Journal articles on the topic 'Confucian dynamism'
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Li, Wang, and Kashyap. "Socially Responsible Practice and CSR Orientation of Chinese Managers: The Role of Confucian Ethics and Confucian Dynamism." Sustainability 11, no. 23 (November 20, 2019): 6562. http://dx.doi.org/10.3390/su11236562.
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A concern for socially responsible practice, especially for pro-environmental behavior in emerging economies, has drawn much attention in recent years. The present study contributes to understanding socially responsible decisions of Chinese managers by explicitly modeling the interplay of their social responsibility orientation and endorsement of Confucian principles with regard to investment in environment friendly technology. The results show that Confucian ethics and Confucian dynamism exert significant influence on a socially responsible decision, either directly or through their effect on social responsibility orientation. Nonetheless, they have opposing impacts on managers’ decision-making, which may help explain some anomalous managerial behavior. Implications for research and practice are provided.
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Huang, Min-Ping, Wei-Chun Liang, and Chih-Ning Hsin. "Confucian dynamism work values and team performance: A multiple-level analysis." Asian Journal of Social Psychology 15, no. 3 (April 5, 2012): 178–88. http://dx.doi.org/10.1111/j.1467-839x.2012.01369.x.
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Yeh, Ryh-song, and John J. Lawrence. "Individualism and Confucian Dynamism: A Note on Hofstede's Cultural Root to Economic Growth." Journal of International Business Studies 26, no. 3 (September 1995): 655–69. http://dx.doi.org/10.1057/palgrave.jibs.8490191.
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Vitell, Scott J., Joseph G. P. Paolillo, and James L. Thomas. "The Perceived Role of Ethics and Social Responsibility: A Study of Marketing Professionals." Business Ethics Quarterly 13, no. 1 (January 2003): 63–86. http://dx.doi.org/10.5840/beq20031315.
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Abstract:This study examined the effect of various antecedent variables on marketers’ perceptions of the role of ethics and social responsibility in the overall success of the firm. Variables examined included Hofstede’s cultural dimensions (i.e., power distance, uncertainty avoidance, individualism, masculinity, and Confucian dynamism), as well as corporate ethical values and enforcement of an ethics code. Additionally, individual variables such as ethical idealism and relativism were included. Results indicated that most of these variables impacted marketers’ perceptions of the importance of ethics and social responsibility, although to varying degrees.
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Ji, Junzhe, and Pavlos Dimitratos. "Confucian dynamism and Dunning's framework: Direct and moderation associations in internationalized Chinese private firms." Journal of Business Research 66, no. 12 (December 2013): 2375–82. http://dx.doi.org/10.1016/j.jbusres.2013.05.023.
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Ndubisi, Nelson Oly, and Rajan Nataraajan. "Customer satisfaction, Confucian dynamism, and long-term oriented marketing relationship: A threefold empirical analysis." Psychology & Marketing 35, no. 6 (April 25, 2018): 477–87. http://dx.doi.org/10.1002/mar.21100.
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Jaw, Bih‐Shiaw, Ya‐Hui Ling, Christina Yu‐Ping Wang, and Wen‐Ching Chang. "The impact of culture on Chinese employees' work values." Personnel Review 36, no. 1 (January 2, 2007): 128–44. http://dx.doi.org/10.1108/00483480710716759.
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PurposeThe purpose of this article is to investigate the detailed relationships between Chinese cultural values (Confucian dynamism, individualism, masculinity, and power distance) and work values (self‐enhancement, contribution to society, rewards and stability, openness to change, and power and status) in an integrated model. Further attempts are also made to explain the above relationship in terms of different cultural exposure experiences.Design/methodology/approachThe sample was collected from China (selected from after‐work classes for Chinese businessmen in China) and Australia (overseas Chinese living or working in Sydney) by questionnaires. Altogether, 185 respondents took part in the study. SEM was used to test the relationship between Chinese cultural values and work values, and difference analysis was employed to test the impact of respondents' Western cultural exposure experiences.FindingsInteresting results are found concerning Chinese employees' cross‐cultural work values. The study not only confirms the impact of cultural values on work values, but also brings some new thoughts on Hoftstede's belief that instead of high masculinity and individualism, Confucian dynamism is the main cultural value to foster self‐enhancement and most work value of Chinese employees.Research limitations/implicationsBecause China is a complex country, the limited Chinese sample should not be taken as representative. The current study did not differentiate respondents' demographic differences. Hence some demographic variables may have produced some of the intergroup differences reported in this study.Practical implicationsThe findings provide useful input for managers who are seeking to develop effective working relationships with Chinese counterparts.Originality/valueThis paper enriches existing Chinese values studies and serves as a starting point for future research concerning the detailed relationship between Chinese cultural values and work values.
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Lu, Long-Chuan, Ya-Wen Huang, and Hsiu-Hua Chang. "Confucian Dynamism, the Role of Money and Consumer Ethical Beliefs: An Exploratory Study in Taiwan." Ethics & Behavior 24, no. 1 (November 18, 2013): 34–52. http://dx.doi.org/10.1080/10508422.2013.818921.
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Zhuang, Weiling. "HOW NATIONAL CULTURE INFLUENCES CUSTOMERS� MOTIVATION FOR RELATIONSHIP MAINTENANCE: THE ROLE OF HOFSTEDE� CONFUCIAN DYNAMISM DIMENSION." Review of Business Research 13, no. 1 (March 1, 2013): 53–56. http://dx.doi.org/10.18374/rbr-13-1.6.
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Lu, Chin-Shan, Kee-hung Lai, Y. H. Venus Lun, and T. C. E. Cheng. "Effects of national culture on human failures in container shipping: The moderating role of Confucian dynamism." Accident Analysis & Prevention 49 (November 2012): 457–69. http://dx.doi.org/10.1016/j.aap.2012.03.018.
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Zhang, Suchuan, Weiqi Liu, and Xiaolang Liu. "Investigating the Relationship Between Protestant Work Ethic and Confucian Dynamism: An Empirical Test in Mainland China." Journal of Business Ethics 106, no. 2 (August 18, 2011): 243–52. http://dx.doi.org/10.1007/s10551-011-0993-8.
