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The article "Educational Philosophy and Educational Practice in Confucianism" delves into the central focus of pre-Qin Confucianism on human nature and its implications for educational philosophy. Confucius emphasized the innate similarity of human nature while highlighting the impact of postnatal factors on individual differences. The ethical teachings of Confucianism, particularly on benevolence, emphasize love for others as a fundamental virtue. Mencius further developed the concept of innate goodness in human nature, advocating for the nurturing of individuals' virtuous nature. Confucius's emphasis on rituals aimed at regulating behavior to maintain social order and harmony, with a focus on moral guidance rather than punishment. Xunzi, on the other hand, addressed the inherent evil within human nature and advocated for deliberate intervention through education to transform evil into goodness. [Extracted from the article]

A ‘good death’, one that is natural and involves lesser suffering and distress, is elusive in the present time. Indiscriminate uses of life-sustaining medical technologies in present times only lead older people and their families to frantically search for ‘good death’. On the other hand, there is little information on ageing and dying in folk and indigenous societies. In response to the huge information deficit, this article attempts to explore perceptions about death in old-age among Lodhas, a Mundari-speaking tribal community of eastern India. Interacting with only living 15 elderly members in a hamlet let us know their beliefs like, 1. Death being inevitable, they do not seek medical interventions to postpone it; 2. Close connection with nature till death brings peace; 3. No compromise with personal autonomy; and 4. Filial piety in moments of dying. The study theorises their indigenous beliefs are keys to ageing and dying well in the Lodha community. Hopefully, the insights from the ethnic group will be a lesson for modern societies to overcome death anxiety in old-age. [ABSTRACT FROM AUTHOR]

AbstractFilial piety and perfectionism are associated with life satisfaction and are influenced by family values. This study examined the roles of filial piety beliefs and perfectionism in life satisfaction among 379 young adults aged 18 to 25 in Malaysia (n = 199) and the United Kingdom (n = 180). In both samples, reciprocal and authoritarian filial piety beliefs showed positive correlations with life satisfaction, while maladaptive perfectionism correlated negatively with life satisfaction. There was a positive correlation between adaptive perfectionism and life satisfaction only in the Malaysian sample. In both samples, adaptive and maladaptive perfectionism mediated the relationship between reciprocal filial piety and life satisfaction, but in opposite directions. That is, higher reciprocal filial piety was related to higher adaptive perfectionism and greater life satisfaction; higher reciprocal filial piety was also related to lower maladaptive perfectionism and better life satisfaction. Furthermore, maladaptive perfectionism mediated the relationship between authoritarian filial piety and life satisfaction in both samples; higher authoritarian filial piety was related to higher maladaptive perfectionism and reduced life satisfaction. However, specifically in the Malaysian sample, higher authoritarian filial piety predicted greater adaptive and maladaptive perfectionism. Findings highlight the importance of considering traditional family values, individual differences, and their interaction when evaluating subjective wellbeing. [ABSTRACT FROM AUTHOR]

Scholars have extensively explored policy feedback effects on mass publics. However, research exploring how one policy's implementation affects public preferences for another remains limited. This study proposes a novel cross‐domain policy feedback framework, emphasizing functional and normative interdependence as two mechanisms yielding cross‐domain resource and interpretive effects. We use multiple sets of nationally representative survey data and archival records from China, a context deeply rooted in filial piety culture. We employ a fuzzy regression discontinuity design and multilevel regressions to explore the effects of the one‐child policy on public preferences for old‐age support. The findings indicate that individuals subjected to more stringent enforcement exhibit increased support for the government assuming the responsibility for old‐age support. These changes largely stem from the reduction in their actual and desired number of children. The findings have significant implications for mass feedback research and reform efforts regarding population planning and public pension systems. [ABSTRACT FROM AUTHOR]

Samguk yusa 三國遺事 (Memorabilia of the Three Kingdoms), compiled by Iryŏn 一然 (1206–1289), a prominent Buddhist monk in Koryŏ, stands as one of Korea's most valued historical classics. This classic weaves together a collection of captivating and unconventional narratives—marked by their peculiarity, miracles, and wonder—diverging from the usual societal norms. Unlike traditional historical chronicles such as Samguk sagi 三國史記 (Histories of the Three Kingdoms), Samguk yusa presents a diverse mosaic woven with historical anecdotes, legends, and folklore, especially emphasizing connections to Buddhism. The tales of miraculous events hold historical significance, serving as reflective mirrors that not only shaped the beliefs of pre-modern Korean Buddhists but also influenced the wider population of that era in Korea. This paper delves into the cultural significance and societal roles of miracles and wonders within pre-modern Korean society, particularly through a thorough exploration of narratives and accounts within the Samguk yusa. Through these miraculous stories, the Samguk yusa not only validates the spiritual power of Buddhism but also redefines concepts like filial piety and national protection by integrating them into the Buddhist framework. This ensured Buddhism's enduring significance in Silla society and reinforced the importance of the supernatural as an integral part of a holistic view of history and culture. [ABSTRACT FROM AUTHOR]

