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The aim of this paper is to construct a notion of well-being in the workplace applicable to Taiwan society as an example of the Chinese cultural communities. The construction involves the following steps. Different domains of the well-being in the workplace are identified based on the results of workplace research. A set of integrative values combining universal values and Chinese values is constructed to serve as the ground for constructing the components of workplace well-being. Both the universal portion and the Chinese portion have a generic and a workplace-specific portion as their integrative parts. The values in effect help to define specific contents of the components, thus making them relevant and applicable to the Chinese culture. The construct serves as the basis to develop specific indicators to measure, monitor and assess well-being in the workplace. The construct of workplace well-being forms a part of the general well-being in business which contains various well-beings associated with the multiple stakeholders in the business communities—customers, shareholders, citizens, competitors, communities, and the environment. In today’s globalized business environment, this construct is especially significant when more multinationals are operating with an increasingly multicultural workplace where people with different cultures communicate, cooperate and interact. [ABSTRACT FROM AUTHOR]

This study examines generalized trust and trust in institutions in Confucian Asia, covering six countries namely, China, Japan, Singapore, South Korea, Taiwan and Vietnam, and one dependent region, Hong Kong. Using data from the 2006 AsiaBarometer Survey, our study affirms the reliability and validity of using a two-item scale to measure generalized trust. Our analysis suggests that due to demographic differences, there are variations in the level of generalized trust of countries in Confucian Asia, despite the fact that these societies share a similar background in Confucian philosophy. The relationships between generalized trust and political trust, and between generalized trust and trust in public institutions, are weak but positive. The positive relationship between generalized trust and trust in economic institutions is only significant for some of the economies, while trust in international institutions has the weakest relationship with generalized trust for all societies. We conclude the paper with research implications. [ABSTRACT FROM AUTHOR]

To facilitate comparison across cultures, the World Health Organization (WHO) has been developing a universal measure of quality of life (QOL) called the WHOQOL Questionnaire. This questionnaire contains 24 facets organized into six broad domains: physical, psychological, level of independence, social relationships, environment, and spirituality/religion/personal beliefs. The standard WHOQOL is designed for cross-cultural comparison. However, to obtain a valid QOL measure that can be applied in diverse populations, cultural adaptation of the WHOQOL has been encouraged. Each culture is permitted to add culture-specific questions, called national items, so that the questionnaire can also reflect cultural attributes. Three Chinese versions of the WHOQOL have been developed for China, Hong Kong, and Taiwan. National items were selected for each version according to the criteria proposed by the WHOQOL Group. The purpose of this paper is to compare the Taiwan version to the China and Hong Kong versions. The questionnaire development process, response scale generation, psychometric properties (reliability and validity), national items, and population means were all examined. Results indicated that not only is cultural adaptation of WHOQOL measures necessary for individual cultures, but also for sub-cultures, as these differences must be considered in order to provide effective health care and treatment. [ABSTRACT FROM AUTHOR]

Research over several decades about subjective life satisfaction has led to the conclusion that the majority of people seem to be satisfied with their lives when their social and physical needs are met. In empirical studies which have used self-report instruments, this trend is reflected in respondents' consistent preference for the positive end of scales. This led to the suggestion that there is a normative range for life satisfaction, which should hold true for general population data and, therefore, serve as a reference point, or a gold standard, for comparison (Cummins "Social Indicators Research," 35, 179-200, 1995, "Social Indicators Research," 43, 307-334, 1998). Subsequent research has shown that Western and non-Western samples generally conform to the normative range, but more data are needed from Chinese societies. In an attempt to remedy this situation, this paper investigates normative life satisfaction there. This paper reanalyses published and unpublished data from various Chinese societies (People's Republic of China, Hong Kong, Macau, Singapore, and Taiwan) in order to confirm whether or not they lie within the normative range for non-Western countries. The results provide support for the relevance of Cummins's normative range in Chinese societies. That the normative range generalised to the present study is a very useful finding, as it supports its utility for Chinese samples, and adds support to a theoretical explanation--i.e. the Wellbeing Homeostasis theory--in Chinese groups.

This study examines generalized trust and trust in institutions in Confucian Asia, covering six countries namely, China, Japan, Singapore, South Korea, Taiwan and Vietnam, and one dependent region, Hong Kong. Using data from the 2006 AsiaBarometer Survey, our study affirms the reliability and validity of using a two-item scale to measure generalized trust. Our analysis suggests that due to demographic differences, there are variations in the level of generalized trust of countries in Confucian Asia, despite the fact that these societies share a similar background in Confucian philosophy. The relationships between generalized trust and political trust, and between generalized trust and trust in public institutions, are weak but positive. The positive relationship between generalized trust and trust in economic institutions is only significant for some of the economies, while trust in international institutions has the weakest relationship with generalized trust for all societies. We conclude the paper with research implications.

The aim of this paper is to construct a notion of well-being in the workplace applicable to Taiwan society as an example of the Chinese cultural communities. The construction involves the following steps. Different domains of the well-being in the workplace are identified based on the results of workplace research. A set of integrative values combining universal values and Chinese values is constructed to serve as the ground for constructing the components of workplace well-being. Both the universal portion and the Chinese portion have a generic and a workplace-specific portion as their integrative parts. The values in effect help to define specific contents of the components, thus making them relevant and applicable to the Chinese culture. The construct serves as the basis to develop specific indicators to measure, monitor and assess well-being in the workplace. The construct of workplace well-being forms a part of the general well-being in business which contains various well-beings associated with the multiple stakeholders in the business communities--customers, shareholders, citizens, competitors, communities, and the environment. In today's globalized business environment, this construct is especially significant when more multinationals are operating with an increasingly multicultural workplace where people with different cultures communicate, cooperate and interact.