At Sinorama, one of our guiding editorial principles has been communication between Eastern and Western cultures; thus we have English, Japanese, and Spanish editions. We here offer a review of A Great Revolution written by legislator Ju Gau-jeng, who is a scholar of both Eastern and Western thought. We hope readers can gain a deeper understanding of how Oriental and Occidental medical traditions are interacting as we enter the 21st century. We have also asked the author to respond to this review, and discuss how he puts his health recommendations into practice himself. His comments will appear in next month's issue.
The book A Great Revolution in the Brain World, by the Japanese doctor Haruyama Shigeo, has swept Japan. Since its publication in May of 1995, it has sold three million copies in just a year and a half. Since the publication of the Chinese translation in November 1996, the book has aroused much discussion. With promotion from high-ranking officials in the Kuomintang whose intellectual roots are in Japan, the book has become widely circulated in that party. It has also become a common topic of conversation in society at large.
The fad for books like this, works of popular science which draw on recent scientific discoveries to develop methods for health maintenance, is an extremely interesting social phenomenon.
The main argument of the book draws on recent discoveries in neurobiology and microbiology. It argues that "endorphins" are the key determinants of health. Endorphins are a type of hormone secreted in the brain; they are similar to morphine. The most effective ingredient in them is called "beta-endorphin." This substance can improve one's mood, slow aging, increase immunity to illness, and stimulate the body's own curative powers.
The author contends that moods and thoughts are more than abstract points of view, for they can trigger the release of chemical substances which affect the body. Thus, if a person feels happy and content, beta-endorphin will be secreted in the brain and have a positive impact on overall health. On the other hand, if one is in a state of annoyance, anger, melancholy, or high stress, a hormone called "noradrenaline" will be secreted in the brain. This, says the author, "has toxicity second only to that of snake venom," can cause genetic damage, can trigger disease, and hastens aging.
The author thus divides human thought into two forms, positive and negative. He encourages "positive thinking" as the way to health and longevity, because positive thoughts stimulate secretion of endorphin. As for what constitutes "positive thinking," the author says that anytime one looks at the best side of anything, that is positive thinking. Doing the opposite is negative thinking.
Meeting of medical East and West
The author was born into a family that was established in the practice of traditional Oriental medicine. He writes of himself: "When I was eight, because I had learned all the secrets of the trade, I received my qualifications to be a doctor." (p.7) Later, he studied Western medicine at Tokyo University Medical School. His dedication to bringing Eastern and Western medicine together is praiseworthy. However, it remains to be discussed whether or not he achieves his claimed "revolution in medical thinking."
The Japanese are skilled at sales and packaging. This book was composed by piling up a lot of medical terminology that looks profound. It can be seen as a work of popular science. But its argumentation is by no means rigorous. For example, when arguing that mental pressure is the main cause of cancer, Haruyama writes: "If the rate at which carcinogens lead to cancer is 10%, when the subject is put under intense psychological pressure, the rate at which cancer occurs climbs to 50%." (p.25) Supporting data for this claim, says Haruyama, comes from laboratory experiments on mice. But since he also notes (p.36) that human brain functions are markedly different from those of animals, how can conclusions about humans be drawn from experiments on mice?
In another example, the author claims that human life span should be 125 years. His reasoning is that "The growth period in the human brain lasts 25 years. Life expectancy is normally five times the maturation period of the brain. Thus, 25 times 5 is 125 years." (p.154) The author gives no more details to explain this arbitrary claim.
Another point about the book is that the author repeatedly emphasizes that the three keys to health are diet, exercise, and "mindset." There's nothing new about any of this. As for the first two, it has long been common knowledge that appropriate diet and exercise are closely related to health.
As for "mindset," that is nothing more than what the author calls "positive thinking." The only difference here is that the author adds the term "alpha waves." He notes that when there is secretion of endorphins, there will definitely be production of alpha brain waves. Moreover, "the most effective way to produce alpha waves is through a proper mindset." (p.64) "No matter what you do, if you feel affirmative and grateful, and undertake positive thinking, then you will show a state of alpha wave production." (ibid.)
