney Stark68.

E. R. Dodds has put this as well as anyone:


A Christian congregation was from the first a community in a much fuller sense
than any corresponding group of Isiac or Mithraist devotees. Its members were
bound together not only by common rites but by a common way of life.... Love of
one's neighbor is not an exclusively Christian virtue, but in [this] period
Christians appear to have practiced it much more effectively than any other group.
The Church provided the essentials of social security.... But even more important,
I suspect, than these material benefits was the sense of belonging which the
Christian community could give.

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Christianity did not grow because of miracle working in the marketplaces
(although there may have been much of that going on), or because Constantine
said it should, or even because the martyrs gave it such credibility. It grew
because Christians constituted an intense community, able to generate the
"invincible obstinacy" that so offended the younger Pliny but yielded immense
religious rewards. And the primary means of its growth was through the united
and motivated efforts of the growing numbers of Christian believers, who invited
their friends, relatives, and neighbors to share the "good news."

The early church spread in the urban area, the center of civilization. The center of
civilization was also the place farthest away from harmonious cooperation in the
harmonious society. Most people in the urban area suffered from endless conflicts,
diseases, and loneliness. The church as the community with harmonious cooperation
attracted a lot of people in the urban area. They loved each other and took care of each
other. During the time of plague and conflict, the people in the harmonious society
survived much better than the people outside.
In the prehistoric hunter-gatherer society, men and women were equal. The rise
of civilization lowered the status of women. The early church had much better equality
between men and women than the Roman Empire. Many leaders in the early church
were women. The equality attracted women, contributing to the growth of the early
church.
The Roman Empire required people to worship the emperor as a divine being.
When Christians refused to worship the emperor as a divine being, the unity of the
Roman state appeared to be threatened. Some Christians refused to serve in the army and
opposed the use of violence. Numerous persecutions ensued. Such persecutions forced
the early church to gather in small groups for regular worship. In the urban area, many
Christians came from the middle and upper classes, which prepared their houses for
worship, resulting in the house church. The small social group in the house church
actually worked very well for harmonious cooperation in the harmonious society whose
ideal size of social group is small. In this way, the persecution actually helped rather than
weakened the growth of the early church.
The contemporary pagan religions were essentially civilized religions that
concentrated in the building of grandiose temples and the presentation of magnificent
festivals, like what civilized institutes wanted to do. They relied on the support of
government and wealthy class rather than community. The loss of such support doomed
the pagan religions. From the perspective of the human propensity for harmonious
cooperation in the harmonious society, the rise of the early church in Europe was
unstoppable and almost a certainty.

6.4.2. The Church as the State Religion in the Collective Society

The decline of the harmonious society as the church resulted from the rise of the
state religion as the persecution ended in 313 AD when Edict of Milan gave Christians
equal rights. It was issued by Constantine in the West and Licinius in the East. The
church started to rely on the state. Eventually, the church became the state religion of the

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Roman Empire. The society became the collective society, consisting of the collective
state and the state religion.
Facing the rise of the church, Constantine decided to use the church for the unity
of the Roman Empire. The church started to have a similar hierarchical structure as the
Roman Empire. People started to compete to obtain the positions of bishops. After that,
the church was no longer a person-to-person movement.
The weakening of the Roman Empire near the end of the Roman Empire also
forced the church to assume the role of maintaining social and political order. The
church became powerful socially and politically. After the end of the West Roman
Empire, the spread of Christianity beyond the empire was almost entirely by political
means such as treaty and baptizing kings and queens.
The state religion was a large social group activity instead of small group activity
as the harmonious society. At its peak, the state religion excommunicated a king, and
sold people the right to go to the heaven. The state religion became an intermediary
between people and the head of the collective state, and also an intermediary between
people and God
The human propensity for harmonious cooperation in the harmonious society as
the tradition of the harmonious society was maintained by devoted monks and nuns who
gave up the accumulation of wealth and devoted entirely to God and the Christian
community.

6.4.3. The Reformation: the breakdown of the intermediary

In period from 500-336 BC, classical Greece was divided into small city states,
each of which consisted of a city and its surrounding countryside. In this period Athens
reached its greatest political and cultural heights: the full development of the democratic
system of government under the Athenian statesman Pericles, and the founding of the
philosophical schools of Socrates and Plato.
Greece was divided into many small self-governing communities, a pattern
largely dictated by Greek geography, where every island, valley and plain is cut off from
its neighbors by the sea or mountain ranges. This Greek culture generated individualism
and the individualistic society.
The Renaissance had their origin in late 13th century Florence, Italy. Italy was
divided into smaller city states and territories, similar to the classical Greece. Italy was
one of the most urbanized areas in Europe. They were in the Roman Empire that inherited
Greek culture. Italy at this time was notable for its merchant Republics. The wealthy
merchants constituted the affluent upper class, resulting in the individualistic society,
similar to the individualistic society in the classical Greece.
Greek individualism gave people self-reliance to change traditions and authorities.
The Renaissance expresses the changes in art, religion, philosophy, science, and politics.
The highly spiritual art in the Middle Ages was transformed into worldly and secular art.
The religion that depended on the church authority and tradition in the Middle Ages was
transformed into the personal rational reading of the original scripture. People again
were interested the rational system of the nature. Politics was understood in more
realistic power struggle among individuals.

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Individualism from Renaissance changed the dual society consisting of the
collective state and the state religion. For the collective state, individualism led to the
breakdown of the state religion (the church) as the intermediary between people and the
head of the collective state, resulting in nationalism without the interference of the
church. For the state religion, the religious individualism brought about the breakdown
of the state religion (the church) as the intermediary between human and God, resulting
in the Reformation with direct relation between human and God and the Bible as the sole
authority without an intermediary. The Reformation was started by Martin Luther. The
breakdown of the intermediary is manifested in his speech to defend his faith in front of
the representative of Pope before the Diet of Worms in 1520 AD.

Since your most serene majesty and your high mightiness require of me a simple,
clear and direct answer, I will give one, and it is this: I can not submit my faith
either to the pope or to the council, because it is as clear as noonday that they
have fallen into error and even into glaring inconsistency with themselves. If,
then, I am not convinced by proof from Holy Scripture, or by cogent reasons, if I
am not satisfied by the very text I have cited, and if my judgment is not in this
way brought into subjection to God’s word, I neither can nor will retract anything;
for it can not be right for a Christian to speak against his country. I stand here and
can say no more. God help me. Amen.
.
Without the intermediary, the dual society, however, continued to exist. The
national state and the state religion continued to support each other. The national state as
the collective state recognized the state religion as the exclusive religion within a nation,
while the state religion recognized the national state as the exclusive state with the divine
right. Each one concentrated in its domain of authority. The state religion continued to
be a large social group activity, unlike the harmonious society.

6.4.4. The Puritan Movement: the breakdown of the collective society

The further development of individualism resulted in the Enlightenment.


Individualism from the Enlightenment brought about further change in the collective
society consisting of the national collective state and the state religion. Individualism
from the Enlightenment forced the national collective state to accept the individualistic
society coexisting with the original collective society, resulting in the constitutional
democracy to allow individualistic expression in the collective society. The religious
individualism from the Enlightenment objected the conformity imposed by the state
religion (the Church of England), resulting in the Puritan movement. The Puritans
objected to ornaments and ritual in the churches for the state religion. They also objected
to ecclesiastical courts. They refused to endorse completely all of the standardized ritual
directions and formulas of the state religion. The state religion could not exist well as a
large group collective society with all the individualistic religious expressions. The non-
conformable denominations had to be silent or expelled.

6.6. The Three-Branch Unified Society of America

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When the United States of America was formed, the United States Constitution
was written by a coalition of Enlightenment rationalists and evangelical Christians who
were deeply concerned about entanglements between religion and government. It
established the base for the separation of state and church, resulting eventually the three-
branch Unified Society of America for the modern kingdom of God.

6.5.1. The Decline of the State Religion

The return of the harmonious society resulted from the decline of the state
religion. The religious individualism and pluralism brought about the decline of the state
religion.
The religious individualism led to the migration of the persecuted non-
conformable Puritan and other denominations to America. The most famous and well-
known emigration to America was the migration of the Puritan separatists from the
Anglican Church of England, who fled first to Holland, and then later to America, to
establish the English colonies of New England, which later became the United States.
These Puritan separatists were also known as "the pilgrims". The original intent of the
colonists was to establish spiritual Puritanism, which had been denied to them in England
and the rest of Europe to engage in peaceful commerce with England and the Native
American Indians and to Christianize the peoples of the America.
The collective society consisting of the collective state and the state religion,
initially, continued to exist in America. Each state sanctioned but one official church that
was supported by taxes and received privileges granted to no other denomination. Almost
every colony founded in the western hemisphere before the mid-seventeenth century.
The religious pluralism69 in America changed such collective society consisting of
the collective state and the state religion. Historians conventionally note that early New
England’s religious character was shaped primarily by English Puritans, and the religious
character of the South by English Anglicans. The Middle Colonies—comprised of New
York, New Jersey, Pennsylvania, and Delaware—became a stage for the western world’s
most complex experience with religious pluralism. The mid-Atlantic region, unlike either
New England or the South, drew many of its initial settlers from European states that had
been deeply disrupted by the Protestant Reformation and the religious wars that followed
in its wake.
Early American churchmen and churchwomen soon discovered that if they
wanted to practice their beliefs unmolested in a diverse society, they had to grant the
same right to others. No single state religion could be imposed on such a mixed
population. Instead, a new form of religious practice emerged in the middle region: the
voluntary church—an institution supported by the free choice and personal commitment
of its adherents. As a result, there was the separation between state and religion.
Religion actually flourished under this system. As Thomas Jefferson wrote,
“Pennsylvania and New York…have long subsisted without any establishment. … They
flourish infinitely. Religion is well supported.” James Madison concurred: “The example
of the Colonies…which rejected religious establishments altogether, proved that all Sects
might be safely & advantageously put on a footing of equal & entire freedom.”
The religious individualism allows a non-conformable person to follow what one
believes, while the religious pluralism disallows the existence of a single religion as the

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state religion. The collapse of the state religion without destroying the religion itself led
to the return of the harmonious society as a small group activity for harmonious
cooperation.

6.5.2. General Description

The three-branch Unified Society of America is the system of separation and


balance among the three social powers: yin, yang, and harmony as describe below.

The Three-branch Unified Society of America

Branch Yin Yang Harmony


Social life = principle Collective wellbeing Individualistic Harmonious cooperation
achievement
Basic group unit Large group Large group Small group
Social activity Politics Politics Religion
Political party Democratic Party Republican Party None
Preferred economic Collective socialism Individualistic None
policy capitalism

The social lives or the principles for yin, yang, and harmony are collective
wellbeing, individualistic achievement, and harmonious cooperation, respectively. The
basic social group unit for yin and yang is large, while the basic social group unit for
harmony is small. The main social activity for yin and yang is politics, while the main
social activity for harmony is religion, which is mostly Christianity, a harmonious
religion as the harmonious society. The political parties for yin and yang are typically the
Democratic Party and the Republican Party, respectively. The preferred economic
policies for yin and yang are collective socialism and individualistic capitalism,
respectively. Since economic policy is for large social group unit, harmony as a small
social group unit does not have an economic policy.
The evolution of the system of separation and balance among the yin, the yang,
and harmonious societies is still in progress. The three-branch Unified Society of
America has evolved through different stages. Different stages have established different
foundations for the Unified Society.
A society must meet the following requirements to evolve into the Unified
Society. The requirements include adequate resource and security, the absence of a
dictatorial power, the amiable presence of the three societies, and the clear separation and
balance among the three societies.

6.5.3. The Requirements for the Unified Society

1. Adequate Resource and Security


To start a nation in the modern time requires adequate resource and security.
Adequate resource includes natural resource and human resource in terms the human
capability to manage a modern nation. Adequate security requires an adequate military
power. Without adequate resource and security, a nation is in a continuous conflict and
chaos. Such a nation becomes too weak to evolve into the Unified Society. America had

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adequate natural resource and the educated people to manage a modern nation. America
had adequate military power to protect itself.
2. The Absence of a Dictatorial Power
A dictatorial power does not allow three different separated societies. America
practices democracy. In democracy, the government is answerable to citizens, who may
change it through elections. In this way, a dictatorial power cannot exist. The American
political system is clearly defined by basic documents. The Declaration of Independence
of 1776 and the Constitution of 1789 form the foundations of the United States federal
government. The Declaration of Independence establishes the United States as an
independent political entity, while the Constitution creates the basic structure of the
federal government. At the heart of the US Constitution is the principle known as
'separation of powers'. This means that power is spread between three institutions of the
state - the executive, the legislature and the judiciary - and no one institution has too
much power and no individual can be a member of more than one institution. This
system of checks and balances prevents the emergence of dictator.
3. The Amiable Presences of the three Societies
Some political revolutions are hostile toward one or two of the three societies.
The communism revolution was hostile toward the yang individualistic society and the
harmonious religious society. The French Constitution of 1905 and the Spanish
Constitution of 1931 have been characterized as the two most hostile of the twentieth
century toward religion, although the current schemes in those countries are considered
friendly. The United States Constitution has an amiable relation with religion. The
United States Constitution was written by a coalition of Enlightenment rationalists and
evangelical Christians who were deeply concerned about entanglements between religion
and government.
4. The Clear Separation and Balance among the three Societies
The American Revolution met the first three requirements for the Unified Society.
It takes long time to meet the requirement of the clear separation and balance among the
three societies.
The initial distinction between the yin-yang secular society and the harmonious
religious society is an amiable difference as described in the First Amendment of the
United States Constitution, which reads, "Congress shall make no law respecting an
establishment of religion, or prohibiting the free exercise thereof ". It means that
Congress as state is different from religion, so Congress does not establish or prohibit
religion. The phrase "separation of church and state" is derived from a letter written by
Thomas Jefferson in 1802 to a group identifying themselves as the Danbury Baptists. In
that letter, referencing the First Amendment to the United States Constitution, Jefferson
writes:

Believing with you that religion is a matter which lies solely between Man & his
God, that he owes account to none other for his faith or his worship, that the
legitimate powers of government reach actions only, & not opinions, I
contemplate with sovereign reverence that act of the whole American people
which declared that their legislature should "make no law respecting an
establishment of religion, or prohibiting the free exercise thereof," thus building a
wall of separation between Church & State.

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Jefferson moved the amiable difference in the Constitution to the amiable
separation. The wall between Church and State was quite permeable. State freely used
broad religious symbols and rituals without establishing a specific religion.
As American society has become more pluralistic, there is no broad religious
symbol and ritual that applies to all religious beliefs and non-belief. The amiable
separation gradually evolves into the clear separation to accommodate the pluralistic
society.
The separation is natural for Christianity as described by Pope Benedict. In
October 2008 Pope Benedict XVI said in a Papal address to a visiting ambassador, with
reference to the Church, that:

She carries out this mission fully aware of the respective autonomy and
competence of Church and State. Indeed, we may say that the distinction between
religion and politics is a specific achievement of Christianity and one of its
fundamental historical and cultural contributions.

The United States Constitution is silent on the subject of political organizations,


mainly because most of the founding fathers disliked them. They wanted individual
citizens to vote for individual candidates, without the interference of organized groups.
Yet, major and minor political parties and groups soon arose.
By the 1790s, the followers of Alexander Hamilton, the Hamiltonian faction, took
up the name "Federalist"; they favored a strong central government that would support
the interests of commerce and industry. The followers of Thomas Jefferson as Anti-
Federalists took up the name "Democratic-Republicans" They preferred a decentralized
agrarian republic in which the federal government had limited power. Immediately, the
predecessors of the collective society and the individualistic society were formed. Since
the 1790s the country has been run by two major parties
The clear separation of principles in the yin society (the Democratic Party) and
the yang society (the Republican Party) started to occur after most people could vote
during the 20th century, when collective wellbeing was for most people instead of the few
privileged people who were qualified to vote. The significant separation started with the
presidency of Franklin D. Roosevelt, whose New Deal included the founding of Social
Security as well as a variety of other federal services and public works projects.
Roosevelt's success in the twin crises of the Depression and World War II led to a sort of
polarization in national politics, centered on him; this combined with his increasingly
liberal policies to turn FDR's Democrats to the left and the Republican Party further
rightward.
Because many Americans choose a political party based on race, ethnicity,
religion, and geographic location, the clear division of principles in the yin and the yang
parties evolve slowly. Only recently, the division becomes obvious from the delegates to
the party conventions. The delegates who attend the yin party convention clearly prefer
and are benefited from collective wellbeing, while the delegates who attend the yang
party convention clearly prefer and are benefited from individualistic achievement.
Regardless of political parties, Americans place high value in harmonious cooperation in
individual religious communities separated from government.

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The clear separation and balance among the three societies allow the existences of
the clear and significant social organizations for all three human social lives. Since
human society needs all three social lives, the three societies are unified in the Unified
Society. The Unified Society provides the return of the harmonious society.

6.6. The Harmonious Moral religions

A major difference between the Western European social system and the
American social system is religion. In the Western Europe, religion loses prevalence in
favor of secularism, while in America, religion continues its prevalence. The main
reason for the decline in Christianity in the Western Europe is the historic position of
Christianity. Christianity in Europe was state religion, a large social group associated
with politics. Such Christianity as state religion is not the original form of Christianity.
Christianity as state religion loses the vitality of social and personal harmony associated
with harmonious religion. Without its vitality, Christianity loses power in the Western
Europe. Furthermore, the increasing pluralistic world also causes the weakening of any
state religions closely associated with large society politics as state religions become the
source of conflict. All state religions are not viable religions in the pluralistic world as
witnessed in Europe.
Early Christians came to America to escape from the control of state religions in
Europe. The United States Constitution was written by a coalition of Enlightenment
rationalists and evangelical Christians who were deeply concerned about entanglements
between religion and government. Without being state religion, Christianity in America
has maintained its vitality of social and personal harmony associated with harmonious
religion. Without associating closely with large social group politics, Christianity can
survive in the increasing pluralistic world. People come to Christian churches for social
and personal harmonious cooperation in a small social group and in one own self. The
viable religions today are harmonious religions which thrive in small social groups as in
the prehistoric hunter-gatherer society for nearly 200,000 years.
In today’s pluralistic world, the state religions that seek domination often and
inevitably undergo zero-sum competition, even though sometimes they coexist peacefully.
The permanent solution for such zero-sum competition is the conversion of state religion
into the harmonious religion that does not engage in the dominative competition among
large social groups. The conversion in fact has already taken place in today’s pluralistic
world. The mainstream religions of the collective religions, including Islam, Judaism,
Confucianism, and Hinduism move toward the harmonious moral religions. The
harmonious moral religions include harmonious Judaism, harmonious Islam, harmonious
Hinduism, and harmonious Confucianism that separate themselves largely from large
social group state politics, and concentrate in building harmonious cooperation in local
communities. Instead of political religions, the harmonious moral religions become
cultural and spiritual religions.
Most countries disestablished state religions or maintain relatively weak state
religions. The few state and semi-state religions today can survive well mostly because
of their unusually large resource and strong security. With such resource and security,
they resist any significant changes to be adaptable to the pluralistic world.

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As shown in the history of America, the way to maintain Christianity as the
harmonious religion is the separation of religion and state. One of the continuous
difficulties in the separation is the insistence of religion to be the final moral authority.
Morality, especially the principles of morality, today certainly is based largely on
religions. The expressions of morality, however, change with time and culture. Religion
based on sacred text reflects only the expressions of morality of a specific time and
culture. Religion continues to be the foundation of morality, but the legal aspect of
morality should be decided by state, rather than religion. The connection between
religion and state is inevitable. The fair and open cultural (traditional) instead of political
connection can be acceptable.
The emphasis of the harmonious religion is the harmonious person-to-person
connection in a small local social group. The propagation of the harmonious religion is
through mostly the example of love in small social group, like hunters and gathers in
small social groups in the prehistoric harmonious hunter-gatherer society. The social life
is the harmonious social life based on eager cooperation without lie. Such harmonious
cooperation is not applicable in large social group, but the person-to-person connection
anywhere and time can reveal illusion and impermanence of dehumanized conflicts
among large social groups.

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Part 3. The Postmodern Period
Part 3 involves the Postmodern Period starting from the global mass
telecommunication for the Postmodern Revolution. The social systems in the
Postmodern World consist of the Divided Society, the State Unified Society, and the
Partisan Unified Society. The Postmodern World is divided into the Divided Society
where the three branches clash and the Unified Society where the three branches coexist
peacefully. The Unified Society is divided into the State Unified Society as Russia,
China, and Japan where the state represents politically both the collective and the
individualistic societies and the Partisan Unified Society as USA, UK, and Germany
where the political parties represent separately the collective and the individualistic
societies. The harmonious religion in the Unified Society represents the harmonious
society separated from the collective and the individualistic societies.
In Chapter 7, by global telecommunication in the Postmodern Period, the
traditional exclusive collective society is exposed to the outside influences, resulting in
the Divided Society, including some developing countries. The clash among the three
branches in the Divided Society has caused turbulence locally and globally. The Unified
Society is divided into the State Unified Society (Chapter 8) as Russia, China, and Japan
where the state represents politically both the collective and the individualistic societies
or the Partisan Unified Society (Chapter 9) as USA, UK, and Germany where the
political parties represent separately the collective and the individualistic societies. The
harmonious religion in the Unified Society represents the harmonious society separated
from the collective and individualistic societies. Chapter 10 deals with the postmodern
education for learning the collective and individualistic social lives in elementary and
secondary school as well as in the four-stage life.
In terms of economy, the prehistoric hunter-gatherer society in the Prehistoric
Period was the harmonious society, which existed necessarily in small social group.
After the emergence of civilization, materials have been procured by the large civilized
social group rather than the small social group in the harmonious society. As a result, the
materialistic society is the collective materialistic society, the individualistic materialistic
society, or the combination of both societies. The harmonious society was non-
materialistic.
In the Postmodern Period, the collective and individualistic materialistic societies
and the harmonious society coexist. The collective society is stable, but the long
domination of the collective society turns stability into stagnation. The individualistic
society is dynamic, but the long domination of the individualistic society turns dynamism
into crisis. In America, the long domination of the individualistic society turned
dynamism into crisis in 2008. The rebalance restores the balance between the collective
society and the individualistic society, and turns financial crisis, environmental crisis, and
social crisis into economic stability, sustainable environment, and social cohesion.
Chapter 11 describes crisis, and Chapter 12 describes rebalance.
Chapter 13 describes the postmodern harmonious society as the harmonious
society of God. Chapter 14 deals with the Postmodern Unified Society as the global
natural society. The State Unified Society is suitable for the non-West, while the Partisan

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Unified Society is suitable for the West. The Postmodern Unified Society is constructed
through psychology, politics, education, economy, and religion.

7. The Postmodern Divided Society


Global telecommunication and widespread literacy allow people to receive
different influences from all over the world. One major consequence is to convert a
society with one exclusive branch of human branch to become the Divided Society from
the outside influences of other branches. Inevitably, the clash of the three-branches
occurs. In the present global society, the clash among the three-branches in the Divided
Society has caused turbulence locally and globally, resulting in global crisis.
The insiders of an exclusive society take the positive view of their exclusive
society, and take the negative views of the invading societies from the outsiders. The
following table lists the real view, the positive view, and the negative view.