Filial piety in traditional Chinese culture is an essential variable in explaining intergenerational interaction. However, previous studies have not clarified whether older adults' filial responsibility expectations matched children's filial support and the effects of the filial discrepancy on their life satisfaction and loneliness. The latent profile analysis showed that older adults were divided into two groups: (1) high expectations and support, and (2) low expectations and support. The results showed that compared with older adults with low expectations and low support, those with high expectations and high support reported higher life satisfaction and lower loneliness. Additionally, social support played a moderating role in the effect of the groups of older adults on life satisfaction and loneliness. Our conclusion shows that filial support is an essential factor influencing older adult life satisfaction and loneliness, and social support is an effective supplement to filial support. [ABSTRACT FROM AUTHOR]

Exposure to domestic violence can lead children to adopt specific roles or behaviours to cope with violent situations, which can have detrimental effects on their lives and require significant resources to address. Domestic violence can also severely damage the parent–child relationship. Adults who experienced childhood abuse often feel the need to repair these relationships, but the lack of trust in the abusive parent makes this process particularly challenging. This study aims to explore the subjective interpretations and experiences of victimised adults in Taiwan as they work to restore parent–child relationships following the cessation of domestic violence. Employing a hermeneutic phenomenological approach, the researcher conducted semi‐structured interviews with eight participants. Data analysis yielded three overarching themes related to the interpretation of restored parent–child relationships and eight themes pertaining to the experiences of restoring these relationships. These themes revealed that the core theme of the experience of restoring parent–child relationships among adults who experienced childhood abuse is ‘forgiveness and rebirth’. The study's findings emphasise that the restored parent–child relationship is not an ideal one but rather a relationship that acknowledges the limitations of both parents and children. It is a relationship where children can demonstrate filial piety without being undifferentiatedly obedient. In the context of Chinese culture, where relationships hold great significance, the researcher suggests that relational resilience serves as the driving force that enables family systems to progress towards relational wellbeing. Mental health practitioners must recognise and respect the client's cultural identity. When assisting adults who endured childhood domestic violence in mending their parent–child relationships, efforts should focus on fostering self‐in‐relation to promote their wellbeing. [ABSTRACT FROM AUTHOR]

For Confucianism nowadays, the characteristics and relationship between benevolence and filial piety are crucial topics. This paper is a discussion of the relationship between benevolence and filial piety in Confucianism from a new doctrine, i.e. the doctrine of ren wei tian sheng 人为天生 (humans are born of tian). Confucianists believed that man’s existence as a human was derived from tian. This was extended to mean that, in contrast to being born into a family, part of being ‘human’ was also given by tian. The two virtues are applicable to different occasions, and require different moral competencies. Based on these premises, Confucianism conceived of an ideal order. Confucianism holds that junzi (gentlemen) involved in politics must fulfil the virtues of benevolence, justice, loyalty and trustworthiness, while xiaoren (ordinary people) are only expected to do their filial duty within the family. [ABSTRACT FROM AUTHOR]

Short video addiction has evolved into an emerging form of Internet addiction, which is prevalent among college students and seriously disrupts their lives, studies, and physical and mental health. The current study aims to uncover the underlying mechanisms of short video addiction among college students in the context of Chinese society and culture. And it tries to provide theoretical support for effective interventions in the future. Based on ecosystem theory, attachment theory and dual systems model of self-control, this research explores the influence of filial piety on college students' short video addiction, testing the mediating role of intolerance of uncertainty and the moderating role of self-control. A total of 1,187 college students completed the Dual Filial Piety Scale, Intolerance of Uncertainty Scale, Brief Self-Control Scale and Short Video Addiction Scale. The results found that reciprocal filial piety was significantly negatively related to short video addiction; authoritarian filial piety was significantly positively related to short video addiction. Intolerance of uncertainty played a part mediating role between reciprocal filial piety and short video addiction, as well as between authoritarian filial piety and short video addiction. Self-control moderated the relationship between intolerance of uncertainty and short video addiction. In the Chinese socio-cultural context, this study reveals the mechanisms of how filial piety affects college students' short video addiction, contributing to understanding the mechanisms from a family perspective. [ABSTRACT FROM AUTHOR]

Objective To study the relationship between the education of offspring and the developmental trajectory of cognitive function in the rural elderly, and to explore the mediating effect of intergenerational support. Methods Based on seven waves of a special longitudinal survey spanning 18 years, a group-based trajectory model was used to identify the heterogeneous developmental trends of cognitive function in the rural elderly population. An unordered polytomous logistic regression was employed to study the association between offspring's education and the developmental trajectory cognitive function among the rural elderly. The KHB method was utilized to analyze the mediating effect of intergenerational support. Results A total of 1 342 elderly individuals, aged 60 to 100 years and having participated in at least two survey waves, were included. Three cognitive function trajectory groups were identified: the low decline group (19.75%), the moderate decline group (44.41%), and the high stability group (35.84%). Compared with subjects in the low decline group, those with higher levels of offspring education were more likely to belong to the moderate decline or high stability groups. Intergenerational support played a significant mediating role in this relationship, exhibiting a characteristic of need dependency. Furthermore, intergenerational economic support contributed the most to the mediating effect in each trajectory group, and robustness checks yielded similar results. Conclusion There is heterogeneity in the trajectories of cognitive function among the rural elderly. The educational achievements of offspring are an intrinsic driving force for the positive development of cognitive function in this demographic. At the same time, under the continuous impact of modern ideas and cultural waves, the traditional "filial piety culture" in rural areas of China remains deeply rooted. [ABSTRACT FROM AUTHOR]

