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This paper examines the relationship between the concepts of humility and competition in Confucianism and Daoism, and discusses their relevance to contemporary education. It argues that while both philosophical traditions value humility and caution against excessive competition, they do not outrightly reject competition; instead, they advocate for a harmonious balance between humility and competition through yielding (rang) and showing reverence (gong) or acting through non-action (wei-wu-wei) to resolve conflicts and promote healthy competition. The insights gleaned from this exploration carry significant implications for the moral development and mental well-being of students, particularly in the context of high-stakes testing cultures in China and other countries. They also offer valuable support in nurturing students' qualities such as openness to learning, humble leadership, and appreciation of diversity and multiculturalism essential for success in a diverse and interconnected world. [ABSTRACT FROM AUTHOR]

While enjoying the respect and prestige in some countries, in others, despite being a significant educational sector, vocational education continues to suffer from low status and negative societal sentiments. Vocational education in China has been positioned at the bottom of the educational hierarchy, absorbing the 'left-over' students with 'less good' academic records. Addressing the research gap concerning the limited philosophical discourses about the academic/vocational divide from non-Western traditions, this paper seeks to explore the philosophical and historical heritage of the academic/vocational divide and how Confucianism may contribute to this divide and shaped the hierarchy of work in China. The Confucian literati, as 'the privileged other', determined the social rank of 'those who labour with their strength' and 'those who labour with their minds' through the Imperial Examination System. By using institutional logics theory, the paper explores how the legacy of these views may have negatively impacted on the standing of occupations and vocational education in contemporary Chinese society and argues that an alternative philosophical orientation is needed to counter the long-standing consequences for vocational education. [ABSTRACT FROM AUTHOR]

The "Zhenshan" 鎮山 (which means a mountain that guards a certain territory) system is based on the traditional Chinese view of nature, which formed and developed through a long period of Confucian humanistic construction. It is the typical representation of China's nature-oriented worship space, and it has unique spatial order and spatial significance in the world's sacred mountain worship. The excavation of the spatial characteristics of Zhenshan worship and its network of humanistic meanings is an important part of research that aims to discover the traditional Chinese values of nature, religious views, and Chinese worship space. Based on the analysis of graphic historical materials and a digital chronicle literature review, this paper quantitatively analyzes the historical information of Zhenshan and summarizes the process of change from the birth of the concept of Zhenshan in the Zhou dynasty to the formation of the sacrificial system in the Han dynasty and its gradual localization after the Tang and Song dynasties with an analysis of its spatial pattern and characteristics of worship. The results show that Zhenshan is one of the typical cultural symbols of the transformation of Chinese mountain worship into the unity of government and religion. And it is a typical product of Confucianism, in which the worship of nature in China is integrated into the political system, and its worship space is rooted in the national, regional, and urban spaces at multiple levels. The Zhenshan system, in the course of its dynamic development, has formed two types of worship space: temple sacrificial and metaphorical constraint, constructing a Chinese worship space based on the order of nature, which is distinctly different from the inward-looking religious space of the West and the sacred mountain worship space formed around the religion of the "supreme god". [ABSTRACT FROM AUTHOR]

This paper focuses on the life of Liu Shu (1520–1657), a woman warrior who lived through the social and political turmoil of the violent dynastic transition from the Ming (1368–1644) dynasty to the Qing (1636–1911) dynasty. Drawing on the writings of Liu Shu and on different versions of accounts of her life written by male literati in different time periods, this paper intends to reveal the multiplicity and complexity of how a woman could exert her agency and interact with the dominant structure. Commonly, women's agency has been understood as resistance against the male-dominant patriarchal system. However, recently, scholars such as Saba Mahmood have problematized universalizing overtly resistant acts against the patriarchal society to bring radical changes as demonstrations of women's agency. These scholars argue that this approach fails to recognize that through their autonomy and while living a life of self-fulfillment, women have the capacity to reproduce, sustain, or subtly change the social norms and views of values that justify and support the patriarchal structure. In light of these scholars' studies, this paper explores Liu Shu's engagement in political and military activities and her Buddhist practices to analyze how she transgressed established gender norms in order to uphold rather than reject the virtues promoted by patriarchal ideology. The paper also discusses how conflicting demands on women by a male-centered society in the drastic dynastic transition enabled her to negotiate with or challenge the dominant structure. It also considers how her disobedient acts were accepted and applauded by some male literati to address their own agenda in different cultural, historical, and political contexts. [ABSTRACT FROM AUTHOR]

