Difference between revisions of "The Double-Swing Model"
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=Basic questions= | =Basic questions= | ||
| − | How to deal with the globalised world in terms of the interpersonal, international and intercultural relations? | + | How to deal with the globalised world in terms of the interpersonal, international and intercultural relations?<br> |
| − | How to respect cultural uniqueness in terms of differences and similarities? | + | How to respect cultural uniqueness in terms of differences and similarities?<br><br> |
According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities. | According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities. | ||
| Line 31: | Line 31: | ||
==Western Perspective: Martin Buber and his "I-Thou-Relationship"== | ==Western Perspective: Martin Buber and his "I-Thou-Relationship"== | ||
| − | Overall Problem: In the world collocates Unity and Diversity. How to deal with that? | + | Overall Problem: In the world collocates Unity and Diversity. How to deal with that?<br><br> |
| − | Buber sees the human life in a "two-fold moment", between distance and relation. | + | Buber sees the human life in a "two-fold moment", between distance and relation.<br> |
| − | Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed. | + | Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed.<br> |
Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings. | Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings. | ||
| − | + | <br><br> | |
Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points. | Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points. | ||
==The Buddhist philosophy "soku"== | ==The Buddhist philosophy "soku"== | ||
| − | Basic idea: Nothing in the world exists independent of a web of conditioning factors. | + | Basic idea: Nothing in the world exists independent of a web of conditioning factors.<br><br> |
| − | To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two. | + | To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two.<br> |
Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. "Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model. | Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. "Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model. | ||
| Line 50: | Line 50: | ||
==Characteristics== | ==Characteristics== | ||
| − | This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process. | + | This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process. <br> |
| − | <pre style="white-space:-moz-pre-wrap; white-space:-pre-wrap; white-space:-o-pre-wrap; white-space:pre-wrap; word-wrap:break-word;">“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326) "</pre> | + | <pre style="white-space:-moz-pre-wrap; white-space:-pre-wrap; white-space:-o-pre-wrap; white-space:pre-wrap; word-wrap:break-word;">“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326) "</pre><br> |
The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication. | The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication. | ||
| Line 68: | Line 68: | ||
=Critics= | =Critics= | ||
| − | What to take care for if “cultures” meet? (concrete examples, best-practices) | + | What to take care for if “cultures” meet? (concrete examples, best-practices)<br> |
| − | What if own acceptance of „anew-creation“ is not given? | + | What if own acceptance of „anew-creation“ is not given?<br> |
| − | What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking? | + | What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking?<br> |
What about the Eastern dominance in that model? | What about the Eastern dominance in that model? | ||
=References= | =References= | ||
Revision as of 20:58, 26 June 2013
Basic questions
How to deal with the globalised world in terms of the interpersonal, international and intercultural relations?
How to respect cultural uniqueness in terms of differences and similarities?
According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities.
Modes of Encounter
There are different ways of encounter and communication on which Yoshikawa built his dialogical mode of communication when individuals or cultures come across.
Ethnocentric mode
Keyword: Selectiveness
Control mode
Keyword: Manipulation
Dialectical mode
Keyword: Fusion
Dialogical mode
Keyword: Interdependence
Development of Diaological mode
East & West perspectives
Yoshikawa's theory of the Double-Swing model and seeing persons as being complete in relationships, is based upon the Buddhist philosophy of "soku" and Austrian Jewish philosopher Martin Buber's "I-Thou Relationship".
Western Perspective: Martin Buber and his "I-Thou-Relationship"
Overall Problem: In the world collocates Unity and Diversity. How to deal with that?
Buber sees the human life in a "two-fold moment", between distance and relation.
Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed.
Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings.
Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points.
The Buddhist philosophy "soku"
Basic idea: Nothing in the world exists independent of a web of conditioning factors.
To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two.
Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. "Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model.
The Double-Swing Model
Characteristics
This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process.
“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326) "
The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication.
Implications
Difference & otherness as positive factors -> essential for growth in communication process Communicator is always active -> never a passive reactor to communication, but an active creator of own stimuli Dynamic interplay with whole persons ->focus polar posits - not polar experiences Self & Other Awareness ->Process in which one's essential identity takes place
Critics
What to take care for if “cultures” meet? (concrete examples, best-practices)
What if own acceptance of „anew-creation“ is not given?
What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking?
What about the Eastern dominance in that model?