The present study examined the heterogeneity of Chinese romantic couples' filial piety belief patterns. In addition, we investigated how the configuration of filial piety belief profiles within couples can link to individuals' perceptions of romantic relationship satisfaction and different attachment tendencies. We recruited 297 dyads of Chinese couples currently in heterosexual romantic relationships in the university. The couples completed self‐reported measures of dual filial piety beliefs (reciprocal and authoritarian filial piety), romantic relationship satisfaction, and insecure attachment (attachment anxiety and avoidance). We used latent profile analysis (LPA) to identify couples' dual filial piety belief interaction profiles. Four‐couple profiles emerged: (1) authoritarian couples, (2) balanced couples (while men with slightly higher reciprocal filial piety), (3) balanced couples (while men with lower reciprocal filial piety), and (4) divergent couples (balanced men and non‐filial women). The couples in the four profiles did not show significant differences in their romantic relationship satisfaction, but their attachment styles differed. (1) authoritarian couples experienced the highest levels of attachment anxiety and avoidance; (2) balanced couples experienced relatively lower levels of attachment anxiety and avoidance; and (3) non‐filial women in divergent couple profiles experienced significantly higher levels of attachment avoidance. This was the first study to uncover the possible associations between Chinese young couples' dual filial piety interaction profiles, and their dyadic relationship satisfaction and insecure attachment by adopting the person‐centered approach. We further discussed the theoretical and practical implications of the findings. [ABSTRACT FROM AUTHOR]

China has experienced both ultra-low fertility and moderate aging in recent years, both of which pose serious challenges to the country's development. Previous studies have shown that social capital is one of the most important factors that influences fertility intentions, but so far empirical research on the relationship between social capital and fertility intentions is very limited. Therefore, this study aims to explore the impact of social capital on fertility intentions and its underlying mechanisms by combining offline and online social capital. Based on data from the Chinese General Social Survey, the fertility intentions of 7,518 respondents aged 18–60 years were analyzed and broken down by sex, region, and age. The marginal effects and mechanisms of offline and online capital on fertility intentions were explored using an ordered probit (oprobit) model, which revealed that individuals' fertility intentions are positively influenced by offline social capital but negatively influenced by online social capital. The role of social capital in shaping individuals' fertility intentions also varies by gender, region, and age. Women, eastern region groups, and those aged 30–60 years are more influenced by offline social capital, and their intentions become stronger as offline social capital accumulates. However, online social capital negatively affects the fertility intentions of women, Midwesterners, and 18–29 year olds. Furthermore, online and offline social capital mainly influence individuals' fertility intentions by affecting their perceptions of pensions, filial piety, and "social justice". Our findings suggest that increasing the value that individuals place on social capital is crucial for improving fertility intentions in China. [ABSTRACT FROM AUTHOR]

This article discusses the application of artificially intelligent robots within eldercare and explores a series of ethical considerations, including the challenges that AI (Artificial Intelligence) technology poses to traditional Chinese Confucian filial piety. From the perspective of Confucian ethics, the paper argues that robots cannot adequately fulfill duties of care. Due to their detachment from personal relationships and interactions, the "emotions" of AI robots are merely performative reactions in different situations, rather than actual emotional abilities. No matter how "humanized" robots become, it is difficult to establish genuine empathy and a meaningful relationship with them for this reason. Even so, we acknowledge that AI robots are a significant tool in managing the demands of elder care and the growth of care poverty, and as such, we attempt to outline some parameters within which care robotics could be acceptable within a Confucian ethical system. Finally, the paper discusses the social impact and ethical considerations brought on by the interaction between humans and machines. It is observed that the relationship between humans and technology has always had both utopian and dystopian aspects, and robotic elder care is no exception. AI caregiver robots will likely become a part of elder care, and the transformation of these robots from "service providers" to "companions" seems inevitable. In light of this, the application of AI-augmented robotic elder care will also eventually change our understanding of interpersonal relationships and traditional requirements of filial piety. [ABSTRACT FROM AUTHOR]

Separate marital surnaming (fūfubessei) has been a controversial issue in Japan for many years. Although the Civil Code and the Koseki Law allow the choice of surname for a married couple to be either the husband's or the wife's surname, this same legislation prevents a married couple from holding separate surnames. Despite calls for change to allow freedom of choice for couples strengthening in recent years, no progress in this direction has been forthcoming. This study focusses on migrant Japanese married couples in Australia to investigate if their attitudes and behaviour relating to marital surnaming are impacted by living in country where more liberal legislation allows for diverse arrangements for couples. The results indicate that those who have acculturated to life in Australia tend to be more favourably attuned to diverse arrangements than Japanese in Japan. However, those migrant couples less acculturated to Australian life tend to hold on to traditional cultural beliefs. The research also highlights the significant role of filial piety in the choices and attitudes of migrant Japanese couples in Australia. [ABSTRACT FROM AUTHOR]

The sheep case in Analects 13.18 has generated a heated debate in contemporary Chinese philosophy for more than a decade. One side in this debate criticizes Confucius' view in the sheep case and the other side defends Confucius' position. Neither side's reading of 13.18 is satisfactory. I argue that something important in the text has been overlooked and this omission may explain why neither side gives a satisfying reading. I offer in this essay a new reading of the sheep case which pays attention to what the existent interpretations have overlooked in the text. This new focus will give us a new perspective to reframe the issue in question and to defend the Confucian position in a more convincing way. On the new interpretation, Confucius' position in the sheep case suggests a sensible and reasonable way for the state to balance some important social interests which the state seeks to protect. [ABSTRACT FROM AUTHOR]

