Yin-Yang Theory and Globalization

WANG Ningchuan 1,*; ZOu Yuze 2

1

Prof., Zhujiang College, South Agricultural University, Bai Tiangang Village, Conghua, Guangzhou city, China 2

Independent researcher, senior journalist, social observer in Beijing, China *

Corresponding author.

Email: galaxyquest@https://www.wendangku.net/doc/6717499171.html,

supported by Zhujiang College SCAU China, HZJK 201115Received 5 June 2011; accepted 7 July 2011

Abstract

Based on the discourse of Yin-Yang theory, the paper is to study the relationship between globalization and anti-globalization, attempting to develop an interdisciplinary analytical method via the oriental philosophy. The paper attempts to constitute the following codes for reference in the analysis of international relations: (1) as an analytical model to deconstruct the diverse international phenomena via the oriental traditional philosophy (2) as a mirror or medium to learn international conflicts, helps to communicate ideas, and achieves the moral or ethical consensus; and (3) as a theoretical tool attempting to constitute a new discourse in IR study.

Key words: Yin-Yang; Theory; Globalization;

International Relations; I Ching ; Discourse

WA N G N i n g c h u a n , Z O U Yu z e (2011). Yi n -Ya n g T h e o r y and Globalization. Studies in Sociology of Science , 2(2), 38-49. Av a i l a b l e f r o m : U R L : h t t p ://w w w.c s c a n a d a.n e t /i n d e x.p h p /s s s /a r t i c l e /v i e w /j.s s s.1923018420110202.067 DOI: https://www.wendangku.net/doc/6717499171.html,/10.3968/j.sss.1923018420110202.067.

The paper is based on the discourse of the I Ching , or the Book of Changes , to think about international relations from the oriental perspective. It’s both a Chinese divination system as well as a classical philosophy based on the yin-yang (negative-positive) theory, the concept of Chi and five elements , which have been influencing Chinese and other South-Eastern Asian cultures for more than 2000 years, such as Japan, Korea and Vietnam. Its social and cultural impacts in Asia might be comparable to that of the Judeo-Christian Bible in the West. In this paper, the yin-yang theory would be employed as an interdisciplinary method to illustrate international issues and suggest what would be an idealistic spatial structure or formation for international development. And then, the paper is attempting to constitute the following codes for reference in the analysis of international relations: (1) as an analytical model to deconstruct the diverse international phenomena via the oriental traditional philosophy (2) as a mirror or medium to observe international conflicts, helps to communicate ideas, and achieves the moral or ethical consensus; and (3) as a theoretical tool to constitute a new discourse in IR study.

yIn yAng tHeory: tHe derIvAtIon of tHe I ChIng 3

I Ching , also known as Yi Jing , or the Book of Changes , is one of the Five Classics, the fundamental books of Confucianism, both for education as well as divination. It

Yin-Yang Theory and Globalization

ISSN 1923-0176 [Print] ISSN 1923-0184 [Online]

https://www.wendangku.net/doc/6717499171.html, https://www.wendangku.net/doc/6717499171.html,

Studies in Sociology of Science

V ol. 2, No. 2, 2011, pp. 38-49

DOI:

10.3968/j.sss.1923018420110202.067

3

The English translation, introduction, illustration and diagrams about I Ching in this paper mainly draws on Mondo Secter’s paper, THE YIN-YANG SYSTEM OF ANCIENT CHINA: THE YIJING-BOOK OF CHANGES AS A PRAGMATIC METAPHOR FOR CHANGE THEORY, published in

Paideusis - Journal for Interdisciplinary and Cross-Cultural Studies : V olume 1 / 1998, and The Eranos translation of the Book of Changes by Introduction for the complete text, see Rudolf Ritsema and Shantena Augusto Sabbadini The Original I Ching Oracle , Watkins, London 2005, and the following websites: https://www.wendangku.net/doc/6717499171.html,/brief_a_text.htm, and https://www.wendangku.net/doc/6717499171.html,/yinyang.htm, and https://www.wendangku.net/doc/6717499171.html,/wiki/I_Ching, and Wilhelm (trans.), Richard; Cary Baynes (trans.). “The I Ching or Book of Changes”. https://www.wendangku.net/doc/6717499171.html,/iching/1, and James Legge, “The I Ching”. https://www.wendangku.net/doc/6717499171.html,/ich/, and https://www.wendangku.net/doc/6717499171.html,/yinyang.htm, and https://www.wendangku.net/doc/6717499171.html,/wiki/Yin_Yang/Taiji/Bagua/wuxing.

has a history over 3000 years old (the symbols originally engraved in the tortoise shells or other animal bones used for oracle are said to be over 5000 years old), making it both one of the oldest surviving scriptures in the world, and one of the oldest forms of divination. Meanwhile, it is also a book for deriving personal strategy and insights based on oracle or intuitive wisdom - as concerning with the human affairs that logic alone cannot handle. During the past millennia in China, people would like to resort to it for instruction when confronted with troubles, no matter for emperors to administer their state, making military strategies in the warring times, or an ordinary’s concerns for dealing with their business or household affairs. It would be beneficial for ancient Chinese people to dismiss doubts, enlighten their wisdom, and guide for correct decision-makings.

The I Ching is an earliest known intuitive decision-making system in China. It is based on the binary logic system of Yin and Yang (figure 1) , which is the fundamental concept both to Taoism and Confucianism. In the ancient Chinese philosophy, Yin and Yang is thought to be the origin of Universe. The interplay of yin and yang gives birth to the "myriad beings," therefore, the interaction between Yin and Yang also means production and reproduction of the endless variety of life and the world. And this dance is encoded in sixty-four hexagrams, figures composed of six broken or solid horizontal lines, diagrams of different combinations of the yin and yang principles (Rudolf Ritsema and Shantena Augusto Sabbadini 2005, p. 4). Meanwhile, the concept is also used to describe how the polar or seemingly contradictory forces are intertwined and interdependent in the natural world, 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 light, female and male, below and above, cold and hot, earth and heaven, grassroots and elites— are thought of as manifestations of yin and yang (respectively).

Originally, Yin and Yang are not ethically-based. Yin refers to the shaded, north side of a mountain or the shaded, south bank of a river, while Yang is opposite to Yin--so it is the bright, south side of a mountain or the lit, north bank of a river. Literally, Yin means "shady, secret, dark, mysterious, and cold", while Yang in turn refers to "clear, bright, sunny, and hot" Rhetorically, Yin represents everything in the world that is bad, below, dark, heavy, hidden, vicious, negative, passive, pessimistic, receptive, submissive, yielding, cool, still, soft, static and feminine, while Yang represents everything that is good, dynamic, creative, illuminating, evident, active, aggressive, controlling, high, hot, hard, light, optimistic, positive, initiative and masculine. Later, although Taoist philosophy generally discounts any good/bad distinction and other dichotomous moral judgments, in preference to the idea of balance, some Confucians and neo-Confucians (most notably the philosopher Dong Zhongshu of the Han Dynasty in the 2nd century BC) still endowed the concept of yin and yang with a moral dimension. It also echoes with the perception (especially in the West) that yin and yang correspond to the evil and good.

Philosophically, in ancient Chinese metaphysics, Yin and Yang refers to two cosmological forces, called Chi, which is rhetorically a kind of cosmic breath, circulating in universe. If well-balanced or harmonized, it could be a living Chi (Yang), refreshing, energetic and creative, symbolizing vigor, production and fertility. Or else, it would turn into dead Chi (Yin) it is dull, sterile, inert and infertile symbolizing the stagnation, turmoil and death. Therefore, the concept of Chi also resonates with the interaction between the Yin and Yang—production and

reproduction.

