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Culture Experiences History Technology

shūfǎ

shūfǎ (shū·fǎ writing · methods; ways → [calligraphy; penmanship] 书法 書法) ← Tap/click to show/hide the “flashcard”

Many know “shū (write | writing [→ [book | letter | document | style of calligraphy; script]]) as the Mandarin word for “book”, but it actually has an old meaning of “write”. From “write” is derived “writing”, and from that, it’s easy to see how “shū (write | writing [→ [book | letter | document | style of calligraphy; script]]) has come to have its modern meanings of “book”, “letter”, and “document”. For example, “shūxiě (shū·xiě write | writing 书写 書寫) means “write” or “writing”, “Yǐsàiyàshū (Yǐsàiyà·shū Isaiah · {Writing → [Book]} 以赛亚书 以賽亞書) is the Book of Isaiah, and a “qíngshū (qíng·shū {feelings; affection; emotion → [love]} · {writing → [letter]} 情书 情書) is a love letter. Yet another effective meaning of “shū (write | writing [→ [book | letter | document | style of calligraphy; script]])”, that can be derived from its meaning of “writing”, is “style of calligraphy”, or “script”.

The “fǎ (law | method; way; mode | standard; model | {magic arts} | {follow; model after} 法) in “fāngfǎ (fāng·fǎ direction · method 方法) can mean “methods; ways”, and when it’s combined with “shū (write | writing [→ [book | letter | document | style of calligraphy; script]])”, we get this week’s MEotW, “shūfǎ (shū·fǎ writing · methods; ways → [calligraphy; penmanship] 书法 書法)”. This expression literally means “writing methods/ways”, and it is used to effectively mean “calligraphy”.

Eastern and Western Calligraphy

Calligraphy that involves the artistic writing of Chinese characters, as practised in Asian cultures, is well-known and highly esteemed. However, does calligraphy only exist in Asian cultures? Are beauty, artistry, and craftsmanship the exclusive province of Chinese characters? Is Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) only able to be cold, efficient, and artless, since it lacks the arguably self-indulgently complex visual designs of Chinese characters? No, no, and no! The fact is that there is a long history—and yes, tradition—of calligraphy involving the Latin alphabet, the alphabet that was deliberately chosen for Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) by the Chinese team that developed it.

This reminds us that while the Latin alphabet used by Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) may have originated outside of China, its adoption for use in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) for writing Mandarin Chinese makes it part of Chinese culture. As the article “Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Is a Good, Workable Writing System on Its Own” puts it:

While Pīnyīn uses the Latin alphabet, it does so because the Chinese developers of Pīnyīn of their own free will purposely chose to base it on this international alphabet (it’s not just the English alphabet) so that users of Pīnyīn would benefit from its familiarity. This Chinese design decision has caused the international Latin alphabet to be adopted as part of Chinese culture. As Zhōu Ēnlái (the first Premier of the People’s Republic of China) said, ‘When we adopt the Latin alphabet, in which we make necessary adjustments to suit the needs of the Chinese language, it becomes the phonetic alphabet of our language and is no longer the alphabet of ancient Latin, still less the alphabet of any foreign country.’

So, since Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) has both Eastern and Western aspects, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) calligraphy would be both Eastern and Western calligraphy.

Calligraphy and Computer Fonts

In the modern world of computing, handwritten calligraphy has been augmented by computer fonts, which enable the billions of users of desktop and laptop computers and mobile devices to enjoy and benefit from the work of artists and designers who work with text and typography.

Incidentally, some of you may have noticed that there are way fewer fonts available for Chinese characters, compared to the overflowing cornucopia of fonts available for the Latin alphabet. This is undoubtedly yet another negative consequence of the simple fact that there are literally thousands of characters in common use that would have to be supported by any font for Chinese characters that’s intended to be usable in daily life, never mind the tens of thousands of Chinese characters that exist in total.