The current paper proposes and tests a model of caregiver empowerment among family caregivers of elderly people in Vietnam. Based on the theory of planned behavior, the study investigates the role of filial piety, work-caregiving conflict, and self-efficacy on intention to craft the caregiving job. Intention to craft is then expected to result in actual caregiving job crafting behaviors, with the later proposed to predict caregiver empowerment. Analysis of data collected from a two-wave survey of family caregivers confirms the proposed hypotheses. The results of the study serve as a reference for subsequent studies as well as practical interventions. [ABSTRACT FROM AUTHOR]

This article examines the transnational commemoration of the Second World War through the Chinese Expeditionary Force (CEF) Fever campaign. The campaign focuses on repatriating the remains of Chinese soldiers who died in the China-Burma-India Theatre. These fallen soldiers have been glorified as national forefathers of the Chinese community in commemorative events. The campaign involves cooperation between Chinese Voluntary Associations (CVAs) in Myanmar and memory activists in China, while revealing conflicts over ownership of the remains and patriarchal leadership in remembrance. Drawing on ethnographic fieldwork, this study explores the gendered perspective of Chinese transnationalism and the involvement of CVAs in transnational remembrance. The concept of performative filiality is introduced to analyse the gender dynamics in the memorial network, emphasising the practices that demonstrate filial piety towards the war dead. This research highlights the complexities of transnational commemoration, power dynamics within CVAs, and the gendered dimensions of Chinese transnationalism in war remembrance. [ABSTRACT FROM AUTHOR]

Purpose: Based on traditional Chinese filial piety, this article examines the impacts and mechanisms of the two-dimensional filial piety concept "Qinqin – Zunzun" on gender wages in China via China Family Panel Studies (CFPS) conducted in 2014 and 2018. Design/methodology/approach: This article construct regression models to examine the relationship between filial piety concepts and wages. Also, it uses unconditional quantile regression and decomposition to explore the impact of filial piety concepts on the wage gap. Findings: It is found that: (1) The effects of two-dimensional filial piety are heterogeneous in terms of gender. Specifically, authoritarian filial piety significantly suppresses individual wages and has a stronger suppressive effect on women's wages, whereas affinity filial piety significantly enhances individual wages without gender heterogeneity; (2) Parents' time support in the intergenerational exchange model is a crucial mechanism by which filial piety affects wages, exhibiting significant gender heterogeneity; (3) Regarding wage distribution, authoritarian filial piety mainly widens the gender income gap in the low and middle income-groups, while affinity filial piety narrows the gender wage gap by "raising the floor", with its converging effect being most significant in the middle and high-income groups. This article deepens the understanding of the gender wage gap and intergenerational income mobility, providing policy references for better utilizing the social governance function of culture. Originality/value: The article deepens the understanding and mechanisms of the gender wage gap and inter-generational income mobility, providing policy reference for better utilizing the social governance function of culture. [ABSTRACT FROM AUTHOR]

With massive internal migration and changing family ethics, the increasing empty-nest older parents in rural China faced challenges in receiving family care. While state policies emphasize filial responsibilities in supporting empty-nest older parents, it's crucial to understand how such family support can be developed. This study explored how filial piety, intimacy, and inter-generational contract might achieve family support to rural empty-nest parents, as well as the interactions between these approaches. Utilizing a sample of 852 rural empty-nest older parents from the 2018 Chinese General Social Survey, we found that inter-generational contract and family intimacy are efficient in achieving family support for these older parents, with filial piety being comparatively less efficient. Moreover, these approaches mutually reinforce each other rather than being contradictory. These findings have policy implications, highlighting the significance of governmental support in facilitating inter-generational exchange and nurturing family intimacy to promote family support within empty-nest families. [ABSTRACT FROM AUTHOR]

Abstract Background With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents’ primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being.

Background: Forecasting the intensity, source, and cost of informal care for older adults in China is essential to establish and enhance policy support systems for informal care within the context of East Asian traditional culture that emphasizes filial piety. This study aims to analyze the current situation and influencing factors for the informal care needs and predict the trends of informal care needs for older adults in China from 2020 to 2040. Methods: Using the CHARLS database from 2015 to 2018, this study first combined a two-part model and a multinomial logit to analyze the influencing factors for the informal care needs of urban-rural older adults in China. Secondly, a multi-state Markov model was constructed to forecast the number of urban-rural older populations in each health state from 2020 to 2040. Finally, based on a microsimulation model, this study predicted the trends of informal care intensity, source, and cost for older adults in urban and rural areas from 2020 to 2040. Results: In 2040, the size of the disabled older population in China will expand further. In rural areas, the total number of disabled people in 2040 (39.77 million) is 1.50 times higher than that in 2020; In urban areas, the total number of disabled people in 2040 (56.01 million) is 2.51 times higher than that in 2020. Compared with 2020, older adults population with mild, moderate and severe disability in 2040 would increase by 87.60%, 101.70%, and 115.08%, respectively. In 2040, the number of older adults receiving low-, medium-, and high-intensity care in China will be 38.60 million, 22.89 million, and 41.69 million, respectively, and older people will still rely on informal care provided by spouses and children (from spouses only: 39.26 million, from children only: 36.74 million, from spouses and children only: 16.79 million, other: 10.39 million). The total cost of informal care in 2040 will be 1,086.65 billion yuan, 2.22 times that of 2020 (490.31 billion yuan), which grows faster than the economic growth rate. Conclusion: From 2020 to 2040, the informal care needs of older people in rural areas will increase first and then decrease due to the demographic structure and rapid urbanization. In contrast, the informal care needs of older people in urban areas will continuously increase from 2020 to 2040, with the growth rate gradually slowing down. This study provides an evidence-based rationale for scientifically measuring the economic value of informal care and reasonably allocating care resources. [ABSTRACT FROM AUTHOR]

