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Li, Xin

Working Paper A Discussion on Yin-Yang, Zhong-Yong, Ambidexterity, and Paradox

Copenhagen Discussion Papers, No. 2019-68

Provided in Cooperation with: Asia Research Community (ARC), Copenhagen Business School (CBS)

Suggested Citation: Li, Xin (2019) : A Discussion on Yin-Yang, Zhong-Yong, Ambidexterity, and Paradox, Copenhagen Discussion Papers, No. 2019-68, Copenhagen Business School (CBS), Asia Research Community (ARC), Frederiksberg, http://hdl.handle.net/10398/9703

This Version is available at: http://hdl.handle.net/10419/208666

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68 2019 January

A Discussion on Yin-Yang, Zhong- Yong, Ambidexterity, and Paradox

Xin Li

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A Discussion on Yin-Yang, Zhong-Yong, Ambidexterity, and Paradox

Xin Li Copenhagen Business School [email protected]

Abstract Professor Peter Ping Li has made important contribution to the promotion of indigenous management research in China in general and application of Chinese Yin-Yang philosophy to organizational paradox research in particular. However, his interpretation of Yin-Yang is incomplete and inaccurate. Namely, his notion of Yin-Yang balancing relates to only one of five distinct epistemological expressions of Yin-Yang in the Chinese literature and its derived methodological prescription, i.e., Confucian principle of Zhong-Yong. Yet, his notion of Yin-Yang balancing is an inaccurate representation of Zhong-Yong due to his dogmatic insistence on asymmetry in the structure of combination of opposites that is not a prescription of the Zhong-Yong principle. Due to his incomplete understanding of Yin-Yang, he has not been able to see the value of the ambidexterity approach and its compatibility with the Yin-Yang thinking in particular and the similarity between Chinese and Western approaches to solving paradox in general. This paper alerts Chinese management scholars to the danger of overconfidence and Chinese exceptionalism and calls for a modest and prudent attitude in pursuing Chinese indigenous management research.

Keywords: Yin-Yang, Zhong-Yong, paradox, ambidexterity, indigenous, China

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 1 INTRODUCTION In the discourse of ‘West meets East’ (Barkema et al., 2015; Chen & Miller, 2010, 2011) and indigenous management research in China (Leung, 2012; Lewin, 2014; Li, P., 2012a; Li, X., 2014a; Redding & Witt, 2015; Tsui, 2004), Chinese Yin-Yang philosophy has often been taken to contrast the widely-held linear thinking in the West (e.g., Fang, 2012; Jing & Van de Ven, 2014; Lin et al., 2015; Mathews & Tan, 2015; Zhang et al., 2015).

While we acknowledge the relevance and usefulness of Yin-Yang (阴阳) and other Chinese indigenous notions to management research, we are also concerned about the danger of overstating the advantage of Chinese way of thinking over those of the Westerners. We are especially worried about the negative impacts on the future development of management research in China of the assertion that Yin-Yang is superior to any other cognitive frame in the world for managing organizational paradoxes, one of the most challenging issues in the management literature today. Such an assertion has been repeatedly made by Peter Ping Li, one of the ardent supporters of indigenous management research, in recently years (P. Li, 2012b, 2014, 2015a, 2015b, 2016).

Peter P. Li claims that ‘Yin-Yang is best positioned to manage paradoxes’ (P. Li, 2014: 324, italic added) because he believes that ‘it is the only system available to truly and fully appreciate and accommodate opposites by reframing paradox as duality’ (P. Li, 2016: 54, italic added). Based on such an understanding, he has proposed a so-called ‘Yin-Yang balancing’ approach to paradox management. His Yin-Yang balancing approach can be summarized by four ‘partial’s (4Ps hereafter), namely, on the cognitive side, the two opposites in a paradox should be seen as being partially conflicting and partially complementary, and on the behavioral side, the two opposites should be partially separated and partially integrated. Peter P. Li asserts that his 4Ps model of Yin-Yang balancing is ‘superior in managing paradoxes’ compared to the Western ambidexterity approach in particular (P. Li, 2014: 324) and to any other cognitive frame in the world in general (P. Li, 2016).

In this paper, we debunk such a ‘Yin-Yang being superior to all others’ assertion by demonstrating that his peculiar interpretation of Yin-Yang is incomplete and inaccurate.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 2 Namely, his notion of Yin-Yang balancing relates to only one of five distinct epistemological expressions of Yin-Yang in the Chinese literature and its derived methodological prescription, i.e., Confucian principle of Zhong-Yong (中庸). Yet, his notion of Yin-Yang balancing is an inaccurate representation of Zhong-Yong due to his dogmatic insistence on asymmetry in the structure of combination of yin and yang elements (P. Li, 2016; Lin et al., 2015) that is not a prescription of the Zhong-Yong principle. Due to his incomplete understanding of Yin-Yang, he has not been able to see the value of the ambidexterity approach and its compatibility with the Yin-Yang thinking in particular and the similarity between Chinese and Western approaches to solving paradox in general. This paper alerts Chinese management scholars to the danger of ‘overconfidence’ (X. Li, 2014a: 14) and ‘Chinese exceptionalism’ (Peng, 2005: 133) and calls for a modest and prudent attitude in pursuing Chinese indigenous management research.

YIN-YANG AND ZHONG-YONG

Yin-Yang and its Implicit Ontology The notion of Yin-Yang is at the heart of traditional Chinese philosophy. It was initially a cosmology, i.e., a branch of philosophy explaining the genesis of the cosmos or universe. According to it, the universe is generated by the interaction of the two most abstract forces or energies, so-called yin and yang, that coexist from the very beginning. Some people think that ancient Chinese scholars abstracted the Yin-Yang philosophy from the natural phenomena of daily life since the ordinary meaning of yin is darkness while that of yang brightness. Because darkness and brightness are contrary yet interrelated, the Yin-Yang cosmology treats the two abstract forces, yin and yang, as contradictory as well as complementary.

As such, the Yin-Yang cosmology has an implicit ontology, namely, everything in the universe, no matter being concrete matter or abstract thought, contains in itself its own yin and yang forces or sub-elements that coexist simultaneously and interact paradoxically; and the contradiction or interaction between the two is the inner driving force for the development of everything. It is an implicit ontology because ontology, as a

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 3 philosophy of ‘being’, is foreign to Chinese philosophical tradition. Compared to some Western languages, Chinese language does not require changes of the format of verb word, such as the change from ‘be’ to ‘being’, and therefore, ‘being’ has never been a philosophical category in Chinese traditional philosophy (Yu, 1999).

According to this implicit ontology, the yin element, such as darkness, femininity, stability, exploitation, and defense, etc., and the yang element, such as brightness, masculinity, change, exploration and offence, etc., constitute a special pair that has a paradoxical interrelationship, i.e., the two elements being simultaneous contradictory and complementary. The contradictory relationship means there is trade-off, conflict or competition, between the two elements, whereas the complementary relationship means there is synergy, harmony or cooperation, between them.

As the two paradoxical forces coexist, they interact with each other. The structure of interaction between the two counterbalancing forces may take diverse shapes. It can be one outgrowing and therefore dominating the other or the reverse. Some other time, it can be in a rough balanced or equilibrium state. In the process of interaction, the two elements may either morph into one another or be transformed into a new pair of paradoxical elements.

In short, the Yin-Yang philosophy has three essential ideas, i.e., simultaneity of two contrary forces, paradoxicality in their interrelationship, and interactivity between the two. We denote these three ideas as coexistence, coopetition, and coevolution, respectively.

Five Distinct Epistemological Expressions of Yin-Yang Due to the fact that ancient Chinese intellectuals in general were not interested in epistemological issues (Fung, 1983), while there is an implicit ontology in the Yin-Yang philosophy, there is no commonly held epistemology derived from it. However, there are plenty of texts in the Chinese classical literature that contain a variety of expressions that imply some sorts of epistemology. Out of such varieties, we categorize five distinct epistemological expressions that are in accordance with Yin-Yang’s implicit ontology.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 4 The first is that ‘going too far is as bad as not going far enough’ (过犹不及). This expression appears in the Analects of Confucius. The original text reads: ‘《论语·先进 篇》: 子贡问, “师与商也孰贤？” 子曰, “师也过，商也不及。” 曰：“然则师愈与？” 子曰： “过犹不及。”’. This text can be translated as follows. Zigong asked, ‘who is better, Shi or Shang?’1 Confucius replied, ‘Shi goes too far; Shang does not go far enough.’ Zigong then asked, ‘then, Shi is better?’ Confucius said, ‘too far is the same as not far enough.’

The second one is that ‘being comes from nothing’ (有生于无). This expression appears in the Tao Te Ching of Lao Tzu. The original text reads: ‘《道德经·第 40 章》: 天下万物 生于有，有生于无’. Lin Yutang translates the text as follows2: The things of this world come from Being, and Being (comes) from Non-being. Closely related to this expression is that ‘the softest thing in the world is the hardest’ (至柔至刚). The original text in the same book reads: ‘《道德经·第 43 章》: 天下之至柔，驰骋天下之至坚。无有入无间，吾 是以知无为之有益。’ The translation of Lin Yutang’s is: The softest substance of the world goes through the hardest. That-which-is-without-form penetrates that-which-has- no-crevice; through this I know the benefit of taking no action.

The third is that ‘fortune and misfortune are mutually dependent’ (祸福相倚). This expression appears in the Tao Te Ching of Lao Tzu. The original text reads: ‘《道德经·第 58 章》: 祸兮福之所倚，福兮祸之所伏。孰知其极？其无正也。正复为奇，善复为妖。’ Lin Yutang translates the text as follows: Disaster is the avenue of fortune, (And) fortune is the concealment for disaster. Who would be able to know its ultimate results? (As it is), there would never be the normal. But the normal would (immediately) revert to the deceitful. And the good revert to the sinister.

The fourth is that ‘the orange tree in the South turns into limebushes in the North’ (南橘 北枳). This expression appears in The Spring and Autumn Annals of Master Yan (Milburn, 2016). The original text reads: ‘《晏子春秋·杂下篇》: 橘生淮南则为橘，生于淮北则为枳， 叶徒相似，其实味不同。所以然者何? 水土异也。’ Needham (1986: 212) translates the

1 Zigong, Shi and Shang were all students of Confucius. 2 Lin Yutang (林语堂) is a well-known scholar of Chinese classics. This translation is taken from the website http://terebess.hu/english/tao/yutang.html.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 5 text as follows: ‘when [orange-trees grow south of the Huai] (River) they become good orange-trees, but when they are planted [north of it they turn into thorny limebushes.] The leaves look alike, but fruitlessly, for the taste of the fruits is quite different. How can this be? It is because the water and the sail are not the same.’

The fifth epistemological expression is that ‘the water that bears the boat is the same that swallows it up’ (载舟覆舟). This expression appears in the Xun Zi. The original text reads: ‘《荀子·哀公篇》: 君者，舟也；庶人者，水也；水则载舟，水则覆舟。’ Knoblock (1994: 262) translate the text as follows: the lord is the boat; his subjects the water. It is the water that sustains the boat, and it is the water that capsizes the boat.

Four Derived Methodological Prescriptions

Derived from the five distinct epistemological expressions are four different methodological prescriptions for how to handle opposites, of which the most known is the Confucian principle of Zhong-Yong that is derived from the first epistemological expression. Namely, when facing two opposites, such as competing goals to pursue and contradictory propositions to evaluate, one’s decision should always fall in between the two opposites and never go to either extreme. In other words, one should always hold the two opposites and never exclude any (执两用中) because Confucianists believe going too far is as bad as not going far enough (过犹不及).

The second epistemological expression gives rise to Daoist principle of staying low, non- volitional action and not competing (守柔处弱、无为不争) because Daoists believe ‘The best of men is like water; water benefits all things and does not compete with them. It dwells in (the lowly) places that all disdain; wherein it comes near to the Tao’3 (上善若水。 水善利万物而不争，处众人所恶，故几於道矣。). To Daoists, ‘The Tao never does, yet through it everything is done’ (道常无为而无不为), and ‘it is only because he does not compete that the world cannot compete with him’ (夫唯不争，故天下莫能与之争).

3 Translation of Lin Yutang.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 6 The third and fourth epistemological expressions lead to a coordinated separation (分而 合之) approach. Namely, the opposites should be separated at the micro level but coordinated or integrated at the macro level. Such a micro-separation-macro- coordination approach is evidenced in many Chinese sayings such as ‘husbands handle external issues while wives deal with domestic tasks’ (男主外女主内), ‘fathers be strict while mothers be benign’ (严父慈母), ‘new policies for newly recruited people and old policies for old ones’ (新人新办法，老人老办法), ‘act according to specific conditions in terms of locality, time, issue and persons involved (因地制宜，因时制宜，因事制宜，因 人制宜’.

The fifth epistemological expression suggests a principle of harnessing the benefits while avoiding the danger of the same thing (存利去弊). As the same thing can be both good and bad, it is often because of the presence or absence of a triggering condition. In the subjects as water vs. the ruler as boat case, the triggering condition is how the ruler treats the subjects. Namely, if the ruler treats the subjects benevolently, the subject will support the ruler; in contrast, if the ruler treats the subjects cruelly, the subjects might overthrow the ruler.

Zhong-Yong as Symmetric and Asymmetric Balance From above analysis, we can see that Peter P. Li’s notion of Yin-Yang balancing is similar to Confucian Zhong-Yong principle due to its prescription that one should always combine two opposite elements in choosing a goal and the means to achieve the goal (P. Li, 2016). In explicating his Yin-Yang balancing approach, Peter P. Li specifies three operating mechanisms: asymmetric balancing, curvilinear balancing and transitional balancing.

Peter P. Li (2016: 57, italic added) explains his ‘asymmetrical balancing’ as follows:

‘after the relative (partial) separation of opposite means for opposite ends (e.g. two sub-goals within an overall goal), the interdependence and interpenetration of opposite elements require one of the two opposite elements to play the dominant role in performing one specific function (e.g.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 7 a sub-goal)…while the other opposite element will play the subordinate role in performing the same specific function…It is worth noting that the dominant-subordinate mix occurs at two different levels: one at the level of one overall goal with a dominant-subordinate mix of opposite sub-goals, while the other at the level of each sub-goal with a dominant-subordinate mix of opposite means’.

Elsewhere, Peter P. Li asserts that ‘opposite elements…must adopt an asymmetrical pattern’ (Lin et al., 2015: 334, italic added). Consistent with the asymmetric balancing idea, his ‘transitional balancing’ mechanism suggests that ‘a swift switch in the relative status between dominant and subordinate roles is often desirable’ (P. Li, 2016: 58).

However, his asymmetric balancing approach does not fit well with both the practice and the theory of Zhong-Yong.

In practice of economic reform, there are evidences of negative consequences of a swift switch between two opposite models of economy, i.e., a socialist economy with the state sector as the dominant and the private sector the subordinate vs. a capitalist economy with the private sector as the dominant and the state sector the subordinate. One example is the now denounced ‘shock therapy’ approach to economic transition. A fundamental problem of such a swift economic transition is that it may cause disorganization of economic transactions and therefore ‘breakdown of many economic relations’ (Blanchard & Kremer, 1997: 1094), which explains the output collapse in the former Soviet Union economies in the first few years after the ‘shock therapy’ was implemented. In sharp contrast, China’s economic transition was proceeded with high output growth thanks to its gradualist dual-track reform approach (Qian, Roland, & Xu, 1999). The dual-track design allows slow change of the relative weight of the state sector vis-à-vis the private sector in the Chinese economy4. Indeed, in the slow change process existed a period of time when the ratio of the two sectors was roughly 50:50.

In the practice of politics, Chinese emperors often purposefully tried to balance the power of two competing political factions. The rationale for such a symmetric balance is that

4 We are fully aware of the downside of the Chinese approach to economic reform. Yet, the point we make here is that the gradualist dual-track design made a stable transition without economic disorganization in the early years of reform possible.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 8 when the power of the competing factions is in an equilibrium state, i.e., no one dominating the other, each of the two will have to rely on the emperor in order to gain more power, and therefore, the emperor becomes the most powerful. Of course, emperors would also support one political faction while suppress another if the specific circumstances required them to do so.

In classical book Zhong-Yong, the word of ‘zhong’ (中) means middle or equilibrium while the word ‘yong’ (庸) means constant or consistent. The first chapter of the book (translated by James Legger, 1966) reads:

1:4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. (喜、怒、哀、乐之未发，谓之中。发而 皆中节，谓之和。中也者，天下之大本也。和也者，天下之达道也)

1:5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish (致中和，天地位焉，万物育焉)

From these original texts, we can see that the state of equilibrium or symmetry is the ultimate goal of Zhong-Yong balancing; yet, in the process of pursuing this goal, disequilibrium or asymmetry is allowed if it is managed within due degree. Therefore, the original theory of Zhong-Yong does allow symmetry as well as asymmetry.

Xin Li (2014b) develops a four-element model of the Zhong-Yong principle of balancing, i.e., inclusion-selection-promotion-transition (ISPT). In this model, two opposites should always be included in the goal and the means to achieve the goal; one of the two opposites should be selected as the priority under certain circumstances; however, when the situation changes, the other un-prioritized should be promoted to receive more attention; such a promotion action may lead to the previously un-prioritized element gaining equal attention to the previously prioritized element (resulting in symmetry) or

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 9 even gaining more attention (resulting in a reversed asymmetry); if it is the latter situation, then a transition from asymmetry to symmetry to reversed asymmetry has taken place. Hence, the ISPT model represents Zhong-Yong as symmetric and asymmetric balance.

In summary, Peter P. Li’s notion of ‘Yin-Yang balancing’ is ironically anti-Yin-Yang due to his claim that Yin-Yang is superior to all others and anti-Zhong-Yong due to his emphasis on asymmetry to the exclusion of symmetry.

YIN-YANG AND AMBIDEXTERITY In the management literature in the West, the ambidexterity approach (Birkinshaw & Gupta, 2013; O’Reilly & Tushman, 2013) has been a prominent way of thinking for managing the exploitation-exploration dilemma (March, 1991; Raisch et al., 2009) in particular and organizational paradox in general (Andriopoulos & Lewis, 2009; Schad et al., 2016).

In reviewing the organizational ambidexterity literature, Peter P. Li (2014: 328-329) groups the various studies into two broad categories, i.e., ‘separated ambidexterity’ and ‘integrated ambidexterity’. He further divides each category into three sub-views. The ‘separated ambidexterity’ category is subdivided into ‘structural ambidexterity’, ‘temporal ambidexterity’ and ‘domain ambidexterity’ (p. 328), while the ‘integrated ambidexterity’ category into ‘resource ambidexterity’, ‘contextual ambidexterity’ and ‘managerial ambidexterity’ (p. 329).

Peter P. Li (2014: 329) argues that ‘the extant views of ambidexterity fail to account for the original insights concerning both trade-off and synergy, thus failing to adequately explain the dual nature of the exploration-exploitation link’. In contrast, he posits that, ‘to fully understand the paradox of the exploitation-exploration link…Yin-Yang balancing is able to reframe paradox (absolute opposites) into duality (relative opposites) without “transcending” the true nature of being opposite or paradoxical, thus distinctive from the other logical systems’ (p. 330). Hence, he asserts that ‘the Yin-Yang frame is superior in managing paradoxes, as illustrated by the example of ambidextrous balance’ (p. 324).

There are three problems in Peter P. Li’s arguments.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 10 Firstly, it is inaccurate to dichotomize the various ambidexterity studies into ‘separated’ vs. ‘integrated’ because all ambidexterity solutions involve, explicitly or implicitly, a combination of mechanisms of separation and integration (or coordination). More specifically, the essence of the ambidexterity thinking is an organizational or behavioral design of separation at the micro level coupled with integration or coordination at the macro level. Simply put, being ambidextrous means both separated and integrated.

For instance, the structural ambidexterity (Tushman & O’Reilly, 1996), which is categorized as ‘separated ambidexterity’ category by Peter P. Li, involves an organizational structure design in which one unit of the organization undertakes exploitative activities while another unit pursues explorative learning. This is the mechanism of separation of responsibilities at the micro (i.e., business unit) level. Yet, this separation mechanism is coupled with a complementary mechanism of integration or coordination (Markides, 2013), for example, by appointing an active and capable integrator between two units (Gilbert & Bower, 2002) or the same general manager in charge of two units (O’Reilly & Tushman, 2004). The more effective mechanism of integration is to put in place a top-level leadership, of CEOs or top management teams, ‘that can make dynamic decisions, build commitment to both overarching visions and agenda specific goals, learn actively at multiple levels, and engage conflict’ (Smith, Binns, & Tushman, 2010: 448; Smith & Tushman, 2005).

Similarly, the contextual ambidexterity (Gibson & Birkinshaw, 2004), which is categorized as ‘integrated ambidexterity’ category by Peter P. Li, relies on building an organizational culture or context that encourages or facilitates the development of behavioral capacities of individual employees to simultaneously pursue opposing goals. The contextual ambidexterity approach is different from the structural ambidexterity in that it is argued that organizational ambidexterity ‘is best achieved not through structural, task, or temporal separation’ (ibid.: 211, italic in original). Yet, the contextual ambidexterity approach still has a separation mechanism built in because it ultimately relies on ‘individuals to make their own judgments as to how best divide their time between the conflicting demands’ (ibid.: 211, italic added).

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 11 Clearly, ambidexterity as an integrative separation solution to organizational paradox is compatible with or equal to the methodological prescription derived from aforementioned the third and fourth epistemological expressions of Yin-Yang, i.e., the method of coordinated separation for handling opposites. As a matter of fact, Chinese often say ‘act in one way at one time or in one place while change to another way at another time or in another place’ (此一时彼一时、此一地彼一地), which can be equated with the temporal and spatial separation approaches in the Western ambidexterity literature.

An example of ambidexterity as a legitimate solution to organizational paradox is the fact that in the Chinese army there is always a political personnel (政委、教导员、指导员) besides the military commander as the co-leader of the military organization at any level above the platoon level5. It will be ideal if the military commander is ambidextrous himself or herself, namely, he or she can act in different ways adapting to changing situation (Zhang et al., 2015), then he or she does not need to have a co-leader. However, if the military commander is not ambidextrous himself or herself, which is often the case, then the institutional design of dual-leadership is the second best solution to make the military leadership ambidextrous.

Secondly, in some but not all situations, Zhong-Yong is only possible in intention but impossible in action. In such situations, the Zhong-Yong intention is ultimately converted into ambidextrous actions.

Take the work-family conflict for example. We are often advised to have a work and family balance. The Zhong-Yong principle would suggest people to simultaneously take care of both work and family and not to attend one to the exclusion of the other. In principle and intention, simultaneous attention to both work and family is desirable. However, in practice and action, there are often circumstances in which one of the two cannot be taken care of. Two kinds of such circumstance are called work-to-family conflict and family-to-work conflict. One example of work-to-family conflict is that an unexpected problem in work requires one to work overtime in the day, which prevent the person from meeting his or her spouse for celebrating the anniversary of their marriage. In such an

5 In the Chinese army, the political co-leader is called political trainer (指导员) at the company (连) level, political instructor (教导员) at the battalion (营) level, and political commissar (政委) at the regiment level and above.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 12 emergency situation, the ambidextrous person might have to forgo the anniversary celebration that day but make another romantic arrangement to delight his or her spouse.

An illuminating case that is more relevant to management studies is the rigor-relevance debate. Many scholars have called for balancing academic rigor and practical relevance in conducting management research (e.g., Bartunek & Rynes, 2014; Kieser, Nicolai, & Seidl, 2015) given the criticism that much of the management literature is not relevant to management practice (e.g., Bennis and O’Toole, 2005; Vermeulen, 2005). However, Daft & Lewin (2008), the founding co-editors of Organization Science (OS), after 18 years of journal editing experience, despite their initial commitment to encourage and publish in OS studies that are both rigorous and relevant (Daft & Lewin, 1990), have come to realization, that ‘Direct Practical Relevance Was a Naïve Aspiration for OS’ (p. 181) and ‘Journals that serve as a source of academic knowledge should have a fundamental mission to publish diverse new ideas of high quality without regard to relevance to the world of practice’.

Daft & Lewin’s argument is ambidextrous in nature because they acknowledge that

‘Academic relevance and practical relevance serve different subcommunities…The larger academic arena is made up of many journal- based subcommunities, each with its own niche, world view, values, and purpose, and some with more direct links to practitioners (e.g., HBR). The process for how knowledge is created in one subcommunity and appropriated by another subcommunity is ill defined and poorly understood, and deserves much deeper study. However, idea migration does happen and the natural migration of knowledge and selection processes at various levels does eventually create practical outcomes’ (p. 181).

In a sense, the ambidexterity approach can be linked to Adam Smith’s (1937/1776) idea of division of labor that calls for specialization and coordination ( 分工合作). The separation mechanism of ambidexterity can be thought as specialization, i.e., one organizational unit or person doing one thing at one time in one place and switching to another at another time in another place. Due to the fact that there are time costs associated with switch and human brain’s capacity for information processing is limited,

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 13 such separation and specialization is both inevitable and necessary to improve efficiency and effectiveness of task handling.

Thirdly, as Yin-Yang tells us that everything has its own merits and limitations, ambidexterity might be the most suitable solution in some situations, e.g., in quantum physics.

According to Heisenberg (1958: 14), ‘The Copenhagen interpretation of quantum theory starts from a paradox’, which should be the wave-particle duality of light. The wave- particle duality is the phenomenon that, while light can be seen as wave because its behaviors present wave properties in some experiments, it can also be seen as particle because its behaviors present particle properties in some other experiments. The wave- particle duality of light is paradoxical because wave and particle are fundamentally different and mutual exclusive in that the former is continuous while the latter is discrete. In technical terms, ‘particles are localized while waves are not’ (Pais, 1991: 57). Einstein once put this paradox as follows:

“But what is light really? Is it a wave or a shower of photons? There seems no likelihood for forming a consistent description of the phenomena of light by a choice of only one of the two languages. It seems as though we must use sometimes the one theory and sometimes the other, while at times we may use either. We are faced with a new kind of difficulty. We have two contradictory pictures of reality; separately neither of them fully explains the phenomena of light, but together they do” (Einstein & Infeld, 1938: 262-263), and ‘There are . . . now two theories of light, both indispensable and…without any logical connection’ (cited in Pais, 1991: 88).

As one of the three core principles of the Copenhagen Interpretation, Bohr’s complementarity principle was initially proposed as a philosophical solution to the wave- particle paradox. According to Bohr, light (later extended to any matter) has both wave and particle properties, or in other words, it is both wave and particle, ontologically; when we try to observe or measure its properties by experiments, our observational or measurement instruments disturb or interact with the observed object, and consequently, our observations, or the captured properties, is a result of the disturbance or interaction

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 14 between the observational instruments and the observed object. This is the so-called measurement problem. An experiment designed to observe the wave properties of the observed object will result in wave properties in our observation and an experiment designed to observe the particle properties will result in particle properties. Due to the fundamental difference between wave and particle, the two properties can never be captured simultaneously in one single experiment or observation. In technical terms, it is ‘a simple consequence of the noncommutativity’ of wave and particle (Pais, 1991: 304). However, no matter how contradictory the wave and particle descriptions of the object are, epistemologically, they are complementary and necessary for a complete description of the observed object.

Apparently, Bohr’s complementarity principle is ambidextrous in that it allows separation of wave and particle properties in experiment (at the micro or epistemological level) coupled with integration of wave and particle in nature (at the macro or ontological level).

At the epistemological level, there is another paradox to deal with. According to Bohr, as the quantum theory is universal while the classical theories are at best approximations of it, a pure classical description of the world is incomplete; on the other hand, due to this measurement problem, it is also impossible to give a pure quantum description of the world. Bohr’s solution to this paradoxical situation is his principle of classical concepts, namely, ‘to divide the system whose description is sought into two parts: one, the object, is to be described quantum-mechanically, whereas the other, the apparatus, is treated as if it were classical’ (Landsman, 2006: 221). This quantum-classical division or separation is called ‘Heisenberg cut’ as Heisenberg explained this principle in an articulate way. Like the complementarity principle, Bohr’s principle of classical concepts can also be viewed as a structural ambidexterity solution.

In summary, Peter P. Li’s Yin-Yang balancing approach relates to only one of several methodological prescriptions derived from Yin-Yang, i.e., Confucian Zhong-Yong principle. Due to his incomplete understanding of Yin-Yang, Peter P. Li ends up with making a sharp contrast between Western ambidexterity and Chinese Yin-Yang thinking, which disables him to see the value of the ambidexterity approach and its compatibility with the Yin-Yang thinking.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 15

YIN-YANG AND PARADOX When comparing Yin-Yang and Western approaches to paradox, Peter P. Li (2016) asserts:

‘Even though a growing number of Western scholars have recognized the salience of paradox as well as the flaw of “either/or” logic (e.g. Ashforth and Reingen, 2014; Bobko, 1985; Smets et al., 2015; Poole and Van de Ven, 1989; Smith and Lewis, 2011), they cannot move beyond the separation- integration circle as their attempts to resolve paradox, so Yin-Yang balancing is the only epistemological system that can truly accommodate and appreciate paradox ([P.] Li, 2012a, 2014b; Smith and Lewis, 2011), and, at the same time, possesses the unique potential to embrace all Western systems into a geocentric (East-meeting-West) meta-system’ (p. 69, italics added).

However, as we have shown, there are diverse epistemological expressions and methodological prescriptions derived from Yin-Yang, hence, Peter P. Li’s understanding of Yin-Yang is incomplete, due to which he has not been able to see the similarity between Chinese and Western approaches to paradox. To facilitate the analysis of such a similarity, we can assign a unique label to each of the diverse epistemological expressions and methodological prescriptions of Yin-Yang.