This article examines four typologies of secularism in China from the sixteenth century onward, through an analysis of the triadic relationship between the secular, religious, and superstitious. These notions have been considered to be derived from the particular intellectual and political history of the West, but this fails to grasp the complexity of non-Western belief systems. This article proposes to instead examine how Chinese policymakers and intellectuals actively fabricated religion and produced secularization. It goes beyond a simple rebuttal of Eurocentrism, and arguments regarding the mutual incomparability of Western and Chinese experiences of secularization. It distinguishes four typologies of secularism that emerged successively in China: (1) the reduction of Christianity from the sixteenth century to the 1900s; (2) the Confucian secular and (3) atheist secular that were conceptualized, respectively, by royalist reformers and anti-Manchu revolutionaries during the final two decades of the Qing Dynasty; and (4) the interventionist secularism pursued by the Republican and the Communist regimes to strictly supervise and regulate religious beliefs and practices. The paper argues that, if secularization is indeed Christian in nature, secularism and religion were not imposed in China under Western cultural and political hegemony. Instead, the Christian secular model was produced in China mainly via pre-existing cultural norms and the state's ad hoc political needs, making the Christian secularism itself a multipolar phenomenon. [ABSTRACT FROM AUTHOR]

This paper reveals the interweaving of three traditions—Christian, Manchu, and Han Chinese—in the work of an unduly neglected figure in early modern China, Aisin-Gioro Depei 愛新覺羅·德沛 (1688–1752), who was a Manchu prince, neo-Confucian philosopher, and likely, a hidden Christian. The analysis demonstrates that Depei developed a particular syncretic philosophy based on the rational theology that he learned from the works of a significant Jesuit missionary, Giulio Aleni (1582–1649, 艾儒略), notably Aleni's Xingxue cushu 性學觕述 (A Brief Introduction to the Study of Human Nature). Using resources from Christian and Confucian traditions, Depei puts forward an approach, which marks the continuation of the cross-cultural interpretation movement launched by the missionaries since the late Ming. [ABSTRACT FROM AUTHOR]

In China, humanism, especially within the framework of Confucian ethics, developed quite differently from humanist discourses in Europe. Therefore, it is important to understand the origins and development of Confucian ideas that place human beings at the center of culture and the cosmos. Through the lens of the cultural particularities of humanism, this knowledge can help us gain a more complex and multi-layered insight into the universal factors that make up human nature. This paper critically examines the foundations, development, and distinctive features of traditional Chinese humanism, which emerged within the framework of classical Confucian teachings. Beginning with an analysis of the Confucian view of the relationship between the individual and society, the author explains the conceptual origin and historical development of various models of humanism in the Chinese tradition. The paper then sheds light on the reasons for the transition from religions to humanities that took place in China during the Axial Age, and highlights various implications of this transition manifested in Confucian ethics and its search for a better social order. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to investigate the link between culture, history, government policies and the development of economic institutions. Specifically, the paper discusses the impact that history and culture, including the influence of Confucianism, have played in shaping the economic institutions of South Korea and the People's Republic of China. Research results indicate that culture, history and government policies all played a role in shaping the organizational structure of these two East Asian nations. However, China's economic landscape is dominated by small and medium-sized, family-oriented firms, particularly in the rural parts of the country. The South Korean economic landscape, on the other hand, is dominated by large conglomerate firms called Chaebols which are also dominated by one family. [ABSTRACT FROM AUTHOR]

Purpose: By introducing the basic concepts and theories of the philosophy of information created by Kun Wu, and making some comparisons of the philosophy of information and related information theories between Wu and other scholars, this paper aims to have Chinese philosophy of information widely known and understood by more people in the world, thus promoting the international exchanges between Chinese and Western scholars on the topic of philosophy of information. Design/methodology/approach: The main research methods used in this paper are the literature review and the comparative study. On the one hand, it reviews some related concepts and theories in Kun Wu's academic works of philosophy of information. On the other hand, it compares the thoughts and viewpoints of Kun Wu with those of other scholars. Findings: First, Kun Wu is the first person who has established a complete and comprehensive theoretical system of philosophy of information in China; second, Kun Wu's philosophy of information is significant in originality and value, which could be thought as the intellectual quintessence of information age, thus worth learning. Third, with more international exchanges, Chinese philosophy of information created by Wu will surely be more and more influential in philosophical circles at home and abroad. Originality/value: It is a very valuable first-hand material for Western scholars to know and understand Chinese philosophy of information. [ABSTRACT FROM AUTHOR]

Cultural sensitivity is missing in the widely researched construct of resilience. The assumption that resilience takes the same form in all cultures fails to acknowledge that culture shapes the interpretation and instantiation of resilience. Examining how suffering and adversity are perceived and dealt with in Chinese contexts, can identify cultural concepts related to resilience. In this paper, we examine the ways in which Confucianism, Buddhism, and Taoism, the three main belief systems that have influenced Chinese people's perception of the nature of life, can serve as sources of strength to individuals facing adversity. We summarise three culturally inflected elements of dealing with adversities and compare them with existing, widely researched notions of resilience. Taking a socio-ecological perspective to explore resilience, this paper proposes a multidimensional model that can improve understanding of culturally embedded resilience. [ABSTRACT FROM AUTHOR]