This article examines both industry-created and viewer-created paratexts of Disney’s new Mulan (2020) to shed light on the localization of industry-created paratexts for Chinese audiences, the reception of the film, and the tensions between industry-created and viewer-created paratexts in China. It reveals that Disney has localized the poster, trailers and promos of Mulan for Chinese audiences by highlighting the film’s all-star cast and creating an illusion of its faithfulness to The Ballad of Mulan, and the extolled virtues of filial piety and patriotism cherished in Chinese culture. The viewer-created paratext, danmu, of Mulan challenges the industry-created paratexts and demonstrates unfavorable reception of the film in China. It criticizes the film for its inauthenticity to The Ballad of Mulan, cultural appropriation, promotion of American values to meet the needs of English-speaking audiences for exoticness and cultural otherness. By investigating danmu as a viewer-created paratext, the present study has enriched paratextual research and reception studies in translation, media and film studies in the digital age. [ABSTRACT FROM AUTHOR]

Before the 1990s, Chinese Catholicism primarily adhered to pre-Vatican II principles that required clergy to take a vow of 'renunciation of parents' (qijue fumu 弃绝父母). However, after the 1990s, the ethical framework of the Catholic clergy in China evolved rapidly, emphasising the importance of expressing filial piety. Taking a rural Catholic community in southwestern Hubei, China, as an example, this paper analyses the trajectory and logic of the changing relationship between Chinese Catholic clergy and their families through an ethnographic approach. I argue that the shift in the discourse from 'renunciation of parents' to filial piety is not only related to the renewal of the Catholic theology since Vatican II but also closely linked to social transformation and moral changes in post-Mao China. Utilising various cultural resources, Chinese Catholics have reconstructed their ethical system to maintain a dynamic balance between religious faith and social development. [ABSTRACT FROM AUTHOR]

Accessible Summary: What is known on the subject?: Parenting experiences are a great challenge but also a meaningful achievement for mothers diagnosed with schizophrenia (MDWSs).Most previous studies focused on the parenting experiences of Chinese mothers diagnosed with depression rather than those diagnosed with schizophrenia, who usually experience psychiatric symptoms. What this paper adds to existing knowledge?: Unlike in Western society, Chinese society is characterised by a family‐centred culture. This study insightfully explores MDWSs' parenting and family life experiences addressing their intrapersonal mindsets, interpersonal connections with family members across generations and extrapersonal roles such as traditional social expectations as a mother, wife and daughter‐in‐law.While Western studies have mainly focused on MDWSs' personal resilience, this study insightfully explored MDWSs' resilient dimensions including their personal, familial and cultural issues within the Chinese society. What are the implications for practice?: This study develops a comprehensive and professional understanding of the parenting experiences and family interactions of MDWSs who struggle to achieve their motherly role and re‐establish connections with intimate family members.The findings highlight the following important considerations when offering family‐based nursing cares: (1) assess power relationships, familial dynamics and cultural influences between MDWSs and their family members; (2) extend family members' involvement, such as parents‐in‐law, while offering psychoeducation to MDWSs and their family members. Introduction: In Chinese culture, raising the next generation is recognised as a crucial family matter involving intergenerational participation. Mothers diagnosed with schizophrenia (MDWSs) usually experience high stress due to psychiatric symptoms, different parenting values across generations and traditional expectations associated with motherly roles. MDWSs need urgent professional assistance. Aim: To explore MDWSs' parenting experiences and family life in Chinese cultural contexts. Method: In‐depth interviews were conducted with 20 MDWSs. Data were analysed using interpretative phenomenological analyses. Results: The superordinate theme was identified as 'You are not a qualified mother'. Three major themes were elicited: experiencing crises in parenting, family life and self‐stability; striving to be a good mother and wife under humiliation; and developing wisdom and courage to move forward. Discussion: A dehumanised attitude of family members in a paternalistic culture was found. While Western society focuses on personal resilience and family‐based nursing care for nuclear families, Chinese society intensively focuses on MDWSs' relationship with nuclear family members as well as extended family members such as parents‐in‐law. Implications for Practice: The results highlighted the significance of culturally sensitive nursing care for MDWSs and family‐centred psychoeducation that clarifies familial dynamics and improves effective communication between MDWSs and their family members. [ABSTRACT FROM AUTHOR]