In fact, in traditional Chinese thought-Buddhism, Taoism, Confucianism-and even in Christianity, doctrines of self-cultivation and health all urge humility and adapting calmly to adversity. There is no great difference between these ideas and the author's definition of "positive thinking."
Positive, negative, yin, yang
In discussing positive and negative thinking, the author in fact is using a crude version of the yin and yang theory of Chinese medicine. We could describe positive and negative thinking as, respectively, yang and yin thinking. According to the logic of Chinese medical theory, health depends on whether yin and yang can maintain a balanced and harmonious relationship.
In Chinese medicine, resistance to illness is known as "correct qi" (qi means, roughly, "life force") while causes of illness are "malevolent qi." Correct qi, in turn, is divided into yang qi and yin essence. All human biological functions depend on yin essence producing yang qi, while the functioning of yang qi causes it to continually transform into yin essence. The two are interdependent and by interacting take form as the overall biological process. If the two cannot be mutually supportive, this will lead to a loss of yin and yang, and life will cease.
In the classic Su Wen, the chapter "Shengqi Tongtian" ("life force shared with forces of nature") describes clearly that the yin essence is by nature quiet, while yang is, though dynamic, also stable. If one side predominates, balance is lost. This is, as the classic says "like having spring without fall, winter without summer." When yin and yang are harmonious, this is the sagely way to good health. If the yang life force is excessively strong, and cannot be stored, then there will be nothing to convert into yin essence. Only if the yin essence is tranquil and the yang life force can be stored can one be filled with energy. If the two get delinked, they will both become exhausted. Haru-yama's one-sided emphasis on positive thinking completely deviates from the basic logic of Chinese yin-yang theory. This cannot but make one suspect exaggeration in his claim that at age eight he knew all the secrets of traditional Oriental medicine.
It is understandable that this book, which uses new packaging and terminology to discuss a familiar path to good health, has sold so well in Japan. Japan is fundamentally a safe and wealthy society of well-being. People have few demands except to extend the period of time of this state of contentment. Thus health and longevity have become a focus of attention-the general expectation of the whole society. It is only in such a society, where health and longevity have become the highest values, that the author's one-sided behavioral recommendations-always face things with "affirmation, gratitude, and love"; "always look at the positive side of everything"; and "do not tie your brain up with confusing things, just allow it to smoothly secrete endorphins"-can find such resonance.
Look within yourself
But Taiwan's society is still far-removed from Japan's state of well-being. Taiwan is in a stage of development, of groping forward, in both politics and economics. In this process many unjust phenomena remain. In this type of society, concern and dissatisfaction are inevitable, and an appropriate amount of anger is necessary. Anger and dissatisfaction may very well hamper the health of the individual; but they can be very helpful to social progress.
China's traditional culture emphasized "looking within oneself." This is more difficult than simply going with the flow and looking on the bright side. Mencius wrote: "If you love others but they do not return your love, reflect on your own benevolence. If you wish to rule others but they will not follow, reflect on your own wisdom. If you deal properly with others but they do not respond in kind, reflect on your own respect. If you do not get what you seek, look within yourself. All under Heaven will belong to he whose behavior is correct." In Confucianism, the idea of "looking within oneself" is aimed at cultivating character, not health. The concern is for the harmony of the universe, not the individual's self-interest.
In Taoism, "looking within oneself" is aimed at harmonizing man and nature. In the Spring and Autumn Annals of Lu, it is written: "The highest state is to make demands on oneself, and only then to make demands on others. What does it mean to make demands on oneself? To do nothing that you cannot see or hear in comfort. To moderate one's desires. To avoid tricks and plotting. Those who place no obstacles to their will and thought will find themselves in the realm of nature, and will do no harm to one's natural self. Those who do no harm to their natural self will know the essence; those who know the essence will know the spirit; those who know the spirit will become at one with the universe, will be the One."