An interesting thing that some may not know is that calligraphy influenced the development of modern computer font design and technology. Steve Jobs, one of the founders of Apple, maker of the iPhone, the iPad, the Macintosh personal computer, etc., said the following in the Stanford Commencement address that he gave in 2005:

Much of what I stumbled into by following my curiosity and intuition turned out to be priceless later on. Let me give you one example:

Reed College at that time offered perhaps the best calligraphy instruction in the country. Throughout the campus every poster, every label on every drawer, was beautifully hand calligraphed. Because I had dropped out and didn’t have to take the normal classes, I decided to take a calligraphy class to learn how to do this. I learned about serif and sans serif typefaces, about varying the amount of space between different letter combinations, about what makes great typography great. It was beautiful, historical, artistically subtle in a way that science can’t capture, and I found it fascinating.

None of this had even a hope of any practical application in my life. But 10 years later, when we were designing the first Macintosh computer, it all came back to me. And we designed it all into the Mac. It was the first computer with beautiful typography. If I had never dropped in on that single course in college, the Mac would have never had multiple typefaces or proportionally spaced fonts. And since Windows just copied the Mac, it’s likely that no personal computer would have them. If I had never dropped out, I would have never dropped in on this calligraphy class, and personal computers might not have the wonderful typography that they do. Of course it was impossible to connect the dots looking forward when I was in college. But it was very, very clear looking backward 10 years later.

Time-Lapse Videos of Calligraphed MEotWs

Another way in which modern computing has augmented handwritten calligraphy is by supplying new tools for this ancient craft. A while ago, I acquired the app Procreate for my iPad, and more recently, I also bought an Apple Pencil on sale. As time allows, I hope to be able to put my old hobby of calligraphy to use, and use Procreate to create time-lapse videos, like the one near the beginning of this post, of certain MEotWs being hand-calligraphed. Hopefully these amateur efforts of mine will add a little artistry and craftsmanship for readers of this blog to enjoy.

The Truly Precious Things of All the Nations

The calligraphy produced of Chinese characters is a major aspect of what some fear would be lost if the hypothetical total replacement of characters with something as “mundane” as an alphabet were ever to take place. However, first of all, with how proud and stubborn worldly Chinese people are when it comes to their precious characters, there is little likelihood of that actually happening in the little time that this old system has left. (There’s probably just about as much likelihood that all the Catholics or all the Buddhists will come into the truth before the end comes!) As the MEotW post on “Yànwén (Yàn·wén {Proverb (Korean: Vernacular)} · Writing → [Hangul/Hankul (modern Korean writing system)] 谚文 諺文) (the modern Korean writing system) said:

If Hangul took hundreds of years to become the dominant writing system in Korea, even with the added nationalistic motivation of it having been invented in Korea to be used instead of the characters invented in China, then Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) could take even longer to become the dominant writing system for Mandarin, if it ever does, and if this old system were hypothetically allowed to last that long—the supporters of invented-in-China Chinese characters are even more proudly and stubbornly resistant to the idea of changing away from Chinese characters in China itself.

At this rate, the current government of China, as long as it lasts, will probably never explicitly officially approve of using Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) as a full writing system for Mandarin in China, even if it’s just as an alternative to the characters instead of as a total replacement for them. Even if it actually wanted to do so, even this government would hesitate to approve of something like this that would probably be opposed by many of the people of China. (As a historic comparison, in 1977, the PRC promulgated a second round of simplified Chinese characters, but this was rescinded in 1986 following widespread opposition.)

The existence of much calligraphy based on the Latin alphabet that is used by Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) and many other writing systems reminds us that art and beauty do exist apart from Chinese characters. As for the precious things of China and Chinese culture, while humans may point to Chinese characters and the calligraphy based on them, what is truly precious about China in Jehovah God’s eyes? This quote from the September 2021 issue of The Watchtower reveals the answer as it discusses Haggai 2:7–9:

He tells us that as a result of the shaking, “the precious things [honesthearted people] of all the nations will come” to worship Jehovah.

Yes, to Jehovah God, the truly precious things of China are the honesthearted people in it, not the cultural products of any part of this old world that is passing away.—1 John 2:15–17.

While culture can definitely influence the people that are exposed to it, ultimately, people don’t come from culture. Rather, culture comes from people. So, let us focus on helping to save honesthearted Chinese people, not on trying to save the old world’s Chinese culture. Then, we will be able to enjoy the beautiful cultural products that these people will produce for eternity, as they live forever in paradise in God’s new system. Those cultural products will greatly surpass anything ever produced by this old world’s Chinese culture in its relatively brief (compared to eternity) and troubled existence, as the Chinese people who are able to live in the new system join the rest of God’s universal family in being “taught by Jehovah”. (Isaiah 54:13) As Haggai 2:9 says, “the future glory…will be greater than the former”.