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Lew, Seok-Choon, Woo-Young Choi, and Hye Suk Wang. "Confucian Ethics and the Spirit of Capitalism in Korea: The Significance of Filial Piety." Journal of East Asian Studies 11, no. 2 (August 2011): 171–96. http://dx.doi.org/10.1017/s1598240800007153.
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Confucianism has been considered mainly to have had a negative influence on capitalistic development since Max Weber's theory on non-Western societies became widespread. However, in this article, we champion the positive role of Confucianism and attempt to explain Confucianism as providing fundamental “significance” to social development by imbuing it with religious significance. We present the self-sacrificing work ethic and zeal for education that characterizes Confucianism as having become the foundation for Korea's economic growth. In particular, we examine the religious significance inherent in the Confucian value of “filial piety” and illustrate how the value came to be a powerful economic motivator during the process of industrialization. The religious tendency of filial piety, which attempts to “remember” and “represent” one's ancestors, acted as an important spiritual ethos in Korea's social development centered on economic growth. Filial piety did not stop at being an ethical standard; it was the fundamental basis for macrosocial dynamism that was closely linked to the development of capitalism in Korea.
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Chan, Chi Keung Thomas, Yong Ngee Keith Ng, and Gian Casimir. "Confucian Dynamism, Affective Commitment, Need for Achievement, and Service Quality: A Study on Property Managers in Hong Kong." Services Marketing Quarterly 32, no. 4 (September 23, 2011): 318–31. http://dx.doi.org/10.1080/15332969.2011.606763.
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Lin, Liang-Hung, and Yu-Ling Ho. "Confucian dynamism, culture and ethical changes in Chinese societies – a comparative study of China, Taiwan, and Hong Kong." International Journal of Human Resource Management 20, no. 11 (November 2009): 2402–17. http://dx.doi.org/10.1080/09585190903239757.
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Bao, Barack Lujia. "Confucianism and Philosophy of a Shared-Future Global Community in an Inter-civilisational World Order: Comparative Analysis of Their Relationships and Prospects." Journal of Humanities and Social Sciences Studies 3, no. 8 (August 30, 2021): 01–09. http://dx.doi.org/10.32996/jhsss.2021.3.8.1.
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The Western-initiating international relations theoretical framework plays a fairly dominant role in analysing and initiating the prospects and scenarios of international order. However, with the peaceful rise of China, whose civlisation sustains almost 5000 years, China is playing a more proactive role in inter-civilisational international order; thus, in-depth explorations into Confucianism as the core element of Han Chinese Civilisation have been resurgent on the world stage, and it is indispensable for relevant scholars, intellectuals and strategists to closely evaluate unexploited implications and demystify the sustainability and intrinsic dynamism of Confucianism-themed Han Chinese Civilisation, and its implicit ties with a comparable philosophical concept of a global community of shared future. Through historical-studies approaches and comparative methodologies, the primary purpose of this paper seeks to crucially investigate a potential relationship between Confucianism and the philosophical concept of a global community of shared future ranging from the perspectives of historical origin, context, substance and so forth. It can be argued that the philosophical standpoint of a community of shared future for humankind bears historical significance and merits that Confucian thoughts somehow generate. This paper of research findings meanwhile predicts that China’s inter-civlisational international engagement as part of China’s soft-power strategy will proceed beyond classical state-based theoretic framework and the Confucian thoughts of the prevalence of public spirit and harmony without homogeneity will grow as an alternative guiding international norm in better services of rebuilding normative, inter-civilisational international order that a global community demands.
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TONGQI, LIN, and ZHOU QIN. "THE DYNAMISM AND TENSION IN THE ANTHROPOCOSMIC VISION OF MOU ZONGSAN: -A Reflection on Confucian Concept of Tianren Heyi." Journal of Chinese Philosophy 22, no. 4 (December 1995): 401–40. http://dx.doi.org/10.1111/j.1540-6253.1995.tb00715.x.
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Lee, Youngwhan. "The Life and Poetry of the New Capital of Maheon Kwon-Woo." Korean Society of Culture and Convergence 44, no. 8 (August 31, 2022): 213–24. http://dx.doi.org/10.33645/cnc.2022.8.44.8.213.
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Kwon Woo was a Neo-Confucian scholar of the late Goryeo and early Joseon Dynasty. He contributed greatly to establishing the foundation of the Joseon Dynasty by succeeding the scholars Giljae, Mongju Jeong, and Jeong Do-jeon at the end of the Goryeo Dynasty. there are many works that recite personal experiences, but the aspect that stands out in particular is his aspect as a Gwangak writer. Gwangak was the central organization that was in charge of sentences, and it was in charge of sentences related to state affairs for a long time. These experiential characteristics are related to Kwon Woo’s writing of ‘Poetry of the new capital’, which describes the scenery of Hanyang, the new capital city. When King Taejo Lee Seong-gye laid down an eight-panel screen with pictures of the capital, he wrote an eightview poem in response to the dynamism and beauty of the capital. In addition, there are works that have been written about the capital of the new dynasty, and it is valuable to gauge the literary trend of the early Joseon Dynasty.
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Lin, Liang-Hung. "Technology interdependence and entry modes of the Taiwanese technological multinational companies: moderating effects of political instability, technological uncertainty, and Confucian dynamism." Technology Analysis & Strategic Management 31, no. 6 (November 7, 2018): 707–19. http://dx.doi.org/10.1080/09537325.2018.1544364.
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Kleinschmidt, Harald. "The Ideological Background of Japanese Expansionism, C. 1900." Studia Historiae Oeconomicae 39, no. 1 (December 1, 2021): 33–54. http://dx.doi.org/10.2478/sho-2021-0002.
