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Correspondence Author: Wang Ningchuan Email : [email protected] Zip Code : 510900 Mobile Phone : (86) 18620296231; (86)20 87979923 Correspondence Address: Zhujiang College, South- Agricultural University(SCAU), Bai Tiangang Village, Conghua, Guangzhou city, Peoples Republic of China. (通讯地址：王宁川 华南农业大学珠江学院外国语系 白田岗 从化 广州 中华人 民共和国)

Biography:

Wang Ningchuan (1977--) is a scholar working in Zhujiang College SCAU, mainland China, whose research area is mainly engaged into the relationship between culture and globalization, including the following two aspects: one is the popular culture’s globalization study, such as fantasy fiction’s or Hollywood film’s globalization; and the other is to use Chinese traditional culture to explain globalization, such as Yin Yang theory, , and so on. Till now, he has published more than 20 papers in both Chinese as well as English journals, such as Contemporary International Relations , Studies in Sociology of Science , Studies of Language and Literature and so on.

Yunxiang Kelly Chen : she is a PhD candidate and tutor of the Chinese programme in Uni versity of Canterbury, New Zealand. Email: [email protected]

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The Dialogue of Civilizations: How the I Ching Can Help Understand The Relationship Between Globalization and Anti-globalization

Abstract: I Ching, or the Book of Changes, is a kind of ancient classical in China,

mainly consisting of Yin-Yang theory, Five elements and 64 hexagrams, whose

wisdom has influenced eastern Asian civilizations for more than 2000 years. The

paper attempts to study the relationships between globalization and

anti-globalization via its discourses. The interdisciplinary perspective doesn’t

challenge the dominant ideologies in current political study, but only attempts to

open up a new avenue in studying international relations and constitute the

following codes for reference in IR study : (1) as an analytical model to observe

diverse global issues via the ; (2) as a mirror or medium to

understand global conflicts, and to help to exchange ideas, and achieve moral or

ethical consensus; and (3) as a new discourse contributive to the global debates on

the diversity and complexity of globalizations and anti-globalizations.

Key Words : Yin-Yang Theory; Globalization; I Ching; Anti-globalization; Discourse

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A Brief Introduction: Yin Yang theory, Five Elements and its Related

Discourses1

I Ching, or the Book of Changes, is known as the earliest intuitive

decision-making system in China. Its theoretical framework is composed of a binary system called —images composed of a broken /Yin ( __ __ ) and a solid /Yang ( _____ ) line. In ancient Chinese philosophy, Yin and Yang are used to describe how two polar or seemingly contradictory forces are intertwined and interdependent in the universe, and how they give rise to each other in turn. Opposites thus only exist in relation to each other. Many natural and social dualities—e.g. dark and bright, female and male, below and above, bad and good, earth and heaven, grassroots and elites, peace and war— are thought of as manifestations of yin and yang (respectively).

In short, the Yin-Yang principle suggests the following philosophical underpinnings:(1) Yin and Yang coexist in everything, and everything is dialectically endowed with Yin and Yang aspects; (2) Yin and Yang could give rise to, complement, reinforce and transform into each other; (3) Yin and Yang exist within each other in a symbiotic relationship and interact with each other to form a holistic, dynamic and cyclical unity. This system of circular movement provides a dynamic change and balance discourse in the power games. Therefore in I Ching, there is a classical principle generalizing the above statements that neither Yin nor Yang alone

1 The English translation, introduction, illustration and diagrams about I Ching in this paper mainly draw on the following websites: http://www.iching123.com/brief_a_text.htm , and http://www.friesian.com/yinyang.htm , and http://en.wikipedia.org/wiki/I_Ching , and Wilhelm (trans.), Richard; Cary Baynes (trans.). "The I Ching or Book of Changes" . http://deoxy.org/iching/1 , and , "The I Ching" . http://www.sacred-texts.com/ich/,

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could nurture itself, but do so and develop with mutual generation and promotion.

Meanwhile, the fundamental principle of the universe forms the ontological

assumptions of the Chinese philosophy and has been further developed into a set of

guidelines for Chinese beliefs and behaviors, thus the discourse naturally becomes the central focus in Chinese discursive practices (Chen, 2008). During the past millennia in China, from emperors who sought inspirations to either administer their empires, or make military strategies in the war times, to ordinary citizens who looked for guidance to deal with their business or household affairs, people constantly resorted to it for instruction when confronted with troubles. It has been a guiding-star-like sacred book for ancient Chinese people to turn to when they were in need of inspiration for resolution against doubts, for enlightenment, and for correct decision-makings.

In Chinese ancient , Yin and Yang also refer to two cosmological forces, called (Chi), which is rhetorically a form of cosmic breath circulating in the universe. If well-balanced or harmonized, their interaction would give rise to a living

Qi (Yang), refreshing, energetic and creative, symbolizing vigor, production and fertility. Or else, it would turn into dead Qi (Yin), dull, sterile, inert and infertile symbolizing stagnation, turmoil and death. In old times, Chinese people affirmed that the living Qi could engender life, closely related to the welfare of human beings in a region. Therefore, it should be harbored or congealed. However, the flow of the Qi was driven by the direction of the wind. Therefore, there are two classical principles for decision-makers to follow, if they want to harness the Living Qi: one is that the living Qi would both be disseminated and dispersed by wind, but harbored by water ,

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and the other is that the living Qi could be congealed by way of channeling wind.