Many scholars tend to contrast Chinese Yin-Yang thinking and Western linear thinking as both/and logic vs. either/or logic (Chen, 2008; Fang, 2012). While we agree that the both/and logic is an indispensable element of Yin-Yang, we also understand, from above analysis, that the unitary label of both/and cannot adequately describe the diversity of epistemological expressions and methodological prescriptions derived from Yin-Yang’s implicit ontology. Hence, we need to create a system of labels that contain the sign of both/and as an integral part. Following Xin Li’s (2014) approach to designing such a label system, we propose a two-dimensional 3x3 matrix of combinative logics with the three basic logics on both y axis as the primary logic and x axis as the secondary logic.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 16

Figure 1. The similarity between Chinese and Western thinking on paradox

In Figure 1, each cell is given a unique label to name a particular combinative logic. Each label is a term that combines the first word of the corresponding primary choice on the y axis and the second word of the corresponding secondary choice on the x axis. The merit of this way of labeling is that the three cells on the top-left to right-bottom diagonal line corresponding to the three basic choices are still labeled as Either-Or, Both-And, and Neither-Nor. Except the four corner cells, all the other five cells in between the corners contain a both/and element. Now, we can associate all the five labels except Neither-And with the five epistemological expression of Yin-Yang and their four derived methodological prescriptions.

The first epistemological expression, i.e., 过犹不及, and its derived methodological prescription, i.e., 执两用中, corresponds neatly with the combinative choice of Both-Nor. Namely, the Confucian Zhong-Yong principle recognizes the values of both X (being

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 17 anything) and its opposite (–X) and prescribes a balance between them by always having a position that falls in between the two opposites, which can be seen as being neither pure X nor pure –X, but a mix of some elements or aspects of X and some elements or aspects of –X.

The second epistemological expression, i.e., 有生于无, and its derived methodological prescription, i.e., 无 为 不 争 , corresponds with the combinative choice of Both-And because the Daoists believe ‘non-action is all action’ (无为而无不为) and ‘not competing is the best way of competing’ (不争是争). In essence, Daoist solution is to see (both) X and –X as the same thing.

The third and fourth epistemological expression, i.e., 祸福相倚、南橘北枳, and their derived methodological prescription of coordinated separation, i.e., 分而合之, correspond neatly with the combinative choice of Both-Or because they are all characterized by a combination of macro level integration (both X and –X) coupled with micro level of separation (either X or –X).

The fifth epistemological expression, i.e., 水 可 载 舟 亦 可 覆 舟 , and its derived methodological prescription, i.e., 存利去弊, can be associated with the combinative choice of Either-And. As analyzed before, the relationship between the ruler and the subjects is contingent upon the absence or presence of benevolence in the ruler’s treatment of the subject. If benevolence is absent, their relationship is conflicting (either/or), and if it is present, their relationship is harmonious (both/and).

While there seems to be no correspondence between Yin-Yang and the combinative choice of Neither-And, we find the neither-wind-nor-banner-but-mind argument of Hui- Neng, the Sixth Patriarch of Chinese Chan/Zen Buddhism, correspond neatly to the Neither-And logic. The story is recorded in The Platform Sutra of the Sixth Patrarich (六 祖坛经).

The story goes, ‘At that time the wind was blowing and the banner was moving. One monk said that the wind was moving, while another monk said the banner was moving. They argued on and on, so I [Hui-Neng] went forward and said, “It is not the wind that is moving,

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 18 and it is not the banner that is moving. It is your minds that are moving”’ (McRae, 2000: 26). In this story, the two monks thought the moving of banner and moving of wind as mutually exclusive because the former indicates that moving of wind was the cause and the moving of banner the effect while the latter indicates exactly the opposite. However, Hui-Neng accepted neither the banner-moving proposition nor the wind-moving proposition and saw both being unreal but illusions caused by the moving of mind. In this way, Hui-Neng negated or rejected both propositions on the one hand and reconciled or unified them on the other. Hence, his logic can be labelled Neither-And.

With this label system, we can now show the similarity between Chinese and Western approaches to paradox.

Firstly, Aristotle’s doctrine of the mean is similar or parallel to Confucian principle of Zhong-Yong because Aristotle’s golden mean is not the arithmetic mean but one ‘relative to us’ (Losin, 1987), which means what is appropriate is contingent upon specific situation. Stroh & Miller’s (1994: 32) ‘“Both/and” thinking’ is essentially a Both-Nor logic because their solution to mass-customization is to have 80% of standardization and 20% of customization in product design.

Secondly, Hegel’s (1969: §134) dialectical6 idea that ‘Pure Being and Pure Nothing are, therefore, the same’ is similar or parallel to Daoist idea that ‘non-action is all action’ (无为 而无不为) and ‘not competing is the best way of competing’ (不争是争).

Thirdly, as analyzed before, Bohr’s complementarity principle and his doctrine of the classical concepts in particular and the Western ambidexterity thinking in general are similar or parallel to the third methodological prescription, i.e., the coordinated separation approach, derived from the third and fourth epistemological expressions of Yin-Yang.

6 Peter P. Li, as many people do, misunderstands Hegelian dialectics as the triology of thesis-antithesis-synthesis; and as synthesis is a sort of reconciliation of the contradiction between thesis and antithesis those people believe that Hegelian dialectics strives for resolving contradiction. However, as Mueller (1958) points out, Hegelian dialectics is not about the triology of thesis-antithesis- synthesis, a method originated by Fichte and later explicated by Schelling, of both of which Hegel was a contemporary. Thomas McFarland (2002: lxxxvi), in his Prolegomena to Coleridge’s Opus Maximum, identifies Kant’s (1781) Critique of Pure Reason as the genesis of the dyad, i.e., thesis and antithesis, and points out it is Fichte in his 1794 book Grundlage der gesammten Wissenschaftaslehre [Foundations of the Science of Knowledge] took up Kant’s repeated use of the concept of synthesis and used it to resolve the thesis-antithesis dichotomy, and therefore invented the triology of thesis-antithesis-synthesis, which is further developed by Schelling into a pyramidal form.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 19 Fourthly, Poole & Van de Ven’s (1989) idea of introducing new terms to resolve the paradox can be associated with the fifth epistemological expression of Yin-Yang because the Either-And logic suggests it is the presence or absence of a triggering condition that determines whether the opposites (water vs. boat, the subjects vs. the ruler) are conflicting or complementary. By introducing the triggering condition as the new term the contradictory relationship (either/or) between the opposites can then be turned into a complementary relationship (both/and).

Lastly, Hui-Neng’s Neither-And thinking was primarily an inheritence of Indian Buddhist philosophy in general and the neither/nor thinking of Nagarjuna (龙树菩萨) in particular. Likewise, the neither/nor thinking is also reflected in early Greek philosophy (McEvilley, 1981) and Derrida’s Deconstructionism (Cai, 1993). In The Euthydemus of Plato, when Dionysodorus was asked the question ‘are all things silent or do all things speak?’, his answer was ‘Neither and both!’ (Plato, 1965; Sachs, 2012: 112). Stroh & Miller (1994: 32) also identify ‘“neither/nor” thinking’ as a generic approach to solve paradox.

Now, we further illuminate the similarity by a concrete management paradox. In strategy literature, there is the cost leadership vs. differentiation dilemma or paradox caused by Porter’s (1980) assertion that while both cost leadership and differentiation are equally viable generic strategies, any attempt to combine them may result in a bad situation called ‘stuck in the middle’. To solve this paradox, Western scholars have proposed various solutions, most of them can be neatly associated with the five combinative logics containing both/and element.

For instance, Porter (1985) himself has proposed a Both-Or solution. Recognizing that ‘reducing cost does not always involve a sacrifice in differentiation’ (p. 18) and ‘sometimes making an activity unique also simultaneously lowers cost’ (p. 129), Porter has made a compromise that ‘sometimes a firm may be able to create two largely separate business units within the same corporate entity, each with a different generic strategy’ (p. 17). However, Porter (1996: 77) emphasizes that in order to contain the risk of the combination effort, corporations have to create stand alone business units, ‘each with its own brand name and tailored activities’. Christensen’s (1997) ‘innovator’s solution’ has been a strong

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 20 support to Porter’s ambidextrous integrative separation approach, which is echoed by Markides and Charitou (2004).

Hill (1988: 404) is an example of the Either-And solution. He identifies three major contingencies that influence the impact of product differentiation on market demand, one of which is the competitive nature of the product market environment. He points out that, although efforts to differentiate appear to be greatest in an oligopolistic market, differentiation by established oligopolies will not increase market share enough to enable the firm to realize substantial cost economies; in contrast, in fragmented markets, a substantial impact on quantity demanded will be seen from differentiation. So, Hill introduces a new term, i.e., market demand, to separate two situations, namely, the either/or situation in oligopolistic markets in contrast to the both/and situation in fragmented markets.

Mintzberg (1988) is an example of the Both-And solution. He argues that differentiation can be realized in diverse ways, namely, by marketing image, by product design, by quality and by support. He also calls cost leadership strategy as differentiation by price. In these way, cost leadership is treated as a particular way of differentiating. Simply put, cost leadership is differentiation. This approach to solving paradox seems to resemble Friedman’s (1970) argument that the social responsibility of business is to increase its profits. The implicit Both-And logic in Friedman’s argument is that, social responsibility can be realized in different ways by different people or organizations. The way business people and organizations realize their social responsibilities is to run a profitable business which in turn contribute to the wider society.

Parnell (2006) is an example of the Both-Nor solution. He argues ‘In general, all successful firms over the long term exhibit one or more forms of differentiation. These include not only those forms commonly associated with differentiation such as innovation and quality, but also forms directly associated with cost leadership and even Porter’s focus orientation... Hence, an emphasis on cost leadership can be viewed as another form of differentiation’ (p. 1143). Any successful strategy, in the eyes of Parnell, is a mixed on that falls between the two extremes of pure cost leadership and pure differentiation.

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 21 Faulkner & Bowman’s (1992) ‘strategy clock’ (Johnson, Scholes & Whittington, 2012: 243) is an example of the Neither-And solution. According to these authors, there are eight different directions a company can move from its current position within the matrix, three of which are destined for ultimate failure while the other five are more or less viable. What matters is neither price nor use value but the combination of (or the ratio between, i.e., both/and) the perceived use value and the perceived price. So, it does not matter which direction one moves in the customer matrix, it is a good strategy as long as the move increase the value/price ratio.

In summary, due to his incomplete understanding of Yin-Yang, Peter P. Li has not been able to see the similarity between Chinese and Western approaches to solving paradox.

CONCLUSION In this paper, we have demonstrated that while there is an implicit ontology in the Yin-Yang philosophy, there is no commonly held epistemology derived from it. Instead, there are five distinct epistemological expressions of it and four methodological prescriptions derived from them. Such an analysis represents a more nuanced understanding of Yin-Yang, which helps us see that Peter P. Li’s interpretation of Yin- Yang is incomplete. Due to such an incomplete understanding, Peter P. Li has not been able to see the value of the ambidexterity approach and its compatibility with the Yin- Yang thinking in particular and the similarity between Chinese and Western approaches to solving paradox in general. In addition, Peter P. Li’s notion of Yin-Yang balancing is an inaccurate representation of Confucian principle of Zhong-Yong due to his dogmatic insistence on asymmetry to the exclusion of symmetry in the structure of combination of two opposites.

Peter P. Li (2016: 44, italics added) sees ‘the possibility for an East-West integration as an asymmetrical balance with perhaps more emphasis on the Eastern philosophy’. While we cannot rule out such a possibility in the long run (saying something is possible is essentially non-falsifiable), we must acknowledge the huge distance between the West and the East in terms of scientific advancement. A proverb shared by the Chinese and Westerners is facts speak louder than words (事实胜于雄辩). As a matter of fact, the West

Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 22 is still way ahead of the rest of the world in terms of scientific research capability. There are still long way to go for the rest of the world to catch up with the West.

We conclude the paper by alerting Chinese management scholars to the danger of overconfidence and Chinese exceptionalism and call for a modest and prudent attitude in pursuing Chinese indigenous management research.

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Asia Research Community, CBS, Copenhagen Discussion Papers [2019 - 68] 29 COPENHAGEN DISCUSSION PAPERS

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2019-68: Xin Li - A Discussion on Yin-Yang, Zhong-Yong, Ambidexterity, and Paradox Clinical Research Report

Journal of International Medical Research 2019, Vol. 47(4) 1580–1591 Machine-readable Yin–Yang ! The Author(s) 2019 Article reuse guidelines: imbalance: traditional sagepub.com/journals-permissions DOI: 10.1177/0300060518824247 Chinese medicine syndrome journals.sagepub.com/home/imr computer modeling based on three-dimensional noninvasive cardiac electrophysiology imaging

Wei Cen1,2 , Ralph Hoppe3, Aiwu Sun1, Hongyan Ding1 and Ning Gu4

Abstract Objectives: The principal diagnostic methods of traditional Chinese medicine (TCM) are inspec- tion, auscultation and olfaction, inquiry, and pulse-taking. Treatment by syndrome differentiation is likely to be subjective. This study was designed to provide a basic theory for TCM diagnosis and establish an objective means of evaluating the correctness of syndrome differentiation. Methods: We herein provide the basic theory of TCM syndrome computer modeling based on a noninvasive cardiac electrophysiology imaging technique. Noninvasive cardiac electrophysiology imaging records the heart’s electrical activity from hundreds of electrodes on the patient’s torso surface and therefore provides much more information than 12-lead electrocardiography. Through mathematical reconstruction algorithm calculations, the reconstructed heart model is a machine-readable description of the underlying mathematical physics model that reveals the detailed three-dimensional (3D) electrophysiological activity of the heart. Results: From part of the simulation results, the imaged 3D cardiac electrical source provides dynamic information regarding the heart’s electrical activity at any given location within the 3D myocardium. Conclusions: This noninvasive cardiac electrophysiology imaging method is suitable for trans- lating TCM syndromes into a computable format of the underlying mathematical physics model to

1Huaiyin Institute of Technology, Huaian, China 2Technische Universit€at Ilmenau, Ilmenau, Germany Corresponding author: 3Ganzheitliches Gesundheits Zentrum, Germany Wei Cen, Technische Universit€at Ilmenau, Helmholtzplatz 4The Third Affiliated Hospital of Nanjing University of 2, Ilmenaun 98684, Germany. Chinese Medicine, China Email: [email protected]

Creative Commons Non Commercial CC BY-NC: This article is distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 License (http://www.creativecommons.org/licenses/by-nc/4.0/) which permits non-commercial use, reproduction and distribution of the work without further permission provided the original work is attributed as specified on the SAGE and Open Access pages (https://us.sagepub.com/en-us/nam/open-access-at-sage). Cen et al. 1581 offer TCM diagnosis evidence-based standards for ensuring correct evaluation and rigorous, scientific data for demonstrating its efficacy.

Keywords Cardiac electrophysiology imaging, traditional Chinese medicine, forward problem, inverse prob- lem, computer modeling, Yin, Yang

Date received: 13 July 2018; accepted: 19 December 2018

Introduction an objective means of evaluating the cor- rectness of syndrome differentiation in The fields of traditional and complementary TCM is urgently needed. medicine are important but often underesti- The author of an ancient Chinese medi- mated parts of health care. While tradition- cal text called The Yellow Emperor’s Inner al medicine has a long history of use in Canon14 and his following medical men health maintenance and disease prevention stated that the “heart is a monarch and treatment, particularly for chronic dis- 1–6 organ.” The heart is undeniably one of the ease such as cardiovascular disease and most important organs in the body. cancer, rigorous scientific data are needed Reduction of cardiovascular disease even to demonstrate its efficacy and evidence- reduces the incidence of cancer. based standards for quality and safety 7 Consciousness, thinking, memory, and evaluation. The principal techniques of sleep are all related to the function of the traditional Chinese medicine (TCM) are heart. With respect to physiological func- the four diagnostic methods of inspection, tions, the heart is considered to be a mus- auscultation and olfaction, inquiry, and cular pump with rhythmic electrical activity pulse-taking. Treatment by syndrome dif- and muscle contraction that expels blood to ferentiation is therefore likely to be subjec- all parts of the body. Thus, knowledge of tive. The eight general principles used in the electrical function of the heart can be a TCM to describe patients’ conditions are critical tool with which to attain a scientific Yin, Yang, exterior, interior, cold, heat, understanding of TCM syndromes. deficiency, and excess. Among these eight Fortunately, significant progress has been 8–11 principles, Yin and Yang are regarded made in the field of cardiac electrophysiol- as those that guide TCM syndrome differ- ogy with respect to recording the electrical entiation. Accurate syndrome differentia- activity of the heart. For example, standard tion and proper treatment are the 12-lead electrocardiography (ECG) is prerequisites for achieving good outcomes. widely used in the clinical setting to record However, syndrome differentiation is often atrial and ventricular depolarization and inaccurate; for example, hyperglycemia repolarization. Moreover, the CARTO caused by pathogenic damp attacking the System (Biosense Webster, Irvine, CA, spleen may be diagnosed as deficiency of USA) and the EnSite System (St. Jude Yin,12 and diseases caused by Yang defi- Medical, Saint Paul, MN, USA) are com- ciency may be treated as Yang excess after mercially available systems that provide the doctor’s careful examination.13 Thus, endocardial electrical information. 1582 Journal of International Medical Research 47(4)

However, because of the limited number activation. A definite relationship might of recording electrodes, 12-lead ECG does exist between Yin–Yang imbalance and not provide spatial details of cardiac activa- cardiac electrical activity. The Nernst tion. Although the CARTO System and equation is as follows: EnSite System more effectively characterize the heart’s electrical activities, both systems RT C V ¼ In i (1) are invasive. zF Co To overcome the disadvantages of the above methods, noninvasive cardiac elec- 15 where V is the membrane potential, R is the trophysiology imaging has been investi- gas constant, T is the absolute temperature, gated by researchers. Noninvasive cardiac z is the valence of the ion, F is the Faraday electrophysiology imaging records the constant, and Co and Ci are the concentra- heart’s electrical activity from hundreds of tions of the ion outside and inside the cell, electrodes placed on the surface of the respectively. patient’s torso and therefore provides We herein present the basic theory of much more information than a 12-lead TCM syndrome computer modeling based ECG recording. Through mathematical cal- on noninvasive cardiac imaging to allow for culation of reconstruction algorithms, the visualization of the most basic TCM syn- reconstructed heart model is a machine- dromes (Yang excess, Yin excess, Yang readable description of the underlying deficiency, Yin deficiency, and lack of mathematical physics model. It reveals the detailed three-dimensional (3D) electro- both Yin and Yang). Because correct syn- physiological activity of the heart (including drome identification is the premise and location, magnitude, and trend). foundation of treatment in TCM, examina- This approach has been clinically applied tion of the correctness of syndrome differ- to assist in the diagnosis of cardiac entiation with assistance of TCM syndrome abnormalities,15–29 but it has not been computer models derived from noninvasive used in TCM to date. In TCM, the imbal- cardiac electrophysiology imaging has ance between Yin and Yang is considered broad clinical value in cardiovascular dis- the root cause of a disease. Elucidation of ease prevention and treatment. the physical background of a traditional diagnosis in relation to Yin and Yang is Methods clinically meaningful. Yang is associated with qualities such as heat, movement, Three-dimensional cardiac electrophysiolo- activity, and light, while Yin is associated gy imaging is a novel noninvasive imaging with qualities such as cold, rest, passivity, modality that allows for visualization of the and darkness. More concretely, Yang cardiac activity of the entire heart from excess results in heat syndrome while Yin body surface potentials measured with hun- excess leads to cold syndrome, and Yang dreds of electrodes together with heart– deficiency causes cold syndrome whereas torso anatomic information obtained from Yin deficiency induces heat syndrome. computed tomography or magnetic reso- According to the Nernst equation (1), the nance imaging scans. The ECG signals electrical gradient across the cell membrane from hundreds of leads, which record that prevents the net diffusion of an ion can much more information than 12-lead be changed by temperature; thus, the imbal- ECG, are used to noninvasively reconstruct ance between Yin and Yang is probably the heart’s electrical activity through ECG reflected by altered cardiac electrical forward problem and ECG inverse problem Cen et al. 1583 calculation. Variations in torso shape, heart where A is the transfer matrix from the car- size and location, and internal inhomogene- diac equivalent sources to the body surface ities might influence the imaging results. potentials in a given torso volume conduc- To solve the ECG inverse problem, a tor, V is the vector of the measured body model of the forward problem is required. surface potentials at one sampling instant The ECG forward problem involves calcu- t, and X is the vector containing the lation of the body surface potentials from unknown parameters of the cardiac inverse equivalent cardiac sources using the solution at t. Maxwell equations:30 The ECG signals from hundreds of leads are used to reconstruct the heart’s @ðlHÞ þrE ¼ 0 (2) electrical activity based on the transfer @t matrix obtained from forward problem calculation. In the ECG inverse problem, and the number of surface leads is generally still smaller than the number of varia- @ðeEÞ bles; some techniques used to obtain þrH ¼J (3) @t unique solutions were discussed in our previous papers.32,33 This reconstructed where E is the electric field, H is the mag- heart model is able to reveal the complex netizing field, e is the electric permittivity electrical system of the whole heart in relating the electric flux density to the elec- more detail and thereby provide a reli- tric field intensity, and l is the magnetic able basis for treatment in a noninvasive permeability relating the magnetic flux den- way. For example, it can locate the sity to the magnetic field intensity. region of arrhythmic activity in the The matrix describing the relationship heart. Thus, we plan to use this tech- between cardiac electrical activity and body nique for TCM syndrome computer surface potentials is referred to as the transfer modeling in our study, which is described matrix. A finite difference analysis model, below. which is partly described in our previous 31 paper, is chosen to numerically solve the TCM syndrome computer ECG forward problem and obtain the trans- fer matrix. The transfer matrix obtained from modeling of heart palpitation forward problem computation is then used in Research plans ECG inverse problem calculation to noninva- sively reconstruct the cardiac activity. This multicenter, large-scale, long-term The ECG inverse problem involves prospective study will be carried out to determination of the electrophysiological develop machine-readable TCM syn- information of the heart source from the dromes of heart palpitation. Although measured body surface potentials, which palpitation is usually benign, it is are recorded via an array of electrodes potentially life-threatening. A full descrip- placed on the patient’s body surface to mea- tion of the experiment in the form of a sure the difference in electrical potential technology roadmap is shown in during impulse propagation. The mathe- Figure 1. matical equation is represented as follows:15 A total of 50,000 patients with newly diagnosed heart palpitation will be enrolled AXðtÞ¼VðtÞ (4) to ensure that statistically significant results 1584 Journal of International Medical Research 47(4)

Figure 1. Technology roadmap showing the research steps of TCM syndrome computer modeling based on 3D noninvasive cardiac electrophysiological imaging. TCM, traditional Chinese medicine; ECG, electrocardiography. are obtained. The inclusion criteria are the TCM diagnostic techniques. The five as follows: groups represent five different syndromes: Yang excess, Yin excess, Yang deficiency, 1. Male or female patients aged >18 years Yin deficiency, and lack of both Yin and 2. Patients with a definitive clinical diagno- Yang. The baseline data of the participants sis of heart palpitations will be summarized using the form shown in Table 1. The exclusion criteria are as follows: Body surface electrical data of all patients will be acquired using a body sur- 1. Age of <18 or >75 years face potential mapping system, and mag- 2. Patients with a history of major neuro- netic resonance imaging scans will be psychiatric disorder performed to obtain a human torso 3. Pregnancy or within 6 months of delivery volume conductor model of the patients. 4. Unable or unwilling to comply with the The body surface potentials and heart– study protocol torso geometric information will then be combined using imaging software to calcu- After all patients undergo inspection, late the ECG forward problem and inverse auscultation and olfaction, inquiry, and problem, allowing for reconstruction of pulse-taking, they will be divided into 5 the dynamic cardiac electrophysiology groups (10,000 patients in each group) throughout the entire 3D volume of the according the differentiation results from heart for all patients. Cen et al. 1585

Table 1. Baseline data of the participants.

Patient number Name Sex Age Height Weight

Inspection Vitality: Complexion: Tongue coating: Body (head, neck, five sense organs...): Auscultation and olfaction Auscultation: Olfaction: Inquiry Chills and fever: Perspiration: Diet and appetite: Defecation and urination: Pain: Sleep: Life history, family history, occupation...: Pulse condition Left hand Cun: Guan: Chi: Right hand Cun: Guan: Chi: TCM syndrome differentiation Electrocardiography Echocardiography assessment

Four consecutive heartbeats will be every time instant. The simulation results reconstructed and analyzed for each of noninvasive imaging will be compared patient. The whole-heart model will be with those from invasive endocardial map- divided into 36 regions (apical, mid, and ping systems such as the EnSite System and basal segments of the anterior, lateral, and the CARTO System as part of the valida- inferior regions of both atria and ven- tion process. tricles). The activation time, recovery time, Vectorcardiography is generally consid- and QRST integral will be analyzed within ered superior to standard ECG with respect each region, and comparisons between to its diagnostic and prognostic value. Of groups will be performed to identify the the three major limited lead systems,34–36 main differences and similarities. the vectorcardiogram derived via Kors’ regression-related transformation is gener- Validation ally accepted as the best approximation. To assess the diagnostic and predictive abil- The reconstructed whole-heart model com- ities of our proposed method, the Kors- puted by 3D noninvasive imaging of cardi- derived vectorcardiogram will also be used ac electrophysiology provides information for multiple comparisons. regarding electrical depolarization and repolarization of myofibers at different Sample size and patient recruitment sites and in different time periods; it includes the magnitude and direction of Determination of the sample size required the current at any given location and to achieve a significant result is a key 1586 Journal of International Medical Research 47(4) consideration in this study. Because we lack effects on lipid profiles, antioxidant status, sufficient prior information regarding syn- and flow- and nitroglycerine-mediated dila- drome differentiation and treatment effects, tation of the brachial artery in patients with a large number of participants needs to be mild hyperlipidemia. Heart failure with a enrolled to provide statistically reliable preserved ejection fraction can be attributed results. Additionally, if all of the developed to palpitation, thoracic obstruction, edema, algorithms for comparison of the heart or other conditions according to its clinical models will be verified in Step 5 using new manifestations. Ventricular remodeling is patients’ data as shown in Figure 1, the the inherent factor involved in the latent number of patients required in this study syndrome of heart failure, which is closely will be relatively large. For these reasons, associated with blood stasis, and Yin asthe- our target sample size is 50,000. nia can cause blood stasis, leading to the Patients will be recruited from Chinese inability of heart Qi to promote the tertiary hospitals and one German hospital. normal operation of blood in the vessel Recruitment of enough patients without because of inadequate amounts of heart delays lasting several years is critical in Qi and heart Yin. The main treatment of this study. The contingency activities heart failure with a preserved ejection frac- (including initiating backup hospitals and tion is replenishing Qi and nourish- 42 launching advertisements) are well planned ing Yin. to ensure that a sufficient number of Diagnosis and treatment in TCM are patients will eventually be included. mainly based on syndrome differentiation. Multidisciplinary computational modeling Clinical relevance approaches43–48 have become valuable tools for diagnosis, therapy, and prevention 37 Chen et al. showed that Western medicine of diseases in the clinical setting, but these combined with Chinese medicine based on tools have not been used in TCM syndrome syndrome differentiation provided more differentiation to date. Because correct syn- effective treatment than Western medicine drome differentiation is fundamental for alone. It not only reduced systolic blood effective treatment of diseases, this project pressure but also improved diastolic blood is being performed to develop an pressure, which might lower the incidence application-oriented, machine-readable of cardiovascular and cerebrovascular TCM Yin–Yang syndrome computer 38 events. Han et al. reported that Chinese modeling system for cardiovascular disease medicinals with properties of warming with the aid of a noninvasive cardiac elec- Yang and benefiting Qi had a significant trophysiology imaging technique. The effect on improving the left ventricular ejec- TCM syndrome computer modeling tion fraction in rats with heart failure. system for heart palpitation will be estab- Samuels et al.39 evaluated the effect of the lished in combination with a computational botanical compound Lcs101 on breast electrodynamics technique, signal process- cancer. A study by Javid et al.40 suggests ing, and statistical analysis to allow for that supplementation with the herbal med- visualization of the most basic TCM syn- icine Melissa officinalis may improve the dromes: Yang excess, Yin excess, Yang defi- ejection fraction, maximum workload, car- ciency, and Yin deficiency. The following diovascular serum biomarkers, and blood two important topics will be studied in pressure in patients with chronic stable this project: reconstruction of a cardiac angina. Ozdemir€ et al.41 found that electrophysiology space–time model of Origanum onites distillate had beneficial healthy people and of patients with Cen et al. 1587 cardiovascular disease; and development transported throughout the whole body, of dynamic classification algorithms to providing nutrients to and removing waste compare the heart models in different time products from the tissues. The sufficiency or periods. All of the proposed approaches insufficiency of Qi and blood can affect the will be verified by large-scale patient- heart’s electrical activity. Thus, the herein- based research. described noninvasive cardiac electrophysi- ology imaging method is suitable for trans- Discussion lating TCM syndromes into a computable format of the underlying mathematical In the herein-described study, we will gen- physics model to offer evidence-based eralize five cardiac electrophysiological standards for ensuring correct evaluation computer models corresponding to the five of TCM diagnoses and rigorous, scientific TCM syndromes of palpitation, thereby data for demonstrating its efficacy. providing a machine-readable and objective basis for identifying the TCM syndromes of Although malfunction of other organs can heart disease. also cause Yin–Yang imbalance, this imbal- Although the organs have different phys- ance would be reflected in the cardiac elec- iological functions, they are all connected trical activity. Thus, a specific by meridians involved in the circulation of electrophysiological condition of the heart blood and Qi,49,50 which is one of the fun- could lead to a specific Yin–Yang diagnosis, damental substances that maintains life which would in turn suggest a specific car- activities. This is the holistic concept in diac condition. TCM. In TCM, the heart is a “monarch Two important themes in clinical TCM organ” in the unity of the human body. are “treating the same disease with different The heart, consisting of heart Yin and therapies” and “treating different diseases heart Yang, is thought to dominate blood. with the same therapy.” Thus, the present Under the impulse of heart Qi, blood is technique may have general implications in