State policies regarding the internationalization of higher education (IHE) in China have undergone significant shifts between 1949 and 2019. This paper advances the proposition that these shifts in policies pertaining to IHE can be understood as part of a process of ongoing Chinese state formation in relation to national and global developments and does so by examining the history of IHE policy and policy changes between 1949 and 2019 to demonstrate this possibility. We consider three specific periods to make this case, including (1) the period of Marxist-Leninist socialist nationalism, patriotism and proletarian internationalism and the early engagements of IHE (1949–1976); (2) neoliberal globalization and opening-up: a return to the international stage and further IHE (1977–2002); and finally, (3) state developmentalism and the era of globally engaged higher education (HE) (2003–2019). In conclusion, the current implications of a neoliberal (capitalist) globalization are discussed in terms of real and potential implications for Chinese state formation, Chinese HE and society. The paper aims to investigate the historical underpinnings and formation of international HE in China and contribute to the significant gap in our current literature regarding IHE in China as a socio-historical phenomenon. It not only offers a detailed documentation of how policy on IHE has evolved and shifted in the context of significant changes in political and economic directions in China but also teases out influences of national concerns such as ideological and cultural considerations as well as neoliberal globalization. [ABSTRACT FROM AUTHOR]

Taoism and Confucianism both exited simultaneously as philosophies of living in dynastic China. Although there has been an increasing popularity in scientometric studies, religion and health (R&H) literature lacks a holistic evaluation investigating articles relevant to Taoism and Confucianism. All publications produced in Taoism and Confucianism literature and indexed in Web of Science (WoS) databases between 1975 and 2018 were included in this study. Database search on health and Taoism literature retrieved 199 documents from WoS databases. Main research areas were Psychology, Religion and Behavioral Sciences (24.121, 21.608 and 20.603, respectively). The USA ranked first with 38 papers followed China, Taiwan and the UK (n = 35, 20 and 6 documents, respectively). Hong Kong Polytechnic University from China was the most contributor institution in health and Taoism literature. A total of 448 documents were published in health and Confucianism literature between 1975 and 2018, and original articles covered 93.08% of all literature. China was leading country with 126 articles followed by the USA, South Korea and Taiwan (n = 97, 35 and 35 items, respectively). The most productive institutions were City University of Hong Kong (China), Karolinska Institute (Sweden) and University of Hong Kong (China). Researchers from developing and least developed countries should be encouraged to carry out novel scientometric studies in R&H literature. [ABSTRACT FROM AUTHOR]

In the final decades of the 20th century, the majority of modern Sinophone scholars believed that Confucianism was an outdated and obsolete ideology that was not only unsuitable for the development of modern science and democratic societies, but also responsible for the deep social and political crisis that had branded China for the previous two centuries. Modern New Confucians, however, never assumed that the Confucian system was responsible for such a situation. Most of them believed that Confucianism was compatible with science and democracy. Moreover, the majority of them assumed that the East Asian cultures would never be able to develop truly democratic structures of their societies unless they incorporated the appropriate elements of their own, i.e. Confucian, traditions. This paper critically analyses the theoretical models of Tang Junyi and Mou Zongsan on the possible revival and development of Confucian proto-democracies. [ABSTRACT FROM AUTHOR]

Both the government and the scholars of the Ming and Qing dynasties made great efforts to inculcate Confucian family ethics in society. However, through a study of the day-to-day practices of lower-class families in 17th century North China, this paper points out that during this era, due to taxation, poverty, and warfare, the nuclear family, rather than the multigenerational family, was more common among the common people. Filial piety, a cornerstone of Confucian ethics, was not seriously practiced in the society, either. In the literature of the time, the topic of "shrewish wives" received ample attention, reflecting a social reality. In addition, the strict requirements for women's chastity were seriously challenged. In examining the ethical situation in Chinese society, therefore, it is important to pay attention not only to the decrees of the rulers and the dogmas of the cultural elite, but also to the practices of the people and to the differences, tensions, and compromises in ethical practices among different social classes. [ABSTRACT FROM AUTHOR]

This paper examines the challenges and possibilities facing democratic citizenship education in China. It starts by taking on the increasing political repression under Xi's regime and how it is marginalizing or silencing democratic discourses. Then it examines the rising economically-driven populist nationalism in China, and how it complicates the democratic pursuit. Next, the paper looks into the dominant Chinese cultural tradition, Confucianism, its antidemocratic tendencies and alliance with authoritarian forces. The paper concludes with a discussion of potential ways to combat the roadblocks and resistances to democratization. It emphasizes a more nuanced understanding of both China's historical trajectories and present aspirations, seeking possibilities for democratic breakthrough. It also proposes educational and curricular reform, deconstructing official moral education and introducing cultivation in civic virtues, for example, to promote democratic citizenship. [ABSTRACT FROM AUTHOR]

During the past decade, Si Xiao, Xianglong Zhang, Xiangcheng Sun and others have proposed a Confucian Philosophy of Family (CPF) movement as a response to issues in contemporary China. These issues include high divorce rates, low birth rates, caring for seniors, and other related issues. This proposal is an attempt to modernize traditional Confucianism and to make it relevant in contemporary China. In this paper I argue that this attempt faces external and internal challenges. The external challenges to CPF include the trademarks of contemporary philosophy, such as the methodological naturalism, epistemic pluralism and ethical individualism. Furthermore, there are three competing readings of CPF, which poses its own internal challenge to CPF. CPF scholars have failed to clarify if they are engaged in a project of interpretation, which is to elaborate the idea of family in the Confucian tradition, or as a project of justification, which is to justify Confucian understanding of family as a universal and objective value. [ABSTRACT FROM AUTHOR]

