Chen, Y., Qi, Z., Chen, Z. and Tian, X. (2018). An analysis of the effect and mechanism of Zhongyong thinking on team innovation (in Chinese). Prognosis 37, 15-21. (2009). A case of attempt to combine traditional Chinese culture with social science: the social psychological research of Zhongyong (in Chinese). J. Renmin Univ. China 23, 53-60. Chang, J.-H., Lin, Y.-C., and Huang, C.-L. (2014).
“The Dialogue between Zhongyong and Wisdom (in Chinese),” in Chinese Social Psychological Review, Volume 8, ed. Y. Y. Yang (Beijing: Social Sciences Academic Press), 212-225. One of these ideas, which was posthumously praised by Voltaire and other Enlightenment thinkers, was the revolutionary idea (then) of replacing the “nobility of blood” with a nobility of virtue. This development is particularly evident in his redefinition of the term jūnzǐ (君子), which previously referred to hereditary nobles but described individuals with exemplary morality and culture. In this context, a virtuous plebeian who cultivates his qualities may be a “gentleman” (jūnzǐ), while a shameless son of the king is only a “little man” (小人, xiao ren). The fact that he allowed students of different classes to become his students – and that he went so far as to encourage a benevolent but poor young man to marry his daughter – is clear evidence that he was fighting against the feudal structures of Chinese society. Zhou, Z., Zhang, H., Li, M., Sun, C. and Luo, H. (2021), The Impact of Zhongyong Thinking on Creative Problem Solving. J.
Créat. Behave. 55, 145-153. 10.1002/OJCB.441 Table 4. Yang, C. F. (2008). “Research on the zhongyong practice cognition: Towards the construction of a set of local psychological knowledge system (in Chinese),” in On the Approaches of Local Psychological Research, ed. Z.
F. Yang (Taipei: Yuan-Liou Publishing Co., Ltd). Pang, P. (1980). A discussion about Zhongyong (in Chinese). Soc. Sci. China. 01, 75-100. Du, J., Qiu, Y.
and Ying, J. (2018). Does Zhongyong hinder creativity? A multi-level empirical study (in Chinese). Stallion. 36, 378-384. doi: 10.16192/j.cnki.1003-2053.2018.02.021 Li, M. (2017). The mechanism of Zhongyong thinking about the generation of creative ideas and its neural basis. Master`s thesis, Central China Normal University, Wuhan, China. Liu, C.
(2019). The possibility or impossibility of Zhongyong: on the dilemma of empirical psychological studies on Zhongyong (in Chinese). J. Nanjing Norm. Univ. 05, 65–74. The doctrine of the wicked is a text rich in symbolism and advice for perfecting oneself. The average is also described as the “unshakable pivot point” or zhongyong. Zhong means neither bent one way nor the other, and yong means immutable. [5] In James Legge`s translation of the text, the purpose of the means is to maintain balance and harmony in order to direct the mind into a constant state of balance. The person who follows the remedy is on the path of duty and must never abandon it.
A superior person is cautious, a gentle teacher and shows no contempt for his subordinates. He always does what corresponds to his status in the world. Even ordinary men and women can carry the remedy in their practices as long as they do not go beyond their natural order. [6] Yang, C.-F., Yang, Z. and Ding, Y. (2014). « A second validity study by C.-F. Yang`s zhongyong conceptualization of (in Chinese)”, in Chinese Social Psychological Review, ed. Y.Y.
Yang (Beijing: Social Sciences Academic Press), pp. 18-42. Yang, C.-F. and Lin, S. (2012). A conceptual validity study conducted by C.-F. Zhongyong conceptualization of Yang (in Chinese). Sociological standard. 27, 167-186+245. doi: 10.19934/j.cnki.shxyj.2012.04.011 Zhou, Z., Hu, L., Sun, C., Li, M., Guo, F.
and Zhao, Q. (2019). The effect of Zhongyong thinking on long-distance association thinking: an EEG study. In front of-. Psychol. 10, 207. doi: 10.3389/fpsyg.2019.00207 Huang, C.L., Lin, Y.-C., and Yang, C.-F. (2012). Revision of the Zhong-Yong Belief Value Scale (in Chinese).
Aboriginal psychol. Chinese Resolution Soc. 38, 3-14. doi: 10.6254/2012.38.3 Yang, F.C., and Chiu, C.-Y. (1997). The Preliminary Study of the Zhongyong Practice of Cognition (in Chinese). The Fourth Interdisciplinary Symposium on Interdisciplinary Chinese Psychology and Behavior (CPBI), May 29-31, Taibei, China. Chiu, C.-Y.
(2000). Assessment of zhongyong thinking: Preliminary findings of a cross-regional study (in Chinese). Hong Kong J. Soc. Sci. 18, 33-55. Zisi presented Zhongyong as a central theme of Confucian thought. The two Chinese characters Zhongyong (often translated as “doctrine of remedy”) express a Confucian ideal so broad and comprehensive that it encompasses virtually all relationships and activities of human life.
In practice, Zhongyong means countless things: moderation, righteousness, objectivity, sincerity, honesty, truthfulness, decency, balance, and absence of prejudice. For example, a friend should not be too close or too far away. Neither in sadness nor in joy should be exaggerated, for unregulated happiness can be just as harmful as uncontrolled suffering. Ideally, you should stick to the average or average rate at all times and in all situations. Such behavior conforms to the laws of nature, is the distinguishing feature of the superior individual, and the essence of true orthodoxy. Xie, G. and Paik, Y. (2019). Cultural differences in creativity and innovation: Are Asian employees really less creative than Western employees? Asia-Pacific bus. 25, 123-147.
doi: 10.1080/13602381.2018.1535380 The great example of the gentleman is Confucius himself. Perhaps the greatest tragedy of his life was that he was never given the high official position he coveted, from which he sought to demonstrate the general welfare that would result if human persons governed and administered the state. [24] Tzze-lu said: “The ruler of Wei was waiting for you to administer the government with you. What will you look at first? The Master replied, “What is needed is to correct the names. “So! Indeed! Tsze-lu said. “You are far away! Why is such a correction necessary? Master said, “How uneducated you are, Yu! A superior person shows cautious restraint about what he does not know. If the names are not correct, the language is not in agreement with the truth of things. If language is not in accord with the truth of things, business cannot be conducted to success.
When business can`t succeed, decency and music don`t thrive. When decency and music do not flourish, punishments are not properly granted. If punishments are not properly forgiven, people do not know how to move with their hands or feet. Therefore, a superior person considers it necessary that the names he uses can be pronounced appropriately and that what he pronounces can be executed appropriately. What the superior man demands is only that there be nothing wrong with his words. [35] Liao, B., & Dong, W. Q. (2015). The study on the relationship between common thinking, organizational harmony and innovation behavior of knowledge personnel (in Chinese).
Sci. Technol. Progr. Directive 32, 150-154. It was the equivalent of filial piety at another level, between the sovereign and the minister. It was particularly relevant to the social class to which most of Confucius` followers belonged, for the only way for an ambitious young scholar to find his way in the Chinese Confucian world was to enter the public office of a leader. This idea is eloquently summed up by Qingjie James Wang: Due to its proximity to China, Korea has long been heavily influenced by its neighbor`s cultural institutions. In particular, the kingdom of Goguryeo introduced Chinese culture and Confucianism, but initially retained its own customs and traditions. The kingdom of Baekje, on the other hand, completely adopted Confucianism.