Figure 2. Reconstructed whole-heart model computed by three-dimensional noninvasive imaging of car- diac electrophysiology. 1588 Journal of International Medical Research 47(4)

Figure 3. Reconstructed whole-heart model. describing and diagnosing diseases—not of Yin and Yang, which are basic concepts only palpitation but also other cardiovascu- in TCM. Noninvasive 3D cardiac electro- lar diseases such as thoracic obstruction, physiology imaging was used to integrate angina pectoris, and asthma. Furthermore, TCM and Western medicine toward the cardiac electrical activity at different levels development of computer modeling of can be modified by medications; therefore, TCM syndromes in the field of cardiovas- the method can be applied not only to cular disease. Temperature changes have examine the correctness of syndrome differ- drastic effects on the cardiovascular entiation for disease treatment but also to system. Because Yin excess causes cold syn- quantify the effect of TCM prescription. drome and Yang excess leads to heat syn- Hypothetically, because the balance in drome, the five basic syndromes are the autonomic nervous system is probably expected to partially reflect the dynamics strongly related to Yin and Yang (Yin is of temperature-induced changes in cardiac perhaps parasympathetic and Yang is per- electrical activity. The final step of applying haps sympathetic), our proposed method the electrical data to create a machine- might also be suitable for modeling and readable TCM model for palpitation will describing the function of the autonomic not be described with actual data in our nervous system. forthcoming study. Considerably greater Figures 2 and 3 depict part of the simu- specificity in this step, coupled with our pre- lation results. The imaged 3D cardiac elec- liminary experimental results, will be given trical source can provide dynamic in a future large-scale patient-based study. information of the heart’s electrical activity This study is being performed to lay the at any given location within the foundation for TCM digitalization, provide 3D myocardium. an objective means by which to evaluate the In this paper, we propose a methodolog- correctness of TCM syndrome differentia- ical framework to develop computer models tion, quantify the effect of TCM Cen et al. 1589 prescription to avoid misdiagnosis and 8. Awasthi A and Kuchroo VK. The Yin and inappropriate treatment as early as possi- Yang of follicular helper T cells. Science ble, and explore the modern scientific 2009; 325: 953–955. basis behind TCM theory of treatment by 9. Gore J and Oudenaarden AV. The Yin and differentiating syndromes. Yang of nature. Nature 2009; 457: 271–273. 10. Dunbar CE. 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(HfpEF). Journal of Practical Traditional regeneration to the clinic. Wiley Interdiscip Chinese Internal Medicine 2014; 28: 172–175. Rev Syst Biol Med 2015; 7: 183–194. 43. Muheremu A, Li H, Ma J, et al. 47. Bozzetto M, Rota S, Vigo V, et al. Clinical Establishment of a three-dimensional finite use of computational modeling for surgical element model of severe kyphotic deformity planning of arteriovenous fistula for hemo- secondary to ankylosing spondylitis. J Int dialysis. BMC Med Inform Decis Mak 2017; Med Res 2017; 45: 639–646. 17: 26. 44. Jamal S and Scaria V. Cheminformatic 48. Cvitanovic T, Reichert MC, Moskon M, models based on machine learning for et al. Large-scale computational models of pyruvate kinase inhibitors of Leishmania liver metabolism: how far from the clinics? mexicana. BMC Bioinformatics 2013; Hepatology 2017; 66: 1323–1334. 14: 329. 49. Cen W, Hoppe R and Gu N. Mental activity 45. Tomas TC, Moskon M, Mraz M, et al. and organ: specific emotions to specific Computational modelling of liver metabo- organs? J Complement Med Alt Healthcare lism and its applications in research and 2017; 3: 555605. the clinics. Acta Chim Slov 2018; 50. Holland A. Voices of Qi: an introductory 65: 253–265. guide to traditional Chinese medicine. 46. Carlier A, Geris L, Lammens J, et al. Berkeley: North Atlantic Books, 2000. Bringing computational models of bone SHS W eb o f Conferences 60, 01001 (2019) https://doi.org/10.1051/shsconf/2019 6001001 PHECSS2018

Study on the Psychotherapy of Martial Arts’ Yin- Yang Balance Mode for Negative Emotional Energy Conversion of Neurogenic Depression

Zhong Bilai

(Mental Health Education Counseling Center of Heyuan Polytechnic, Heyuan, Guangdong, 517000)

Abstract Objective:The Psychotherapy of Martial Arts’ Yin- Yang Balance mode to convert the negative Emotional Energy of neurodepressive patients was studied. Methodes: By using the self-rating depression scale (SDS) and self-rating anxiety scale (SAS) for pre-test and post-test. Results: The results showed that there were significant differences in depression and anxiety in patients with neurodepression before and after the test, and the emotions of depression and anxiety go from being serious back to normal state. The Psychotherapy of Martial Arts’ Yin- Yang Balance mode has significant effect on the negative emotional energy conversion of neurogenic depression.

emotional energy conversion. The emotions of patients 1 Introduction with neurogenic depression are imbalanced, usually driven by negative emotion. Based on clinical case The psychotherapy through the model of Yin- Yang analysis, the psychological problems of patients with Balance in Martial Arts, an original creation by Zhong neurogenic depression can be summarized as two Bilai in October 1995, is mainly targeted at the training imbalances: First, negative emotion accounts for the and treatment of emotional and mental energy majority of time, while positive emotion occupies a small transformation of neurogenic depression. It is based on part of time, that is, the activity time of negative emotion the principle of dynamic energy transformation of Yin is more than that of positive emotion; Second, the and Yang movement in Chinese martial arts. It mainly intensity of negative emotion is strengthened, and the adopts the model of separating ego-subject from object intensity of positive emotion is weakened or suppressed. and converting emotional psychological energy into the It means that negative emotional energy drives negative core technology of psychotherapy.The negative tendencies and negative behaviors are significant, while emotional energy of neurodepressive patients is positive emotional energy drives positive tendencies and transformed, filled, diluted, and drugs are avoided, so as positive behaviors are not significant, and the driving to achieve positive and negative emotional balance, force for negative emotional energy are greater than that eventually mental health will gradually be restored. for positive emotional energy, which is called "the Yin-Yang imbalance psychology", also known as the " 2 Description of problem Yin-Yang imbalance." It has been found in clinical practice that patients Chinese martial art is a Yin-Yang balanced movement with neurogenic depression often have a consciousness technique that emphasizes attack and defense, and the of active help-seeking, which is different from mental martial art’s movement is a process of stabilizing depression. The patients with mental depression often do emotions, emphasizing the “ideas” of movements and not have the initiative to seek help, but both have suicidal dynamic processes, that is, emphasizing “focus and tendencies and behaviors, accompanied by complex concentration”. In addition, it gives emphasis on emotion features. The consciousness of the patients with conversion of Yin-Yang balance, having a stable mental depression is unclear, and the main treatment for emotional effect. So, the emotional energy can also be them is drug therapy, supplemented by psychotherapy. converted mutually by martial arts’ movements as a The consciousness of patients with neurogenic carrier. Because emotion can generate motivation, that is depression is clear, and psychotherapy is the main drive, the movement process of Chinese martial arts is a treatment, while drug therapy is difficult to work. Once power-driven movement that requires emotional energy you stop taking the medicine, the depression will relapse. production, as well as constancy of purpose and positive In clinical cases, it is a common phenomenon that and stable emotion to drive martial arts’ movements. neurological depressive symptoms often relapse, and Then, martial arts’ movements become a carrier for some patients with neurogenic depression will feel * Corresponding author: [email protected]

© The Authors, published by EDP Sciences. This is an open access article distributed under the terms of the Creative Commons Attribution License 4.0 (http://creativecommons.org/licenses/by/4.0/). SHS W eb o f Conferences60, 01001 (2019) https://doi.org/10.1051/shsconf/2019 6001001 PHECSS2018

desperate after repeated relapses and even choose suicide 3.1.2 Operation procedure to end the pain of “Yin-Yang imbalance”. In the treatment process of clinical cases, it could Before the training of negative emotional energy find that the psychology of patients with neurogenic conversion by martial arts’ Yin-Yang balance mode depression is usually reflected in the dark side, and the psychotherapy, the preliminary diagnosis is made side of the sun is difficult to reflect. For the emotional according to the basic information of the help seeker, and psychology of this Yin-Yang imbalance, in present, the the degree of depression and anxiety are evaluated, research on whether negative emotional energy could be which is consistent with the medical record of the help converted through Chinese martial arts’ movement as a seeker. For example, Tan is female, 17 years old, born carrier has not been found at home or abroad. Therefore, naturally, whose parents are real estate businessman, in the “Psychotherapy of Martial Arts’ Yin- Yang Balance good financial condition and in a harmonious family. She Mode” found by Zhong Bilai in 1995 is utilized in this grew up with parents and smoothly, has not experienced study. This therapy mainly adopts the mode of negative major negative accidents. She has a total of 3 siblings, emotional energy conversion, avoiding the use of drugs, ranked first, with one brother and one sister, studying in and converts internal driving force into exercise high school as freshman. Her disease course is three dynamics and psychological balance mode. It can years, and 6-times attempted suicide occurred (suicidal enhance will and physique, improves the immune behaviors were found and blocked by her parents). The function of patients, and achieves the purpose of hospital medical record shows she has neurologic eliminating depression. After more than 20 years, this depression and the condition was moderate. The help mode takes the clinical practical results as the main seeker's self-report is consistent with the parent's research target and those with neurological depression statement. Before the training of negative emotional and consciousness of active help-seeking as the main energy conversion by the psychotherapy of martial arts’ object to explore. Yin-Yang balance mode, SDS and the SAS are used to test. The raw score of anxiety in pre-test is 38, while the standard score of anxiety is 47.5, and raw score of 3 Research methods depression is 51, while the standard score of depression is 63.75, which is consistent with the medical record. 3.1 Subjects 3.2 Martial arts’ Yin-Yang balance mode The subjects studied (those with neurogenic depression) psychotherapy process were initiatively to seek help, possessing the medical records of the top three hospitals. The diagnosis in the medical records showed that the degrees of depression 3.2.1 Negative emotional energy conversion were mild, moderate, and severe. They had suicidal selection tendencies and behaviors, with the longest disease course Chinese martial arts movements must be improved by of 25 years and the shortest of 3 years. The oldest is 42 researchers before serving as carriers to convert negative years old, the youngest is 14 years old. The information emotional energy for the purpose of operation and of the name, specifications and quantity, usage and verification. If neuropathic depression (subject) first uses dosage, duration of neurologic depression, length of martial arts Yin-Yang balance mode psychotherapy, it is hospital stay, etc. of the prescription drug are necessary to test the negative emotional energy accompanied. conversion effect for 10-20 minutes. The effect A recent study of 62 subjects was randomly selected experience is subject to the self-report of the subject. If for statistical analysis. the subject feels the self-experience ineffective, the mode is abandoned. If the self-experience is considered 3.1.1 Basic information of the help seeker effective, the conversion will be continued. Usually, the subject will report it orally. In each course of treatment, The basic information of the help seeker shows: birth only 4-6 steps of martial arts carrier movement are used, time or age, born naturally or not, gender, family and it cannot exceed 7 steps at most. The first to third background, growth experience, education level, marital steps of the first treatment are the test steps first used by status, physical problems (including physical symptoms), the subject, and the fourth step and later are the formal psychological problems, social problems (including negative emotion conversion steps. When the test on the interpersonal relationships), medical history and current subject treated first time is effective, it is no longer condition. The key information is the measured data of necessary to test it and should treat it directly. The depression degree, using the self-rating depression scale following are the seven initial steps that are commonly (SDS) and the self-rating anxiety scale (SAS), which used to the selection of negative emotional energy both are self-rating scales containing 20 items and conversion segments. four-level score, respectively. The SDS is used to The first step: wrap both hands circling forward and measure the severity of depression and its variation in backward 10 times, respectively. therapy, while the SAS is applied to assess the subjective Requirements: Straighten both hands, exert strength feelings of patients in anxiety. slightly. Circling must be coherent, natural, and smooth. Guide patients to focus all attention on the experience of

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exercise, and silently count the number of circling. Every time you finish, you must stand naturally, stand The second step: bend forward to convert energy. with two legs in shoulder width, make your head straight, (1) Function your neck straight, and your shoulders flat, look ahead Its function is to make the energy conversion of the and take three deep breaths. upper Yang and lower Yin to balance. (4) Movement main points (2) Steps Straighten your knees, and when your upper body is Stand with your feet together, hands and fingers bent forward, chest out, arch the back and contract your crossed, and lift straight arms with palm up; Bend your hip. upper body forward, chest out, arch the back, and make (5) Notes hands touched the ground as much as possible. Then Each step of the movement should be repeated three loosen both hands, wrap both hands to round the legs, times. Each movement must be slowed down, and the and hold the two heels, trying your best to make your head should be close to the calf as much as possible. You upper body and face close to your legs. This movement should not move fast so as to maintain natural breathing should be done 3 to 5 times in a row. (see Figure 2-1 to Figure 2-3). (3) Mental and physical relaxation

Figure 2-1 Figure 2-2 Figure 2-3 The third step: half-squat leg pressing left and right to After half-squat leg pressing left and right, you must convert energy. stand naturally, stand with two legs in shoulder width, (1) Function make your head straight, your neck straight, and your Its function is to make the energy conversion of the shoulders flat, look ahead and take 3~5 deep breaths left Yin and right Yang to balance. naturally. Movement on the right side is the same as the (2) Steps left side ( as seen in Figure 2-4 ~ Figure 2-6). The right leg bends to the knees and the whole foot (4) Movement main points touches the ground; Stretch your left leg to the left, Straighten waist and look up. One leg is all squat, buckle the toes inwards; both hands respectively grasp while the other leg is straight, and the two feet press the two insteps and half squat to the left; Straighten your against the ground. If the head can move closer to the waist, turn to the left and press forward, and squat to the stretched foot, the effect is better. left and right alternately. (5) Notes General requirements: Turn to the left first and then Each step of the movement should be repeated three right, 3 to 5 times for left and right in a low, respectively. times, and each movement must be slowed down. You (3) Mental and physical relaxation should not move fast so as to maintain natural breathing.

Figure 2-4 Figure 2-5 Figure 2-6 (6) Kicking legs in flexion and extension to convert leg with the knee bent, make the thigh flat with the waist, Legs kicking: Legs stand side by side, with arms and straighten the right foot (Fig. 2-01). When the knee is akimbo, or clench two hands into fists hanging on the close to the horizontal level, the knee is quickly and waist (fist heart up). During the movement, lift the right violently kicked forward, and the force is reached to the

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toe. Make the thigh and the calf in line, higher than the Chest out, straighten waist, stretch your feet straight, waist, and the left leg stretches or slightly bends. Both and contract your hip. Kicking needs a strong force (i.e. eyes should look at the front horizontally (Figure-02). explosive force). Movement main points:

Figure 2-01 Figure 2-02 The above steps are utilized in the martial arts’ (3) Movement main points Yin-Yang balance mode psychotherapy used in the first Straighten two legs, stand with two legs in shoulder time to test the emotional energy conversion effect width, and relax your waist. When you swing backward, experience. The help seekers’ orally report raise your head and chest out, and waist swing should be self-experiences, which shows it effective. The following compact and flexible. The whole body is in the shape of a emotional energy conversion is continued. bow, and the time must be about 8 to 10 seconds. Open The fourth step: Swing waist to convert energy your mouth as much as possible and exhale three times in (Unity of heaven and nan) a row, making the airflow in Dantian (in the abdomen) to (1) Function be smooth. Its function is to coordinate and balance the energy of (4) Notes the back Yin and the abdominal Yin and the energy of the Each step of the movement should be repeated three upper Yang and lower Yin, that is, to make the energy of times. Relax your whole body, and the body and limbs Ren-Duo pulses coordinated and balanced. should not be stiff. Try to relax and breathe naturally (as (2) Stand with your feet apart, straighten your arm seen in Figure 2-7, Figure 2-8). forward, and lift up, with palms facing each other. With (5) Brush waist the waist as the axis, the feet stand steady, raise your Stand with two feet apart, slightly wider than head up (tilt your head back as far as you can). The shoulder. Bend your upper body forward, With the hip whole body is in the shape of a bow (duration of 8 ～10 joint as the axis and stretch two arms to the left front and seconds). Open the mouth as much as possible, exhale lower. Then swing two arms, and overturn and circle three times in a row, then stretch the upper body forward with the upper body forward, right, backward, and left. and backward and swing your waist, accompanied with Brush waist left and right alternately. both arms swung. Do it three times in a row.

Figure 2-7 Figure 2-8 (6) Main points Each step of the movement should be repeated three Straighten two legs and take your waist as the axis to times. Relax your whole body, and the body and limbs overturn and circle flexibly and smoothly (as seen in should not be stiff. Try to relax as much as possible. Figure 2-9 and Figure 2-10). Stand on two feet steadily and keep breathing naturally. (7) Notes

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Figure 2-9 Figure 2-10 The fifth step: push the palms forward before palms down to the body obliquely downward, and eyes opening your feet, turn your palms and hold fists to to the front (as seen in Figure 10-51). convert energy (2) Lift both arms up and flex elbows beside two ears, (1) Take a step to the left with your left foot, in a eyeing on the front (as seen in Figure 2-11 and Figure shoulder width, and at the same time, change two fists to 2-12).

Figure 2-11 Figure 2-12 (3) Push palms forward slowly from both ears, look at both hands (see Figure 2-14). with the back of the hand up and the little finger side (5) Keep moving upward and take back two hands in front, and look at your hands (see Figure 2-13). immediately to the waist. Hold fists, close your left (4) Push your hands forward to the shoulder height, foot simultaneously, and look at the left front (see supinate two wrists and overturn the palms down, and Figure 2-15).

Figure 2-13 Figure 2-14 Figure 2-15 (6) Movement main points convert energy When pushing the palms forward, make your head (1) Lift the left leg with the knee bent to the front of straight, your neck straight, chest out, arch the back, and the body, clench the left hand and twist it above the head; constrict your hips, with eyes on your palms. The shock the right foot to the inner side of the left foot, bend movements of overturning palms and constriction should your knees and half squat; Simultaneously punch the be fast and powerful, keeping eyes on the left. right fist down to the left palm with the fist back in front The sixth step: shock the foot and strike downward of the body (center of gravity on the left leg), and look at with fist, punch the fist forward in horse stance to the right fist (As seen in Figure 2-16 and Figure 2-17).

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Figure 2-16 Figure 2-17 (2) Stretch the right leg, punch the left fist forward (4) Lift the right leg with the knee bent to the front of (center of gravity on the left leg), and look at left fist (see the body, clench the left hand and twist it above the head, Figure 2-18). shock the left foot to the inner side of the right foot, bend (3) The left foot fall into a horse stance, punch the your knees and half squat; Simultaneously punch the left left fist, punch the right fist (center of gravity between fist down to the right palm with the fist back in front of the two legs), and look at the left and right fists (see the body, and look at the left fist (see Figure 2-21 and Figure 2-19 and Figure 2-20). Figure 2-22).

Figure 2-18 Figure 2-19 Figure 2-20 (5) Stretch the right leg (center of gravity on the left punch the right fist, punch the left fist (center of gravity leg), punch the left fist forward, and look at left fist (see between the two legs), and look at the right and left fists Figure 2-23). (see Figure 2-24 and Figure 2-25). (6) The right foot falls down into a horse stance,

Figure 2-21 Figure 2-22 Figure 2-23

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Figure 2-24 Figure 2-25

(7) Movement main points: repeated three times. The height of the fist is the same as Lift both knees and twist both arms upwards. that of the shoulder, and the line of sight is in the same Shocking feet should be coordinated with striking direction as the fist. downward with fist. When striking downward with fist, (9) Metal and physical relaxation: After the energy do not bow your head and arch your back. You should conversion of shocking foot, striking the fist and stretch the leg to the level of your knees, and the support punching the fist in horse stance, stand naturally, with leg should be slightly bent. When punching the fist, twist two legs in shoulder width. Your head should be straight, your waist, flatten shoulders, and straighten the upper your neck should be straight and your shoulders need to body. Punching the fist in horse stance requires steady be flat, with eyes on the front, hands drooping naturally feet, straight shoulders, speediness and the power. and deeply breathing 3 ~5 times naturally (as seen in (8) Notes: Each step of the movement should be Figure 2-26 and Figure 2-27).

Figure 2-26 Figure 2-27

The seventh step: subject and object separation Psychological consultant's guidance. After the training of technology the picture content which takes the separation technology The subject and object separation technology as a carrier, the training of subject-object separation (hereinafter referred to as the subject-object separation technology is carried out with the realistic physical scene technology) mainly uses the picture content as the carrier as the carrier. The so-called realistic physical scene is to of the subject-object separation technology. The picture use the physical scene in the visible scope of the help has a size of 30cm wide and 42.5cm long, with positive seeker as the carrier. The training method is the same as and neutral picture content, shown as Figure 2-28 and the picture, and one course of treatment can only use 3-4 Figure 2-29. The help seeker maintains a distance of pictures. 75cm-85cm from the picture, and the distance can be The following is one of the selections of the adjusted according to the vision of the help seeker. The subject-object separation technology. help seeker observes and responds according to the

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Figure 2-28 Figure 2-29

(1) The first picture of the subject-object separation Help seeker: They are all washing clothes. technology Psychological consultant: What is the depth of the Psychological consultant: Observe the photographic river? picture (see Figure 2-30), Help seeker: Not very deep, someone standing in the Psychological consultant: At first glance, what did river. you see in the picture? Psychological consultant: How wide is the river? Help seeker: Someone is riding a bicycle. Help seeker: The river is relatively wide. More than a Psychological consultant: What do you think of when dozen people in a row wash clothes, so the river is 20 you see a bicycle? meters wide at least. Help seeker: I think the cyclist (who is riding a bike) Psychological consultant: There should be a width of is very good at it. more than 20 meters. Is the scene of the picture rural or Psychological consultant: Why do you think his urban? technique is very good? Help seeker: It should be rural. Help seeker: The cyclist can freely enter and exit on Psychological consultant: How did you judge? such a narrow and curved road, so his technique is good. Help seeker: Now the small rivers in urban areas are Psychological consultant: Yes, his technique is very not so clean, and the water is polluted, not suitable for good. How wide is the road surface? washing clothes. Only the mountainous rural areas have Help seeker: It should be about 60 cm. such rivers, and people in the urban areas use washing Psychological consultant: It should be this width. machines, so it is a rural river. What kind of crops are on both sides of the path? Psychological consultant: In what other ways can you Help seeker: The species is corn. explain the river is in the countryside? Psychological consultant: What is the weather in the Help seeker: The buildings next to the small river are painting? not neat, lack of systematicness and planning, and look Help seeker: The sky is clear. messy. Psychological consultant: What is the temperature in Psychological consultant: It should be a small river in the picture? the countryside, and rural buildings have a messy beauty. Help seeker: The weather should be hot. He is in This theory can be found in aesthetics. According to the shorts and short-sleeved tops, with a straw hat on his theory of aesthetics, messy is a kind of beauty, which is head. called messy beauty. Psychological consultant: You observe it very Help seeker: There are a few messy willow trees in carefully! the picture, uneven and picturesque farmhouses look Help seeker: It is the way you taught me (laughs)! beautiful. Psychological consultant: You close your eyes now Psychological consultant: Yes, this picture is also and describe the picture. beautiful. Help seeker: The sky is clear, the corn is blooming, (4) Summarize the second picture content and the air is very good. There is a man in the curved and Psychological consultant: You close your eyes now narrow cornfield, free to ride a bicycle, with a good and describe the contents of the whole picture. technique. Help seeker: Describe the contents (omitted) (2) Summarize the contents in the first picture (5) The third picture of the subject-object separation Psychological consultant: You close your eyes now technology and describe the contents in the whole picture. Psychological consultant: Let us take a look at the Help seeker: Describe the contents (omitted) third picture (see Figure 2-32). (3) The second picture of the subject-object Psychological consultant: What do you see at first separation technology sight in the picture? Psychological consultant: Look at another picture Help seeker: The first thing I saw was three ducks. (see Figure 2-31). Psychological consultant: What did you see at the Psychological consultant: What did you see at first second sight in the picture? sight? Help seeker: There is a man who grazes by the river. Help seeker: Many people are in the river. Psychological consultant: What is the depth of the Psychological consultant: What are you doing? river?

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Help seeker: Probably less than 1 meter. It should be Help seeker: It should be summer! at a depth of about 70 cm. Psychological consultant: Correct, the spring grass Psychological consultant: How did you judge the just grows out, not so lush. You close your eyes now and depth of the river? describe the picture. Help seeker: It can be seen the cows is in the water, Help seeker: OK! In the picture, there are three ducks and the water rises to the part of the cow's leg. on the grass by the river. One duck is swimming in the Psychological consultant: Is there any rapid flow in river. There is also a man who grazes by the river. The the stream? cow grazes in the creek and prepares to go ashore. The Help seeker: The river is very calm. man is a hat on his head, and the river is very calm, Psychological consultant: Look again. Can you see which reflects a beautiful village reflecting in summer three ducks in the picture? (laughs). Help seeker: There are four ducks, and one is in the Psychological consultant: You described it very well. river. At first glance I did not see it clearly (laughs). It is a beautiful village in summer. Your memory is Teacher you observed it carefully. recovering quickly. Psychological consultant: It is also the second time to Help seeker: Thank you for your praise! see it clearly. What season is reflected in the picture? (6) Psychological consultant: You close your eyes Help seeker: Is it in spring? now and describe the contents of the whole picture. Psychological consultant: Is the grass in spring so Help seeker: Describe the contents (omitted) high and so lush?

Figure 2-30 Figure 2-31 Figure 2-32 The eighth step: homework assignment be measured. Task 1: After working every day, implement self-training of subject and object separation technology 3.3 Data Processing with the scene as a carrier in the visible scope. It should be curiously appreciated and analyzed. In this process, (1) Before and after the 30-days training of negative the subjective feelings and emotion must be separated emotion conversion by martial arts’ Yin-Yang balance from the objective scene, focusing on the subject and the mode psychotherapy, depression and anxiety are object itself. The training review of carrier movement measured by the depression self-rating scale (SDS) and conversion by the Yin-Yang balance mode psychotherapy anxiety self-rating scale (SAS). In the files of recent should be finished for 1-2 times 30 minutes before going cases, 62 help seekers with neurogenic depression were to bed every day. randomly to perform pre-test and post-test. As for the Task 2: Choose the appropriate time from afternoon information such as telephone, address, and medical to 20 o’clock every day. The patient will do the outdoor records were kept confidential and inconvenient to jogging exercise and increase the distance according to disclose. his physical condition every day, with an increase of at (2) SPSS 17.0 was used to conduct statistical least 50-100 meters. Jogging speed is also based on your processing own situation. 4 Research results and analysis 3.2.2 Negative emotion conversion interval duration by Martial arts’ Yin-Yang balance mode psychotherapy 4.1 Pre-test and post-test data For the help seekers in the mild and moderate condition, In Table 1, it was shown that after 30 days of emotional the negative emotion conversion interval by martial arts’ energy conversion by the martial arts’ Yin-Yang balance Yin-Yang balance mode psychotherapy is 6 days. Each mode, the anxiety and depression of 62 help seekers with carrier movement, carrier picture, and live-action carrier neurogenic depression were significantly reduced. For content are changed according to needs. The second example, Tan’s pre-test raw score of anxiety is roughly interval for severe help seekers is 3 days (called 38, while the standard score of anxiety is 47.5, and the encrypted conversion). If the third effect is significant, raw score of depression is 51, while the standard score of the fourth conversion interval is 6 days. Usually after the depression is 63.75. After negative emotional energy third or fourth time (30 days), depression and anxiety can conversion by the psychotherapy of martial arts’

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Yin-Yang balance mode, the raw score of anxiety is 32.4, Yin-Yang balance mode, the raw score of anxiety is 31, while the standard score of anxiety is 40.5, and the raw while the standard score of anxiety is 40.25, and the raw score of depression is 32.2, while the standard score of score of depression is 39, while the standard score of depression is 40.25. Bao’s pre-test raw score of anxiety is depression is 42. The table can explain that the effect of 40, while the standard score of anxiety is 65.25, and the martial arts’ Yin-Yang balance mode psychotherapy on raw score of depression is 51, while the standard score of the help seekers with neurogenic depression in negative depression is 70. After negative emotional energy emotional energy conversion is significant, as shown in conversion by the psychotherapy of martial arts’ Table 1.