Figure 1

Figure 2

Based on these basic concepts, a complete system of opposites was dialectically elaborated. Everything in the world can be identified with either yin or yang aspect. Earth is the ultimate yin object. Heaven is the ultimate yang object. Of the two traditional Chinese philosophies, Confucianism is identified as Yang, while Taoism, Yin. The former claims that man should be voluntarily

WANG Ningchuan; ZOU Yuze (2011).

Studies in Sociology of Science, 2(2), 38-49

obedient and loyal to his superiors and actively engage himself into world affairs, while the latter passively proposes that man should get out of the world and lead a reclusive life. And politically, Confucianism claims that a state or a family should be to build a hierarchical Order under the rule of yang subjugating the yin to it, such as women to men, children to parents, citizens to officials, grass-root to elite, people to emperor, etc. On the contrary, Taoism stresses on the supremacy of "yin" over "yang". Therefore, in the present era of democracy and human rights, compared with the Confucian ethics, which aims to build a top-down social matrix where yang rules over yin, the Taoist epistemology seems much more acceptable and fashionable in that it is built on a bottom-up context (yin over yang). The Taoist conception partly resonates with the up-surging subversive discourse of feminism or post-modernism. However matriarchy subverts patriarchy or the grass-root prevails over the elite, it also reminds us of the existing injustice and inequality in social pyramids, and to some degree, might be more comprehensive and persuasive than the two Western epistemologies.

Indeed, the yin and yang aspects are not identified in isolation but really a mixture of the two. In the I Ching, there is a classical principle that neither Yin nor Yang alone could nurture itself, but do it with mutual generation and promotion. That is, the both oppose each other as well as mutually include each other. The both doesn’t follow the “either-or” but the “both-and” principle. Yin & Yang are interconnected as different, but inseparable sides of the cosmos (Cigdem Solas Sinan Ayhan, 2007). These two opposing forces may transform into each other over time, when one polarity goes to the extreme. That is, Yin will eventually become Yang, Yang will eventually become Yin; the system provides a balance concept (Gao and Schachler, 2004, p.47) between the gaming of powers, which could maintain the balance of the universe. If not, it would lead to turmoil, disaster, and even death. Ontologically, any philosophy that asserts two elements such as the yin-yang of Chinese philosophy will also look for a term to reconcile the two, in order to ensure that both belong to the same sphere of discourse, so the term 'supreme ultimate'(Tai Chi) performs this role in the philosophy of the Book of Changes. (Zhang Dainian and Edmund Ryden, 2002, p.179). Therefore Yin and Yang, the two terms are complementary opposites that interact within the universe, consisting of a dynamic system. Everything has both yin and yang aspects, but either of these aspects may manifest more strongly in particular objects, and may ebb or flow over time.

tHe WIsdom of tHe I ChIng: A dynAmIc But neutrAl scHemIng system

When thinking about “what is the fundamental principle of the universe”, the answer could be found in the discourse of the I Ching, which constitutes a dynamic system based on the principle that the world goes in constant transformation between Yin and Yang, whose prospect is also filled with ambiguity, complexity and uncertainty. The successive alternations between Yin and Yang symbolize Change. That is, the world forever changes. It is thought as a fundamental principle of the universe which forms ontological assumptions of the Chinese philosophy and has been further developed into a set of guidelines for Chinese beliefs and behaviors, thus the change discourse naturally becomes the central focus in Chinese discursive practices (Guo-Ming Chen, 2008).

Indeed, the change discourse could be perceived everywhere in the I Ching. First, the character I(易) itself in Chinese culture is literally endowed with diverse meanings such as being easy, simple, changeable and variable. Originally, the form of Chinese character I(易) , its image in ancient Chinese characters looks like a lizard -- the top side being likened to the round head of a lizard, and the bottom part similar to a lizard’s legs. In addition, both I and lizard in Chinese have the same pronunciation. And then, to represent the word change by lizard is due to its mobility and changeable nature. It could change its skin color several times a day or in different environments for self-protection, especially chameleon.

Structurally, the character I(易) comprised of two Chinese characters, sun(日) and moon(月). The sun represents yang, and the moon, yin. Together, the alternation of sun and moon symbolizes the interaction between yin and yang. Finally, in Chinese ancient oracle-bones, some the phrases such as “I ru” (alternating sun) and “bu I ru” (no alternating sun) were found often, so the “I” in the phrases means alternation or transformation, which is suitable for being used to explain the changeable nature of trigrams and hexagrams in the I Ching ((Guo-Ming Chen, 2008).

And through the images, it constitutes the change discourse by framing conditions as archetypal patterns called hexagrams. Every hexagram comprises of six horizontal lines, each of which symbolizes a particular kind of human characteristic or situation. They compose of a profound system that could track some 322, 560 possible permutations. 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, p.261). And according to the philosopher Fran?ois Jullien(1989, 2004, 2007, 2008), he thinks that the I Ching’s aim is 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 used as a perceptual diagram. And the hexagrammatic structure is the only one

Yin-Yang Theory and Globalization

that is capable of expressing the ongoing mutations of the universe, which he calls “process,” through a concrete system of representation, or “concrete figuration.”

In daily life, the use of the I Ching is context-sensitive. According to different contexts, the proper use of the I Ching is beneficial for shedding light on the problems or issues that logic by itself simply can't deal with (most of the important ones in life) - relationships, negotiations, work dynamics, office politics, family matters, and spiritual well-being. The I Ching can be called a tool, a system, a process, an experience, or even a game - and each of these terms is accurate - depending upon how you choose to use it. When used with sincerity, it is a powerful tool for widening perspective, improving clarity, emotional detachment and stimulating intuition. On the other hand, if one uses it casually, it could serve as an enjoyable, relaxing, even an educational experience (Mondo Secter, 1998).

Thus, rather than the Western thought noted for its strengths in categorization and analysis, the Chinese thought, is characteristic with its integrative and encompassing nature. Throughout the I Ching, though it often claims that the universe is pregnant with unpredictable changes, it also asserts on condition that there were the harmony and unity between Yin and Yang, any difficulty would be overcome. That is, the harmony between Yin and Yang is the most idealistic state of the universe. If not, the things would be off the track, chaos would irrupt into life and the usual bearings no longer suffice for orientation. It resonates with the western chaos theory which pays particular attention to these murky transitions, by which forms transmute into each other.

Life itself arises at the boundary between order and chaos:

it requires the both; it is a daughter of both. On the side of

perfect order there is only dead stability, inertia, symmetry,

thermodynamic equilibrium. Nothing very interesting can

happen there: everything is too predictable; it resembles

death more than life. But the side of total disorder is not very

interesting either: forms appear and disappear too quickly, there

is a total lack of symmetry, and everything is too unpredictable.

It is on the edge between order and chaos that the subtle dance

of life takes place: here the real complexity arises, here forms

bend and loop and transmute and evolve (Rudolf Ritsema and

Shantena Augusto Sabbadini 2005, p.3).

In the I Ching, the theme of harmony, balance and equilibrium between Yin and Yang is fully enthused, constituting a dynamic neutral system for understanding events, which has been influencing Chinese people’s mindset both consciously as well as subconsciously for more than 2000 years. Peng and Nisbett (1999), in their study of divergent cultural approaches to contradiction, empirically showed that Western participants may polarize their views when two apparently contradictory propositions are presented, while Chinese participants would be more likely to accept both propositions. It suggests that Chinese could apply the concept of interdependent opposites in a both/and framework to foster reconciliation of the apparent polarities of such dichotomies as competition and cooperation (MING-JER CHEN, 2002). We call it the “Middle Way” or “Keeping the Happy Means”, which is one of the golden rules, cherished by Taoism, Confucianism as well as the rulers both in the ancient and modern times. It’s an active “harmonious integration” of opposites, rather than a reactive compromise. In the course of Chinese communication, it helps to shape Chinese collective and holistic thinking method. That is, how to find a compromising method to establish the balance between Yin and Yang is the core notion in the problem-solving, which is presented as a kind of neutral, but encompassing frame for understanding events.

