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at least in part they are related to China's traditional poverty in food resources.

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Chinese culture is so substantive in content, so comprehensive in varieties, and has had so long a history, that to its outsiders, it is very similar to the elephant before the blind men in the ancient story. The blind men could not grasp the elephant in its entirety. They held onto some part, and from this vantage point they attempted to describe the whole animal. The man who has Chinese culture by the feet may say that Chinese people are conservative and this explains why it is so difficult for China to accept modernization. The man who holds Chinese culture by the tail may say that the substance of Chinese society is its family system and this accounts for the failure of some modern politicians’ attempt to establish communal life. The man who holds Chinese culture by the ears may say that Chinese people are spontaneously artistic, and this is perhaps the reason why they have been underdeveloped in scientific thinking. These interpretations of Chinese culture may not be mistaken, but they all commit one common fallacy: the fallacy of selected emphasis, or, the fallacy of taking the part for the whole.Nevertheless, an insider of Chinese culture may not be able to grasp a complete and accurate picture either, nor is he able to present it to its outsiders. This is simply because that the one who is actually involved may still have the problem of failing to get clarity and objectivity. A lover being in love is usually unable to describe his own feeling until he has stepped out of it. This author was born in China, educated in Chinese schools and colleges. No doubt, he had direct contact and substantial involvement with Chinese culture. But, when he was an insider of the culture, if someone asked him about the nature of this culture, he would just be startled and baffled. It is because Chinese culture was a part of his life that he never had to question or wonder about it. After many years’ teaching in the American Continent, he has been given an opportunity to reflect upon Chinese culture at a distance. He is now in a position that he can see Chinese culture with fuller clarity and greater degree of objectivity because he is no longer involved in it as his practical environment. At the same time, he can be relatively free from the fallacy of the blind men, since he was once an insider, having a full and direct contact with the culture itself. With this advantage of being an insider-outsider, he ventures to communicate his understanding of Chinese culture to his readers in the English speaking world. In what follows, he will give an impressionistic, phenomenological, but reflective account of Chinese culture. He is going to present what he has observed as an insider-outsider. This consists in twelve characteristics to be presented in this essay.The term "agriculture" as a mode of production, or as a way of economic life, does not seem to bother with any explanation. But I would like to point out some of the qualities of this mode of life because they have shaped the character of Chinese culture.Compared with the life of tradesmen and herdsmen, a farmer’s life is relatively fixed, settled, and relaxingly permanent. This is commonly referred to as "the lack of mobility." Because this style of life is more settled and at rest, it is easier for a farmer to raise children, and to develop a family up to a large population under one roof. Due to the lack of mobility, a farmer’s life is relatively free from risk and adventure. This may account for the origin of Chinese conservatism which will receive some attention later.This kind of "attached to earth" and "dependent on land" attitudes also account for some moral qualities of the Chinese people, particularly, the virtue of patience. A farmer’s efficient production very much depends on the cooperation of nature. The process of the growth of a plant, from seed to full maturity, needs a certain period of time which can hardly be speeded up by human effort. In a technological society, attempts have been made to shorten the period of time needed for production. The popular usage "instant" in "instant coffee" and "instant noodle" fully discloses the lack of patience in modern life. But this kind of "instant" production can hardly apply to an old-fashioned agricultural process. I have learned that, in contemporary American society, in addition to instant coffee and instant noodle, a computer dating service can produce an "instant girl friend" or "instant boy friend." Similarly, a commercialized college can produce an "instant degree." But, I have never learned of any "instant asparagus," and "instant cherry tree," or an "instant redwood or pine." This indicates that agricultural production needs time and patience as a required condition for the life of a farmer.From the development of the Chinese language, we have discovered many ancient characters which were names of agricultural products or natural botanical items. A very interesting phenomenon is that, the Chinese term for society is an "agricultural product." it is called she chi (or, she ji,while "she" means "the god of the earth," and "chi or ji" means "the god of the crops". These usages really mirror the significant role of agriculture in traditional Chinese life.Another strikingly interesting fact is the name of the founder of Chinese medical tradition. This person was a legendary figure among the ancient tribal kings who were said to have contributed significantly to Chinese culture. This legendary king was called "Shen Nung Shih" (or shen nong shi, George Rowley, (Princeton: Princeton University Press, 1947), p. 3. Hajime Nakamura, ed. Philip P. Wiener, Revised Edition (Hoholulu: East-West Center Press, 1964), pp. 177, 204.

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Some argue that baked beans were introduced to the colonists by the Indians, but novelist Kenneth Roberts, in an essay on "The Forgotton Marrowbones," printed in Marjorie Mosser's Foods of Old New England (1957), argues that baked beans had long been a traditional Sabbath dish among North African and Spanish Jews, who called the dish "skanah."...Nevertheless, the dish clearly became associated with Boston, whose Puritan settlers baked beans on Saturday, served them that night for dinner, for Sunday breakfast with codfish cakes and Boston Brown Bread, and again for Sunday lunch, because no other cooking was allowed during the Sabbath, which extended to Sunday evening.

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