Table 1 Pre-test and post-test raw score Item Pre-test Post-test Serial Name Sex Age RSA SSA RSD SSD RSA SSA RSD SSD Number 1 Wu male 42 40 50 48 60 34 42.5 37 46.25 2 Deng female 25 41 51.25 54.6 68.25 32.2 40.25 34 42.5 3 Liao female 16 41 51.25 58 72.5 32 40 45 56.25 4 Wang male 34 40 50 51 63.75 33 41.25 36 45 5 He male 17 48 60 50 62.5 34 42.5 34 42.5 6 Zeng male 15 51 63.75 49 61.25 29.8 37.25 30 37.5 7 Pan female 32 44 55 45 56.25 30 37.5 29.8 37.25 8 Huang female 24 47 58.75 50 62.5 32.2 40.25 32 40 9 Huang female 42 44 55 52 65 32 40 32.2 40.25 10 Tan female 17 38 47.5 51 63.75 32.4 40.5 32.2 40.25 11 Liu male 24 39 48.75 64 80 30 37.5 33 41.25 12 chen female 26 40 50 58 72.5 32.4 40.5 33.8 42.25 13 Liang female 17 59 73.75 61 76.25 34 42.5 33 41.25 14 Duan female 33 34 42.5 51 63.75 29.6 37 34 42.5 15 Chen female 19 40 50 56 70 36 45 53 66.25 16 Zhang male 28 55 68.75 55 68.75 37 46.25 36 45 17 Chen female 20 65 81.25 70 87.5 34 42.5 33.6 42 18 Huang female 19 51 63.75 50 62.5 33.8 42.25 34 42.5 19 Guo male 18 44 55 60 75 30 37.5 36 45 20 Lai female 21 40 50 50 62.5 32 40 33.6 42 21 Zhao female 22 45 56.25 48 60 29.8 37.25 34 42.5 22 Wang female 21 51 63.75 53 66.25 33.8 42.25 32.2 40.25 23 Li female 21 40 50 43 53.75 30 37.5 32.4 40.5 24 Zou female 19 45 56.25 50 62.5 32 40 3.4 4.25 25 Chen female 23 45 56.25 56 70 34 42.5 36 45 26 Chen female 17 47 58.75 50 62.5 32 40 3.4 4.25 27 Zhu male 20 43 53.75 49 61.25 32 40 32.2 40.25 28 Liu female 18 50 62.5 55 68.75 30 37.5 34 42.5 29 Ye female 18 38 47.5 57.2 71.5 30 37.5 36.2 45.25 30 Huang female 31 53 66.25 48 60 35 43.75 42 52.5 31 Diao female 20 55 68.75 56 70 32 40 33.8 42.25 32 Xu male 21 66 82.5 65 81.25 34 42.5 36.2 45.25 33 Huang female 20 44 55 55 68.75 32.2 40.25 33.8 42.25 34 Lai female 21 46 57.5 46 57.5 30 37.5 32.2 40.25 35 Lai female 16 39 48.75 55 68.75 29.6 37 36 45 36 Wu female 20 66 82.5 63 78.75 32.2 40.25 33.8 42.25 37 Zhang female 22 52 65 51 63.75 32.2 40.25 34 42.5 38 Gan female 20 41 51.25 47 58.75 29.8 37.25 32.2 40.25 39 Huang male 19 53 66.25 55 68.75 33.8 42.25 36.2 45.25 40 Yang female 20 62 77.5 66 82.5 32.2 40.25 33.8 42.25 41 Lai female 21 54 67.5 57.8 72.25 34 42.5 36.2 45.25 42 Xu female 23 65 81.25 66 82.5 32.2 40.25 33.8 42.25 43 Liu female 30 32 40 44 55 30.6 38.25 37 46.25 44 Zeng female 17 59 73.75 57 71.25 49 61.25 44 55 45 Lai female 28 39 48.75 52 65 32 40 33.8 42.25 46 Yang female 40 32 40 45 56.25 29.8 37.25 32.2 40.25 47 Ma female 36 39 48.75 52 65 34 42.5 43 53.75 48 He male 14 38 47.5 56 70 34 42.5 51 63.75 49 Huang female 22 49 61.25 52 65 34 42.5 36.2 45.25 50 Huang male 34 43 53.75 50 62.5 37 46.25 35 43.75 51 Zeng female 19 42 52.5 53 66.25 35 43.75 44 55 52 Zhang male 17 44 55 46 57.5 32 40 33.8 42.25 53 Yan male 39 53 66.25 49 61.25 29.6 37 29.8 37.25

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54 Liu female 28 44 55 54 67.5 33.8 42.25 32.2 40.25 55 Lai female 28 42 52.5 49 61.25 32.2 40.25 33.8 42.25 56 Feng male 21 39 48.75 52 65 33.8 42.25 36 45 57 Xu male 23 42 52.5 50 62.5 32 40 33.8 42.25 58 Wu female 21 45 56.25 45 56.25 32.2 40.25 32.2 40.25 59 Bao female 24 37 46.25 49 61.25 32 40 32.2 40.25 60 Chen male 27 37 46.25 41 51.25 37 46.25 32 40 61 Zhong male 16 39 48.75 50 62.5 30 37.5 38 47.5 62 Bao female 22 40 65.25 51 70 31 40.25 39 42.25 Note: RSA= Raw score of anxiety SSA= Standard score of anxiety RSD= Raw score of Depression SSD= Standard score of depression

32.648, while the standard score mean of pre-test anxiety 4.2 Comparison of pre-test and post-test mean is 57.4234, and the standard score mean of post-test values of depression and anxiety anxiety is 40.834. The raw score mean of the pre-test depression is 52.7839, and the mean value of the In Table 2, comparing with the pre-test mean of post-test depression is 34.338, while the standard score depression and anxiety in 62 patients with neurogenic mean of pre-test depression is 66.0806, and the standard depression, the post-test mean value had a significant score mean of post-test depression is 42.8185. reduction. The raw score mean of the pre-test anxiety is 45.741, and the mean value of the post-test anxiety is

Table 2 Comparison of pre-test and post-test mean values of depression and anxiety Standard N Mean values deviation Standard. Error of Mean Pre-test raw score of 62 45.7419 8.32916 1.05780 anxiety Post-test raw score of 62 32.6484 2.86704 .36411 anxiety Pre-test standard score 62 57.4234 10.41924 1.32325 of anxiety Post-test standard score 62 40.8347 3.57471 .45399 of anxiety Pre-test raw score of 62 52.7839 5.97857 .75928 depression Post-test raw score of 62 34.3387 7.22787 .91794 depression Pre-test standard score 62 66.0806 7.48479 .95057 of depression Post-test standard score 62 42.8185 9.00378 1.14348 of depression

standard score of pre-test anxiety and that of the post-test 4.3 Differences between pre-test and post-test of anxiety is significant. The raw score of pre-test depression and anxiety depression is significantly different from that of post-test depression. The difference between the standard score of In Table 3, there are significant differences between pre-test depression and that of the post-test depression is pre-test and post-test of depression and anxiety. The raw significant. score of pre-test anxiety is significantly different from that of post-test anxiety. The difference between the

Table 3 Differences between pre-test and post-test of depression and anxiety

Mean value t df Sig.(Double test) difference Lower limit Upper limit Pre-test raw score of 43.242 61 .000 45.74194 43.6267 47.8571 anxiety

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Post-test raw score 89.665 61 .000 32.64839 31.9203 33.3765 of anxiety

Pre-test standard 43.396 61 .000 57.42339 54.7774 60.0694 score of anxiety

Post-test standard 89.946 61 .000 40.83468 39.9269 41.7425 score of anxiety

Pre-test raw score of 69.518 61 .000 52.78387 51.2656 54.3021 depression

Post-test raw score 37.408 61 .000 34.33871 32.5032 36.1742 of depression

Pre-test standard 69.517 61 .000 66.08065 64.1799 67.9814 score of depression

Post-test standard 37.446 61 .000 42.81855 40.5320 45.1051 score of depression

balance mode, avoiding the side effects of drugs. It 4.4 Behavioral tendency changes in depression corrects the negative attention and negative memory from self-excessive attention of patients with neurogenic After 30 days of negative emotional energy conversion depression, and gradually covert to the positive attention training by the psychotherapy of martial arts’ Yin-Yang and positive memory from object’ focus. The driving balance mode, according to the self-reports of 62 patients force of negative emotional energy is converted into the with neurogenic depression, their depression symptoms driving force of positive emotional energy. disappear, their emotion is stable, and their sleep quality At the same time, the improved movements, pictures is good. Insomnia, suicidal tendency and behavior has and physical scenery analysis of Chinese martial arts as got rid of them. They actively interact with others and carriers of negative emotional energy conversion has returned to a normal emotional state. facilitate patients' mastery and memory, and it is also a In accordance to the reports from their families, they key factor guiding patients to eliminate self-negative are emotionally stable and have increased excessive attention. The process of using these carriers communication with family and friends. Their appetites lay emphases on the “ideas” of “focus and concentration”. increase, and no suicidal behavior is found. The patients’ The improved movements, pictures and physical scenery friends report their observation to their families that, they of these martial arts as carriers can play an important role have stable emotion, active communication with others, in the negative emotional energy conversion, filling the and return to a normal emotional state. patient's positive memory and diluting the patient's negative memory, and make critical effects on the 5 Discussions subsequent extraction for positive memory content, as well as the initiation of positive emotion. This indicates According to the measurement data analysis of SDS and that the martial arts’ Yin-Yang balance mode SAS, as well as the reports from patients with neurogenic psychotherapy has significant effects on the risk depression themselves, their families and friends, reduction of suicidal tendencies and behaviors of patients through negative emotional energy conversion training with neurogenic depression and the driving force to by the psychotherapy of martial arts’ Yin-Yang balance initiate positive emotion. Positive and negative emotion mode, their depression and anxiety have a significant reaches equilibrium, and their psychological reduction. The difference between the pre-test and rehabilitation is remarkable. post-test results of depression and anxiety is obvious, and Therefore, it can be demonstrated that the they have returned to a normal emotional state from the psychotherapy of martial arts’ Yin-Yang balance mode is state of severe depression and anxiety. a safe and effective mode with no side effects. So far, no The separation of self-subject and object and the help seeker is found to relapse again. This model is psychological energy conversion of martial arts’ suitable for the psychotherapy for the patients with Yin-Yang balance mode psychotherapy are the core neurogenic depression. technology mode of the psychotherapy. The negative emotional energy of patients with neurogenic depression is converted to achieve a positive and negative emotional

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6 Conclusion (1) Through the psychotherapy of martial arts’ Yin-Yang balance mode, the difference between the pre-test and post-test depression and anxiety of the patients with neurogenic depression is significantly. (2) The patients with neurogenic depression return to a normal emotional state from a state of severe depression and anxiety. (3) The psychotherapy of martial arts’ Yin-Yang balance mode has a significant effect on the negative emotion energy conversion for the patients with neurogenic depression.

7 Future prospects At present, only a very small number of people can master the psychotherapy of martial arts’ Yin-Yang balance mode. After more than 20 years of demonstration and application, the technology is mature but not popular, which is very regrettable. It is hoped that psychotherapy workers can master this technology and avoid medication to effectively relieve the confusion and pain of the patients with neurogenic depression, interdict the patients' suicidal tendencies and behaviors and save the integrity of their family members, which is the direction to continue to study hard.

References 1. Liu Jingru. The Reality Spectum of the Eight Diagrams Palm. Beijing: Beijing Sport University Press. 2003, 43-50 2. Meng Zhaolan. Psychology Of Emotion. Beijing: Peking University Press, 2005, 307-308 3. Wang Fengzi. Zhou Kehui, Zhong Bilai. Butterfly Change · Selected Cases of Psychological Counseling. Wuhan: Wuhan University Press, 2012, 68-73. 4. Wang Xiangdong. Wang Xilin, Mahong. Manual of Mental Health Assessment scale (1999). Enlarged Edition Beijing:China Mental Health Press, 1999，194-196. 5. Wang Xiangdong. Wang Xilin, Mahong. Manual of Mental Health Assessment scale (1999). Enlarged Edition Beijing: China Mental Health Press,,1999，235-238. 6. New Sports Magazine. The ABC of Martial arts. Zhejiang: Zhejiang People’s Publishing House, 1983,58-62 7. Zhong Bilai, Zheng Xinfu. A Study on the Influence of Emotional Priming Effect of Literary Image on Human Memory. Journal of Psychological Science, 2010，33 (2), 465-466 8. Zhong Bilai. Wushu Yin-Yang balance model psychotherapy. Beijing: China Books Publishing House, 2015,214-234

13 Georgia Southern University Digital Commons@Georgia Southern Computer Science, Department of - Faculty Computer Science, Department of Publications

2012 Yin Yang Bipolar Atom - An Eastern Road toward Quantum Gravity Wen-Ran Zhang Georgia Southern University, [email protected]

Follow this and additional works at: https://digitalcommons.georgiasouthern.edu/compsci-facpubs Part of the Computer Sciences Commons

Recommended Citation Zhang, Wen-Ran. 2012. "Yin Yang Bipolar Atom - An Eastern Road toward Quantum Gravity." Journal of Modern Physics, 3: 1261-1271. doi: 10.4236/jmp.2012.329163 source: https://www.scirp.org/journal/PaperInformation.aspx?PaperID=23113 https://digitalcommons.georgiasouthern.edu/compsci-facpubs/6

This article is brought to you for free and open access by the Computer Science, Department of at Digital Commons@Georgia Southern. It has been accepted for inclusion in Computer Science, Department of - Faculty Publications by an authorized administrator of Digital Commons@Georgia Southern. For more information, please contact [email protected]. Journal of Modern Physics, 2012, 3, 1261-1271 http://dx.doi.org/10.4236/jmp.2012.329163 Published Online September 2012 (http://www.SciRP.org/journal/jmp)

YinYang Bipolar Atom—An Eastern Road toward Quantum Gravity*

Wen-Ran Zhang Department of Computer Science, Georgia Southern University, Statesboro, USA Email: [email protected]

Received June 19, 2012; revised July 22, 2012; accepted July 31, 2012

ABSTRACT Based on bipolar dynamic logic and bipolar quantum linear algebra, a causal theory of YinYang bipolar atom is intro- duced in a completely background independent geometry that transcends spacetime. The causal theory leads to an equi- librium-based super symmetrical quantum cosmology of negative-positive energies. It is contended that the new theory has opened an Eastern road toward quantum gravity with bipolar logical unifications of particle and wave, matter and antimatter, relativity and quantum entanglement. Information recovery after a black hole is discussed. It is shown that not only can the new theory be applied in physical worlds but also in logical, mental, social and biological worlds. Fal- sifiability of the theory is discussed.

Keywords: YinYang Bipolar Atom; Bipolar Geometry; Quantum Cellular Automata; Matter and Antimatter; Information Recovery after a Black Hole; Real World Quantum Gravity

1. Introduction Atom as a basic unit of matter should follow equilib- rium or non-equilibrium conditions. It consists of a dense, Stephen Hawking’s black hole theory originally suggested central nucleus surrounded by a cloud of negatively char- that the universe would ultimately disappear in a black ged electrons. The nucleus contains a mix of positively hole without information preservation. This suggestion charged protons and electrically neutral neutrons (except was criticized for violating the 2nd law of thermodyna- in the case of hydrogen-1). The electrons of an atom are mics. To remedy the inconsistency, Hawking proposed bound to the nucleus by the electromagnetic force. Like- black body evaporation [2] and then particle emission [3]. wise, a group of atoms can remain bound to each other, After then he held his position for three decades. In 2004, forming a molecule. In the case of antimatter atom, the he finally conceded a bet and agreed that black hole emis- cloud is formed with positively charged positrons and the sion does in fact preserve information. But so far it is atomic nucleus is negatively charged. unclear how to recover the information from the evapo- Molecule is an electrically neutral group of at least two ration or particle emission and how the universe will atoms held together by covalent chemical bonds. A cova- evolve after a black hole. This uncertainty makes quan- lent bond is a form of chemical bonding that is charac- tum theory incomplete and nihilism unavoidable. For ins- terized by the sharing of pairs of electrons between atoms. tance, M-theory predicts that a great many universes The stable balance of attractive and repulsive forces be- were created out of nothing [4, p. 5]. tween atoms when they share electrons is known as co- Equilibrium is a well-known scientific concept that valent bonding. subsumes symmetry or broken symmetry. Since equilib- An atom containing an equal number of protons and rium is central in the 2nd law of thermodynamics—the electrons is electrically neutral. Otherwise, it has a posi- paramount law of existence, energy, life, and information tive or negative charge. A positively or negatively charged where bipolar equilibrium is a generic form, YinYang atom is known as an ion. An atom is classified according bipolar equilibrium-based approach to physics and sci- to the number of protons and neutrons in its nucleus: the ence provides a fundamental super symmetrical alterna- number of protons determines the chemical element and tive for scientific unification. (Note: Equilibrium subsumes the number of neutrons determines the isotope of the equilibrium, non-equilibrium and quasi-equilibrium be- element. Figure 1 shows some examples. cause local non-equilibriums can form global equilibrium Legendary Danish physicist Niels Bohr, a father figure or quasi-equilibrium.) of quantum mechanics, brought YinYang into quantum *The idea has been partially presented in Ref. [1]. theory for his particle-wave complementarity principle.

Copyright © 2012 SciRes. JMP 1262 W.-R. ZHANG

vities [8]. This paper is organized into six sections. Following this introduction, a background review of the mathema- tical basis of this work is presented in Section 2. Yin- (a) (b) (c) (d) Yang bipolar atom is presented in Section 3. Bipolar Figure 1. (a) Matter hydrogen atom; (b) Proton of a hydro- quantum cellular automata are introduced in Section 4. gen surrounded by an electron cloud; (c) Matter helium Section 5 presents the theory of YinYang bipolar quan- atom with a nucleus (two protons and two neutrons) and tum gravity. Section 6 draws a few conclusions as well as two electrons; (d) Tiny nucleus of a helium atom is sur- philosophical distinctions. rounded by electron cloud (Creative Commons: by User: Yzmo). 2. YinYang Bipolar Dynamic Logic and Quantum Linear Algebra When he was awarded the Order of the Elephant by the Danish government in 1947, he designed his own coat of 2.1. YinYang Bipolar Quantum Lattice and arms which featured in the center a YinYang logo (or Bipolar Dynamic Logic (BDL) Taiji symbol) with the Latin motto “contraria sunt com- Aristotle’s causality principle became controversial in the plementa” or “opposites are complementary”. 18th century after David Hume challenged it from an em- While quantum mechanics recognized particle-wave pirical perspective. Hume argued that causation is irredu- complementarity it stopped short of identifying the es- cible to pure regularity. YinYang bipolar dynamic logic sence of YinYang bipolar coexistence. Without bipola- (BDL) [6,8-10] has changed this situation in a funda- rity any complementarity is less fundamental due to the mental way. BDL is defined on a bipolar quantum lattice missing “opposites”. On the other hand, if bipolar equi- B1 = {–1, 0}  {0, +1} = {(0,0), (0,1), (–1,0), (–1,1)} in librium is the most fundamental form of equilibrium, any YinYang bipolar geometry as shown in Figure 2. The multidimensional model such as string, superstring or four values of B1 form a bipolar set [8] which stand res- M-theory cannot be most fundamental. In brief, action- pectively for eternal equilibrium (0,0), non-equilibrium reaction forces, particle-antiparticle pairs, negative-posi- (–1,0), non-equilibrium (0,+1); equilibrium or harmony tive energies, input and output, or the Yin and Yang in (–1,+1). Equation (1)-(12) in Table 1 provide the basic general are the most fundamental opposites of nature, but operations of BDL. The laws in Table 2 hold on BDL. man and woman, space and time, particle and wave, truth Most interestingly, BUMP makes equilibrium-based bipo- and falsity are not exactly bipolar opposites. This could lar quantum causality logically definable. be the reason why Bohr believed that a causal description An axiomatization of BDL (Table 3) has been proven of a quantum process cannot be attained and we have to sound and complete [8]. A key element in the axioma- content ourselves with particle-wave complementary des- tization is bipolar universal modus ponens (BUMP) (Ta- criptions [5]. It may also be the reason why modern phy- ble 4) which is a bipolar tautology, a non-linear bipolar sics so far failed to find a definitive battleground for dynamic generalization of classical modus ponens and a quantum gravity. logical representation of bipolar quantum entanglement. Einstein pointed out: “For the time being we have to Thus, BDL generalizes Boolean logic to a quantum logic admit that we do not possess any general theoretical ba- where  and – are “balancers”;  and  are intuitive sis for physics which can be regarded as its logical “oscillators”; – and – are counter-intuitive “oscilla- foundation.” “Physics constitutes a logical system of tors”; & and &– are “minimizers.” The linear, cross-pole, thought which is in a state of evolution, whose basis bipolar fusion, oscillation, interaction and entanglement (principles) cannot be distilled, as it were, from experi- properties are depicted in Figure 3. Bipolar relations and ence by an inductive method, but can only be arrived at equilibrium relations are defined in [6,8,11,12]. by free invention.” In the above light, a causal theory of YinYang bipolar 2.2. Bipolar Quantum Linear Algebra (BQLA) atom is introduced in this paper based on bipolar dy- The bipolar lattice B = {–1,0}  {0,1} and bipolar fuzzy namic logic and bipolar quantum linear algebra [6-8]. 1 lattice B = [–1,0]  [0,1] can be naturally extended to the The theory provides a springboard to an equilibrium-ba- F infinite bipolar lattice B = [–,0]  [0,+]. While B and sed logical unification of particle and wave, matter and  1 B are bounded complemented unit square crisp/fuzzy antimatter, relativity and quantum theory, strings and rea- F lattices, respectively, B is unbounded. (x,y),(u,v) B , lity as well as big bang and black hole. Information reco-   Equations (13) and (14) define two major operations. very after a black hole is discussed. The logical, phy- Tensor Bipolar Multiplication: sical, mental, biological and social implications of this work are formalized into a Q5 paradigm of quantum gra- (x,y)  (u,v)  (xv+yu, xu+yv); (13)

Copyright © 2012 SciRes. JMP W.-R. ZHANG 1263

Table 3. Bipolar axiomatization Bipolar Linear Axioms: BA1: (-,+)((-,+)(-,+)); BA2: ((-,+)((-,+)(-,+)))  (((-,+)(-,+))((-,+)(-,+))); BA3: ((-,+)(-,+))(((-,+)(-,+))  (-,+)); BA4: (a) (-,+)&(-,+)(-,+); (b) (-,+)&(-,+)(-,+); BA5: (-,+)((-,+)((-,+)&(-,+))); Non-Linear Bipolar Universal Modus Ponens (BUMP) BR1: IF ((-,+)(-,+)), [((-,+)(-,+))&((-,+)(-,+))], THEN [(-,+)(-,+)];

Bipolar Predicate Axioms and Rules of Inference - + - + Figure 2. Hasse diagrams of B1 in YinYang bipolar geome- BA6: x,( (x), (x))( (t), (t)); try. BA7: x,((-,+)(-,+))((-,+)x,(-,+); BR2-Generalization: (-,+)x,(-(x),+(x))

Table 4. Bipolar Universal Modus Ponens (BUMP).

- + - + - + - + =( , ), =( , ), =( , ), and =( , )  B1, [( ) & ()] () ()].

Two-fold universal instantiation: 1) Operator instantiation:  as a universal operator can be bound to &, , &, , , , , . ( ) is designated bipolar true or (-1,+1); Figure 3. YinYang bipolar relativity: (a) Linear interaction; ((-,+)(-,+)) is undesignated. 2) Variable instantiation: (b) Cross-pole non-linear interaction; (d) Oscillation; (e) x, (-,+)(x) (-,+)(x); (-,+)(A);  (-,+)(A). Two entangled bipolar interactive variables.

Table 1. YinYang Bipolar Dynamic Logic (BDL). (Note: Bipolar Addition: The use |x| through this paper is for explicit bipolarity (x,y) + (u,v)  (x+u, y+v) (14) only). In Equation (13),  is a cross-pole multiplication op- Bipolar Partial Ordering: (x,y)(u,v), iff |x||u| and y  v; (1) erator with the infused non-linear bipolar tensor seman- Complement: (x,y)(-1,1)-(x,y)(x,y)(-1-x,1-y); (2) tics of --=+, -+=+-=1, and ++=+; + in Equation (14) is a Implication: (x,y)(u,v)(xu,yv)(xu), yv); (3) linear bipolar addition or fusion operator. With the two Negation: (x,y)  (y,x); (4) Bipolar least upper bound (blub): basic operations, classical linear algebra is naturally ex- blub((x,y),(u,v))(x,y)(u,v)(-(|x||u|),yv); (5) tended to BQLA with bipolar fusion, diffusion, interac- Bipolar greatest lower bound (bglb): tion, oscillation, and quantum entanglement properties. bglb((x,y),(u,v))  (x,y)(u,v)  (-(|x||u|),yv)); (6) These properties enable physical or biological agents to -blub: blub((x,y),(u,v)) (x,y)(u,v)  (–(y v),(|x||u|)); (7) -bglb: bglb((x,y),(u,v))  (x,y)(u,v)  (– (yv), (|x||u|))); (8) interact through bipolar fields such as atom-atom, cell- Cross-pole greatest lower bound (cglb): cell, heart-heart, heart-brain, brain-brain, organ-organ, cglb((x,y),(u,v))(x,y)(u,v)(-(|x|v||y|u|),(|x|u||y|v|)); (9) and genome-genome bio-electromagnetic quantum fields Cross-pole least upper bound (cglb): as well as biochemical pathways. Thus, the bipolar pro- club((x,y),(u,v))(x,y)(u,v)(-1,1)–((x,y)(u,v)); (10) -cglb: cglb((x,y),(u,v))  (x,y)-(u,v)  ((x,y)(u,v)); (11) perties are suitable for equilibrium-based bipolar dy- -club: club((x,y),(u,v))(x,y)-(u,v) ((x,y) (u,v)). (12) namic modeling with quantum aspects where one kind of equilibrium or non-equilibrium can have causal effect to Table 2. Bipolar laws. another. Given an input bipolar row vector matrix E = [ei] = Excluded (x,y) (x,y)  (-1,1); (x,y)(x,y)  (-1,1);   ... Middle [( eeii, )] B, I = 1, 2, , k, and a bipolar connectivity   ... No ((x,y)&(x,y))(-1,1); matrix M = [mij] = [( mmij, ij )], i = 1, 2, , k and j = 1, Contradiction  ...  (( x,y)& ( x,y))(-1,1); 2, , n, we have V = E  M = [Vj] = [( vvii, )]. While E ((a,b)(c,d))  (a,b)(c,d); Linear Bipolar is the input vector to a dynamic system characterized ((a,b)(c,d))  (a,b)& (c,d); DeMorgan’s with the connectivity matrix M, V is the result row vector ((a,b) (c,d))  (a,b) (c,d); Laws ((a,b) (c,d))  (a,b)& (c,d); with n bipolar elements following Equation (15). Non-Linear ((a,b) (c,d))  (a,b) (c,d); k VEMV   vv,; V  em  (15) Bipolar ((a,b) (c,d))  ((a,b) (c,d); j jj j j ij DeMorgan’s ((a,b)- (c,d))  (a,b)- (c,d); i1 - - Laws ((a,b) (c,d))  (a,b) (c,d) Equation (15) has the same form as in classical linear

Copyright © 2012 SciRes. JMP 1264 W.-R. ZHANG

algebra except for: 1) ej and mij are bipolar elements; 2) 8) balance or harmony or stability of M is defined as the multiplication operator is defined in Equation (13) on Harmony(M) = Balance(M) = Stability(M) = (|ε|(M) − bipolar variables with bipolar (quantum) entanglement; |εimb(M)|)/|ε|(M); and 3) the Σ operator is based on bipolar addition de- 9) the average energy of M is measured as h = fined on bipolar variables in Equation (14). (ε−(M)/(kn), ε+(M)/(kn)) where kn = k  n is the total BQLA provides a new mathematical tool for modeling number of elements in M. YinYang-n-elements with explicit bipolar equilibrium, Law 1. Elementary Energy Equilibrium Law. (x,y) quasi- or non-equilibrium representation for energy and  B = [–, 0]  [0, +] and (u,v)  BF = [–1,0]  stability analysis. Energies in a row matrix can be con- [0,1], we have sidered as physical or biological energies of any agents a) [||(u,v)  1.0]  [||((x,y) (u,v))  ||(x,y) ]; such as quantum or cosmological negative and positive b) [||(u,v)<1.0]  [||((x,y) (u,v)) < ||(x,y) ]; energies, repression and activation energies of regulator c) [||(u,v)>1.0]  [||((x,y) (u,v)) > ||(x,y) ]. proteins. Energies embedded in a connectivity matrix can Equilibrium/Non-Equilibrium System. A bipolar be deemed organizational energies that bind the agents dynamic system S is said an equilibrium system if the together. The following laws hold for any physical or system’s total energy ||S remains in an equilibrium state biological systems [7,8,13]. or d(||S)/dt = 0 without external disturbance. Otherwise YinYang Bipolar Elementary Energy. Given a bipo- it is said a non-equilibrium system. A non-equilibrium lar element eee , , system is said a strengthening system if d(||S)/dt > 0; it 1) ε−(e) = e– is the Yin or negative energy of e; is said a weakening system if d(||S)/dt < 0. 2) ε+(e) = e+ is the Yang or positive energy of e; Law 2. Energy Transfer Equilibrium Law. Given an − + – +  3) ε(e) = (ε (e), ε (e)) = (e , e ) is the YinYang bipolar n  n input bipolar matrix E = [eik] = [( eeik, ik )], 0 < i, k  energy measure of e; n, an n  n bipolar connectivity matrix M = [mkj] = − +    4) The absolute total |ε|(e) = |ε |(e) + |ε |(e) is the to- [( mmkj, kj )], 0 < k, j  n, and V = E  M = [Vij] = [( vij ,  tal energy of e; vij )], k, j, let |ε|(Mk*) be the k-th row energy subtotal + − and let |ε|(M*j) be the j-th column energy subtotal, we 5) εimb(e)=|ε |(e)  |ε |(e) is the imbalance of e; have, k, j, 6) EnergyBalance(e) = (|ε|(e)−|εimb(e)|)/2.0 = min(|e−|, e+); a) [|ε|(Mk*)  |ε|(M*j)  1.0 ]  [||(V)  ||(E)]; 7) Harmony(e) = Balance(e) = (|ε|(e) − |ε (e)|)/|ε|(e). b) [|ε|(Mk*)  |ε|(M*j)  1.0 ]  [||(V) < ||(E)]; imb c) [|ε|(M )  |ε|(M ) > 1.0 ]  [||(V) > ||(E)]. YinYang Bipolar System Energy. Given an k  n k* *j   From the above, it is clear that without YinYang bipo- bipolar matrix M = [m ] = (M−,M+) = ( m , m  ), ij jj  jj  larity, classical linear algebra cannot deal with the coex- where M− is the Yin half with all the negative elements istence of the Yin and the Yang of nature and their causal and M+ is the Yang half with all the positive elements, kn kn interactions in bipolar quantum entanglement.  Law 3. Law of Energy Symmetry. Let t = 0, 1, 2,…, 1) M  ij mij is the negative or ij11 ij11 Y(t+1) = Y(t)  M(t), |ε|Y(t) be the total energy of an Yin energy of M; YinYang-N-Element vector Y(t), |ε|M(t) be the total en- kn kn  ergy of the connectivity matrix M(t), |ε|Mi*(t) be the en- 2) M  ij mij is the positive or ij11 ij11 ergy subtotal of row i of M(t), |ε|M*j(t) be the energy Yang energy of M; subtotal of column j of M(t). 3) the polarized total, denoted ε(M) = (ε−(M), ε+(M)) is 1) Regardless of the local YinYang balance or imbal- the YinYang bipolar energy of M of M; ance of the elements at any time point t, the system will 4) the absolute total, denoted |ε|(M) = |ε−|(M) + |ε+|(M), remain a global energy equilibrium if, t, d(|ε|Y(t))/dt  is the total energy of M; 0, or (a)i,j, [|ε|(Mi*)  |ε|(M*j)  1.0] and (b) no external 5) the energy subtotal for row i of M is denoted disturbance to the system occurs after the initial vector n Y(0) is given. −  Miij*   ; 2) Under the same conditions of (1), if, t, |ε (M*j)| > j0 + 0 and |ε (M*j))| > 0, all bipolar elements connected by M 6) the energy subtotal for column j of M is denoted will eventually reach a local YinYang balance k (–|ε|Y(t)/(2N), |ε|Y(t)/(2N)) at time t.  M j*  ij ; Law 4. Law of Broken Symmetry (Growing). For i0 the same system with Law 3, if, i, j, |ε|(M )  |ε|(M ) > kn kn i* *j  1.0, regardless of the local YinYang balance or imba- 7) imb M impmmm ij ij ij is ij11ij  11 lance of the elements at any time point t, the system en- the YinYang imbalance of M; ergy will increase and eventually reach a bipolar infinite

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(–,) or fission state without external disturbance or we have,t, d(|ε|Y(t))/dt  0. Law 5. Law of Broken Symmetry (Weakening). For the same system as for Law 3, if, i, j, |ε|(Mi*)  |ε|(M*j) < 1.0, regardless of the local YinYang balance or imba- lance of the elements at any time point t, the system en- ergy will decrease and eventually reach a (0,0) or decay- ed state without external disturbance or we have, t, d(|ε|Y(t))/dt < 0, until |ε|Y(t) = 0. Figure 4. A YinYang-n-element cellular structure.