And in I Ching, the yin-yang discourse is encoded into 8 trigrams (figure 1, 2, 3), representing a range of interrelated concepts and diverse relations between various phenomena. Separately each of them represents a distinctive thing of similar nature in the world, while the nature of these things could also be categorized into the generation and overcoming circles of Five Elements (metal, wood, water, fire and earth) , of which the is composed as follows (figure 4, 5):

Generation Circle: Wood generates Fire; Fire makes Earth (ash); Earth bears

Metal; Metal carries or could be transformed into Water (as in a bucket or tap,

or the melted metal in liquid state); Water nourishes Wood.

Overcoming Circle: Wood holds Earth; Earth absorbs Water; Water quenches

Fire; Fire melts Metal; Metal chops Wood. Also: Wood absorbs Water; Water

rusts Metal; Metal breaks up Earth; Earth smothers Fire; Fire burns Wood.

And then, the combinations and permutations of the eight trigrams constitute sixty-four hexagrams of I Ching (figure 6). Every hexagram comprises of six horizontal lines, each of which symbolizes a particular kind of human characteristic or situation. The brief texts that accompany each hexagram symbol are cryptic aphorisms that serve as metaphors for contextualizing and negotiating situations by providing a vocabulary for sorting out the relationships among things as they come together and constitute themselves in unique compositions (Fung, 1952, p261). And

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according to the philosopher François Jullien (1989, 2004, 2007, 2008), I Ching aims

to clarify the way events unfold. Thus, the hexagram operates not as a predetermined,

abstract, and codified intellectual representation or construct, but as a pure

transformational structure to be maneuvered as a perceptual diagram. The hexagram

structure is the only one capable of expressing the ongoing mutations of the universe,

which he calls “process,” through a concrete system of representation, or “concrete

figuration.”

For more than 2000 years, this ancient system of cosmology and philosophy has

been engraved into the heart of Chinese cultural beliefs, and valued by dominant

ideologies. This philosophy centers on the ideas of the dynamic balance of opposites,

the evolution of events as a process, and acceptance of the inevitability of change.

Robert Paul Weller (2006, p189) has enshrined it as an intricate combination of nearly

all systems of cosmic correlation ever devised in China, reinforcing the ideas of

balanced interaction and harmony within a broad order of heaven and nature and

harnessing the energy of the universe for human benefits.

Now, the Yin and Yang discourse has not been merely confined to the traditional

cultural domains but extended to modern science, where some correlations could also

be perceived by scholars. According to Fung (1952), he praised that I Ching was one of the few books in the Orient that had no counterpart in the West. People now regard the hexagrams as a cryptic but metaphorical matrix, extending its discourse from to other realms, such as politics, economics, management, mathematics, as well as scientific research, such as DNA, new physics, and complexity theory. An essential

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ideal among those modern scholars is to tap unseen aspects of , its substances

and its processes, compatible to what modern scientists do with experimental methods

in subatomic and medicine. Though sometimes those who are raised with modern

science methods found such metaphysical discourse unconceivable, yet it was

considered useful in the hands of a creative and wise who could read the sign and

offer advice by consulting the reality at all levels (Kurtz, 2007, p73).

For instance, the Yin-Yang theory could be thought as a binary system

corresponding to the binary numeral system in mathematics. Yin, represented with a

broken line ( __ __ ), corresponds to 0, and yang, as a solid line ( _____ ) corresponds to 1.

The sixty-four hexagrams are respectively equivalent to the six-digit binary numbers described as a vertical sequence ranging from 000000 to 111111 (0 to 63). It was discovered by Gottfried Leibniz in his article Explication l'Arithmétique Binaire

(1703), who took the layout of the hexagrams to represent the binary sequences, such as ¦¦¦¦¦¦ 000000, ¦¦¦¦¦| 000001, |||||| 111111, and so forth. Richard S. Cook (2006) also asserts that I Ching could demonstrate the relation between the golden ratio (aka the division in extreme and mean ratio) and "linear recurrence sequences" (the Fibonacci numbers are examples of "linear recurrence sequences"):

...the hexagram sequence, showing that its classification of binary sequences

demonstrates knowledge of the convergence of certain linear recurrence

sequences ... to division in extreme and mean ratio... that the

hexagram sequence encapsulates a careful and ingenious demonstration of the

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LRS (linear recurrence sequences)/DEMR (division in the extreme mean ratio

relation), that this knowledge results from general combinatorial analysis, and

is reflected in elements emphasized in ancient Chinese and Western

mathematical traditions.

Therefore, based on the above statements toward I Ching, the paper is to employ its discourses to observe the relationship between globalization and Anti-globalization.

Indeed, this research is not to revive the origin of those principles as ancient divine prophecy, but to enlighten our mind via the ancient Chinese philosophy. Meanwhile, it does not challenge the dominant ideologies in contemporary political study, but attempts to open up a new avenue and establish a new discourse contributive to the global debate on the diversity and complexity of globalizations and anti-globalizations.

Globalization and Anti-Globalization: a Game between Yin and Yang

Globalization/anti-globalization is an abstract term containing a number of interrelated ideas, now becoming one of the most fashionable buzzwords in contemporary political and academic debates. Anthony Giddens defines the term as the intensification of worldwide social relations linking distant localities in such a way that local happenings are shaped by events occurring miles away vice versa.