Categories
Culture Experiences History Language Learning Science Technology Theocratic

jiànshi

jiànshi (jiàn·shi [(getting to be)] {seeing → [meeting with; being exposed to]} · knowing [→ [[widening/enriching] knowledge/experience/sensibleness/insight]] 见识 見識) ← Tap/click to show/hide the “flashcard”

[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]

A few years back, I wrote up a brief web page listing reasons for producing Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), etc. material for the Imitate (ia) book. Some, especially some who grew up in the West, may have felt that this book is made up of “just stories”, and ones that they were already quite familiar with, at that. However, we must remember that Chinese Bible students may often have a different perspective regarding the Bible accounts that are made to come to life in the Imitate book. As that web page said:

  • Many Chinese people in the world have not been exposed to Bible accounts the way many Westerners have.
  • Also, I have heard that some, perhaps many, Chinese Bible students tend to approach their Bible studies like intellectual exercises for accumulating chōuxiàng (abstract) head knowledge as if for a school exam, rather than as training for their hearts for their own real lives.

Later, the web page touches on how some of the real-world benefits of good storytelling like that found in the Imitate book involve empathy:

    • The actress Natalie Portman once said, “I love acting. I think it’s the most amazing thing to be able to do. Your job is practicing empathy. You walk down the street imagining every person’s life.”
  • The Imitate book helps build Bible students’ empathy towards Bible characters, which in turn helps Bible students realize that others would feel empathy towards them as well if they imitated these Bible characters—not everyone will just think they’re crazy, like many worldly friends or family members might think.

While even fictional stories can have the benefits described in the links and the quote above, true stories from the Bible can have even greater benefits, including spiritual ones.

Besides the Imitate book, another book from Jehovah’s organization that relates Bible accounts is the Learn From the Bible (lfb) book. The letter from the Governing Body in this book says that, similarly to the Imitate book, the Learn From the Bible book also “brings the Bible accounts to life and captures the feelings of those depicted”, while, unlike the Imitate book, it “tells the story of the human family from creation onward”. While the Learn From the Bible book is especially suitable for children, the letter from the Governing Body in this book says that “it can also be used to help adults who desire to learn more about the Bible”. So, it would be good to consider on this blog some of the expressions used in the Mandarin Learn From the Bible book.

“I Will Make Them Know”

This week’s MEotW, “jiànshi (jiàn·shi [(getting to be)] {seeing → [meeting with; being exposed to]} · knowing [→ [[widening/enriching] knowledge/experience/sensibleness/insight]] 见识 見識)”, appears in the current Mandarin version of the New World Translation Bible in Jeremiah 16:21, which is quoted in Lesson 19 of the Mandarin Learn From the Bible book (WOL), entitled “Tóu (Head → [First]) Sān (Three 三) Chǎng ([mw for recreational, sports, or other activities]場/塲) Zāiyāng (Calamities → [Plagues] 灾殃 災殃) (“The First Three Plagues”):

English:

“So I will make them know,
At this time I will make them know my power and my might,
And they will have to know that my name is Jehovah.”

Mandarin (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus):

📖 📄 📘Suǒyǐ (Suǒ·yǐ {that which} · {is the reason} → [so] 所以) (I 我) yào (will 要) ràng (make) tāmen (tā·men him/her · [pl] [them] 他们 他們) zhīdào (zhī·dào know · {(the) way (of it)} → [know] 知道),
Zhè (this) (one 一) (time 次), (I 我) yào (will 要) ràng (make) tāmen (tā·men him/her · [pl] [them] 他们 他們)
Jiànshi (Jiàn·shi {see → [be exposed to]} · know 见识 見識) wǒ de ((wǒ me 我) (de ’s 的) [my]) (big → [great] 大)néng (ability 能) (big → [great] 大) (power 力),
Tāmen (Tā·men he/she · [pl] [they] 他们 他們) jiù (then 就) zhīdào (zhī·dào {will know} · {(the) way (of)} → [will know] 知道)
Wǒ de ((Wǒ me 我) (de ’s 的) [my]) míngzi (míng·zi name · word → [name] 名字) shì (is 是) Yēhéhuá (Jehovah 耶和华 耶和華).”