Real view Positive view Negative view


Collective wellbeing in the collective society Idealism Conformity
Individualistic achievement in the individualistic society Freedom Corruption
Harmonious cooperation in the harmonious society Peace Defeatism

The insiders of the exclusive collective society feel that they follow their
collective wellbeing as idealism, and they fight against corruption from corrupting
individualistic achievement in the individualistic society and defeatism from illusive
harmonious cooperation in the harmonious society. The insiders of the exclusive
individualistic society feel that they follow their individualistic achievement as freedom,
and fight against conformity from conforming collective wellbeing (conformity) in the
collective society and defeatism from illusive harmonious cooperation in the harmonious
society. The insiders of the exclusive harmonious society feel that they follow their
harmonious cooperation as the way of peace, and they fight against conformity from
conforming collective wellbeing in the collective society and corruption from corrupting
individualistic achievement in the individualistic society.
To fight against the outside influence, the exclusive collective society strengthens
idealistic collective wellbeing. It keeps insiders excessively pure to prevent corruption
from individualistic achievement. It keeps insiders excessively strong in terms of
military mentality to prevent defeatism from harmonious cooperation. From the view of
the outsiders, the exclusive collective society becomes increasingly conforming.
To fight against the outside influence, the exclusive individualistic society
strengthens free individualistic achievement. It keeps insiders excessively materialistic to
prevent conformity from collective wellbeing. It keeps insiders excessively strong in
terms of military mentality to prevent defeatism from harmonious cooperation. From the
view of the outsiders, the exclusive individualistic society becomes increasingly
corrupted.
To fight against the outside influence, the exclusive harmonious society
strengthens peaceful harmonious cooperation, and keeps the insiders excessively ascetic
to prevent corruption from individualistic achievement. It keeps insiders excessively

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even-handed to prevent conformity from collective wellbeing. To the outsiders, the
exclusive harmonious society becomes increasingly defeated.
In the Divided Society, when each branch keeps the positive view of itself, and
the negative views of the other, the clash persists. The Divided Society includes mostly
the developing countries that are in the transition from the underdeveloped stage to the
developed stage. Typically, the underdeveloped countries, which are the agricultural-
nomad society, are the collective society. When the underdeveloped countries start to
become the developing countries, they are exposed to the outside influences, resulting in
the Divided Society. Typically, the outside influences are in the forms of freedom from
the outside individualistic society and peace from the outside harmonious society. The
three-branches of human society clash internally and locally in the Divided Society. The
clash causes local turbulence. The turbulence draws the outsiders to interfere. The
insiders resent the outside influences and the outsiders’ interference, so the insiders take
the clash to outside. In some cases, the clash is between the religious collective society
and the secular collective society. In the present postmodern global society, the clash
among the three-branches in the Divided Society has caused turbulence locally and
globally. Global peace depends on the transformation of the Divided Society into the
Unified Society through communication and understanding among the three branches of
human society.

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8. The Postmodern State Unified Society
The goal of the Postmodern Unified Society is the three-branch unified society,
which is the peaceful coexistence of the collective, the individualistic, and the
harmonious societies. There are two different methods to reach the same goal. The first
method is the Postmodern State Unified Society, and the second method is the
Postmodern Partisan Unified Society. In the Postmodern State Unified Society, the state
represents politically both the collective and the individualistic societies, and separately,
the harmonious religion represents the harmonious society. The examples are Russia,
China, and Japan. In the Postmodern Partisan Unified Society, different political parties
represent separately the collective society and the individualistic society, and separately,
the harmonious religion represents the harmonious society. The examples are USA, UK,
and Germany. The Postmodern State Unified Society and the Postmodern Partisan
Unified Society have different methods and the same goal: the peaceful coexistence of
the collective, the individualistic, and the harmonious societies.

8.1. The Reasons for the Existence of the Postmodern State Unified Society

In the Postmodern State Unified Society, the state represents politically both the
collective and the individualistic societies, and separately, the harmonious religion
represents the harmonious society. The examples are Russia, China, and Japan. The
reasons for the existence of the Postmodern State Unified Society instead of the
Postmodern Partisan Unified Society are the absence of the ideological partisan tradition
and the size and the makeup of society.
the absence of the ideological partisan tradition
One of the major differences between the East and the West is the attitude toward
religion. In the East, including Confucianism, Hinduism, Daoism, and Buddhism, the
attitude toward different religions is tolerance and flexibility. Typically, they are
polytheism. In the West, including Judaism, Christianity, Islam, and Greek
individualism, the attitude toward different religions is intolerance and rigidity.
Typically, they are monotheism. In the West, the attitude toward different religions
extends to the ideological partisan tradition in which ideology of a political party is fairly
rigid.
In the West, political parties can be categorized as collective (socialistic as the
left) or individualistic (capitalistic as the right). In the East, the large political parties in
the democratic countries cannot be categorized distinctively by ideology based on the
collective society and the individualistic society. The political parties are personal
political parties. People select a political party on the base of what they like about the
leaders of a political party. Since the attitude toward ideology is flexible, leaders can
easily choose any suitable ideology. The absence of the ideological partisan tradition
allows the existence of the Postmodern State Unified Society where state can choose
suitable ideology within the three-branch unified society as long as people like the state.
The Postmodern Partisan Unified Society in the East is de facto the Postmodern State
Unified Society according to the definition of political party of the West.
the strong tradition of the collective society

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The strong tradition of the collective society can also prevent partisan competition from
the individualistic society. The world other than the West does not have the strong
tradition of the individualistic society, and feels uncomfortable about partisan
competition. The State Unified Society includes the individualistic society, but it does
not include partisan competition as the competition from political parties from the
individualistic society.
the size and the makeup of a country
If the size of a country is very large and the makeup is very heterogeneous,
partisan competition can easily turn the society into chaos that is devastating to all people
in the country. Therefore, the Postmodern State Unified Society with good
representations from all people and from all social lives is a much better choice. On the
other hand, if the size of a country is very small and the makeup is very homogeneous,
like Singapore, partisan politics is really unnecessary. A small and homogeneous country
is like a large company where partisan politics is unnecessary as long as there are
sufficient representations for all investors, managements, and employees in the board of
directors. In fact, Singapore ranked number one in both 2008 and 2009 for the ease of
private companies creating and conducting business, and it is dominated by one political
party without viable opposition.
The fear of chaos dominates most countries. A result is the reliance in stable
bureaucracy which is relatively insulated from the chaotic partisan competition.
Bureaucracies dominate almost all developed countries except the United States and a
few less populous English-speaking countries such as Australia, New Zealand, and
Canada. Typical bureaucracy exists in Japan and France.

8.2. The Formation of the Postmodern State Unified Society

The goal of the Postmodern State Unified Society is the three-branch unified
society where the collective, the individualistic, and the harmonious societies coexist
peacefully. The method of the Postmodern State Unified Society is the state three-branch
unified society where the state represents politically both the collective and
individualistic societies, and separately, the harmonious religion represents the
harmonious society. The formation of the Postmodern State Unified Society is to write
the goal and the method in the constitution of the society.
Since the state represents politically both the collective and the individualistic
societies, there is only one party, such as the “state party”, to implement the constitution.
For the Postmodern Partisan Unified Society in the West, all political parties have to support
the constitution.
The structure of the state is the three-branched government, consisting of executive,
legislative, and judiciary. The goal of people in executive branch is the cohesiveness of
the administrative network. The goal of people in legislative branch is to represent
diverse interests of people. The goal of people in judiciary is the maintenance of the
constitution of legal system. They share political power in such way that they are each
subjected to reciprocal checks, so each of them does not have a threatening structure to
other branches.
The structure of the state of the Postmodern State Unified Society is same as the
three-branched government in the Postmodern Partisan Unified Society. Without

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competitive political parties, the election process (voting) is different. In the partisan
society, election is general election involving all adults. During general election, special
interest groups actively involve in general election by funding and propaganda. After
general election, special interest groups form lobby groups to involve in the decisions of
government. The critical question about general election in the partisan society is the
usefulness of general election, if special interest groups play such important roles in
government. Furthermore, general election typically is wasteful in terms of money, time,
and energy. General election is a large source of lie, gross distortion, corruption, and
violence.
An attractive alternative is simply to abandon general elections, and to adopt
special elections for the special interest groups that form the legislative branch of
government. The special interest groups can be categorized as geography, ethnicity
(minority), gender (under-represented gender), age (under-represented age), and
professions. Each special interest group holds special election to select its representative
in the legislative branch of government. The population percentage of a special interest
group has to be significant enough to have representative. Specific social issues have
both sides which cancel each other, so specific social issue groups do not have
representatives. Since government and religion are separated, religion groups do not
have representatives.
Special election is democratic. For special interest group representing a
geography area, the special election involves all adults in the geography area. For larger
geography area, ethnicity, gender, age, and professional special interest groups are
represented. Adults in each special interest group elect their representative
democratically. Likely, an elected representative of a special interest has passion and
knowledge for special interest group, and is capable to represent special interest group
effectively in governmental process. The state party nominates and finances qualified
candidates for special elections. Qualified candidates need both qualified experiences
and qualified educations. Candidates include both incumbents and newcomers. The sum
of all representatives from special interest groups in the legislature branch represents the
general interest of people. Such special election to form the legislature branch allows
broad and orderly political participation of people. Similarly, the state party also has
democratic intra-party special election.
There is no election for the executive branch and the judiciary branch of
government. The state party nominates qualified candidates for the top positions in the
executive branch and the judges in the judiciary branch. Qualified candidates need both
qualified experiences and qualified educations. The top positions and judges require the
approval from the legislature branch. It is similar to the approval of cabinet officials in
the partisan society. The executive branch and the judiciary branch represent general
interest of people.
In the national level, the differences between the collective society and the
individualistic society become important in the decision making. Skillful leaders of the
executive branch appoint people from both the collective society and the individualistic
society by their experiences and passions. In this way, the executive branch represents
general interest of all people. Similarly, in the national level, the legislature branch
naturally is divided into the collective perspective and the individualistic perspective
dependent on whether the representatives are benefited from collective wellbeing or from

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individualistic achievement. Representatives from a poor geographic area favor
collective wellbeing, while representatives from a wealthy growing area favor
individualistic achievement. High income professions favor individualistic achievement,
while low income professions favor collective wellbeing. Collective wellbeing and
individualistic achievement are both competitive and interdependent. The consensus and
compromise produce the general interest of all people. The skillful executive and
legislature branch make the best policies that are suitable to the short-term and the long-
term needs of nation and people.

8.3. The State Party

The mission of the state party is to operate the professional state of the people, by
the people, and for the people in the State Unified Society. The state party instills honor,
duty, and service in the members of the party. The members of the state party consider
themselves as the professional state officials to serve people, as the members of
professional military organization consider themselves as professional officers to protect
people, and unlike the members of the Western political party consider themselves
mostly as the supporters of the party ideology.
The state party recruits members starting from young age. The state party recruits
the best and the brightest from all different groups, so it represents all groups. The state
party nurtures potential members of the state party. When they are accepted as the
members of the state party, they are ready to work in government and the state party as
full-time, part-time, or reserve officials. The state party coaches and mentors the officials
to support their career growth and development in government. The state party has
schools to train potential officials and officials for the executive branch, the legislature
branch, and the judiciary branch. The state party maintains a think-tank to maintain the
doctrine of the state party, to explore alternatives for new directions, to deal with difficult
issues, and to improve government and the state party. The ability for the state party to
adapt intelligently is critical for its success.
The state party organizes all steps in special election process for the legislature
branch , including the determination of special interest groups, the organization of special
interest groups, the nomination of candidates, the campaign process, election (voting),
and the determination of election result. The state party nominates the top positions in
the executive branch and the judges in the judiciary branch for the approval by the
legislature branch. The daily operation of government remains relatively independent
from the state party, because the officials in government are the experts in their areas.
The state party keeps a close watch in the ethics of officials, but does not micromanage
government.
Like a professional corporation, the state party has the mission statement that is
operate a professional state of the people, by the people, and for the people in the State
Unified Society. Like a corporation, it has a clearly defined product that is the State
Unified Society. Like a professional corporation, the state party has customers which are
people. Profit by innovation and productivity is the goal for corporation, while serving
people is the goal of the state party. The head of the state party corresponds to the
chairperson of a professional corporation for long term planning and direction. The head
of the executive branch corresponds to the CEO of a professional corporation. The head

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of the legislature branch corresponds to the head of customer representatives to represent
people. The judges represent ethics committee to maintain the laws and settle conflicts.
The profession state is not much different from a professional corporation.
The professional state was in effect in China for about two thousand years under
the emperors from different dynasties and even different ethnic groups until the early part
of the 20th century. (It is the longest continuous political system in the world.) The
unified society in China consisted of the collective society based on Confucianism and
the harmonious society based on Daoism-Buddhism. Confucianism is a moral religion,
and a most important mission of Confucius was to teach the state how to govern. The
unified society did not include the individualistic society. For the collective society, the
bureaucrats were selected by the education and examination system based on
Confucianism. The bureaucracy corresponded to the professional state. The moral
meritocratic Confucian bureaucracy required the approval from emperor who represented
people. If an emperor could not represent people, people had the right to replace the
emperor, while the Confucian system continued to exist. According to Mencius,

The people are to be valued most, the altars of the grain and the land [traditional
symbols of the vitality of the state] next, the ruler least. Hence winning the favor
of the common people you become Emperor. (Mengzi 7B14)

Under the pressure of the West, the Confucian system of the professional state
collapsed due to the absence of the individualistic society that gave the West winning free
market, science, and technology. Today, the professional state has been revived with the
addition of the individualistic society in Russia, China, and Japan whose government is
dominated by the meritocratic bureaucracy. The Japanese bureaucracy comes from the
tradition of the moral educated administrative samurai class under the influence of the
Confucian system. Today, the professional state exists favorably in the society with the
strong tradition of the collective society and the strong rising professional middle class
who prefers stability over political strife.

8.4. The Private Sector

The legitimacy of the state party comes from the separated responsibility between
the state party and the private sector which is run by private individuals or groups for
profit, and is not controlled by the state. The state party is responsible for the
professional state, and the private sector is responsible for free market. The state party
exchanges the right of state owned companies for the right of the professional state. The
private sector exchanges the right of partisan competition for the right of free market.
The professional state results in social stability, while free market leads to prosperity. In
this way, the State Unified Society has both social stability and prosperity.
The Confucian system also had the separated responsibility between the state
bureaucracy and the private sector. The private sector corresponded to the family-
centered collective society in local community. (The Confucian system did not include
the individualistic society.) The state officials were considered as parental officials as the
extension of the family-centered collective society. The family-centered collective
society had considerable power independent from the state, as in a popular saying, “the

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sky is high; the emperor is far away”. The Chinese term of “nation” is “state-family”.
The stability of the state depended on the stability of the family-centered collective
society.
Under the Western influence, Japan first added the individualistic society to the
Confucian system. During the Meiji period (1868-1912), the Japanese bureaucracy built
the state own companies, and sold them to the family-centered privately owned
companies in the private sector. The strong family-centered private sector made the fast
modernization. The same strong family-centered private sector has made oversea Asians
successful in commerce, particularly in small business, in the world, and also has made
them relatively inactive in local politics.
Without prosperity, the state party collapses, and without stability, the private
sector collapses. Successful free market in the world for both the West and the East
started mostly with relatively stable State Society without the multi-party competition,
instead of the Partisan Society with the multi-party competition. In many countries, the
Partisan Society came afterward.
Free market is innovative, dynamic, and efficient, and generates sustainable long-
term prosperity, but free market is creative destruction, which is prone to produce
destructive toxic-capitalism without creation. Free market is an expression of
individualistic achievement that is a part of human nature. The professional state, on the
other hand, is responsible for social security, social stability, stable money supply, social
safety net, the protection of free market, and the control of destructive toxic-capitalism,
but it cannot generate sustainable long-term prosperity as well as free market. The
professional state represents both individualistic achievement and collective wellbeing.
The protection of free market by the professional state includes the legalization of
private property that can turn into capital investment for free market and the enforcement
of legal contract. The professional state also controls toxic-capitalism. Toxic-capitalism
maximizes profit at any cost even by destruction without creation. Toxic-capitalism
includes 1. monopoly, 2. protectionism, 3. unsafe short-term profit, 4. predatory buyout,
and 5. environmental destruction. To maximize profit, monopoly destroys domestic
competitors without creative innovation. To maximize profit, protectionism destroys
foreign competitors without creative innovation. As a result, toxic-capitalism destroys
innovation by competition. To maximize profit, toxic-capitalism exchanges safe long
term profit for unsafe short term profit. The maximization of the unsafe short term profit
in terms of speculative capital instead of long term investment capital and quick result
instead of safe result caused the recent market meltdown and the largest oil spill. To
maximize profit, investment companies take over relatively healthy companies for short
term profit and large management fee, and destroy their long term heath70. To maximize
profit, environment destruction disregards sustainable environment that is essential for
sustainable free market. Without the control of toxic-capitalism, free market faces
meltdown sooner or later.
Toxic-capitalism thrives in the multi-party state that requires large campaign fund
for election. Political parties need campaign contribution from toxic-capitalists. Only
time that toxic-capitalism loses its power is market meltdown. After market meltdown,
sooner or later, toxic-capitalism becomes strong again until the next market meltdown.
In USA, the meltdowns of free market occurred in 1929 and 2008.

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Although the professional state represents both individualistic achievement and
collective wellbeing, during the transition between the centrally planned economy and
free market, the professional state uses state capitalism71 as the transition to free market.
State capitalism where state owned companies dominate is simply a transitional phase
from the state collective society to the state unified society. It is a mistake to identify
state capitalism permanently with the State Unified Society such as Russia, China, and
Japan. State capitalism does not generate as much long-term sustainable prosperity as
free market. The end of state capitalism is free market. For China, the shift to free market
is slow but steady. Actually, the separated responsibility between the professional state
and the private sector helps the state party, because the state party is not blamed for all
natural creative destruction in free market.

8.5. Anti-Corruption

Political corruption, such as bribery, extortion, cronyism, nepotism, patronage,


graft, and embezzlement which use public office for private gain, discredits and
destabilizes both the public sector and the private sector. The responsibility of anti-
corruption is shared by both the public sector and the private sector.
The separated responsibility between the state party and the private sector
eliminates some of the systematic sources of corruption. According to a study of The
Heritage Foundation72, lack of economic freedom explains 71% of political corruption:
the more economic restrictions, the more political corruption there is. In the separated
responsibility, the responsibility of the private sector for free market with economic
freedom reduces the political corruption by the lack of economic freedom. In the
separated responsibility, the absence of campaign contribution by the private sector
reduces the political corruption by campaign contribution. The access of special interest
group by its representative in the legislature branch reduces the need of special interest
group to buy the access to government.
All government officials are accountable to the state party which stands on the
principles of honor, duty, and service. It is paramount for the state party to weed out
corruption. At the same time, the private sector has to adhere to the strict anti-corruption,
such as anti-bribery in OECD (Organization for Economic Co-operation and
Development) Anti-Bribery Convention.
To prevent corruption, regulations must be simple and non-restrictive, and have
adequate controls. All government workers must have wages above the living wages to
reduce the motive for petty corruption. The strong ethics agencies in both the public and
the private sectors are necessary to maintain professional ethics and to investigate
corruption. An independent and professional judicial system is critical to ending
impunity and enforcing the impartial rule of law, and to pursue corrupt officials
employees in the public and the private sectors.
The postmodern society requires people to get education. The spread of
education generates educated public opinion as in journalism. Ordinary people dislike
corruption because of the conscience instinct and actual harm from corruption. Educated
public opinion expressing such dislike of corruption forces the public and the private
sectors to move away from corruption. A country that modernizes naturally outgrows its
corruption as shown in the developed countries.

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8.6. Economic Equality

The promotion of economic equality is an important mission of the state. There


are different ways to achieve economic equality.
1. Free compulsory education
The postmodern society is knowledge based society. Education is necessary to achieve
good income jobs. Free compulsory education for primary and secondary education
allows all people to have equal opportunities for good income jobs. For the people who
are unemployed, the education for the reemployment strategy includes upgrading existing
job skills or training for a new career.
2. Job creation by the private sector in free market
Unemployment depletes income, and creates inequality. Job creation by the private
sector gives people income. In the developing countries, job creation by the private
sector connected to foreign direct investment brings people out of poverty.
3. Limiting job destruction in free market
Free market is a creative destruction process. Free market creates productive jobs and
destroys unproductive jobs. Job destruction generates inequality. Most countries limit
job destruction, particularly, in farm. Most countries protect farmers by tariff and farm
subsidy. Some countries limit competition in retail business to protect small local
retailers. Some countries make job destruction very expensive in severance package. In
the private sector, some companies, such as large Japanese companies have the policy of
life-time employment and essentially permanent customer-supplier relations.
4. Collective bargaining
Collective bargaining between employers and employees reduces the economic
inequality between employers and employees. Collective bargaining can also reduce the
pay differences between highly skilled employees and less skilled employees, and the pay
differences between top executives and common employees.
5. Job creation in the public sector
When the private sector loses the ability to provide jobs, job creation takes place in the
public sector temporally.
6. Infrastructure
Infrastructure, such as transportation, reduces the inequality among different
geographical locations.
7. Income redistribution
Income redistribution includes unemployment compensation, the aid to poor people, the
aid to old people, and the aid to health cost. It is the most important method for
economic equality in the West.

Different countries adopt different ways to achieve economic equality.


Increasing gross economic inequality in developed countries is proportional to social-
health-mental problems for all people, and is inversely proportional to life span73. The
happiest countries, Denmark, Finland, and Norway, have low degrees of economic
inequality. The cost of gross inequality in prison, police, illegal drug, mental disease,
homeless shelter, and heath problems can be greater than the cost to maintain a low

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degree of economic inequality. In the extreme case, extreme economic inequality causes
severe social instability.

8.7. The Natural and the Unnatural Political Systems

For the West, the natural political system is the Partisan Society where multi-
party election takes place. For most of the non-Western country with no strong tradition
of the individualistic society for partisan competition, the multi-party election with
partisan competition is unnatural. The better alternative for the non-Western countries is
to follow their own natural political tradition that is non-multi-party competition. Instead
of multi-party election, the election in most non-Western countries should be non-multi-
party election. In some countries, such as deeply divided Iraq and Afghanistan, the
election should be non-multi-party and regional. Each region follows its own tradition to
elect political leaders that have the support of most people. (Repressive dictatorship
without the continuous support of majority is an unnatural political system.) Each region
is responsible to its own stability, regional government, and regional tax. Each region
sends delegates to the central government to form the central government. Since the
regions have been inside a nation for a long time, the regions have inevitable natural
interdependence in terms of natural resource, transportation, commerce, national identity,
and culture. The central government, therefore, is to facilitate such interdependence.
The national stability is dependent on regional stability and the interdependence among
the regions. The power of central government increases with increasing natural
interdependence.
In USA, the recent Great Recession has caused frustration in politics. The
frustration aims particularly in Congress and both political parties. According to the
latest NBC News/Wall Street Journal poll (8/11/2010) 74 , 72 percent disapprove of
Congress’ job, just 33 percent have a positive view of the Democratic Party, and only 24
percent see the Republican Party positively — the GOP’s lowest-ever rating in the poll.
Controlled by strong special interest groups, Congress and political parties no longer
represent the will of majority, while administrative President shows much better
favorable view (50%). Partisan competition in politics loses its popularity, but ironically
the world, particularly in the West, still considers partisan competition in politics as the
universal political system.