Respecting and caring for the elderly is a traditional Chinese virtue, and accompanying parents on trips has emerged as a popular and promising travel mode in family tourism. This study utilizes the Stimulus-Organism-Response (SOR) model to analyze the motivations driving this behavior from three perspectives – parents, family, and self – as perceived by the adult children. It investigates the mediating effects of both authoritative and affectionate filial piety on decision-making behaviors, identifying three distinct decision-making models and coining the term "Filial Tourism" for this unique type of family travel. The findings underscore the significant mediating roles of both types of filial piety in shaping motivations and influencing different decision-making models. By highlighting filial piety as a central variable, this research offers a fresh interpretive lens for understanding the motivational and emotional dynamics of filial tourism, thus deepening our comprehension of the influence and significance of filial piety concepts among adult children. [ABSTRACT FROM AUTHOR]

This article examines recent Sino-US film collaborations, focusing on Mulan (2020) against the backdrop of geopolitical shifts and the COVID-19 pandemic. Through in-depth interviews and a case study, it investigates the lukewarm reception of Mulan (2020) in China. The study explores how external pressures have disrupted the previously thriving partnership, leading to investment uncertainty, intensified censorship, and shifts in audience consumption towards online platforms, which have exacerbated piracy issues. It also addresses the political tensions surrounding Mulan (2020), including controversies related to Xinjiang and Hong Kong, which hindered its box-office success in Mainland China despite domestic support. A comparative analysis with Mulan (1998) assesses the evolution of feminist themes and filial piety in the 2020 adaptation. The findings indicate that while efforts were made to enhance feminist narratives and cultural motifs, the execution was superficial, treating complex cultural themes as mere embellishments rather than integral elements of the narrative. The film's portrayal of these themes within a predominantly Western framework highlights ongoing challenges in bridging cultural narratives in Sino-US film productions. The findings underscore the profound impact of geopolitics and reveal the contentious portrayal of feminism and cultural integration in Mulan (2020), emphasizing the challenges in Sino-US film collaborations. [ABSTRACT FROM AUTHOR]

In this article, I will analyze patterns in the most important book on the subject of traditional filial piety in Chinese culture. Several patterns of Chinese parent-child interaction are identified, including the hierarchical ladder between parents and children, probation of the expression of aggression, and Chinese parents' infantilism and oral needs. On this basis, this article further demonstrates how these parent-child interaction patterns created by traditional filial piety shape some aspects of personality of Chinese people, such as the difficulty in expression of aggression, challenges with separation-individualization, the development of narcissistic problems, and the splitting of self-representations. This could provide deeper understanding for psychodynamic therapists who help Chinese patients. [ABSTRACT FROM AUTHOR]

This comparative study explores the significance of Catholic material religion of the Tamils in India and Malaysia in the celebration of Our Lady of Vēlānkaṉṉi feast which involves a complex interplay of materiality, religious beliefs, and embodied practices. Employing Plate and Bruland's understandings of material religion, and based on ethnographic study, this essay seeks to unravel the power of material objects and embodied practices to replicate sacred spaces in new locales and to deliver the pilgrims new experiences of religious sensibilities and personal fulfilment in the sphere of divine and human relations. The findings reveal that material religion functions as a tangible, religious and nostalgic link to the original shrine of Vēlānkaṉṉi and as a symbol of filial piety to the motherhood of Mary for the Tamil community in both sites. This paper highlights the role of material Catholicism in fostering Marian devotion and in shaping and displaying people's personal, religious and cultural identity. [ABSTRACT FROM AUTHOR]

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Filial piety—the belief that children should provide care, support, respect, and obedience to their older parents—is a fundamental normative expectation in East Asian societies. This study investigates the relationship between the geographic proximity of children and the support received from them, and their parents' perceptions of filial piety in rural China. We used the 2021 wave of the Longitudinal Study of Older Adults in Anhui Province to predict parental assessments of filial piety for each of their children. Random-effects linear probability models using an internal moderator approach were employed to compare coresident children with non-coresident children based on their proximity and support provided. Findings indicate that parents tend to perceive their coresident children as being more filial compared to non-coresident children, particularly when parents are in worse functional health. However, non-coresident children can compensate for their deficiency in being perceived as filial by providing more financial support and maintaining frequent telephone communication with their parents. The study's results suggest that filial piety norms in rural China have adapted to the diminished emphasis on intergenerational coresidence resulting from the trends of urbanization and significant rural–urban migration in modern China, requiring that children find alternative ways to fulfill their filial obligations. [ABSTRACT FROM AUTHOR]

Although authoritarian parenting is claimed to be conducive to the development of collectivistic values like filial piety, inconsistent results are documented in the literature. We examined how filial piety, consisting of reciprocal (love, affection) and authoritarian (obedience, obligation) forms, can be fostered in Indonesia through authoritarian parenting. We propose that authoritarian parenting should be broken down into smaller variables, like behavioral and psychological control, and that this can provide insight as to how values are instilled through parenting practices. We tested a mediation model where perceived parental behavioral and psychological control mediates (perceived) parental authoritarianism to reciprocal and authoritarian filial piety. Participants were 329 late adolescents (age 18–24) from Indonesia who filled measures of the aforementioned variables. Results showed perceived parental authoritarianism has competitive effects on the two filial pieties which can be isolated by the mediating variables. We find effects mediated by perceived behavioral control tend to be positive, while those mediated by perceived psychological control tend to be negative. Our results demonstrated that authoritarian parenting can be decomposed into distinct control variables, namely behavioral and psychological control, and that this decomposition is useful in explaining how parenting can instill filial piety and other collectivistic values. We conclude that collectivistic values are fostered through parents' positive autonomy-regulation measures, and that research on specific practices would be more productive and less ambiguous compared to the use of broad parenting typologies. Future research should study how different, more precise practices of autonomy-regulation influence value development. [ABSTRACT FROM AUTHOR]