3. Bipolar Strings and Bipolar Atom of equations can be simplified as Y(t+1) = Y(t)  M(t), where Y(t) is a bipolar vector at time t and M(t) a con- 3.1. YinYang Bipolar Strings nection matrix at time t. Now, our questions are: Fundamentally different from the mainstream string the- 1) How to use a YinYang-n-element cellular structure ory or “theory of everything”, BDL and BQLA provide to describe and unify matter and antimatter atoms? the logical and physical bipolar bindings for the “strings” 2) How to use a YinYang-n-element cellular structure of reality but retain the open-world non-linear dynamic to unify particle and wave? property of nature tailored for open-ended exploratory 3) How to use a YinYang-n-element cellular structure scientific discovery. While strings are far from observable to describe and unify quantum theory and relativity? reality, the non-linear dynamic property of BDL and 4) How to integrate multiple YinYang-n-element cel- BQLA do not compromise the law of excluded middle—a lular structures together? unique basis for a scalable and observable alternative bi- 5) How to use BDL, BQLA and BQCA to unify big bang and black hole as well as space and time? polar string theory. 2 Dramatically, BQLA and BQCA can be used for rep- Since (–1,0)  (–1,0) = (–1,0) = (0,1) and (–1,1)  resenting both matter and antimatter atoms as well as (–1,1) = (–1,1)2 = (–1,1), (–1,0)n defines an oscillatory particles and waves. Figure 5(a) shows the bipolar rep- non-equilibrium and (–1,1)n defines a non-linear dynamic resentation of a hydrogen atom. Figure 5(b) is a redrawn equilibrium. Such properties provide a unifying logical of Figure 4 by omitting connectivity. The positrons can representation for particle-wave duality. For instances, be regrouped to the nucleus of a matter atom as shown in (P)(f) = (–1,0)n (3  1012) can denote that “particle P Figure 5(c), where the negative signs can character elec- changes polarity three trillion times per second”; (P)(f) = trons or electron cloud. Similarly, an antimatter atom is (–1,1)n (3  1012) can denote that “The two poles of P in- shown in Figure 5(d). Thus, both matter and antimatter teract three trillion times per second.” atoms can be characterized using Equation (15) in BQLA. As strings can be one-dimensional oscillating lines or It is evident from Figure 5 that YinYang bipolar atom points, a bipolar string can be defined as an elementary has the potential to bridge a gap between black hole and bipolar variable or quantum agent e = (–e,+e) and char- big bang in a cyclic process model because it allows par- acterized as (e)(f)(m) where (e)B or B , f is the fre- 1  ticles and antiparticles emitted from a black hole [2,3] to quency of bipolar interaction or oscillation, and m is form matter and antimatter again. While Laws 1 - 5 pro- mass. If e is massless we have m = 0. The two poles of e vide the axiomatic conditions for energy equilibrium, as negative and positive strings are non-exclusive, recip- growing, and degenerating, we introduce a new law of rocal, entangled, and inseparable. Thus, bipolar strings oscillation [1] in the following: cannot be dichotomous and bipolar string theory is a Law 6. Law of Oscillation. Let t = 0, 1, 2, …, Y(t+1) non-linear dynamic unification of singularity, bipolarity, = Y(t)  M(t), |ε|Y(t) be the total energy of an YinYang- and particle-wave duality. n-element vector Y(t), |ε|M(t) be the total energy of the connectivity matrix M(t), if, i, j, |ε|(M )(t )  |ε|(M ) (t ) 3.2. YinYang Bipolar Atom i* k *j k > 1.0 and |ε|(Mi*)(tk+1)  |ε|(M*j) (tk+1) < 1.0, the system’s Figure 4 shows a YinYang-n-element bipolar quantum total energy will be alternatively increasing at time k and cellular automaton (BQCA), where each link and each decreasing at time k + 1. element is characterized with a bipolar value (n,p). A Evidently, any particle or wave form can be repre- negative side n can indicate output of an element or re- sented with Yin energy, Yang energy, or unified Yin- pression of a link weight; a positive side p can indicate Yang form. But without YinYang, the bipolar coexis- input of an element or activation of a link weight. A set tence and interaction of the two poles can’t be visualized. of dynamic equations have been derived based BQLA for The four cases of equilibrium, growing, degeneration and characterizing the cellular structure in Figure 4. The set oscillation are simulated in Figures 6-9.

Copyright © 2012 SciRes. JMP 1266 W.-R. ZHANG

‐ ‐ ‐ ‐ ‐ ‐ + + + ‐ + ‐ + + ‐ + + + ‐ + + ‐ ‐ + + ‐ + + ‐ + + ‐ + ‐ ‐ + + + ‐ + ‐ ‐ ‐ ‐ (a) (b)

+ ‐ ‐ + + ‐ ‐ + Figure 9. YinYang bipolar energy oscillation [8]. ‐ + + + ‐ + ‐ ‐ ‐ + + ‐ + ‐ + ‐ + + ‐ ‐ ‐ + + ‐ + ‐ ‐ + traditional Chinese medicine (TCM) has been in the di- ‐ + + ‐ + ‐ ‐ + lemma of lacking a formal logical, mathematical, physi- + + ‐ ‐ ‐ + + ‐ + ‐ ‐ + cal, and biological foundation. On the other hand, despite ‐ + + + ‐ + ‐ ‐ ‐ + ‐ + one insightful surprise after another the genome has ‐ ‐ + + (c) (d) yielded to biologists, the primary goal of the Human Ge- nome Project—to ferret out the genetic roots of common Figure 5. (a) Bipolar representation of a hydrogen; (b) Bi- polar representation of YinYang-n-elements; (c) Matter diseases like cancer and Alzheimer’s and then generate atom; (d) Antimatter atom. treatments—has been largely elusive. Although quantum mechanics provides a basis for chemistry and molecular biology, it so far has not found unification with Ein- stein’s relativity theory. This situation provides an oppor- tunity for YinYang to enter modern science and play a unifying role. For instance, given the cellular structures in Figure 10, we have the question: “How to model the integration, interaction, and equilibrium conditions?” Law 7 (Following Law 3). Law of Integrated En- ergy Symmetry. Given Figure 10, let t = 0, 1, 2, …,

Y(t+1) = Y(t)  M(t), |ε|Y(t) be the total energy of the Figure 6. Bipolar energy rebalancing wave forms after a integrated BQCA vector Y(t), |ε|M(t) be the total energy disturbance to one element [8]. of the integrated connectivity matrix M(t), |ε|Mi*(t) be the energy subtotal of row i of M(t), |ε|M*j(t) be the energy subtotal of column j of M(t), the integrated BQCA can satisfy the following two global conditions: 1) Regardless of the local YinYang balance/imbalance of the subsystems at any time point t, the integrated sys- tem will remain a global energy equilibrium if, t, d(|ε|Y(t))/dt  0, or (a) i,j, [|ε|(Mi*)  |ε|(M*j)  1.0]; Figure 7. YinYang bipolar energy growing [8]. (b) no external disturbance or input/output to/from the system after the initial vector Y(0) is given; (c) no internal disturbance or energy creation and con- sumption in the system after the initial vector Y(0) is given. That is, all the k component BQCA satisfy the condition, t, d(|ε|Yk(t))/dt  0, or, equivalently, i, j, [|εk|(Mi*)  |εk|(M*j)  1.0]. Otherwise, there will be in- ternal disturbance. − 2) Under the conditions of (1), if, t, |ε (M*j)| > 0 and |ε+(M ))| > 0, all components connected by M will even- Figure 8. YinYang bipolar energy decreasing [8]. *j tually reach a local YinYang balance (–|ε|Y(t)/(2K), 4. Bipolar Quantum Cellular Automata |ε|Y(t)/(2K)) at certain time point t. Law 8 (Following Law 4). Law of Integrated En- YinYang bipolar atom leads to bipolar quantum cellular ergy Broken Symmetry (Growing). For the same inte- automata (BQCA) for advancing research in cosmolo- grated BQCA as for Law 7, if, (a) i, j, |ε|(Mi*)  |ε|(M*j) gical and molecular interactions. YinYang as the basis of > 1.0; (b) no external disturbance after the initial vector

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vity is focused on quantum computing; mental quantum gravity is focused on the interplay of quantum mechanics and brain dynamics; biological quantum gravity is focus- ed on life sciences; social quantum gravity spans social sciences. The Q5 paradigm may sound like a mission impossible. It actually follows a single undisputable observation and Figure 10. Integration of bipolar cellular subsystems. a single condition: 1) bipolar equilibrium or non-equili- brium is a generic form of any multidimensional equili- Y(0) is given; (c) no internal disturbance or energy crea- brium from which nothing can escape; 2) bipolar quan- tion and consummation after the initial vector Y(0), re- tum entanglement is logically definable with BUMP that gardless of the local YinYang balance or imbalance of its unifies truth, being and dynamic equilibrium with logi- local component BQCAs at any time t, the system energy cally definable causality. will increase and eventually reach a bipolar infinite Roger Penrose described two mysteries of quantum (–,) or t, d(|ε|Y(t))/dt  0. entanglement [14, p. 591]. The first mystery is the phe- Law 9 (Following Law 5). Law of Integrated En- nomenon itself; the second one is: “Why do these ubi- ergy Broken Symmetry (Weakening). For the same quitous effects of entanglement not confront us at every turn?” Penrose remarked: “I do not believe that this sec- system as for Law 7, if, (a) i,j, |ε|(Mi*)  |ε|(M*j) < 1.0; (b) no external disturbance to the system after the initial ond mystery has received nearly the attention that it de- vector Y(0) is given; (c) no internal disturbance or en- serves.” It is contended that YinYang bipolar quantum ergy creation and energy consumption after the initial entanglement provides a resolution to the first mystery vector Y(0) is given, regardless of the local YinYang and the Q5 paradigm provides a resolution to the second. balance/imbalance of its local component BQCAs at any Since the Yin and the Yang are two reciprocal oppo- site poles or energies that are completely background in- time t, the system energy will decrease and eventually dependent, YinYang bipolar geometry is fundamentally reach an eternal equilibrium (–0,+0) state or, equivalently, different from Euclidian, Hilbert, and spacetime geome- t, d(|ε|Y(t))/dt < 0, until |ε|Y(t) = 0. tries. With the background independent property, the new Law 10 (Following Laws 3-9). Necessary and Suffi- geometry makes quadrants irrelevant because bipolar iden- cient Conditions for Collective Bipolar Adaptivity. The tity, interaction, fusion, separation, and equilibrium can two conditions of Law 3 are necessary for collective bi- be accounted for in it even without quadrants (Figure polar adaptivity of any simple or integrated BQCA into 11). equilibrium and symmetry; the two conditions are suffi- Defined in YinYang bipolar geometry, BDL and cient for collective bipolar adaptivity of any simple BUMP make quantum causality logically definable as BQCA but not for integrated BQCAs; the two conditions equilibrium-based quantum entanglement. It simply states: in Law 7 are both necessary and sufficient for collective For all bipolar equilibrium functions , , ψ, and , IF bipolar adaptivity of any simple BQCA or integrated () & (ψ), THEN the bipolar interaction (ψ) BQCA into equilibrium and symmetry. implies that of (). With the emergence of space and time, BUMP leads to a completely background inde- 5. An Eastern Road to Quantum Gravity pendent theory of YinYang bipolar relativity defined by 5.1. Q5 Paradigm Equation (16) [8]. a,b,c,d, at,,& p ct p Since acceleration is equivalent to gravitation under gene-  x1   y3 ral relativity, any physical, socioeconomic, mental, and bt,, p dt p  biological acceleration, growth, degeneration or aging  x2 y4 are qualified to be a kind of quantum gravity. It can be (16) at,, p bt p further argued that as a most fundamental scientific uni-  xx12 fication not only can quantum gravity be applied in phy-  ctyy,, p34 dt p sical science, but also in computing science, social sci-  ence, brain science, and life sciences as well. This argu- In Equation (16), a(t1,p1), b(t1,p2), c(t2,p3), d(t2,p4) are ment leads to five sub-theories of a Q5 paradigm of any bipolar agents where a(t,p) stands for “agent a at quantum gravities: physical quantum gravity, logical time t and space p” (tx, ty, px and py can be the same or quantum gravity, mental quantum gravity, biological different points in time and space). An agent without quantum gravity, and social quantum gravity [8]. In the time and space is assumed at any time t and space p. An Q5 paradigm, the theory of physical quantum gravity is agent at time t and space p is therefore more specific. concerned with quantum physics; logical quantum gra- The symmetrical property of YinYang bipolar geome-

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(a) (b) (c) Figure 11. Background-Independent YinYang bipolar geometry: (a) Magnitudes of Yin and Yang; (b) Growing curve; (c) Quadrant irrelevant property. try enables information to be passed through large or  fStp  ,012  fEt  .0499, p small scale quantum entanglement with or without pass-  fStp,◆◆ 0,0 fEt0.0499, p 0,0  ing observable energy or mass. When photon or electron  12   is passed the speed is limited by the speed of light that (17b) has been proven in physics. Physicists have so far failed A comparison of Equations (17b) with (17a) reveals an to experimentally verify the existence of graviton and the equilibrium-based logical “bridge” from relativity to speed of gravity. If all action-reaction forces are funda- quantum mechanics—a bridge toward quantum gravity. mentally equilibrium-based and bipolar quantum entan- Why cannot other logical and statistical systems be used gled in nature, gravity would be logically unified with quantum mechanics in the form of Equation (16) [8]. for the above unification? The answer is that without bi- For instance, based on general relativity, gravity “tra- polarity a truth value in {0,1} or a probability p  [0,1] is vels” at the speed of light and the effect of a disturbance incapable of carrying any shred of direct physical syntax to the Sun (S) could take 499 seconds to reach the Earth or semantics such as equilibrium (–1,+1), non-equili- (E). Let f(S) = f(E) = (–f,f)(S) = (–f,f)(E) be the gravita- brium (–1,0) or (0,+1), quasi-equilibrium (–0.9, +0.9), tional (reaction, action) forces between S and E; let time eternal equilibrium (0,0) and, therefore, unable to repre- sent non-linear bipolar dynamic interactions such as bi- t be in second; let p1 and p2 be points for S and E, respec- tively; let (0,0) (S) be the hypothetical Sun’s vanishment polar fusion, fission, oscillation, quantum entanglement, or eternal equilibrium; we have and annihilation. Bipolar relativity can also support causal reasoning  fStp, 12 fEt499, p with time reversal because the premise of Equation (16) could be a future event and the consequent a past one. fStp,0◆,04fEt99,0,0p ◆ 1  2Although time travel in physics and cosmology is highly (17a) speculative in nature, time reversal analysis has been pro- If f() is normalized to a bipolar predicate,  can be re- ven very useful in many other scientific, technological, placed with , and the binding of &, &, , , , or  and engineering research and development. to  in Equation (17a) would lead to the vanishment of The equilibrium-based interpretation leads to a number the Sun and then the disappearing of the Earth from its unifying features for particle-wave, matter-antimatter, orbit after 499 seconds. Thus, bipolar quantum entan- strings and atom as well as black hole and big bang. Evi- glement and general relativity are logically unified under dently, Law 6 provides the basic condition for both equilibrium-based YinYang bipolar relativity [8]. Here waves and particles; YinYang bipolar atom provides the bipolar relativity can host space and time emergence fol- unification for matter and antimatter. Since Figures 5(a)- lowing agents’ arrivals. (d) are redrawing of a bipolar representation like Figure Equation (17a) assumes that the speed of gravity 8 (different only in the number of elements), BQLA, equals the speed of light based on general relativity. This BQCA, and Laws 1 - 6 all apply to the unipolar repre- assumption is actually questionable. If we assume gravi- sentations of Figures 5(c) and (d). Thus, BQCA presents tation is a kind of large scale quantum entanglement of a unifying mathematical model for matter and antimatter action and reaction forces, gravity could have a minimum atoms as well as particles and waves. In turn, it makes lower bound of 10,000 times the speed of light [15] and the unification of black hole and big bang possible be- would travel from the sun to the Earth in less than 0.0499 cause the theory allows particles and antiparticles emitted second and we would have Equation (17b). from a black hole [2,3] to form matter and antimatter

Copyright © 2012 SciRes. JMP W.-R. ZHANG 1269 again. Thus, it bridges a major gap in quantum cosmo- 5) characterizes the energy superposition of gravitational logy and set the stage for another cycle of a cyclic pro- and quantum action-reaction, an atom would be a set of cess model of the universe. The unifying features are bipolar elements. As the total must be equal to the sum, made possible by the complete background independent without bipolar entanglement there would be no atom property of YinYang bipolar geometry (Figure 11). level entanglement. Postulate 2 follows Postulate 1. YinYang bipolar elements and sets [8] provide an al- Postulate 3: YinYang bipolar atom is a bipolar set of ternative interpretation for strings as well. Different from quantum entangled particle and antiparticle pairs. mainstream string theory, bipolar strings are scalable and Postulate 4: Gravity is fundamentally large or small can be the makings of bipolar atoms (Figure 5). Thus, scale bipolar quantum entanglement. the alternative interpretation brings strings into the real Postulate 5: The speed of gravity is limited by the world of matter and antimatter for the first time. speed of quantum entanglement and not by that of light. Since action and reaction or negative and positive en- According to Einstein, “Evolution is proceeding in the ergies can be electromagnetic or gravitational in nature, direction of increasing simplicity of the logical basis YinYang bipolar atom can serve as a basis for real world (principles).” “We must always be ready to change these quantum gravity. If we treat the centrifugal and centripe- notions—that is to say, the axiomatic basis of phys- tal forces of a planet similarly as that of an electron (or ics—in order to do justice to perceived facts in the most positron) rotating around its nucleus, gravity can be a perfect way logically.” While string and superstring superposition on quantum interaction. In either case, sin- theories up to 11 or more dimensions failed the simplic- ce nothing can escape bipolar equilibrium or non-equi- ity measure, YinYang bipolar atom and bipolar quantum librium, renormalization is made possible in equilibrium- entanglement are simple and logically comprehendible based terms using BQLA and BQCA. with definable causality in BUMP. The bipolar quantum The YinYang negative-positive energies also provide a interpretation coincides with MIT Professor Seth Lloyd’s possible unification for the many universes in M-theory. startling thesis that the universe is itself a quantum com- It can be argued that the multiverses have to follow the puter [24]. According to Lloyd, the universe is all about same equilibrium or non-equilibrium conditions of the 2nd quantum information processing. Once we understand law of thermodynamics and become one universe. Other- the laws of physics completely, we will be able to use wise, the two energies can’t form the regulating force of small-scale quantum computing to understand the uni- the multiverses. Thus, the different laws followed by dif- verse completely as well. Could YinYang bipolar quan- ferent universes as described in The Grand Design have tum entanglement or BUMP be such a basic law? to be unified under the same 2nd law of thermodynamics. Different from other approaches to quantum gravity, 6. Conclusions the equilibrium-based approach is rooted in the real world. Based on YinYang bipolar dynamic logic and bipolar Due to YinYang bipolarity in mental health, bioinformat- quantum linear algebra, a logically definable causal the- ics, life and social sciences [6-13,17-23], physical and ory of YinYang bipolar atom has been introduced. The logical quantum gravity can be naturally extended to causal theory has led to an equilibrium-based super sym- mental, biological and social quantum gravities [8]. Thus, metrical quantum cosmology of negative-positive ener- it is contended that the new approach has opened an East- gies. It is contended that the new theory has opened an ern road toward quantum gravity. Eastern road toward quantum gravity with bipolar logical unifications of matter-antimatter, particle-wave, strings 5.2. Falsifiability and reality, big bang and black hole, quantum entangle- Falsifiability is a must for any viable physical theory. It ment and relativity. It has been shown that not only can is of course correct that bipolar quantum entanglement the theory be applied in physical worlds but also provides needs experimental verification. However, 1) bipolar a Q5 paradigm of physical, logical, mental, biological atom finds its equivalent representation in classical atom and social quantum gravities. Furthermore, it provides a theory (Figure 5); 2) bipolar quantum entanglement or logically consistent cyclic process model of the universe BUMP is physical and logical; 3) unlike the predicted but with information recovery after a black hole. unverified existence of monopoles in string theory, di- The strength of the equilibrium-based approach is its poles are everywhere. Thus, we have: interpretation and unification aspects. The strength comes Postulate 1: Bipolar quantum entanglement is the from the background-independent property of YinYang most fundamental entanglement in quantum gravity. bipolar geometry that transcends spacetime. The strength Postulate 2: YinYang bipolarity is the most funda- would also be a weakness should YinYang be exclusive mental property of the universe. of spacetime geometry. Fortunately, the new geometry is The two postulates are actually logically provable axi- not exclusive but inclusive. It promotes equilibrium, har- oms. For Postulate 1, if a bipolar element (Figures 4 and mony and complementarity by hosting, regulating or in-

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Copyright © 2012 SciRes. JMP Reports in Advances of Physical Sciences Vol. 2, No. 4 (2018) 1850010 (7 pages) #.c The Author(s) DOI: 10.1142/S242494241850010X

Law of Creation and Grand Uni¯cation Theory

Zhi Gang Sha* and Rulin Xiu*,†,‡ *Institute of Soul Healing and Enlightenment 30 Wertheim Court, Unit 27D, Richmond Hill Ontario L4B 1B9, Canada †Hawaii Theoretical Physics Research Center 16-266 E. Kipimana St, Keaau, HI 96749, USA ‡[email protected]

Received 10 October 2018 Accepted 11 December 2018 Published 18 January 2019

The understanding about the creation of our universe is explored in many philosophies, natural sciences, religions, ideologies, traditions and many other disciplines. Currently, natural science cannot answer this question at the most fundamental level. In this work, based on the ancient Chinese Tao wisdom about creation, we propose the Law of Tao Yin–Yang Creation. This law states that everything is created from emptiness through yin–yang interaction. Yin and yang are the two basic elements that make up everything. Yin and yang are opposite, relative, co- created, inseparable and co-dependent. The Law of Tao Yin–Yang Creation gives us a deeper insight about space and time. We propose that space and time are two basic measurements we conduct. Time relates to the measurement of movement and change. Space relates to the measurement of stillness and solidity. Space and time are a yin–yang pair. Interaction of two fundamental yin–yang pairs, the space and time yin–yang pair and the inclusion and exclusion duality pair, create our universe. We demonstrate that from this insight, one can derive string theory, superstring or M-theory and the universal wave function interpretation of string theory. We suggest that the Law of Tao Yin–Yang Creation presents the exact process how \it from bit" and it could be the fundamental principle leading to the grand uni¯cation theory and the Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com theory of everything.

Keywords: Space; time; law of creation; Law of Tao Yin–Yang Creation; creation of universe; string theory; Tao wisdom; quantum physics; measurement theory; yin–yang; manifestation; grand uni¯cation theory; theory of everything. by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles. 1. Introduction A law of creation is sought in many disciplines including sciences, philosophies, ideologies and religions. Current cosmology suggests that the creation of our universe

‡Corresponding author. This is an Open Access article published by World Scienti¯c Publishing Company. It is distributed under the terms of the Creative Commons Attribution 4.0 (CC-BY) License. Further distribution of this work is permitted, provided the original work is properly cited.

1850010-1 Z. G. Sha & R. Xiu

is through a \big bang". However, the natural law that has led to the big bang remains unknown until now. Wheeler proposed1–3 the idea \It from Bit". He suggested that information sits at the core of physics, and every \it", whether a particle or ¯eld, derives its existence from observations. To show how everything comes to existence through observation, Wheeler acknowledged3 that time played an essential role, but this is not understood well enough. The Grand Uni¯cation Theory is an attempt to use one mathematical formula to explain everything, including all elementary particles, fundamental forces, dark matter, dark energy, the large structure of the universe and to unify quantum physics with Einstein's general relativity theory about gravity. So far, string theory is the only mathematically consistent theory that can unify everything.4,5 However, string theory is limited in its ability to make predictions. Something is still missing in current string theory. Tao Wisdom is ancient Chinese wisdom with more than 5000 years of written history. In the authority book of Tao wisdom, Tao De Jing, Lao Tze revealed the natural law of creation: Tao Sheng Yi, Yi Sheng Er, Er Sheng San, San Sheng Wan Wu. As used here, Tao means the source of everything. Sheng means create. Yi, Er and San mean one, two and three, respectively. Wan Wu means everything. This state- ment literally means that Tao creates one, one creates two, two creates three and three creates everything. This is the ancient Tao wisdom about the process of creation. In our previous work,6 we derived the space–time uncertainty relation. From this relation, we proposed a universal wave function interpretation of string theory (UWFIST), which indicates that string theory can be interpreted as calculating the evolution of the universal wave function driven by string action. With this insight, we are able to calculate dark energy and the cosmological constant using the age of the universe and the fundamental constants }, G and c. Our result agrees with observations obtained in cosmology and astrophysics. We further showed7 that from this new interpretation of string theory, UWFIST, one can derive the energy source that can explain the in°ation and the current accelerated expansion of our universe. Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com In another work,8 we showed that UWFIST can explain the observed large-scale anisotropies, non-Gaussian distributions and anomalous alignments of the quadru- pole and octupole modes in the microwave background. We also showed9 that UWFIST provides a way to derive a mathematical expression of the multiverse. It can explain why our observed universe is a projection from a hologram and how the by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles. observed laws of physics are the result of the fact that our universe is a hologram. In a recent paper,10 we demonstrated that it is possible to derive the rotation curve, and therefore dark matter, from UWFIST. In this paper, we propose a law of creation, the Law of Tao Yin–Yang Creation, based on ancient Tao wisdom. This law of creation tells us that emptiness is the source of everything. Everything is created from emptiness through the interaction of two fundamental elements, yin and yang. Yin and yang are two core elements within everything. They are opposite, relative, co-created, inseparable and co-dependent.

1850010-2 Law of Creation and Grand Uni¯cation Theory

We show that space and time are a yin–yang pair. Their interaction creates our universe. We will show that with this understanding, we can use the Law of Tao Yin– Yang Creation to derive string theory, M-theory, and the UWFIST.

2. The Law of Tao Yin and Yang Creation Based on ancient Tao wisdom, we propose the Law of Tao Yin–Yang Creation as follows. Tao, the emptiness, is source of everything. Yin–Yang are the two basic elements of everything. Yin and yang elements are opposite, relative, co-created, inseparable and co-dependent. The interaction of yin and yang creates everything. It is the cause of all change. The Law of Tao Yin–Yang Creation includes the following three important points:

(1) Tao, the source of everything, is emptiness This is a profound spiritual wisdom known in many spiritual traditions. It is interesting that quantum physics can help us understand it scienti¯cally. In quantum physics, everything is described by a wave function. If we try to cal- culate the wave function of emptiness, we ¯nd that wave function of emptiness is in¯nite. This basically means that Tao, the emptiness, contains in¯nite possi- bilities (information), energy and matter. Tao consists of everything. (2) Everything, including every measurement, consists of two basic elements: Yin and yang The relation between yin and yang consists of four aspects: . Yin and yang are opposite; . Yin and yang are relative; . Yin and yang are co-created; . Yin and yang are inseparable and co-dependent.

Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com The wisdom about yin and yang is based on the observation of a basic natural law that everything has two sides, or two aspects, or two elements. For example, the up and the down parts are two aspects or elements within everything. They are opposite. They are relative because the up part for someone could be the down part for others. They are co-created because when we say some part is up, by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles. we are comparing it with the part we think is down. They are inseparable and co- dependent because there cannot be the up part without the down part and there cannot be the down part without the up part. (3) The interaction of yin and yang creates everything and is the cause of all change This is the core of the Law of Tao Yin–Yang Creation. We give one example in physics that illustrates this. For instance, in quantum mechanics, everything is described by a wave function, . The Hamiltonian H and time t are a pair of yin

1850010-3 Z. G. Sha & R. Xiu

and yang. The interaction of Hamiltonian H and time t brings change to a system, which can be calculated through the formula: ðtÞ¼eiHt=hð0Þ:

It is interesting to note that one bit of information consists of two elements. They are a pair of yin–yang. Law of Tao Yin–Yang Creation basically tells us how the \bit" creates \it". In the following, we will explore how our universe is created according to this law.

