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world in holistic terms: They see a great deal of the field, especially background events; they are skilled in observing relationships between events; they regard the world as complex and highly changeable and its components as interrelated; they see events as moving in cycles between extremes; and they feel that control over events requires coordination with others. Modern
Westerners, like the ancient Greeks, see the world in analytic, atomistic terms; they see objects as discrete and separate from their environments; they see events as moving in linear fashion when they move at all; and they feel themselves to be personally in control of events even when they are not. Not only are worldviews different in a conceptual way, but also the world is literally viewed in different ways. Asians see the big picture and they see objects in relation to their environments—so much so that it can be difficult for them to visually separate objects from their environments. Westerners focus on objects while slighting the field and they literally see fewer objects and relationships in the environment than do Asians.
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of religious beliefs and ideas, for example you can identify as
Buddhist, Confucian and Christian in Japan and Korean (and pre-communist China), and as a result, religious wars have been historically rare. In Western religion, monotheism involves a requirement for a God to monopolize belief, which owes to its Abrahamic roots, and religious wars have been historically commonplace. Furthermore, the role of cycles and recurrences has had a large impact on Eastern religions, but less so in Western religions. This is evident in the fact that sin can be atoned for in Eastern religion, and to a degree in Christianity, but it is ineradicable in Protestantism (ibid, 199–200).
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gives them certain rights. East Asians, as well as most people outside the West, however, 'view societies not as aggregates of individuals but as molecules, or organisms. As a consequence, there is little or no conception of rights that inhere in the individual,' and in particular, 'or the
Chinese, any conception of rights is based on a part-whole as opposed to a one-many conception of society' (ibid, 198). Therefore, for Western conceptions to be adopted outside the West, this requires 'not just a different moral code, but a different conception of the nature of the individual' (ibid, 199).
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217:) as well as interpretational ones ("How much difference does there have to be between the Asians and the Westerners in a particular experiment to demonstrate a cultural divide?"). She was most critical about his "relentless attempt to cram everything into the Asian/Western dichotomy...into these monolithic units of East and West" without really addressing "differences within the categories" such as gender, religion, ethnicity, which are "occasionally acknowledged, but generally set aside".
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handle legal confrontations, and the aim is demands for justice with a clear winner and loser based upon universal principles of justice that apply equally to everyone. In contrast, Eastern lawyers are more often used as intermediaries to reduce hostilities, and reach a compromise; the principles they operate by are more flexible and circumstantial.
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do not occur in isolation from other events, but are always embedded in a meaningful whole in which the elements are constantly changing and rearranging themselves. , to think about an object or event in isolation and apply abstract rules to it is to invite extreme and mistaken conclusions. It is the
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There are several implications to
Nisbett's theory. For instance, in law, Eastern and Western cultures assign different priorities to, and roles of, the law in society. The ratio of lawyers to engineers is forty times higher in the US than in Japan. Moreover, the role of US lawyers is, generally, to
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In chapter 3, we saw that the social organization and practices of modern Asians resemble those of the ancient
Chinese and the social organization and practices of modern Europeans resemble those of the ancient Greeks. In this chapter we’ve seen that modern Asians, like the ancient Chinese, view the
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are holism, adaptation and evolution. Nisbett says the
Chinese don't apply the law of the excluded middle; corresponding ideas in western science and philosophy are "degrees of truth" and "fuzzy logic". He says Chinese thinking allows incompatibility between A being the case and not the case, which
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There are also fundamentally different conceptions of religion in the East and West. In
Eastern religion, there is a "both/and" mentality more so than the "right/wrong" one that is proliferate in the West. As a result, Eastern religion tends to be more tolerant and accommodating towards a plurality
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Another aspect where there is great divergence between these two systems of thought concerns human rights. In the West, there is more or less a single view of the relationship between individuals and states, individuals are all separate units, and enter into a social contract with one another which
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seems contrary to the non-pluralist, totalitarian, authoritarian control of
Chinese society, social media, and the treatment of religious minorities. He tends to contrast China with the US, where another author might contrast Europe with the US.
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The contrasts drawn in the book may be questioned. Nisbett says the
Chinese see events as embedded in a meaningful whole in which elements are constantly changing and rearranging themselves; corresponding ideas in western science and
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in 2003. By analyzing the differences between Asia and the West, it argues that cultural differences affect people's thought processes more significantly than believed.
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