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 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, that is, neither Yin nor Yang alone could nurture itself, but do it with mutual generation and promotion. For more than 2000 years, the ancient system of cosmology and philosophy has been at the heart of Chinese cultural beliefs, and valued by dominant ideologies, no matter for the ancient rulers even during the period of intense conflict, or the government of the PRC in recent years. The 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) has enshrined it as an intricate combination of nearly every system 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 universe for human benefits.

A B r I e f I n t r o d u c t I o n to t H e demogrApHy of I ChIng Traditionally, it was believed that the I Ching was invented by one of the Chinese ancestors, the mythical cultural hero Fu Xi (or Fu Hsi, Bo Xi). He was one of the earliest legendary rulers of China (traditional dates 2800BC-2737BC), credited with introducing farming, fishing and husbandry. Based on the yin-yang theory, he was renowned for deducing the 8 trigrams (figure 2, 3). The solid line is Yang, while the broken one is Yin. The formations represent a range of interrelated concepts and the diverse relations between phenomena, thus in this paper, I called it tripartite correlated pattern, or trigrams’ combination and permutation (TCP). Separately they each represent different things of similar nature in the world. And the things could be categorized into the generation

WANG Ningchuan; ZOU Yuze (2011).

Studies in Sociology of Science, 2(2), 38-49

and overcoming circles of Five Elements (figure 4, 5),4 of which the world is composed—metal, wood, water, fire and earth, comparable to earth, water, fire and wind in the ancient western philosophy. The concept of Five Elements has chiefly become an ancient mnemonic device, widely used in many traditional Chinese fields for describing interactions and relationships between phenomena. It was employed as a device in many fields of early Chinese thoughts, including seemingly disparate fields such as Feng-shui (Chinese Geomancy), astrology, traditional Chinese medicine, music, military strategy and martial arts. Indeed, they are abstract terms rhetorically representing the things in Universe, when the vocabulary of mankind was not as large as now in ancient times.

By the time of the legendary ruler King Yu (2194BC – 2149BC), who was well-known for managing the flood in ancient China, the trigrams had supposedly been developed into 64 hexagrams (figure 6).5 They were recorded in the scripture Lian Shan (as an apocalypse for future, one of the three offshoots of the I Ching, out of print now). Lian Shan means "continuous mountains" in Chinese because, at that time in China, most people lived on hunting in the mountainous regions. Therefore, in order to show respect to mountain, it begins with the hexagram Bound (52), which depicts a mountain (||||||) mounting on another and is believed to be the origin of the scripture's name.

And then, after the traditionally recorded Xia Dynasty (2070 BC—1600 BC) was overthrown by the Shang Dynasty (1600 BC—1046 BC), the hexagrams are said to have been re-deduced into another format called Gui Cang, (how to bury the dead is beneficial for the descendents), and the hexagram responding (earth 02||||||) became the first hexagram. Gui Cang may be literally translated into "return and to be buried or contained", which refers to earth as the first hexagram itself indicates. In ancient China, Heaven (qian) symbolized Yang, the king, the father, and the patriarchy, while the earth, Yin, the queen, the mother, and the matriarchy. The earth (kun) was employed as the first hexagram owing to its matriarchal ideology prevailing over the social system during that historical period.

And at the same time, there is another historical figure called Wen, or King Wen of Zhou Dynasty. When imprisoned by a tyranny, who was the last king of Shang Dynasty, King Wen was said to deduce the hexagrams in a new way and discovered that if the hexagrams began with force (heaven) (01||||||), it could reveal the rise of a new Dynasty called the Zhou—he and his descendents may rein over the land. He then gave each hexagram a description regarding its own nature, thus the text of “Explanation of Hexagrams" was born. The shift of the first hexagrams from the earth to heaven symbolized the transition of social system from matriarchy to patriarchy in ancient China.

When King Wu, son of King Wen, dethroned the Shang Dynasty, his brother Zhou Gong Dan gave a further explanation to every Horizontal Line in the hexagrams. It clarified the significance of each horizontal line in each hexagram. It was not until then that the whole context of the I Ching was illustrated. Its philosophy heavily influenced the literature, government administration and common life of the Zhou Dynasty (1122BC-256BC). Since then, people would like to understand the I Ching associated with the social environment by the connotative meanings behind the lines, rather than merely by the images composed by those horizontal lines in the hexagrams.

Later, during the time of the Spring and Autumn (722BC-481BC), Confucius engaged himself in its exposition and argumentation, writing a group of commentaries on the I Ching, called "Ten Wings". It provides the guidance for the later people in studying and using the I Ching.

4The concept is also known as Five Movements, Five Phases or Five Steps/Stages. Based on it, there contains the Generation Circle and Overcoming (or Enemy, or Destruction) Circle, as follows:

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.

The two circles interact with each other systematically, but not follow the above principles mechanically and absolutely. Quite so often, the generated is attrition to the generator. For instance, water could quench fire, but electricity is a kind of fire which could not be quenched by it, quite on the contrary, it could be carried or conducted by water. Earth bears Metal, so that we can find various mines. However, in Chinese, the word metal, not merely referring to the whole category of metal, but also referring to other minerals or gold, the wealth, so we can get wealth from the earth, such as cash crop, mines. However, most farmers in the countryside of China are still poor so that they have to leave their homeland for a living in city. At the time that the cities are becoming richer, the rural regions are going to its opposite side.

5It is developed by the permutations and combinations of the 8 trigrams, and there are 64 hexagrams in the I Ching. The text of the I Ching describes each of the 64 hexagrams, and later scholars added commentaries and analyses of each one; these have been subsumed into the text comprising the I Ching. In the table below, each hexagram’s translation is accompanied by a form of R. Wilhelm translation, followed by a retranslation. Here for the length of paper, I just pick out some of them for exemplification.

Yin-Yang Theory and Globalization

Figure 3

Figure 4

Politically, it gives the illumination to those feudal rulers in ancient China with some advisory counsel and caution as follows:

a) He (in a high position such as king)who is conscious of danger could create peace for himself; or else, if he who takes things lightly, it would lead to his own downfall (translated by Wilhelm, 1950, p.353,);

b) Movement and stillness have their definite laws, and Events follow the definite trends (ibid., p. 280);

c) by means of the easy and simple, we could grasp the whole (ibid., p.287);

d) the usefulness of the I Ching needs one with a sober and impartial mind (ibid., p.317).

Philosophically, it is a synthesis of Confucianism and Taoism, and even Buddhism. It is correlated with the philosophy of the unity of man and nature which conforms to conflicting philosophical currents, such as the Confucian moral values, and the Taoist “way ”, the numerologist willful heaven, and astrological order (Gao and Schachler, 2004, p.46). And when considering the various influences upon the quality of daily life, most of the Chinese may believe in such a well-worn maxim: “First destiny, second luck, third ‘Feng Shui ’6, fourth philanthropy, fifth education.” The first three, or even all the Chinese metaphysics, are closely related to the principles or instructions of the I Ching .

From then on, the I Ching has been cherished, commented and illustrated by Chinese emperors and intellectuals ( both Taoists and Confucians) throughout the history, becoming both a prophetic and philosophical book for life, such as fortune-telling, a conduct code for self-cultivation, instruction for making decisions, structuring problems, planning strategic choices, and implementing actions.