"Placing no obstacles to thought" and "doing no harm to one's natural self" correspond to the idea of a proper "mindset." The idea of "mindset" should not be limited to "positive thinking," as emphasized by Haruyama. It also should include imagination, which can far transcend the practical realities of society. Thought patterns characterized by imagination are unrestrained by ordinary standards, and do not bow down to "reality." This is a way of thinking that emphasizes the future and creativity. It is the manifestation of free thinking.
To be sure, it is no mean feat for Haru-yama, with his background in medicine, to have integrated the idea of "mindset" into medical theory. In modern society, most people face stress at work and pressure to succeed; through a correct mindset, people can definitely maintain their mental and physical balance. This is far healthier than escaping from pressure self-destructively or numbing oneself with alcohol or drugs. But Haruyama makes mindset merely one more technique, like diet and exercise, to improve health. Traditional Chinese thought, on the other hand, combines diet, exercise, and self-cultivation, seeing them, similarly to mindset, as a state of enhanced life force. The Yi Jing is the essence of traditional Chinese culture. And the yi hexagram pertains directly to the questions of diet and health.
Health in the Yi Jing
A Great Revolution in the Brain World emphasizes the importance of exercise, but its exercise is purposive, aiming at "strengthening muscle and burning off calories." (p.88) In Chinese traditional thought, on the other hand, exercise is considered part of the natural pattern of the universe, and physical health and mindset are tied to one another. The Yi Jing refers to the ceaseless functioning of the myriad things in the universe, and it recommends the body be "diligent all the day." The qian hexagram notes that "the sage is diligent all the day long, and at night worries that he has not done enough." This refers to conducting affairs vigorously without tiring. The xu hexagram advises that when faced with danger one should not plunge in, but wait, and exercise limitless thought. This means that there is limitless room for imagination, which can be seen as similar to the idea of "mindset."
No matter what, in promoting exercise, diet, and mindset as the three key factors in health, the author has certainly concretely grasped the special nature of Oriental medicine. We can divide medicine into prevention, treatment, and rehabilitation. Oriental medicine places special emphasis on prevention. Just as A Great Revolution says, "In Asia, doctors of Oriental medicine exist to prevent the occurrence of ill-health. Their responsibility is to keep people from becoming patients, before any illness exists. Thus, when a patient appears before them, they feel that they have failed." (p.102) In fact, even in Western medicine, preventive medicine is increasingly being given greater weight. Some say that Western medicine is "pathology," while Oriental medicine is "life science." Today the two appear to be coming together; indeed, the book A Great Revolution is itself an indication of this.
The point made by Haruyama most worth grasping is that in terms of treatment, doctors may use three tools: medicine, surgery, and "conversation." But, "contemporary medicine only relies on medicine and surgery. In fact, conversation can also be used to treat illness. What is mean by 'conversational treatment' is to stimulate the patient's natural healing abilities through ideas." (p.168) Indeed, Western medicine often treats the patient as a broken machine, with medicine or surgery used to "repair" the machine. In contrast, Chinese medicine sees the patient as a comprehensive whole, part of the grander scheme of things, with each part representative of the whole, and the emphasis is on the art of harmonizing the part with the whole. Conversational treatment uses communication of ideas to give the patient a correct view of his or her body's condition, so that the patient will alter their behavior, making each individual the best manager of his or her own health.
An ounce of prevention....
Sun Tzu wrote: "The best general wins by his wits alone; the next by his diplomacy; next by engaging the enemy in the field; the worst of all by attacking the enemy's stronghold." The most brilliant strategy, then, is to defeat the enemy without fighting. In terms of health maintenance, the highest achievement is to cure the illness without surgery or medicine.
A Great Revolution offers a definite balancing viewpoint to those trained in an education system dominated by Western medicine. The author's efforts to use new medical discoveries to elucidate the value of Oriental medicine is praiseworthy (despite the fact that his own understanding of Oriental medicine is at times deviant or superficial).
In fact, A Great Revolution is not the only case of a book sweeping the market by repackaging old wisdom in new terminology. The very popular book Emotional Intelligence is new only in its title; the contents are commonplace. It's just that in this consumer society, with the focus on gain and efficiency, the idea of teaching people to "first learn how to be a good person, and only afterwards learn how to do things," is evidently fresh and persuasive.