In this study we added to the literature on leader–member exchange (LMX) and employee creativity by focusing on the mediating role of Zhongyong thinking in this relationship. We collected data from 295 employees at a state-owned manufacturing company in China, using a paper-and-pencil survey. Structural equation modeling was used to examine the hypotheses. Results show that both LMX and Zhongyong thinking were positively related to employee creativity, and Zhongyong thinking partially mediated this relationship. Our findings show the importance of both LMX and Zhongyong thinking in facilitating employee creativity, and provide a practical guide to enhance employee creativity. [ABSTRACT FROM AUTHOR]

In this paper, I present and assess feminist philosophical thinking related to Daoism and Buddhism. I argue that despite the complexity, feminist scholarship on Daoism and Buddhism illustrates the diversity of feminist scholarship regarding Chinese traditions because it goes beyond the dominant Confucianism. I also argue that it exhibits a transcultural trend in which issues about gender intersect with Daoism and Buddhism. In addition, I suggest that Chinese philosophy should interact with Chinese feminism and gender studies in China to cultivate an explicit Chinese feminist philosophy. [ABSTRACT FROM AUTHOR]

Qiu Jun of Ming China, with the aim of "rendering the Zhuzi jiali both accessible and practicable for ordinary folks," compiled the Jiali yijie. Among the annotations of Jiali in the Ming dynasty, Jiali yijie gained the widest popularity and greatest influence, and was regarded as a new classic, on par with the Jiali itself. In the 16th century, Jiali yijie was also introduced to Joseon Korea, where it was regarded as "an important supplement to the Zhuzi jiali" by Korean scholars, attaining a high level of popularity. This paper draws on 23 versions of the Jiali yijie from the Ming dynasty and 33 from the Qing. Historically, the Jiali yijie was introduced to the Joseon dynasty from China by Kim Anguk in 1518. Through the comparison of these four Joseon print versions and their Chinese counterparts, we are led to the conclusion that it was the Yingtian prefecture's print, dated the twelfth year of the Zhengde Era, that Kim Anguk brought back to Joseon from Ming China. [ABSTRACT FROM AUTHOR]

Kang Youwei 康有為 (1858–1927) was a late Qing intellectual who pioneered modernization efforts in China during an era of foreign imperialism. In this paper, I trace the way in which he reformed Confucianism to fit into the Protestant category of religion. I then argue that his reformed Confucianism could be understood as offering a political theology. Echoing British liberalism, Kang's reformed Confucianism adopts the progressive theory of history grounded in divine providence used by British imperialists to justify imperial expansion. I conclude by cautioning against attempts to frame Kang's reformed Confucianism as a potential successor to Western liberalism. [ABSTRACT FROM AUTHOR]

This paper attempts to investigate the capacity of restorative justice (RJ) to reduce incarceration in China. It utilizes a "top-down" approach to explore how macro transitions in Chinese politics and criminal justice translate into micro implementation of RJ, which ultimately affects incarceration. Interviews with Chinese police, prosecutors, and judges revealed how minor injury cases were diverted by RJ throughout the criminal justice system. In addition, 172,731 judicial judgments were coded to estimate RJ's effect on sentencing lengths and the probability of probation for offenders. The findings suggest that the Chinese approach to implementing RJ does liberate numerous offenders from harsher incarceration. Yet, Chinese RJ reforms remain a thin version without deep roots in civil society, in "bottom-up" social movement excellence, or thorough foundations in restorative Confucianism with roots in ancient Chinese society. RJ is still a marginalized part of a Titanic that resists turning away from the punitive "Strike-Hard" ideology. [ABSTRACT FROM AUTHOR]

Nationalist discourse has long been an important apparatus in modern politics. This paper showed a sharp, yet subtle departure of the Chinese government in its current manipulation of nationalism. Instead of the hardcore revolutionary rhetoric, the new phase of nationalist discourse incorporated many elements of Confucianism to better consolidate the communist regime. Using the 2015 military parade as an example, this paper analyzed how the Chinese central government evoked sentiments and consciousness of nationalism by utilizing and interweaving Confucianism elements of family value, benevolent (Ren), propriety (Li), equilibrium, and harmony into the party-state's official nationalist discourse. Significance of such organized endeavors in political discourse is discussed. [ABSTRACT FROM AUTHOR]

This paper aims to understand the impact of the behavior of "saving face" and how it has motivated China's responsive measures in foreign relations. Considering the behavior of China, through the lens of Confucianism, this paper analyzes the public castigation of the People's Republic of China (PRC) by the Philippines under the administration of Benigno Aquino III regarding the South China Sea. The instance was said to have triggered China's assertiveness and made their presence more permanent by reinforcing their structures in said disputed area. China's behavior of "saving face" and other related events to the South China Sea (SCS) dispute with similarly arrogant responses will also be looked into. Hoping it may provide a more in-depth understanding and alternative view of Chinese foreign policy that can help external foreign bodies navigate their way better when it comes to dialogue and negotiations with the People's Republic of China. [ABSTRACT FROM AUTHOR]