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Abstract This paper examines the ideologies informing the expansion of Japanese rule at c. 1900. The core feature discussed is the idea of tenka (天下; literally translated: all under heaven), constituting the group of ruled in terms of a universalist indigenat (kokumin 国民), which allowed its expansion beyond the Japanese archipelago at government discretion. The concept of the universalist indigenat, having been tied to the Confucian perception of the world as a well-ordered and change-absorbing entity, conflicted with the European concept of the nation as a particularistically conceived type of group, tied to the perception of the world as a dynamic and largely unruly entity. During the latter third of the nineteenth and the early years of the twentieth century, some Japanese intellectuals came to appreciate the dynamism enshrined in the European perception of the world and worked it into established universalism. The fusion produced a powerful ideology of colonial expansion targeted primarily at East and Southeast Asia as well as the South Pacific. By contrast, European military strategists and political theorists, unaware of the Japanese strategic conceptions, expected that solely Russia formed the target of Japanese military expansion.
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NIKOLOVA, Antoanet. "ECOLOGICAL IMPLICATIONS OF THE UNDERSTANDING OF HUMAN BEING IN THE CLASSICAL CHINESE THOUGHT." Ezikov Svyat (Orbis Linguarum) 17, no. 2 (December 31, 2019): 157–63. http://dx.doi.org/10.37708/ezs.swu.v17.i2.18.
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e paper aims at discussing the ecological implications of the understanding of the human being in the Classical Chinese thought. The study consists of three main parts. In the first one, the peculiarities of the Chinese thought as a philosophy of dynamism are discussed. I argue that in contrast to the Western thought, where the main ontological question is connected with the issue of essence and the epistemological approach is based on the opposition of subject and object, the Chinese thought reveals reality in terms of dynamism, where the most important concepts are these of processes, relations and transformations. In the second part, I analyse the place of human beings in this dynamic universe in terms of three different perspectives: (i) their relations; (ii) their actions/interactions; and (iii) their value. I point out that it is the harmony that could be defined as the most privileged position in the Chinese universe. In the third part, I discuss two main kinds of ecologically wise behaviour of human beings that are in accordance with the dynamic nature of the universe: (i) the Confucian idea of the outer harmonisation of the human society with the patterns of transformation in the Universe and (ii) the Daoist idea of the inner achievement of the pivot of transformation within oneself. In the conclusion, I outline the idea that the combination of inner and outer activity of harmonisation with reality could be used as an example of wise ecological behaviour and attitude to nature. The work on the paper is part of an individual project “Perception of Eastern Teachings in Europe” funded by the European Union through the Marie Sklodowska-Curie Action, Horizon 2020, grant No. 753561.
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Manrai, Lalita A., and Ajay K. Manrai. "Hofstede's Cultural Dimensions and Tourist Behaviors: A Review and Conceptual Framework." Cuadernos de difusión 16, no. 31 (December 30, 2011): 23–48. http://dx.doi.org/10.46631/jefas.2011.v16n31.02.
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This paper develops a conceptual framework for analyzing tourist behaviors and identifies three categories of behaviors based on the applications of Hofstede’s cultural dimensions and the processes underlying these influences. Our findings indicate that tourist behaviors in the Before-Travel, During-Travel, and After-Travel stages differ significantly in terms of the applicability and process through which Hofstede’s cultural dimensions operate. The results of our analysis suggest three categories of behavioral patterns, namely, “Social Interaction Driven Travel Behaviors,” (SID), “Risk Tendencies Driven Travel Behaviors,” (RTD), and “Collectivity Orientation Driven Travel Behaviors,” (COD). SID relates to the evaluation of travel experiences in the after-travel stage. The dominant cultural values associated with SID are Individualism/Collectivism, Masculinity/Femininity, and Power Distance. These three values act either independently or in pairs or all three together. RTD relates to the consumption of travel products in the during-travel stage, and COD relates to the formation of travel preferences in the before-travel stage. Individualism/Collectivism and Uncertainty Avoidance are associated with both RTD and COD. However, the underlying processes differ for these two categories of travel behaviors. In addition to their independent influences on travel behaviors, these two values associated with RTD and COD also have an interactive effect. For RTD, the Uncertainty Avoidance motive determines the Individualism/Collectivism outcome, whereas, for COD, the opposite is true: the Individualism/Collectivism determines the Uncertainty Avoidance outcome. The paper also discusses the application of a fifth cultural dimension, Confucian Dynamism (short-term versus long-term orientation), for the study of tourists’ behaviors.
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Roy, Abhijit, Pallab Paul, Mousumi Roy, and Kausiki Mukhopadhyay. "Mapping Confucian Values in the Context of Ethical Dimensions." Business and Professional Ethics Journal 37, no. 2 (2018): 181–212. http://dx.doi.org/10.5840/bpej201841769.
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With rapid growth in Far Eastern economies (in particular China’s), it is becoming imperative to understand the culturally driven ethical-value underpinnings of the management processes in this region of the world. In this study, we propose a broadened version of Hofstede’s and others’ conception of Confucian dynamics anchored in his teachings preserved in the Lunyu (or Analects), which form the foundation of individual-social moral interactions. Based on a content analysis of these Analects via a qualitative software, NVivo, we identified six work-based values (Leadership Attributes, Appropriate Conduct, Authority Protocol, Governance Policies, Long term Orientation and Collegiality and Teamwork) and six life-based values (Virtuousness and Appropriate Behavior, Handling Life’s Emotions, Learning and Teaching, Parent/Elder Relationship, Friendship and Worship) of the society, prescribed by Confucius in his Analects. These factors are further analyzed and mapped in the context of the three Confucian ethical dimensions (Yi or Righteousness, Li or Propriety, and Ren or Benevolence and Unbounded). The business implications of the results and directions for future research are finally discussed.
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Ulijn, Jan M. "The Anglo-Germanic and Latin concepts of politeness and time in cross-atlantic business communication: from cultural misunderstanding to management success." HERMES - Journal of Language and Communication in Business 8, no. 15 (February 8, 2017): 53. http://dx.doi.org/10.7146/hjlcb.v8i15.25368.