Meanwhile, its cosmological and metaphysical discourses are also pervasive and impose on other eastern Asian cultures such as Japan, South Korea and Vietnam. The book resides at the heart of Chinese philosophy and culture and has come to symbolize East Asian thought (Chan, 1963, p.262). And it has become the centerpiece of their thought and the dominant cultural "gestalt" (Mondo Secter 1998). The national flags of South Korea

and Vietnam are good illustrations. The flag of South

6

It is an ancient Chinese metaphysical system believed to use the laws of both Heaven (astronomy) and Earth (geography) to help one improve life and accumulate wealth. Historically, it was widely applied to orient buildings—often spiritually significant structures such as tombs, but also dwellings and other structures—in an auspicious manner.

WANG Ningchuan; ZOU Yuze (2011). Studies in Sociology of Science, 2(2), 38-49

Korea (figure 7) with Tai Chi in the centre with four trigrams represents Heaven, Water, Earth, and Fire. The Vietnam’s national fl ag (fi gure 8) makes use of the trigram Li , representing South , Cling , fire and summer . South refers to its geographical location to China, and Cling symbolizes its political status as an affiliate to China in ancient times. And concerning with its influences on Japan, Wai-ming Ng asserts that being within the orbit of the Chinese cultural sphere, traditional Japan was indebted to the I Ching for the development of aspects of its culture.

Figure 5

Figure 7

Figure 8

Figure 6

The text arrived in Japan no later than the sixth century and was little studied in ancient Japan (539-1186). It readership expanded to major literate groups such as Zen Buddhist monks, courtiers, and high-ranking warriors in the medieval period (1186-1603). The I Ching scholarship reached its apex during the Tokugawa period (1603-1868) when the 1 Ching became one of the most popular and influential Chinese texts. The application of the I Ching has important implications for understanding the role of Confucianism in the modernization of Japan. (Wai-ming Ng

2000, p.24, 47).

Now, its discourse has not been merely confined to the traditional cultural domains but extended into modern science, where some correlations could also be perceived by scholars. According to Fung (1952), the I Ching is one of the few books in the Orient that has no counterpart in the West. People now would like to regard the hexagrams as a cryptic but metaphorical matrix, extending its discourse from oracle to other realms, such as politics, economics, management, and even in mathematics. And even a few books are related to science (DNA, new physics, and complexity theory). Among those modern scholars, the idea is to tap unseen aspects of reality, its substances and its processes, much as modern scientists do with experimental methods in subatomic and medicine, and though sometimes not making sense to those raised with modern science methods, yet it was considered useful in the hands of a creative and wise sage who could read the sign and offer advice by consulting the reality at all levels (Lester R Kurtz, 2007, p.73).

For instance, the Yin-Yang theory could be thought as a binary system corresponding to the binary numeral system in mathematics. Yin, is represented with a broken line ( __ __ ) corresponding to 0, and yang , as a solid line ( _____ ) corresponds to 1. The sixty-four hexagrams are each 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 de 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 the I Ching could demonstrate a relation between the golden ratio (aka the division in extreme and mean ratio) and

Yin-Yang Theory and Globalization

"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 complex hexagram sequence

encapsulates a careful and ingenious demonstration of the 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.

And in the area of international relations, the wisdom of the Yin-Yang theory could also be easily identified. For instance, the military theory of attack (Yang, active and aggressive) and defense (Yin, passive and receptive), in fact is a combination between Yin and Yang, while the cult of offense is Yang in extremity, which would lead to the breakout of war naturally .So it is with the policy of carrot (Yin) and stick (Yang). The developed world is Yang (high), while the less developed (below), Yin. Their cooperation and communication also reflects the interaction between Yin and Yang. And then, Peace talk is Yin, while War is Yang. Once peace talk doesn’t work, some powers would naturally resort to war. The process reveals the transformation from Yin to Yang (from cooperation to confrontation). What else, in international relations, when we mention the phrase strategic partnership, it could be observed as another representation of Yin-Yang’s interaction. What it reveals is the relationship, though at the same time bound with common goals, still goes with care and caution, amenity with animosity. The cooperation merely exists in competition, while the coalition arises from potential confrontation.

Though in modern science, the group of scholars might be always a minority in a large area of world academia, yet the multi-faceted and open-ended interpretations still explained and predicted the corresponding changes in the social, political and bodily realms(B A Elman, 2009, p.12). At present, indeed, as an increasingly significant descriptive and theoretical tool, it has been widely used in a wide range of social science, such as international relations, sociology and economics (YiJun Tian, 2008).

It sounds a little rollicking and might be criticized as being arbitrary, subjective, superstitious and less scientific, however, it doesn’t disturb us with ancient “philosophical sorcerers and magical formulae” to establish the humanitarianism and dispel devils (Duncan Bel, 2008). Since it has provided a time-tested system for addressing change as a distinctly Oriental methodology, now it might be a timely opportunity to fit it into the global context and consider it as a valuable complement or an alternative system for contextualizing and symbolizing change, to Western decision models that are currently in vogue (Mondo Secter, 1998).

Therefore, the purpose of this paper is to continue this line of discourse by attempting to explore the international relations based on the above principles: the Yin-Yang theory, the five elements and the flow of the Chi. By drawing on those ideas, the paper tries to associate some global issues with the hexagrams to observe international relations via a case study of globalization. However, it is not a kind of ancient divine prophecy as its original use, but is to enlighten our mind by way of the traditional Chinese philosophy. If finding some defects in the previous situation, the decision-makers should find ways to reform and improve, transforming the defective into a new better one. After all, it is a kind of wisdom in human nascent state. Meanwhile, it is not a challenge to the dominant ideologies in IR study, but an attempt to open up a new avenue and establish a new discourse.

g l o B A l I z A t I o n A n d A n t I-gloBAlIzAtIon: tHe gAme BetWeen yIn And yAng

Though globalization has become a basic concept in IR discourse, yet till now, it’s still ambiguous and hard to define. It is an abstract philosophical term which doesn’t refer to any concrete object, but an interpretation of some social process, causing more prolific as well as diverse discussion. It is commonly conceived as a process or set of processes which embody a transformation in the spatial organization of social relations and transactions, generating transcontinental or interregional flows and networks of activity, interaction and power (Paul Ghils).7 Yet its general drifts still could be grasped by some scholars’ brief descriptions, such as Anthony Giddens, who 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, as is Roland Robertson’s observation, that (globalization) means the compression of the world and the intensification of the consciousness of the world as a whole, or as the definition-like presentation by David Held 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

7Paul Ghils, Globalization as a Metonymy for the Universal, retrieved at https://www.wendangku.net/doc/6717499171.html,.

WANG Ningchuan; ZOU Yuze (2011). Studies in Sociology of Science, 2(2), 38-49

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.

Seen from the above, we can easily assume that globalization contains diverse political, economic and social cultural changes. Usually it refers to the consequences what they carries, according to Ruud Lubbers and Jolanda Koorevaa (OECD, 2000), the term means that it is a process in which geographic distance becomes a factor of diminishing importance in the establishment and maintenance of cross border economic, political, and social 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, p.45). It increases possibilities for action between and among people in situations where latitudinal and longitudinal location, which seems immaterial to the social activity at hand.8

However, at the same time 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, there are always many groups opposing it, or called anti-globalization movement. In most common sense, as in wikipedia, anti-globalization means that the participants stand in opposition to the unregulated political power of large, multi-national corporations, and the powers exercised through trade agreements. Specifically, 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),9"cancer-stage capitalism" (John McMurtry), and as "McWorld" (Benjamin Barber).

