-group. The process of social comparison then is used to perform a selective accentuation of intergroup differences. Within the context of social identity theory, thus, self-concept reflects "a collection of self-images which vary in terms of the length of their establishment, complexity and richness of content" (p. 3).
Chinese and Westerners, thus, approach the process of categorization from the perspectives of their own separate cultures. The growing influence of Confucian dynamism in contemporary Chinese society requires that Westerners both understand and appreciate Confucian values if they are to successfully interact with the Chinese (Wilhelm & Xia, 1993, pp. 405-426). The four noble truths in Buddhism are (1) suffering, an attribute of normal life, (2) accumulation of karmic causes, which lead to continued suffering, (3) extinction of suffering, and (4) the path to the extinction of suffering (Lu K'uan Yu, 1973, p. 56). The path leading to the extinction of suffering is an eight-step process. The eight steps are the development and practice of (1) correct view, (2) correct thought, (3) correct speech, (4) correct conduct, (5) correct livelihood, (6) correct devotion, (7) correct mindfulness, and (8) correct mediation (Lu K'uan Yu, 1973, p. 61). Confucian values underlie differences between Chinese and Westerners in relation to the individualism-collectivism dimension (Wilhelm & Xia, pp. 405-426).
When "social identity is salient one acts as a group member, whereas when personal identity is salient, one does not (Abrams & Hogg, p. 4). Self-concept as a member of a social group, as opposed to interpersonal relationships "creates the uniformity and co-ordination of group
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