When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the 'glorious Gelugpa', ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the 'master narrative' of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a 'pure', exclusive Gelugpa Buddhism. [ABSTRACT FROM AUTHOR]

This paper uses three case studies—(1) community building by Methodist Chinese in Sibu, Sarawak; (2) the construction of transnational temple networks originating in Chinese temples in Sibu; and (3) hybrid spirit medium processions in Kalimantan—to explore aspects of the role of religion within the Chinese diaspora in Southeast Asia. Analytic approaches to Chinese religion proposed by Weber and Mauss are discussed, and an argument is made in favor of following the spread of civilizational techniques into hybrid social and ritual formations. 摘要: 本文通過三個案例研究：1）華人衛理剬會在沙撈越州詩巫的社區建設；2）源自中國寺廟的跨國寺院網絡建設；3）加里曼丹的混合靈媒介隊伍遊行，來探討宗教在東南亞華人社群中的角色。文中討論了韋伯和毛斯對中國宗教提出的分析方法，並提出一個支持跟隨文明技術的傳播向社會和禮儀混合形式發展的論點。 [ABSTRACT FROM AUTHOR]

This paper compares the conception of justice grounded on the liberal political thought and the Chinese notion of justice deeply rooted in Confucian and Legalist theories from the standpoint of the political culture they each supports. It argues that whereas the former supports the liberal culture marked by the plurality of reasonable doctrines and by seeing persons as free and equal, the latter supports an authoritarian culture based on a dogmatic, comprehensive moral doctrine. Such cultural differences have made it difficult for the Chinese elite holding a Confucian view to negotiate and appreciate the political conception of justice as fairness. This paper suggests that it is important for a modern state to formulate philosophies that accommodate the plurality of diverse and often incompatible doctrines and also to think about justice in procedural terms. For China to achieve this requires a change of political culture. [ABSTRACT FROM AUTHOR]

In this philosophical paper, I propose a theory of music education inspired by ancient Chinese philosophy. In particular, I draw on five classical Chinese philosophical texts: the Analects, the Mencius, the Zhuangzi, the Xunzi and the Yue Ji. Given that music education was an integral part of the social fabric in ancient China, it is potentially illuminating to uncover the theoretical underpinning of this enterprise, and to examine the implications of such a theory for contemporary music education. Based on the texts, I posit an ancient Chinese-inspired theory of music education that comprises four facets: society, teacher-model, effortful training and effortless action. I conclude this paper with implications for contemporary music education. [ABSTRACT FROM AUTHOR]

This paper explores organ donation through the perspective of Reconstructionist Confucianism. I argue that for organ donation in China to be morally permissible, public policy must conform to the norms of Confucian benevolence. Reconstructionist Confucianism appreciates benevolence as an objectively important feature of morality deeply connected to moral rules governing propriety, integrity, righteousness, and human freedom. Here, benevolence involves sincere affection for another as an intrinsic good, rather than as a means to achieve other purposes. It requires developing self-restraint and proper respect for others. As I argue, family-based consent is essential for ensuring that organ donation conforms to such an understanding of benevolence and is, thereby, compatible with Confucian culture. Consequently, legislation in China should solidify family-based consent for organ donation to consolidate a benevolent family environment as the basis of morality, law, and social existence. [ABSTRACT FROM AUTHOR]

China is developing an ethical and sustainable organ donation and procurement system based on voluntary citizen donation. The gift-of-life metaphor has begun to dominate public discussion and education about organ donation. However, ethical and legal problems remain concerning this "gift-of-life" discourse: In what sense are donated organs a "gift-of-life"? What constitutes the ultimate worth of such a gift? On whose authority should organs as a "gift-of-life" be donated? There are no universal answers to these questions; instead, responses must be compatible with local cultural values. This paper argues that from a Confucian point of view, organs should be viewed as a gift from the donor's family, and that final dispositional authority should also rest with the donor's family. The worth of such a "gift" rests on the virtue of ren, the origin of which is family love. Ultimately, I will argue that a family-based consent model for deceased organ donation is not merely justified, but morally required in the Chinese cultural context. [ABSTRACT FROM AUTHOR]

In this paper, the author sought to define the interesting movement and to systematically provide an image of its origin and learning. Falun Gong is most commonly identified in China by the qigong movement. Qigong is a modern term that refers to a variety of practices that include slow movement, meditation, and regulated breathing. Qigong exercises have been practiced throughout history by Buddhist monks, Taoist martial arts masters, and Confucian scholars, considering them as a means of spiritual, moral, and physical training. According to those who practice Falun Gong, it is a multifaceted discipline that has multiple meanings, ranging from a series of physical exercises to achieve better health and self-transformation practices, to moral psychology and a new knowledge system. The purpose of this article was to provide as accurate a picture as possible of this phenomenon from various sources. [ABSTRACT FROM AUTHOR]