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9. The Postmodern Partisan Unified Society
The goal of the Postmodern Partisan Unified Society is the three-branch unified
society where the collective, the individualistic, and the harmonious societies coexist
peaceful. The method is the partisan unified society where different political parties
represent separately the collective and the individualistic societies, and separately, the
harmonious religion represents the harmonious society.
The Postmodern Partisan Unified Society is the dominate society for the
developed societies in the West, such as USA, UK, and Germany. The three reasons for
the existence of the Partisan Society in the West are the monotheism tradition with
relatively rigid ideology, the strong tradition of the individualistic society that allows
partisan competition, and relatively tranquil society without the aversion of social chaos.
Since the world is dominated by the West, the Partisan Society appears to be the
universal system, and all nations have to comply with this democratic partisan
competition system. In reality, depending on specific traditions, the State Society is as
valid as the Partisan Society, and both of them can work well in the Postmodern World.
The State Unified Society is suitable for the non-West, while the Partisan Unified Society
is suitable for the West. The state in the Partisan Society is the competitive state instead
of the professional state in the State Society. The Partisan Society is like chimpanzee
society with continuous internal partisan competition for leadership, while the State
Society is like gorilla society with a continuous internal capable benevolent leader.

9.1 The Legalization of the Two-Party Method

In most developed countries in the West, the two-party (collective and


individualistic parties) method allows the participation of all adult citizens without
exclusion based on race, gender, and wealth. The elected government is legitimized by
the political participation of all adult citizens. The outcome of election determines the
direction of a society toward more collective (yin) or more individualistic (yang). Such
direction may not exactly reflect the winning of the yin party or the yang party, but the
policy of government reflects the direction of yin or yang from the election. The
legitimacy of government and the determination of social direction are the two basic
reasons for the democratic two-party system. The legitimacy of the democratic two-party
system is the adaptable social direction from the competition between the individualistic
and the collective political parties without turning into social chaos.

9.2. The Establishment of the Democratic Two-Party System

Any free political electron involves changes for individuals. Some people gain,
and some people lose in free election. The result is social conflict between the winning
people and the losing people in zero-sum competition. Free political electron, therefore,
cannot be a zero-sum competition.
In zero-sum competition, the political election is equivalent to the competition
among well-defined religious, regional, racial, or class groups. The winning of people in
one political party represents the total loss of people in the opposition party. Such
political election becomes a destabilized force to split a nation. The chaos generated by

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such zero-sum political competitions among different classes and ethnic groups in
democratic countries were described by Amy Chua in “World on Fire”75. Therefore, no
national political party can represents exclusively or nearly exclusively a specific
religious, racial, regional, or class group. There is separation between national politics
and religion, race, region, or class.
In mature democratic nations, no major political parties represent exclusively
certain religion, race, region, or class. Almost all of them have two major parties: the
two-party system for the collective party and the individualistic party. The competition
between the two parties is about the direction of society toward committed group living
or free group living. Typically, a society needs different direction at different stages of
economic development. The determination of direction in free election actually benefits
the whole society. Thus, such directional competition is non-zero-sum competition.
Since all mature stable democratic governments have two-party system, it is
possible to write the two-party system as a part of the constitution. The constitution
excludes the formation of zero-sum party that bases on ethnicity, geographical location,
class, religious group, and cultural group. In zero-sum partisan competition, one party’s
gain is exactly another party’s loss, there is very little central position, and the possibility
of splitting a nation is a real threat. The two-party system written in the constitution is
particularly essential for the society split by the differences in class, culture, ethnicity,
religion, and locality. The two-party system excludes any political party based on
specific class, culture, ethnicity, religion, and locality. All about class, culture, ethnicity,
religion, and location have to be generalized. For an example, the issue about locality
can be generalized into the issue about the powers of central and local governments. Any
special laws for a special location can be generalized into the general special laws for any
special location. With the fast communication and transportation in the modern time,
there is no good reason for a political party based on specific class, culture, ethnicity,
religion, and locality within a nation.
Some countries are divided into separate groups, which simply cannot get along
with one another. Democracy can easily become zero-sum competition. In this case,
democracy should be the quota democracy as the transitional democracy. Eventually, the
quota democracy can turn into the two-party democracy.
A typical government structure is the three-branched government, consisting of
executive, legislative, and judiciary. The goal of people in executive branch is the
cohesiveness of the administrative network. The goal of people in legislative branch is
the dominance in the competitive hierarchy. The goal of people in judiciary is the
maintenance of the constitution of legal system. They share political power in such way
that they are each subjected to reciprocal checks, so each of them does not have a
threatening structure to other branches. People with propensity to work with other people
closely go to the executive branch. The people with propensity to compete go to
legislative branch. The people with the propensity to comprehend objectively go to the
judiciary branch.
The two basic models for democratic government are presidentialism and
parliamentarism. In presidentialism, both presidents and representatives are elected
directly by people, so there are two legitimate sets of majority rule. Both presidents and
representatives serve certain periods of time except in extraordinary circumstances.
During their terms, severe persistent confrontation can occur between president and

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representative, resulting in instability that leads to collapse or stalemate of democratic
governments. Therefore, there are few democratic governments with presidentialism
model.
The parliamentarism model, on the other hand, has one legitimate set of majority
rule. Any political party or coalition of political parties can form the cabinet as the
executive branch of government. All members of the cabinet are the representatives
elected by people. When the cabinet loses the confidence from the parliament, it has to
call for new election to form new cabinet. There is no severely persistent confrontation
between the executive branch and the legislature branch.
Because of the possible short live of the cabinet, the governmental service
depends on professional governmental civil and military service that carries out the
policies determined by the cabinet. Because of specific period of terms in
presidentialism, presidentialism has much more political appointments in governmental
service than parliamentalism. The professional governmental service allows much less
corruption, incompetence, and inefficiency than the political appointment governmental
service. Therefore, parliamentalism, cabinet, and professional governmental service
minimize instability and inefficiency in constitutional democracy.
The educational trainings of politicians and professional governmental managers
and technocrats come from different disciples. The educational training of politicians is
typically law, because lawyers are able to debate from one particular perspective, which
is what politicians do. The educational training of professional governmental mangers is
typically MBA. The educational training of professional governmental technocrats is
typically science (natural science, political science, social science, and economy) and
engineering. Since all people who receive such educational trainings have potential to
work in government, all educational trainings must include the courses in government
and ethics.
9.3. The Establishment of the Common Ground

In the two-party democratic society, the individualistic party emphasizes freedom


to be different, while the collective party emphasizes the equality to be same. The
individualistic party does not tolerate much equality, while the collective party does not
tolerate much freedom. Therefore, it is important to establish the common ground for the
basic freedom to be different and the basic equality to be same for both the yin and yang
parties. A society with individualistic culture accepts and needs much more freedom to
be different than a society with collective culture. A society with collective culture
accepts and needs much more equality to be same than an individualistic culture.
Economic condition can also makes a society more individualistic or collective. In
difficult time such as a defensive war, the whole society becomes more collective. In the
economic growing time, the society becomes more individualistic. The establishment of
the common ground varies with culture and economic condition.
The basic freedom to be different and the basic equality to be same are written in
the constitutions of all nations and the United Nations. Using such constitutions, culture,
and economic condition as criteria, a constitution about basic freedom and basic equality
can be written or rewritten to establish a common ground for the two-party system.
Another important common ground is the establishment of good government. A
government is like a large corporation, which requires ethical code, standard procedures,

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and transparency. Conflict of interest and corruption destroy government, and makes
government ineffective. A government reflects the direction of society by political
appointments, and maintains a good government by ethical codes, standard procedures,
transparency, and professional governmental employees independent of politics.

9.4. The Establishment of Different Constituents

The core group for the yin party consists of poor people and women, while the
core group for the yang party consists of rich people and men. Poor people want equality
to reach higher level, while rich people want freedom for individual pursuit. Women
have social life for collective welfare, while men have social life for individual
achievement. However, the overlapping among groups is significant. The middle
income group can identify with either poor people or rich people. Poor people may have
aspiration to be like rich people, or rich people may have aspiration to be poor people.
There are significant overlapping in the social lives of women and men. Intellectuals
who have broad knowledge can switch back and fro between two parties depending what
they see as more adaptable direction. Economic condition also shifts the preferences of
people’s choice of parties. A political party also shifts its direction. A yin party of the
present may actually be considered as a yang party of the past, and vice verse.
A minority group can go to either yin party or yang party depending on its urgent
need. If a minority group has limited freedom to practice its culture and religion, it wants
to join the yang party. If a minority group is discriminated by other groups, it wants to
join the yin party. If it is deficient in both freedom and equality, it may join the yang
party first to gain freedom and the yin party later to gain equality.
Homogeneous society with strong social bonding among homogeneous people
tends to have strong collective policy, regardless of political party. In heterogeneous
society, old established group and new established group compete against each other.
Typically, old established group prefers the yang party for the freedom that old
established group lose in order to accommodate new established group. New established
group prefers the yin group for the equality that new established group feels it does not
have. Both groups can use a narrow emotional issue to rally the respective groups for the
show of force in the competition. Eventually, pragmatism takes over to make such
narrow emotional issue to become non-issue by making a pragmatic compromise.

9.5. Technological Development and Policy Direction

The individualistic policy favors freedom and growth. The collective policy
favors infrastructure and equality. Each policy has its benefit and cost. The benefit of
the individualistic policy is advancement in productivity and living standard, and the cost
is chaos in terms of economic bubble and gross inequality. The benefit of the collective
policy is stability, and the cost is stagnation. When the cost is greater than the benefit,
there will be a shift of policy. Different stages in the technological development are
dominated by the individualistic policy or the collective policy.
Infrastructure consists of physical infrastructure and regulation infrastructure. For
an example, physical construction of a network of highway is a physical infrastructure,
while regulation for different speeds and different vehicles on different highways is

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regulation infrastructure. Freedom allows individuals to be free of the restriction of both
physical and regulation infrastructure.
The initial stage of new technological development is dominated by the
individualistic policy that favors freedom. Freedom allows drastic change from old
technology to new technology. Freedom also allows an effective mean to explore vast
opportunities in a new technology. The collective policy that favors infrastructure does
not work in the initiation stage, because the infrastructure for old technology often does
not apply to new technology.
Automatic organization allows informal short-term infrastructure to form.
Because of the lack of collective thinking, such short-term infrastructure inevitably
collapses. For an example, the new information technology allows the establishment of
an extremely extensive investment network based on extremely extensive network of
future earning. Without regulation and oversight, such extensive network by the new
information technology inevitably contains miscalculation, recklessness, and deception,
resulting in the collapse of the system. Regulation infrastructure is required to properly
control freedom in the new technology.
Freedom often also ignores physical infrastructure, because freedom requires only
minimum infrastructure for individualistic usage. Collective policy understands the need
of infrastructure for collective usage. Gradually, as technology matures, collective policy
becomes the dominant policy. When the next new technology appears, collective policy
appears to be the policy for stagnation and restriction. A new cycle of policy starts again.
For developing or under-developed countries, all imported technologies are new
technologies. It is important to protect freedom in terms of free market economy to
import such technologies. Private sector rather than public sector is suitable to initiate
imported technology.
The initial stage of new technological development experienced rapid economic
growth because of rapid investment in new technology. Because old technology in the
initial stage of new technological still exists, there is no major change for most people.
New employment open for new technology is more than enough to compensate the
employment loss for old technology initially. People welcome economic growth.
The enthusiasm of the initial stage often causes economic bubble where the
production of new technology grossly exceeds the demand. The result is temporary
recession and adjustment of supply-demand.
As new technology matures, growth slows down, and new job opportunities in
new technology decrease. Only people with the right attitude and background are in the
right place and time to explore technological revolution. Other people lose jobs or take
low-paid jobs outside of jobs related to new technology. The result is gross inequality.
Many people lose the financial ability for decent housing and health care.
As new technology matures, equality as a part of collective policy becomes
dominant to address the issue of gross inequality. Various equality policies are
established to provide people’s basic living standard. When the next new technology
appears, collective policy appears to be the policy for social burden. A new cycle of
policy starts again.

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10. The Postmodern Education
Traditionally, common people learned collective social life and individualistic
social life in large extended family. In the postmodern society, extended family is too
small to be the place for learning collective social life and individualistic social life.
Common people in the developed countries learn collective social life and individualistic
social life in compulsory elementary and secondary school.

10.1 Elementary and Secondary Education

The healthy postmodern society is the two-education society including both


collective social life education and individualistic social life education in compulsory
elementary and secondary school. The collective social life education is group-oriented
education to learn cooperative social group. Group in the collective social life education
is social group in school, not religious or political group. The individualistic social life
education is individual-oriented to learn competitive social hierarchy. Individuals in the
individualistic social life education include all people. Since the healthy postmodern
society needs both cooperative social group and competitive social hierarchy, elementary
and secondary education provides the education for learning both cooperative social
group and competitive social hierarchy.
Cooperative social group and competitive social hierarchy are not compatible. As
a result, it is necessary to learn them at different times. Typically, in the early years of
the education, the emphasis of learning is cooperative social group. The emphasis in
competitive social hierarchy gradually increases with the ages of students. At the end of
the education, the emphasis of learning is competitive social hierarchy. Different
emphases are manifested in differences in group organization, grading system, and
learning method. The social group for learning cooperative social group is more
permanent and clearly organized. The grading system for learning cooperative social
group is relatively undifferentiated, such as pass-fail, and the grading system for learning
competitive social hierarchy is highly differentiated, such as grade point system. The
learning method for learning cooperative social group is for group learning, such as
memorization and repetition, while the learning method for learning competitive social
hierarchy is for individual learning, such as creativity and critical thinking. Good
memorization and precise repetition can carry people to the upper competitive social
hierarchy, and only creativity and critical thinking can carry people to the very top of
competitive social hierarchy. At the end of elementary and secondary education,
students learn well both cooperative social group and competitive social hierarchy.
Pre-elementary education is typically non-compulsory. It is a transition from a
small social group involving mostly nuclear family to a social group outside of familiar
family. It should be warm and largely informal. Teachers encourage and organize non-
academic group activities, so children get to like social group outside of family and group
activities.
Elementary school is the start of academic learning. The emphasis is learning
cooperative social group. To foster social group, each class (25 to 40 students) has the

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same students, same teacher, and same class room for at least two years. Since young
children get accustom to small social group, class groups are organized into small
subgroups (4 to 8 students), which are the basic units of instruction, discipline, and other
activities. Many activities are organized by class groups and subgroups. They learn
cooperation, mutual assistance, adaptation of individual views and interests to group
goals, and standards of behavior. Academic learning method is mostly memorization and
repetition, which can be easily carried out by class groups and subgroups. Academic and
behavior learning is taught by teachers, and practiced in school class groups and
subgroups as well as at home with parents. If home is not available for learning, school
provides volunteer mentors after school. Learning, therefore, is motivated by teachers,
school social group, and parents or mentors, resulting in a good environment for learning.
The early years in elementary school allows students to learn socialization and
cooperation in social group and good study habit motivated by multiple sources. The
grading system in the early years of elementary school is relatively undifferentiated, such
as pass-need improvement. Competitive social hierarchy is not the emphasis.
Education is certainly not limited to compulsory elementary and secondary
education. Many parents feel that their children need more exposure to competitive
social hierarchy. Many schools outside of the compulsory education provide such
competitive opportunities in non-academic subjects and accelerated or remedial academic
subjects. At the same time, many parents feel that their children need more exposure to
cooperative social group. Many group-oriented religious, group-training, and charity
organizations provide such cooperative opportunities to have high moral and cooperative
social groups.
The learning for competitive social hierarchy increases with the ages of students.
The grading system becomes more differentiated. Students express more of their own
individual creativity and critical thinking. While they continue to be motivated by
teachers, school social group, and home in their studies, increasingly, they are motivated
by individualistic achievement in competitive social hierarchy. The schools for older
children encourage individualistic achievement by various rewards for individualistic
achievement. Competitive social hierarchy is formed by highly differentiated grading
system and various critical examinations, such as entrance examinations to hierarchical
high schools and universities. By the end of the compulsory education, they learn well
competitive social hierarchy. More importantly, they learn to adapt collective social life
and individualistic social life to different social situations.
In elementary and secondary schools of some developed countries such as
America, the emphasis of the education is individual-oriented individualistic social life
for individualistic achievement. In elementary and secondary school of some developed
countries such as Japan, the emphasis of the education is group-oriented collective social
life for collective wellbeing. The two educations are mirror images of each other.
Educators can learn a lot from these two different education systems. It is interesting to
note that American education is moving toward standardized curriculum, rote
memorization, and nationalized testing, while other countries’ education is moving
toward creativity76.

10.2. The Four Stages of Life

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To have a balanced society without too much emphasis in one social life is to look
at the natural development of life stages. Different stages of life have the stage social
lives that are the core social lives of the stages. In the modern time, the four stages for
social lives are pre-adulthood, early adulthood, middle aged adulthood, and late adulthood77
as described by John Kotre and Elizabeth Hall. The four stages of life can be designed to
experience all three different social lives as the stage social lives. The most suitable stage
social life for each stage of growth is as follows.

Four Stages of Life

Stage Social Biological Transition Stage Social Life


Transition
Pre-adulthood From family to social maturity collective social life
group outside of family
Early Adulthood small group to large group Fertility individualistic social life
Middle Adulthood Succession uphill to downhill collective social life
Late Adulthood large group to small group None harmonious social life

Pre-adulthood is divided into infancy, childhood and adolescence. Family is the


most important social group for infancy and childhood, while peer group becomes the most
important social group for adolescence. Adolescents form their own groups, girls with girls
and boys with boys. Within a group, early adolescents typically have similar attitudes
toward school, music, dress, and drugs. This adolescent social group is important for the
learning of social group. It is place to learn the independence from family, the formation of
bonds with the people who share the similar attitudes, the observation of certain rules and
rituals in a group, the sharing of responsibility and success with people in the group, and the
expansion of normal social activity throng a social group.
The brain becomes fully grow during adolescence. The brain is capable of think of
many possibilities at the same time, abstraction independent of concrete objects, and logical
reasoning. It is possible for late adolescents to form a self identity78 in terms of abstraction
in a broad social context independent of a concrete social group. The self identity includes
the location of ability, the type of people whom they like or dislike, and the kind of future
that they want to have. Toward the end of adolescence, such social identity also includes
value and religious belief. Social group identity is important for the collective social life.
The stage social life for adolescence is the collective social life.
In the compulsory elementary and secondary education, children in pre-adulthood
learn both collective social life and individualistic social life in terms of cooperative social
group and competitive social hierarchy. The core social life, however, is collective social
life. Modern society has significant numbers of laws to protect children of pre-adulthood
before the age of eighteen because they belong to social group, and are not able to make
independent individualistic decisions.
By the end of adolescence, adolescents are ready to be independent physically,
sexually, emotionally, and intellectually. From a biological point of view, adulthood is the
season of fertility, the time that demands a response to the newly emerged power to
conceive and bear children. It has as much to do with raising children to reproductive age as
it do with bringing them into the world. Biologically, adulthood means that we are at the

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height of our physical powers, ready to make the investment of energy that children will
require. The stage social life for early adulthood is the individualistic social life to establish
their places in society.
The term, middle adulthood, referred originally to the period between the beginning
of the empty nest and the onset of old age. Yet the boundaries of this stage have always
been ambiguous. The end point of middle adulthood is as vague as its beginning. Today,
most of us say the season ends at sixty-five, the official age of retirement.
For other primates, the timing of downhill signifies the closeness of death. For
example, female chimpanzees have only about potentially five years to live after menopause.
For human, the transition from uphill to downhill represents a succession of power of
reproduction from middle adults to early adults. The succession appears fairly early in
human potential life. The succession has to be early for human, because for human, the
responsibility of reproduction includes not only the birth of a child but also the care of a
child for about fifteen years. It does not make sense for a middle adult to have an infant
without the presence and the strength to take care the child for about fifteen years, and it
makes more sense to increase the survival rate of the third generation by assisting the
parenthood of one's early adult children and relatives. Because of this extensive time span
of parenthood, the early succession is necessary.
A long-live elder means a long-live source of benevolence. (In the highly
individualistic society, people in middle adulthood becomes the time for excessive greed
because of their high positions in society.) Not only do human live an inordinate number of
years before reproduction begins, they are granted an absolutely outlandish stretch of time
after reproduction ends. Mate fertility diminishes in the second half of life, though it does
not come to a clear-cut end. Female fertility does end abruptly. When women experience
menopause at about fifty, their child bearing years are over. If a female chimpanzee could
live a life as woman, the chimpanzee would have menopause at the age of eighty or ninety.
William Hamilton 79 noted that, "the behavior of a post-reproductive animal may be
expected to be entirely altruistic." The post-reproductive elders thus tend to be more
generous and compassion, especially, when elders are respected as leaders and advisers in
society. The stage social life for middle adulthood is the collective social life for the current
society and for the future society. The long-term contribution to benefit the coming
generations called "generativity" by Erik Erikson 80.
Biologically, late adulthood is like an extension of middle adulthood without a sharp
biological change, as long as one is healthy. High percentage of those over sixty-five do not
have limitation in their daily activities. By age eighty-five, nearly half of elders have no
limitation in their daily activities. Socially, late adults move farther and farther away from
the large social group activities. They can form small social group. Social network is very
important for physical and mental health. Many studies indicate that social network is the
most important factor for physical health. It is even more important than smoking and
drinking. A high quality network can help a person to go through difficult time. In a small
social group, the harmonious social life becomes the stage social life. Late adulthood is the
time for social harmonious cooperation among people and personal harmonious cooperation
within the mind of a person. The spirit is the harmonious spirit for the harmonious social
life and the spiritual life. The harmonious spirit directs people to do the right things, and
to have faith in the spiritual life.

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During late adulthood, people tend to change what can be changed and accept what
cannot be changed. All regretful and sad events are put in a broad perspective. The life
story turns into a satisfactory story. The learning from the life experiences can be then
passed to the future generation as wisdom. Every generation wants to write a satisfactory
life story for the whole society. The learning from the life experiences for the whole society
can be then passed to the future generation as wisdom.

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11. The Postmodern Economy: Crisis
The prehistoric hunter-gatherer society in the Prehistoric Period was the
harmonious society, which existed necessarily in small social group. After the
emergence of civilization, materials have been procured by the large civilized social
group rather than the small social group in the harmonious society. As a result, the
materialistic society is the collective materialistic society, the individualistic materialistic
society, or the combination of both societies. The harmonious society was non-
materialistic.