Roland Robertson also observes that （globalization ）means the compression of the world and the intensification of the of the world as one unity. David

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Held presents that it is a process or a set of processes embodying the transformation in

their spatial organization of social relations and transactions －assessed in terms of

extensity, intensity, velocity and impact － generating transcontinental or interregional flows and networks of activity, interaction and exercise of power, which in fact has been well illustrated by Martin Albow’s exemplification:

(a) by active dissemination of practices, values, technology, or other human

products on the globe, or global practices exercises an increasing influence on

people ’s lives, or globe serves a focus on or a premise on shaping human lives,

or incremental changes occasioned by such instances.

(b)Seen as generality of such instances.

(c)Such instances being viewed abstractly.

In sum, we can easily assume that globalization contains diverse political, economic and social cultural changes. Usually it refers to the consequences of what they carry, which, according to Ruud Lubbers and Jolanda Koorevaa （OECD 2000 ）, indicates a process in which geographic distance becomes a factor of diminishing importance in the establishment and maintenance of cross-border economic, political, social and cultural relations. “global events can -- via telecommunication, digital computers, audiovisual media, rocketry and the like -- occur almost simultaneously anywhere and everywhere in the world” (Scholte, 1996: 45). It increases possibilities for action between and among people in situations where the latitudinal and longitudinal location seems immaterial to the social activity at hand. 2

2 The above ideas are partly summarized from http://plato.stanford.edu/entries/globalization/

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However, at the same time when it brings out to us various opportunities, it also causes and encounters fears, resistance, actions as well as reactions. It’s no wonder to observe that on today’s tidal waves of globalization; voices of objection are not uncommon, which is identified as anti-globalization movement. In most common sense, as in wikipedia, anti-globalization means that the participants stand against the unregulated political power of gigantic, multi-national corporations, and the powers exercised through trade agreements. Specifically, such corporations are accused of seeking to maximize profit at the expense of sabotaging work safety conditions and standards, labor hiring and compensation standards, environmental conservation principles, and the integrity of national legislative authority, independence and sovereignty. Recent developments, seen as unprecedented changes in the global economy, have been characterized as "turbo-capitalism" (Edward Luttwak), "market fundamentalism" (George Soros), "casino capitalism" (Susan Strange), "cancer-stage capitalism" (John McMurtry), and as "McWorld" (Benjamin Barber).

From the above statements, we can generalize some of their prominent features:

A. Globalization is a dynamic multi-pronged process imposed on many (political, economic and cultural) social arenas; B. De-territorialization and interconnectedness are two of its distinctive features, because the process disseminates diverse new knowledge, values and practices conceptually diminishing the geographical distance and bringing the world much closer than ever mainly via the up-to-date media of communication such as internet, mobile phone, railway, airplane and so on; C. No matter how positive and creative the manifestation of globalization is, it would also

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generate disagreements and oppositions, that is, anti-globalization. Indeed,

globalization is a process from the above, driven by the well-organized “ruling elites ” while the anti-globalization movement is mainly a process from the below, in reaction to those "ruling elites" who have been seeking to harness the expansion of world markets for their own interests (Korzeniewicz, Roberto Patricio & Smith,

William C., 2001, p4-6).

Then if interpreting the traits of globalization/anti-globalization with I Ching, we may empirically employ some hexagrams to illustrate the above phenomena.

Globalization is Yang, a process driven from the above –represented by the trigram

“Qian”; on the contrary, anti-globalization, Yin, represented by the trigram “Kun”.

According to five elements, Qian belongs to metal, which generates water; therefore,

we are accustomed to calling its sweeping power the tidal waves of globalization; and

the dynamic process could be represented by the trigram “Kan”.

Meanwhile, since globalization is also a creative and vigorous dynamic power

(Yang), it could be regarded as a living Qi, which would be disseminated by the wind

(the up-to-date media of communication). The “wind” could be represented by the

trigram Xun, belonging to Wood in five elements, nurtured by Water, therefore, the

relationships between globalization, its tidal-like trend and up-to-date media of

communication interestingly correspond to the process in the generation circle of the

five elements—Metal produces Water, and Water nurtures Wood.

And then, we could constitute some hexagrams based on the following

presumptions. First, due to the omnipresence and magnitude of Globalization and

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Anti-globalization, the hexagrams would be the first one and the second one .

From the standpoint of globalization, the tidal waves of globalization should be the

5th ; or the 6 th . The combination of globalization and media of communication should be the 44 th or the 9th . On the contrary, when the tidal waves

encounter anti-globalization, the hexagrams would be 7 th and the 8 th .

Consequentially, when we use the hexagrams to explain the phenomena incurring in

globalization, the inter-textuality of the may provide us with some

ontological illumination to the complicated blurring term.

In I Ching, the first hexagram represents the sky, elite, benefit, creativity,

origination, strength, vigor, patriarchy, progress, perseverance, prosperity and

masculinity. Together with the interaction of the second hexagram, Kun, (Yin Earth,

submission, receptivity, femininity and matriarchy), as the intercourse between a man

and a woman which would give birth, all the other 62 hexagrams are born in sequence.

It arouses all life, smoothly makes them prosperous and boosts them to mature.

The first hexagram is composed of six solid lines, representing the ultimate Yang,

while the second, the ultimate Yin. In five elements, the first hexagram Qian belongs

to Metal, which would generate Water. The Water in the Sky may refer to Cloud or

Rain. Once the rain fell down, it would nurture things and arouse all life on the earth.