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Bond and Hofstede (1989) have demonstrated that culture has a large impact on international business success. In Western cultures it would relate to individualism and in Oriental cultures to Confucian dynamism. Their conception of politeness as a leading principle in human relations and their use of time seems unlike that of Western cultures. Within the Western hemisphere, however, Anglo-Germanic and Latin cultures do not share the same concepts of politeness and time. Spanish business letters seem to be overpolite compared to American ones. Whereas Dutch people stick to one topic at the same time in their negotiations, Italians tend to interrupt to tackle as many issues as possible. Anglo-Germanic and Latin cultures seem to differ in their means of expression of politeness in negotiating and writing. The main source seems to be the striking difference in power distance between Anglo-Germanic and Latin management cultures, a phenonomenon which was observed in Hofstede’s first study with IBM (1980). Irrespective of its origin, politeness or the presumed lack of it could easily lead to intercultural misunderstanding.Hofstede’s work can be used as a framework to analyse some of the potential sources of misunderstanding caused by such differences. The purpose of this paper is to summarize some data to illustrate the importance of the above cultures on both sides of the Atlantic Ocean, to evidence some politeness markers including the time concept, such as pausing and silencing in oral communication and courteous beginnings and endings of Latin business letters, and to retrace the perception of such behaviour by a person from the other culture. How can cultures respect each other and how can politeness be interpreted in a proper way without insulting the other party?How can cultures respect each other, learn from each other and cooperate effectively, for instance, in business and technology? What could be the consequences for the international practice of business management and communication in the Anglo-Germanic and Latin cultures of some EU and NAFTA countries? On the basis of those research findings we will present some guidelines for successful intercultural cooperation in the EU keeping an eye on new trade possibilities on the other side of the Atlantic.
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Dunakhir, Samirah, and Mukhammad Idru. "Cultural Values And Perceived Audit Quality: A Conceptual Framework." 11th GLOBAL CONFERENCE ON BUSINESS AND SOCIAL SCIENCES 11, no. 1 (December 9, 2020): 93. http://dx.doi.org/10.35609/gcbssproceeding.2020.11(93).
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In accounting and auditing, the concept of cultural relativism was promoted by Riahi-Belkaoui (1995). He developed a cultural relativism in accounting model based on a cognitive perspective view. This theory suggests that different cultural groups "create different cognitions or systems of knowledge for intracultural communications and/or intercultural communications" (Riahi-Belkaoui, 1995, p. 53). Differences in culture can be seen in terms of the value systems held by a culture. Of the values-based conceptions of culture, one of the most important and useful for empirical research was provided by Geert Hofstede (Patel, 2004). Hofstede (1980a) and Hofstede, et al. (2010) developed six cultural factors: (1) individualism versus collectivism; (2) large versus small power distance; (3) strong versus weak uncertainty avoidance; (4) masculinity versus femininity; (5) long-term versus short-term orientation; and (6) indulgence versus restraint. The long-term/short-term orientation was developed based on the concept of Confucian dynamism, which is closely related to the teachings of Confucius and can be interpreted as having a pragmatic future-oriented perspective rather than a conventional historical short-term point of view (Hofstede, et al., 2010). Meanwhile, the sixth dimension (indulgence versus restraint) was developed from the literature on "happiness research" (Hofstede, et al., 2010). These last two aspect are still not widely understood and are also not directly correlated to the topic of this study. Therefore, these dimension are excluded from the investigation. In addition, the first four Hofstede's taxonomy has been applied comprehensively in cross-cultural accounting research. According to Hofstede (1984), there is solid evidence that the four factors he proposes are universal, even though the original data they are based on were taken from the values scored by multinational corporation employees. Although the data can also be assumed to be up to date, according to Jones (2007, p. 7): …more research is needed to capture the shifting cultural maps which are influenced by, and influence, globalisation and technology, however this is difficult to achieve and may have temporal value. As a result the work of Hofstede will continue to have value now and into the future. This paper presents the conceptual framework based on the findings in the reviewed literature. In auditing, the influence of culture has been investigated widely in relation to audit and financial reporting judgments (Chan, et al., 2003; Haniffa & Cooke, 2002; Lin & Fraser, 2008), auditor independence (Agacer & Doupnik, 1991; Patel & Psaros, 2000; Stevenson, 2002), and ethical perception (Arnold, et al., 2007; Ge & Thomas, 2008; Smith & Hume, 2005). However, cultural research on particular aspects of audit quality perceptions has not been analysed closely, even though cultural values are likely to have a strong impact on perceptions of audit quality. Recognizing the effect of culture on perceived audit quality can make regulators aware of market expectation. As a result, they will be able to improve actual audit quality through the legal and accounting standards they set. In this study, the authors collect data from selected journal articles that mostly provide a comprehensive view of cultural values map and their impact on perceptions. Every journal has a different view. The author participates in comparing these sources of information to create a comprehensive framework. Thus, this study used content analysis both relationship analysis and conceptual analysis. The authors collect data from the theoretical concepts of cultural dimensions and relational relationships of that variable that influence audit quality. Key findings derived from the qualitative study confirmed that the differences in perceptions of the importance of audit quality factors in one country could be due to differences in cultural characteristics. For further consideration, it is necessary to develop a questionnaire instrument or a list of interview questions to measure each indicator of a framework that has been developed and tested as a reliable instrument. Keywords: culture; cultural values; perception; audit quality
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Piliaiev, Igor. "Confucianism and Protestantism: prospects for the East-West transcivilizational convergence." Ekonomìčna teorìâ 2020, no. 3 (October 20, 2020): 65–82. http://dx.doi.org/10.15407/etet2020.03.065.
