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Self-cultivation
Self-cultivation or personal cultivation (Chinese: 修身; pinyin: xiūshēn; Wade–Giles: hsiu-shen;
lit. 'cultivate oneself') is the development of one's mind or capacities through one's own efforts.[1]
Self-cultivation is the cultivation, integration and coordination of mind, body, and life-world.[2]
Although self-cultivation may be practiced as a form of psychotherapy, it goes beyond healing and
self-help to also encompass self-development and self-improvement. It is associated with attempts
to go beyond normal states of being, and enhancing and endless polishing of a person's capacities
and the development of innate human potential.[3]
Self-cultivation also alludes to philosophical models in Confucianism, Taoism and other Chinese
philosophies, as well as in Epicureanism, and is an essential component of well-established East-
Asian ethical values. Although this term applies to cultural traditions in Confucianism and Taoism,
the goals and aspirations of self-cultivation in these traditions differ greatly.[4][5]
Theoretical background
During their history of evolution, Confucianism, Taoism, and Buddhism have adopted parts of
doctrine from one another to form new branches and sects. Some of them had been disseminated
to neighbouring East Asian regions including Taiwan, Japan, and Korea.[6]
Confucius believed that one's life is the continuation of their parents' life. Therefore, followers of
Confucianism teach their children in such way that the younger generation is educated to cultivate
themselves to live with a satisfactory level of self-discipline. Even though individuals see a clear-
cut boundary between one's self and others, each person in a dyadic relationship is seen embedded
in a particular social network. By respecting the parents, the elder and the superior, they are
always raised to be morally upright to consider other's expectation. From certain perspectives, it
implies a form of social burden and stress from interpersonal relationships, and can cause
disturbance and conflicts.
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After the introduction of Buddhism to China "spiritual self-cultivation" (精神修养) became one of
the terms used to translate the Buddhist concept of bhāvana. The ultimate life goal in Buddhism is
nirvana. Individuals are encouraged to practice self-cultivation by detaching themselves from their
desires and ego, and attain a mindful awareness of the non-self. Chán and Zen Buddhist scholars
emphasise that the key in self-cultivation is a "beginner's mind" which can allow the uncovering of
the "luminous mind" and the realisation of innate Buddha-nature through the experience of
sudden enlightenment.[7]
In Japan, the Buddhist practice is equated with the notion of shūyō (修養 しゅうよう) or personal
cultivation.[8]
For example, to evaluate Buddhist practitioners’ advances in self-cultivation and help them
develop a deeper awareness of their beliefs and paths, culture-specific ontological models can be
further constructed by applying the DMMS framework to analyze and integrate the traditional
models of self-cultivation in Buddhist classics, such as the Seven Stages of Purification in the
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Visuddhimagga, the Four Levels of Jhāna (meditation) described in the Jhāna Sutta, the Nine
Levels of Meditation in the Yogācārabhūmi-Śāstra, and the Ten Oxherding Pictures in the Zen
tradition,[11] thereby creating subdomains to the DMMS. Azanlansh has analyzed each of the Ten
Oxherding Pictures, showing how to integrate a traditional model of self-cultivation into the
DMMS framework. The first and second pictures correspond to the first and second DMMS layers,
respectively. The following four pictures are mapped onto the third layer of this framework, and
the final four pictures onto the fourth layer. It is noteworthy that some stages of this traditional
model are integrated into the DMMS framework as orderly and horizontally expanded domains in
the same layer rather than as vertically ranked layers. Given the traditional model’s multiplicity of
meanings, this hermeneutic approach is deliberately inclusive, enlightening, and exploratory
rather than definitive. A culture-specific model reconstructed in this way is an improvement upon
a traditional model, with an ontological commitment to the DMMS, and is more comprehensive
and analyzable.[12]
In constructing the DMMS, the catuṣkoṭi is employed to assimilate and integrate concepts and
worldviews from various philosophies. It deeply probes different self-cultivation systems’
ontologies and merges them into a model to define such abstract concepts as emptiness and a non-
self. Azanlansh has roughly outlined the Buddhist, Taoist, and Confucianist teachings about self-
cultivation as examples to explain the DMMS and demonstrates how we can apply the DMMS to
reveal and identify the 16 indispensable domains of a specific self-cultivation system. Concepts
used in current scientific practices were considered in the development of the DMMS, and the
definitions of the 16 domains are supported by philosophies or scientific theories. Thus, after
modeling the ontology of self-cultivation, the related concepts may be scientifically treated.[13]
Self-cultivation ( 修 养 xiū yǎng) in the Confucian tradition refers to the action and effort of
keeping the balance between inner and outer selves, and between self and others. Self-cultivation
in Chinese is an abbreviation of "xiū-xīn yǎng-xìng" ( 修 心 养 性 ), which literally translates to
"rectifying one’s mind and nurturing one’s character (with a particular art or philosophy)".[6]
Junzi
In the Analects that Confucius is depicted to transmit instead of innovate, there are two types of
persons. One is the "profound person" ( 君 子 jūnzǐ), and the other is "petty person" ( 小 人
xiǎorén). These two types are opposed to one another in terms of developed potential.