Therefore, in I Ching, there is a metaphorical phrase that owing to the propelling wind,

the clouds would be flying and the rain would be nourishing; and hereafter it would

nurture a peaceful and prosperous world.

If applied to globalization, the developed world is Qian, while the less developed,

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Kun. Their communication may reflect the interaction between Yin and Yang ,

theoretically bringing forth the possibility for the world’s peace, harmony and

development. It is especially beneficial for the less-developed, who could bathe

themselves in the shower of the civilization and technology advance from the

developed, enjoying the fruit such as high tech, democracy and human rights.

Since the rain and the cloud were disseminated by the wind, the effects brought

by the alliance between globalization and media of communication could be vividly

illustrated in the 44 th hexagram, which means “Coming to meet”. In its explanation, the hexagram also made use of a metaphor that in the night of marriage, the couple would have an intercourse and they would enjoy the consummation and give a new birth in great harmony.

Indeed, we could observe the formidable profits generated by media of communication in globalization. Without the highly-developed network, globalization could not develop alone or go too much further, as some scholars have also pointed out: three components, that is, （a）the Electronic Revolution, notably transformations

in the technological base and global scope of electronic mass media and most of

material infrastructure today; （b）The subsequence creation of transnational social

spaces in economic, political and cultural-ideology spheres; (c)Qualitatively new

forms of cosmopolitanism in transnational social relations, comprise a model of

cultural globalization that a homogenizing mass-media based culture poses for

national identities( Roberts, Hite, and Hite, 2007 ). The acceleration of globalization in

recent years could be explained through the increased availability of mass

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communication, transportation and information technologies, affecting broad-based

local-urban or regional cultures (Fyfe and Kenny, 2005, p1844 ). In such a contemporary global environment characterized by intensive inter-regional interaction by means of mass media and new means of transportation and economic relations, the world is unified, and though they have some disruptive effects, yet they provide an opportunity to spread values（Meuleman, 2002 , p313 ）. Especially since the emergence of internet, it has become a medium and catalyst of globalization processes together with the decreasing transportation costs, faster transportation and other means of communication links （Höffe and Ludwig, 2007, p5 ）. This web of media of communication, transportation, cyber-connection finally speeds up to the process of information gathering, performing as a crucial platform or a vehicle to hold, exchange or distribute information because they “could provide easy links between territorially dispersed communities”（Zevelëv, 2001, p19 ）.

The benefits brought by the modern media of communication have prompted most nations to strive to develop a comprehensive system of media of communication so as to build up a systematic and highly efficient transnational cooperative network, which is not only beneficial to the exploration, reception and distribution of science and technology, but also will shorten the geographical distance, strengthen the communication, as well as accelerate the speed of the global cooperation, promoting reciprocated development. The networks, in the world of diverse social and business variants, are becoming the artery in today’s global economy. The strategic development in global networks has become one of the major goals in the global

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co-petition among different nations. The coinage of the word could also be identified with a yin-yang aspect.

If the world-wide interaction continues and deepens, the most optimistic result might be that the world would be cosmopolitan, rolling into one democratic global village, where people live in abundance, sharing with universal values without animosity owing to the discrepancy of cultures or ideologies.

The -based eulogy to globalization corresponds to the varying beneficial norms of Qian, all the creation would accordingly evolve (into their own features) in symbiosis and harmony. According to five elements that wood produces fire, we would obtain the ontological cognition toward its genesis.

The trigram Xun (wood) would finally convert into (fire), therefore, the hexagrams would be the 13 th and 14 th –“Men in great union” and “Men of great possession”. The both respectively signify as to “put aside differences and seek common ground so as to make friends”; and “to build fellowship with others, things will converge.”—people of the same aspiration gather together, all resources will become available.

From the insights of , the process is not only geopolitically global but cosmic through the unity of Heaven, Earth and Humanity, symbolizing the harmonious relationship between all strata. This means that the human component—be it individual or state (through its government) or the international system—finds harmony with both Heaven (yang: the moral universe, related to justice and ) and Earth (yin: the source of nourishment, related to economics,

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environment, governance) (Dellios, 2011).

Indeed now, not a few have euphorically envisioned and compared our world as

a global village, where some over-arching orders could hold things in common sooner

or later. However, in the first hexagram , there is another phrase warning us that the vision may be just a Utopia -- the harmony and prosperity would come into being only if there is a saint to be the leader, or else, the benefits that only belong to the superior, ruling elites or the high class. In other words, if the leader is not a saint, the influence from Heaven will be distorted into ideological control; Earth becomes the site of conflict and exploitation (Dellios, 2005).

In the first hexagram, there is no Yin to balance Yang, therefore, it has foreshadowed upcoming conflicts due to the radical in-equilibrium. Therefore, a charismatic saint-like leader capable of balancing the asymmetric relationship becomes the lynchpin in global symbiosis and harmony. A saint should possess such good virtues or universal values as benevolence, propriety, generosity, faith and justice. However, who could be the sage leader treating everyone with equality?

Could the norms established by the upper class (or western world) be really democratic and universal? Could every partaker voluntarily observe these principles?