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The aggravation of the struggle for global leadership between the United States and China in the context of rapidly developing globalization has brought to the fore the problem of a comparative analysis of the ethical and value foundations of socio-economic dynamics, innovativeness and competitiveness of the Euro-Atlantic (primarily Protestant) society, on the one hand, and the East Asian (primarily Confucian) society, on the other. The purpose of this study is to compare the religious and ethical systems of Confucianism and Protestantism in terms of their competitive advantages, compliance with the interests of global economic leadership, and mutual adaptability. The study applies the interdisciplinary approach, methods of synergetic, civilizational and world-system analysis. It is argued that the modernization potential and mental-value compatibility of the Protestant and Confucian worlds is much higher than that of respectively the Protestant and the post-Soviet Eurasian. The key correspondences of ethical-value principles and motivations of Protestant and Confucian cultures in their genetics, historical dynamics and modern dimension have been determined. It is shown that such fundamental principles of modern Western society as pluralism and the rule of law have their traditional correspondences, albeit in a transformed form, among the core values of Chinese and, geographically wider, Confucian social culture. Therefore, the current trend of China’s return to its cultural roots, to Confucian ethics not only does not interfere with the process of modernization and the country’s movement towards global financial and economic leadership, but, on the contrary, contributes to these processes. In this regard, the prospects for a rational convergence of East and West values, primarily Protestantism and Confucianism, within the framework of a new globalized civilization of the future look rather likely.
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Huo, Yan, and Kristján Kristjánsson. "An Explorative Study of Virtues in Ethical Consumption from a Confucian Perspective in an Urban-Rural-Fringe in China." Business Ethics and Leadership 4, no. 4 (2020): 105–22. http://dx.doi.org/10.21272/bel.4(4).105-122.2020.
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The concept of ethical consumption has garnered considerable attention in recent years. Yet, it remains somewhat ‘mystical’ in the existing Western literature. The present unique cross-cultural and cross-disciplinary study offers clarification on the conception of ethical consumption from three aspects: First, this paper reflects on the nature of the concept of ethical consumption and identifies its relatively large common core as an open-textured, ‘naturalistic’ concept; conceptualizing the ideal of ethical consumption in virtue ethical language. Second, this paper secures a firmer grounding for the concept of ‘ethical consumption’ within virtue ethics by linking it theoretically to a Confucian form of virtue ethics. We support this interpretation with empirical evidence, gleaned through focus-group discussions and individual interviews with consumers, undergoing fast-changing dynamics, from an urban-rural fringe from China: a culture already immersed in lay virtue ethical thinking, inspired by Confucius. Third, the paper brings the data back to theory by eliciting from the data a structural framework of the foci of the underlying virtues making up the virtue of ethical consumption, on our respondents’ understanding, and reflecting upon how this new theoretical understanding may advance the academic discourse on ethical consumption and expand the understandings of ethical consumption from a cross-cultural perspective. We explore notions such as virtue patriotism and filial piety that contribute to the diversity of the conception of ethical consumption. We explain how those virtues play a role in Chinese understandings of ethical consumption, contributing to the global diversity of the concept. This study does not claim to represent the complete truth about Chinese consumers’ views on ethical consumption, considering the geographic constraints and the small number of participants. However, it does offer some salient insights into Chinese consumers’ understanding of ethical consumption, which is grounded in their daily practices and reflects their consumer motivations; hence, enriching the global business ethics discourse on ethical consumption. Keywords: Virtues, The Concept of Ethical Consumption, Ethical Theories and Philosophies, Chinese Consumers, Confucian Virtue Ethics.
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Nagornykh, Olga. "The Evolution of the Concept “bioethics” in the Dynamics of the Soviet and Chinese History of Medicine." ISTORIYA 13, no. 6 (116) (2022): 0. http://dx.doi.org/10.18254/s207987840021761-6.
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The article analyzes the formation and development of the concept of bioethics in the historical context of the Chinese and Soviet reality. The reasons for slow reception of bioethics in the Soviet and Chinese medical communities are considered. Separately, the phenomenon of Confucian bioethics is investigated in the context of its perception in the practice of medicine in China. The basis of the historiographical discourse of the article is a set of works by foreign researchers investigating the problems of bioethics and its adaptation in China, as well as a body of sources related to the development of the Christian discourse of bioethics and the peculiarities of its development in the practice of Russian medicine. The article notes that the American professor H. T. Engelhardt, the author of the concept of Orthodox bioethics, collaborated actively with Chinese researchers engaged in the Confucian tradition of understanding the ethics of medicine. The authors compare the cultural, historical, political, ideological features of the Soviet and Chinese reality aiming to explain the difficulties of evolution and subsequent reception of the concept of bioethics.
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Petersen, Micah, and Saleem Ali. "Chinese Migrant Perceptions of Africans: Understanding Confucian Reflexive Politics in Southern Africa." Social Sciences 7, no. 10 (September 25, 2018): 172. http://dx.doi.org/10.3390/socsci7100172.
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In this paper, we use a qualitative reflexive approach to understand the dynamics of Chinese migrant perceptions of Africans upon arrival in Africa and the changes in their views upon returning to China. The research is based on in-depth, semi-structured field interviews with Chinese workers and managers in Mozambique and South Africa, as well as interviews with returning migrants to China, carried out in Beijing. Thus, we are able to gauge the learning experience that occurs and how the underlying Confucian philosophy that has been embraced by the Chinese polity manifests such changes in perception. The research suggests that there is a positive learning process which occurs through the migrants’ experience and underlying racial stereotypes of Chinese regarding Africans are eroded. Confucian framing of China’s role in Africa is also mitigated towards a more hybridized view of African cultures and societies that reflects to adaptive propensities of contemporary Chinese society.
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Jun Yan and Ritch Sorenson. "The Effect of Confucian Values on Succession in Family Business." Family Business Review 19, no. 3 (September 2006): 235–50. http://dx.doi.org/10.1111/j.1741-6248.2006.00072.x.
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This article examines Confucian values and their effect on family business succession. Several implications are drawn. One of these is that Confucianism places family business in a social context in which the interpersonal relationships inside and outside the business family are subject to a variety of environmental influences. Examining family firms in their social context provides more complete understanding of the dynamics underlying choices and activities in family firms.
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Mulyani, Sri, Simon Arsa Manggala, and Diksita Galuh Nirwinastu. "“Family” as a Site of Gender and Class Struggles in Catherine Lim’s The Song of Silver Frond." OKARA: Jurnal Bahasa dan Sastra 16, no. 2 (November 20, 2022): 170–94. http://dx.doi.org/10.19105/ojbs.v16i2.7045.