11.1. The Social Changes

Materialism of the collective materialistic society and the individualistic


materialistic society regards physical well-being and worldly possessions as the greatest
good and highest value in life. The collective materialistic society and the individualistic
materialistic society are called the Left and the Right in terms of materialistic economy. In
terms of economy, the Left maximizes materialistic collective wellbeing, and minimizes
materialistic individualistic achievement, while the Right maximizes materialistic
individualistic achievement, and minimizes materialistic collective wellbeing. An example
for the Right is communism, and for the Left is capitalism. At the Centre, there are the
Centre-Left and the Centre-Right. Both of them allow the coexistence of collective
wellbeing and individualistic achievement, the Centre-Left prefers collective wellbeing, and
the Centre-Right prefers individualistic achievement. In most democratic countries of the
West, political parties are the Centre-Left or the Centre-Right.
The collective materialistic society includes both the Left and the Centre-Left, while
the individualistic materialistic society includes both the Right and the Centre-right. The
factors for the social changes between the collective society and the individualistic society
are war, major technological breakthrough, and rebalance. War brings a society together to
face common enemy, so war generally brings about the collective society for collective
wellbeing. The reconstruction after a devastating war also brings about the collective
society. Peace allows individuals to pursuit individualistic achievement, forming the
individualistic society.
The second factor in the social change is major technological breakthrough, such as
the telecommunication and information technological revolution. Major technological
breakthrough improves drastically productivity and living standard. It takes a collective
effort to develop a major technological breakthrough, because major technological
breakthrough involves many areas of science and technology. The collective society can
undergo such collective effort. Often major technology breakthroughs occur during war or
the Cold War where an intensive technological and scientific competition takes place. To
translate major technological breakthrough into major economic growth, on the other hand,
requires the individualistic society. The demands for the new technology from a major
technology breakthrough involve many individual areas beyond any centrally controlled
collective effort. It takes individual technological innovation to spread new technology in
individual areas, so the individualistic society provides the economic growth from major
technological breakthrough. Without the collective effort in the collective society, major
technological breakthrough is not possible. Without the individualistic effort in the

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individualistic society, the economic growth from major technological breakthrough is not
possible. When a society needs technological breakthrough after the peak old technology, it
is time for the collective society to establish new technological breakthrough collectively.
When a society needs economic growth after technological breakthrough, it is time for the
individualistic society to apply new technology in individual areas for economic growth.
The third factor for the social changes between the collective society and the
individualistic society is rebalance. A robust society under normal situation has the balance
between the collective society and the individualistic society as the coexistence and equal
distribution of the collective and the individualistic societies. The collective society is stable
by collective wellbeing, but the domination of the collective society for long time turns
stability into stagnation. The individualistic society is dynamic by individualistic
achievement, but the long domination of the individualistic society turns dynamism into
crisis. When stagnation or crisis occurs, it is time for the rebalance to restore the balance
between the collective and individualistic societies. The rebalance adds dynamism to
stagnation, or adds stability to crisis. Often, the rebalance turns into over-correction,
resulting in the pendulum swing between the domination of the collective society or the
individualistic society.
There are a number of examples of the rebalance. An example for the rebalance to
add dynamism to stagnation is the rebalance in the communist countries. For communist
countries, the long-time domination of the collective society turned stability into social-
economic stagnation. The communist countries, particularly the Soviet Union, had good
major technological breakthrough in the telecommunication and information technology as
shown in the sophisticate weapon and space programs, but such technology did not bring
about economic growth that required individual innovations in individual areas.
Communist countries had lower standards of living and higher political restriction, while the
West overwhelmingly increased middle-class populations, wages, and standards of living
for all citizens. The lower living standard and the lower degree of political freedom in the
communist countries eventually caused the collapse of European communism starting in
1989. The rebalance to restore the balance between the collective and individualistic
societies has added dynamism to stagnation, resulting in the rapid economic growth.
An example for the rebalance to add stability to crisis is America after the Great
Depression. In the early part of the 20th century, America was dominated by the
individualistic society due to rapid economic growth by the technological applications of
electricity, chemicals, and mass production. During this period, income inequality
increased, and was peaked on 1928. The long-time domination of the individualistic
society for about 20 years resulted in the financial crisis as the stock market crash of 1929,
the environmental crisis as dust bowl of 1930’s, and the social crisis as the great deal of
human suffering and dislocation in the Great Depression. The rebalance by Franklin
Roosevelt added economic-environmental-social stability to crisis.
World War II and the subsequent Cold War moved America further to the society
dominated by the collective society (the Centre-Left). The over-correction and the long-
time domination of the collective society brought about economic-environmental-social
stagnation in late 1970’s. After 1980, the rebalance to add dynamism to stagnation was
brought by Ronald Reagan to add dynamism to stagnation. The rebalance provided the
economic boom (1982-2007) by the application of the technological breakthrough in
telecommunication and information established previously.

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The over-correction and the long-time domination of the individualistic society
since 1981 resulted in the financial crisis of 2008 that led to the Great Recession. The
following sections will discuss financial crisis, environmental crisis, and social crisis.

11.2. Financial Crisis

Financial crisis is a sudden, sharp, and broad loss of financial institutions or assets.
In the individualistic materialistic society, financial crisis is caused by the combination of
income inequality, unregulated financial innovation, and greed. Each of income
inequality, unregulated financial innovation, and greed does not bring about financial
crisis. The combination of all three factors brings about financial crisis. In the
individualistic materialistic society, financial achievers are prone to have income
inequality, unregulated financial innovation, and greed.

11.2.1. Income Inequality

In America, the income inequality81 as expressed by the share of total Income going
to the top 10% before the financial crisis of 2008 is at the same level as the economic
inequality before the financial crisis of 1929.

According to economist Janet Yellen 82 "the growth in real income was heavily
concentrated at the very tip of the top, that is, the top 1 percent." (The top 1% is
characterized as multi-millionaires, top-level executives, celebrities, heirs; annual income
of greater $500,000, Ivy league education.) Income data indicate that the middle class,
including the upper middle class, have seen far slower income growth than the top 1%
since 1980. Between 1979 and 2005, the mean after-tax income of the top 1% increased
by an inflation adjusted 176% versus 69% for the top 20% overall. The fourth quintile
saw its mean net income increase by 29%, the middle income quintile by 21%, the
second quintile by 17% and the bottom quintile by 6%, respectively. The share of gross
annual household income of the top 1% has increased to 23.5% in 2007, the largest share
since 1928 just before the financial crisis of 1929.

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There has been three decades of increasing income inequality, and the income of
the middle-low class has been shrinking continuously. In America, the two most
important factors for the three decade of increasing income inequality are the shift to the
individualistic (Centre-Right) society and the increasing knowledge-based technology.
The shift to the individualistic society as the centre-right politics started by
Margaret Thatcher (Prime Minister of the United Kingdom from 1979 to 1990) and
Ronald Reagan (the President of the United States from 1981 to 1989). The
individualistic society favors individualistic achievement, resulting in the hierarchy of
income inequality based on individualistic achievement. In the individualistic society,
collective wellbeing as expressed by collective bargaining of workers and the public
equalization through public education, public health care, and public physical
infrastructure were stagnant or weakened. The result is the three decades of increasing
income inequality.
Another factor in income inequality is the increasing knowledge-based
technology in the developed countries. During the globalization, the competitive
advantage of the developed countries is knowledge-based technology that is lacking in
under-developed countries. The high demand for the educated people in knowledge-
based technology boosts the income for such educated people. In the developed countries,
the insufficient public education fund to meet the demand to produce educated people in
knowledge-based technology creates two separated groups of people with and without
sufficient education to earn high income.
In America, income inequality divides the people into the high-income people and
middle-low income people. Such gross income inequality created the need of the middle-
low income people to obtain loans indirectly from the high-income people to invest in
housing, resulting in excessive debt that partially caused the financial crisis of 2008.

11.2.2. Unregulated Financial Innovation

One of the three causes of financial crisis is unregulated financial innovation.


Technology innovation invents new technological products and methods that improve
productivity and living standard. Financial innovation invents new financial instruments
and institutions that improve financial investment from investors to invest in businesses
or properties. The telecommunication and information revolution provide the means to
create new financial instruments, such asset-backed security derived from and backed by
a specified pool of underlying assets and credit default swaps (CDS) to insure asset-
backed security. New technology also allows the expansion of financial institutions and
the interconnections among different financial instruments. Financial innovations outrun

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the regulators’ ability to regulate them. As a result, many financial instruments are not
transparent, financial institutions become to big to fail, and financial instruments and
institutions become too interconnected to fail. Unregulated financial innovation caused
partially the financial crisis of 2008.
Meanwhile, financial innovation also created giant financial institutions too big to
fail and myriad financial interconnections too interconnected to fail, resulting in systemic
risk where widespread failure is possible under economic stress. The business expansion
with too big to fail and too interconnected to fail provided political and economic clout to
encourage gigantic financial institutions to undergo excessive risk-taking with little fear of
failure. "Financial engineering" that invented new financial instruments replaced "real
engineering" that invented new technology to improve productivity for real economic
growth. In the US, financial services’ share of total corporate profits increased from 10% in
the early 1980s to 40% in 2007. The stock market value of financial services firms
increased from 6% in the early 1980s to 23% in 2007. Financial services absorb many
highly talented people who could have otherwise worked for real economic growth.

11.2.3. Greed

Greed is one of the three causes of financial crisis. Greed is excessive or


rapacious desire, especially for wealth or possessions. The sources of greed come from
irrational exuberance and loose ethics. Financial irrational exuberance is the belief in
infinite and eternal profitable investment opportunities. Loose ethics takes advantage of
other people deliberately for the financial gain of oneself. For examples, a financial
institution deliberately sells an unsustainable investment for the profit of the financial
institution. The unsustainable investment has a short-term profit, and definitely is
unsustainable in long term such as in Ponzi scheme. In the transition period of
technology when there are a lot of confusion and irrational exuberance from economic
growth, greed prevails.

11.2.4. The Crisis

The combination of income inequality, unregulated financial innovation, and


greed resulted in financial crisis of 2008. The catalyst of financial crisis is subprime
mortgage. In the consumerism society, the middle-low income people in America went
into credit card debt to keep up with the social consumption standard. There was
virtually no saving for any investment. Meanwhile, the high income people had plenty of
liquidity to invest. To bridge the shortage of liquidity to invest from the middle-low
income people and the surplus of liquidity from the high income people, subprime
mortgage and new financial instruments were invented by financial institutions.
Subprime mortgage with very little initial payment and very low standard of qualification
was a good way to invest in housing for the middle-low income people who were high in
debt and low in asset. Financial institutions invented financial instruments to support
such highly risky mortgage. Financial institutions issued mortgage-backed securities
(MBS), which derived their value from mortgage payments and housing prices. Some
securities contained such highly risky subprime mortgage. To protect such unsustainable
securities, unsustainable credit default swaps (CDS) were issued. These innovative

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financial instruments were beyond the ability of the financial regulators to regulate. They
were not transparent. The popularity of subprime mortgage created housing bubble that
encouraged more subprime mortgage by the belief that the return from the rising housing
price could cover the repayment of mortgage.
Greed prevailed in the period of technological confusion and irrational
exuberance from economic growth. Many unsustainable investments were sold without
any ethical consideration as long as they were legal.
The economic decline triggered by the rapid increase in oil price put stress in
housing bubble. The collapse of the housing bubble led to collapse of subprime
mortgage that depended on rising housing price. The collapse of subprime mortgage
brought about the collapse of MBS and CDS that caused some large financial institutions
to bankrupt or to be rescued by governments. The result from the combination of income
inequality, unregulated financial innovation, and greed is the financial crisis in 2008. The
combination of income equality, financial innovation, and greed also caused the financial
crisis in 1929. The levels of income inequality are the same for the years before both
financial crises. For the financial crisis in 1929, the financial innovation was the high
leverage investment in the stock market for the middle-low income people, and greed was
the unethical manipulation of stock market.
The depressed housing market led to the loss of purchasing power of many
middle-low income people, resulting in the excess of consumer goods and service. The
excess brought about the close of consumer production plants and stores, resulting in high
unemployment. The result is the Great Recession.

11.3. Environmental Crisis

Environmental crisis is sudden and broad environmental changes that drastically


disrupt human societies and lives. In the individualistic materialistic society, environmental
crisis is caused by the combination of unsustainable consumerism and technology.

11.3.1. Unsustainable Consumerism

Excessive individualistic consumption is consumerism that is emphasis on or


preoccupation with the acquisition of consumer goods and services for individuals. In the
consumerism society, if people buy a lot of some goods and or services, then private
businesses organize to produce as much of that goods and services, both necessary and
trivial, as they can and still make a profit. People spend their money as they see fit with
little interference by governments.
After World War II, the United States faced the problems of finding work for the
fifteen million men and women coming home from war, the obsolete production facilities
that were used to produce weapons, and the lack of export to other war-torn countries which
were unable to buy. American government decided to enforce full employment and to
stimulate the non-war consumption internally to solve all these problems. It employed the
GI Bill, the 1946 Full Employment Act, the abolition of Blue laws, the tax deductibility of
interest on installment buying, and other measures to encouraged borrowing and buying.
Consequently, between 1945 and 1960, installment credit grew by a factor of 11 and
household debt nearly doubled. America enjoyed unprecedented growth and prosperity for

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a quarter century after the war. Advertisement was increasingly used to stimulate the desire
to consume. It was the start of consumerism. American consumption as a percent of GDP
has increased from 58 percent in the 1950s to 71 percent. This compares to about 67 percent
for the European Union, 60 percent for Japan, and only 40 percent for China.
The causes for recent consumerism are efficient production and marketing of
consumer goods and services, easy consumer credit, consumption trend and myriad
consumption choices. The telecommunication and information revolution allows
efficient production and marketing of consumer goods and services globally in many
different locations. With telecommunication and information technology, one company
can takes advantage of the competitive advantages in different locations globally. One
consumer production company can do research and development in the location favorable
for research and development, and do production in different location favorable for
production. A consumer retail company can have different supply sources from many
locations favorable for different supplies, and efficiently transport different supplies to
different stores by telecommunication and information technology. Efficient production
and marketing of consumer goods and services keep consumer goods and services
affordable for most people.
Easy credit is one factor for consumerism. Financial institutions as lending agents
entrap middle-low income people to borrow with zero interest rate initially. The interest rate
quickly increases afterward, and further increases upon any late payment. Various heavy
financial charges are added. The payment balloons. To lower the payment, the debtor
agrees to repay interest only without reducing principal. The debtor becomes slave to the
debt. For home owners, many credit card debts are rolled into mortgage refinancing,
increasing the chance of the foreclosure of house. When the price of house declines, the
prices of houses in some cases are lower than the amounts of mortgage, making refinancing
impossible. Consequently, with such abusive financial services practices and predatory
lending, financial institutions and their rich investors get richer rapidly, and middle-low
income people get even poorer rapidly. Many middle-low income people live from
paycheck to paycheck without any saving, and are on the edge of losing purchasing and
repay power completely.
Popular trend is a cause in consumerism. Consumerism becomes popular only
recently. Two hundred years ago, most common American basically had one dress for
the week and one dress for church. They worked very hard for barely enough food and
small houses. They had very little discretionary income. In the traditional society with
limited resource, the popular consumption trend did not change for hundreds years, resulting
in insignificant popular trend. In the consumerism society, the popular trend changes
practically yearly, resulting in significant popular trend. The spread of the popular trend is
fast. To be a part of society, a person must follow closely popular trend, because the life
becomes difficult outside of popular trend. An item that starts as an optional consumption
can become necessity when most people own it. For an example, when most people own
cars, the life of a person without a car becomes difficult. The consumer goods and services
are not seen as valuable in themselves, but rather as social signals that allow them to identify
like-minded people through consumption and display of similar goods and services.
Popular trend becomes the dominating connection to connect people in the consumerism
society.

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Increasing number of items becomes necessity in an increasing consumerism society.
The people who keep up with popular material consumption trend are the insiders, while the
people who fail to keep up with popular material consumption trend are the outsiders.
Avoiding being the outsiders, people work very hard and even go into serious personal debt
to keep up with popular material consumption trend. People become indebted slave to
popular material consumption trend.
The competitive social behavior in consumerism is myriad choices. In the traditional
society, the numbers of consumption choices are highly limited. In the consumerism society,
competition actually expands myriad consumption choices, because the consumerism
society can afford expanding myriad consumption choices for common people. To compete,
people buy the most prestige products people can find and afford. However, with increasing
myriad novel consumption choices, a person feels insecure about the choice. To compete,
one has to continue to buy. People in the consumerism society are on the insecurity
treadmill to myriad consumption choices without ever reaching security.
In the consumerism society, indebted slave and insecurity treadmill is not only is
detrimental to a person’s happiness but also a person’s economic sustainability by
incurring excessive debt from excessive consumption. At the same time, consumerism is
detrimental to environment by excessive material-energy consumption, resulting in
material unsustainability. Most products turn into waste. A small percentage of them are
recycled. Americans' total yearly waste would fill a convoy of garbage trucks long
enough to wrap around the earth six times and reach halfway to the moon. It is estimated
that several hundreds million tons of waste are generated by Americans in a year. With
limited resource of raw material and energy, such waste and high energy consumption
cause unsustainability.

11.3.2. Unsustainable Technology

Unsustainable technology is one of the three factors to cause environmental crisis.


Carlota Perez describes such repetitive technological cycle 83 , consisting of 1. the
industrial revolution from 1771, 2. age of steam and railways from 1829, 3. age of steel,
electricity, and heavy engineering from 1875, 4. age of oil, chemical products,
automobile, and mass production from 1908, and 5. age of information and
telecommunication from 1971. Each cycle lasts about sixty years. In each period, new
technology generates a period of rapid economic growth.
Technology improves living standard. At the same time, technology has
undesirable side effect: pollution that is harmful to human health, other species’ heath,
and environment. Excessive pollution is unsustainable.
Antipollution is necessary to minimizes pollution, and protect human, other
species, and environment. In the individualistic materialistic society, there is strong
resistance to antipollution, because anti-pollution is costly and time-consuming, retarding
economic growth. By the resistance to antipollution, pollution is the result of the
excessive pursuit of economic growth by technological achievers.
The resistance to anti-pollution is based on the resistance to the awareness of
pollution, the acceptable cost of antipollution device, and clean alternative technology.
The awareness of pollution involves extensive investigation and testing. The resistance
to the awareness of pollution is the resistance to extensive investigation and test that is

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costly and time-consuming, retarding economic growth. The resistance also involves the
resistance to accept the result of investigation and testing. At the early stage of
industrialization when the speed of technological progress was fast, the society as a
whole was not aware of the highly polluted environment. Now there is strong resistance
to recognize the man-made global warming from carbon dioxide.
After the awareness of pollution, there is resistance to anti-pollution device, even
such cost of anti-pollution is not unacceptable high. The reason is that such antipollution
device hurts economic growth. The result is long delay for antipollution device.
In some case, pollution is unavoidable for specific technology, or the cost of
antipollution device is formidably high for specific technology. For example, to capture
carbon dioxide from coal burning electricity generator has formidably high cost. In this
case, clean alternative technology is necessary. The development and establishment of
clean alternative technology are costly and time-consuming. Initially, such clean
alternative technology simply cannot compete with old polluted technology that has
established a good profit-making base.

11.3.3. The Crisis

2010 is tie for the hottest year, and the wettest year. In the last decade, nine years
out of ten years are the warmest years since weather record was kept in 1880. The
extreme weather events, such as floods in Pakistan, Australia, and Sri Lanka, have
become common. The environmental crisis from global warming becomes reality. Other
than extreme weather events, higher ocean temperatures are killing off the coral reefs that
harbor a quarter of the sea’s life at a record pace. The loss of arctic ice endangers polar
bears.

7.4. Social Crisis

The industrialization dramatically reshaped the structure of the family life, which
went from large and multi-generational networks into the single-family home. The
individualistic characteristic of the individualistic materialistic society further atomizes
society. According to Robert Putnam’s book, Bowling Alone84, “the classic institutions of
American civic life, both religious and secular, have been hollowed out… across a very
wide range of activities, the last several decades have witnessed a striking diminution in
regular contacts with our friends and neighbors… We spend less time in conversation over
meals, we exchange visits less often, we engage less in leisure activities that encourage
casual social interaction, we spend more time watching and less time doing. We know our
neighbors less well, and we see old friends less often.”
Professionally, people are divided into highly specialized fields with little
communication among them. At work, the success of a person depends on the individual
work performance, not strong life-long commitment to a group. Politically, parties are
polarized, and many single-issue political parties appear. People live in divided
neighborhoods by wealth and race. Residential structure and the mobility of individuals do
not encourage neighbors to mingle. Family members engage in different personalized
digital activities, which allow people to build their own worlds without physically
contacting other people. Affluence allows people to live independently. The result is social

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atomization, which the result of the excessive pursuit of individualism in the individualistic
materialistic society.
Atomization may lead to narcissism and autism-like personality living in one’s own
personal world. Narcissism is excessive preoccupation with one’s own personal importance,
and with achieving one’s own chosen goals rather than bonding with others. Socially,
narcissists distrust committed group living, and promote atomized liberty without the
consideration of social fabric for committed group living. Autism-like personality is averse
to socialize directly with other people, and preoccupies with one’s own activity.
In the atomized society, people achieve individualistic happiness without collective
happiness and harmonious happiness. Individualistic happiness is not a full happiness,
because people were born with propensity for individualistic happiness and collective
happiness as well as harmonious happiness. Some people dull the sense of unhappiness by
medication, alcohol, narcotic drugs, and consumerism. In the individualistic materialistic
society, the excessive pursuit of individualism results in atomization. Atomization is
preventable.

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12. The Postmodern Economy: Rebalance
12.1. The Previous Rebalances

A crisis provides an opportunity for change. The long-time domination of the


individualistic society produced financial crisis, environmental crisis, and social crisis.
The financial crisis, the environmental crisis, and the social crisis provide opportunities
for the rebalance to restore the balance between the collective and individualistic
societies by adding stability to crisis. Financial crisis, environmental crisis, and social
crisis will be replaced by financial stability, sustainable environment, and social
coherence. On the other hand, the long-time domination of the collective society results
in economic-environmental-social stagnation. The stagnation provides opportunity for
the rebalance to restore the balance between the collective and the individualistic society
by adding dynamism to stagnation. The economic-environmental-social stagnation is
replaced by the economical-environmental-social growth.
In America, the previous opposite rebalances occurred during 1930’s and 1980’s.
In the early part of the 20th century, America was dominated by the individualistic society
due to rapid economic growth by the technological applications of electricity, chemicals,
and mass production. During this period, income inequality increased, and was peaked
on 1928. In 1928, the year before the stock market crash, the top 1% people had 23% of
the national income The long-time domination of the individualistic society for about 20
years resulted in the financial, the environmental, and the social crises.
• the financial crisis: the stock market crash of 1929.
• the environmental crisis: the dust bowl of 1930’s. The Dust Bowl was severe dust
storms causing major ecological and agricultural damage, and caused the
migration of many farmers out of the damaged areas. The phenomenon was
caused by severe drought coupled with decades of extensive farming without
conservation to prevent erosion.
• the social crisis: as the great deal of human suffering and dislocation in the Great
Depression
The rebalance by Franklin Roosevelt restored the balance between the collective and
the individualistic society by adding economic-environmental-social stability to crisis.
The rebalance included the financial reform, the tax reform, the income reform, the
environmental reform, and the social reform.
• the financial reform: Under Roosevelt, various financial innovations, such as
high leverage investment, were regulated. Banks became localized to prevent
systemic risk. Speculative investment banks were disconnected from deposit
banks. The unethical manipulations of stocks became illegal.
• the income reform: To rescue people from unemployment, the governmental
spending in various infrastructure projects allowed people to have jobs.
Unemployment fell dramatically in Roosevelt's first term, from 25% when he
took office to 14.3% in 1937. The National Labor Relations Act legalized
collective bargaining. Collective bargaining allowed workers to earn enough
income to become the middle class. Social security allowed elders to have decent
living standard.