This paper elaborates upon a cultural logic of overseas Chinese nationalism. Around the early twentieth century, some bourgeois members of overseas Chinese in Hong Kong, Taiwan, and South Seas mobilised Confucianism as an ethno‐symbol. The latter helped the overseas Chinese bourgeoisie to counter the quest for greater secularisation and to confront the surge of anti‐imperialist movements. The implications of this research include to recentre the role of overseas Chinese in China's modern transformation; to decentre the May Fourth agendas in the understanding of overseas Chinese nationalism; and to situate overseas Chinese nationalism in an extraterritorial space, which includes the Confucian zone created in the dialogical connections between Confucian intellectual elites (such as Zheng Xiaoxu and Chen Huanzhang) and overseas Chinese bourgeois networks that converged in Hong Kong and spread transnationally. [ABSTRACT FROM AUTHOR]

The display of the slogan 'harmony' in the opening ceremony of the 2008 Olympics in Beijing seems to signify that China is moving toward a new conception of Communism. However, the pursuit of a harmonious society is not new in Chinese history. It is actually rooted in the complex Chinese tradition, especially that of Confucianism. The idea of ren (benevolence) is often considered as the prime ideology of Confucianism, but through a closer look at Chinese traditions, one will find that Chinese familism is positioned at the core of Chinese culture. The harmony the Confucianist seeks is situated in the unequal relationship in propriety defined by familism which has profound impact on the Chinese leadership formation as shown in the Chinese imperial system. Since Confucianism is deeply rooted not only in Chinese culture but also in the cultures of its neighborhood, understanding leadership formation in the context of Confucianism can be crucial to the effectiveness for mission leaders involved in Asian leadership in the marketplace and in the ecclesial practices. It is my argument that harmony, as expressed in the unequal relationship of Chinese familism, which is the driving force of leadership formation for the Chinese over the last two millennia, can be revitalized through the expression of harmony as defined by Max De Pree in his conception of leadership formation: mutually edifying participation between persons who are stewarding God-given gifts. The first task of this paper is to define Chinese familism. This is followed by a comparative analysis of leadership formation within the Chinese cultural context, in light of the current leadership discoveries emanating from the West. The paper concludes with a presentation of potential ways in which familial ideals might be integrated with De Pree's leadership principles. [ABSTRACT FROM AUTHOR]

After the economic rise of China with the improvement in their standard of living, there have been many changes in the rights of citizens in China. This paper provides a broad survey of rights to see how China compares with the West and some countries in the Far East. This comparison assesses citizenship theory as it might apply to China, and then assesses a number of measures of rights. First, in order to make comparisons, the very different conceptions and theories of citizenship in China must be considered. Chinese citizenship is based on more of a communitarian model than a liberal or social democratic approach mainly due to Confucianism. Despite considerable improvement in citizenship rights, China's reliance on a more communitarian citizenship theory (rather than liberal or social democratic theories) tends to emphasize obligations over rights. Second, in assessing the level of rights in China in the 21st century, T. H. Marshall provides the classification of legal, political and social rights. Using Freedom House, Fraser Institute and other data, I make cross-national comparisons between China and Western countries (e.g., the US, Canada and select European countries) and East Asian countries or regions (e.g., Japan, Indonesia, South Korea, Hong Kong and Taiwan). I also include Russia since it has made a similar transition from communist rule. The paper argues that citizenship rights for Chinese citizens have improved for many legal and social rights but not so much for political rights. However, all of these rights in China are much lower than in the West and much of East Asia, though in a few instances the levels are quite similar to Russia. I conclude with an estimate of the possible pathways toward greater political rights in China over the next few decades. [ABSTRACT FROM AUTHOR]

The present paper addresses the under-explored issue of the role of politics in the construction of masculinity, focusing specifically on political Confucianism and men’s doing of gender in the context of Hong Kong’s recent turbulent history. Between 2014 and 2016 we conducted a series of paired interviews and focus groups with 10 Hong Kong men from differing social backgrounds. Through cooperative grounded inquiry, we demonstrate how political events and figures provided points of reference for these men in the construction and performance of masculinities. We emphasize the importance of Confucian hierarchical harmony to gender performance, elaborating three cultural logics—respectability, responsibility, and romance—underpinning the doing of Hong Kong masculinities. We thereby shed light on the mutual constitution of personal and political selves and how men define and redefine masculine ideals in times of political turbulence. [ABSTRACT FROM AUTHOR]

The Chinese sages of the ages developed philosophical foundations around three scholar as guiding interpretations for an ideal gentleman or superior person (in Chinese, junzi) in a society. These philosophers, namely Confucius, Mencius, and Laozi provided basic principles of Chinese traditions that evolved into a civilization. This paper explores the parallel debates and exchanges between these intellectual traditions, that have weaved various intellectual traditions through comparisons and intra-cultural conversations. It highlights classical tension within Chinese history, for instance between the wen (cultural attainment) and the wu (martial valor. It is intriguing to mention that despite differing opinions within Chinese intellectual traditions, the differing opinion never emerged as a distinct school of thought. In fact, Chinese intellectual traditions are viewed as embodied with cultural values emphasizing on virtue of harmony, benevolence, righteousness, morality, courtesy, wisdom, loyalty, courage and filial piety as guiding principles for societal co-existence. [ABSTRACT FROM AUTHOR]