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“Family” in The Song of Silver Frond (TSOSF) functions as a site of gender and class struggles to challenge the Chinese yin-yang and nei-wai tradition. Continuities and transformations in Chinese familial practices result from complex socio-cultural-generational dynamics. "Family" becomes a battleground of gender and class struggles for the preservation and transformation of those familial traditions. Moreover, the dynamic of ethnicity also intersects with gender and class relations. The traditional Chinese familial practices follow two fundamental Confucian gender foundations: yin-yang and nei-wai. The yin-yang delineation privileges man versus woman. Meanwhile, the private/public distinction of nei-wai relegates the woman's place to the domestic sphere. By employing Post-Structural feminist perspectives focusing on gender intersectionality, this article examines how "family" becomes the site of ethnic-gender-class struggles in TSOSF. The articles revealed that some family members, both men, and women, continue to apply the traditional Confucian rules from generation to generation. However, other members challenge those traditional practices to contest gender and class inequalities to adapt to different sociocultural dynamics in Southeast Asian Society. Thus, this article has articulated the way TSOSF displays "family" as a site of gender and class struggle in Chinese familial practices.
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Kim, Jisoo M. "Women's Legal Voice: Language, Power, and Gender Performativity in Late Chosŏn Korea." Journal of Asian Studies 74, no. 3 (August 2015): 667–86. http://dx.doi.org/10.1017/s002191181500056x.
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Based on a neo-Confucian vision that the monarch's mandate relied on listening to his people's grievances, the Chosŏn state (1392–1910) empowered subjects regardless of gender or status to address grievances to the sovereign that had not been rectified in lower courts. Contrary to the preconceived notion that women of the Chosŏn were silent subjects outside their domestic boundary, their petitioning activity shows that women, irrespective of their status, had the same legal capacity as their male counterparts to appeal grievances at local and capital levels. This article focuses on women's petitions and their linguistic practices to show how their petitioning activity complicated the gender dynamics of Confucian society. While the gender hierarchy was reinforced through women's narrative strategy as they appropriated the discourse of domesticity, I posit that women as legal agents were regendering legal identity by constructing a sense of personhood via their petitioning practice. Through articulating their gendered narratives, women struggled to defend not only themselves and their own sense of morality but also their entire family.
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Mason, Joshua. "Ricoeur and Cheng’s Parallel Reconciliations of the Right and the Good." Journal of Chinese Philosophy 48, no. 4 (November 15, 2021): 427–40. http://dx.doi.org/10.1163/15406253-12340036.
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Abstract Drawing on Paul Ricoeur’s “little ethics” and Chung-ying Cheng’s work on Confucian and Kantian ethics, this essay reinforces the broad outlines of a cross- cultural framework for reconciling conflicts between the good and the right, teleology and deontology, and perfectionism and liberalism so that we can recognize dynamic concerns across the grand sweep of moral life. Ricoeur and Cheng describe roughly parallel sets of relations and highlight similar dynamics among three planes of ethical life.
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Zhang, Yanchao. "The Local Promotion of Mazu: The Intersection of Lineage, Textual Representation, Confucian Values, and Temples in Late Imperial China." Religions 11, no. 3 (March 12, 2020): 123. http://dx.doi.org/10.3390/rel11030123.
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This article explores the role that local elites played in the development of the Mazu cult, a local goddess cult in Putian district in late imperial China. I argue that local elites were central in the promotion and transmission of the cult. Through compiling and writing key Confucian texts featuring Mazu, they reshaped, manipulated, and represented certain aspects of her cult in accordance with their interests. As a result of the activities of local elites, Mazu became associated with the Lin lineage, an influential local lineage. In this manner, Mazu came to be seen as an expression of the lineage’s authority, as well as an imperial protector embodying local loyalty to the state and a daughter who was the paradigm filial piety. In addition to the literary production, local elites, in particular the descendants from the Lin lineage, established an ancestral hall of Lin in the port of Xianliang dedicated to Mazu, further sanctioning divinely the local elites’ authority and privilege in the community. I conclude that the locally promoted version of goddess worship operated at the intersection of state interests, Confucian ideology, the agency of local elites, and the dynamics of popular religiosity.
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Yang, Hsiu-wen. "COMPARING THE POLITICAL TRUST AND CIVIC POLITICAL CULTURE OF DEMOCRACY OR AUTHORITARIAN IN ASIAN COUNTRIES." International Journal of Research -GRANTHAALAYAH 9, no. 2 (March 11, 2021): 320–33. http://dx.doi.org/10.29121/granthaalayah.v9.i2.2021.3491.
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The political trust of the people is essential for the consolidation of the regime, but it has not been discussed whether the democratic or authoritarian system is more consolidated. This article uses the Asian Democracy Dynamics Survey of 2010 to divide 11 countries into the system of democracy, excessive democracy and autocracy, and autocracy according to the Polity IV index. It will test the people’s political trust in these three different political systems, and try to explain the differences from the "cultural perspective" and "citizen classification." The cultural perspective is divided into authoritarianism, traditionalism, collectivism, and Confucian which belongs to the specific political culture in Asia. This paper created the concept of "accepted and rejected" citizenship. Studies have found that the more authoritarian the country, the higher the trust of the people, and it’s not easy to change the original regime. In addition to the traditional view, those who do hold culturally authoritative, collective, and Confucian views have high political trust and trust the government to take full responsibility. People have a higher degree of trust in their government, which is the hidden reason that may cause the authoritarian or transitional regime to fail to transform into a democratic regime.
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Cho, Hwisang. "The Epistolary Brush: Letter Writing and Power in Chosŏn Korea." Journal of Asian Studies 75, no. 4 (November 2016): 1055–81. http://dx.doi.org/10.1017/s0021911816001091.