Anyway, it is a term containing a number of interrelated ideas now becoming one of the most fashionable buzzwords in contemporary political and academic debates. From the above statements, we could observe: A. Globalization is dynamic multi-pronged process imposing 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 means of communication;

C. No matter how positive and creative the manifestation of globalization is, it would also generate disagreements and oppositions, that is, anti-globalization. Indeed, globalization is a process from the above, driven by the well-organized“ruling elites”including those institutions, states, and multinational corporations of the combinations in Bretton Woods, 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).

Then if tracking the traits of globalization/anti-globalization to the I Ching, we may empirically employ some hexagrams to illustrate the above phenomena. According to the Yin-Yang theory, Chi and five elements, globalization is a creative and vigorous dynamic power (Yang), which could be regarded as the living Chi. Meanwhile, it is also a process driven from the above – the institutions owning the discourse in political and economic life, represented by the trigram “qian (|||)” for its masculinity and patriarchy; on the contrary, anti-globalization is from the below, Yin, represented by the trigram “kun (|||)”. And according to the five elements, qian (globalization) belong to metal, which generates water, therefore, we are accustomed to calling its sweeping power the tidal waves of globalization, the dynamic process of globalization could be compared to a rapid river—the trigram “kan (|||), water”. And next, some hexagrams would be constituted based on the following presumptions.

First, considering the prevailing power to the world which Globalization has brought, the hexagram would be the first one ; the tidal waves of globalization should be 5th ; or the 6th . And then, if the proponents of globalization neglected, or even suffocated the voice of anti-globalization, the hexagram would be the 12th one, . In reverse, in the process of globalization, if enough attention were paid, the hexagram would be the 11th .

In the I Ching, the first hexagram represents the sky, elite, benefit, creativity, origination, strength, vigor, progress, perseverance prosperity and masculinity. Together with the second hexagram, Earth, Yin (submission, receptivity and femininity), all the other 62 hexagrams are born in sequence, accordingly. It arouses all life, smoothly makes them prosperous and boosts them to mature. However, 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

8https://www.wendangku.net/doc/6717499171.html,/entries/globalization/

9Strange, Susan: Casino Capitalism. Oxford: Blackwell, 1986. Yin-Yang Theory and Globalization

the superior, ruling elites or the high class. And together with the principle that neither Yin nor Yang alone could nurture itself, but do it with mutual generation and promotion, if not well balanced, or Yang went to the extreme, it would finally lead to turmoil, conflict, wars and even the deterioration of ecology.

The explanation could resonate with the anxiety that globalization might be a mixed blessing or a double-edged sword. When it’s bringing the development and prosperity, making the world seemingly more cosmopolitan, globalization is also displaying a growing discourse from the above, that is, the growing dominance of western (or even American) forms of political, economic, and cultural life (“westernization” or “Americanization”), That is, when Yang prevails over Yin, the result is the domination and submission.

The hexagram could also be used to echo the skepticism whether or not it is a win-win game with real justice and democracy in the globalizing world. In the conventional “Realist” view of international politics, justice and democracy at global level are necessarily incomplete and probably unattainable and 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). 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 growing domestic material inequality in the rich democracies (Falk, 1999). In other word, the interest groups would collaborate together, which is detrimental to the lower class.

This case would be further illustrated by the 5th and 6th hexagrams. From the image, the 5th one is composed of Kan above Qian. Literally it symbolizes there is a need to providing food for freeing people from hunger. Metaphorically, in reality, it could resonate with the benefits to the less developed regions which globalization brings, such as to get rid of hunger, to lift them out of poverty and so on. However, Kan in the I Ching, also means abyss or danger. Originally, it is explained 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 6th one, 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.

The hexagrams could be apocalyptic, illustrating why globalization would inevitably lead to disputes, conflicts, and even wars due to the innate force of opposition and obstruction from within. However politically, economically or culturally, most of them would be contributive to not the mutual development but the inter-regional unevenness and imbalance, or the enlarged regional difference. In such a global context, it’s easily to perceive numerous detrimental factors to the lower classes in the global labor division which eventually results in unevenness and imbalance. It can trigger cumulative causation processes and cause uneven development to occur at a variety of spatial levels —urban, regional, and international (Michael D. Bordo, Alan M. Taylor, Jeffrey G. Williamson, 2005). What globalization brings is not only the co-existence, renovation or improvement of the traditional and the 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 has a distinctive uneven spatial pattern in the changes of global communication where some powers in collusion or collaboration with each other draw their profits by way of draining other ’s resource, spoiling other’s environment, monopolizing other ’s market, or colonizing other ’s culture. When some remains the central metropolitans in global development, others are becoming 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 J B, 1973). The growth theory sole focuses on the internal works of the pole not its external relationships within a wider region (Mark Gottdiener, Leslie Budd, 2005). 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 (Ash Amin, Nigel Thrift, 1994). The geographical unevenness through the continual seesaw of capital is created through the search for a spatial fix, the role of locality in urban, regional and industrial restructuring, whose result is a growing understanding of the position of the classed-based places in a world where we call“globalization”(John Russo, Sherry Lee Linkon, 2005). So in contrast to the claims that globalization generates far more winners than losers, there is compelling evidence that the landscape of globalization is one of “staggeringly high peaks of affluence and deep troughs of deprivation (Dicken, 2004)”.10

How to solve the problems? The 11th and 12th hexagrams could give us some illumination.

The 11th hexagram is composed of Yin above Yang, symbolizing masculinity (heaven) and femininity (earth) intersects. Bases on the I Ching, Yin is heavier,

WANG Ningchuan; ZOU Yuze (2011).

Studies in Sociology of Science, 2(2), 38-49

while Yang is lighter. On condition that Yin is above Yang, in this way, the both will merge with each other, and finally roll into one because at the same time the heavy one goes down, the light one would ascend up. The merge and infusion of Yin and Yang symbolizes production and harmony, bringing fortune, progress and success. The advice from the hexagram is that it would be thriving and prosperous on condition that the upper class tailored the law, and implement it with a view to aiding the lower class sincerely and impartially.

On the contrary, if the proponents of globalization neglected the problems from below, or attempted to suffocate the voice of anti-globalization, the hexagram would become the 12th one, symbolizing a state of block and stagnation. From the hexagram, Qian(Yang, sky, high, light, elite, masculine) is above Kun (Yin, earth, below, heavy, grassroots, feminine), the sky above and the masculine tends 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 can not be created; no 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 norm of villain is growing, while the latter is fading away.

AnAlyze gloBAlIzAtIon from yIn-yAng tHeory: some proposItIons for future study

According to the Yin-Yang theory, the equilibrium between Yin and Yang might be the most idealistic state, though in reality, it seems utopia, for the capricious international climate has always dampened the enthusiasm to those who have euphorically observed that peace and development would be the main theme in the process of globalization, yet, it doesn’t disturb us to use its discourses to give some propositions for further research in the future:

Proposition 1. Globalization/anti-globalization could be identified with the Yin-Yang aspects, so it is with their impacts on the world; therefore, they should not be considered isolated from each other. To learn more about globalization, analyze anti-globalization and vice versa.

Proposition 2. In the I Ching, the discourses of change and harmony are enthused and intertwined, symbolizing the alternation and interaction between Yin and Yang. Though in the process of globalization, we long for harmony and stability, yet in reality, 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. The phenomenon just echoes with the Yin-Yang alternation and interaction.