The “jiàn (see [→ [meet with; be exposed to]] | seeing → [view (opinion)]) in “jiànshi (jiàn·shi [(getting to be)] {seeing → [meeting with; being exposed to]} · knowing [→ [[widening/enriching] knowledge/experience/sensibleness/insight]] 见识 見識) is a well-know expression that basically means “see”. It some contexts, it can effectively mean “be exposed to”. The other morpheme in “jiànshi (jiàn·shi [(getting to be)] {seeing → [meeting with; being exposed to]} · knowing [→ [[widening/enriching] knowledge/experience/sensibleness/insight]] 见识 見識) also appears in the well-known expression “rènshi (rèn·shi [(get)] {to recognize} · {to know} 认识 認識)”, and it means “know”. In the context of Jeremiah 16:21, it seems that “jiànshi (jiàn·shi [(getting to be)] {seeing → [meeting with; being exposed to]} · knowing [→ [[widening/enriching] knowledge/experience/sensibleness/insight]] 见识 見識) effectively means “be exposed to, know”.

Imaginary vs. Real Power

The verse just before Jeremiah 16:21 tells us that the false gods that humans make for themselves were at issue:

Can a man make gods for himself
When they are not really gods?

In Moses time, the gods of the Egyptians were powerful in the imaginations of the Egyptian people, but through the plagues that he brought upon the Egyptians, Jehovah showed that actually, he was powerful in reality.

As Mandarin field language learners, we are exposed to the worldly admonition to devote ourselves to Chinese characters, those intricate visible avatars of Chinese language and culture. However, modern linguistics (language science), along with God’s Word the Bible, expose Chinese characters as false linguistic “gods”, mere secondary players at best, compared to speech, which is the true primary aspect of any human language.—1 Corinthians 14:8–11.

Jehovah’s Powerful Gift of Speech

Let us in a positive way get to know Jehovah’s power, including the power he put into his creations, such as the gift of speech. In contrast, writing is merely a human invention that’s based on Jehovah’s gift of speech:

Lauren: I think that is one of the things that makes it really hard for people who grow up in highly literate, highly educated societies to tease writing and reading apart from language. But actually, when you step back, you realise that writing is actually super weird.

Gretchen: It’s so weird! It’s this interesting – it really is a technology. It’s a thing you do on top of language to do stuff with language, but it’s not the language itself. There are thousands and possibly millions of languages that have never been written down in the history of humanity. We have no idea. We’ve never met a society of humans, or heard of a society of humans, without language. But those are spoken and signed languages, which are just kind of there. Writing, by contrast, was invented somewhere between 3 and 4 times in the history of humanity.

Human inventors sometimes have the humility to admit that they were standing on the shoulders of giants. Well, Jehovah, who created human speech, is indeed a giant, upon whose shoulders the puny human inventors of writing were standing!

As an example of the power of Jehovah’s gift of speech, consider what Matthew 7:28 says about how powerfully Jesus spoke to those he taught in his ministry:

When Jesus finished these sayings, the effect was that the crowds were astounded at his way of teaching,

Yes, while the human-invented Chinese characters have captured the imaginations of many people, and while these people imagine characters to be powerful, what most powerfully praises Jehovah and moves people’s hearts in reality is Jehovah’s gift of speech, when wielded skilfully as Jesus wielded it.

Purposefully Focusing on Speech

How can we similarly speak powerfully in Mandarin to those we meet in the Mandarin field? We can be helped to directly and purposefully reach this goal, to personally jiànshi (jiàn·shi {see → [be exposed to]} · know 见识 見識) or know the power of Jehovah’s gift of speech, if we focus on developing the invisible but powerful skill of speaking well in Mandarin, rather than allowing ourselves to fall for the alluring but silencing diversion of the visible Chinese characters.

(Of course, the current reality is that some spiritual information is still only available in characters, although Jehovah’s organization has been making more and more material available with Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音). From my experience, I recommend in general that Mandarin field language learners use Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) when they can, and that they just use characters when they have to.)