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This article explores how new modes of writing and reading that developed in epistolary culture brought about intellectual, social, and political changes in Chosŏn society. From the sixteenth century onwards, the diverse uses of letters transformed the lifestyle and the mode of political participation of Confucian intellectuals. Letters became the main reading materials for neo-Confucian studies and self-cultivation as well as a medium for political action, especially for rural scholars, who innovated various epistolary genres to raise their political voices. New epistolary practices facilitated their collective activism, the spread of radical opinions, and the mobilization of new political groups. Toward the end of the dynasty, even nonelites emulated these practices for their activism. In this period, “spiral letters” developed in both vernacular Korean and literary Chinese letters. These new letter forms, used by both male elites and women, reflected and subverted the existing gender dynamics and power relations associated with the norms of reading and writing. The rise and fall of spiral letters demonstrate the mutual influence between the written culture and sociopolitical changes. The versatility and resourcefulness of epistolary practices characterized Chosŏn letter writers' fashionable choice of a radical lifestyle, which geared their social life to yield actual political power.
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I-chieh, Fang. "‘Talking’ Landscape: The Culture Dynamics ofRushang(Confucian Entrepreneurs) in a Peripheral Migrant Hometown in Yunnan." Asia Pacific Journal of Anthropology 11, no. 2 (June 2010): 191–204. http://dx.doi.org/10.1080/14442211003783156.
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Lin, Ka, and Minna Rantalaiho. "Family policy and social order - comparing the dynamics of family policy-making in Scandinavia and Confucian Asia." International Journal of Social Welfare 12, no. 1 (January 2003): 2–13. http://dx.doi.org/10.1111/1468-2397.00003.
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Prasad, Rashmi, and Yong Cao. "Improving Negotiation Outcomes Between American And Chinese Partners: A Framework For Practice." Journal of Applied Business Research (JABR) 28, no. 1 (December 21, 2011): 1. http://dx.doi.org/10.19030/jabr.v28i1.6678.
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Cross-cultural negotiations between the United States and China at government level, business level as well as individual level are important for both countries. However, current empirical findings about the cross-cultural negotiations outcomes indicate that they tend to be inferior to those obtained in intra-cultural negotiations due to various barriers, which include differences of language, ethical systems, and a range of cultural traits from risk-propensity to individualism. For Americans bargaining with persons from collectivist cultures such as China can be especially difficult, compounded by group dynamics such as in-group favoritism, inter-group attributions, as well as, histories of conflict and suspicion of foreigners. Attaining to effective positive-sum bargaining requires, among other factors, a perception of ones counterpart as ethical, a predictable process of information disclosure and the building of trust. These are especially important in cross-cultural negotiations involving Chinese partners. In this paper we review the barriers to effective cross-cultural bargaining between Americans and Chinese partners and provide a framework for improved outcomes, with a special focus on factors such as group dynamics, information disclosure and Confucian ethical framing. The framework could be useful tool for improving bargaining practices between government officials and business managers between the countries.
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Chiang, Howard. "The Secrets of a Loyalist Soul." GLQ: A Journal of Lesbian and Gay Studies 29, no. 1 (January 1, 2023): 61–76. http://dx.doi.org/10.1215/10642684-10144407.
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In the 1930s, Peking Union Medical College oversaw the most advanced neuropsychiatric unit in China. Li, a married twenty-two-year-old college student, sought treatment there in 1937 for his anxiety disorder. In ten months with therapist Bingham Dai (1899–1996), Li worked out his secret desire for homosexual and extramarital relations. Dai, trained in sociology at the University of Chicago, interpreted Li's condition in terms of the psychology of wartime collaboration. Drawing on this case study, this article accomplishes three objectives. First, it reassesses the historical relationship between psychoanalysis and homosexuality in a non-Western context. The particular dynamics of Sino-Japanese relations advances a rethinking of the global history of sexual science. Second, the essay aims to elucidate the multiple currents of psychodynamic thinking in 1930s China. Dai integrated psychoanalysis into a clinical setting and stressed the unlocking of Chinese cultural factors as the key to successful therapeutic outcome. What distinguished Dai was his interest in the epistemological overlaps between the neo-Freudian and Confucian approaches to social relations and interpersonal dynamics. Finally, the article discusses how Dai's treatment of Li raises subversive questions about the fragile position of the therapist himself, with respect to both sexual orientation and nationalist identification.
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Yi, Kiebok. "‘On the Origin of Medicine’ from Eastern Medicine [for] Prolonging the World and Preserving People by Yi Chema (1837–1900)." Asian Medicine 11, no. 1-2 (July 25, 2016): 207–35. http://dx.doi.org/10.1163/15734218-12341370.
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The translation below is an essay, ‘On the Origin of Medicine’ (Ŭiwŏnnon醫源論), taken from the textbook1Eastern Medicine[for]Prolonging the World and Preserving People(Tongǔi Susebowǒn東醫壽世保元, 1894),2 by Yi Chema 李濟馬 (1837–1900, styled Tongmu 東武).3 Yi Chema, hailing from the peripheral northern part of Korea, was a Confucian-cum-physician and also served as military officer and local magistrate during the Chosŏn 朝鮮 dynasty (1392–1910). Having no specific allegiances to any intellectual lineage in either medicine or Confucianism, he was able to translate his critical yet inspirational impulses into a distinctively novel style of clinical practice. His ideas built on the observation that sentimental/emotional, or better, psychosocial dispositions of a person are inextricably associated with the visceral dynamics of the person.4 He thus put forward as an overarching scheme of organisation the four constitutional types: Greater Yang (Taeyang 太陽) Person, Greater Yin (Taeŭm 太陰) Person, Lesser Yang (Soyang 少陽) Person, and Lesser Yin (Soŭm 少陰) Person. Later dubbed ‘Sasang Medicine’ (Sasangǔihak四象醫學), Yi Chema’s distinctive way of knowing and style of practice became one of the main intellectual currents of Korean medicine during the twentieth century. Its history thus provides an illustrative example of the diverse landscape and historical dynamics of East Asian medicine.
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Moufakkir, Omar. "The liminal gaze: Chinese restaurant workers gazing upon Chinese tourists dining in London’s Chinatown." Tourist Studies 19, no. 1 (November 6, 2017): 89–109. http://dx.doi.org/10.1177/1468797617737998.