Recently, there is a debate among scholars on the issue whether the CCP will maintain its upward resilience that has been attained since the 1989 Tiananmen crackdown or has begun a trend of decaying toward ultimate distinction. On the one hand, Andrew Nathan, a political scientist at Columbia University, among others, has argued that, despite the numerous severe challenges, the authoritarian Communist regime has successfully found a way out in how to survive in the new era. British scholar Martin Jacques goes so far as to argue that the CCP has been constructing an advantageous "civilization state" on the basis of the Confucianism as opposed to the declining "nation state" in the West. On the other, while acknowledging the achievements of the CCP, political scientist Minxin Pei points out that China's prosperity is not sustainable and will inevitably decay once the economy starts recession. This paper examines three major cases of the administrative litigation such as "The Virgin Prostitute," "Wang Peirong vs. Local Government," and "The Waitan Garden" all of which occurred in the new century and have attracted national attention. This paper argues that there is no doubt that the CCP has made certain headways in protecting people's right. Yet, all three cases show that the progress has been quite limited and much needs to be done before people could challenge governmental misconducts. The linchpin to improve the administrative litigation and avert a downturn in the fate of the CCP lies in no other than the hands of the CCP itself. [ABSTRACT FROM AUTHOR]

Although Max Weber pointed out the importance of the Literati or Mandarin and their cultural ethos, mainly Confucianism and Taoism, in the maintenance of order of imperial China, his analysis of the carrier strata left some problems to be elaborated. One is the structural differentiation and social mobilization caused by civil service examinations (CSE). The literati who did not pass the CSE to become civil servants, such as the local magistrate, often earned their living as legal and financial advisors of the mandarins. Private secretaries and litigation masters were the most commonly seen occupations, and they became involved in the local legal practice. Along with this trend, the other problem is the cultural ethos, not always shared, within the three roles-local magistrate, private secretary, and litigation master. While they might have a similar experience of Confucianism during their examination life, there existed different professional ethics and religious faiths after their career paths and jobs diverged. As far as these two observations are concerned, this paper attempts to extend Weber's analysis of literati into local legal practice. Using the different texts left respectively by local magistrate, private secretary, and litigation master, I try to compare their different self-images and prejudices against one another. The implication of this paper is double: Weber's insight could be revived again by investigating the structural differentiation within the literati strata, but the ethical analysis indicates a much more complicated ethos than his 'Confucianism and Taoism' theme. [ABSTRACT FROM AUTHOR]

This paper addresses some fundamental methodological and ethical issues confronting non-Chinese researchers undertaking research in Hong Kong Chinese society. Among other things, it considers problems pertaining to data collection, the challenges of data interpretation, and the implication that this has for research. Whilst the issues are by no means unique to Hong Kong, there are a number of matters related to outsider research that require special attention in the Hong Kong Chinese context, even when the researchers may be acquainted with both the context and the participants. Understanding the context of research, including the socio-cultural context of which the research participants are a part leads to an enhanced understanding of the issues at hand. This paper intends to serve as an overview that may guide future research in Hong Kong. Issues raised in this paper will need re-theorizing in order to provide a more realistic and comprehensive view of the need to re-examine the paradigms that guide research methodology in Confucian societies. [ABSTRACT FROM PUBLISHER]

This paper is a prolegomena to discussions about a differentiated Confucian MBA curriculum. We draw upon Kant’s notion of individual autonomy and our observations of practice to argue that there are three models extant for the MBA degree. One of these, that which emphasizes leadership, holds considerable potential if it develops in the context of a genuinely Confucian university. This distinctive MBA—which could emerge in China—would express Confucian metaphysics and thus actively embrace China’s history, philosophy and culture. It would manifest as a genuine alternative to the western, globalized, neoliberal MBA. A Confucian MBA would promote a concept of leadership that emphasizes cooperation and other Confucian ‘values’ (in their full sophistication and complexity) while minimising the role of competition. [ABSTRACT FROM AUTHOR]

Ecological discourse, as object of ecolinguistics and cultural discourse studies, has far-reaching implications for fostering human beings’ ecological consciousness. However, European ecological discourse is inapt for promoting ecological consciousness due to its roots in critical discourse, Eurocentralization and Cartesianism. This paper aims to pursue a Confucian–Daoist inquiry to Chinese ecological discourse concerning its Confucian–Daoist dimensions in Chinese discursive, cultural and philosophical traditions. This Confucian–Daoist inquiry can be conducted in three parts: a conceptual inquiry into Chinese ecological discourse, a comparative inquiry into Sino-European ecological discourses and a constructive inquiry into a harmonious discourse based on harmosophy. This approach has an important twofold role: first, it can offer profound discursive and spiritual recourses for fostering ecological consciousness in addressing the global ecological crisis. Second, and more importantly, it can help European ecological discourse transcend the negative influences from its roots, which may underplay its role in ecological consciousness. By so doing, an intercultural dialogue for a harmonious world can arise for mutually dealing with ecological problems. [ABSTRACT FROM PUBLISHER]

