The Search for the One Who Knows Everyone
The Cult of Prosperity
A Goddess of Mercy becomes a Goddess of Fortune
I wandered into a Buddhist Temple in the famous water town Zhujiajiao in the Qingpu district of Shanghai municipality. People were charged admission to the main temple grounds, a fee of 10Y, but in the annex worshippers got a freebe. Before paying the fee, one could kneel on a padded bench before a glass-encased Laughing Buddha (Maitreya Buddha) covered in gold paint, with a mischievous-looking Haibao peeking around the corner of the case. The little blue mascot for the Shanghai World Expo and the golden Buddha are emblems of the same aspiration among the Chinese: conspicuous wealth and a global showcase of modernization.
The Lifecycle of the Village
Zhu Xi’s Canonization of the Life Cycle of the Village in “Family Rituals” (家礼 Jia Li)
In the 10th Century, the famous philosopher, Zhu Xi, undertook the task of gathering the rites and rituals of passage, and recorded them for future generations. Little did he know that this book would capture more than just the customs of the day; the “Jia Li” went on to become a classic in its own right, and would dictate almost a thousand more years of custom in China, Korea, Japan, and Vietnam. It was mainly the adherence to its code of conduct that defined the particular lifestyle of “Neo-Confucianism”.
What the Chinese Want
What do the Chinese people want out of life? Many have tried to determine this, but no pattern has immediately appeared from the mass of contemporary literature or from the key phrases in the public forum that sufficiently defines the Chinese desire for a lifestyle direction in Chinese terms, apart from those without context, like “Modern” and “Contemporary”, which are derived more from China looking at other nations than looking at itself. The concept itself seems so abstract that many on the outside have been daunted by the possibility of finding it, but the tendency towards high abstraction is a characteristic of the Chinese people as a whole, and something to be admired rather than scorned. Like the figures in a painting, which suggest nature but retain their unnatural proportions, or like the meaning of a Chinese character, which is only a suggestion of a previous hieroglyph, so the abstractions of the Chinese dream cannot take form by compiling lists of contemporary manifestations. It is a compound idea that can only be grasped by those who can hold the qualities of Chinese philosophy on one hand, and balance the realities of an economically charged and internationalized China on the other. It is far subtler and more rewarding for those who find the silken strands of the Chinese cultural pact between man and nature pulled through two thousand years of literature, and tangled in the free-form bonsai trees of great philosophers’ thoughts, like strings that lead to the tales of shattered kites. When these strands are followed to the end, they lead to their source in an otherworldly paradise in an immortal’s peach garden.
Living on Air
How the Chinese Ideal of Virtue Transmits to an Ethereal View of Business
On a delightful fall day a few years ago, while with my family on a Sunday jaunt in the rural Songjiang area of Shanghai, we pulled over to look at a roadside stall selling beautiful flowers in narrow pots, hanging from a rack. I was intrigued by the elaborate rig for these simple-looking, grassy plants, and was even more captivated by the smell of their little green flowers. I was hooked. I bought two pots and brought them home, and it was the start of my two-year, love-hate relationship with Chinese orchids.
Doing some preliminary research, I found that the cymbidium (our Latin name for the Chinese orchid) was one of the “Four Sacred Flowers” of Chinese tradition. One of the original features of the “Crystal Palace” of the first World Expo in 1851, it was notoriously hard to grow in hothouses in Victorian England, but its flowers are regarded as one of the most rewarding of the orchid species. Its delightful fragrance fills a room for weeks at a time.
And then, by chance, I stumbled upon an even more interesting fact. After seeing the orchids in my office, a painter friend immediately commented that I was “becoming a Chinese scholar”. “There is no flower that represents the scholar and his life better than the orchid”, he said with a wistful smile on his ancient face. “Why?” I asked innocently. “For that, you must look to Confucius!” he replied, in a mysterious way, and then changed the subject. This peaked my interest, and I started looking into it more. Read the rest of this entry »
The Philosophy of Chinese Negotiation: Part 2
Playing the Game – Understanding How It’s Done
This is the second of a two-part series exploring the Chinese use of Western philosophy as a basis for negotiation with the outside world. The first article detailed how Chinese utilize postmodernism to undermine the West’s position. The second part discusses practical applications for negotiation.
With an awesome reputation for getting a deal, the Chinese are globally acknowledged masters of negotiation. As our first article explained, much of their talent lies in identifying the other party’s values and priorities, and then using those same priorities to control the agenda. At a philosophic and political level, this means China effectively takes the language and values of Western postmodernism, and uses them to its advantage. At an individual level, a Chinese negotiator will identify something that the foreigner wants, and then use it, as it were, “against him.” Read the rest of this entry »
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