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• the environmental reform: Under Roosevelt, governmental programs designed to
conserve soil and restore the ecological balance of the nation were implemented.
• the social reform: The National Labor Relations Act established the federal rights
of workers to organize unions, to engage in collective bargaining, and to take part
in strikes. It provided worker rights. Social security provided elder rights.

The common goal in Americans during World War II and the subsequent Cold
War further moved America to the collective society. For the common goal, there was no
big controversy in Eisenhower-era 90% top tax rates. Under Eisenhower, the national
highway system was build, benefiting economic growth in all areas in America.
Education expanded stimulated by the scientific and technological competition with the
Soviet Union. The increase in public education allowed increasing number of people to
receive higher education to increase their incomes. Medicare was passed to benefit older
Americans. All of these public programs further decreased the income inequality. Since
1927, the income inequality decreased until late 1970’s when the top 1% people had 9%
of the national income. It is a large decrease from 23% to 9%. In late 1970’s, most
Americans felt and were actually prosperous. In America, it was a period of
unprecedented middle class expansion, broad business growth, increased home
ownership, rising consumer spending, and the shared expectation that a college education
was within the reach of everyone and that the lives of their children would be better than
their own.
The United States federal government has enacted a series of clean air acts,
starting with the Air Pollution Control Act of 1955. In 1970, under Nixon, the U.S.
Environmental Protection Agency (EPA) was established to protect human health and the
environment, by writing and enforcing regulations based on laws passed by Congress.
Many progresses in social coherence were made starting from Roosevelt to 1980.
The progresses in social coherence include worker rights, minority rights, elder rights,
and woman rights.
During the Cold War, the competition with the communist countries in science
and technology motivated America to establish the world top universities and federal
agencies in research and development of science and technology. They provided the
infrastructure for the next technological breakthrough in the telecommunication and
information technology.
The long-time domination of the collective society produced stagnation in late
1970’s including economic stagnation, environmental stagnation, and social stagnation.
• the economic stagnation: Economic growth slowed down.
• the environmental stagnation: Economic growth was restricted by various
environmental laws.
• the social stagnation: Many people resented various rights from different
minority groups.
• fear: Fear is the opposite of greed. Fear prevents significant growth.
After 1980, the rebalance to add dynamism to stagnation was brought by Ronald
Reagan. The slogan is small government and low tax. The rebalance included the
financial reform, the tax reform, the income reform, the environmental reform, and the
social reform.

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• the financial reform: Reagan and the subsequent presidents deregulated financial
institutions. Banks were allowed to expand nationally and globally. Speculative
investment banks were connected to deposit banks. The enforcement of the
financial regulations was not strict.
• the tax reform: Reduce tax rate, particularly the top tax rate
• the income reform: Under Reagan and subsequent presidents, labor unions were
weakened, resulting in weak collective bargaining and increased income
inequality. There was little progress in public education, physical infrastructure,
and health care to equalize income.
• the environmental reform: Under Reagan and subsequent presidents, many
environmental regulations were reversed or were not strictly enforced.
• the social reform: Under Reagan and subsequent presidents, many minority rights
were reversed or were not strictly enforced.

The rebalance in addition to the application of the technological breakthrough in


telecommunication and information established previously started economic boom
globally from 1982 to 2007. The net worth of all U.S. households and business increased
from $27 trillion in today’s dollars in 1980 to $57 trillion in 2007. Adjusting for
inflation, more wealth was created in America in the twenty-five year boom than in the
previous two hundred years. Productivity in American also improved, and is much
higher than Europe.
Starting early 1980’s, the trend of the decrease in income inequality reversed. To
keep up the living standard, the middle-low income people had to have two-income from
both husband and wife, worked longer, and went into excessive debt. The top 1% people
had again 23.5% of the national income in 2007 before the financial crisis of 2008.
The following sections will discuss the rebalance to add stability to crisis. The
rebalance includes economic stability, sustainable environment, and social coherence to
replace financial crisis, environmental crisis, and social crisis.

12.2. Stable Economy

In the intensive international economic competition, the countries with the


balance have tremendous competitive advantage. The countries in continuous state of
crisis fall behind. The rebalance for economic stability is generated by the short-term
economic rescue plan and the long-term income equality and regulated financial
innovation.
The first part of economic rescue plan involves the federal purchase of troubled
banks and troubled debt in order to stabilize the financial institutions and the federal
purchase of any other large troubled corporations to stabilize employment. The second
part of economic rescue plan involves economic stimulus to start economic recovery.
Economic stimulus includes various physical infrastructure and tax reduction programs.
Such economic rescue plan is a short-term program to prevent turning economic crisis
into economic-social chaos.
Economic rescue plan is costly in terms of budget deficit and national debt.
Therefore, it is necessary to install a federal deficit reduction program, and at the same
time, install a rebalance program to restore the balance between the collective and the

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individualistic societies by reversing the trend of gross income inequality and unregulated
financial innovation. To carry out both programs at the same time is a difficult task. It
requires the breakdowns of traditional divisions between big government and small
government, high spending and low spending, high tax and low tax, and high regulation
and low regulation. To carry out both programs requires flexibilities in such way that
different areas require different degrees of government, spending, tax, and regulation. To
carry out both programs requires walking in a narrow path of stability and growth
between crisis and stagnation.
To carry out both the federal deficit reduction program and the rebalance program
requires specifically the financial reform, the tax reform, and the income reform.

12.2.1. The Financial Reform

The purpose of the financial reform is to add financial stability to financial system
without greatly affecting real economic growth. In USA, the financial reform bill was
passed in 2010. For financial instruments, it involves transparency, supervision, and
regulation of financial instruments. The highly risky, unnecessary, and redundant
financial instruments, such as the complex financial risk swaps known as derivatives, are
regulated or phased out in most financial institutions. For financial institutions, it
involves the prevention of systemic risk of being too big to fail and too interconnected to
fail by the reorganization and supervision of financial institutions. The business of
banking is separated from proprietary trading, such as hedge funds and private equity
funds. For mortgage, it involves the strict enforcement of qualification of applicants by
reviewing the income and credit histories of mortgage applicants. The regulatory agency
also protects borrowers against abuses in mortgage, credit card and some other types of
lending. To prevent greed, the regulatory agency supervises how corporate executives
are paid.
12.2.2. The Tax Reform

The purposes of the tax reform are the federal deficit reduction and the rebalance.
The rebalance between the collective and individualistic societies is to restore the good
middle-class jobs. To do so requires the restoration of the balance between production and
consumption. In the over-consumption countries, such as USA, the multi-national
corporations outsource productions and jobs overseas to supply the consumption in the over-
consumption countries. The restoration of the balance between production and consumption
expands good middle-class production jobs, and reduces trade imbalance.
The tax reform is the tax restructure that can restore the balance between production
and consumption. In the over-consumption countries, the tax restructure favors production
over consumption. To encourage production, corporation tax and interest tax from saving
should be reduced. Decreased corporation increases competitive advantage in the tough
international economic competition. As the gap of wealth between developed countries and
developing countries decreases, the competition among developed countries to export high-
quality and high-innovative goods to developing countries increases, and the importance of
production in developed countries increases. For America, it is the expansion of both high-
tech and mid-tech industries for high-end, high-quality, and innovative products, which

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generate good middle-class jobs. Good middle-class jobs increase with the growth in
production rather than the growth in consumption.
Production requires investment from saving. The tax reform phases out or reduces
interest from saving. In the tax reform, the decrease in corporation tax and interest tax is
compensated the increased tax in consumption. The increased tax in consumption comes
from the VAT and the reduced mortgage interest tax relief.
The VAT is a consumption tax that taxes the value added by businesses at each point
in the production chain. About 150 countries have a VAT. It comes in different shapes and
sizes, ranging from 5 percent in Japan to 25 percent in Sweden. A Vat as a part of tax favors
production over consumption. Another advantage is in the international economic
competition in export. All countries that employ a VAT either exempt exports from the
VAT or rebate the entire VAT paid on exports. Similarly, all countries that levy a VAT also
levy the VAT on their imports. As a consumption tax relief, the mortgage interest tax relief
should be phased out or reduced.
The tax reform also involves the simplification of tax return to close many loopholes.
By closing loopholes, tax rates can be maintained at low levels. Therefore, the tax reform
brings about the revitalization of production that produces middle-class jobs and the
simplification of tax that can keep tax rates at low levels.

12.2.3. The Income Reform

The income reform is the changes of personal incomes by federal governmental


policies for the federal deficit reduction and the rebalance between the collective society and
the individualistic society. The rebalance is to restore the middle-class income. The two
most important areas are entitlement and education. Therefore, the income reform involves
the entitlement reform and the education reform. The entitlement reform and the education
reform provide the deficit reduction and the rebalance.
the Entitlement Reform
The largest government spending in America is in the entitlement program85. Actual
deficit reduction will come from entitlement reform. The three costliest entitlements are
Social Security, Medicare and Medicaid, which respectively make up 20 percent, 12 percent,
and eight percent of the federal budget with all three increasing in cost annually. . While it
is critical to make Social Security sustainable, the need to reform Medicaid and especially
Medicare are much more important, mostly due to the unsustainable rise in per capita
healthcare costs. By 2030, Medicare and Medicaid will cost the same amount as the entire
federal budget today. By 2050, Medicare and Medicaid costs will take up every federal tax
dollar. By 2080, Medicare itself will to take up every federal tax dollar. The facts speak for
themselves: healthcare costs will bankrupt the United States government. When politician's
answers do not mention raising the retirement age, changing how physicians are paid for
their services, increased funding for research into the cost-effectiveness of treatments and
raising the Social Security and Medicare taxes (all of which are necessary), it almost always
shows a lack of will to reform entitlements.
It is difficult to reform the entitlement program because the reform will change the
incomes of many people. Fundamentally, the entitlement reform involves the health care
reform and the social security reform. The U.S. Census Bureau reported that a record 50.7
million Americans—16.7% of the population—were uninsured in 2009 (almost all

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developed countries have universal health care insurance for all people), but more money
per person is spent on health care in the USA than in any other nation in the world. The real
substantial health care reform is to reduce the health care cost and to broaden the insured
population. Otherwise, America will lose competitiveness in the international economic
competition. The saving in the health care reform and the social security reform reduces
the federal deficit.
The Education Reform
The education reform is to reduce federal deficit and the rebalance. The
education reform can affect people’s future incomes. The goals are to increase the
competitiveness in the international economic competition and the increase the number of
good middle-class production jobs.
The middle-class jobs are mostly the knowledge-based jobs. The education
reform provides enough people for the knowledge-based jobs. The knowledge-based
jobs consist of the executive jobs that carry out specific tasks and the idea jobs that carry
out specific ideas. Executive jobs do not need to know extensively ideas behind tasks,
and idea jobs do not need to carry out specific tasks exactly. The idea jobs require more
and broader education than the executive jobs. The executive jobs include skilled
technicians, physician assistants, and CEO’s, and the idea jobs include scientists-
engineers, physicians, and chairmen, respectively. The right distribution between the
executive jobs and the idea jobs improves efficiency and reduces cost.
The education reform meets the need of the right distribution between the
executive jobs and the idea jobs. The saving in the education reform reduces federal and
state deficits. In some cases, the education reform increases the emphasis in the
executive job (vocational) education, and decrease the emphasis in general education.
General education provides the advancement to the idea job (professional) education, but
the need for the idea jobs is limited. With enough people for the knowledge-based jobs
and the right distribution between executive jobs and idea jobs, the developed countries
can expand high-tech and mid-tech industries. Developed countries cannot compete with
developing countries in low-tech industry that is labor-intensive, but developed countries
are still competitive in high-tech and mid-tech industries for high-end, high-quality, and
innovative products, which produce good middle-class jobs internally, and export to
global market, including both developed and developing countries.

12.3. Sustainable Environment

Sustainable environment is generated by the combination of sustainable living,


sustainable technology instead of consumerism and unsustainable technology.

12.3.1. Sustainable Living

Consumerism is like obesity. Obesity is caused by excessive food and comfort,


while consumerism consists of excessive goods and services. Obesity is harmful to physical
health, while consumerism is harmful to sustainable society and environment. Normal
weight requires proper amount of food and active living. To replace consumerism,
sustainable living requires low impact living and healthy living. Low impact living
consume only essential goods and services, and leaves the impact on environment as little as

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possible. Healthy living is to replace non-essential consumption, and consists of physical
fitness, community life, and spiritual life, which have low impact on environment.
Sustainable living essentially is to return to the previous mode of life prior to
consumerism. Not many years ago, common people consumed only essential goods and
services. They were much more active physically, and their lives other than work were
preoccupied primarily with community life and spiritual life instead of consumption life.
Environment was much more sustainable. In the same way, normal weight is to return to
the previous mode of weight prior to consumerism. Not many years ago, common people
ate only essential foods. They had to active physically, and did not live a comfortable life.
Illnesses caused by overweight were rare. To return to normal weight from obesity requires
will. In the same way, to return to sustainable living from consumerism requires will.
A new VAT as consumption tax should reduce consumerism. The elimination of
easy credit such as zero payment initially makes consumers more responsible and less
impulsive what they consume. The spending decrease in consumption will be replaced by
the spending in healthy living such as physical fitness, community life, and spiritual life.
Not many years ago, large buildings and public gathering places in cities and villages were
community centers and religious centers. Today, there are much more large buildings for
shopping centers than for community centers and religious centers. In the future, shops in
shopping centers will be used for fitness, community life, and spiritual life.
Low impact living involves not only low consumption but also selective
consumption. Some goods and services have more impact on environment than others. In
general, the usage of personal cars has more impact than public transportation. Meat has
more impact than other foods. In terms of health, the physical activities by using public
transportation and low meat consumption are good for healthy living.
The return from consumerism to sustainable living has the best parts of both the old
society and the new society. In sustainable living today, life is not as hard as in the old
society, while sustainable living makes the new society as sustainable as the old society.

12.3.2. Sustainable Technology

Sustainable technology consists of low impact technology, renewable energy


technology, and recycling technology. The transition from old unsustainable technology
to new sustainable technology requires costly investment, but in the long term,
sustainable technology is more economical, because it has high efficiency, low waste,
and limitless source of energy in addition to the minimization of costly environmental
disasters caused by unsustainable technology. The additional advantage of sustainable
technology is the promotion of local economy in terms of local renewable energy and
local recycling. The nations with advanced sustainable technology have competitive
advantage.
Low Impact Technology
Low impact technology reduces the impact on environment. It increases efficiency,
and reduces waste and pollution. Low impact materials are non-toxic, recycled, durable,
and recyclable materials. Low impact transportation is public transportation. Low
impact car is electric car. Low impact buildings and equipments are energy efficient
buildings and equipments. Low impact cities are the cities with minimum urban sprawl

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to minimize urban impact on land, road construction and maintenance, and transportation
fuel.
Renewable Energy Technology
Renewable energy comes from renewable sunlight, wind, rain, tides, geothermal
heat, and biomass. The consumption of renewable energy grows rapidly. For examples,
wind power provides a significant share of electricity in some areas: 14 percent in the U.S.
state of Iowa, 40 percent in the northern German state of Schleswig-Holstein, and 20
percent in Denmark. Some countries get most of their power from renewable energy,
including Iceland (100 percent), Brazil (85 percent), Austria (62 percent), New Zealand
(65 percent), and Sweden (54 percent).
Recycling Technology
In the modern society, the major system for production, distribution, and
consumption is the linear centralized system as follows.

Linear Centralized System of Production and Distribution


raw material part supplier

new parts

central mass producer

new product
general recycling center
central mass distributor

new product

recyclable items consumer

waste

waste dump

Raw materials are processed by part suppliers to make new parts. New parts are
processed in centralized mass producers to make new products. New products are
shipped to the mass centralized distributors who distribute new products to customers. In
such centralized mass production and distribution, products can be made in high quantity,
high quality, and low cost. It is highly efficient way to produce and distribute products.
On the other hand, it is a highly wasteful system. Recycling is actually not easy in
this linear centralized system where centralized production, centralized distribution, and
localized consumption are separated in different places. High cost transportation and
inefficient logistics for recycling make recycling impractical. Most products turn into
waste. A small percentage of them are recycled. Americans' total yearly waste would fill

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a convoy of garbage trucks long enough to wrap around the earth six times and reach
halfway to the moon. It is estimated that several hundreds million tons of waste are
generated by Americans in a year.
Recycling technology is a method of production, distribution, and consumption. It
involves the cyclic production system, the decentralized production, the modular
production network, and the return of recyclable parts as the following chart.
Cyclic Sustainable System of Production and Distribution
raw materials part supplier

new parts recyclable parts

central producer

new modular units recyclable modular units

local producer

general recycling center new product recyclable modular units

central distributor

new product recyclable modular units

local retailer

new product recyclable modular units

recyclable partial parts consumer

Raw materials are processed by part suppliers to make new parts. New parts are
processed in centralized mass producers to make new modular units instead products.
Modular units are the assembled units of the parts for as for easy assembly and repair or
flexible arrangement and use. It is important to reduce the number of modular units used
in a product, to make the assembling of modular units into products easier, and to make
the product easier to take apart for repair and recycling at the end of its useful life.
Currently, computer companies use modularity design to overcome changing customer
demands and to make the manufacturing process more adaptive to change. Examples of
modular systems are cars, computers, high-rise buildings, railroad signaling systems,
telephone exchanges, pipe organs and electric power distribution systems. The modular
units should be as durable as possible. Modular units can be assembled into products
easily without specific high technical tools and techniques.
Such modular units are shipped to small local producer who assembles modular
units in the modular production network86. There can be many small local producers to
assemble modular units in many locations. Such small local producers can be multi-

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purpose producers to assemble different products, such as assembling all electronic
products such as computers, radio, and television etc in one location. In this way,
production is decentralized to promote local economy and employment. Almost 1/3 of
the waste generated the U.S. is packaging. It is important to use reusable standard
package for new products as much as possible to minimize waste.
The idea of local producer was promoted by Ratan Tata for the Nano car of Tata
Motors in July, 2008

The first thing I would like to do is get a mature product in the Indian market and
seed this market effectively. My aim was that I would produce a certain volume of
cars and create a very low cost, very low break-even-point plant that a young
entrepreneur could buy. A bunch of entrepreneurs could establish an assembly
operation and Tata Motors would train their people, would oversee their quality
assurance and they would become satellite assembly operations for us. So we would
create entrepreneurs across the country that would produce the car. We would
produce the mass items and ship it to them as kits. That is my idea of dispersing
wealth.

Electric car with simple components is particularly suitable for local production
from modular units. The Think City electric car is built from prefabricated parts,
allowing Think to place its factories near key markets.
New products from local producer can be shipped to retailer directly or to central
mass distributor. Central mass distributor ships new products to local retailer. Local
retailer can be fairly independent and small. Distribution is decentralized to
neighborhood. The store sells actual new products, and also takes orders for new
products to accommodate the small space of store. It is important to make ordering new
products as easy as purchasing new products. A customer can simply pick up a secured
bar-coded pictured ordering card for ordering. A number of nearby retailers can form a
network to sell different brands in different retailers. In this way, customers can buy and
order new products in nearby neighborhood stores instead of giant stores far away.
Retailers can act as the place for both selling new products and recycling used
product as the source of modular units. Customers go to store with recyclable modular
units, get credits for such modular units, and come back home with new products. In the
same way, central distributor goes to retailer with new products, and comes back with
recyclable modular units. Central distributor then goes to local producer with recyclable
modular units that can be used in the assembling of modular units in new products, and
comes back with new products. For local producer, the usage of modular units from the
recycling modular units reduces the cost of modular units to counter any wage
disadvantages that local producer has. Local producer takes some difficult recyclable
modular units that require specific tool and technique for recycling to central producer,
and comes back with new modular units. Central producer takes some difficult
recyclable modular units that require specific tool and technique for recycling to supplier,
and comes back with new parts. Supplier takes un-repairable parts to raw material
supplier and comes back with raw material. Therefore, all trips are loaded round-trip to
make low cost transportation and efficient logistics for recycling. General recycling

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center turns partial parts that cannot be easily recycled into useful parts into raw materials
or basic parts.
The unification of local production, local distribution, and local consumption is
critical for such recycling. Instead of being potential waste, new products are potential
parts and raw materials for future new products from cradle to cradle. The minimization
of waste makes sustainability possible for both central economy and local economy.
To promote local economy and employment, local people have incentive for
recycling. The best people for recycling are customers as local producers. Customers as
local producers buy product kit instead of finished products. Many products have long
usage life part and short usage life part. A tooth brush has the handle as long usage life
part, and brush itself as short usage life part. It is less wasteful to have a tooth brush kit
to have a slip-on brush to a handle. Many products therefore can have slip-on, glue-on,
clip-on, or zipper-on short usage life parts to long usage life parts. Customers are the best
local producers because they have time, incentive, and convenience to recycling.
This cyclic sustainable system can promote local economy and employment in
developed countries. It can spread industrialization to developing countries and areas fast
and at low cost with recycling modular units. The cyclic sustainable system slows global
warming by reducing product manufacture.
To encourage the cyclic sustainable system, local community can give the local
retailers and the local producers that participate in the cyclic sustainable system special
tax abatement.