Proposition 3. The criterion of harmony is the balance and intersection between Yin and Yang. Neither Yin nor Yang alone could nurture itself, but do it with mutual generation and promotion. The intersection between Yin and Yang would produce success and prosperity. It is a great expectation for the optimal social order. Therefore, if the participants shared the universal belief of peace, harmony and development, globalization could be cosmopolitan, mutually beneficial, and bridge the gap between the developed and the less-developed at all levels, but not the deterioration of global eco-system with the intensification of exploitation, colonization and polarization, politically, economically or culturally. Proposition 4. Based on its change discourse that the world goes in constant transformation, the proponents/ opponents, motives, trends, effects and prospects of globalization/anti-globalization are not homogeneous, but heterogeneous, not context-free but context-sensitive, permeating with ambiguity, complexity and uncertainty. Proposition 5. According to the five elements and hexagrams, the tidal-waves are the natural outcome of globalization. It is the vivid metaphor connotative of its sweeping power, symbolizing that it is a dynamic, continuous and unfathomable process; thus, it is wise for participants to be cautious and vigilant. Any static, rigid, or context-free assertion or reckless engagement whether optimistic or pessimistic, is not feasible as well. Proposition 6. Globalization is a dynamic process disseminating practices, values, technology, other human products, and the characteristics is in resonation with the nature of Chi. Whether it would bring the Living or the Dead Chi theoretically depends on the balance/imbalance between Yin and Yang.

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

Proposition 8.Generally, the expectation for the world harmony seems merely lingering at the ethical

10it ‘s quoted from Nicholas R. Fyfe, Judith T. Kenny’ book. The urban geography reader, p1844, Edition: illustrated, Routledge, 2005.

Yin-Yang Theory and Globalization

plane (Yang), while in reality, the desire for wealth 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). The disequilibrium between Yin and Yang in international communication would result in the uneven developmental landscapes which are finally detrimental, and sometimes even catastrophic to the global progress and integration.

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Studies in Sociology of Science, 2(2), 38-49

Globalization 译文

Globalization 全球化 A fundamental shift is occurring in the world economy. We are moving rapidly away from a world in which national economies were relatively self-contained entities, isolated from each other by barriers to cross-border trade and investment; by distance, time zones, and language; and by national differences in government regulation, culture, and business systems. And we are moving toward a world in which barriers to cross-border trade and investment are tumbling; perceived distance is shrinking due to advances in transportation and telecommunications technology; material culture is starting to look similar the world over; and national economies are merging into an interdependent global economic system. The process by which this is occurring is commonly referred to as globalization. 世界经济正在发生着根本性的改变。我们正迅速地远离这么一个世界，在这个世界里国家经济实体都曾经是相对自给自足，彼此孤立的，就其原因或是设置跨境贸易和投资的壁垒所致，或是因距离、时差和语言的缘故所致；或是因政府监管、文化和商业体制上的的国家差异所致。与此同时，我们正在走向另外一个世界，在这个世界里，跨境贸易和投资的壁垒正在摇摇欲坠，原来感知到的距离因为交通和电信技术上的进步而正在缩小；物质文化在全世界开始看起来都很相似；各种经济实体正融入一个彼此依赖的全球经济体制中。而正在发生的这一个过程，人们通常把它称为全球化。 Correspondent: Globalization has been one of the most important factors to affect business over the last twenty years. How is it different from what existed before? Companies used to export to other parts of the world from a base in their home country. Many of the connections between exporting and importing countries had a historical basis. Today, to be competitive, companies are looking for bigger markets and want to export to every country. They want to move into the global market. To do this many companies have set up local bases in different countries. Two chief executives will talk about how their companies dealt with going global. Percy Barnevik, one of the world’s most admired business leaders when he was Cha irman of the international engineering group ABB and Dick Brown of telecommunications provider Cable & Wireless. Cable & Wireless already operates in many countries and is well-placed to take advantage of the increasingly global market for telecommunications. For Dick Brown globalization involves the economies of countries being connected to each other and companies doing business in many countries and therefore having multinational accounts. 记者: 过去20多年以来，全球化已经成为影响业务的最重要因素之一。那么，现在的全球化与以前有何不同呢? 过去的公司都是把在本国生产基地的商品出口到世界其他各地。进出口各国之间都有着千丝万缕的联系，其中许多联系都有其历史基础。当今，要想具有竞争力，各个公司都在寻求更大的市场，都想把产品出口到每一个国家，都想迈入全球化市场，为此，许多公司都在不同国家建立了本土化基地。今天我们请来两位总裁，让他们来谈谈他们的公司是如何应对全球化的。一位是珀西·巴恩维克，在担任国际工程集团ABB主席一职时，曾是世界上最令人羡慕的商界领袖之一；另一位是迪克·布朗，来自英国大东电报局（Cable&Wireless）的电信提供商。 大东电报局已经在许多国家营运起来了，而且定位很准，充分利用电信业上的日益增长的全球化市场。对迪克·布朗来说，全球化包括彼此联系的各个国家经济实体和在许多国家做生意的、从而拥有跨国账户的公司。 Dick Brown: The world is globalizing and the telecommunications industry is becoming more and more global, and so we feel we’re well-positioned in that market place. You see currency markets are more global tied, economies are globally connected, more so nowadays with

globalization 的参考译文(.11)复习过程

G l o b a l i z a t i o n的参考译文(2013.11)

Globalization A fundamental shift is occurring in the world economy. We are moving rapidly away from a world in which national economies were relatively self-contained entities, isolated from each other by barriers to cross-border trade and investment; by distance, time zones, and language; and by national differences in government regulation, culture, and business systems. And we are moving toward a world in which barriers to cross-border trade and investment are tumbling; perceived distance is shrinking due to advances in transportation and telecommunications technology; material culture is starting to look similar the world over; and national economies are merging into an interdependent global economic system. The process by which this is occurring is commonly referred to as globalization. Correspondent: Globalization has been one of the most important factors to affect business over the last twenty years. How is it different from what existed before? Companies used to export to other parts of the world from a base in their home country. Many of the connections between exporting and importing countries had a historical basis. Today, to be competitive, companies are looking for bigger markets and want to export to every country. They want to move into the global market. To do this many companies have set up local bases in different countries. Two chief executives will talk about how their companies dealt with going global.Percy Barnevik,one of the world’s most admired business leaders when he was Chairman of the international engineering group ABB and Dick Brown of telecommunications provider Cable & Wireless. Cable & Wireless already operates in many countries and is well-placed to take advantage of the increasingly global market for telecommunications. For Dick Brown globalization involves the economies of countries being connected to each other and companies doing business in many countries and therefore having multinational accounts. Dick Brown: The world is globalizing and the telecommunications industry is becoming more and more global, and so we feel we’re well-positioned in that market place. You see currency markets are more global tied, economies are globally connected, more so nowadays with expanded trade, more and more multinational accounts are doing business in many, many more countries. We’re a company at

全球化的利与弊 Economic globalization(英汉)