Background: With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods: Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results: Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents' primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions: The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being. [ABSTRACT FROM AUTHOR]

Most countries are still nations of homeowners, i.e. owning-centric despite home ownership being an economically irrational tenure due to its long-term financial risk. Seemingly, pre-existing social and institutional factors also shape people's tenure decisions, which supports a cultural explanation of tenure decisions. This paper frames the examination of tenure decisions from a cultural perspective in Malaysia, a Southeast Asian country with a strong home ownership tradition characterised by inflated house prices in its major cities and high household debts. A qualitative approach was adopted, involving a focus group discussion (FGD) and an open-ended online questionnaire survey (OQS). Two input categories (parental and societal) and five cultural determinants (filial piety, parental care, emulation, virtue signalling and status symbol) of tenure decisions were discerned. Considering the current trajectory of the global economy and local housing market, an honest reconsideration of the home ownership culture in Malaysia is proposed. [ABSTRACT FROM AUTHOR]

Introduction: Adverse childhood experiences (ACEs) increase posttraumatic stress symptoms (PTSS) after exposure to later trauma, but in Chinese society some cultural factors such as filial piety can be perceived as a protector buffering the negative results of ACEs on early adulthood adaptation. Method: This study used a longitudinal design to investigate whether dual filial piety—reciprocal filial piety (RFP: affection/gratitude) and authoritarian filial piety (AFP: role obligation/hierarchy)—are protective factors against PTSS and facilitate posttraumatic growth (PTG) following trauma among Taiwanese young adults. The final sample comprised 246 participants aged 18-25 years old who reported experiencing at least one type of trauma in their history of ACEs, RFP, AFP, PTSS, and PTG at Time 1. One (Time 2) and seven (Time 3) months later, 98 and 60 of the original respondents completed follow-up assessments. Results: Results showed that ACEs were significantly associated with higher PTSS, and both RFP and AFP significantly related to lower PTSS and higher PTG at Time 1 and Time 2. Furthermore, RFP mediated the relationship between ACEs and PTSS such that individuals with higher RFP reported lower PTSS across time. Discussion: These findings suggest that filial piety may serve as a protective factor against PTSS and facilitate PTG among traumatized Taiwanese individuals with a history of ACEs. The study implies that future research should explore the mechanisms underlying these relationships and consider how cultural factors may influence the role of filial piety in posttraumatic adjustment. [ABSTRACT FROM AUTHOR]

Competition for talent is becoming increasingly fierce in China's rapidly developing economy, so that cultivating loyalty among employees is important for the competitiveness and sustainable development of enterprises. From an individual perspective, in this study we explored the internal mechanism of employees' competence need satisfaction on their loyalty. We constructed a moderated mediation model with intrinsic work motivation as the mediator and reciprocal filial piety belief as the moderator. In a study conducted with Master of Business Administration students in Henan Province, along with employees in Xuchang, we received 438 valid survey responses for analysis. The results indicated that employee loyalty was positively affected by competence need satisfaction, with intrinsic work motivation playing a partial mediating role. Reciprocal filial piety belief positively moderated the mediating process. Therefore, managers should pay attention to employees' need for competence satisfaction, and should take measures to improve employees' motivation. [ABSTRACT FROM AUTHOR]

Copyright of Monumenta Serica: Journal of Oriental Studies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In China, the cult of Guanyin (also known as Avalokiteśvara Bodhisattva), is one of the most widespread and influential Buddhist beliefs. In popular dramas, Guanyin is portrayed as a savior who delivers people from suffering and disasters. During the Ming and Qing dynasties, multiple Guanyin dramatic texts on the cultivation and enlightenment of Princess Miaoshan were created. These dramas, including the Xiangshanji, Haichaoyin, Nanyouji, and Daxiangshan, reflected market demand for Miaoshan Guanyin dramas in urban and rural areas that appealed to people of different social classes, including literati and court nobility. This article explores market demand and narrative variations of Miaoshan Guanyin dramas by comparing and analyzing textual narratives and investigating historical information about performances. The data presented focus on three dimensions, namely sacredness and entertainment, cultivation and filial piety, and the functions of ritual dramas. The findings presented below show that the success of Miaoshan Guanyin dramas in crossing social boundaries can be attributed to several factors: 1) Such dramas combined sacred and entertaining qualities by adding aesthetic effects to essential sacred scenes and strengthening the perception of sacredness through stage performances. 2) The embrace of feminist thought and Confucian ethics plus the incorporation of themes about women and filial piety from the Miaoshan legend attracted female audiences and met the demand for ethical education. 3) The spirit of guiding people towards cultivation in Buddhist texts was shifted to delivering the deceased and giving blessings, achieving one key function of ritual dramas. In short, Miaoshan Guanyin dramas presented different social functions and aesthetic features beyond entertaining effects due to multiple meanings of the Miaoshan legend as well as various connotations. The popularization and development trajectory of religious dramas can also be observed. [ABSTRACT FROM AUTHOR]

This article explores how to combine Confucian principles of filial piety and benevolence with modern aging society governance through literature review and case studies, aiming to improve the elderly people’s quality of life and promote social harmony by integrating traditional values into modern policies. This article analyzes the challenges brought by aging to Chinese society and explores how to solve the social problems caused by aging through these traditional values. The results indicate that the Confucian ideals of filial piety and benevolence provide moral guidance and cultural foundation for respecting and caring for the elderly. The concept of filial piety emphasizes the respect and care of children towards their parents, while the idea of benevolence advocates for the care and support of the elderly throughout society. It is crucial to integrate these traditional values with modern national policies in building a civilized elderly society. By doing so, China can improve its elderly citizens’ quality of life and pave the way for a respectful and caring social framework.

