FC Yang (2006) History of Chinese self construct.

Self as I or Me in China goes back to antiquity (3000 BC).

Built upon dynamics of yin-yang dialectics (F1 F2)

Wo - is the self as autonomous and powerful.

Arises from early Chinese culture in context of warring land and slave owners (Masters).

Later land ownership is allowed where 8 families have land surrounding a common public space.

770-776 BC (Spring-autumn period) Wu emerges as representing the person in two states of consciousness interchangeably.

These are embodied and disembodied.

The disembodied self travels (with the help of mythical animals) to other places and even heaven to consult the souls of dead ancestors. 

Alcohol is a means to attain this disembodiment.

Souls could cause harm when outside of their familiar surroundings

The person is situated in society as seen by the Zhou people of the transition period
where Li and yue are recognized.

Li - "is a set of role expectations that guide people's behaviors" (p.334)

yue - literally means music - the means through which harmony and the arousal of pleasant emotions helps in the development of li.

Here there is movement away from spirit and the heavens to this worldly qualities for self.

From Confucius a person's moral cultivation (li & yue) related to bodily changes in three ways:

1) inside the person's body

2) on the person's appearance

3) surrounding the person

Here the development of the individual is a way for the development of society and two characteristic forms of self cultivation tend to ensue: Jun Zi and Xiao Ren.

Jun Zi - gentleman or great man of the ruling class

Xiao Ren - small man or 'little people' uncultivated or unknowledgeable

Inner and outer development occur together, cultivation of inner moral traits are brought to societal development as seen in the I Ching the Sage makes wise decisions the Small Man creates havoc.

Important traits are benevolence consisting of two parts (body and heart-body (mind)), conscience (I-Heart -coming from within), morality (directs the heart), intellect (knowledge and heart).

Thus the person (self) is seen to be the centre of the universe (connected to the heavens) and is valued not by what one is but what one can become and the appropriate actions one can engage in.

The Conception of Self  (Ji) and Human being (Ren)

Ji is meaningful when associated with ren (meaning: human being, the public, an ethnic or local group, others except oneself).

Hence the self is in relation to the group in a whole - part relationship

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The Chinese self in the I Ching and Erikson's configurations

 Self cultivation also occurs through practical activities like T'ai Chi, caligraphy, ... and is guided by the I Ching (book of Changes)