Especially in a conventional “Realist” view of international politics, justice and democracy at global level are necessarily incomplete and probably unattainable and the core features of the modern system of sovereign states relegate the pursuit of western political thought's most noble normative goals primarily to the domestic arena

(Mearsheimer, 2003).

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The hexagrams could awaken some skepticism over the optimism of a real

win-win game with justice and democracy in the globalized world. For instance, the

material existence of those fortunate enough to live in the rich countries is

inextricably tied to the material status of the vast majority of humanity residing in

poor and underdeveloped regions. Growing material inequality spawned by economic

globalization is linked to the growing domestic material inequality in the rich

democracies (Falk, 1999). In other words, the interest groups from the above may

collaborate together, intending to subjugate the lower class at their will and loot their

resources under the disguise of globalization.

The skepticism could be consolidated in the 13 th and 14 th hexagrams. Though some of their illustrations are seemingly auspicious, yet indeed they are intertwined with latent dangers of conflicts and wars. The 13 th bottom trigram is Li (fire), whose flame blazes upwards. Based on five elements that Fire melts Metal, it signifies that the upper trigram Qian is in danger. The hexagram also tells us that even if people were in the same clan, the crowd may not reach the consensus, but pick up a lot of dissentions. Hence, this hexagram vividly illustrates the latent crisis that there is a company of army ambushing for there years. And the divinatory reference is that withholding and retreat before being trapped are the safest ways to play, since the enemy is rigid.

And in the 14 th hexagram, the inner four lines could be deconstructed into the

43 th . First, based on five elements that Metal generates Water, the two strands of

Metals would generate torrential downpour of water and flood over the earth—it

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signifies a potential crisis. If the accumulation continues ceaselessly, it will definitely break and burst (out of the dam), sweeping away everything in the path.

And next, the hexagram contains two trigrams: Dui and Qian. Dui literally refers to Marsh in I Ching. Metaphorically Dui also refers to dispute, quarrel and conflict because the Chinese character “兑” is made up of three characters— “二，口，儿”, which could be explained as “ two small people’s squabble”. Meanwhile, the both trigrams belong to Metal, their clash symbolizes the rattling and clanking of swords, which metaphorically radiates with a sense of crisis--a jinx spelled by the ultimate

Yang finally resorting to armed conflicts.

Meanwhile, in this hexagram, the upper line is Yin, symbolizing a villain is in the domination. The villain in the chair would bully the ordinary people. If the leader is not a saint, or the saint is undetermined to get rid of the villain, the process will not bring gospel to other ordinary people, but the Siren of imminent armed conflicts.

Therefore in I Ching, the advice is “don’t believe what is heard, but act moderately and there would be no calamity”. Or else, the advance is just like a person whose hip has no flesh, so the walking is rather suffering and difficult.

The imbalance between Yin and Yang here could metaphorically refer to the imbalance of power and interest distribution. The in-equilibrium would result in uneven developmental landscapes which are eventually detrimental, and sometimes even catastrophic to the global progress and integration.

This two-sided possibility is also compatible to the anxiety that globalization might be a mixed blessing or a double-edged sword. When it brings development and

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prosperity, making the world seemingly more cosmopolitan, globalization also

displays a growing discourse from the above, that is, the growing dominance of

Western (or even American) forms of politics, economy, and culture

(“westernization” or “Americanization”). That is, when Yang prevails over Yin, the

result might be the domination and submission.

The above skepticism and anxiety would be further illustrated by the 5 th and 6 th

hexagrams. Literally the 5 th hexagram symbolizes a pressing need to providing food for relieving people from hunger. Metaphorically, it could resonate with the expectation brought by globalization to the less developed regions, such as famine relief and poverty alleviation. However, Kan in I Ching also means abyss or danger. If people want to avoid it and get what they need, they should be vigilant, wait for opportunity and learn to how to yield to one another.

Originally, the fifth hexagram denotes that people should stop and wait for opportunity to advance in order not to encounter a heavy rain. Metaphorically, it reveals that when strength, creativity or vigor (Qian) is confronted with peril (Kan), it’s wiser to await an opportunity with sincerity, faith and perseverance. Advancing too boldly or struggling with peril at once is not an advisable method. Or else, the hexagram would be reversed into the 6 th , literally referring to the conflict, contention and lawsuit that the cooperative parties would meet with opposition and obstruction from within. It is advisable and auspicious to be vigilant and cautious with moderation; on the contrary, it is ominous to go through with litigation. One should contemplate his plan before taking action.

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Meanwhile, the fifth hexagram also gives us a phrase that the pressing need would make people bogged down in the mud riverside, unable to resist the bandits’ coming. The explanation signifies that the calamity is imminent. One way to avoid it is to keep prudent, vigilant and self-restraint before temptation.

The root cause of this disastrous phenomenon originates from the imminent heavy rain. When the water in heaven falls down, it may range from drizzle to downpour. If it were a heavy rain, the earth would be swamped with the flood, and the mud riverside may turn into marsh. The marsh would entrap those who were waiting for bounties bestowed by heaven.

However, even worse, when we focus on contemplating globalization as a mixed blessing or try to figure out what kind of the mixed blessing might be in the combination between media of communication and globalization, most of us might be blind to a third possibility--the global process may be simply a mirage to the lower class. We can observe the possibility through the 9 th hexagram , which reverses to the 44 th one.