Individuals are not defined in terms of basic potential, as Confucius summarises in the Analects,
that "all human beings are alike at birth" (17.2) and "the profound person understands what is
moral. The petty person understands what is profitable" (4.16).
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The jūnzǐ is the person who always manifests the quality of rén ("humaneness", "co-humanity" in
an interdependent, hierarchical universe," 仁 ") in themselves and they display the quality of yì
("rightness", "righteousness") in their actions (4.5). Confucius highlights his fundamentally elitist,
hierarchical model of relations by describing how the jūnzǐ relates to their follow human beings:
"The moral force of the jūnzǐ is like the wind, whereas the xiǎorén's is like the grass.
The grass shall bend when the wind is let to blow over it."
— Analects, 12.32
According to D. C. Lau, yì is an attribute of actions, and rén is an attribute of agents.[14] There are
established conceptual links between yì, lǐ ("ritual propriety"), dé ("virtue"), and the jūnzǐ.
According to what is yì, the jūnzǐ exerts the moral force, which is dé, and thus demonstrates rén.
The following passages from the Analects points out the pathway Confucius taught towards self-
cultivation, with the ultimate goal of becoming the jūnzǐ:
— Analects, 4.15
"From the age of fifteen on, I have been intent upon learning; from thirty on, I have
established myself; from forty on, I have not been confused; from fifty on, I have
known the mandate of Heaven; from sixty on, my ear has been attuned; from seventy
on, I have followed my heart's desire without transgressing what is right."
— Analects, 2.4
In the first passage, "self-reflection" is explained as "Do not do to other what you do not desire for
yourself" (15.24). Confucius considers it extremely important for one to realise the necessity of
concern and empathy for others, which can be achieved by reflecting upon oneself. The deeply
relational self can then respond to inner reflection with outer virtue.
The second passage indicates the life-long time scale of the process of self-cultivation. It can begin
during one's early teenage years, then extends well into more-mature age. The process includes the
transformation of the individual, where they realise that they should be able to distinguish and
choose from what is right and what is desired.
As one of the key principles of Confucianism, self-cultivation may be considered the core of
Chinese philosophy. The latter can be seen as the disciplined reflections on the insights of self-
cultivation. While E. Balazs asserted that all Chinese philosophy is social philosophy and that the
idea of the group takes precedence over conceptions of the individual self as the social dimension
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Monument of Confucius
Cultivation of self in East Asian philosophy of
education
In modern era, some East Asian cultures have abandoned some of the archaic conceptions, or have
replaced the traditional humanistic education with more-common modern approach of self-
cultivation that adapts the influences of globalisation. Nevertheless, the East Asian descendants
and followers of Confucius still consider an ideal human being essential for their life-time
education, with their cultural heritage deeply influenced by radical Confucian values.