12.4. Social Coherence

The social rebalance is to restore the balance between individual freedom and
social coherence for the individualistic society and the collective society. The
domination of individual freedom generates atomization, while the domination of social
coherence produces conformity. The industrial revolution broke down family and local
community as production units as in the agricultural society. The information revolution
breaks down family and local community as recreation units. Consequently, individual
freedom increases, while social cohesion decreases.
A happy person needs happiness from both individual freedom and social cohesion.
It is necessary to restore the balance from the domination of individual freedom. To
restore the balance is to nurture commitment and emotional attachment in family,
neighborhood, local community, nation, and religion.
Social cohesion in family is assisted by family friendly community that assists
marriage, pregnancy, and child development and by family friendly workplace that
provides generous maternity leave, parental leave, and workplace daycare facility. Social
cohesion is neighborhood can be enhanced by neighborhood organizations and informal
neighborhood social gathering places (indoor and outdoor). Social cohesion in local
community is developed by social organizations for different ages and different
functions, local community social gathering places, and local community festivals.
Social cohesion in nation is strengthened by education system that teaches the importance
of national cohesion and national holidays and festivals.
Religion is a source of social cohesion and social conflict. Each major religion
has its doctrine to keep social cohesion within a religion and its doctrine to distinguish it

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from other religions. However, the religious experience of social cohesion is actually
much more important than the religious doctrine of social cohesion. When a person
commits to a religion and experiences social cohesion in a religion, religious doctrine
suddenly is transformed from being the primary concern before the commitment into the
secondary concern after the commitment. The religious experience of social cohesion
overcomes the doubt about the religious doctrine of social cohesion, which was formed
mostly long time ago in a different society. Since religious experiences of social
cohesion in all major religions are similar, one should respect and celebrate all religious
experiences of social cohesion. In this way, religion is a source social cohesion without
being a source of social conflict. In a cohesive society, religious holidays and festivals
are celebrated together from people with different religions as the celebration of social
cohesion in the sense that God brings different groups of people together in different sets
of social cohesion.

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13. The Postmodern Harmonious Society as the
Harmonious Society of God
13.1. The Harmonious Society of God

The Postmodern Revolution with the global mass telecommunication allows the
harmonious society to have a global perspective. The blessed postmodern harmonious
society is the harmonious society of God. The three obvious elements in the harmonious
society of God are human, God, the interaction between human and God.

13.2. Human

The human social lives and society were evolved through natural selection. The
two old human social lives are yin and yang, corresponding to female and male
psychological characteristics of advanced sexual organisms, corresponding to collective
wellbeing, and yang stands for individualistic achievement.
Because of the high social barriers for the yin and the yang social lives, eager and
free cooperation among individuals is not easy. Eager cooperation among human
individuals is possible because the new human social life is harmony. Harmony in terms
of harmonious cooperation is the unique new human social life that no other organisms
have. In terms of evolution, the departure from other apes is bipedalism, which is the
oldest of all hominid characteristics.
With bipedalism, the walking hands turned into free hands for enhancing gestural
language. Language reduced the social barriers from the old human yin-yang social lives,
resulting in the hyper friendly instinct to facilitate eager cooperation, which had
evolutionary competitive advantage. In terms of human evolution, the human brain grew
larger rapidly to accommodate language and socialization skill. The prefrontal cortex grew
even faster to control the old human social lives. The result is the harmonious social life
with the conscience instinct that is the combination of the hyper friendly instinct and the
detective instinct for detecting lie associating with elaborate language, resulting in eager
cooperation without lie. The society from the harmonious social life is the harmonious
society as manifested in the prehistoric hunter-gatherer society.
The harmonious society follows the social behaviors in Humanist Manifesto III 87
that describe what human should be.
• Life’s fulfillment emerges from individual participation in the service of humane ideals.
• Humans are social by nature and find meaning in relationships.
• Working to benefit society maximizes individual happiness.

13.3. The Interaction

The supernatural is known only through the interaction of the supernatural and the
human society. Beyond the interaction, the seeking for the understanding of the
supernatural is unnecessary. Jesus said, “But seek first his kingdom and his
righteousness (Matthew 6:33a).”

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The interaction is through supernatural selection. In supernatural selection, the
supernatural selects human as the chosen species, the harmonious social life as the chosen
social life, and the harmonious society as the chosen society. Through the supernatural
miracle (the non-representation of the natural physical laws), the supernatural selects the
human harmonious society to survive by the divine revelation of the abstractness (the
non-representation of the expression of the natural human mind), including the abstract
bond, the abstract morality, and the abstract rebirth.
During the Upper Paleolithic Period, the supernatural revealed the abstract bond
for bonding the isolated social groups to survive the harsh environment in the prehistoric
hunter-gatherer society. Without the abstract bond (symbolized by female figurines and
cave paintings), human would have become extinct like Neanderthals. The prehistoric
hunter-gatherer society with the abstract bond is the prehistoric harmonious society of
God.
The harmonious social life essentially follows essentially TIT FOR TAT, the best
strategy for the game of prisoner's dilemma. TIT FOR TAT works in small social group.
The harmonious social life as TIT FOR TAT does not work in a large social group. The
enlargement of social group by civilization from the Neolithic Revolution caused the
deviation from the harmonious social life and society.
The ideal human social behaviors as described in Humanist Manifesto III do not
work well the large civilized social group. To prevent the activated dehumanized prey-
predator instinct in the civilized society, the moral religion as the transitional harmonious
society of God was established in the Old Testament with the abstract morality through
the supernatural miracle. Jesus Christ initiated the harmonious society of God with the
abstract rebirth.

13.4. The Organism Structure of the Harmonious Society of God

The basic unit of social group in the harmonious society is a small social group
less than about 35 people, because the harmonious cooperation works the best in a small
social group. The structure of the harmonious society is like organism consisting of
single cell or multiple cells. Single cell structure is like house church that exists as one
small group of people unconnected to other group. Multiple cell structure is the
harmonious society consisting of many small groups as the basic units. There are
connections among cell groups. There are joint activities among cell groups, but the cell
group activity is the essential activity to keep harmonious cooperation as reality, because
the harmonious cooperation works well in a small social group.

13.5. The Harmonist Manifesto for the Harmonious Society of God

The harmonious society of God is interpreted by human evolution, human


history, and psychology to describe the whole human society in the past, the present, and
the future. The prehistoric harmonious society of God was the Garden of Eden, which is
the prehistoric harmonious society of God. It existed as the prehistoric harmonious
hunter-gatherer society. The fall of the prehistoric harmonious society of God resulted
from the emergence of civilization that deviated from the harmonious society. The
transitional harmonious society of God was the moral religion as Judaism where God was

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the high ruler. The moral religion maintained high morality in immoral civilization.
Jesus Christ initiated the harmonious society of God through the sacrifice and the
resurrection. The decline of the harmonious society of God later resulted from the rise of
the state religion. The decline of the state religion resulted in the return of the
harmonious society of God. The return and the future harmonious society of God is the
harmonious society of God on earth in the three-branch Unified Society consisting of the
collective society, the individualistic society, and the harmonious society for collective
wellbeing, individualistic achievement, and harmonious cooperation, respectively. The
Harmonist Manifesto is as follows.
1. the name:
The harmonious society of God is the harmonious society of God on earth. Jesus
Christ is the head.
2. the context
The harmonious society of God is the harmonious society in the Unified Society
consisting of the collective society, the individualistic society, and the harmonious
society for collective wellbeing, individualistic achievement, and harmonious
cooperation, respectively. The non-harmonious world consists of the collective
society and the individualistic society.
3. the origin:
The origin of the harmonious society of God is the interaction between God and
humans. The interaction between humans and God is supernatural selection.
Through the supernatural miracle (the non-representation of the natural physical
laws), God selects the harmonious society as the chosen society by the divine
revelation of the abstractness (the non-representation of the expression of the
natural human mind), including the abstract bond, the abstract morality, and the
abstract rebirth. The abstract rebirth leads to the harmonious society of God.
4. the admission:
Unlike the non-harmonious world, the harmonious society of God has the
minimum social barrier among God and all people. The minimum social barrier
was achieved by the sacrifice of Jesus Christ for all people on the cross to break
down the high social barrier of the non-harmonious world. Everyone who accepts
the salvation of Jesus Christ can be admitted to the harmonious society of God
through the confession of disharmony sins, the repentance from disharmony sins,
and the acceptance of the salvation. Because of the unique salvation through
Jesus Christ to minimize the social barrier among God and all people, the
salvation of Jesus Christ is the path to establish the harmonious relationship in the
harmonious society of God.
5. the missions:
The first mission is to establish the harmonious relationship among God and all
people. The second mission is to learn and practice the harmonious mind as
sanctification from all sources. The third mission is to establish the harmonious
adaptation that is to benefit without competing with the non-harmonious world
and other religious traditions.
6. the structure

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The social structure is the organism structure consisting of single cell group or
multiple cell groups, which are small social groups. Harmonious cooperation
works well in a small social group.

The simple foundation for the harmonious society of God is love as described by
Paul in the Bible.

If I speak in the tongues of men and of angels, but have not love, I am only a
resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom
all mysteries and all knowledge, and if I have a faith that can move mountains, but
have not love, I am nothing. If I give all I possess to the poor and surrender my body
to the flames, but have not love, I gain nothing. 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. 7It always protects, always trusts, always hopes, always
perseveres. Love never fails. But where there are prophecies, they will cease; where
there are tongues, they will be stilled; where there is knowledge, it will pass away.
For we know in part and we prophesy in part, 10but when perfection comes, the
imperfect disappears. When I was a child, I talked like a child, I thought like a child, I
reasoned like a child. When I became a man, I put childish ways behind me. Now we
see but a poor reflection as in a mirror; then we shall see face to face. Now I know in
part; then I shall know fully, even as I am fully known. And now these three remain:
faith, hope and love. But the greatest of these is love (1 Corinthians 13.)

When we start to know fully, we start to know that love is greater than the
differences in religious faiths and religious hopes. The New Testament of the Bible tears
down the separation between the Jewish and the Gentile (non-Jewish) religious traditions,
and builds the kingdom of God based on Jesus Christ. Similarly, the postmodern period
tears down the separation between the Christian and the non-Christian religious traditions,
and builds the harmonious society of God based on Jesus Christ.

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14. The Postmodern Unified Society as the Global
Natural Society
In Dao De Jing, the Way (Dao) means the harmonious social life as in Chapter 1
of Dao De Jing. The Way means also the social life structure as the source of all
societies as in Chapter 42 of Dao De Jing.

The Way gives birth to one, one gives birth to two, two give birth to three, and
three give birth to all things. All things carry yin on back and hug yang in front.
The forces collide to become harmony. (Chapter 42 Dao De Jing)

In terms of the Way as the social life structure,

The social life structure started with the one-branch social life structure as the
asexual social life structure, the one-branch social life structure evolved to
become the two-branch social life structure as the yin (female)-yang (male) social
life structure, the two-branch social structure evolved to become the three-branch
social life structure as the yin-yang-harmony social life structure, and the three-
branch social life structure generates all human societies. All human societies
have yin and yang in opposition, and these two combine into harmony. (an
interpretation of Chapter 42 Dao De Jing)

Chapter 42 of Dao De Jing describes the evolution of the human social life structure. The
three-branch social life structure is the natural social life structure for human societies.
As in the Daoism principle of natural with non-action (自然无为), the most stable
and efficient human society is the minimum natural society that is formed by the
minimum action to the natural social life structure. The natural social life structure
consists of the collective, the individualistic, and the harmonious social lives. The
minimum action to the natural social life structure includes (1) one natural society, (2)
one supernatural-human interaction, (3) one collective society, (4) one individualistic
society, and (5) one harmonious society.

(1) one natural society


One natural society is the global natural society based on the natural social life
structure consisting of the collective, the individualistic, and the harmonious social lives.
(2) one supernatural-human interaction
It is inevitable to have the supernatural-human interaction in human society.
Throughout human history, people need God, and God needs people. The only concern
is the supernatural-human interaction regardless of the real existence of God that is
beyond human capacity to comprehend.
(3) one collective society
The collective society can be represented by the collective political party for
collective wellbeing.
(4) one individualistic society

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The individualistic society can be represented by the individualistic political party
for individualistic achievement. Both parties form the two-party constitutional political
system.
(5) one harmonious society
Increasingly in the postmodern society, the public presence of God disappears in
both of the collective society and the individualistic society. In the postmodern collective
society, the postmodern just social welfare system for all people gradually replaces the
just system maintained by the just of God. The postmodern science and technology in the
postmodern individualistic society gradually replace the public presence of the powers of
God. The personal presences of God in the collective and the individualistic societies
continue. The public and personal presence of God continues in the harmonious society
to form the harmonious relationship between God and humans. Since the harmonious
society works well only as small social group, while the collective and the individualistic
societies work well as large social group, the harmonious society of God is non-
competitive to the collective and the individualistic societies.
The minimum natural society is therefore the global natural society as the
Postmodern Unified Society consisting of the collective society, the individualistic
society, and the harmonious society of God. The Unified Society is divided into the State
Unified Society as Russia, China, and Japan where the state represents politically both
the collective and the individualistic societies and the Partisan Unified Society as USA,
UK, and Germany where the political parties represent separately the collective and the
individualistic societies. The harmonious religion in the Unified Society represents the
harmonious society separated from the collective and the individualistic societies.
The Unified Society consists of separation and balance of powers among the three
branches: the collective society, the individualistic society, and the harmonious society
for collective wellbeing, individual achievement, and harmonious cooperation,
respectively. The Unified Society allows a society to adapt to all kinds of conditions.
The Unified Society as the global natural society is the most stable and efficient society.
The Divided Society where the three branches of society clash is the unnatural society
that does not allow a society to adapt to all kinds of conditions, resulting in an unstable
and inefficient society. It is the best of times, it is the worst times; it is the Unified
Society, it is the Divided Society; it is the global peaceful coexistence of different
societies, it is the global violent clash of different societies; it is the spring of hope, it is
the winter of despair; we are all going directly to Heaven, we are all going the other way;
united we stand, divided we fall. The Postmodern Unified Society is constructed through
psychology, politics, education, and religion.

The Harmonious Society


The presence of God continues in the harmonious society to form the harmonious
relationship between God and humans. Jesus Christ uniquely has brought the
harmonious relationship instead of the collective relationship and the individualistic
relationship between God and humans. No one else has done it explicitly. Therefore, the
one harmonious society is the harmonious society of God as described before.
With the harmonious society alone, civilization is impossible, but without the
harmonious society, civilization is prone to become extreme. Jesus said, “What good is it
for a man to gain the whole world, yet forfeit his soul? Or what can a man give in

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exchange for his soul?” (Mark 8:36-37) The gain of the world is the accumulation of
wealth, fame, pleasure, organization, and power in the civilized society. The soul is
harmonious cooperation in the harmonious society. For the prehistoric primitive hunters
and gatherers, the harmonious human relationship instead of the accumulation of wealth,
fame, pleasure, organization, and power was essential for human survival. The souls of
prehistoric primitive hunters and gathers were harmonious human relationship. As the
descendants of the prehistoric primitive hunters and gathers, we inherit the soul. Without
the soul for the social connection through the harmonious human relation, human life is
empty and miserable. The harmonious society prevents the extreme accumulations of the
collective society and the individualistic society in terms of totalitarianism and excessive
greed, respectively.
The Collective Society versus the Individualistic Society
With the acceptance of the basic principles in the global natural society, different
local societies behave differently in the collective, the individualistic, and the harmonious
societies. Different conditions favor the rises of different societies. Homogeneous
society favors the collective society because it is easier to have collective wellbeing in
homogeneous society than in heterogeneous society. Examples of homogeneous society
are the Northern European countries, which favor the collective society. A typical
example of heterogeneous society is America, which favors the individualistic society.
Economically, the collective society is stable, but the long domination of the
collective society turns stability into stagnation. The individualistic society is dynamic,
but the long domination of the individualistic society turns dynamism into crisis. In
America, the long domination of the individualistic society turned dynamism into crisis
in 2008. The rebalance restores the balance between the collective society and the
individualistic society, and turns financial crisis, environmental crisis, and social crisis
into stable economy, sustainable environment, and social cohesion. Typically, in the
Unified Society, the preference of social and economic policies swings between the
collective society and the individualistic society to find the best direction for a particular
society at a particular time.
Economic equality can be reached by various methods. In the collective society,
equality is reached in part through the intrinsic suppression of excessive greed, which is
considered to be alienation to group spirit, so excessive difference in the incomes of the
employees in the same organization is intrinsically or explicitly suppressed. In the
harmonious society, equality is reached by the absence of the drive to accumulate wealth.
The harmonious relationship is much more important than the accumulation of wealth.
The State Society versus the Partial Society
The two unified societies are the State Unified Society as Russia, China, and
Japan where the state represents politically both the collective and the individualistic
societies and the Partisan Unified Society as USA, UK, and Germany where the political
parties represent separately the collective and the individualistic societies. The
harmonious religion in the Unified Society represents the harmonious society separated
from the collective and the individualistic societies. The State Unified Society exists
favorably in the society with polytheism tradition, the strong tradition of the collective
society, and the aversion of social chaos, while the Partisan Unified Society exists
favorably in the society with monotheism tradition, the strong tradition of the
individualistic society, and relatively tranquil society.

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In the State Society, the state party is responsible to operate the professional state
of the people, by the people, and for the people in the State Unified Society. The
legitimacy of the state party is the separated responsibility between the professional state
and the private sector. The state party exchanges the right of the state owned
corporations for the professional state, while the private sector exchanges the right of
partisan competition for free market. In this way, the professional state provides social
stability and the protection of free market, while free market provides sustainable long
term prosperity.
In the Partisan Society, the individualistic political party competes with the
collective political party for the social direction. Both of them accept free market as the
vehicle to generate sustainable long term prosperity. The legitimacy of the political
parties is the adaptable social direction from the competition between the individualistic
and the collective political parties without turning into social chaos.
Since the world is dominated by the West, the Partisan Society appears to be the
universal system, and all nations have to comply with this democratic partisan
competition system. In reality, depending on specific traditions, the State Society is as
valid as the Partisan Society, and both of them can work well in the Postmodern World.
The State Unified Society is suitable for the non-West, while the Partisan Unified Society
is suitable for the West.
The chart for the summary of the history of human society is as below.

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THE PSYCHOLOGICAL HISTORY OF HUMAN SOCIETY

the harmonious prehuman hominid society

the human evolution


the prehistoric harmonious hunter-gatherer society

the Upper Paleolithic Revolution


the prehistoric religious harmonious hunter-gatherer society

the Neolithic Revolution


the Early Divided Society

the individualistic society: the collective society: the harmonious society


the individualistic state + the collective state + the harmonious religion
the state individualism the state religion

the Modern Revolution


the Modern Unified Society

the collective society: the individualistic society: the harmonious society


the collective party the individualistic party the harmonious religion
+ the partisan socialism + the partisan capitalism

the Postmodern Revolution

the Postmodern Society

the Postmodern Divided the Postmodern State the Postmodern Partisan


Society Unified Society (e.g. Russia Unified Society (e.g. USA
and China) and UK)

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Part 4: The Social-Life Psychotherapy and Health
of Individuals
Part 4 deals with the social-life psychotherapy and health of individuals. For
individuals, the formation of the social lives is from gene and upbringing. The social lives
of some Biblical characters and American presidents will be discussed in Chapter 15.
Chapter 16 deals with the social-life psychotherapy. Different people with different social
lives suffer and commit sin differently. Social-life psychotherapy for social-life sufferings
(alienation, unfulfillment, and loneliness) and social-life sins (injustice sin, repression sin, or
disharmony sin) involves the diagnosis of and the treatment for social-life sufferings and
social-life sins. In Chapter 17, harmonious cooperation corresponds to minimum conflict,
resulting in minimum stress-anxiety. Social-life psychotherapy for stress-anxiety on a
permanent base is the conversion to the harmonious social life. The conversion to the
harmonious religions (Daoism, Buddhism, and Christianity) involves the rebirth into the
harmonious society and the harmonious social life In Chapter 18, social-life health requires
the exercises of social-life strength, balance, and flexibility.

15. The Formation of the Social lives


15.1. The Social Lives

The formation of the social lives88 for individuals comes from the gene and the
upbringing. As mentioned before, the yin and the yang social lives have both the positive
social lives and the negative social lives. The positive social lives are the core social
lives derived by birth and by learning. The learning occurs mostly during the childhood.
A child often identifies with a parent, and learns the social life from the parent. Typically,
a person who strongly identifies with female caregiver, such as mother and the traditional
role of mother has the yin (collective) social life. A person who strongly identifies with
male caregiver, such as father and the traditional role of father has the yang
(individualistic) social life. A person who equally identifies male and female caregivers
and the roles of father and mother has the harmonious social life. With the proper brain
structure by birth, the frequent activation of a particular instinct makes a person prone to
activate that particular instinct, resulting in a particular social life. All other instincts,
however, are still available to be activated.
The perceived condition for the positive yin social lives is abundant resource and
security. When the perceived condition changes to deficient resource and security (such
as under attack), without help from other members of the social group, a person with the
positive yin social life has to activate the negative yin social life or the positive yang
social life whose perceived condition is deficient resource and security. The negative yin
social lives are to avoid any contact with predator and to manipulate, while the positive
yang social lives are discipline and strength overcome the attack. Such positive yang
social life is called “the auxiliary social life” complementary to the positive (core) social
life. With respect to the positive yin social life, both the negative yin social life and the
auxiliary yang social life are the defensive social lives to defense the domain of the

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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, and friend, nurturer, systemizer, and leader
hero
Dual (Positive- loyalist-idealist, peacemaker-hero, friend-systemizer, nurturer-leader,
Auxiliary) idealist-loyalist, and hero-peacemaker systemizer-friend, and leader-nurturer
Dual (Positive- loyalist-loner, peacemaker-strategist, friend -prey, nurturer- manipulator,
Negative) idealist- specialist, and hero-master systemizer- addict, and leader –predator
Triple (Positive- loyalist-idealist-loner, peacemaker- friend-systemizer-prey, nurturer-leader-
Auxiliary-Negative) hero-strategist, idealist-loyalist- manipulator, systemizer-friend- addict,
specialist, and hero-peacemaker- and leader-nurturer-predator
master

A person typically has all three social lives with different degrees of occurrence.
A person with the double or triple social life has different social life under different
perceived condition of resource and security. The inconsistence in the behaviors of a
person can be explained by the double and triple social life. The important moral and
religious teachings relate to the adaptation to the change in perceived conditions and the
prevention of the activation of the dehumanized prey-predator instincts involving
subhuman.
The harmonious social life is the result of the birth and the upbringing in a simple
stable loving environment relatively free of long social memory of the past, distinct social
hierarchy, and sharp yin yang (mother-father) distinction. Unstable environment with
chronic stress, chronic anxiety, and trauma can easily activate the dehumanized prey-

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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.

15.2. Examples: The Biblical Characters and the American Presidents

The examples of the social lives are given for the Biblical characters and for the
recent American presidents. The American presidents from Kennedy to Clinton are
matched with Biblical characters in terms of social life. Kennedy, Johnson, Reagan, and
Bush are matched with Moses who has the yang active social life (driver). Nixon and
Clinton are matched with Jacob who has the yin active social life (expressive). Ford and
Carter are matched with Joseph who has the harmonious social life (harmonious).