3. The Creation of the Universe We propose that space and time are one of the fundamental yin–yang elements and that their interaction creates our universe. From the quantum physics point of view, the universe we observe is determined by our measurement. We propose that space and time are two basic measurements we conduct. Time relates to the measurement of movement and change. Space relates to the measurement of stillness and solidity. For instance, the measurement of the movement of sand in an hourglass and the movements of the sun and the moon have all been used as a measurement of time. The duration of a day is based on the measurement of the rotation of the earth around its axis. The measurements of space, such as the length, height and width of an object, are the measurement of its unchangedness and stillness. Space and time are a yin–yang pair. Space and time are opposite and relative. Change and stillness are opposites. They are relative because something may appear to be a change to you but to be still to others. Albert Einstein's relativity theory proves to us that space and time are relative. Space and time are co-created because whenever we measure change, we are referring to something unchanged. Whenever we measure something as unchanged, we are comparing with something you consider changing. Therefore, space and time are inseparable and co-dependent. We propose that inclusion and exclusion are another yin–yang pair that is our –

Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com basic measurement. All measurements are based on these two basic yin yang pairs: Space–time measurement and inclusive–exclusive measurement. For instance, the measurement of velocity, acceleration, energy, momentum, temperature, spin, elec- tricity, magnetic, mass, charge, force, mass and more are all variations of space and time measurement and of inclusive and exclusive measurement. Since quantum

by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles. physics tells us that our measurement determines our observation, which in this case is the observed universe, we can therefore conclude and propose that these two yin– yang pairs are the two fundamental yin–yang pairs whose interaction creates all of the phenomena in our universe.

4. The Derivation of the Wave Function of the Universe According to the Law of Tao Yin Yang Creation, the interaction of yin–yang ele- ments creates everything. To see how the interaction of these two yin–yang pairs

1850010-4 Law of Creation and Grand Uni¯cation Theory

creates our universe, we need to write down the action created by the interaction of these two yin–yang pairs. In physics, action is an attribute of the dynamics of a physical system from which the equations of motion and wave function of a system can be derived. The simplest action created by the interaction of the space–time yin–yang pair is Z

A1 ¼ : ð1Þ

Here, the symbol represents space and the symbol represents time.R and represent the space and time duration to be measured. The symbol represents the summation over space and time from the beginning ¼ 0 and ¼ 0 till now ¼ T and ¼ L, with T being the age of our universe and L the length of horizon of the universe. And is a constant. In,6 we ¯nd that

¼ 1=ðlptpÞ: ð2Þ

Here, tp is the Planck time and lp is the Planck length. To introduce the second yin–yang pair into action, it is important to realize that corresponding to the inclusion and exclusion yin–yang pair, in nature, there exist two types of particles: Fermions and bosons. Fermions have half (1/2) spin. They repel each other. They refuse to be in the same state. Bosons have integer spin. They tend to clump. The normal time and space coordinates and are of bosonic nature. If we assume that each space or time coordinate has both the fermion (yang, repulsive) and boson (yin, clumping) parts, each time and space coordinate become two elements:

!ð; Þ; ð3Þ

!ð; Þ: ð4Þ

Here, we use and to represent the fermion partner of space and time coordinates and . and can only take on the value of 0 or 1 because they are repulsive and refuse to stay at the same place with another element. The terms , , and

Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com represent the four elements of the two yin–yang pairs, the space–time yin–yang pair and the inclusion–exclusion yin–yang pair. The simplest action created by these two yin–yang pairs is Z

A2 ¼ : ð5Þ by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles. R The symbol represents the summation over space and time and and . It is interesting to see that action A1 is basically the action that creates string theory and action A2 is the action that basically creates the superstring theory or M-theory. It is interesting to see that from the Law of Tao Yin–Yang Creation, we can derive string theory and M-theory. There is one di®erence between the string action derived here and the usual string action. Actions A1 and A2 sum over the life span and horizon of our universe while

1850010-5 Z. G. Sha & R. Xiu

the current string theory and superstring theory set the length of the string at the Planck scale lp and they set the time to the in¯nity. In quantum physics, everything is mathematically represented by a wave func- tion. One can calculate the wave function of our universe using Feynman's path integral formulation of quantum physics.11 According to this method, the wave function created by action A2 is of the form X ¼ C expðiA2Þ: ð6Þ sum over all possible paths P Here, C is a constant. The symbol is to sum over all possible paths. We call Eq. (6) the universal wave function formulation of string theory. In our previous work,6–10 we have also shown that UWFIST has the potential to derive the dark matter, dark energy, in°ation and the large structure of our universe consistent with observation. In another work,9 we show that from UWFIST, one can derive the equations of motion regarding electromagnetic force, other gauge interactions, and gravity by requiring Weyl invariance. In this way, quantum physics and general relativity are integrated into one uni¯ed mathematical framework. We therefore conclude that the Law of Tao Yin–Yang Creation can show us how our universe, basic laws of physics, and everything in the universe, are created. It has the potential to lead to the grand uni¯cation theory we seek.

5. Conclusion In this work, we propose the Law of Tao Yin–Yang Creation, which states that everything is created through yin–yang interaction from emptiness. Yin and yang are two basic elements that make up everything. They are opposite, relative, co-created, inseparable and co-dependent. One bit of information is a pair of yin–yang. This law of creation basically tells us how information creates everything. It describes spe- ci¯cally how \it from bit". We propose that space and time are a yin–yang pair. Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com Space and time are two basic measurements we conduct. Time relates to the mea- surement of movement and change. Space relates to the measurement of stillness and solidity. We suggest and demonstrate mathematically that our universe is mani- fested from the emptiness through the interaction of two yin–yang pairs: The space and time yin–yang pair and the inclusion and exclusion yin–yang pair. by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles. The Law of Tao Yin–Yang Creation proposed here gives us a new and deeper insight about space and time. Space and time are the basic actions and codes that manifest our universe. We ¯nd that the Law of Tao Yin–Yang Creation is not only the fundamental law and principle from which other physics theories, laws, ele- mentary particles, fundamental forces and phenomena are created, it can also ad- dress how every aspect of our lives is created. We will explore this further in our future work.

1850010-6 Law of Creation and Grand Uni¯cation Theory

References 1. J. A. Wheeler and K. Ford, Geons, Black Holes, and Quantum Foam: A Life in Physics, (W. W. Norton & Company, 1998). 2. J. A. Wheeler, Information, physics, quantum: The search for links, in Complexity, Entropy, and the Physics of Information, ed. W. H. Zurek (Addison-Wesley, 1990). 3. J. A. Wheeler, Hermann Weyl and the unity of knowledge, Am. Sci. 74 (1986) 366–375. 4. M. Green, J. H. Schwarz and E. Witten, Superstring Theory, Vol. 1: Introduction; Vol. 2: Loop Amplitudes, Anomalies and Phenomenology (Cambridge University Press, Cambridge, 1987). 5. J. Polchinski, String Theory, Vol. 1: An Introduction to the Bosonic String; Vol. 2: Superstring Theory and Beyond (Cambridge University Press, Cambridge, 1998). 6. R. Xiu, Dark energy and estimate of cosmological constant from string theory, J. Astrophys. Aerospace Technol. 5(1) (2017) 141. 7. Z. G. Sha and R. Xiu, In°ation scheme derived from universal wave function interpre- tation of string theory, J. Phys. Sci. Appl. 7(4) (2017) 33–37, doi: 10.17265/2159-5348/ 2017.04.004. 8. Z. G. Sha and R. Xiu, String theory explanation of large-scale anisotropy and anomalous alignment, Rep. Adv. Phys. Sci. 1(3) (2017) 1750012. 9. Z. G. Sha and R. Xiu, Derivation of multiverse from universal wave function interpre- tation of string theory, J. Phys. Sci. Appl. 7(6) (2017) 1–5. 10. Z. G. Sha and R. Xiu, Derivation of galaxy rotation curve from the universal wave function interpretation of string theory, Am.-Based Res. J. 7(01) (2018) 01–05. 11. R. P. Feynman and A. Hibbs, Quantum Mechanics and Path Integrals (McGraw Hill, 1965). Rep. Adv. Phys. Sci. 2018.02. Downloaded from www.worldscientific.com by 73.185.243.221 on 02/06/21. Re-use and distribution is strictly not permitted, except for Open Access articles.

1850010-7 CHAPTER 2

Yin-Yang, Mind, and Heart-Mind

This chapter and the two to follow focus mainly on philosophical issues about East and West—where East is narrowly understood to mean East Asia and, in some instances as context will indicate, simply China. I think comparisons between East and West can help us in contemporary terms with our general understanding of a number of important philosophical questions. In these early chapters I shall be raising some issues of or about psychology that I believe profoundly affect what it makes most sense for us to say or conclude as philosophers East or West, and this emphasis on psychology will be all the more apparent when in later chapters we move beyond explicitly East-West themes and speak about how psychological issues that haven’t previously been explored can and should affect what we want to say about ethics: most specifically about the age-old problem of justifying justice or moral virtue. But I want to begin the present chapter by homing in on a distinction, the distinction between what Westerners call mind and what Easterners call heart-mind.

1 Kant gave us a transcendental argument that sought to show that space, time, causality, and enduring physical objects are necessary conditions of the unity of consciousness. He also thought consciousness was or could be pure: that is, he saw the mind in the typical Western philosophical fashion as capable of pure reason unalloyed with emotion. But in the Far East our

© The Author(s) 2020 5 M. Slote, Between Psychology and Philosophy, Palgrave Studies in Comparative East-West Philosophy, https://doi.org/10.1007/978-3-030-22503-2_2 6 M. SLOTE human psychology isn’t thought of in this way. It is assumed that reason(ing) and emotion cannot fundamentally be separated, and the terms xin in Chinese, maum in Korean, and kokoro in Japanese all reflect the latter assumption: that is why it has seemed so natural to translate all these terms into English as “heart-mind,” not “mind.” The latter word connotes at the very least the possibility of purely rational and non-­ emotional psychological functioning, and that is what Eastern thought typically doesn’t subscribe to. If we can show that pure reason isn’t possible and that “xin” and so on characterize our psychology better than “mind” does, then a major part of Kant’s enterprise is undercut and/or seems beside the point. But we may be able to learn something valuable from Kant’s method of proceeding even if not from the assumptions he made in proceeding as he did. In this chapter I want first to try to vindicate xin, and so on, over mind, but hav- ing done that, I want to offer a kind of transcendental argument vis-à-vis the heart-mind (rather than the mind). I hope to show you that yin-yang is a necessary precondition or presupposition of the heart-mind: more specifically, that the functioning heart-mind necessarily has a yin-yang structure. All this is a tall order to be taking on in one chapter, but it is worth pursuing this line of thought, however incompletely it will be rep- resented here, for at least two reasons.1 First, what I shall be proposing and arguing for treats Eastern thought as relevant to the field called phi- losophy of mind in a way that will be surprising to Western philosophers and may even be surprising to Asian ones. From the standpoint of philoso- phy as it is pursued overall in today’s increasingly internationalized world, it will be important if it turns out that the philosophy of mind has to draw on Eastern notions like heart-mind in order to make contemporary prog- ress. Second, if we can show that our psychology is best understood in terms of a heart-mind and if we can then show that heart-mind has to be understood in yin-yang terms, then a second Asian and in this case specifi- cally Chinese concept will have been shown to be helpful and perhaps even essential to making progress in the philosophy of mind. Western

1 I offer a more complete argument in my The Philosophy of Yin and Yang (Beijing: the Commercial Press, 2018, with side-by-side English language and Chinese language texts). But by incompleteness I don’t mean that I am expecting the readers of this chapter to take anything on faith, anything that cannot be seen as plausible in the absence of further argu- mentation. The point, rather, is that the book just mentioned offers a more foundational and unifying account of the relevance of yin and yang to philosophical issues, and the discussion here seeks to deal plausibly and on its own with only one aspect of yin and yang. 2 YIN-YANG, MIND, AND HEART-MIND 7

­philosophers will have all the more reason to pay attention to Asian thought, and even if they resist doing that, Asian philosophers will be able to make use of their own endogenous concepts/ideas to further enrich their own traditions and take their own philosophies into the future. I can tell you one probable reason why no one up till now has ever argued with any specificity that yin-yang is the necessary basis for the heart- mind. No one has done this because yin and yang are or were traditionally regarded as mainly physical properties, like cold vs. warm, female vs. male, dark vs. light, and wet vs. dry. Such properties were used to give proto- physical explanations of natural phenomena (on a par perhaps with the kinds of physical/biological explanations the ancient Greeks went in for), and of course even today such thinking has its place in Chinese medicine, feng shui, and macrobiotic dietetics. Many intellectuals in East Asia are suspicious of these applications of yin-yang, and that, together with the mainly physical notions associated historically with yin and yang, has, I think, led philosophers with East Asian roots or citizenship to underesti- mate the potential of yin and yang. (Of course, Western philosophers would normally see nothing of philosophical interest in yin and yang, either.) Now don’t ask me how this particular Western philosopher came to see yin and yang as philosophically important and as undergirding the correct picture of our psychology as embodied in words like “xin,” “kokoro,” and “maum.” I could tell you, but it would take time away from my main argument. So let me proceed with the philosophy and omit the autobiog- raphy (except in a later footnote). I will begin by saying something about maum, and so on, seen as heart-mind. I will argue that heart-mind is a much better way of representing the basis of human psychology than mind is. Then I will show you how an updated notion of yin-yang, one that picks up on certain historical aspects of yin-yang but that also reveals what I think has been deeply buried or impacted within traditional Chinese or Eastern thought about yin and yang, waiting to be brought out by some- one, can explain how our psychology can be and necessarily is a heart-mind psychology rather than a (pure) mind psychology.

2 I say that the West has seen the mind in an overly pure way, but one might object that the West allows emotion into the mind just as the East does. However, there is a difference. For the West, minds can contain emotions but needn’t. And this means that our minds are not heart-minds, for the 8 M. SLOTE idea of a heart-mind clearly connotes or at least suggests that mind and emotion cannot be separated in the way the West supposes. With the exception of certain German Romantics (e.g., Johann Herder and Max Scheler), Western philosophers suppose that the mind or a mind can func- tion on a purely intellectual basis, with inferences, proofs, intuitions, criti- cisms, and reasoning—whether valid or invalid—all potentially occurring in the absence of any emotion. This is precisely what talk of kokoro, and so on, doesn’t suppose or presuppose. So I want to show you why I think the Western ideas are mistaken on these points about our human or any psychology. (Even the moral sentimentalist David Hume regarded reason- ing and cognition as metaphysically independent of all emotion, and so I shall be arguing for a kind of cognitive sentimentalism that moral senti- mentalism as such isn’t committed to.) From the standpoint of Western analytic philosophy, there are two basic contents or building blocks of the mind: desire and belief. Certain other contents of the mind (e.g., dreams, idle imaginings, drug-induced halluci- nations, obsessive thoughts, and mood states like depression and mania) are naturally thought of as irrelevant to the mind as a functioning entity. But those psychological states or operations that we regard as functional all involve desire or belief or both. Thus plans and intentions cannot exist in the absence of desires, but they also necessarily rest on beliefs, and I think we can also say that intellectual operations like reasoning, intuition, and criticism all presuppose the existence of beliefs. So if I can show you that desire and belief both require emotion, the idea that a mind can in principle function without emotion and on a strictly rational or intellectual basis will be shown to be mistaken, and this will then vindicate maum, kokoro, and xin as more realistic ways of seeing and referring to the human psyche. Let me talk about belief first, because that is the hardest nut to crack. How can belief involve emotion? Isn’t it purely cognitive? Well, these are questions I would expect more from Western philoso- phers than from philosophers with intellectual roots in Eastern thought. The Taiwanese philosopher Hsin-wen Lee once told me how surprised she was when she first heard that Western thinkers think of beliefs as purely cognitive and free of all emotion elements; and the Japanese philosopher Seisuke Hayakawa once told me that when Japanese philosophers first started to translate works by analytic philosophers into Japanese, they had to invent a new word to translate the English word “belief” in order to do justice to the deep Western assumption that belief is purely cognitive and emotionally inert. The Japanese word that had been previously used to 2 YIN-YANG, MIND, AND HEART-MIND 9 translate “belief” from English simply had too much connotation of something more than inert and intellectual. So I think that Asian scholars won’t perhaps press me with the above two questions: How can belief involve emotion? Isn’t it purely cognitive? However, Western analytic phi- losophers will or would press these questions, and (perhaps because I am Western myself) I would like to be able to answer the West in its own terms. That is, I want to offer arguments that will or ought to convince Western thinkers that they are mistaken to think that (their concept of) belief can be walled off from emotion or affect. What are those arguments? Well, let me give them as succinctly as I can. First, there are linguistic facts that seem to have been totally ignored. When you believe a given hypothesis, you favor it over alternatives, and the same is true of any proposition one believes to be true. One epistemi- cally favors that proposition, or, equivalently, the idea that it is true, over alternatives that have been proposed or that are or can be salient in some other way. We should take this language of favoring seriously, and taken literally, that language implies an emotion, just as when we say of someone that they favor one nephew over another or one political party over another. Why hold that talk of favoring is figurative in the case of hypoth- eses, assumptions, and so on, but literal in the case of nephews and politi- cal parties? We know that people are capable of having emotions vis-à-vis abstract entities: think not just of Plato’s attitude toward the Form of the Good, but also of the way we quite naturally say we dislike a certain theory or approach. We are higher beings, and part of that involves a capacity for emotion directed at things other than our immediate surroundings or things we experience via the senses. Having said this, I think we need to be clear about a distinction. In stat- ing that someone epistemically favors a certain hypothesis or proposition (for inclusion in their overall theoretical picture of the world), we are not claiming that they are happy about its being true. For example, John was not and is still not in favor of his wife’s being unfaithful to him, but nev- ertheless, at a certain point, he may epistemically favor the hypothesis that she has been and on that basis file for a legal separation from her. There are other linguistic indications that belief in the ordinary sense and in general involves emotion. Why otherwise would we so naturally talk and think about defending our beliefs against objections or doubts— as if we regarded them as precious property to be guarded against devalu- ation or destruction? (On this last point, I am indebted to Hayakawa.) And then there is the relation between belief and confidence. When we say 10 M. SLOTE we believe something we don’t automatically commit ourselves to being confident in what we believe: I often believe weather reports but I don’t think I am usually confident that they will turn out to be true. (My Random House dictionary describes confidence as a state of “strong belief.”) So belief seems to require only a lesser degree of confidence than actual, positive confidence itself does, and in putting belief in with confi- dence on a single scale in this way, don’t we imply that belief involves an epistemic emotion if confidence does? Now everyone holds that confi- dence (like the even stronger notion of certitude) is an epistemic emotion or feeling, so why not hold the same about belief, treating it as merely involving a less strong (positive) epistemic emotion toward some idea or proposition?2 Let me mention two more points that bring in issues in philosophy of mind. One indicator that belief involves emotion is the way even trivial beliefs can be the subject of strong emotion. I don’t have much at stake in believing that the Empire State Building is in New York City, but if some- one were suddenly to deny that it is, arguing seriously, for example, that New York is the Empire State, so that of course the Empire State Building has to be in Albany, the capital of the Empire State, I think I would be annoyed and/or upset. I think we are emotionally involved in our beliefs, and I think that is the simplest explanation of why the peremptory denial of what we believe arouses such emotional reactions in us. What also indicates that belief is more than or different from an inert purely cognitive/intellectual state in relation to various propositions is a fact about means-end thinking and action. If I am hungry and want food, but discover there is no food in the house, then (assuming I can’t order in) that will lead me, other things being equal, to leave the house in search of food or a food store. But if the belief that there is no food at home is inert and purely intellectual, why shouldn’t it just lie in the mind, once acquired, without leading to any action, for example, of leaving the house? Yet this doesn’t happen. There is something about the belief there is no food in the

2 But if all belief is emotional or involves emotion, then emotion will exist at every level of human epistemic de dicto rationality, and that goes against the standard Western assumption that emotions can be justified and rational only if they are based in or on epistemic states (like belief) that are entirely free of emotion. However, if one considers confidence, one can see that this widespread assumption is mistaken. Confidence is an epistemic emotion, and one can be rationally confident that one is seeing a chair without that confidence being based on some other de dicto epistemic state (and what would it be?) that is emotion-free and rational. If this works for confidence, why not for the less epistemically strong state of belief? 2 YIN-YANG, MIND, AND HEART-MIND 11 house that causes it to engage with the desire for food, and that something has to be a factor or fact that is not strictly intellectual or inert. We can explain the fact of action in our food case if we suppose that the belief that there is no food in the house isn’t just a theoretical entity, but has an emo- tional side to it. If believing that there is no food there involves favoring the proposition that there is no food there both for theoretical and for practical purposes, then that would help explain why the belief doesn’t just lie in our minds inert when the desire for food arises within us, but is applied to that desire in the form of instrumental reasoning and action. I hope you will join me, then, in believing that belief generally requires some kind of epistemic emotion. So the next question concerns whether desire, the other basic element of our functional minds or psyches, also entails emotion. Well, if I want to be a member of a certain club, I will have a disposition to be disappointed if I am not accepted as a member and happy, even elated, if I am. These are emotions and that means that in such a case desire entails emotion conceived as a disposition to have occur- rent emotions. That is the only sense in which I think desire or, for that matter, belief involves emotion, the dispositional sense. But one might question whether every desire involves such an emotional disposition. Consider mere preferences. I prefer coconut ice cream over cappuccino ice cream, but they are both favorites of mine, and if a given store has only cappuccino I won’t be disappointed because I couldn’t get coconut, the way I very much might be if I couldn’t get either flavor. So isn’t this a kind of desire that doesn’t involve emotion? Well, I think the word “desire” is probably too strong here. That is why I spoke a moment ago of mere preferences. A mere preference doesn’t give rise to disappointment or ela- tion the way desires do. But this then raises another issue. If mere prefer- ences don’t involve emotion(al dispositions), can I say that every basic element of the or a functioning mind involves emotion? I think I can. I don’t think mere preferences should be considered part of the functioning mind because they don’t give rise to plans or even inten- tions. My own autobiographical phenomenology tells me that I never plan or intend to get coconut ice cream rather than cappuccino, even though I am at some level aware that I will always choose the coconut if both are available. To that extent, mere preference, like mere wishes, doesn’t engage with the rest of the mind’s cognitive apparatus the way desires do. So I think it makes sense to conceive it as not being part of the functioning mind, and that means that the two basic elements of any possible­ function- ing mind both involve emotion/emotional dispositions. This goes directly 12 M. SLOTE against the Western idea that the mind can exist and function in purely intellectual, rational, or cognitive terms, without any emotion(al disposi- tion) having to be involved. So it shows that the Western conception of the human psyche and the very term “mind” itself, with its intellectualistic con- notations, involve a mistaken view of what we human beings are all about. We need terms like “maum,” “kokoro,” and “xin” to convey what is essen- tial to the mind, any mind: namely, that cognitive operations cannot be separated from emotion and that emotion is pervasive of any functioning mind. Thus the so-called mind is most accurately conceived as a heart- mind.3 And we can also put the point by saying that the term “mind” is essentially misleading: there literally cannot be such a thing as a mind as the West has standardly conceived it. But now we have to see how and why any functioning heart-mind necessarily involves yin and yang.

3 The argument for the yin-yang basis of maum, xin, or kokoro rests on two ideas. First, and as we have already shown, on the idea that our psychologi- cal functioning necessarily and pervasively involves emotion(s) and so is necessarily a heart-mind and not a (potentially pure) mind. Second, we

3 I have never heard of any Chinese philosopher’s explicitly defending the intrinsic connec- tion between the cognitive and the emotional that I have been very explicitly defending here. Perhaps that is because from a Chinese standpoint that connection seems so natural as to need no defense, but then one has to ask why Chinese thinkers haven’t (I believe) made any sort of explicit case against the standard Western way of viewing the mind or against the idea of pure reason. I fear that the reason may have to do with the deference Chinese thinkers have (needlessly) displayed toward ideas from the West. It is natural, given such deference, to think that Western notions of belief must be very different from anything familiar in Eastern languages (see my first reference above to Seisuke Hayakawa). But I have been disputing this, and I suppose it takes someone like myself, someone brought up speaking English, to ques- tion what Western thinkers mainly say about belief and related notions, to maintain that such thinkers misconceive and mistheorize the nature of their own actual concept of belief. I have argued, against the standard Western view of things, that belief as spoken of in English is necessarily tied to emotion, and it is perhaps easier for a native English speaker to plausibly make this point than for any Chinese philosopher to do so. Incidentally, recent attempts by philosophers like Robert Solomon and Martha Nussbaum to show that emotions are noth- ing more than rational or irrational beliefs or judgments assume that beliefs themselves don’t have to be understood in terms of emotions. If they do, then those attempts get things pre- cisely backward. Finally, the rigid dichotomy Hume makes in the Treatise between emo- tions/sentiments and cognition/reason falls apart if the latter cannot be separated from the former. Hume was a moral sentimentalist, but I am suggesting that we should all be cogni- tive sentimentalists and, more generally, philosophical sentimentalists. 2 YIN-YANG, MIND, AND HEART-MIND 13 need to show that all emotions within a functioning heart-mind have a basic yin-yang structure. But in order now to show this second essential element in my overall argument, I need to talk about how yin and yang are philosophically relevant. I need to show you this, because in fact Chinese and, to my knowledge, Korean and Japanese philosophers have done rela- tively little philosophically with the notions of yin and yang over the histori- cal millennia and up to the present. Confucius and Mencius don’t really bring yin and yang into their ethical thinking and, with certain exceptions during the neo-Confucian period, this has remained true of Chinese phi- losophy up to the present day. As I said earlier this can be explained in great part by the sheer physicality of the notions of yin and yang as they were applied in ancient China to natural phenomena. But embedded in those notions, as I now aim to show you, is something more purely philosophical that we can use to understand the human psyche. The notions of yin and yang need to be updated, if they are to be relevant to philosophy today, whether Eastern or Western, and historically we have been given at least one clue about how this updating could reasonably and usefully occur. The notions of yin and yang haven’t always been applied exclusively to the purely physical aspects of things. Yes, cold and warm, dark and light, wet and dry are or can seem purely physical, but yin and yang were also originally interpreted as female and male, and the latter concepts aren’t purely physical. They apply in virtue of psychological differences and not just physical ones. It seems that Dong Zhongshu, who helped promote Confucianism as the official ideology of the imperial Chinese state, was one of the first, if not the first, to pick up on this feature of one aspect of yin and yang and to run with it. Dong applied yin and yang to ethics in a way that it mainly hadn’t been previously, and he did so by contrasting female and male in ethical terms: male yang was characterized by him as benevolent, and female yin as mean-spirited. Well, well, well! That is cer- tainly an ethical application, but it seems to partake of the same mean-­ spiritedness it attributes essentially to women. This shows that mean-spiritedness as a moral property or vice isn’t just limited to females, but more importantly and without impugning Dong’s thinking any fur- ther than I already have, Dong’s idea that benevolence is exclusively or essentially the property of men seems wildly out of whack. What about mother love and wifely devotion? But even if Dong was mistaken in par- ticulars, the idea of applying yin and yang in a way that brings in ethically relevant qualities needn’t be abandoned altogether. We just have to find a more even-handed way to do that, and I think we can. 14 M. SLOTE

Since ancient times, yin and yang have been associated with ethical qualities beyond those Dong brought into the mix. Yang has been con- ceived as a kind of active strength and the strength has been understood to encompass more than physical strength and to include some sort of psychological strength. Yin has been variously interpreted in ways that seem ethically relevant but that don’t imply bad things about women the way Dong did. When “yin” is translated for the English speaker, three dif- ferent translations have been prominent. Yin can and has been be equated with passivity, with pliability or pliancy, and with receptivity (all of which take us beyond or away from yin understood in terms of physical proper- ties like wetness and darkness, though I know some want to make connec- tions here as well). But I think there is reason to choose receptivity rather than the other two notions as our way of updating the idea of yin in a philosophically useful way that makes deep connection (in a way that has previously gone unnoticed) with what has been implicit or contained in the idea of yin even as far back as the I Ching. If yin is to do broad and constructive philosophical work, it has to have broader application than the notion of pliancy, and it has to represent a more clearly positive value than either pliancy or passivity represents or exemplifies. By contrast, receptivity not only has clearly positive connotations but also has a very broad application among things that we value. Receptivity to what others are thinking and feeling involves empathizing with them and being open to their opinions even when they initially disagree with one’s own. Receptivity also involves openness about one’s future. If someone has to plan everything in advance, that is a sign of irrational anxiety about the future, but if one doesn’t plan everything and to some extent takes things as they come, one is receptive to what one’s future will or may bring one, and this too we regard as something positive. Also, being receptive to the beauty and richness of the world around one rather than having to control or dominate nature is something even we Westerners have come to posi- tively value. I therefore want to suggest that receptivity may be broad and valuable enough to do the philosophical work that I think the notion of yin can do for us. Yang, then, needs to be understood as basically complementary to yin (though I know there are some traditions in which yin and yang are conceived as opposites, as contrary).4 I just mentioned non-physical active