全球化的利与弊Economic globalization 全世界都在谈论全球化，有的人认为它是本世纪的发明，有的人看到它的负面影响。 经济上的利与弊： 随着电子货币的到来，投资变得很方便，只要点击一下，大量货币就会从一个国家流通到另一个国家。这就开辟了个人投资的新渠道。 提高了劳工的流动性，因此开辟了前所未有的就业和培训前景。 激烈的竞争促使价格下降和服务的改进，例如送货上门和售后服务。 全球化导致产生统一市场，从而使那些不在这个市场中的国家受到更多的剥削。 仅仅３００家公司就占全球产值的三分之一，占国际贸易的一半。而食品生产则由１２家公司控制。 贫困的劳工群体越来越被排斥在外。不稳定性在增加，１９９７年在欧洲抛售黄金储备的传闻就使南非５万矿工失业。这就是多米诺骨牌效应。 All over the world about globalization, some people think that it is the invention, some people see its negative effects. Economic advantages and disadvantages: With the arrival of electronic money, it's very convenient for investment, click, a lot of money from one country to flow into another country. It opened up new avenues of personal investment. To improve the labor mobility, and thus opened an employment and training. Competitive price and service to the improvement, such as door-to-door and after-sales service. Globalization leads to a single market, so that the market in the country is more exploitation. Only 300 companies is one-third of global output, accounting for half of the international trade. While food production is controlled by 12 companies. Poverty and labor group is excluded. Instability in 1997 in Europe, selling gold reserves rumours that South Africa is 5 million miners unemployment. This is the domino effect. 统一供应的危险性在增长，忽视了市场上产品的多样性。 Supply risk in growth, has neglected the diversity of products on the market. 社会上的利与弊： 在政治上，欧盟和联合国等组织的权力在扩大，这可以在全球决策的舞台上抵消多国公司的作用。媒体的跨国力量有助于控制不公正现象，有助于各国的言论自由。 南北差距在扩大。贫困世界在全球收入中只占１·４％，１０年前占２·３％。 最严重的社会后果是犯罪全球化，对贫困国家劳动力的剥削有增无减。非法移民在增加。 文化上的利与弊： 文化的传播更快了，政治和知识产权的障碍减少了，谁也不能阻止一种文化产品在其国内的传播。“逆殖民化”在加强：例如美国迈阿密和洛杉矶的拉丁化。 亚洲和非洲繁荣城市人口的增长成为文化传播的新的推动力。 最近一份联合国人文发展报告显示，全球文化只朝着一个方向传播：从富国向穷国，而不是从穷国向富国。 在文化生产上，商业利润至上，质量和多样性被忽视。 Politically, the European Union and the United Nations organization such as power in the world, which can be expanded in the decision on the stage of the multinational corporation offset. Multinational force helps to control the media injustices, helps countries freedom of speech.

Globalization definitions

表1：全球化的定義 項 次 人名或機構定義 1 David Held et al.當代社會生活的所有層面（包括文化、犯罪、金融、宗教精神等），在整個世界的相互聯繫上，已經日益擴張、深入和加速。 2 Ulrich Beck 跨國行動者從權力、取向、認同和網絡等各種面向穿透 和侵蝕主權國家的過程。 3 R. Cohen and P. Kennedy 時空概念的變化、文化互動的增長、世界所有居民都面臨共同問題的增加、相互聯繫和相互依存的增強、跨國行為體的發展和跨國組織網絡的擴展，以及全方位的一體化。 4 A. G. McGrew 組成當代世界體系的國家與社會之間的聯繫和相互溝通 的多樣化，是世界某個部份發生的事情、決定和活動能 夠對全球遙遠地方的個人和團體產生重要影響。 5 Barbara Parker (2005: 49) 對傳統界限，例如國家、時間、空間等等日漸增加的穿透性。 6 喬治?索羅斯 (2002: i) 全球化等於資金的自由流動，而國家也愈來愈受到全球金融市場及跨國企業的主導。 7 Kenich Ohame 國與國間貿易界限或障礙的消弭。 8 Peter Dicken 為傳統國際生產、投資及貿易形式上的轉變。 9 Douglas Kellner (2002) 高度複雜、矛盾和模糊的制度與社會關係，以及牽涉商 品、勞務、想法、科技、文化形式和人的流動。 10 卡爾?海因 茲?巴奎 全球化係以貿易聯繫的密切程度為基準，國際貿易額佔 全球生產的比例越高，世界經濟全球化的程度就越高。 11 Richard C. Longworth 全球化可視為全球經濟體系的形成，使企業家能夠在世 界任何地方籌募資金，藉著這些資金，利用世界任何地 方之科技、通訊、管理和人才，在世界任何地方製造商 品，賣給世界任何地方的顧客。 12 Richard G. Harris (1993) 經濟學者通常將全球化視為生產、分配和商品行銷的國 際化。 13 Christopher Chase-Dunn et al. (2000) 全球化通常意指通訊和運輸科技的改變，資本流動和商 品貿易日增的國際化，以及經濟競爭的主戰場從國內市 場轉移到世界市場。

globalizationinmyeyes我眼中的全球化

Globalization in my eyes Globalization has penetrated into all aspects of our life around the world. We can see it everywhere and anytime. It benefits our life a lot. In view of going out to play, globalization in economy makes it convenient for people to travel all over the world and enjoy wonderful scenes in different places. Besides, globalization in food gives eating lovers chances to taste different foods easily. And globalization in industry creates more wisdom and has deep influence on the development of industry, etc. However, there are also disadvantages during the process of globalization. On the one hand, more and more Chinese people are used to the foreign lifestyle, and they usually celebrate foreign holidays instead of our traditional ones. On the other hand, globalization has a great impact on our national products. There is a sense among people that foreign goods are better than goods made in China. Last but not least, it enlarge the distance between the developing countries and the developed countries, which is bad for the global harmony. In my eyes, globalization is a two-edged sword. If we master it validly, we can create a new world, or what wait us is destroy.

全球化(globalization)

Good morning, everyone! I am deeply honored to give this speech, today, what I want to say is the impact of globalization and the attitude we should hold. 我深感荣幸做这次演讲，今天，我想说是全球化的影响以及我们应该持有的态度。 In most people’s minds, globalization refers to the unimpeded flows of capital, labor and technology across national borders, the world is gradually becoming a whole,connected and indivisible. Globalization is the inevitable trend of the development of human society, and it is changing the world. 在大多数人心目中，全球化是指资本、劳动力和技术不受阻碍的跨国界流动，世界正逐渐成为一个整体，相互连接、不可分割。全球化是人类社会发展的必然趋势，它正改变着世界。 In the era of economic globalization, cross-border transactions are everywhere. Many people engage in abroad business, as a result, some people’s national awareness gradually turns to be very weak. There are even some people saying that national identity makes no difference for them. I don't agree with this idea at all.There is a saying that businessmen feel at home wherever they are.However,as a matter of fact,each businessman has only one home,the place where he was born and grew up.Cite an example,a Chinese who has been working overseas for many years can't lose his sense of national awareness to China because of the long time stay in the overseas.Working abroad gives him the material life he wants,but his roots are still in China,which is his emotional attribution.He is a Chinese wherever he is,this sense of belonging can’t be lost. 在经济全球化的时代，跨境交易无处不在。很多人从事于国外业务，其结果是，一些人的国家意识渐渐变成是非常薄弱。甚至有些人说国家认同对他们来说没有什么影响。我根本不赞同这种观点。有一种说法说：商人四海为家。然而，实际上，每个商人有只有一个家，那个生他养他的地方。举个例子，一个长期在海外工作的中国人不能因为长时间呆在海外而失去了国家意识。在国外的工作给他想要的物质生活，但他的根还在他的情感归属地——中国。无论身在何方，他都是一个中国人，这种归属感不能丢失。 As borders and national identities become less important, some find that threatening and even dangerous.Harvard Professor Samuel Huntington describes Davos Man as an emerging global superspecies and a threat in an essay. He says that these people have little need for national loyalty,view national boundaries as obstacles.As far as I am concerned,endorse a global outlook does not mean erasing national identity.On the surface,they left their country, in fact, they not only drove the development of their own national economy, but also made a huge contribution to the development of the world economy.This has largely reflected their patriotic feelings. 随着国界和对国家的认同变得不那么重要，有些人将此当成威胁，甚至危险。哈佛大学教授塞缪尔·亨廷顿在一篇文章中将达沃斯人描写成新兴的全球超级物种和威胁。他说那些人不需要什么对国家的忠诚，将国界视为障碍。在我看来，对全球观表示赞同并不意味着去除对国家的认同。表面上，他们离开自己的国家，事实上，他们不仅带动本国经济的发展，还对世界经济的发展造成巨大的贡献。这也充分地反映了他们的爱国情怀。 The process of globalization is accompanied by opportunities and challenges .It promotes the development of human society, but also brings some disasters to the world.The terrorist attacks on the United States on September 11,2001 ,which is considered an example of the disaster of globalization,brought huge losses to the United States, and brought a warning to the world. Globalization fatigue is still much in evidence in Europe and America,while in places like China and India,globalization has brought a huge opportunity for their development. 全球化进程被伴随着机遇和挑战。它促进了人类社会的发展，但也给世界带来一些灾难。2001年9月11日