The world is growing more interconnected, and Asian societies are increasingly able to play leading roles in global society. However, Asian psychologists and social scientists have yet to draw from their cultural roots to create social sciences able to make a difference in their home societies. This paper articulates an epistemology for the aspirational practice of Height Psychology as a human science informed by Kantian epistemology in dialogue with other philosophies, especially Confucianism and Taoism. The possibility of 'intellectual intuition' (direct knowledge of thing-in-itself, or noumenon) is allowed in Eastern philosophical traditions that open a more agentic and human-centred philosophy of science for action that goes beyond natural science epistemologies originating in Cartesian dualism. Kant's practical postulates are invoked to develop a moral and ethical philosophy that through civilizational dialogue can lead to a philosophy of science robustly incorporating culture and human agency. A thought experiment is offered where practical postulates of Chinese culture are held to be yin-yang cosmology, human-heartedness, and relationalism. It is argued that these facilitate an holistic science of practice that complements the sophistication of Western methods. Principles and an approach to theory-building for human science are proposed. [ABSTRACT FROM AUTHOR]

Is Confucianism compatible with citizenship? If yes, how? Cultural transformation in recent citizenship studies provides a theoretical junction to bring the two concepts together. In terms of cultural citizenship, this paper explores the making of Confucian cultural citizens by analyzing students' discourses in a Chinese Confucian classical school. It reveals (1) the process of moral self-transformation, whereby the individualities are embedded into ethical relations by the extensive readings of classical literature; (2) practically discursive contradictions between individualism and authoritarianism that is based on the notion of a cultural hierarchy; and (3) the institutional predicament in striving for the recognition of cultural citizenship by the state and society. Finally, it concludes that the dilemmas in discourses and status are part of the contradictions in the overall Chinese party-state's management of individualization. [ABSTRACT FROM AUTHOR]

This paper is aimed at a critical assessment of the moral framework of the current Chinese health system from a Confucian perspective, by focusing on the debate between the individual directed approach and the family-oriented approach to a health care system. Concerned with the nature and status of the family in communal life, the paper deals with the following questions: to cope with the frailties of material life (including susceptibility to disease), what good is presupposed by human existence and flourishing; why it is the family that serves as the primary locus of bearing and realizing this unique good; and what kind of society might possess the structures necessary to achieve the good thus conceived. All these questions lead to a revision of the theory of justice required in health care, in favor of family health saving accounts as an important institutional guarantee. [ABSTRACT FROM PUBLISHER]

This paper explores the Confucian veneration of the past and its commitment to transmitting the tradition of the sages. It does so by placing it in the context of the historical trajectory from the May Fourth attacks on Confucianism and its scientistic, iconoclastic approach to 'saving China,' to similar approaches to China's modernization in later decades, through the market reforms that launched China into global capitalism, to the revival of Confucianism in recent years. It reexamines the association of the Pragmatism of John Dewey and Hu Shih with the scientistic iconoclasm of the May Fourth Movement and argues that a broader scrutiny of Dewey's and Hu's works, beyond the period when Dewey visited China, reveals a more balanced treatment of tradition, science, and modernization. Pragmatists believe in reconstructing, not destroying, traditions in their pursuit of growth for individuals and communities. Despite a tension between the progress-oriented historical consciousness that Dewey inherited from the Enlightenment (a consciousness that some consider as characteristic of modern Western historiography) and the historical consciousness underlying Chinese historiographical tradition (one that views the past as a didactic 'mirror'), it is possible to reconcile the Pragmatic reconstruction of tradition with the Confucian veneration of the past. This paper argues for a Pragmatic Confucian approach to Chinese traditions that is selective in its transmission of the past and flexible enough in its 'preservation' to allow for progressive change. [ABSTRACT FROM AUTHOR]

Cultural studies seem to dominate the field of management and innovation in China. Researchers have defined and considered Confucianism and a number of common, transnational Asian/Chinese values and practices allegedly unifying China and parts of East Asia. These values and practices have been erected as the cultural pillars of ‘Chinese management’, ‘Chinese entrepreneurship’ and, more recently, ‘indigenous innovation’ in the ethnic Chinese world and now mainland China. We believe these values and practices, frequently claimed as unique and fueling innovation in Chinese firms, to be potentially manipulated for strategic purposes, by political authorities as well as business organizations. This paper examines the aforementioned premises and questions the notions of Chinese ethnicity, values, management and innovation from political and strategic perspectives. We first present the emergence of Chinese values and Chinese management. We then consider this emergence in relation to political agendas and the renewal of Asianism or New Confucianism. The second part of the paper analyzes how such values and ethnicity can be utilized by entrepreneurs for both defensive and offensive business purposes. We then illustrate our debate with some reflections on the Shanzhai form of indigenous innovation before concluding with implications for researchers, managers and entrepreneurs and discussing the dangers of exoticism and avenues for future empirical research. [ABSTRACT FROM AUTHOR]