In this blog post, we'll explore the psychological implications of advanced study abroad thinking.


Why is it that East Asian societies are considered to have a strong collectivist culture? The answer can be found in the ideological foundation of East Asian societies, the Confucian school of thought. To better understand collectivist culture, Confucianism, and the relationship between the two, we need to look at the basic way Confucians viewed human beings, as expressed in the Confucian texts of the Qin dynasty. The Qin period of study abroad is the period of primitive establishment before the Qin unified China. It centers on the ideas of Confucius, Mencius, and Sun Tzu.

First, scholars understood human beings as social relations. They saw human beings as living in relationships between parents and children, rulers and subjects, husbands and wives, adults and children, and friends and friends, and saw no meaning to human existence outside of social relationships. This led to the view of the individual as a "complex of roles, duties, and considerations" in social relationships, and scholars saw relationships as the driving force behind most social behaviors. They also saw the end goal of many social behaviors as establishing and maintaining good relationships with others in the group to which one belongs.

Next, the scholastics identified human beings as active agents. They said that humans should realize that they are the subjects of morality and actively practice it in their lives. In other words, they saw the desirable attitude of life as active moral awareness and practice. In addition, they argued that in order to live such a life, humans should control their selfish desires and emotions with virtue. In this way, they say that it is important for humans to control themselves, to place all responsibility on themselves, and to restrain themselves.

They also viewed human beings as infinite possibilities. They viewed human beings as having the potential to acquire virtue through teaching and learning, and to become soldiers and saints by practicing these virtues in their social lives. In addition, scholars considered human beings as individuals as 'processual and variable beings' and thought that they could achieve self-improvement by recognizing their shortcomings and improving them through learning. In this sense, the final goal of the scholastics' self-cultivation, the virtue of virtue, involves not only cultivating virtue for oneself, but also helping others with whom one lives to cultivate virtue. Therefore, this perspective can be seen as both moral and social in that it seeks moral perfection and helps others to achieve virtue.