The 9 th hexagram signifies the restraint of the weaker party, wherein the stronger party feeds on the weaker one, while the weaker reaps little profit. In the hexagram, the only feminine line, encircled by five masculine lines, is nearly impossible to break through, signifying the weaker party is entrapped in a perilous situation. What else, the inner four lines could be deconstructed into the 38 th one, alienation , referring the weaker one serving the stronger one, but its apparent harmony was just a camouflage of their variance and oppression.

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In the 9 th hexagram, there is another phrase illustrating the origin of the anxious possibility that dense clouds may gather but not transform into rain, because on one hand, the inner trigram Li (fire) blazes upwards and melts the metal; on the other, the trigram Xun (wind) may disperse the gathering clouds. Since metal may not generate rain down to nurture the earth, the wish that globalization would bring benefits to the lower class may become an illusion.

The hexagrams could be insightful, ontologically illustrating globalization would inevitably lead to disputes, conflicts, and even wars due to the innate force of opposition and obstruction from within. However, most of conflicts would contribute not to mutual development but to the inter-regional unevenness and imbalance, or the enlarged regional gap. In such potential or de facto unevenness and imbalance, the lower classes in the global labor division easily fall victim to the globalization. It can trigger cumulative causation processes and provoke uneven development at a variety of spatial levels —urban, regional, and international (Bordo, Taylor, and Williamson,

2005, p324). Globalization not only brings co-existence, renovation or improvement of both traditional and new organizational space, but also a new round of cultural disequilibrium, unevenness, or even technological imperialism at the sacrifice of others’ energy and vitality, because the process follows a distinctive uneven spatial pattern in the changes of global communication where some powers collude or collaborate with each other to maximize their profits through draining other ’s resources, spoiling other’s environment, monopolizing other’s market, or colonizing other ’s culture. When some remains the central metropolitans in the global

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development, others are shrinking to intermediate or even more and more peripheral.

The “regional growth pole” is a good example. It is viewed as an economy

stemming from domination and disequilibrium, in other words , uneven development

(Parr, 1973, p174--212). The growth theory sole focuses on the internal works of the

pole not its external relationships within a wider region （Gottdiener and Budd, 2005,

p81--86 ）. The changes …involved at local, regional, national, and even super-national level …lead to a more complex innovation poles …on one hand; some remains the

central metropolitans of innovation …while others are becoming intermediate or

even peripheral Amin and Thrift, 1994, p68--86). The geographical unevenness

through the continual seesaw of capital is created during the search for a spatial fix,

the role of locality in urban, regional and industrial restructuring, the result of which

is a growing understanding of the position of the classed-based places in a world that

we call “globalization ”(Russo and Linkon, 2005, p89). So in contrast to the claims

that globalization generates far more winners than losers, compelling evidence

indicates that the landscape of globalization is one of “staggeringly high peaks of

affluence and deep troughs of deprivation (Fyre and Kenny,2005, p1844) ” .

Naturally, following the obnoxious side effects of globalization, when the tidal-waves of globalization encounter the anti-globalization, the 7th and 8 th

hexagrams would enlighten us of some foreboding deteriorating prospects. The 7 th

one literarily signifies a crowd of people or troops, metaphorically referring to

resorting to arms. The hexagram follows the discourse of the 6 th hexagram that

litigation makes people gather together, confronting the counterparty, therefore, the

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crowd refers to army or troops. In I Ching, since the trigram Kan refers to perils, the

hexagram vividly consolidates the anxiety that the lower class is in a state of latent

perils. The lower class in globalization might be the loser, the result of which could be

described as follows: the army is riding on a cart loaded with the corpses of cadavers

(owing to its submissive, conservative and disturbing foreign policy), so it attains no

achievement unless the leader could establish a clear and exclusive order to guard

against the invasion.

Meanwhile, the 8 th hexagram also shows that there might be just a virtual trend to nourish and nurture because the premise of the happiness should be based on the mutual assistance among the crowd. However, the party to be intimate and interdependent with may be not the right partner, but just a villain.

How could those problems be solved? The 11 th and 12 th hexagrams could give us some illumination. Hence ，if the proponents of globalization (or the upper class) neglected, or even suffocated the voice from the lower class, its hexagram would be the 12 th one, . In reverse, if enough attention were paid to the lower class, its

hexagram would be the 11 th . The 11 th hexagram is composed of Yin above Yang, symbolizing the intersection of masculinity (heaven) and femininity (earth). Their merge symbolizes production and harmony, bringing forth fortune, progress and success. The divinatory advice is that it would be thriving and prosperous on condition that the upper class tailored the law, and implemented it with a view to aiding the lower class sincerely and impartially. On the contrary, the 12 th hexagram symbolizes a state of block and stagnation. From the hexagram, the sky above and the

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masculine tend to move upward; the earth stays below and the feminine tends to remain still. It symbolizes that there is no intersection or association between masculinity and femininity, so life cannot be created; without communion between the above and the low, no country could be possibly maintained in the world.

Meanwhile, tenderness is concealed below, while rigidity is exposed externally; the villain (force) is at the core, gentleman on the fringe, the of villain is growing, while the latter is fading away.