15.2.1. The Biblical Characters

Originally, Israelites were the liberated Canaanites from the urban centers in the
Canaan City-States and Egypt at the time of Moses. The Canaan City-States were
controlled by Egypt. The liberation movement of the economically oppressed Canaanites
and Egyptians resulted in the mass migration of the oppressed Canaanites from the urban
centers to the low population rural hilly areas, where they organized an egalitarian society
free of oppression. Moses led a group composed mainly the Canaanite Levi tribe out of
the religiously and economically oppressive Egypt. Believing in the monotheism in
Yahweh, Moses was not allowed to worship Yahweh in a remote place away from the
watchful eyes and the interferences of the nonbelievers. The religious and economic
oppression forced the Levi tribe led by Moses to escape from Egypt.
The escaping group was relatively small without any historical record and trace.
The escapes of the Levi tribe could occur in many times. When the Moses’ group joined
Israelites in Canaan, Moses became very influential in terms of the monotheism, the
Mosaic laws (moral, ceremonial, and civil), and the Mosaic liberation movement in
Egypt. He gave Israelites a new identity in the monotheism, the law and order in society,
and the attractive heroic history. After about forty years, the Levi group firmly became
the priest class for all Israelite tribes to unit effectively all tribes. The monotheism
became the dominate religion, the Mosaic laws became the dominate laws, and the
Mosaic liberation movement in Egypt became the dominate history for all Israelites
instead of a small group of the Levi tribe. Eventually, Israelites felt so much different
from the urban Canaanites that they changed the history from the liberation movement

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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
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.

15.2.1.1. Moses

Moses was the leader of the liberation movement in Egypt. He came from
Canaanite Levi tribe. His self-image was the hero of the Levi tribe in the liberation
movement. His triple social life consists of hero, peacemaker, and predator. His first
heroic act in fact was a predatory act. He saw an Egyptian beating a Hebrew, one of his
own people. Glancing this way and that and seeing no one, he killed the Egyptian and
hid him in the sand. The killing of the Egyptian is like the killing of a weak prey. The
consequence of the activation of the predatory instinct was 40-years in exile in Midian,
where he was called by God to lead the liberation movement. Accepting the role of the
leader, he returned to Egypt. Activating the dominative instinct, he was courageous in
the negotiation with Pharaoh to give the Levi tribe the freedom to worship in a remote
place in the desert. After repetitive refusals, the Levi tribe led by Moses escaped. The
chase led by Pharaoh ended in disaster.
The success of the escape did not make Moses a dictator. Activating the
nurturing instinct, he taught other people how to be judges to make peace among people.
He delegated his authorities of judge to other people. In doing so, he incorporated his
auxiliary yin active social life.
Without law and order, the Levi tribe was in disarray. Activating the systemizing
instinct, Moses devised the system of moral, civil, and ceremonial laws to make the life
much more systematic. The moral laws as the Ten Commandments include the moral
relations to God, parents, and other people. The discipline supported by the Mosaic laws
made the Levi tribe a distinctive and cohesive tribe. The moral system by the Mosaic
laws relies mostly on the systemizing instinct, while in the New Testament, the moral
system relies mostly on the conscience instinct with relatively simple rule of harmonious

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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.

15.2.1.2. Jacob

Jacob is one of the patriarchs of Israelites. His twin brother, Esau, was the
firstborn. According to Genesis, Esau was favored by his father, and he was a cunning
hunter. Jacob was favored by his mother, and was a gentle man, dwelling in tents. Jacob
had likely the yin active social life (peacemaker). His triple social lives are peacemaker
as the core positive social life, leader as the auxiliary social life, and manipulator as the
negative social life.
In his young adulthood, Jacob was a manipulator whose perceived condition was
deficient in resource and security. Since Jacob was not firstborn who could inherited his
father’s properties, his perceived condition was deficient resource and security,
comparing with Esau. Conspiring with his mother, he stole the title of the firstborn from
his brother by a clever manipulation. The title, however, did not give him abundant
resource and security, because when Esau found out, he vowed to kill Jacob as soon as
their father died. Jacob had to flee to his uncle’s (Laban’s) place (Haran), and continued
his life as a manipulator. Laban turned out to be also a manipulator. To marry his two
daughters, Jacob was forced to work for Laban for at least 14 years without pay. After 14
years, when Jacob wanted to go home, Laban was willing to pay him by the method
proposed by Jacob. Jacob again manipulated the pay method to give him a large part of
their flocks of sheep.
Jacob escaped from Laban. On the way home, he was about to meet Esau with
the army of 400 men. The dangerous situation forced Jacob to pray to God, and sent on
ahead of him an enormous present to Esau. The night before he met Esau, when he was
alone, an angel appeared, and wrestled with Jacob until daybreak. The wrestling
activated Jacob’s systemizing instinct and the dominative instinct that gave him
discipline and strength, resulting in the auxiliary yang active social life. Jacob learned
that he had the discipline and the strength even to wrestle an angle. He did not need to
use the deceptive manipulation as he had done. Finally, when the angle saw he could not
defeat Jacob, he touched him on the sinew of his thigh. As a result, Jacob had a limp to
remind him the lesson. The angle said that from now on, Jacob would be called Israel
meaning "one who has struggled with God".
This turning point allowed Jacob finally became a true peacemaker to make peace
with Esau. Later, Jacob and Esau buried their father together in peace.

15.2.1.3. Joseph

Joseph was the eleventh son of Jacob and the elder of the two sons of Rachel was
born at Haran. Joseph was born in a complicate family. Jacob had twelve sons and one
daughter by his two wives and his two concubines. His mother was his father’s favorite

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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.
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.

15.2.2. The American Presidents

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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.

President Social life As the main mission Political Leaning Prefer Biblical
Idealized Self- is being Character
Image
Left Center Right war peace

Kennedy hero (driver) the hero of new √ √ Moses


establishment
Johnson hero (driver) the hero of poor √ √ Moses
people
Nixon peacemaker peacemaker √ √ Jacob
(expressive)
Ford harmonist harmonist √ √ Joseph
Carter harmonist Harmonist √ √ Joseph
Reagent Hero (driver) the hero of √ √ Moses
capitalism
Bush Hero (driver) the hero of old √ √ Moses
establishment
Clinton peacemaker peacemaker √ √ Jacob
(expressive)

15.2.2.1. Hero: Kennedy, Johnson, Reagan, and Bush

Kennedy and Bush were born in wealthy and famous families. Jack Kennedy’s
maternal grandfather was a mayor of Boston, and his paternal grandfather was a state
representative and senator from Boston area. His father was a wealthy banker and one
time ambassador to England. Bush’s father was a wealthy banker and senator from
Connecticut. His grandfather was a wealthy industrialist. Although Johnson’s family
was not wealthy, his father was a state representative. Reagent’s family was not wealthy
or famous, but his father was very ambitious, seeking for better jobs.. Seeking for better
jobs, his father moved four times in four years during one period of Reagan’s childhood.
In their childhood, they all identified with their fathers who have the social life of driver.
Therefore, all of them have the core social life of driver (the yang active social life) with
the idealized self-image as hero.
In very early age, Kennedy took all triple social lives: driver as the core social life,
expressive as the auxiliary social life, and predator as the negative social life. His was
the second son89. 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

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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.
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 firstborn90. 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

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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
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
family91. 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%

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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
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 family92. 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

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Gulf War had laid the groundwork for a partnership for resolving bilateral and world
problems.
15.2.2.2. Peacemaker: Nixon and Clinton

Both Nixon and Clinton identified with their mother and grandmother during the
childhood. Both of them have peacemaker (nurturer) as the core social life, leader (hero)
as the auxiliary social life, and manipulator (strategist) as the negative social life. They
started with peacemaker, and added other two subsequently.
Nixon was born to a hardworking and opinionated businessman and a devout and
compassionate Quaker housewife93. 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.

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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
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
born94 95. 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

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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
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.

15.2.2.3. Harmonist: Ford and Carter

The harmonious social life is the result of the birth and the upbringing in a simple
stable loving environment relatively free of long social memory of the past, distinct social
hierarchy, and sharp yin yang (mother-father) distinction. Unstable environment with
chronic stress, chronic anxiety, and trauma can easily activate the dehumanized prey-

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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 born96. Her mother moved back to her
parents’ place, and remarried to a paint salesman. He had a stable family life. About his
mother, he said, “Despite of all the discipline, I never doubt her love. A stout, big-boned
woman with an attractive face, she was the most selfless person I have ever known.
Because she made other people’s problems her problems, she had thousands of friends.”
About his stepfather, he said. “He drilled into me and my other half-brothers the
importance of honesty. In fact, he and mother had three rules: tell the truth, work hard,
and come to dinner on time.” About his parents, he said, “"My stepfather was a
magnificent person and my mother equally wonderful. So I couldn't have written a better
prescription for a superb family upbringing."
He was good in school and football. He played football in University of
Michigan. After graduation, two professional football teams offered him to play for
them. He did not think the football career suited him. He wanted to go to law school.
He said, “I thought my talents would be those of mediator and counselor. As Abraham
Lincoln once wrote,” It is a peacemaker that the lawyer has a superior opportunity.” That
appealed to me.” He picked his career because he wanted to be a good person to help
people, not because he wanted to be a leader.
Ford is a harmonist with the harmonious social life. A peacemaker leader wants
to be popular, a hero leader wants to be powerful, and a harmonist leader wants to do the
right thing derived from love and diligence. For a harmonist, doing the right thing is
above popularity and power. In a large social group, an effective leader has to be popular
and powerful. It is hard for a harmonist to be a leader of a large social group. The reason
for a harmonist to be a leader in a large group is for the moral obligation to establish a
harmonious society. A harmonist avoids being an immoral manipulator or an immoral
predator.
After obtaining a law degree at Yale, he returned home. Ford was a member of
the House of Representatives for twenty-four years. Ford described his philosophy as "a
moderate in domestic affairs, an internationalist in foreign affairs, and a conservative in
fiscal policy." It was tenure largely notable for its modesty. As an editorial in The New
York Times described him, Ford "saw himself as a negotiator and a reconciler, and the
record shows it: he did not write a single piece of major legislation in his entire career."
Republican members of the House elected Ford as its Minority Leader. During the eight
years he served as Minority Leader; Ford won many friends in the House because of his
fair leadership and inoffensive personality. To him, initial eager cooperation without lie
rather than dominating leadership was important.
When Vice President Spiro Agnew resigned, Nixon sought advice from senior
Congressional leaders about a replacement. The advice was unanimous. They gave Nixon
no choice but Ford. Eight months later, he was informed that new evidence would be
coming out which would deal a blow to Nixon. He told his wife. Together they prayed,
“God, give us strength, give us wisdom, give us guidance as the possibility of a new life
confronts us. We promise to do our very best, whatever may take place. You have
sustained us in the past. We have faith in your guiding hand in the difficult and
challenging days ahead. In Jesus’ name we pray.” Immediately after taking the oath of
office in the East Room of the White House, he spoke to the assembled audience in a

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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
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 town97. 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.

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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.
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.

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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 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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16. The Social-Life Psychotherapy of Sufferings
and Sins

16.1. The Social-Life Psychotherapy of Social-Life Sufferings

The two different traditional ways of the social-life psychotherapy of social-life


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

16.1.1. The Diagnosis of Social-Life Sufferings

The three social-life sufferings are alienation, unfulfillment, and loneliness


(disconnection). Alienation is the suffering of the separation from a recognizable social
collective unit. Unfulfillment is the suffering from the lack of satisfactory individualistic
achievement. Loneliness is the suffering from the lack of one-to-one harmonious
relation. A collective lifer who enjoys collective wellbeing suffers strongly from
alienation, and weakly from unfulfillment and loneliness. A individualistic lifer who
enjoys individualistic achievement suffers strongly from unfulfillment, and weakly from
alienation and loneliness. A harmonious lifer who enjoys harmonious cooperation suffers
strongly from loneliness, and weakly from alienation and unfulfillment. In general,

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

16.1.1.1. Alienation

The cause of alienation can be injustice (social-life disorder) or the absence of


collective wellbeing. The collective lifer is happy about social fairness. Injustice causes
suffering, because of the feeling of gross unfairness. The identifications of injustice and
alienation are the major tasks of the collective society including socialism, Judaism,
Hinduism, Confucianism, and Islam. The source of injustice can be from society, fate,
God, or the unknown. The injustice from society can be discrimination, gross inequality,
corruption, and crime. The injustice from fate can be certain disability that keeps a
person out of a social group. The injustice from God can be the perceived unfairness
from God. A divorced person who senses injustice of the divorcing process suffers
greatly from the alienation resulted from divorce. A person who loses a close relative or
friend from untimely death due to the perceived injustice from society, fate, God, or the
unknown suffers strongly from the alienation resulted from the separation. A person
who is expelled from a social group due to the perceived injustice from society, fate,
God, or the unknown suffers strongly from the alienation resulted from the expulsion.
The absence of collective wellbeing applies to a lost collective lifer who loses
collective wellbeing or a hidden collective lifer with the involuntary public individualistic
social life or harmonious social life. The hidden collective lifer without the public
expression of collective wellbeing causes social-life suffering from alienation. One
example is Richard Nixon whose hidden social life was the collective wellbeing, and
involuntary public lifer was the individualistic social life. Privately, he enjoyed
collective wellbeing with a small group of people, but his involuntary public
individualistic social life forced him to be divisive, resulting in public alienation from
many people. He suffered strongly from public alienation as an outcast. After the

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presidency, he was able to enjoy collective wellbeing in public and in private, and he did
not suffer from unfulfillment.

16.1.1.2. Unfulfillment

The cause of unfulfillment can be repression (social-life disorder) or the absence


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

16.1.1.3. Loneliness (Disconnection)

The cause of loneliness (disconnection) can be disharmony (social-life disorder)


or the absence of harmonious cooperation. The harmonious lifer enjoys harmonious
cooperation. Disharmony causes suffering. The identifications of disharmony and
disconnection are the major tasks of the harmonious religions (Daoism, Buddhism, and
Christianity). The source of disharmony can be from society, fate, God, or the unknown.
A lonely person who perceives disharmony from society, fate, God, or the unknown
suffers strongly from loneliness. The disharmony from society can be hatred, jealousy,
pride, and wrongful accusation. The disharmony from fate can be certain disability that
restricts a person’s harmonious cooperation. The disharmony from God can be the
perceived unkindness from God.
The absence of harmonious cooperation applies to a lost harmonious lifer who
loses harmonious cooperation or a hidden harmonious lifer with the involuntary public

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individualistic social life or collective social life. A hidden harmonious lifer without the
public expression of harmonious cooperation causes social-life suffering from loneliness.
The founders of the harmonious religions (Daoism, Buddhism, and Christianity) had the
hidden harmonious social life before the establishment of their harmonious religions.
There was no harmonious society, so they had to establish the revived harmonious
society for harmonious cooperation to cease the suffering of disconnection. Another
example is Francis of Assisi. Before he was a monk, he had the hidden harmonious
social life behind the involuntary public individualistic social life. His father who was a
wealthy merchant wanted him to be successful in business. He was every sensitive to
people’s plight in terms of disconnection. One time, when he helped his father to sell
merchandise, he gave everything he had to a beggar who asked for alms. He was not
happy about the individualistic social life.

16.1.2. The Treatment for Social-Life Suffering

The two treatments for social-life suffering are stress-anxiety reduction and the
adoption of social-life fitness. The social-life psychotherapy of social-life suffering is not
easy, so it is necessary to provide stress-anxiety reduction for the duration of social-life
psychotherapy. The adoption of social-life fitness allows the cessation of social-life
suffering.

16.1.2.1. Stress-Anxiety Reduction

According to the National Institutes of Health, stress is an instinctive response to


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

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reduction mind consists of the calm mind and the clear mind for mainly stress and
anxiety, respectively.

The Stress-Anxiety Reduction Mind

The Stress-Anxiety Reduction Mind Calm mind Clear mind


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

the calm mind: stress reduction


The calm mind is mainly for stress reduction. The calm mind is through the
prefrontal cortex that concentrates non-judgmentally at one point or task. Distractive
emotion is pushed gently aside. Through the prefrontal cortex, the calm mind trains the
mind to focus calmly and objectively. Objectivity relates to the perception without
distortion by personal emotion and instinct. Eventually, the calm mind disperses and
reduces the persistently high emotion due to stress. The calm mind is equivalent to faith
from Christianity and right concentration Buddhism.
The calm mind is strengthened by meditation and prayer. The meditation for the
calm mind is the concentrative meditation. In terms of meditation, the non-verbal
method includes concentrating on the breath, movement (walking, Sufi dancing, yoga, Qi
Gong, and Tai Chi), and mantra. The verbal method involves prayer. In prayer, the close
relation with God as a close friend establishes the personal harmonious cooperation
within the mind of the person who prays. The personal harmonious cooperation within
the mind establishes the calm mind. The calm mind is for stress reduction in terms of
both relaxation and integrity through the prefrontal cortex.
A typical example for calm mind meditation is Herbert Benson’s Relaxation
Response, which makes the basic steps of meditation easy to understand and apply as
below98.
1. Sit quietly in a comfortable position.
2. Close your eyes.
3. Deeply relax all your muscles, beginning at your feet and progressing up to your
face. Keep them relaxed.
4. Breathe through your nose. Become aware of your breathing. As you breathe out,
say the word, "one"*, silently to yourself. For example, breathe in ... out, "one",-
in .. out, "one", etc. Breathe easily and naturally.
5. Continue for 10 to 20 minutes. You may open your eyes to check the time, but do
not use an alarm. When you finish, sit quietly for several minutes, at first with
your eyes closed and later with your eyes opened. Do not stand up for a few
minutes.
6. Do not worry about whether you are successful in achieving a deep level of
relaxation. Maintain a passive attitude and permit relaxation to occur at its own
pace. When distracting thoughts occur, try to ignore them by not dwelling upon
them and return to repeating "one." With practice, the response should come with
little effort. Practice the technique once or twice daily, but not within two hours

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after any meal, since the digestive processes seem to interfere with the elicitation
of the Relaxation Response.

Another popular relaxation technique is the 4-7-8 breathing exercise 99 as below.

1. Sit up straight
2. Keep the tip of your tongue up against the back of your front teeth during the
entire process.
3. Breathe in silently through your nose as you count to four
4. Hold your breath for seven counts
5. Exhale through your mouth for eight counts while making the “woosh” sound
out loud.
6. This is one full breath. Repeat steps 1-5 for a total of four rounds.

the clear mind: anxiety reduction


The clear mind is mainly for anxiety reduction. The clear mind is through the
prefrontal cortex that is aware clearly and non-judgmentally of specific sense, feeling, or
thought. Distractive awareness is pushed gently aside. Through the prefrontal cortex, the
clear mind trains the mind to aware clearly and objectively. Objectivity relates to the
perception without distortion by personal emotion and instinct. Eventually, the clear
mind disperses and reduces the persistently high emotion due to anxiety. The clear mind
is right mindfulness from the Buddhism and wisdom from Christianity.
The meditation for the clear mind is called mindfulness or insight meditation.
The meditators pay close attention to sensations and thoughts as they come and go each
passing moment but refraining from judging or acting on those objects, thoughts and
feelings. The basic principle is labeling information. When the scan of self becomes
difficult, it is necessary to return to the calm mind step.
The prayer for labeling emotion is the mindfulness prayer to talk to God freely.
Guided by the spontaneous spirit, the prayer is a free association private talk with God.
The scan of self is through confession, thanksgiving, and supplication for thoughts and
feelings of guilt, happiness, and stress-anxiety, respectively. Basically, it is a free
association private talk to God about self.
A person experienced in the clear mind meditation or prayer can experience all
things objectively, particularly during meditation or prayer, because the perception of all
things involves the prefrontal cortex. The clear mind is for anxiety reduction in terms of
both emotional stability and objectivity through the prefrontal cortex.

16.1.2.2. The Adoption of Social-Life Fitness

There are two different paths for the adoption of social-life fitness: the
replacement of social-life disorder with the social-life fitness and the conversion to
another social lifer.
the replacement of social-life disorder with the social-life fitness
The path is to replace injustice, repression, and disharmony with collective
wellbeing, individualistic achievement, and harmonious cooperation, respectively. An
abused person who suffers from alienation under injustice finds a just environment for

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collective wellbeing. An unfulfilled person under repression finds a free environment for
individualistic achievement. A lonely person under disharmony finds a harmonious
environment for harmonious cooperation. One can also change the perception about
social-life disorder. A perceived injustice can be a mistaken perception. Time is a most
important factor to replace the old social-life disorder.
the conversion to another social lifer
A person who has the hidden social life suffers from the absence of the social-life
fitness in public. When the person no long hides the social life in public, social-life
suffering ceases. For an example, after Martin Luther had given up being a monk, his
social-life suffering ceased. After Francis of Assisi had become a monk, his social-life
suffering discontinued.
When it is not likely to replace social-life disorder with the social-life fitness, the
conversion to another social lifer can cease social-life suffering, because another social
life does not have the same social-life suffering. For an example, a woman with the
collective social life suffers from alienation, because of injustice. If she cannot find
collective wellbeing to replace injustice, she can adopt the individualistic social life that
does not suffer strongly from alienation, because the fundamental social unit for the
individualistic social life is individual. She can find the social-life happiness from
individualistic achievement to overcome social-life suffering of alienation. She can also
adopt the harmonious social life that does not suffer strongly from alienation, because the
fundamental social unit is one-to-one harmonious relation instead of a large recognizable
social unit. She can find the social-life happiness from harmonious cooperation to
overcome social-life suffering of alienation. In the same way, when an unfulfilled man
cannot find individualistic achievement to replace repression, he can adopt the collective
social life or the harmonious social life. People who suffer strongly from alienation or
unfulfillment often convert to the harmonious lifer as seen in the conversion to Daoism,
Christianity, and Buddhism from many suffering people.
Both Freud’s psychotherapy and Buddhism deal mainly the suffering of
unfulfillment (dissatisfaction). For Freud’s psychotherapy the cause of unfulfillment is
repression, so the treatment involves the removal of repression, and the adoption of
individualistic achievement to achieve social-life happiness. Buddhism proclaims that
the social-happiness of individualistic achievement is impermanent. The treatment
involves the end of individualistic achievement as social-life happiness, and the
conversion to harmonious cooperation as social-life happiness. Both communism and
Christianity deal mainly alienation. For communism, alienation is expressed as the
alienation of workers in the capitalistic society. For Jesus, alienation is expressed as in
the parables of lost sheep and lost prodigal son. For communism, the cause of alienation
is injustice, so the treatment involves the removal of injustice, and the adoption of
collective wellbeing to achieve social-life happiness. Christianity proclaims collective
wellbeing as a political entity is impermanent. The treatment involves the end of
collective wellbeing as social-life happiness, and the conversion to harmonious
cooperation as social-life happiness. The conversions to different social lives are in
Chapters 5 and 6.
The social-life psychotherapy of social-life sufferings is summarized as below.

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The social-life psychotherapy of social-life sufferings
Social-life Typical Sufferer Cause Path A Path B
suffering Replacement Conversion
Alienation Collective lifer injustice Collective individualistic or
wellbeing harmonious lifer
lost or hidden absence of collective collective lifer
collective lifer wellbeing
Unfulfillment Individualistic Repression individualistic collective or harmonious
lifer achievement lifer
lost or hidden absence of individualistic lifer
individualistic individualistic
lifer achievement
Loneliness Harmonious lifer Disharmony harmonious collective or
cooperation individualistic lifer
lost or hidden absence of harmonious lifer
harmonious lifer harmonious
cooperation

16.1.3. Sudden Social-Life Suffering

Social-life suffering sometimes happens suddenly. The process for the sudden
social-life suffering is similar to the popular stages of sudden grief as the table below.