4 In choosing to draw on the tradition of conceiving yin and yang as mutually friendly and complementary, rather than as deeply and in temporally alternating fashion opposed to one 2 YIN-YANG, MIND, AND HEART-MIND 15 strength as to some extent traditionally associated with the idea of yang, but I would like, again, to use a more general notion to capture or expose a sense of yang broad enough to be complementary to (rather than oppos- ing) broadly conceived yin. Let me suggest that that more general notion is the idea of directed active purpose (which is to be thought of as includ- ing but not exhausted by strength of purpose). This idea of yang has its roots in the I Ching as much as yin conceived as receptivity does. And these two broadly focused complementary notions turn out to be involved in all the functioning mind’s or xin’s emotional states. Let me give you some examples, starting with compassion. We say many different things about compassion: that it is a feeling, that it is a virtue, that it is a motive, and also, of course, that it is an emotion. Do we have a fourfold ambiguity here? I don’t think so, and the ideas of yin and yang updated in the manner suggested just a moment ago can help us to see why. Compassion works via empathy; if someone helps another out of a sheer sense of duty, this isn’t compassion but conscientiousness. Compassion requires an emotional connection with the other and a strong another, I am favoring one traditional “take” on yin-yang over a prominent other. But the proof of the pudding is in the eating. If drawing on the one kind of yin-yang allows us to do significant philosophical work, then that is a reason to rely on it. If the oppositional kind of yin and yang can also help us with contemporary philosophical problems and issues, then certainly it should be brought into the mix. But no one has so far done that; and more importantly, perhaps, there is reason in advance to think oppositional yin and yang can’t operate in the broad and deep philosophical terms that the idea of friendly and complemen- tary yin and yang arguably allows for. I conceive yin as receptivity and yang as directed active impulsion/purpose and these are very abstract ideas that it makes sense to imagine as poten- tially applying to many or all of the different areas philosophy has to deal with. I have already given some arguments to this effect, and further arguments will be given in Chap. 8. But oppositional yin and yang have never been conceptualized in such abstract terms. Yin and yang have been conceived respectively as stillness and motion, as softness and hardness, as female- ness and maleness, as covetousness and benevolence, as acidity and alkalinity, as coldness and warmth, as contraction and expansion, as wetness and dryness, and as darkness and bright- ness. But these paired notions are so concrete as to make one wonder how they could help us deal with evaluative issues, e.g., in both epistemology and ethics, and that may well then explain why no one has tried to apply oppositional yin and yang in a general way to philo- sophical issues. However, even if oppositional yin and yang turn out to be able to do signifi- cant contemporary philosophical work, that would not undercut what I am saying here and in the book mentioned in footnote 1 about yin and yang. Finally, let me mention that my mutually peaceable yin and yang are not the same as any dialectic of thesis, antithesis, and synthesis. Traditionally, yin and yang were never conceived as stages of a historical non- cyclical developing (or progressive) process, and on my view they can both be entirely pres- ent at any given time. 16 M. SLOTE feeling that is comparable to what the other feels. But when one emotion- ally empathizes with the distress another person feels at the pain, say, in their arm, one doesn’t just share their distress, one shares the intentional object of their distress. Consider a father who is empathically infected (as we say) by his daughter’s enthusiasm for stamp collecting. What he takes in is not just some unfocused positive feeling, but the daughter’s positive feeling as directed toward stamp collecting. If she feels positively about that intentional object, then he begins to feel that way about it too. Transpose the example to one where what someone takes in empathi- cally is another’s distress at the pain they are feeling in their arm. One takes in distress at that pain, not just some overall negative state of displea- sure. But think what this means. If a given person is distressed by the pain in their arm, then ex vi terminorum they have some desire, some motiva- tion, to get rid of or alleviate that pain. But in that case, if one empathically takes in the person’s distress with the same intentional object that their distress is focused on, then one will feel distress at their pain; and again, ex vi terminorum, one will have some motivation to lessen or terminate that pain, their pain. This is clearly altruistic motivation, and it will lead one to try to help them unless other motives (like sudden danger to one- self from some third party) overwhelm or preempt it. This picture shows us three of the four sides or aspects of compassion mentioned earlier. When one empathizes with another’s distress one feels that distress, just the way Bill Clinton famously claimed to feel other peo- ple’s pain. So that is compassion considered as a feeling. But it is also compassion considered as an emotion, because distress, whether at one’s own pain or at someone else’s, is clearly an emotion. We also saw, how- ever, that because of what distress is and what it is to empathize with an emotion as having a given intentional object, the compassionate person will also want to help end or alleviate the other’s pain, and that is compas- sion as a motive. The case mentioned also illustrates compassion as a vir- tue. When compassion as an emotion-laden empathically derived feeling and compassion as a motive work together in a situation like the one we have described, we have compassion working or acting as a moral virtue. But this still doesn’t answer the question whether “compassion” is ambig- uous, and we should now turn to that issue. When someone empathizes with another’s distress they are open and receptive to that distress in a rather direct way. Empathy gives us a special form of knowledge by acquaintance of what another is feeling, one that contrasts sharply with the knowledge (by description, in Bertrand Russell’s 2 YIN-YANG, MIND, AND HEART-MIND 17 sense) that we have or would have if, on the basis of a person’s behavior and utterances, we merely hypothesized or inferred that they were in pain. So one element in compassion is a kind of receptivity that makes us imme- diately acquainted with the inner reality of the other, as when we feel their distress. But one can’t have a feeling of distress without having the emo- tion of distress, and if one doesn’t feel the emotion, one clearly isn’t feel- ing the other’s distress or being entirely receptive to what they are feeling. In addition, though, and this is the most important point right now, what one is empathically receptive to has to include the intentional object of the other person’s feeling(s) or emotion(s). It is the most important point because, as we saw a moment ago, if one is or feels emotionally distressed at the other’s emotional distress, one ipso facto has some motivation to do away with or lessen the very pain that the other wants to do away with or lessen. So the full receptivity we are describing here entails and is insepa- rable from the fact that one is motivated to help the other person in a particular way, and this means that one embodies or exemplifies a kind of directed active purpose in that situation. Now you may be able to see where I am going. Receptivity is what I am calling yin and directed active purpose or psychological impulse (one is not, for example, asleep) is what I am calling yang, so both yin and yang are exemplified in the situation I have described, the situation where someone has, among other things, the emotion of compassion. Here, therefore, is an emotion that involves both yin and yang, but not just that. Yin and yang are standardly conceived as necessarily complementary to one another (look at the yin-yang symbols illustrated on the Internet), and in the situation just described not only are both yin and yang present, but we have given an argument to show that if the yin of compassionate feel- ing is there, then the yang of compassionate motivation also has to be there. In other words, and as we have seen, if the situation is one in which one is via empathy fully receptive to what is going on in the other person, then one automatically, necessarily, will have actual specific(ally directed) altru- istic motivation/purpose. (This is a point that has been missed by every psychologist I know of who has studied the relationship between empathy and altruism.)5 So the situation’s yin side, the receptive and feeling side of

5 For an example of a leading psychologist who regards the relationship between empathy and altruism (or compassionate motivation) as purely contingent and merely causal, see Martin Hoffman, Empathy and Moral Development: Implications for Caring and Justice, NY: Cambridge, 2000. No psychologist seems to have recognized the conceptual argument that 18 M. SLOTE compassion, automatically entails the situation’s yang side, the fact that it involves a more than purely latent motivation/purpose/impulse directed toward a specific goal.6 Furthermore, the yang side of the situation is unthinkable without the yin side. Compassion as a motive represents the directed yang purposive side of compassion, but such a motive cannot exist if one is not being or hasn’t been receptive to what the other is feeling. If one isn’t thus receptive, then one might feel a conscientious obligation to help the other, but that is not compassion as a motive or a virtue or anything else. Alternatively, if can be made for seeing empathy as necessarily entailing altruistic motivation, the argument given in the text above. And the same holds true for David Hume. His Treatise of Human Nature is the first place where empathy was ever philosophically described, but the connec- tion Book II draws between (greater) emotional empathy and (greater) altruistic motivation is never said to be conceptual rather than causal. (I am indebted here to discussion with Zhang Yan.) For speculative theorizing about how human empathy (as tied to altruism) may have evolved, see my “Empathy as an Instinct” in N. Roughley and T. Schramme, eds., Forms of Fellow Feeling, Cambridge: Cambridge University Press, 2017. 6 Our yin-yang analysis of compassion (which would also work for benevolence and other moral sentiments) helps us to see how empathy underlies the relevant motivation to help others. Mencius emphasizes compassion (or ren) but doesn’t tell us much how about it works because he doesn’t relate compassion explicitly to empathy and doesn’t see how yin and yang can help explain the workings of empathy and of compassion, etc. I think my updated notions of yin and yang were implicit in traditional Chinese thinking about yin and yang, but I also think philosophers like Mencius may have been distracted from seeing their relevance to moral motivation by the then standard and practically universal use of yin and yang to explain natural and cosmic phenomena. The same goes for Wang Yangming. He draws a tight connection between knowledge and virtue, but he never recognizes how empa- thy and, more basically, yin and yang might help explain that tight connection, something our text above seeks to demonstrate. Virtues like compassion and virtuous actions like help- ing to relieve someone’s pain distress involve yin and yang in indissoluble unity, but it is also important to note how vicious traits and actions necessarily demonstrate a lack of both yin and yang. Thus the man (say) who commits adultery because unforeseen lust has made him forget his wife and his marriage vows and what they mean in his life and his wife’s is (tempo- rarily) both unreceptive (or insensitive) to these facts or factors in his life and derailed from his (I assume) long-term directed purpose of being faithful to his wife and his marriage vows. The adulterous actions thus demonstrate a lack of both yin and yang, and I think it can be argued that the presence or absence of yin-yang criterially distinguishes and explains/justifies the distinction between moral virtue and vice in morally relevant contexts. Note further that although rage, panic, mania, and depression are not necessarily moral vices, they show a lack of rationality. So I want to say that in other-regarding contexts the absence of yin and yang indicates a lack of moral virtue, but that in other contexts that absence is a sign at least of irrationality. Yin and yang can serve as the dividing line between what is good and what is bad in xin (I almost said mind). But much more needs to be said about this. 2 YIN-YANG, MIND, AND HEART-MIND 19 one is a psychopath who can’t feel what others feel, then if one helps them, it can only be for reasons other than compassion (reasons like self-interest).­ So the yin and yang sides of compassion arguably depend on each other, and the virtue of compassion can on that basis be said to represent or con- stitute that necessary codependence. There is no reason, therefore, to say that “compassion” is ambiguous. Rather, we can say that all the different sides of compassion have an equal right to be called compassion because they all entail each other. Compassion is one thing, with different sides that necessarily go together harmoniously, and our use of the term “com- passion” to refer freely to all the different sides without our being both- ered by worries of ambiguity when we do this, is a kind of implicit recognition that compassion is a single unified phenomenon, one whose parts stand in necessary and inextricable interrelation. But updated yin and yang and yin-yang understood as the indissoluble unity of yin and yang help us see all this about the emotion of compassion. We have our first example, therefore, of an emotion that can be fully understood only in relation to yin and yang as we are understanding them here. So let’s consider another emotion, one not necessarily directed toward other people: namely, fear. Imagine that someone is in a burning building and wants to escape. If the fire represents a danger to them (to their life), then they are likely to feel fear unless the way of escape is a fairly easy one. But let’s imagine that it is not. There is only one way out of the building, the fire is strong and coming on fast, and the one and only door that would allow one to escape is difficult to open. Then one is almost certainly going to feel a strong fear of the fire (and a strong desire to get that door opened), and as with compassion I think this emotion of fear necessarily involves an inextricably connected yin side and yang side. The fear is based on (non-empathic) receptivity to what is happening around one, but also involves a desire to do particular things. If one sees the fire coming from a certain direction, one will be motivated to move in a different direction, and if one finds that the only door that would allow escape is hard to open (stuck), one will push extra hard in order to get it open. So one has active motivation that takes one practically in particular directions, but the ­motivation is responsive to and can change in the light of what one is tak- ing in about one’s environment and learning about one’s own powers (is one strong enough to push that door open?). We see, therefore, both receptivity and directed active purpose embodied in the fear that arises in this situation, and it is clear that they are inseparable. One won’t feel fear unless one is has been and still is receptive to what is going on (yang 20 M. SLOTE entails yin), and if one isn’t motivated or even impelled to do certain things to escape, that will only be because one isn’t fully receptive to what is happening around one, to the danger one is in (yin entails yang). For example, if one doesn’t act in directed fashion, it could be due to one’s having been asleep and being too sleepy still to accurately or attentively monitor or measure what is happening around one. So fear involves yin and yang in inextricable relationship. And as I noted earlier, the situation with the fire also involves a strong desire to escape. One doesn’t merely prefer to escape as if one were faced with a choice about which of two beloved flavors of ice cream to buy on a given occasion; rather, onecares about escaping, places great importance on escaping, and such caring, such a desire, can be considered an emotion (it is certainly suffused with emotion). And like the fear, the great emotional concern to escape has a yin side and a yang side that are necessarily connected for the same basic reasons we found this to be true of the fear for one’s life that one feels in the situation. The same thing holds for other desires as well. If one is thirsty and wants to drink, that can only be because one feels thirsty: one’s throat, for example, will be dry and one is then monitoring one’s body in a way that leads one to want to drink. Thirst, then, is based on a certain cognitive receptivity to one’s own bodily states, but then, too, it is constituted by a desire to drink liquid, typically water. If someone is dehydrated but doesn’t want to drink, that can only be because they aren’t taking in or receiving the usual bodily feelings that instigate a desire to drink. (That may be a sign of an unusual illness, even of rabies.) So the absence of yang desire proves the absence of certain cognitive events and this means, contraposi- tively, that the cognitive events constituting a receptivity to what is going on in one’s body are inextricably tied to thirst and to the desire to drink. But thirst, in its turn, cannot exist without the receptive monitoring of or sensitivity to the bodily signals. One can want to drink for reasons other than thirst, but if it is thirst that leads one to drink or want to drink, that can only be because of the bodily cues or signals one’s cognitive receptivity is registering. With thirst, then, yin and yang are necessarily both present and mutually dependent. Finally, let me mention belief as an example of yin-yang. I said earlier that belief involves epistemically favoring a certain proposition or hypoth- esis over others inconsistent with it, but it doesn’t seem that belief involves anything more than that. If so, then belief is a kind of emotion directed at a particular kind of object on a particular kind of grounds (intellectual or 2 YIN-YANG, MIND, AND HEART-MIND 21 evidential ones). So am I prepared to argue that even belief has a yin-yang structure? Yes, I am, and in fact the argument for that conclusion has already, essentially, been given. We have seen that belief cannot be or be considered purely inert or purely intellectual/cognitive if we want to be able to explain the functional role, the usefulness, of beliefs in means-end or instrumental contexts. But belief also involves receptivity, sensitivity, to the world and to one’s sensory data, and that is why analytic philosophers often characterize ordinary belief as having a mind-to-world direction of fit. So the belief there is no food in one’s house has both a receptive and a directedly purposive or motivated active aspect. It registers what one’s senses tell one about one’s house and particular objects in it (like cup- boards or bread boxes), but it also engages with any desire for food one has in a way that leads/motivates one to act in a particular practical direc- tion (to leave the house). This, again, is yin and yang, and for all the rea- sons mentioned in connection with our earlier examples, it should be clear too that each of these elements or sides of belief necessitates the other. So belief can be viewed as a form of emotion, as a cognitive or epistemic emotion, and it is also a yin-yang element or constituent of the function- ing heart-mind. Moreover, I think similar reasoning could show you that all the emotions involved in a functioning heart-mind have a yin-yang structure. Of course, this leaves open the possibility that some emotions may not exemplify yin and yang. But that is something the present view shouldn’t be at all uncomfortable with. Rage (though not anger as such) and panic (though not fear as such) arguably are or involve non-functional emotions, and I think it can be shown that the non-functionality of rage and panic is due to their exemplifying neither yin nor yang. Rage and panic are non-functional because they leave us unreceptive to what is actually happening around us and unable to act in a concerted, that is, directed way. Exactly what I have just said about rage and panic also holds for depression, and the manic individual not only fails to be yin receptive to what is happening around them and what is actually needed in their par- ticular situation, but acts in a frenzied hyperactive capricious way that lacks the yang of specifically directed persisting purpose. Again, this is psycho- logically non-functional. But all of this is entirely consistent with what I am seeking to show here. The idea that we have heart-minds rather than Western-style minds is proved by the fact that all the elements of a functioning mind or psyche necessarily involve emotion, and we have now seen that such emotion by its very nature involves and is constituted by a yin-yang structure. So if our 22 M. SLOTE philosophical preference for heart-mind over mind is based on the perva- siveness of emotion in our functioning psychology, then it is ultimately based on and more deeply understandable in terms of yin and yang. That is a surprising result, given the fact that this connection, any strong connection, between heart-mind and yin-yang has never been worked out with any definiteness by Chinese thinkers.7 But perhaps despite the lack of precedent, the present arguments will persuade Asian philoso- phers to rethink or reexamine their ideas about the heart-mind. Heart-­ mind is endogenous to the Far East and so too is yin-yang; so the idea that we can understand ourselves as thinking and feeling creatures on the basis of a distinction or complementarity that is wholly Chinese (no one ever attempts to translate “yin” and “yang” into English) may appeal to our antecedent sense—a sense shared, I hope, among Asian thinkers and also prevalent among some Westerners—that the Chinese and East Asian philo- sophical traditions have much to teach us today. Most Western philoso- phers don’t yet appreciate that, but I hope that the present argument may help make a difference to that attitude. And even if it doesn’t, Chinese and other Asian philosophers ought, I think, to go forward in ways they think of as philosophically illuminating. I hope I have persuaded you here that yin-yang may provide a significant part of the philosophical illumination that the East can bring to the West and to its own philosophical future. This way of conceiving Chinese thought and its value contrasts starkly with another view of the relationship between Chinese and Western thought that it may at this point be helpful to mention. In an article called “If Philosophy Won’t Diversify, Let’s Call It What It Is” that appeared on May 11, 2016, in the New York Times philosophy blog “The Stone,” Jay Garfield and Bryan Van Norden argued that most philosophy departments in the English-speaking world are invidiously narrow for their lack of attention to philosophical traditions like those of China, India, and so on. This article has been criticized on many sides, but my main criticism arises out of actual agreement with their conclusion about narrowness. Western and especially analytic philosophers believe on the basis of all they have heard about, for example, Chinese philosophy that Chinese thought is either misguided in certain areas or has nothing new to teach them; and if they are right about this, then analytic philosophy can make a strong

7 For example, what Zhou Dunyi says about the connection between yin-yang and the (ethical) heart-mind in his Taijitu Shuo (Discussion of the Diagram of the Supreme Ultimate/ Polarity) is very vague, not nailed down with any relevant philosophical specificity. 2 YIN-YANG, MIND, AND HEART-MIND 23 objection against the conclusion I just said I share with Garfield and Van Norden. What the latter say against present-day analytic philosophy is inadequate because it doesn’t directly and philosophically address the issue of whether the West has anything significant to learn, say, from (the philo- sophical traditions of) China. To really show that the West is overly nar- row, one has to argue philosophically for views that are unique to China or India, and so on. Only then and only if such argument is successful or plausible, can one be said to have shown that the West is overly narrow in its philosophy. Sure, we can always have courses on Indian or Chinese thought, but if they have nothing new or valid to teach us, the failure to provide such courses on the part of many or most American philosophy departments is more than somewhat excusable. So Garfield and Van Norden fail to make the point they seek to make in their article, and the same can be said about the book Van Norden subsequently wrote on this same issue. But then I also want to say that the present chapter does offer the kind of argument I have just called for. It seeks to show that the West has an overly narrow concept of belief and of psychological functioning and that that fact undercuts the validity of Western talk about and conceptualiza- tions of the so-called mind and pure reason. And it also shows us or begins to show us how useful the ideas of yin and yang can be to our philosophi- cal understanding of how our psychology, our psychological functioning, works. If my arguments above are on the right track, then the West needs to wake up to what it can learn from (at least) Chinese thought and cul- ture; and this really does or would establish the point Garfield and Van Norden fail to establish in and through their work, the point (which we all agree on) that Western philosophy is overly narrow (and may continue to be, depending on how open-minded the West can be). Let me now and finally enlarge our discussion. I have argued that yin-­ yang is the basis of xin functioning, but this says nothing or nothing yet about yin-yang in nature outside or ontologically independent of xin. There is no time for me to go deeply into that issue here, but let me briefly say something à propos about the direction in which my thinking is now going. I believe yin-yang understood as we have understood it here has a role or place within nature outside or as existing independently of xin. For example, when iron is oxidized in the process called rusting, oxygen acts as active yang and the iron as receptive yin, and that is why chemistry speaks of a process of oxidizing or oxidation and not of anything that can be called (the) ironizing or ferrizing (of oxygen). Similar examples can be 24 M. SLOTE shown to abound in the physical, chemical, and biological realms and can help show—what should be of interest to philosophers and perhaps even to scientists—that yin and yang pervade the natural realm outside of xin. If so, then yin-yang can underlie and pervade the universe generally, and that will be some vindication of traditional Chinese views about these matters. Western philosophy is historically given to a dilemma between dual- ism and skepticism. The dualism is part and parcel of the standard Western religious belief that God is totally separate from and wholly other (totaliter aliter) than the world we humans inhabit.8 The Western skepticism rejects the religious dualism in favor of a skepticism about human powers to know the world and about (any assurance we might want about) the world’s continuing in an orderly and familiar way into its (and our) future. Kant wrote his Critique of Pure Reason to counter such skepticism, though he ended up with a dualism of things in them- selves vs. things as they appear to us that is very much analogous to and

8 Western God-world dualism is closely related to traditional Western mind-body dualism. Both see something—God or the human psyche—as separate or separable from any physical embodiment. Today Western analytic philosophers largely reject mind-body dualism, but they retain belief in a core element of mind-body dualism when they persist in viewing cogni- tion/reason as separable from emotion. Emotion is universally seen as involving the body, so it is no wonder that the Chinese, who see emotion as inseparable from cognition/reason, do not widely accept to mind-body dualism and have never believed in a disembodied personal God (or gods) separate from the world. But by the same token we can see why there has been some tendency in the West to believe in mind-body dualism and God-world dualism, given the rigid separation that has been assumed between cognition/reason and emotion. The persisting belief in the latter has been, so to speak, the sole remnant of the original mind- body and God-world dualisms that once ruled but no longer rule in Western thought. The argument given here in this chapter, if successful, removes this last vestige of those original dualisms. In addition, let me suggest that the dualism Plato posits between the Forms and the material universe is also beholden to the idea of pure reason independent of emotion. There is no reason to posit the Forms in all their purity and otherworldliness unless we are capable of a pure rationality that is capable of knowing them. This doesn’t, however, pre- clude the possibility of forms of predicate abstraction or attribution that are consistent with a thoroughgoing this-worldliness and with the yin-yang necessary conjunction of reason and emotion. Chapter 7 of my recently completed book A Larger Yin-Yang Philosophy: From Mind to Cosmic Harmony (LYYP) describes just such a possibility. I think we can conclude that the examples of both Plato and Kant and perennial Western views about “the mind” show how far astray paradigmatic Western philosophy has gone and, in the light of what I have been saying here and say at greater length in LYYP, indicate how much Western thought needs the correction of Chinese philosophical ideas. 2 YIN-YANG, MIND, AND HEART-MIND 25 perhaps ultimately and psychologically derives from the Western reli- gious dualism of God vs. the world. But there is an alternative to the choice between dualism and skepticism that we can find in traditional Chinese thinking about the cosmos and our place in it. The Chinese have thought that the universe as a whole is har- monious and that our relations with what surrounds us—nature and heaven—are harmonious too. They haven’t really argued philosophically for this optimistic view of things, but I have recently been thinking that we can philosophically support belief in such an optimistic harmonious and unified cosmos at least in part via the fact that yin-yang is pervasive of both external nature and xin. There is no time for me to explain further, but if this new direction is plausible and works out, then yin-yang can be used for philosophical purposes that are larger and in some sense more exalted than anything I have suggested in this chapter or will be arguing for later in this book. But making good on that claim is an enterprise for another time and another venue.9

9 This material will eventually be published in the just-mentioned book A Larger Yin-Yang Philosophy. I should also explicitly mention that the West’s present-day skepticism about our ability to have any assurance about what will happen in the future largely derives from Hume. And now that the argument of this chapter has been given in its entirely, let me return to a question that I think some readers may have been asking and that I earlier put aside in order to get on with the philosophical arguments: the question, namely, of how a Western analytic philosopher came to think yin-yang could give us great help with understanding issues Western philosophy had long been occupied with all on its own. The connection with yin and yang came after I had developed as a moral sentimentalist and as a result of what I even- tually came to see was the tight connection between empathy and compassion (or benevo- lence). I came to understand that that connection was much more conceptual than Hume, recent psychologists working on empathy, and my own earlier self had recognized. Since anyone familiar even at a distance with yin and yang can see that empathy has yin qualities and compassionate motivation yang qualities, once I saw the connection between them as a non-contingent I was struck by the strong resemblance between what I was thinking about empathy and compassion and the traditional Chinese idea that yin and yang are necessarily complementary. Everything I have done with yin and yang since grew out of that initial realization. 26 M. SLOTE

Open Access This chapter is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/ by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons licence and indicate if changes were made. The images or other third party material in this chapter are included in the chapter’s Creative Commons licence, unless indicated otherwise in a credit line to the material. If material is not included in the chapter’s Creative Commons licence and your intended use is not permitted by statutory regulation or exceeds the permitted use, you will need to obtain permission directly from the copyright holder. 陰陽

See also: 阴阳

Contents Chinese Etymology Pronunciation Noun Synonyms Derived terms Descendants Japanese Etymology Noun See also Korean Noun Vietnamese Noun

Chinese

Etymology (of weather) Yin later came to be associated with “female, dark, soft, passive, overcast; etc.”, and yang later came to be associated with “male, light, Yin; positive feminine; (electric.); hard, active, etc.”. moon; sun; male cloudy; negative Pronunciation (electric.); shady

trad. (陰陽) 陰 陽

simp. (阴阳) 阴 阳

Literally: “moonlight (dark) and sunlight (light)”. Mandarin

(Standard)

(Pinyin): yīnyáng (Zhuyin): ㄧㄣ
ㄧㄤˊ

(Chengdu, SP): yin1 yang2

Cantonese (Jyutping): jam1 joeng4 Hakka (Sixian, PFS): yîm-yòng Min Dong (BUC): ĭng-iòng Min Nan

(Hokkien, POJ): im-iông / im-iâng (Teochew, Peng'im): im1 iang5

Wu (Wiktionary): in hhian (T1)

Mandarin

(Standard Chinese)+

Pinyin: yīnyáng Zhuyin: ㄧㄣ
ㄧㄤˊ Gwoyeu Romatzyh: inyang Tongyong Pinyin: yinyáng Sinological IPA (key): /in⁵⁵ jɑŋ³⁵/ (Chengdu)

Sichuanese Pinyin: yin1 yang2 Scuanxua Ladinxua Xin Wenz: injang Sinological IPA (key): /in⁵⁵ iaŋ²¹/ Cantonese

(Standard Cantonese, Guangzhou)+

Jyutping: jam1 joeng4 Yale: yām yèuhng Cantonese Pinyin: jam1 joeng4 Guangdong Romanization: yem1 yêng4 Sinological IPA (key): /jɐm⁵⁵ jœ̽ ːŋ²¹/ Hakka

(Northern Sixian, incl. Miaoli)

Pha̍k-fa-sṳ: yîm-yòng Hakka Romanization System: im´ iongˇ Hagfa Pinyim: yim1 yong2 Sinological IPA: /im²⁴ io̯ ŋ¹¹/ (Southern Sixian, incl. Meinong)

Pha̍k-fa-sṳ: yîm-yòng Hakka Romanization System: (r)im´ (r)iongˇ Hagfa Pinyim: yim1 yong2 Sinological IPA: /(j)im²⁴ (j)io̯ ŋ¹¹/ Min Dong

(Fuzhou)

Bàng-uâ-cê: ĭng-iòng (Ø-) Sinological IPA (key): /iŋ⁵⁵ ŋyoŋ⁵³/ Min Nan

(Hokkien: Xiamen, Quanzhou, General Taiwanese)

Pe̍h-ōe-jī: im-iông Tâi-lô: im-iông Phofsit Daibuun: im'ioong IPA (Kaohsiung): /im⁴⁴⁻³³ iɔŋ²³/ IPA (Xiamen): /im⁴⁴⁻²² iɔŋ²⁴/ IPA (Taipei): /im⁴⁴⁻³³ iɔŋ²⁴/ IPA (Quanzhou): /im³³ iɔŋ²⁴/ (Hokkien: Zhangzhou)

Pe̍h-ōe-jī: im-iâng Tâi-lô: im-iâng Phofsit Daibuun: im'iaang IPA (Zhangzhou): /im⁴⁴⁻²² iaŋ¹³/ (Teochew)

Peng'im: im1 iang5 Pe̍h-ōe-jī-like: im iâng Sinological IPA (key): /im³³⁻²³ iaŋ⁵⁵/ Wu

(Shanghainese)

Wiktionary: in hhian (T1) Sinological IPA (key): /ɪɲ⁵⁵ ɦiã²¹/ Middle Chinese: /ʔˠiɪm jɨɐŋ/ Rime

Character 陰 陽

Reading # 1/1 1/1

Initial (聲) 影 (34) 以 (36)

Final (韻) 侵 (140) 陽 (105)

Tone (調) Level (Ø) Level (Ø)

Openness (開合) Open Open

Division (等) Chongniu III III

Fanqie 於⾦切 與章切

Reconstructions

Zhengzhang /ʔˠiɪm/ /jɨɐŋ/ Shangfang

Pan /ʔᵚim/ /jiɐŋ/ Wuyun

Shao /ʔiem/ /iɑŋ/ Rongfen

Edwin /ʔjim/ /jɨaŋ/ Pulleyblank

Li /ʔjəm/ /iaŋ/ Rong

Wang /ĭĕm/ /jĭaŋ/ Li

Bernard /ʔiə̯ m/ /ia̯ ŋ/ Karlgren

Expected Mandarin yīn yáng Reflex

Old Chinese

(Baxter–Sagart): /*q(r)um laŋ/ (Zhengzhang): /*qrɯm laŋ/ Baxter–Sagart system 1.1 (2014 (http://ocbaxtersagart.lsait.lsa. umich.edu/))

Character 陰 陽

Reading # 1/1 1/1

Modern Beijing yīn yáng (Pinyin)

Middle ‹ ʔim › ‹ yang › Chinese

Old /*q(r)um/ /*laŋ/ Chinese

English dark bright

Notes for Old Chinese notations in the Baxter–Sagart system:

* Parentheses "()" indicate uncertain presence; * Square brackets "[]" indicate uncertain identity, e.g. * [t] as coda may in fact be *-t or *-p; * Angle brackets "<>" indicate infix; * Hyphen "-" indicates morpheme boundary;

* Period "." indicates syllable boundary. Zhengzhang system (2003)

Character 陰 陽

Reading # 1/1 1/1

No. 6623 14590

Phonetic 今 昜 component

Rime 侵 陽 group

Rime 1 0 subdivision

Corresponding ⾳ 陽 MC rime

Old /*qrɯm/ /*laŋ/ Chinese

Noun 陰陽 1. (Chinese philosophy) yin and yang (☯) (two opposing forces in nature)

陰陽不測之謂神。 [Classical Chinese, trad.] 阴阳不测之谓神。 [Classical Chinese, simp.] From: I Ching, 3rd – 2nd millennia BCE Yīnyáng bù cè zhī wèi shén. [Pinyin] That which can not be measured (in straightforward terms such as) (bad and good; negative and positive etc.) is called mysterious (or divine).