Theoretically, it seems rather simple to solve those problems identified in the process of globalization, however, the assertion maybe just lingers on the ethical or pedagogical , because in such a global context, who could be the wise, impartial, saint-like leader? Concerning with international relations, superficially, the geographically uneven development was an outcome of the history of capitalism forming the spatial structures as well as shaping the social relations, social practices and social struggles (Peet, 1989, p334). However, the lack or refusal of understanding and communication between different powers has become naturalized, so it is a key factor causing dispute and disharmony; and local and regional struggles have been connected nationally or trans-nationally, particularly through the anti-globalization movement and world social forum, because some ruling elites acted in an environment of internal contestation, all projects of government restructuring were all program for creating new hegemonies (Heinelt and Kübler, 2005, p103). Such global development is characterized by the political administrative creep which might not stand for common people’ or the lower class’s interests, sometimes revealing the

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desire of a particular state powers to manipulate the international development. It’s a

kind of identity-based politics, which might finally result in struggles over the control

of resources and flare up violence (Richardson and Bae, 2005, p37).

Some Propositions for Future Study

The world unfolds itself far from what a scholar thinks it might have been.

Concerning today’s international relations, though we have a sincere and earnest appeal for peace, harmony, sympathy, mutual benefit and harmonious development, yet current international situations have dampened the enthusiasm of those who have euphorically observed that peace and development should be the main theme in the process of globalization. however, theoretically to some extent, the laws of Yin-Yang theory, symbolizing and affirming the unity in multiplicity, may enlighten our minds from another fresh angle, not merely helping maneuver between cooperation and competition, coalition and confrontation, resulting not in chaos, but guiding us into an ordered universe enthused with balance and harmony (Segesvary, 2000, p50). Thus, we could employ the I Ching ’s discourse to suggest some propositions for the future research (maybe even beneficial for a wide range of related topics in politics):

Proposition 1. Globalization/anti-globalization could be identified with the

Yin-Yang aspects and also interestingly correspond to the generation and overcoming circles of five elements, which to some extent proves the feasibility of the Yin-Yang discourse if applied in the study of globalization, or other related areas in international relations.

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Proposition 2. According to I Ching’ change and balance discourse, though we long for harmony and stability, yet there are always some other factors interfering, influencing, enforcing, swaying, strengthening, impeding, or sometimes even destroying the existing equilibrium and generating a new social order. Such a phenomenon just corresponds to the Yin-Yang alternation and interaction. So when we deal with international issues, neither being too aggressive （Yang, active ） nor conservative （Yin , passive ）is a good way because the both might lead to disasters.

Proposition 3. Harmony requires the balance and intersection between Yin and

Yang . The intersection would produce success and prosperity. It is a great expectation for an optimal social order. Therefore, if all participants shared the universal belief, globalization could be cosmopolitan and mutually beneficial. Or else, it would be the deterioration of global eco-system with the intensification of exploitation, colonization and polarization, politically, economically or culturally.

Proposition 4. According to its change discourse, the proponents/opponents, motives, trends, effects and prospects of globalization/anti-globalization are not homogeneous, but heterogeneous, not context-free but context-sensitive, full of ambiguity, complexity and uncertainty.

Proposition 5. According to five elements and its hexagrams, the tidal-wave of globalization is a vivid metaphor connotative of its sweeping power, symbolizing a dynamic, continuous and unfathomable process; thus, it is wise for participants to remain cautious and vigilant. Any static, rigid, or context-free assertion or reckless engagement, whether optimistic or pessimistic, is not feasible.

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Proposition 6. Globalization is a dynamic process disseminating practices, values, technology, and other human products, and its characteristics are compatible to the nature of Qi. To be Living or Dead, it theoretically depends on the balance/imbalance between Yin and Yang.

Proposition 7. Globalization could be a living Qi on condition that the interests between the above and the below were well-balanced or harmonized. The best solution is to focus on tackling the problems from below, or the concerns for the minority group; that is, anti-globalization should not be taken as a nuisance in the process of globalization, but as the counterpart, which should be given sufficient attention on the agenda of the decision-makers from above.

Proposition 8. The expectation for the world harmony seems merely lingering at the ethical plane (Yang), while in reality, private profit is the primary motivation for hard work and the economic development of a society will be achieved naturally by the accumulation of this kind of effort (Yin). Their disequilibrium would result in uneven developmental landscapes which are eventually detrimental, and sometimes even catastrophic to the global progress.

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Appendix: (the Diagrams of the article)

(Figure 1) (Figure 2)

Name Nature/element Season Personality Direction Symbols Rapid movement, radiance, Li Fire/fire Summer Clinging South Electricity lightening the sun Receptive, yield ing, passive South- Kun Earth/earth Summer Receptive femininity Grass-root below west inferior, matriarchy Marsh or mineral Joy, wealth, dispute satisfa ction, Dui Autumn Joyous West resource /metal stagnation, conflict, snobbery, war Strength, above, government, Qia Heaven/metal Autumn Creative Northwest radicalism, sky, elite, the way to n wealth, patriarchy

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Danger, rapid rivers, the abyss, Kan Water/water Winter Abysmal North moon, rain.