While as a writing system, characters do ultimately represent Mandarin speech, they do so in such an unnecessarily complex and hard-to-deal-with way that the characters end up actually stifling and stultifying Mandarin speech. In contrast, unlike the Chinese characters that demand attention for themselves so that people can admire—and be able to cope with—their complexity and fancy visual designs, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) simply and directly helps us to actually focus on the Mandarin manifestation of Jehovah’s powerful gift of speech, and it helps us without distraction to develop our ability to use it well.

So, don’t just privately study Chinese characters. Listen closely to the Mandarin speech of those who speak it well. Try to get a sense of the sound and “feel” of good spoken Mandarin. Practise speaking Mandarin out loud when you can. (It may feel strange and uncomfortable at first, but if you stick with it, you’ll get used to it.) Don’t ignore or neglect Mandarin tones, which are as essential to Mandarin as vowels sounds are to English. Ask for and accept advice from those who speak Mandarin well about how to improve your spoken Mandarin. Don’t let yourself be intimidated by character snobs and traditionalists into not using Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音). Instead, make good use of this modern alphabetic full writing system that lets you focus on Mandarin speech itself. As you take purposeful and practical steps such as these, you will be helped to in the Mandarin field imitate Jesus’ way of using Jehovah’s powerful gift of speech.


For convenience:

The direct link for the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus resource for the Learn From the Bible book is:

The short link for Chinese field language-learning links for the Learn From the Bible book is:

More Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) and Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web material based on the Mandarin Learn From the Bible book will be made available in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus web resource as time allows.

Categories
Culture Language Learning Science

jítǐ zhǔyì

jítǐ zhǔyì ((jí·tǐ gathered; collected · {body [→ [style; form]]} → [collective] 集体 集體) (zhǔ·yì master · meaning → [-ism] 主义 主義) [collectivism; community spirit]) ← Tap/click to show/hide the “flashcard”

Generally speaking, Western societies are considered to be relatively individualistic, while Eastern societies, like Chinese ones, are considered to be relatively collectivistic, emphasizing the collective, or group, over the individual. This week’s MEotW, “jítǐ zhǔyì ((jí·tǐ gathered; collected · {body [→ [style; form]]} → [collective] 集体 集體) (zhǔ·yì master · meaning → [-ism] 主义 主義) [collectivism; community spirit])”, seems to be the main Mandarin expression referring to such collectivism. (The MEotW post on “kǒngbù huódòng ((kǒng·bù fearing · terror → [terrorist] 恐怖) (huó·dòng living · moving → [activities] 活动 活動) [terrorism; terrorist activities]) contains a brief discussion about some other Mandarin -isms.)

Differences and Possible Causal Factors

While researching this post, I came across a scientific paper that has some interesting information about individualism and collectivism, including some information about measurable regional variations in collectivism that have been found across the Chinese mainland. Here is a quotation from it, regarding individualism and collectivism in general:

The distinction between individualism and collectivism captures important differences in how the relationship between self and others is constructed, as well as whether the individual or the group is understood as the basic unit of analysis (Cross et al., 2011; Hofstede, 2001; Markus & Kitayama, 1991, 2010; Oyserman et al., 2002; Triandis, 1995). People living in individualistic cultural contexts (e.g., the United States and the United Kingdom) tend to pay more attention to the achievement of their own goals and their own uniqueness. They have clear boundaries with others and pursue well-being or life satisfaction by sharing feelings and achieving personal success. In contrast, people living in collectivistic cultural contexts (e.g., China, Japan, and Korea) tend to be more concerned about maintaining harmonious relations with in-group members, and the boundaries between themselves and these others are much less firm. This distinction is reflected in cognition, perception, memory, cultural products, and even brain function (Morling, 2016; Nisbett & Masuda, 2003; Oyserman et al., 2002; Zhu et al., 2007). Many explanations for these differences have been proposed, including cultural heritage (Ma et al., 2016), modernity (Inglehart & Baker, 2000), climato-economic theory (Van de Vliert et al., 2013), the subsistence system (Uskul et al., 2008), the historical risk of infectious disease (Fincher et al., 2008), and geographic and relational mobility (Oishi, 2010).

