which extends to the whole population of a country through the following processes: (1) transition from nation-state toward a multi-dimensional globalized society; (2) post-industrial revolution and interpersonal changes; (3) disintegration of existing social norms, classes, layers, gender and family roles; (4) the consequent social, political, ecological and individual risks and insecurities; (5) the compulsion to find and invent new certainties for oneself; (6) the weakening of any sense of mutual obligation; (7) and discarding residual inscribed roles and religion (Beck and Beck-Gernsheim, Individualization, 4–12, 25–41, 54–100; and Sørensen and Christiansen, Ulrich Beck, 26–39, 80–102, 123–140).

12. On the leadership process, see Bensman and Lilienfeld, Between Public and Private. For a more general debate on “privacy,” see Solove, “The Virtues of Knowing Less.”

13. See Ames and Dissanayake, “Introduction,” 1–30.

14. Roger Ames (Ames and Dissanayake, “Introduction”), rather than endorsing the idea of a “superordinated, and unitary self,” argues that “the constitutive patterns of each person are responsive to changing environments, being renegotiated in each and every particular circumstance. The alternative to a teleologically driven model of self is a notion of ‘self-sufficiency’: a self which achieves personal harmony by maximising its possibilities in each situation” (Ames and Dissanayake, “Introduction,” 20). Ames makes use of the idea of self-deception to formulate his concept of self, which he ultimately defines as “a locus of relationships within [the] community, between the extremes of deliberate hypocricy and deliberate obsequiousness” (21). See Ko Young Woon, The Beauty of Balance, 54–70.

15. Theodore de Bary, Yu Yingshi, Roger Ames, Donald Munro, Heiner Roetz, Cheng Chung-ying, Michael Nylan, Herbert Fingarette, Henry Rosemont, Erica Brindley, Carsten Herrmann-Pillath, Yan Yunxiang, and Lisa Rofel are scholars who have touched upon some of the issues being examined throughout this chapter.

16. Sommer’s “Boundaries of the Ti Body,” and “The Ji Self in Early Chinese Texts.”

17. Analects, respectively Xian Wen 憲問, 24, and Xunzi, Quan xue 勸學. See Li Zhi, Fenshu; and Da Geng Zhongcheng 答耿中丞, 1: 16.

18. Sommer, “The Ji Self in Early Chinese Texts.”

19. See Elvin, “Tales of shen and xin,” 346. Dorothy Ko (Cinderella’s Sisters, 205) translates shen as “body-self” and notes “Shen evokes a different way of being than the one prevalent in post-Enlightenment Euro-America,