Gen Mountain/earth Winter Still Northeast Stillness, immovability. Zhe Thunder/wood Spring Arousing East Excitation, revolution, division. n Xun Wind/wood Spring Gentle Southeast Gentle penetration, flexibility. (Figure 3)

Movement Wood Fire Earth Metal Water Planet Jupiter Mars Saturn Venus Mercury Mental Quality Sensitivity Creativity Clarity Intuition Spontaneity fluidity Emotion Anger Happiness Love Grief Fear Color Green Red Yellow White Black Shape Rectangular Triangle Square Round Curve Material Wood, Plants , Fire, Light Clay, Stone Gold, Silver Water, Mirror Direction east south Center west north Energy Generative Expansive Stabilizing Contracting Conservative Change of seasons Season Spring Summer Autumn Winter (Every quarter) Climate Windy Hot Damp Dry Cold Development Sprouting Blooming Ripening Withering Dormant Livestock sheep chicken Cattle dog pig Grain wheat beans rice hemp millet (Figure 4)

(Figure 5 )

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Hexagram R. Wilhelm Modern Interpretation 01. |||||| Force The Creative Possessing Creative Power & Skill Needing Knowledge & Skill; Do not force 02. ¦¦¦¦¦¦ Field The Receptive matters and go with the flow Difficulty at the 03. |¦¦¦|¦ Sprouting Sprouting Beginning 04. ¦|¦¦¦| Enveloping Youthful Folly Detained, Enveloped and Inexperienced Uninvolvemen t (Wait for now), 05. |||¦|¦ Attending Waiting Nourishment 06. ¦|¦||| Arguing Conflict Engagement in Conflict 07. ¦|¦¦¦¦ Leading The Army Bringing Together, Teamwork 08. ¦¦¦¦|¦ Grouping Holding Together Union 09. |||¦|| Small Accumulating Small Taming Accumulating Resources 10. ||¦||| Treading Treading (Conduct) Continuing with Alertness 11. |||¦¦¦ Pervading Peace Pervading 12. ¦¦¦||| Obstruction Standstill Stagnation 13. |¦|||| Concording with Fellowship Fellowship, Partnership People 14. ||||¦| Great Possessing Great Possession Independence, Freedom 15. ¦¦|¦¦¦ Humbling Modesty Being Reserved, Refraining 16. ¦¦¦|¦¦ Providing-For Enthusiasm Inducement, New Stimulus 17. |¦¦||¦ Following Following Following 18. ¦||¦¦| Corrupting Work on the Decayed Repairing 19. ||¦¦¦¦ Nearing Approach Approaching Goal, Arriving 20. ¦¦¦¦|| Viewing Contemplation The Withholding 21. |¦¦|¦| Gnawing Bite Biting Through Deciding 22. |¦|¦¦|Adorning Grace Embellishing 23. ¦¦¦¦¦| Stripping Splitting Apart Stripping, Flaying 24. |¦¦¦¦¦ Returning Return Returning 25. |¦¦||| Without Embroiling Innocence Without Rashness 26. |||¦¦| Great Accumulating Great Taming Accumulating Wisdom 27. |¦¦¦¦| Swallowing Mouth Corners Seeking Nourishment 28. ¦||||¦ Great Exceeding Great Preponderance Great Surpassing

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29. ¦|¦¦|¦Gorge The Abysmal Water Darkness, Gorge 30. |¦||¦| Radiance The Clinging Clinging, Attachment 31. ¦¦|||¦ Conjoining Influence Attraction 32. ¦|||¦¦ Persevering Duration Perseverance 33. ¦¦|||| Retiring Retreat Withdrawing 34. ||||¦¦Great Invigorating Great Power Great Boldness 35. ¦¦¦|¦| Prospering Progress Expansion, Promotion Darkening of the 36. |¦|¦¦¦ Brightness Hiding Brilliance Injured Light 37. |¦|¦|| Dwelling People The Family Family 38. ||¦|¦| Polarizing Opposition Division, Divergence 39. ¦¦|¦|¦ Limping Obstruction Halting, Hardship 40. ¦|¦|¦¦ Taking-Apart Deliverance Liberation, Solution 41. ||¦¦¦| Diminishing Decrease Decrease 42. |¦¦¦|| Augmenting Increase Increase 43. |||||¦ Parting Breakthrough Separation 44. ¦||||| Coupling Coming to Meet Encountering 45. ¦¦¦||¦ Clustering Gathering Together Association, Companionship 46. ¦||¦¦¦ Ascending Pushing Upward Growing Upward 47. ¦|¦||¦ Confining Oppression Exhaustion 48. ¦||¦|¦ Welling The Well Replenishing, Renewal 49. |¦|||¦ Skinning Revolution Abolishing the Old 50. ¦|||¦| Holding The Cauldron Establishing the New 51. |¦¦|¦¦Shake Arousing Mobilizing 52. ¦¦|¦¦|Bound The Keeping Still Immobility 53. ¦¦|¦|| Infiltrating Development Auspicious Outlook, Infiltration 54.||¦|¦¦Converting Marrying Maiden Marrying the Maiden 55. |¦||¦¦Abounding Abundance Goal Reached, Ambition Achieved 56. ¦¦||¦| Sojourning The Wanderer Travel 57. ¦||¦|| Ground The Gentle Subtle Influence 58. ||¦||¦ Open The Joyous Overt Influence 59. ¦|¦¦|| Dispersing Dispersion Dispersal 60. ||¦¦|¦ articulating Limitation Discipline 61.||¦¦||Centre Confirming Inner Truth Staying Focused, Avoid Misrepresentation 62.¦¦||¦¦ Small Exceeding Small Preponderance Small Surpassing 63. |¦|¦|¦ Already Fording After Completion Completion

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64. ¦|¦|¦| Not-Yet Fording Before Completion Incompletion

(Figure 6)

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