Modern practices
The "self" concept in western psychology originated from views of a number of empiricists and
rationalists. By its very nature, the concept of "self" has continued to exhibit high involvement in
Western educational psychology. Hegel (1770–1831) established a more comprehensive belief of
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Morita therapy
Naikan therapy
Naikan (" 内 観 ", lit. 'looking inside', self-reflection) is a Morita Masatake (1874–1938) aka.
Japanese psychotherapeutic method introduced and developed Morita Shoma (森田 正馬)
decades ago by Japanese businessman and Buddhist monk
(Jōdo Shinshū) Yoshimoto Ishin (1916–1988).
Initially, naikan therapy was more often used in correctional settings, however its recent adaption
has been switched to situational and psychoneurotic disorders.
In comparison to Morita therapy, naikan therapy requires shorter period of time and is able to
regulate longer periods of meditation on the daily basis, where the focus of introspection is moved
to the resolution of conflicts.
Similar to Morita therapy, naikan requires a relatively total subordination to a carefully structured
period of "retreat," that is compassionately supervised by the practitioner. Contrary to Morita,
naikan is shorter (seven days) and utilizes long, regulated periods of daily meditation where
introspection is directed toward the resolution of contemporary conflicts and problems.
"In contrast to Western psychoanalytic psychotherapy, both naikan and Morita tend to keep
transference issues simplified and positive, while resistance is dealt with procedurally rather than
interpretively."[20]
Based largely on the adaptions of two Japanese structured methods of self-reflection, Naikan
therapy and Morita therapy, constructive living is a Western approach to mental health education.
Purpose-centered and response-oriented, constructive living (sometimes abbreviated as CL)
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focuses on the mindfulness and purposes of one's life. It is considered as a process of action to
approach the reality thoughtfully. It also emphasizes the ability to understand one's self by
recognizing the past, in which it reflects upon the present. Constructive Living highlights the
importance of acceptance, of the world we live in, as well as the emotions and feelings individuals
have in unique situations.
Epicurean meleta
At the closing of his Letter to Menoeceus, Epicurus instructs his disciple to practice (meleta) "both
by yourself and with others of like mind". The first field of practice shares semantic roots with and
is related to the Hellenistic philosophical concept of "epimeleia heauton" (self-care), which
involves methods of self-cultivation. In addition to the study of philosophy, this may include other
techniques for living (techne biou) or technologies of the soul, like the visualizing technique known
as "placing before the eyes", a cognitive therapy technique known as "relabeling", moral
portraiture, and other didactic and ethical methods. We find examples of these techniques in
Philodemus of Gadara, the poet Lucretius, and other Epicurean guides.
See also
Self
Neo-Confucianism
Eastern philosophy
References
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13. Azanlansh, Orchid-Stone Chang (2023). "The Dialectical Mandala Model of Self-cultivation" (ht
tps://www.ncbi.nlm.nih.gov/pmc/articles/PMC9905817). Frontiers in Psychology. 13: 15.
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22. Nietzsche, Friedrich. Kritische Studienausgabe (KSA). Vol. 9:11. p. 143.
23. Ure, Michael. "Nietzsche's Ethics of Self-Cultivation and Eternity" (https://www.academia.edu/3
4312162). Ethics and Self-Cultivation: 84.
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External links
"Confucius" (http://www.iep.utm.edu/confuciu). Internet Encyclopedia of Philosophy.
"Neo-Confucian Philosophy" (http://www.iep.utm.edu/neo-conf). Internet Encyclopedia of
Philosophy.
Stanford Encyclopedia of Philosophy Entry: Confucius (http://plato.stanford.edu/entries/confuci
us/#ConPol/)
Interfaith Online: Confucianism (http://www.interfaith.org/confucianism/)
Confucian Documents (http://www.sacred-texts.com/cfu/index.htm) at the Internet Sacred
Texts Archive.
Oriental Philosophy, "Topic:Confucianism" (http://philosophy.lander.edu/oriental/confucism.htm
l)
Institutional
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