2. (figurative) two contrasting things; antitheses 3. (literary) ancient Chinese astronomy, especially the study of the movement of celestial bodies 4. (literary, historical) occult arts such as astrology, divination, geomancy, etc. 5. (literary, historical) yin-yang geomancer 6. (physics) cathode and anode (Short for 陰極. and Short for 陽極.) 7. (Sichuanese) fengshui master; geomancer

Synonyms Dialectal synonyms of ⾵⽔先⽣ (“fengshui master; geomancer”) [map] Variety Location Words edit

Formal (Written Standard Chinese) ⾵⽔先⽣, ⾵⽔師

Taiwan ⾵⽔師, ⾵⽔先⽣

Jinan ⾵⽔先⽣, ⾵⽔仙

Ürümqi ⾵⽔先⽣

Chengdu 陰陽先⽣, 陰陽 Mandarin Guiyang 陰陽先⽣

Liuzhou ⾵⽔佬

Xuzhou 陰陽先⽣, 陰陽先兒

Yangzhou 陰陽先⽣

Guangzhou ⾵⽔佬 Cantonese Hong Kong ⾵⽔佬, ⾵⽔師

Gan Pingxiang 地理先⽣

Meixian ⾵⽔先⽣, 地理先⽣

Yudu 地理先⽣

Miaoli (N. Sixian) ⾵⽔先⽣

Liudui (S. Sixian) ⾵⽔先⽣ Hakka Hsinchu (Hailu) ⾵⽔先⽣

Dongshi (Dabu) ⾵⽔先⽣

Hsinchu (Raoping) ⾵⽔先⽣

Yunlin (Zhao'an) 地理先⽣

Huizhou Jixi 地理先⽣

Jin Xinzhou 陰陽先⽣, 陰陽匠, ⾵⽔先⽣

Min Dong Fuzhou 地理先⽣

Min Nan Xiamen ⾵⽔先, 地理師, 地理仙

Quanzhou ⾵⽔先

Zhangzhou ⾵⽔先, 地理仙, 堪輿仙

Taipei ⾵⽔仙, 地理仙

Kaohsiung 地理師

Tainan 地理師, ⾵⽔仙

Taichung ⾵⽔仙, 仙的

Hsinchu ⾵⽔仙

Lukang ⾵⽔師

Sanxia 地理仙, 牽羅經 Yilan ⾵⽔仙, 牽羅經

Kinmen ⾵⽔仙

Magong ⾵⽔仙

Southern Pinghua Nanning (Tingzi) ⾵⽔佬, 地理先⽣

Shanghai ⾵⽔先⽣, ⾵鑒先⽣ dated

Danyang 冷先⽣, ⾵⽔先⽣

Hangzhou ⾵⽔先⽣, 陰陽先⽣ Wu Ningbo ⾵⽔先⽣

Wenzhou ⾵⽔先⽣

Jinhua ⾵⽔先⽣

Xiang Changsha 地神先⽣, 地理先⽣

Derived terms Derived terms from 陰陽

燮理陰陽∕燮理阴阳 陰陽慘舒∕阴阳惨舒 調理陰陽∕调理阴阳 陰陽易位∕阴阳易位 陰陽不將∕阴阳不将 陰陽曆∕阴阳历 陰陽五⾏∕阴阳五⾏ 陰陽書∕阴阳书 陰陽交錯∕阴阳交错 陰陽⽔∕阴阳⽔ 陰陽⼈∕阴阳⼈ (yīnyángrén) 陰陽海∕阴阳海 陰陽先⽣∕阴阳先⽣ 陰陽⽕∕阴阳⽕ 陰陽兩隔∕阴阳两隔 陰陽⽣∕阴阳⽣ 陰陽司∕阴阳司 陰陽界∕阴阳界 陰陽合曆∕阴阳合历 陰陽祕書∕阴阳秘书 陰陽和∕阴阳和 陰陽移∕阴阳移 陰陽學∕阴阳学 陰陽⽵∕阴阳⽵ 陰陽宅∕阴阳宅 陰陽臉∕阴阳脸 陰陽家∕阴阳家 (yīnyángjiā) 陰陽鏡∕阴阳镜 陰陽對轉∕阴阳对转 陰陽間隔∕阴阳间隔 陰陽⼯∕阴阳⼯ 顛倒陰陽∕颠倒阴阳 陰陽怪氣∕阴阳怪⽓ (yīnyángguàiqì)

Descendants Sino-Xenic (陰陽): いんよう → Japanese: 陰 陽 (in'yō) → Korean: 음양 (陰陽, eumyang) → Vietnamese: âm dương (陰陽)

Others:

→ English: yin-yang, ying-yang → French: yin-yang → Portuguese: yin-yang → Russian: инь-ян (inʹ-jan)

Japanese

Kanji in this term Kanji in this term Kanji in this term Etymology 陰 陽 陰 陽 陰 陽 From Middle Chinese 陰 陽 (MC ʔˠiɪm 陽 jɨɐŋ). The yō reading for changes to いん よう おん よう おん よう
>
みょう myō as an instance of renjō (連声). Grade: S Grade: 3 Grade: S Grade: 3 Grade: S Grade: 3

kan’on goon goon Noun

いんよう おんよう おんみょう 陰 陽 or 陰 陽 or 陰 陽 • (in'yō or on'yō or onmyō)

1. yin-yang

See also

陰陽師 (in'yōji, on'yōji or Onmyōji) "yin-yang master/teacher" おんみょうどう 陰 陽 道 (onmyōdō, “the way of yin and yang”)

Korean

Hanja in this term Noun 陰 陽 陰陽 • (eumyang) (hangeul 음양)

1. Hanja form? of 음양 (“yin-yang”).

Vietnamese

Noun 陰陽 Hán tự in this term 1. Hán tự form of âm dương (“yin-yang”). 陰 陽

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In Ancient Chinese philosophy, yin and yang (/jɪn/ and /jɑːŋ, jæŋ/; Chinese: 陽 yīnyáng, lit. "dark-bright", "negative-positive") is a Yin and Yang concept of dualism, describing how seemingly opposite or contrary forces may actually be complementary, interconnected, and interdependent in the natural world, and how they may give rise to each other as they interrelate to one another.[1] In Chinese cosmology, the universe creates itself out of a primary chaos of material energy, organized into the cycles of Yin and Yang and formed into objects Yin and yang symbol and lives. Yin is the receptive and Yang the active principle, seen in Chinese name all forms of change and difference such as the annual cycle (winter Traditional Chinese 陽 and summer), the landscape (north-facing shade and south-facing brightness), sexual coupling (female and male), the formation of both Simplified Chinese 阴阳 women and men as characters and sociopolitical history (disorder and Literal meaning "dark-bright" order).[2] Transcriptions There are various dynamics in Chinese cosmology. In the cosmology Standard Mandarin pertaining to Yin and Yang, the material energy, which this universe Hanyu Pinyin yīnyáng has created itself out of, is also referred to as qi. It is believed that the organization of qi in this cosmology of Yin and Yang has formed Gwoyeu Romatzyh inyang many things.[3] Included among these forms are humans. Many Wade–Giles yin1-yang2 natural dualities (such as light and dark, fire and water, expanding and IPA [ín.jǎŋ] contracting) are thought of as physical manifestations of the duality Hakka symbolized by yin and yang. This duality lies at the origins of many branches of classical Chinese science and philosophy, as well as being Romanization yim1-yong2 a primary guideline of traditional Chinese medicine,[4] and a central Yue: Cantonese principle of different forms of Chinese martial arts and exercise, such Yale Romanization yām-yèuhng as baguazhang, taijiquan (t'ai chi), and qigong (Chi Kung), as well as 1 4 appearing in the pages of the I Ching. Jyutping jam -joeng IPA [jɐḿ .jœ̏ ːŋ] The notion of duality can be found in many areas, such as Southern Min Communities of Practice. The term "dualistic-monism" or dialectical monism has been coined in an attempt to express this fruitful paradox Hokkien POJ im-iông of simultaneous unity and duality. Yin and yang can be thought of as Middle Chinese complementary (rather than opposing) forces that interact to form a Middle Chinese 'im-yang dynamic system in which the whole is greater than the assembled parts.[5] According to this philosophy, everything has both yin and Old Chinese yang aspects (for instance, shadow cannot exist without light). Either Baxter (1992) *ʔrjum ljang of the two major aspects may manifest more strongly in a particular Baxter–Sagart (2014) *q(r)um lang object, depending on the criterion of the observation. The yin yang (i.e. taijitu symbol) shows a balance between two opposites with a Vietnamese name portion of the opposite element in each section. Vietnamese Âm dương 陰陽 In Taoist metaphysics, distinctions between good and bad, along with Hán-Nôm other dichotomous moral judgments, are perceptual, not real; so, the Korean name duality of yin and yang is an indivisible whole. In the ethics of Hangul 음양 Hanja 陰陽 Confucianism on the other hand, most notably in the philosophy of Transcriptions Dong Zhongshu (c. 2nd century BC), a moral dimension is attached Revised Romanization eumyang to the idea of yin and yang.[6] McCune–Reischauer ŭmyang Japanese name Contents Kanji 陰陽 Hiragana いんよう, おん Linguistic aspects よう おんみょ Characters , う Pronunciations and etymologies Meanings Transcriptions Toponymy Revised in'yō, on'yō, Loanwords Hepburn onmyō History Chinese gender roles Nature Symbolism and importance I Ching Taijitu T'ai chi ch'uan See also References Footnotes Works cited External links

Linguistic aspects

These Chinese terms yīn "shady side" and yáng 陽 "sunny side" are linguistically analyzable in terms of Chinese characters, pronunciations and etymology, meanings, topography, and loanwords.

Characters

The Chinese characters and 陽 for the words yīn and yáng are both classified as Phono-semantic characters, combining the semantic component "mound; hill" radical ⻖ (graphical variant of ⾩ ) with the phonetic components jīn (and the added semantic component yún "pictographic: cloud") and yáng 昜. In the latter, yáng 昜 "bright" features ⽇ "sun" + + ⼺ “The rays of the sun”. Lastly, adding the "mound; hill" radical ⻖gives us yīn for "shady/dark side of a hill" and yáng 陽 for "sunny/light side of a hill".

Pronunciations and etymologies

The Modern Standard Chinese pronunciation of is usually the level first tone yīn "shady; cloudy" or sometimes the falling fourth tone yìn "to shelter; shade" while 陽 "sunny" is always pronounced with rising second tone yáng. Sinologists and historical linguists have reconstructed Middle Chinese pronunciations from data in the (7th century CE) Qieyun rhyme dictionary and later rhyme tables, which was subsequently used to reconstruct Old Chinese phonology from rhymes in the (11th-7th centuries BCE) Shijing and phonological components of Chinese characters. Reconstructions of Old Chinese have illuminated the etymology of modern Chinese words.

Compare these Middle Chinese and Old Chinese (with asterisk) reconstructions of yīn and yáng 陽:

ˑiəm < *ˑiəm and iang < *diang (Bernhard Karlgren)[7] *ʔjəm and *raŋ (Li Fang-Kuei)[8] ʔ(r)jum and *ljang (William H. Baxter)[9] ʔjəm < *ʔəm and jiaŋ < *laŋ (Axel Schuessler)[10] 'im < *qrum and yang < *laŋ (William H. Baxter and Laurent [11] Sagart) "Yin-yang" in seal script (top), Traditional Schuessler gives probable Sino-Tibetan etymologies for both Chinese words. (middle), and Simplified C (bottom) Chinese Yin < *ʔəm compares with Burmese ʔum "overcast; cloudy", Adi muk-jum characters "shade", and Lepcha so'yǔm "shade"; and is probably cognate with Chinese àn < *ʔə̂mʔ "dim; gloomy" and qīn < *khəm "blanket".

Yang < *laŋ compares with Lepcha a-lóŋ "reflecting light", Burmese laŋB "be bright" and ə-laŋB "light"; and is perhaps cognate with Chinese chāng < *k-hlaŋ 昌 "prosperous; bright" (compare areal words like Tai plaŋA1 "bright" & Proto-Viet-Muong hlaŋB). To this word-family, Unger (Hao-ku, 1986:34) also includes bǐng < *pl(j)aŋʔ "bright"; however Schuessler reconstructs s Old Chinese pronunciation as *braŋʔ and includes it in an Austroasiatic word family, besides liàng < *raŋh 爽 shuǎng < *sraŋʔ "twilight (of dawn)"; míng < mraŋ "bright, become light, enlighten"; owing to "the different OC initial consonant which seems to have no recognizable OC morphological function".[12]

Meanings

Yin and yang are semantically complex words.

John DeFrancis's Chinese-English dictionary gives the following translation equivalents.[13]

Yin Noun ① [philosophy] negative/passive/female principle in nature ② Surname Bound morpheme ① the moon ② shaded orientation ③ covert; concealed; hidden ④ ⑦ negative ⑧ north side of a hill ⑨ south bank of a river ⑩ reverse side of a stele ⑪ in intaglio Stative verb ① overcast

Yang 陽 Bound morpheme ① [Chinese philosophy] positive/active/male principle in nature ②the sun ④ in relief ⑤ open; overt ⑥ belonging to this world ⑦ [linguistics] masculine ⑧ south side of a hill ⑨ north bank of a river

The compound yinyang 陽 means "yin and yang; opposites; ancient Chinese astronomy; occult arts; astrologer; geomancer; etc.". The sinologist Rolf Stein etymologically translates Chinese yin "shady side (of a mountain)" and yang 陽 "sunny side (of a mountain)" with the uncommon English geographic terms ubac "shady side of a mountain" and adret "sunny side of a mountain" (which are of French origin).[14]

Toponymy

Many Chinese place names or toponyms contain the word yang "sunny side" and a few contain yin "shady side". In China, as elsewhere in the Northern Hemisphere, sunlight comes predominantly from the south, and thus the south face of a mountain or the north bank of a river will receive more direct sunlight than the opposite side.

Yang refers to the "south side of a hill" in Hengyang 陽, which is south of Mount Heng in Hunan province, and to the "north bank of a river" in Luoyang 陽, which is located north of the Luo River 河 in Henan.

Similarly, yin refers to "north side of a hill" in Huayin , which is north of Mount Hua in Shaanxi province.

In Japan, the characters are used in western Honshu to delineate the north-side San'in region ⼭陰 from the south-side San'yō region ⼭陽, separated by the Chūgoku Mountains 中国⼭地.

Loanwords

English yin, yang, and yin-yang are familiar loanwords of Chinese origin.

The Oxford English Dictionary defines:

yin (jɪn) Also Yin, Yn. [Chinese yīn shade, feminine; the moon.]

a. In Chinese philosophy, the feminine or negative principle (characterized by dark, wetness, cold, passivity, disintegration, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj., and transf. Cf. yang.

b. Comb., as yin-yang, the combination or fusion of the two cosmic forces; freq. attrib., esp. as yin-yang symbol, a circle divided by an S-shaped line into a dark and a light segment, representing respectively yin and yang, each containing a 'seed' of the other.

yang (jæŋ) Also Yang. [Chinese yáng yang, sun, positive, male genitals.]

a. In Chinese philosophy, the masculine or positive principle (characterized by light, warmth, dryness, activity, etc.) of the two opposing cosmic forces into which creative energy divides and whose fusion in physical matter brings the phenomenal world into being. Also attrib. or as adj. Cf. yin.

b. Comb.: yang-yin = yin-yang s.v. yin b.

For the earliest recorded "yin and yang" usages, the OED cites 1671 for yin and yang,[15] 1850 for yin- yang,[16] and 1959 for yang-yin.[17] In English, yang-yin (like ying-yang) occasionally occurs as a mistake or typographical error for the Chinese loanword yin-yang— yet they are not equivalents. Chinese does have some yangyin collocations, such as (lit. "foreign silver") "silver coin/dollar", but not even the most comprehensive dictionaries (e.g., the Hanyu Da Cidian) enter yangyin * 陽 . While yang and yin can occur together in context,[18] yangyin is not synonymous with yinyang. The linguistic term "irreversible binomial" refers to a collocation of two words A- B that cannot be idiomatically reversed as B-A, for example, English cat and mouse (not *mouse and cat) and friend or foe (not *foe or friend).[19]

Similarly, the usual pattern among Chinese binomial compounds is for positive A and negative B, where the A word is dominant or privileged over B, for example, tiandi 地 "heaven and earth" and nannü 男 "men and women". Yinyang meaning "dark and light; female and male; moon and sun", however, is an exception. Scholars have proposed various explanations for why yinyang violates this pattern, including "linguistic convenience" (it is easier to say yinyang than yangyin), the idea that "proto-Chinese society was matriarchal", or perhaps, since yinyang first became prominent during the late Warring States period, this term was "purposely directed at challenging persistent cultural assumptions".[19]

History

Needham discusses Yin and Yang together with Five Elements as part of the School of Naturalists. He says that it would be proper to begin with Yin and Yang before Five Elements because the former: "lay, as it were, at a deeper level in Nature, and were the most ultimate principles of which the ancient Chinese could conceive. But it so happens that we know a good deal more about the historical origin of the Five-Element theory than about that of the Yin and the Yang, and it will therefore be more convenient to deal with it first."[20] He then discusses Zou Yan (鄒衍; 305 – 240 BC) who is most associated with these theories. Although Yin and Yang are not mentioned in any of the surviving documents of Zou Yan, his school was known as the Yin Yang Jia (Yin and Yang School) Needham concludes "There can be very little doubt that the philosophical use of the terms began about the beginning of the -4th century, and that the passages in older texts which mention this use are interpolations made later than that time."[20]

Chinese gender roles

In spite of being used in a modern context to justify egalitarianism under the notion of both yin and yang being "necessary", in practise the concept of yin and yang has led to justification for China's patriarchal history.[21] Particularly under Confucianism, yang (as the sun principle) is considered superior to "yin" (the dark principle), hence men are afforded rulership positions whereas women are not unless, under some remarkable circumstances, they possess sufficient yang.

Nature

In Daoist philosophy, dark and light, yin and yang, arrive in the Tao Te Ching at chapter 42.[22] It becomes sensible from an initial quiescence or emptiness (wuji, sometimes symbolized by an empty circle), and continues moving until quiescence is reached again. For instance, dropping a stone in a calm pool of water will simultaneously raise waves and lower troughs between them, and this alternation of high and low points in the water will radiate outward until the movement dissipates and the pool is calm once more. Yin and yang thus are always opposite and equal qualities. Further, whenever one quality reaches its peak, it will naturally begin to transform into the opposite quality: for example, grain that reaches its full height in summer (fully yang) will produce seeds and die back in winter (fully yin) in an endless cycle. It is impossible to talk about yin or yang without some reference to the opposite, since yin and yang are bound together as parts of a mutual whole (for example, there cannot be the bottom of the foot without the top). A way to illustrate this idea is to postulate the notion of a race with only women or only men; this race would disappear in a single generation. Yet, women and men together create new generations that allow the race they mutually create (and mutually come from) to survive. The interaction of the two gives birth to things, like manhood.[23] Yin and yang transform each other: like an undertow in the ocean, every advance is complemented by a retreat, and every rise transforms into a fall. Thus, a seed will sprout from the earth and grow upwards towards the sky—an intrinsically yang movement. Then, when it reaches its full potential height, it will fall. Also, the growth of the top seeks light, while roots grow in darkness.

Certain catchphrases have been used to express yin and yang complementarity:[24]

The bigger the front, the bigger the back. Illness is the doorway to health. Tragedy turns to comedy. Disasters turn out to be blessings.

Symbolism and importance

Yin is the black side, and yang is the white side. The relationship between yin and yang is often described in terms of sunlight playing over a mountain and a valley. Yin (literally the 'shady place' or 'north slope') is the dark area occluded by the mountain's bulk, while yang (literally the "sunny place' or "south slope") is the brightly lit portion. As the sun moves across the sky, yin and yang gradually trade places with each other, revealing what was obscured and obscuring what was revealed.

Yin is characterized as slow, soft, yielding, diffuse, cold, wet, and passive; and is associated with water, earth, the moon, femininity, and night time.

Yang, by contrast, is fast, hard, solid, focused, hot, dry, and active; and is associated with fire, sky, the sun, masculinity and daytime.[25]

Yin and yang also applies to the human body. In traditional Chinese medicine good health is directly related to the balance between yin and yang qualities within oneself.[26] If yin and yang become unbalanced, one of the qualities is considered deficient or has vacuity.

I Ching

In the I Ching, originally a divination manual of the Western Zhou period (c. 1000–750 BC),[27] yin and yang are represented by broken and solid lines: yin is broken (⚋) and yang is solid (⚊). These are then combined into trigrams, which are more yang (e.g. ☱) or more yin (e.g. ☵) depending on the number of broken and solid lines (e.g., ☰ is heavily yang, while ☷ is heavily yin), and trigrams are combined into hexagrams (e.g. ䷕ and ䷟). The relative positions and numbers of yin and yang lines within the trigrams determines the meaning of a trigram, and in hexagrams the upper trigram is considered yang with respect to the lower trigram, yin, which allows for complex depictions of interrelations.

Taijitu The principle of yin and yang is represented by the Taijitu (literally "Diagram of the Supreme Ultimate"). The term is commonly used to mean the simple "divided circle" form, but may refer to any of several schematic diagrams representing these principles, such as the swastika, common to Hinduism, Buddhism, and Jainism. Similar symbols have also appeared in other cultures, such as in Celtic art and Roman shield markings.[28][29][30]

T'ai chi ch'uan

T'ai chi ch'uan or Taijiquan (), a form of martial art, is often described as the principles of yin and yang applied to the human body The "taichi symbol" (taijitu). and an animal body. Wu Jianquan, a famous Chinese martial arts teacher, described Taijiquan as follows:

Various people have offered different explanations for the name Taijiquan. Some have said: – 'In terms of self-cultivation, one must train from a state of movement towards a state of stillness. Taiji comes about through the balance of yin and yang. In terms of the art of attack and defense then, in the context of the changes of full and empty, one is constantly internally latent, to not outwardly expressive, as if the yin and yang of Taiji have not yet divided apart.' Others say: 'Every movement of Taijiquan is based on circles, just like the shape of a Taijitu. Therefore, it is called Taijiquan.

— Wu Jianquan, The International Magazine of T’ai Chi Ch’uan[31]

See also Dualistic cosmology Ometeotl Shatkona Onmyōdō Enantiodromia T'ai chi ch'uan Flag of Tibet Taegeuk Fu Xi Tomoe Gankyil Yinyang ren Huangdi Neijing Zhuangzi

References

Footnotes 1. "The hidden meanings of yin and yang - John Bellaimey" (https://www.youtube.com/watch?v=e zmR9Attpyc). TED-Ed. Retrieved 2 August 2013. 2. Feuchtwang, Stephan (2016). Religions in the Modern World: Traditions and Transformations. New York: Routledge. p. 150. ISBN 978-0-415-85881-6. 3. Feuchtwang, Sephan. “Chinese Religions.” Religions in the Modern World: Traditions and Transformations, Third ed., Routledge, 2016, pp. 150-151. 4. Porkert (1974). The Theoretical Foundations of Chinese Medicine (https://archive.org/details/th eoreticalfound00pork). MIT Press. ISBN 0-262-16058-7. 5. Georges Ohsawa (1976). The Unique Principle (https://books.google.com/books?id=oQqDZnm 43mkC). ISBN 978-0-918860-17-0 – via Google Books. 6. Taylor Latener, Rodney Leon (2005). The Illustrated Encyclopedia of Confucianism. 2. New York: Rosen Publishing Group. p. 869. ISBN 978-0-8239-4079-0. 7. Bernhard Karlgren, Grammata Serica Recensa, Museum of Far Eastern Antiquities, 1957, 173, 188. 8. Li, Fang-Kuei, "Studies on Archaic Chinese", translated by Gilbert L. Mattos, Monumenta Serica 31, 1974:219–287. 9. William H. Baxter, A Handbook of Old Chinese Phonology, Mouton de Gruyter ,1992. 10. Schuessler, Axel, ABC Etymological Dictionary of Old Chinese, University of Hawaii Press, 2007, 558, 572. 11. Baxter & Sagart (2014), pp. 326-378. 12. Schuessler, Axel, ABC Etymological Dictionary of Old Chinese, University of Hawaii Press, 2007. p. 168, 180, 558. 13. John DeFrancis, ed., ABC Chinese-English Comprehensive Dictionary, University of Hawaii Press, 2003, 1147, 1108. 14. Rolf Stein (2010), Rolf Stein's Tibetica Antiqua: With Additional Materials, Brill, p. 63. 15. Arnoldus Montanus, Atlas Chinensis: Being a relation of remarkable passages in two embassies from the East-India Company of the United Provinces to the Vice-Roy Singlamong, General Taising Lipovi, and Konchi, Emperor, Thomas Johnson, tr. by J. Ogilby, 1671, 549: "The Chineses by these Strokes ‥ declare ‥ how much each Form or Sign receives from the two fore-mention'd Beginnings of Yn or Yang." 16. William Jones Boone, "Defense of an Essay on the proper renderings of the words Elohim and θεός into the Chinese Language," Chinese Repository XIX, 1850, 375: "... when in the Yih King (or Book of Diagrams) we read of the Great Extreme, it means that the Great Extreme is in the midst of the active-passive primordial substance (Yin-yáng); and that it is not exterior to, or separate from the Yin-yáng." 17. Carl Jung, "Aion: Researches into the Phenomenology of the Self", in The Collected Works of C. G. Jung, tr. by R. F. C. Hull, Volume 9, Part 2, p. 58" "[The vision of "Ascension of Isaiah"] might easily be a description of a genuine yang-yin relationship, a picture that comes closer to the actual truth than the privatio boni. Moreover, it does not damage monotheism in any way, since it unites the opposites just and yang and yin are united in Tao (which the Jesuits quite logically translated as "God")." 18. For instance, the Huainanzi says" "Now, the lumber is not so important as the forest; the forest is not so important as the rain; the rain is not so important as yin and yang; yin and yang are not so important as harmony; and harmony is not so important as the Way. (12, 材不林，林不 ⾬，⾬不陽，陽不和，和不; tr. Major et al. 2010, 442). 19. Roger T. Ames, "Yin and Yang", in Encyclopedia of Chinese Philosophy, ed. by Antonio S. Cua, Routledge, 2002, 847. 20. Needham, Joseph; Science and Civilization in China Vol.2: History of Scientific Thought; Cambridge University Press; 1956 21. [1] (https://www.iep.utm.edu/gender-c/) 22. Muller, Charles. "Daode Jing" (http://www.acmuller.net/con-dao/daodejing.html#div-43). Retrieved 9 March 2018. 23. Robin R. Wang "Yinyang (Yin-yang)" (http://www.iep.utm.edu/yinyang/). Internet Encyclopedia of Philosophy. Retrieved 9 March 2018. 24. Nyoiti Sakurazawa & William Dufty (1965) You Are All Sanpaku, page 33 25. Osgood, Charles E. "From Yang and Yin to and or but." Language 49.2 (1973): 380–412 . JSTOR 26. Li CL. A brief outline of Chinese medical history with particular reference to acupuncture. Perspect Biol Med. 1974 Autumn;18(1):132-43. 27. The text of the I Ching has its origins in a Western Zhou divination text called the Changes of Zhou (周易 Zhōu yì). Various modern scholars suggest dates ranging between the 10th and 4th centuries BC for the assembly of the text in approximately its current form. Nylan, Michael (2001), The Five Confucian Classics (2001), p. 228. 28. Giovanni Monastra: "The "Yin–Yang" among the Insignia of the Roman Empire? (http://www.est ovest.net/tradizione/yinyang_en.html#t24) Archived (https://web.archive.org/web/20110925054 740/http://www.estovest.net/tradizione/yinyang_en.html) 2011-09-25 at the Wayback Machine," "Sophia," Vol. 6, No. 2 (2000) 29. "Late Roman Shield Patterns - Magister Peditum" (http://www.ne.jp/asahi/luke/ueda-sarson/Ma gisterPeditum.html). www.ne.jp. 30. Helmut Nickel: "The Dragon and the Pearl," Metropolitan Museum Journal, Vol. 26 (1991), p. 146, Fn. 5 31. Woolidge, Doug (June 1997). "T'AI CHI The International Magazine of T'ai Chi Ch'uan Vol. 21 No. 3". T'ai Chi. Wayfarer Publications. ISSN 0730-1049 (https://www.worldcat.org/issn/0730-1 049).

Works cited

Baxter, William H.; Sagart, Laurent (2014). Old Chinese: A New Reconstruction. Oxford: Oxford University Press. ISBN 978-0-19-994537-5.

External links

Yin Yang meaning in Chinese (http://www.edepot.com/taoism_yin-yang.html) educational video. Yin and Yang (http://www.goldenelixir.com/taoism/yin_and_yang.html), goldenelixir.com "Precelestial and Postcelestial Yin and Yang" (http://www.goldenelixir.com/jindan/cultivating_th e_tao_6.html), by Liu Yiming (1734–1821)

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