Chinese philosophy is very much built on uncertainty and the related fear and worry associated to the uncertainty. It is also more concern about the main land rather than sea.
Chinese characteristics are therefore influenced by these backgrounds and reflect into behaviour like unwilling to travel, reserved, conservative as compared to the outward looking Europeans. This inward attitude builds up the internal strength and can be seen in how they face and handle crisis.
Take Yi Jing for example, the creation of 8 trigrams (gua) representing 8 different natural elements: Qian (heaven), Kun (earth), Zhen(thunder), Xun (wind), Kan(water), Li(fire), Gen(mountain) and Dui(lake). These elements are certain and have constant behaviour. However, the combination and changes of these 8 elements will create new uncertainties and make life difficult for people. These new changes can lead to disasters which again can be expected, for example, the coming of a storm.
These changes and unchanged elements will move along the natural environment and generate many happenings in the world. They create the possibilities of uncertainty and as a result, human beings have to find solutions and find ways to cope with the crisis. Just imagine, few thousand years ago when there were no scientific instruments to predict the unknown elements of changes, human beings for sure would be worry about their future. From 8 trigrams, it then developed into 64 hexagrams (consist of 2 trigrams) that represents all the possible happenings in the world. Hence, the main purpose of Yi Jing is to prevent us from making mistakes (to have less worry and fear). However, it later branches out to be an important tool for fortune telling.
Few hundred years after the compilation of Yi Jing, Hundred school of thought took place during the spring-autumn and warring period, a period of even more uncertainties, fear and worry. Hence, under such a circumstance, Chinese philosophies form different attitude towards crisis, survival, life and how individual building up internal strength to manage and face them. For example, Confucianism wants rulers to implement “仁政ren zheng” to be kind to the people. Daoism wants rulers to leave the running of the country to natural cause, not to disturb people.
So, in time of crisis, what will Chinese react? What is the right thing for them to do? How do they achieve internal satisfaction? What is the responsibility of a gentleman?
Right thing to do
Through out the history of China, it is either against or for. “Against” mean you will fight against the situation, i.e. you are even willing to sacrifice your life to protect your belief that it is the right thing to do.
“For” means you accept the fate and let the situation moves accordingly. The principles are to follow the winners.
Internal satisfaction
You are happy and satisfy with your own action. “Against” means even sacrificing life, internally, you will feel satisfaction and external suffering is insignificant.
For “means” you are happy and comfortable to move along with the situation. Not necessarily external comfort, but internally, you are happy with the environment.
A gentleman’s responsibility
When you feel some things are wrong, and internally not satisfied, you feel this is your responsibility to do some things to right the wrong. In this case, a gentleman’s responsibility is to stand up against the situation and to make changes.
“For” means doing the right thing is to protect one self. Once you feel satisfied with new situation, your duty is to follow the crowd and not against the situation.
Chinese reaction to crisis can result to very contrasting and extreme outcomes. When a dynasty fell, some would surrender and others would sacrifice themselves with the old kingdom. When an earthquake strikes, some will run away or take advantage of the situation and some will risk their lives to save the unfortunates.
So, what is the true colour of Chinese characteristics? It depends ….
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