Exploring the Interactions between Asian Culture (Confucianism) and Creativity

INTRODUCTION K Y U N G H E E K I M Exploring the Interactions between Asian Culture (Confucianism) and Creativity According to Csikszentmihalyi (1988), creativity is a very complex interaction among a person, a field, and a culture. In keeping with this approach, a look at Asian culture in relation to its impact on creativity is in order. While people may vary in their native capacity for creativity, it is in the individual’s interaction with the macrocosm where creative expression can be found. Therefore, this paper will explore the four principles of Confucianism, and how they compare to creativity research in order to discover how Asian culture influences creativity; and what we can do to enhance our students’ creative capacity. Common understanding considers creativity to be an inborn ability, but most research concludes that this explanation is insufficient (Torff, 1999). Although people may vary in their native capacity for creativity, it is in the individual’s interaction with the macrocosm where creative expression can be found. Thus, a focus on enhancement of domainand creativityrelated skills is insufficient to enhance overall creativity if the cultural setting does not also accommodate creative growth and expression. Studies (e.g., Bond, 1992; Fielding, 1997; Kim & Michael, 1995; Kim, 2004, 2005, in press; Kim & Sergent, 2004; Rudowicz & Ng, 2003; Saeki, Fan, & Dusen, 2001) showing a tendency for people from Confucian societies to be less creative than people from Western societies may indicate that there are elements within Confucianism that inhibit creativity. Therefore, this study will explore the four principles of Confucianism and how they compare to creativity research, and to discover how East Asian culture influences creativity. Through making people aware of their belief systems and how they may Volume 41 Number 1 First Quarter 2007 Journal of Creative Behavior 29 encourage or inhibit creative thinking, we can empower them to make choices for an environment that nurtures creativity. Confucius was born in China and lived from 551 until 479 B.C. His teachings are mainly concerned with the practical ethics of daily life without the addition of religious considerations (Chen & Chung, 1994; Millay & Streeter, 2004). Confucianism is the major cultural influence in Chinese-influenced societies including China, Korea, Japan, Vietnam, Hong Kong, Singapore, and Taiwan (Chaves, 2002; Diriik, 1995; Greer & Lim, 1998; Hahm, 2003; Kim & Park, 2003; Martinsons & Martinsons, 1996). However, we cannot expect Confucianism to have the same status, function, or value among these countries when, even within one country, it is respected more in certain regions than in others (Hahm, 2003). In spite of these differences among countries and regions, the philosophy still unites the East Asian people today. The people have both been significantly influenced by the Confucian cultural tradition and by its core values, which serve as the ethical and moral foundation for business and social interactions, and for people’s thinking styles (Chaves, 2002; Diriik, 1995; Greer & Lim, 1998; Hahm, 2003; Kim & Park, 2003; Martinsons & Martinsons, 1996). According to Chen and Chung (1994), the principles of Confucian teaching can be summarized as emphasizing education, family system, hierarchical relationships, and benevolence. These principles can be compared with studies that explored those traits’ impact upon creativity. Therefore, relevant creativity literature involves the connections between creativity and the components of Confucianism. The macro-cultural element of Confucianism can then be combined with the smaller components. In Confucianism, the purpose of education is to help people develop ideal personalities (Liu, 1990, cited in Cheng, 1998). A Confucian gentleman is a person who consciously cultivates, practices, and displays his virtues (Zhang, 2000). The holistic and idealistic model of a human being is a well rounded person with a perfect personality who makes a positive contribution to society (Liu, 1990, cited in Cheng, 1998; Yao, 1999). These characteristics should be fostered in the citizenry through the educational system, and uniform virtues with regard to one’s role in life are instilled. CONFUCIANISM CONFUCIANISM AND CREATIVITY RESEARCH CREATIVITY AND THE FIRST PRINCIPLE OF CONFUCIANISM: EMPHASIS ON EDUCATION