泛读教程四 unit 3 Globalization电子版

Unit 3 Word Pretest: For each italicized word or phrase, choose the best meaning below. 1.The collection is characterized by a mélange of bold graphics, statements and exotic Indian motifs that are both classic and contemporary. A.style B. feature C. mixture D. separation 2.The weather is one variable to be considered. A.something that is subject to change B. something of great importance C. key point D. necessity 3.You'll be biased to put extra weight on the cases that support your theory and diminish the cases that refute it. A.prove B. disapprove C. violate D. maintain https://www.wendangku.net/doc/6717499171.html,st week the government unveiled a media sector review intended to spawn a bit more competition. A. abolish B. destroy C. go beyond D. engender 5.Their latest computer outstrips all its rivals. A.surpasses B. defeats C. follows D. modifies 6.All the children are lumped together in one class, regardless of their ability. A.taken care of B. watched over C. put together D. brought up 7.As a journalist, she refuses to gloss over their faults or silence their critics. A.set up B. take over C. cover up D. get over 8.We can foresee a new paradigm in the global market in the 21st century. A.pattern B. problem C. scenario D. prospect 9.This kind of sedentary lifestyle costs you in more ways than you might think. A.tending to follow fashion B. tending to do much exercise C. tending to sit D. tending to move about https://www.wendangku.net/doc/6717499171.html,ck of time precludes any further discussion. A.speeds up B. slows down C. includes D. excludes Global Mélange Globalization and culture is not an innocent theme. The intervening variable in

雅思范文全球化globalization

Nowadays we can enjoy the same films, fashions, brands, advertisements and TV channels. The evident difference between countries is disappearing. To what extent do you think the disadvantages overweight the advantages of this? Globalization creates conditions for widening international exchanges, strengthening mutual understanding between nations, expanding cultural, educational, and scientific cooperation between nations and countries, enjoying the cultural achievements of people around the world which encourages the process of modernization and the enrichment of national culture. However, these conditions also create the possible danger of diminishing the national culture with a negative impact on the pre123vation of national identity. Through globalization and an open door policy, erroneous concepts and a lowering of ethical standards, a selfish and individualistic lifestyle and harmful cultural products can easily be imported into the country. At present, modern information technology which in the main is controlled by US is hourly and intensively disseminating US ideology, way of life, culture and films across the world. Even US food is promoted so that some people consider globalization as global Americanization. During the process of economic globalization, inequality between developed and developing countries has been increasing and the gap between the rich and the poor has become wider, most of the result of globalization go to assist developed countries. Globalization does not pose equal interests and risks to all nations. With an overwhelming advantage compared to most of the developing countries in terms of finance and the level of science and technology, developed ca123alist countries control the situation of economic globalization. For these reasons, globalization is a fierce and complicated struggle in both cultural and ideological fields. We take the initiative in international economic integration but also have to take the initiative in fighting to keep our distinct culture resisting pro-foreign and cross-bred phenomena, and overcoming the psychology of preferring money over ethical values. 雅思高分倒装句 1. But unpopular as red has been in the past, at the moment it is a favorite hair dye. 结构：全句有2个谓语动词：has been和is.其中，as引导的让步状语从句是一个部分倒装句，按照正常语序应该是Although red has been unpopular in the past.句子可被拆分为， 1). Red has been unpopular in the past. 2). But at the moment it is a favorite hair dye. 翻译：尽管过去红色不怎么流行，现在却是一种备受欢迎的染发颜色。 2. Only when he has lost his way does he realize that he wasn't careful enough to make sure that he really did understand. 结构：全句有4个谓语动词：has，does realize，wasn't和did understand..其中主句的是does realize.本句话是以only开头的强调句，其所强调的是when引导的条件状语从句。第一个that 引导的是realize的宾语从句。第一个that引导的是make sure的宾语从句。

大学英语作文-globalization

大学英语作文 globalization Just as we know, the development of globalization brings tremendous positive effects to the whole world. It gives a chance not only for developed countries but also developing countries. Particularly,it brings the large favor for the world’s poor. To begin with, globalization makes capital and labor mobility greater than before. The poor, who live in the developing countries, can choose to work in some foreign corporations which can pay the higher salaries for them. They will improve the situations of their lives and make their children enjoy better education than ever. As capital and labor become more mobile, international tax competition rises.So many governments have to cut tax rates. As a result, tax systems around the world become more efficient, economic output and incomes will rise.

globalization

First of all, it has been asserted that globalization provides the increasing of productivity and life standard of societies. To begin with productivity is indeed increased as it can be seen that the population of the world is rising rapidly even uncontrollable and more people means that there is a need of more product too. Thus Globalization responds the needs of 7 billion people. Moreover the standards of life is a lot better than 50 years ago as they are more machines and systems invented in developed countries supporting all world. However there is another side of the facts. Globalization causes the poor citizens having more requirements. Secondly cultural intermingling is enlarging with globalization which lets the people from all over the world able to communicate easier. On the other hand sharing traditional behaviors cause them fading as boundaries are disappearing. The most important disadvantage of globalization is the increasing number of the loafer. After the industrial revolution, industry gravitated some particular countries. Because of that, these countries became a power in industry. However production decreased and so unemployment was raised in the other countries. Another reason of the unemployment rise is that the need of less manpower. As stated at Wikipedia, many workers found themselves suddenly unemployed, as could no longer compete with machines which only required relatively limited work to produce more product than a single worker. Another major damage of globalization is that some cultures are getting lost. The cultures of the countries that have more economic power are more dominant than others. Because, wealthy countries produce many things that can affect cultures, for example, clothes, movies and technologic products. According to Ikerd, while the global community is increasing, more and more people have became ignorant about social, ethical and moral values which are various in defining groups. (2002) Therefore, globalization damages small cultures which are in risk of being extinct. Big disadvantages. The final significant effect of globalization is the difficulty of competition. With globalization, trade between the countries has been started to remove limits. This situation of enterprises has prepared the ground to be in constant competition with not only national competitors but also international competitors. Therefore, business requires being in a more rigorous and challenging competitive atmosphere to maintain continuity and development. Rising of monopole companies and trough among production costs are the main effects of this hard competition in business. As pointed in Global Policy Forum, undeveloped countries choose to use foreign capital for their improvement however it disposes the equality and stability instead. In conclusion, unemployment, social degeneration and difficulty of competition are the killer disadvantages on people life that based on globalization. In my opinion, people must be aware of this exploitation. Globalization is a one-way tale. 首先，它一直宣称，全球化提供了增加生产力和社会生活的标准。要开始与生产力的确是，因为它可以看出，世界人口增长迅速，甚至无法控制和更多的人增加，意味着有需要更多的产品。因此，全球化响应7亿人的需要。此外，生活标准是很多比50年前，因为它们是在发达国家支持世界所有发明更多的机器和系统更好。然而，事实的另一面。全球化导致的贫困公民有更多的要求。其次，文化的交织是扩大它可以让