Later in the paper, the authors divide China into four regions, and present a table listing some factors that may have contributed to the varying degrees of collectivism in those regions.

Triple-Line Framework of variations within China.

Table 1. Ecological Factor Differences Among the Four Regions.

Region I Region II Region III Region IV
Collectivism Lowest Lower Higher Highest
Climate Harsh Harsh Comfortable Comfortable
Water Less Enough Less Enough
Rainfall <400 mm 400–800 mm 400–800 mm >800 mm
Subsistence
system
Herder Wheat or herder/wheat-blended Wheat Rice
Voluntary
settlement
No Yes No No
Population
density
Low Low High High

Pluses and Minuses

Collectivistic societies can have certain good aspects, as expressed by this example sentence from the entry for “xūntáo (xūn·táo {cure (meat/etc.) with smoke} · {mould (as with clay)} → [influence positively; nurture; edify; train] 熏陶 熏/薰陶) in Pleco’s built-in dictionary:

Zài jítǐ zhǔyì jīngshén de xūntáo xià, háizimen hùxiāng guānxīn, hùxiāng bāngzhù. [Word division was edited.]

Nurtured in the spirit of collectivism, the children care for each other and help each other.

However, recently, some research has come out that shows that some negative ways of thinking, feeling, and acting are more likely to be displayed by those in collectivistic societies.

To clarify, here is a definition of “zero-sum” :

Of any system where all gains are offset by exactly equal losses.

So, a zero-sum game or system is one in which another must lose for one to win—no win-win situations. That means that if you hold zero-sum beliefs, as, according to the studies referred to in the above post, collectivists are more likely to do, then you will think that any goodness that’s enjoyed by someone else is goodness that’s no longer available to you.

Zero-sum thinking makes it difficult to have true empathy for others who are suffering, and it makes it difficult to follow the Bible counsel at Romans 12:15:

Rejoice with those who rejoice; weep with those who weep.

Collectivism and the Obsession with Chinese Characters

It seems, then, that there is a connection between collectivism and China’s obsessive refusal so far to move on from Chinese characters to more reasonable and modern writing systems like Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音). Consider this excerpt from my article “Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Was Plan A”:

In addition to those who feel that phasing out the Hànzì [Chinese characters] would be a regrettable cultural loss, I have also noticed that there are some for whom knowledge of Hànzì is a matter of pride and self-identity. They are proud of knowing the Hànzì as they do, and they view their knowledge of the Hànzì as part of what makes them who they are, as something that distinguishes them from those who don’t know the Hànzì. Such ones may defend the Hànzì to the point of irrationality in the face of a more accessible alternative that would make them and their hard-earned knowledge of Hànzì less “special”, that would threaten to render worthless all of the blood, sweat, and tears they have invested into grappling with these “Chinese puzzles”. It’s as if they are saying, “That’s not fair! If I had to go through all this bitter hard work to learn characters before I could read and write Chinese, then everyone else has to too!”

Self-Identity and Balanced Self-Love

Self-identity is one thing that can particularly be a struggle for those raised in collectivistic societies, since the self is relatatively often neglected in such societies. It’s perhaps not surprising then, that, as mentioned above, in the relatively collectivistic Chinese societies, with their relative paucity, or scarcity, of more healthy ways to build and maintain self-identity, so many have such an unhealthy, obsessive attachment to Chinese characters, as something to desperately hang their neglected self-identities on.

As Jehovah’s organization has commented, for us to follow well the command at Matthew 19:19 to “love your neighbor as yourself”, we must first love ourselves in a healthy way. Also, while Romans 12:3 telling each of us “not to think more of himself than it is necessary to think, but to think so as to have a sound mind” is mainly an admonition against the overly self-important thinking that individualistic societies can tend to promote, it also shows that it is necessary to think a certain amount of ourselves to have a balanced, sound mind.

In turn, it seems that our developing a balanced, healthy view of ourselves can contribute to our avoiding things like zero-sum thinking, and to our developing a balanced, healthy view of Chinese characters. From that balanced, healthy place, we can be free to develop a balanced, healthy view of the possible alternative of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), which could empower us to serve Jehovah and help others in the Mandarin field as well as we ought to be able to.