The biggest problem with A Great Revolution is not in its scientific evidence and understanding. It is that the author attempts to use scientific packaging to pass off values that seem to be correct but in fact are not.
Paean to hedonism?
First, the author starts from an excessively simplistic idealist viewpoint to argue that "illness is all in the mind." ("Idealism" here refers not to the prime importance of "ideals", but, in its philosophic usage, to the primary importance of ideas and the mind.) It seems that one need only stay in a good mood, then there will naturally be endorphin secretion, giving health and longevity. In addition, the author adopts a principle of "purposiveness" (in which everything in life has some positive potential purpose), very akin to theology, to explain everything, and to persuade people of the wisdom of the definitive behavioral principles that can be expected to bring health and longevity. Individual initiative and moral responsibility are excluded completely. The author says, "If one contravenes the will of the Creator, then no matter how much one aspires to happiness, one will be forced in the opposite direction." (p.171) In other words, "The life of the brain is by order of the Creator." (ibid)
Haruyama mixes willy-nilly the philosophies of idealism and theology. In fact he is constructing a modern hedonism, or a popularized version of Epicureanism (in which pleasure, especially pleasure of the mind, is the highest good). He sees happiness as the sole criterion of behavior or decision-making. He emphasizes simple pleasure, thus avoiding moral responsibility or social and political controversy. Haruyama's philosophy in fact is simply a more rational form of a very popular current wave of thinking in Taiwan-the individualism of Taiwan's so-called "new youth," who refuse to get involved in the public sphere and who extol the idea that "as long as it makes me happy, there's nothing wrong with it."
In the second place, the author argues: "If one thinks positively, then the brain will secrete positive hormones; if one thinks negatively, the brain will secrete unhealthy hormones." (p.57) This taxonomy groups all the complexity of human thought into "positive" or "negative" types, and moreover sets these in opposition. This view is like a vulgar materialism, and the argument is very superficial.
In fact, what Haruyama describes as "negative" thinking I prefer to think of as a natural, instinctive reaction. If most people do as the author advises-face all situations, reasonable and unreasonable, with "joy, happiness, affirmation, and gratitude"-for the sake of health, the socio-psychological condition of such a society would make it ripe for exploitation by the ambitious, becoming a greenhouse for dictatorial rule.
Whose brave new world?
The "positive thinking" that the author so strongly promotes can, in terms of individual biological functions, satisfy the desire for pleasure. But for society it can become a dangerous "philosophy of obedience." If one should always adopt so-called "positive thinking" to stimulate production of beta-endorphin, then all that is really needed is for someone to invent an endorphin injection. Then we could have a dictator just like the one in Aldous Huxley's book Brave New World, who easily tames a society of people who assume themselves to be happy and fortunate.
Any ruling class, to make ruling easier and consolidate their power, will promote through all possible channels an ideology which helps them continue to hold power. This ideology can mold and legitimize certain kinds of thinking, and also suppress and exclude alternatives. Japan is a global economic superpower; the mainstream culture is one of pride and satiation because of prosperity. Thus everyone aspires to prolonging the status quo. Closely akin to this is promoting health and longevity, to extend one's share in the status quo.
But what A Great Revolution promotes is not just a path to health, but an ideology of collective numbness. Claiming health and longevity as its goals, this philosophy calls on individuals to adopt a closed and narrow belief system, and thus distort social reality. A Great Revolution instructs readers: "No matter what you do, you should be able to affirmatively accept the situation and act with a heart filled with gratitude." (p.64) Moreover: "If you have thoughts that are 'annoying,' 'painful,' or 'hateful' in your mind, these will lead to unhappiness, illness, accidents, confrontation, defeat, depression, and self-destruction." (p.68)
The crisis of contentment
Such a "philosophy of obedience" is just what ruling elites want. Since it excludes dissatisfaction, which every normal society should have, elites' actions will not be questioned, and they will be secure in their positions of power. In fact, when a person is satisfied with regard to his/her environment, that person has lost room to improve. Similarly, a self-satisfied society has no possibility of reform. An appropriate degree of dissatisfaction is the motive force for social reform. People all have moral sensibility. Though it is hard to pursue justice and distinguish right from wrong, once the ideal is achieved, the happiness felt will definitely be broader, deeper, and more exciting than the state of satisfaction described in A Great Revolution. This is because it will be not just personal happiness, but a feeling of moral uplift in a just society suffused with a clear distinction between right and wrong.
