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In the social sciences there is a long standing debate over the primacy of structure or agency in shaping human behavior. Structurationists like Giddens think of individuals' agency and collective features as two sides of the same coin while emergentists including Archer and Elder‐Vass claim that structurationists are blurring an important ontological distinction——they argue for effective social analysis, we should think of structures and individuals as different things because emergence happens when the properties of the collective are not reducible to the properties of the parts that constitute them. This paper contributes to the agency‐structure debate by showing how production and reproduction of emergent properties of social groups sharing same normative commitments (norm circles) can be empirically studied using two behavioral game theory experiments, adding a previously neglected insight that strategic uncertainty can lead to coordination failures of individual behaviors within norm circles, manifested as unintended outcomes of interdependent actions that are difficult to predict. Here the synchronic relation between the unpredictable collective outcomes of each game round and agential reactions of the participants to them defines emergence——the previous outcomes are diachronic inputs but they appear in the new outcome only through their effects on the individual decisions. [ABSTRACT FROM AUTHOR]

A national anthem is arguably one of the most powerful symbols for a nation-state, with impact beyond its ceremonial purposes. One source of its power lies in the lyrical content, bearing imprints of the past and texts for potentially guiding future behavior. In this paper we study the social foundations of national anthems with the Chinese national anthem as a case by analyzing its production through two changing texts-the lyrics of the anthem and key political documents from the period of 1949-2005. The current national anthem, 'March of the Volunteers,' adopted in 1949, was forbidden during the Cultural Revolution, and was restored in 1978, albeit with a new set of lyrics, and used until 1982 when the original lyrics were restored. Drawing upon the literature on collective focus (as defined by Cerulo) and social relations (as informed by Weber), we build a theoretical model for understanding the changes in the Chinese national anthem. According to this model, the creation of collective memory in the form of a national anthem is conditioned by the cognitive and social context in terms of the type of collective focus (singular or multiple) and the kind of top-bottom social relation (rational or traditional). The changing fate of the Chinese national anthem illustrates the efficacy of the theoretical model. [ABSTRACT FROM AUTHOR]

While self-interest is depreciated in Confucian ethics the processes of family relations in traditional China are animated by the self-interested actions of family members. The paper outlines the Confucian ideology of filial piety which is commensurate with the governance of family life organized hierarchically and through the senior male's management of the joint-family's collective property. The structure, operations and principles of membership in traditional Chinese families are indicated, highlighting the tensions within them between consanguinity and conjugality and their material bases. The differential operation of self-interested actions by husbands and wives is also presented. A non- Confucian model of the relational-self is outlined in which both the collective context of Chinese families and the self-interested actions of individual family members within them is explicated. [ABSTRACT FROM AUTHOR]

The goal of this article is attempting to establish a research tradition of Chinese relationalism on the methodological grounds of constructive realism. Two of Ho’s (1993, 1998a) key concepts, person-in-relations and persons-in-relation, are carefully examined and reinterpreted. Three of my theoretical models, namely, my Face and Favor model (Hwang, 1987), Confucian ethics for ordinary people (Hwang, 1995), and a conflict resolution model (Hwang, 1997-8), are conceived of as microworlds for illustrating an account of person-in relations in Chinese culture. The manifestation of Confucian ethics for ordinary people in one’s lifeworld results in the phenomenology of persons-in-relations as depicted by Fei’s (1948) differential order or Hsu’s (1971a) psychosociogram. Applying constructive realism to my models and using the result as a framework for studying Chinese social behavior constitutes Chinese relationalism. [ABSTRACT FROM AUTHOR]