The 7-Stage of Sudden Social-life suffering


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

The instinctive response to social-life disorder that enhances social-life demise is


social-life suffering to prompt attention to social-life disorder, so individuals can deal with
social-life disorder urgently.
1. Denial
The first stage is denial that is an easy way out social-life disorder or the absence
of social-life fitness. At first, individuals tend to deny social-life disorder or the absence
of social-life fitness has taken place, and may withdraw from our usual social contacts
that may remind individuals of such social-life disorder or the absence of social-life
fitness. It is a defense mechanism that buffers the immediate shock. Individuals may use
drugs and alcohol to isolate themselves.
2. Anger
When reality forces individuals to recognize that denial as an easy way out,
individuals become angry as the emotional recognition of social-life disorder or the
absence of social-life fitness. In the second stage as anger, the suffering person may be

177
furious at the person who inflicted the hurt, or at the world, for letting it happen. He may
be angry with himself for letting the event take place, even if, realistically, nothing could
have stopped it. The suffering person feels of wanting to fight back or get even.
3. Bargaining
The third stage is bargaining that is another easy way out of social-life disorder or
the absence of social-life fitness. In the bargaining stage, common thoughts include "I
wish we could have….", "Maybe if I do this….", or "If I change my behavior, will you
come back?" Such bargaining is typically unrealistic.
4. Depression
The fourth stage is depression that is the emotional recognition of no easy way out
of social-life disorder or the absence of social-life fitness. Depression is the feeling of
helpless and hopeless to stop social-life disorder or the absence of social-life fitness. It
may include crying, withdrawal, or any other way that expresses sadness.
5. Upward turn
When the suffering person decides to deal with social-life disorder or the absence
of social-life fitness, depression lessens. It is the upward turn.
6. Working Through
Working through involves the construction of the social-life psychotherapy of
social-life sufferings as described in the diagnosis of social-life sufferings and the
treatment for social-life sufferings.
7. End of Social-life suffering
The end of suffering occurs, when the suffering person adopts the proper social-
life fitness to end the social-life suffering.

16.2. Social-Life Psychotherapy of Social-life sins

The social-life psychotherapy of social-life sin involves the diagnosis of social-


life sin and the treatment for social-life sin.

16.2.1. The Diagnosis of Social-Life Sins

The three social-life sins are injustice sin, repression sin, and disharmony sin for
causing alienation, unfulfillment, and loneliness (disconnection), respectively. Typical
injustice sins are in the Ten Commandments from Exodus 20,

1. You shall have no other gods before me.


2. You shall not make for yourself an idol.
3. You shall not make wrongful use of the name of your God.
4. Remember the Sabbath and keep it holy.
5. Honor your father and mother.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet anything that belongs to your neighbor.

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Repression sins are the opposites of the freedoms as listed in the US Constitution.
The freedoms include the freedoms of religion, speech, petition clauses, the press,
association, movement, and assembly etc, so repression sins include repressions of
religion, speech, petition clauses, the press, association, movement, and assembly etc.
Disharmony sin is listed by Paul in Romans 1:29-32.

They have become filled with every kind of wickedness, evil, greed and depravity.
They are full of envy, murder, strife, deceit and malice. They are gossips,
slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing
evil; they disobey their parents; they are senseless, faithless, heartless, ruthless.
Although they know God's righteous decree that those who do such things
deserve death, they not only continue to do these very things but also approve of
those who practice them. (Romans 1:29-32)

Different social lifers have different degrees of sensitivity toward different social-
life sins, resulting in different degrees of guilt about committing different social-life sins.
Collective lifer who enjoys collective wellbeing is very sensitive and feels very
guilty about committing injustice sin, and is not very sensitive and does not feel very
guilty about committing repression sin and disharmony sin. For an example, a socialist
who enjoys collective wellbeing feels strongly guilty about injustice sin, but can be
repressive toward individualistic achievement and destructive toward harmonious
cooperation without much guilty feeling.
Individualistic lifer who enjoys individualistic achievement is very sensitive and
feels very guilty about committing repression sin, and is not very sensitive and does not
feel very guilty about committing injustice sin and disharmony sin. For an example, a
capitalist who enjoys individualistic achievement feels strongly guilty about repression
sin, but can be injustice toward equality and destructive toward harmonious cooperation
without much guilty feeling.
Harmonious lifer who enjoys harmonious cooperation is very sensitive and feels
very guilty about committing disharmony sin, and is not very sensitive and does not feel
very guilty about committing injustice sin and repression sin. For an example, a
harmonist such as a monk who enjoys harmonious cooperation feels strongly guilty about
disharmony sin, but can completely disregard the justice system that punishes guilty
people severely, and discourages individualistic achievement without much guilty
feeling.
Such specific sensitivity deters committing specific social-life sin, and accelerates
the cessation of specific social-life sin. At the same time, such specific sensitivity
tolerates committing another specific social-life sin, and hinders the cessation of another
specific social-life sin.
16.2.2. The Treatment for Social-Life Sins
The treatment for social-life sin consists of the stress-anxiety reduction and the
adoption of social-life fitness. The social-life psychotherapy of social-life sin is not easy,
so it is necessary to prescribe stress-anxiety reduction for the duration of social-life
psychotherapy. The adoption of social-life fitness allows the cessation of social-life sin.
Stress-anxiety reduction is described before.

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For the adoption of social-life fitness, there are two different paths: the voluntary
replacement of social-life sin with the social-life fitness and the conversion to another
social lifer.
the voluntary replacement of social-life sin with the social-life fitness
The path is to replace voluntarily injustice sin, repression sin, and disharmony sin
with collective wellbeing, individualistic achievement, and harmonious cooperation,
respectively. The voluntary replacement path involves the confession of sin, the
repentance from sin, and choosing social-life fitness.
the conversion to another social lifer
The voluntary replacement is possible, only if the sinner is truly sensitive to
committing social-life sin. For an example, a harmonious lifer is sensitive to disharmony
sin, so the voluntary replacement of disharmony sin with harmonious cooperation is
possible. On the other hand, an individualistic lifer is not sensitive to disharmony sin, so
the voluntary replacement of disharmony sin with harmonious cooperation is not
possible. It is possible to cease social-life sin involuntarily by laws and social coercion.
The only way for an individualistic lifer to be truly sensitive to disharmony sin is
the conversion to harmonious lifer. The conversion allows the individualistic lifer as the
sinner to be sensitive to disharmony sin. The full conversion from the individualistic lifer
to the harmonious lifer provides harmonious cooperation as the social-life fitness.
Another conversion is to leave social-life sin behind. When a sinner is
permanently branded as a sinner by society, the replacement of social-life sin with social-
life fitness is impossible. The only way to cease the guilty feeling of social-life sin is the
conversion into another social lifer that does not consider such social-life sin as social-
life sin. For an example, a man who commits injustice sin that causes alienation
confesses, repents, and chooses collective wellbeing voluntarily. His society, however,
permanently, brands him as a sinner of injustice sin. The only way for him to cease the
guilty feeling from injustice sin is to convert into an individualistic lifer or a harmonious
lifer that does not consider injustice sin as social-life sin. People who commit injustice
sin or repression sin without any closure often convert to the harmonious lifer as seen in
the conversion to Daoism, Christianity, and Buddhism from many sinners. The
conversions to different social lives are discussed in Chapters 5 and 6.
Social-life psychotherapy of social-life sins is summarized as below.
The social-life psychotherapy of social-life sins
Social-life sin Sinner Sensitivity To Path A Voluntary Path B
Social-life sin Replacement Conversion
Injustice Sin collective lifer Sensitive collective wellbeing individualistic or
harmonious lifer
individualistic or Insensitive collective lifer
harmonious lifer
Repression individualistic lifer Sensitive Individualistic collective or
Sin achievement harmonious lifer
collective or Insensitive individualistic lifer
harmonious lifer
Disharmony harmonious lifer Sensitive Harmonious collective or
Sin cooperation individualistic lifer
collective or insensitive harmonious lifer
individualistic lifer

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16.2.3. Sudden Social-Life Sin

The process for the sudden realization of social-life sin is similar to the popular
stages of sudden grief as the table below.

The 7-Stage of Sudden Social-life sin


7-Stage
1 Denial A easy way out of social-life sin
2 Anger and Guilt the emotional recognition of social-life sin
3 Bargaining Another easy way out of social-life sin
4 Depression the emotional recognition of no easy way out of social-life sin
5 Upward Turn the decision to deal with social-life sin
6 Working through Construction of the social-life psychotherapy of social-life sins
7 End of Social-life sin Adopting the proper social-life fitness to end the social-life sin

1. Denial
The first stage is denial that is an easy way out social-life sin. At first,
individuals tend to deny social-life sin has taken place, and may withdraw from our usual
social contacts that may remind individuals of such social-life sin. It is a defense
mechanism that buffers the immediate shock. Individuals may use drugs and alcohol to
isolate themselves.
2. Anger and Guilt
When a sinner recognizes the inescapable grave consequence of social-life sin, the
sinner feels guilty and angry as the emotional recognition of social-life sin, including
injustice sin, repression sin, and disharmony sin.
3. Bargaining
The third stage is bargaining that is another easy way out of social-life sin. In the
bargaining stage, common thoughts include "I wish we could have….", "Maybe if I do
this….", or "If I change my behavior, will you come back?" Such bargaining is typically
unrealistic.
4. Depression
The fourth stage is depression that is the emotional recognition of no easy way out
of social-life sin. Depression is the feeling of helpless and hopeless to clear social-life
sin. It may include crying, withdrawal, or any other way that expresses sadness.
5. Upward Turn
When the sinner person decides to deal with social-life sin, depression lessens. It
is the upward turn.
6. Working Through
Working through involves the construction of the social-life psychotherapy of
social-life sins as described in the diagnosis of social-life sin and the treatment for social-
life sin.
7. End of Social-Life sin
The end of social-life sin occurs, when the sinner adopts the proper social-life
fitness to end the social-life sin.

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17. The Practice of Social-Life Health
Physical health, mental health, and social-life health are important to human life.
Physical health relates to human body, mental health relates to the human brain, and
social-life health relates to the social life and social interaction. Health is the condition of
being sound in body, mind, or spirit; especially, freedom from disease or pain. It is
important to keep all three aspects of human life healthy.

17.1. The Social-Life Health Exercise

Weakness, imbalance, and rigidity are major reasons for physical disorder, mental
disorder, and social life disorder, especially in a changing environment. In the current
changing world, strength, balance, and flexibility are important for physical health,
mental health, and social-life health. The exercises for social-life health are the
theoretical, the observational, and the participation exercises.

17.1.1. The Theoretical Exercise

The theoretical exercise for social-life health is the exercise is the theoretical
understanding of social life to improve strength, balance, and flexibility. For the
collective social life, the books to read are the Old Testament for classical collective
society and Capital and The Communist Manifesto by Karl Marx for modern collective
society. For the individualistic social life, the books to read are Greek mythology and
Greek philosophy of science for ancient individualistic society and The Wealth of
Nations by Adam Smith for modern individualistic society. For the harmonious social
life, the books to read are the New Testament and Dao De Jing.
The collective life promotes social group identity and justice among people within
the social group, puts down individualistic achievement, and ignores harmonious
cooperation. In the Old Testament, the social group identity is Israel as the chosen nation
of God who provides the laws for the justice and the identity of Israel. There are clear
reward and punishment to enforce the social group identity and the laws. There is no
glorification of individuals in the Old Testament. The faults of individuals were
explicitly revealed. In Karl Marx’s Capital and Communist Manifesto, the social group
identity is the proletariat which provides justice for all people. Marx put down capitalism
that was a manifestation of individualism, and believed that capitalism would be self-
destructive from its own internal tensions. He wrote about the alienation of workers by
losing control of their lives. In the collective society, “orthodox doctrine” is very
important for social group identity.
The individualistic life promotes individuals and achievements, puts down
collective wellbeing, and ignores harmonious cooperation. Greek mythology glorifies
individuals as heroes and their heroic achievements. Greek mythology does not care
about social group identity and justice among people. There is no “orthodox Greek
mythology” for social group identity. Greek philosophy of science is an individual
pursuit of truth in nature that does not relate to society at all. There is no “orthodox
science” for social group identity. In Adam Smith’s The Wealth of Nations, invisible

182
hand that control economy is essentially derived from self-interested individuals without
explicitly social group identity and social responsibility as described below100.

It is not from the benevolence of the butcher, the brewer, or the baker that we
expect our dinner, but from their regard to their own self-interest. We address
ourselves, not to their humanity but to their self-love, and never talk to them of
our own necessities but of their advantages

The harmonious life promotes harmony and cooperation, and puts down
collective wellbeing and individualistic achievement. In the New Testament, Jesus loves
people from all different social identities and classes. Harmonious cooperation is
exemplified by Jesus as a friend to his followers. Jesus said,

I no longer call you servants, because a servant does not know his master's
business. Instead, I have called you friends, for everything that I learned from my
Father I have made known to you. (John 15: 15)

Such harmonious cooperation is expressed by a popular Christian hymn, What a Friend


We Have in Jesus written by Joseph M. Scriven.

What a friend we have in Jesus,


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

Have we trials and temptations?


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

Are we weak and heavy laden,


cumbered with a load of care?
Precious Savior, still our refuge;
take it to the Lord in prayer.
Do thy friends despise, forsake thee?
Take it to the Lord in prayer!
In his arms he'll take and shield thee;
thou wilt find a solace there.

183
The Christian church is the sanctuary for suffering people and sinners. Harmonious
cooperation is expressed as love among people. The New Testament believes that
individualistic achievement is the gift from God rather than the individual honor.
Harmonious cooperation is expressed as water in Dao De Jing.

The best are like water.


Water benefits all things and does not compete with them.
It flows to the lowest level that people disdain.
In this it comes near to the Way.
In their dwellings, they love the earth.
In their hearts, they love what is profound.
In their friendship, they love humanity.
In their words, they love sincerity.
In government, they love peace.
In business, they love ability.
In their actions, they love timeliness.
It is because they do not compete
that there is no resentment. (Dao De Jing Chapter 8)

In human society and within the human mind, there are cores of the collective,
individualistic, and harmonious social lives. Each core in the human mind needs to be
strengthened by the theoretical understanding. The theoretical understanding of all cores
allows balance and flexibility among the cores.

17.1.2. The Observational Exercise

One of the best ways for the observational exercise is to observe the emotions
involved in social life, such as social-life happiness and social-life suffering. In sport
event, the social-life happiness of collective wellbeing is observed in the emotion of sport
fans in the winning of a home team, while the social-life suffering of collective wellbeing
is observed in the emotion of sport fans in the lost of a home team. Such emotion does
not make sense in terms of money and fame. The social-life happiness or suffering of
individualistic social life is observed in the happiness of achievement or lost by
individuals in money and fame. The happiness of the harmonious social life can be
observed from the happiness in charity work and meditation. The social-life suffering of
harmonious social life can be seen in loneliness.
Another area for the observational exercise is the behaviors of apes. Gorillas have
the patriarch collective society for collective wellbeing with strong loyalty to the
dominatingly large male leader. In social group, a silverback is the strong, dominant troop
leader. He typically leads a troop and is in the center of the troop's attention, making all the
decisions, mediating conflicts, determining the movements of the group, leading the others
to feeding sites and taking responsibility for the safety and well-being of the troop. All
members of a social group are loyal to the dominatingly large silverback. The society of
gorillas is similar to human patriarch collective society with strong centralized leader and
doctrine. Chimpanzees have the patriarch individualistic society with the competitive

184
hierarchy. The male chimpanzees fight to be the number one. A leader is under constant
challenge. A leader is deposed after the other male chimpanzees have formed alliance
and ganged up against the leader. The society of chimpanzees is similar to the human
patriarch individualistic society with the competitive hierarchy.
Social-life happiness can be addictive as seen in the fanatics for collective
wellbeing in religion and country, individualistic achievement in money and fame, or
harmonious cooperation in meditation. The addiction satisfies short-term social-life
happiness at the expense of overall long-term social-life happiness. The addictive social-
life happiness also causes social-life sin. For an example, recently, the addictive and
intoxicated social-life happiness of individualistic achievement by the investment bankers
destroyed the long-term collective wellbeing of the financial network101.
Through the observation exercise, the existence of social life can be proved, and
the need for social-life strength, balance, and flexibility is recognized.

17.1.3. The Participation Exercise

Most people participate in all three social lives regularly, and are gifted in the
adaptation of one favorite social life. Typically, crisis forces people to actively
participate in other social lives outside the favorite social life. To maintain social-life
health, it is necessary to participate in other social lives to obtain overall social-life
strength, balance and flexibility. The participation in social life allows a person actually
to feel the social-life happiness and the social-life suffering.
It is easy to participate in the individualistic social life in the modern society that
is highly individualistic. The individualistic social life includes individualistic
competition, self-expression, and competitive hierarchy at work. The participation
allows a person to feel the social-life happiness of individualistic achievement, which
permits the person to further participate in the individualistic social life.
Family is the most natural unit of the collective social life. Strong family life
allows a person to enjoy the social-life happiness of collective wellbeing. The extension
of family as the unit of the collective social life to the society in general, particularly in
Judaism and Confucianism, allows a person to enjoy the social-life happiness of
collective wellbeing in society. In the modern society, many social groups, such as
professional social group, ethnic social group, and art and music social group provide the
collective social life.
A small social group with close intimate friends is the most natural unit of the
harmonious social life that provides the social-life happiness of harmonious cooperation.
The harmonious religions (Christianity, Buddhism, and Daoism) and charity
organizations can also provide the harmonious social life in terms of the social harmony
or the personal harmony.
The participation in a social life allows a person to feel the social-life happiness or
suffering in the presence or the absence of the social-life fitness, resulting in the empathy
to other people’s social-life happiness and suffering. The empathy allows the
empowerment to the needy people. The healthy social life allows a person to have
empathy and empowerment with people from all different social lives. The healthy social
life also avoids gross social-life sins by the intoxication and addiction of specific social-
life happiness.

185
17.2. Versatile Social Life

The healthy physical life with adequate exercise in strength, balance, and
flexibility allows a person to be versatile in physical activities. Likewise, the healthy
social life can lead to the versatile social life to play different social lives in different
situations. In a new and relatively unorganized situation, a person plays the
individualistic social life to establish self. In a relatively organized and mature situation,
a person plays the collective social life to connect with people. In an informal small
social group situation, a person plays the harmonious social life to enjoy friendship. The
best friends are always in the relation of harmonious cooperation. In a stressful situation,
a person finds opportunity outside of the stressful environment to play the harmonious
social life to release stress. Eventually, the three different social lives within the mind of
a person communicate among one another to choose appropriate social lives in different
situations.

186
18. Summary and Conclusion
Social-life science deals with social interactions involving neuroscience,
psychology, evolution, and social sciences. Social-life science is based on the social-life
structural theory, dividing the human social life into the three social lives, consisting of the
yin (collective), the yang (individualistic), and the harmonious social lives, which are
derived from the feminine, the masculine, and the neutral social lives, respectively. Social-
life science explains the principal differences among different human societies, constructs
the healthy society, provides psychotherapy for sufferings, sins, and stress-anxiety, and
maintains the social-life health of individuals.
The collective social life represents collective wellbeing for the feminine task of
upbringing of offspring. The individualistic social life represents individualistic
achievement for the masculine task of attracting female mate. The unique human evolution
produces the harmonious social life that transcends the collective and the individualistic
social life, and represents harmonious cooperation.
The social lives are derived from the neurotransmitters, the brain structure, and the
instincts. The social-life structural theory is the combination of the three popular theories,
including the Myers-Briggs Type Indicator (MBTI), the Big Five, and the Merrill-Reid
social style theory. The theory starts with the personality system based on the brain
structure and neurotransmitters. Human social lives are derived from the personality system
and the instincts. The human social lives come from social-life biological evolution,
including ape evolution and hominid evolution.
Social-life science explains the social-life cultural evolution consisting of the
Prehistoric Period, the Early Period, and the Modern Period. The prehistoric hunter-
gatherer society in the Prehistoric Period was the harmonious society. In the Early Period
starting from the Neolithic Revolution, the collective society included Judaism, Islam,
Hinduism, and Confucianism, and the individualistic society included Greek
individualism (Greek mythology and science). Later, the harmonious society was formed
as the harmonious religions (Christianity, Buddhism, and Daoism). In the Modern Period
starting from the Renaissance for the Modern Revolution, the modern mass printing and
increased literacy led to communication and understanding among the three branches
(collective, individualistic, harmonious) of human society, resulting in the Modern
Unified Society, such as America. The healthy society in terms of social life is the
Postmodern Unified Three-branch Society where the different social lives work together
constructively rather than destructively. The Postmodern Unified Society is constructed
through psychology, politics, education, economy, and religion.
The social lives of some Biblical characters and American presidents will be
discussed. The social-life psychotherapy for social-life sufferings and sins involves the
diagnosis of and the treatment for social-life sufferings and sins. The treatment involves
stress-anxiety reduction and the adoption of social-life fitness. Harmonious cooperation
corresponds to minimum conflict, resulting in minimum stress-anxiety. Social-life
psychotherapy for stress-anxiety on a permanent base is the conversion to the harmonious
social life. The conversion to the harmonious religions involves the rebirth into the
harmonious society and the harmonious social life. Social-life health requires the exercises
of social-life strength, balance, and flexibility.

187
Before advanced science based on rationalism and empiricism, humans had many
prejudices and wild speculations about natural phenomena. Advanced science allows
people to deal with natural phenomena effectively and rationally without prejudices and
wild speculations. Social-life science based on the social-life structural theory can allow
people to deal with social interactions effectively and rationally without prejudices and
wild speculations. Based on social-life science, people have to respect and understand all
three social lives (collective, individualistic, and harmonious social lives), and allow
checks and balances among them. Science cannot explain all about religion, but the
social interaction part of religion can be explained by social-life science. As a result,
social-life science improves the understanding among religions. Social-life science
validates rather trivializes religions. In the same way, the social interaction part of
political ideologies can be explained by social-life science to improve the understanding
among political ideologies. A healthy society in terms of social-life can be built on the
base of such understandings from social-life science.
Before advanced physical health and mental health science, the lack of the
understanding resulted in prejudices and wild speculations about physical and mental
disorders, diagnosis, and treatment. Many physical and mental disorders were
misdiagnosed and mistreated. Advanced physical health and mental health sciences
reduce prejudices and wild speculations, and improve physical health and mental health.
In the same way, advanced social-life health science based on the social-life structural
theory can reduce prejudices and wild speculations, and can improve social-life health in
terms of minimizing social-life disorders, sufferings, sins, and stress-anxiety and
maintaining social-life health for individuals.

188
19. Reference
Email address: einsnewt@yahoo.com
Website (download all books): http://sites.google.com/site/einsnewt/
Books list: http://www.scribd.com/einsnewt

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