From another point of view, the positive thinking in A Great Revolution can be seen as a certain form of "emotional management." This makes it similar to the book Emotional Intelligence. It's just that the former emphasizes health and longevity, while the latter aims at personal career success.
On another point, the author suggests that "mindset" is the core of Oriental medical thinking. But he places to much emphasis on the gains to be made from "mindset." For Haruyama, proper mindset is good because it stimulates production of beta-endorphins. Sadly, this kind of "mindset" is not free, and is limited to a narrow realm. Moreover, because it is overly concerned with happiness in the present, it also loses the orientation to future betterment.
In fact, the ability to think about and manage our own mindset is what makes humans unique. Moreover, because thought is difficult to oversee or control, it is the ultimate guarantee of human freedom.
Proper mindset should not be limited to thought in and for the moment's pleasure. There is a kind of thinking whose prerequisite is values of truth, beauty, and justice. It is the greatest force in human history for artistic creativity, scientific discovery, and social reform.
Room to imagine
In terms of art, art can be separated from utility, can ignore existing needs, and is not limited by space or time. Art liberates people from the real world; it follows only the individual's internal principles of beauty in pursuit of a happiness beyond oneself.
Scientific research requires not only sharp powers of observation and rigorous collection of evidence, but also much imagination; this is something shared with art. But this imagination is rooted in pursuit of truth. Albert Einstein understood this point clearly when he said: "The most beautiful thing that we can feel is the profound side of life. This is a feeling that can only be found in the cradle of art and in true science." Science needs imagination, which is the manifestation of freedom. The great French mathematician Henri Poincar* said it this way: "Freedom is to science is as air is to living things."
Scientific research need not have any specific goal. Human progress is often the result of many scientists allowing themselves to think freely. Every major discovery in science can be said to be a revolution in defining reality. It is not limited to a mere "revolution of the brain." The scientific mindset requires using your mental energy to exhaustion; this is totally different from seeking the mere secretion of endorphins.
Social reform also requires "mindset" as a motive force. This mindset is one grounded in justice. Marx is seen as the mentor of the modern social revolution because his philosophy is not satisfied with describing the world, but aims to change the world. Spartacus, leader of a revolt in ancient Rome, was a slave, but transcended the philosophy of obedience taught to him by the ruling class; he organized the slaves and appealed to their dignity and self-awareness, inspiring countless comrades to revolt. This was a product of a "mindset." But what Spartacus appealed to was not feelings of "joy, happiness, affirmation, and gratitude," but anger toward an unjust social system. To give another example, Sakyamuni founded Buddhism mainly out of dissatisfaction with the social inequality created by the caste system of the existing Brahmin religion.
Lastly, there is one point I feel very strongly about, and that is how the values of health and longevity are made absolute in this book. According to the author's argument, all human activity, effort, even thought and emotion, should have a single aim: health and longevity.
Nobody lives forever
Naturally health and longevity are worthy values. But they are relative values, not absolute. If longevity were the highest value, then shouldn't the tortoise be our role model? Immanuel Kant, in his Fundamental Principles of the Metaphysics of Morals, wrote: "Nothing can possibly be conceived in the world, or even out of it, which can be called good, without qualification, except a good will." The meaning is: Many things are desirable-wisdom, courage, decisiveness. But if there is no "good will" governing these, if they are governed by evil, they will only make the evil worse. For example, calm and competence under stress are very desirable, but not in a burglar.