Confucian thought provides guidance on social structure and political governance. It was introduced to Japan as early as the fourth century AD (Anno Domini) and has been deeply imprinted in Japan’s history and culture for thousands of years. This article takes I am a cat as a specific example to analyze the specific Confucian ideas reflected in Japanese relational language. I am a cat is a classic work by the famous modern Japanese satirist Soseki Natsume. From the specific reflection of I am a cat, Japanese relational language includes Confucian concepts of superiority and inferiority, loyalty and filial piety, harmony and gratitude, as well as the concepts of propriety, benevolence and righteousness. It also reflects that Confucian philosophy has penetrated into Japanese related language. In such research, Japanese learners can gain a more intuitive understanding of the impact of Confucianism on modern Japanese relational language to improve the learning effectiveness. It also helps to develop the understanding of the influence of Confucian culture on Japan.

Grounded in the cultural context of Chinese filial piety, this study employs structural equation model to analyze survey data from elderly participants. It explores the effect and path of progeny–parents family travel on the elderly's sense of well-being and examines the mediating roles of generational interaction, optimistic emotion, and psychological resilience. The findings indicate that progeny–parents family travel positively influences the well-being of the elderly, with generational interaction, optimistic emotion, and psychological resilience serving as intermediary roles. Theoretically, this study enriches the localized perspective of family travel's psychological and behavioral impact on the elderly. It elucidates the spillover effects of family travel within the framework of filial piety culture, delineates the mechanisms by which family travel enhances elderly well-being, and offers theoretical insights for businesses to develop customized family travel products and services. [ABSTRACT FROM AUTHOR]

While filial piety has been widely studied in Confucian-influenced societies, little is known about how it may influence the development of emerging adults' independence and interdependence. Using a population-based longitudinal study in Taiwan (N = 3,149; 49.5% females), this study examined the association between filial piety in adolescence (aged 13–15) and independence and interdependence in emerging adulthood (aged 22). Results show that greater adherence to filial piety in adolescence predicts higher independence in emerging adulthood. Additionally, greater adherence to filial piety predicts higher interdependence for females, but not males, when parents hold traditional gender-role attitudes. This study underscores the significance of cultural norms and parental gender-role attitudes in shaping individuals' development during emerging adulthood. [ABSTRACT FROM AUTHOR]

In post-reform China (1979–present), women have advanced rapidly in educational achievement, and now surpass men in undergraduate and postgraduate attendance. Scholars tend to attribute women's outperformance to the one-child policy, which empowered urban singleton daughters. But around 40 percent of women undergraduate students are from rural areas, where multi-child families and son preference are common. Based on participant observation, ethnographic interviews, and longitudinal family case studies, this article addresses educated migrant women from a broad range of backgrounds in Fujian province. It argues that academically outperforming daughters combine self-development, filiality, and resistance to patriarchal norms to pursue the full subjecthood that is conventionally reserved for men—encompassing recognition for individual accomplishment, independence, and filial contribution. By navigating marriage pressures and economically contributing to their natal families, diligent daughters shift patricentric family dynamics toward more bilateral arrangements, eroding the patriarchal structures that undergird male-centered power even as many gendered norms remain intact. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Resources & Ecology is the property of Journal of Resources & Ecology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Society: Chinese Journal of Sociology / Shehui is the property of Society: Chinese Journal of Sociology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objective: Healthcare professionals as well as families play a vital role in ensuring the quality of care for people living with dementia. However, the relationships between healthcare professionals and families of people living with dementia are not extensively examined, particularly within the Chinese cultural context of dementia. The goal of this study was to explore the views of healthcare professionals on their relationships with families of people living with dementia. Design: This qualitative study was grounded in the interpretative phenomenological analysis framework. Methods: Data were collected using focus-group interviews. Qualitative data were transcribed verbatim and analysed using interpretative phenomenological analysis. Results: The study recruited a total of 26 healthcare professionals from 3 long-term care facilities. The study found that conflicts were inherent in the relationships between professionals and families of people living with dementia, and conflicts were found to manifest in three core domains: 1) Families demonstrated a lack of understanding about dementia, 2) Professionals faced challenges in managing families' unrealistic expectations regarding the disease status and the prognosis of people living with dementia, 3) Families did not perceive themselves as being responsible for the care of people living with dementia. Conclusions: The present study found that the prevailing factor underpinning the relational conflicts between healthcare professionals and families of people living with dementia, as reported by healthcare professionals was the perceived lack of understanding about dementia amongst families of those affected. [ABSTRACT FROM AUTHOR]