Kant notes that power, wealth, health, and satisfaction with one's situation can all be seen as things that bring "contentment" (Gluckseligkeit). But if a person enjoying these values does not have "good will," this will aggravate pride and arrogance.
Generally speaking, those with power and wealth will seek health and longevity to perpetuate their sense of satisfaction. The First Qin Emperor unified China, improved transportation, made the language uniform, established prefectures, and established the classic Chinese system that would grow and persevere. The Wu Emperor of the Han dynasty defeated the Huns, opened up Xinjiang, and pioneered new lands. The Taizong Emperor of the Tang dynasty was highly accomplished. All sought longevity: The Qin Emperor became fascinated by alchemy. The Wu Emperor was superstitious all his life and surrounded himself with shamans. Their efforts were in vain. Moreover, Taizong died after drinking an "elixir of eternal life." Yet it may be just as well. Health and longevity are desirable, but if a confused, dictatorial, or tyrannical ruler were to live 100 years, that would be a nightmare for the people and a disaster for the country.
Nobility of character for all
From the point of view of ethics, people only have dignity if the shaping of the human being himself or herself is the end goal. This means the goals of freedom, autonomy, and self-control in the individual. Haruyama instead makes health and longevity the highest values, erroneously turning the means into the end. This calls to mind Mencius' warning not to "abandon one's natural nobility just to achieve noble rank." In the context of Haruyama's book, it is a warning not to forget self-cultivation while thinking only of physical safety (health), not to pursue longevity while forgetting freedom, autonomy, and self-control.
As early as 2500 years ago, Confucius said: "An army may be stripped of its general, but people cannot be stripped of their inner will." These lines pithily express the essence of "freedom." Mencius expanded on them by saying: "One wants life, and also to uphold justice. When the two cannot be had at the same time, then give up life to uphold justice." He was arguing that practicing one's ideals is more important than longevity.
In the Song dynasty, Confucianists advocated "distinguishing between selfish desire and behavior in conformity with nature's order." Zhu Xi urged "conquering one's selfish desires and returning to the state of nature." Wang Yangming promoted "living in conformity with nature's order to the fullest extent, without concern for one's self." For them, behaving in conformity with the natural order included the autonomy and self-control of character raised by Confucius and Mencius.
A person with freedom, autonomy, and self-control does not seek satisfaction from the outside world, while his internal values are not affected by social conditions or chance. This person is the end in and of himself, and is not merely the tool of others. Mencius wrote: "Everyone wants to become noble in character. Everyone has nobility of character in them." His meaning is that "nobility of character" is a birthright. Human dignity is found in the "realm of purpose" (Reich der Zwecke) of freedom, autonomy, and self-control. This realm is something that a book like A Great Revolution in the Brain World-with its crude emphasis on the mind as a tool for improving health-cannot even imagine.
p.117
In the course of "civilization," humans have to a great extent conquered nature, but we still have a pitifully weak understanding of ourselves. Many of today's bestsellers discuss our emotions, thoughts, health, and potential.
p.118
As early as 2000 years ago, Chinese medical theory already included the idea of "channels and collaterals," which argued that illness originates in obstacles to the flow of qi and blood. The theories in A Great Revolution in the Brain World may have been influenced to some extent by this.
p.120
When eating fine food, the brain will secrete healthy endorphins. But watch those calories! This dietary theory of A Great Revolution is easy to understand.(photo by Diago Chiu )
p.123
A Great Revolution in the Brain World says diet, exercise, and mindset are the three keys to health. The author says walking is the best exercise, and he advises strolling at least 5000 paces each day.
p.124
The author suggests that Chinese qigong is healthful because it encourages secretion of endomorphins. Confucianist, Buddhist, and Taoist thinking in China all espouse qigong or meditation, and qigong has been very popular in Taiwan of late. (photo by Diago Chiu)
The author suggests that Chinese qigong is healthful because it encourages secretion of endomorphins. Confucianist, Buddhist, and Taoist thinking in China all e spouse qigong or meditation, and qigong has been very popular in Taiwan of late. （photo by Diago Chiu）
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