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By examining the host gaze in a third space, this article proposes “liminal gaze” as a concept to study service encounter in light of liminality and cultural hybridity. The dynamics of gaze is examined through the lens of cultural distance with London’s Chinatown as the study area. Gaze in tourism has mainly been studied in relation to two distant cultures gazing upon each other. The study tries to understand what happens to the gaze when two cultures, which are neither distant or proximate nor identical but in-between here and there, gaze upon each other. The focus is on Chinese immigrant workers (the guesthosters) gazing upon Chinese tourists dining in Chinatown. Chinatown represents a third space where natives, tourists, and guesthosters meet, gaze, and perform. The gaze of the Chinese guesthosters upon their Chinese guests is negative despite their cultural similarity/proximity and norms of behavior rooted in Confucian belief. This finding challenges the postulate of cultural distance. The five themes which strongly emerged from the interviews as gaze moderators, including the perceived “boorish” dining behavior of the guests, power distance, acculturation and hybridization, and the perception of the authenticity of the food served, are explained.
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Candela, Ana Maria. "Sociology in Times of Crisis: Chen Da, National Salvation and the Indigenization of Knowledge." Journal of World-Systems Research 21, no. 2 (August 31, 2015): 362–86. http://dx.doi.org/10.5195/jwsr.2015.10.
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Chen Da was one of the foremost sociologists of China from the 1920s to the 1940s. His intellectual habitus took shape from the long crisis that defined Chinese intellectual life from the mid-19th to mid-20th centuries, a period of continuous imperial assault on Chinese sovereignty. As China integrated into the capitalist world-system, neo-Confucian structures of knowledge came into question. Intellectuals took up sociology to guide China’s transition from an empire to a nation-state. Through his studies on labor, migration, and population, Chen Da contributed to the institutionalization of sociology in China. Chen sought to craft a theory of Chinese development that followed universal trajectories of progress but was also attuned to the complexity of Chinese society on the ground. Through his efforts to indigenize sociology, Chen developed a non-Marxist historical materialism, a deterritorialized and pluralistic conceptualization of China as a nation, and a theory of eugenic transformation centered on the concept of “mode of living.” The questions which Chen Da confronted are emblematic of the predicament faced by Chinese social scientists today, who again struggle with the dynamics of a deterritorialzied “Greater China,” rising social fragmentation, and refigured eugenic discourses and policies that aim to craft the Chinese people into ideal national subjects fit for post-socialist development.
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WAN, ZHAOYUAN, and DAVID A. PALMER. "The Cosmopolitan Moment in Colonial Modernity: The Bahá’í faith, spiritual networks, and universalist movements in early twentieth-century China." Modern Asian Studies 54, no. 6 (December 17, 2019): 1787–827. http://dx.doi.org/10.1017/s0026749x19000210.
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AbstractThis article outlines the spread of the Bahá’í religion—known in Chinese as Datong jiao 大同教)— as a form of religious cosmopolitanism in Republican China (1912–1949). Originating in Iran, its spread to China can be traced to links with the Ottoman empire, British Palestine, the United States, and Japan. By tracking the individuals, connections, and events through which knowledge of the Bahá’í movement spread in China, our study reveals an overlapping nexus of networks—intellectual reformers, liberal Christians, Esperantists, Confucian modernizers, redemptive society activists, and socialists—that shared cosmopolitan ideals. The Bahá’í connections thus serve as a thread that reveals the influence of a unique ‘cosmopolitan moment’ in Republican China, hitherto largely ignored in the scholarly literature on this period, which has focused primarily on the growth of modern Chinese nationalism. Leading nationalist figures endorsed these movements at a specific juncture of Asian colonial modernity, showing that nationalism and cosmopolitanism were seen as expressions of the same ideal of a world community. We argue that the sociology of cosmopolitanism should attend to non-secular and non-state movements that advocated utopian visions of cosmopolitanism, map the circulations that form the nexus of such groups, and identify the contextual dynamics that produce ‘cosmopolitan moments’ at specific historical junctures and locations.
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Jue, Guo. "The Dynamics of Masters Literature: Early Chinese Thought from Confucius to Han Fei Zi by Wiebke Denecke." Philosophy East and West 64, no. 1 (2014): 240–49. http://dx.doi.org/10.1353/pew.2014.0002.
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Park, WooSoo. "I. A. Richards on Communication and Rhetoric: The “New” Rhetoric of The Philosophy of Rhetoric." Institute of British and American Studies 10, no. 1 (June 30, 2022): 1–30. http://dx.doi.org/10.25093/ibas.2022.55.1.
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I.A. Richards’ deep interest in the communicative function of language and poetry is manifest from his early scholarly career to the last. For Richards, poetry itself is a mode of communication. Since he argues that there is no difference in kind between aesthetic experience and everyday common experience, what matters in poetry is the communication of complex impulses from poet to reader placed in common linguistic situations and efficacy. Interpretation and understanding of the attributes of a language are prerequisite and inevitable for a fulfilled communication and communion of men. His “close reading” is a speculative instrument to read with and to think with. Richards applies his view of a poetic language to his philosophy of the “new” rhetoric. His new or improved rhetoric aims to remedy misunderstandings in communication, mainly due to misinterpretation of ambiguous meanings and verbal contexts and purposes. Metaphoricity is the very source of a language. Rhetoric in Richards shifts its focus from speaker to audience, and an effective communication requires from both the speaker and the listener Confucian sincerity in authentic feelings and intents. By enlarging and idealizing his rhetorical functions to the extent of self-development and self-completion by means of verbal communication, Richards unfortunately disregards the ideological dynamics of language and social beliefs, already and always superimposed on the speaking subject. His contextual theory of meaning is still stinted by his empirical positivism and psychologism. However, Richards unites poetics and rhetoric in his theory of communication and comprehension.
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Lee, Seunghye. "The Material Culture of Buddhist Propagation: Reinstating Buddhism in Early Colonial Seoul." Religions 12, no. 5 (May 14, 2021): 352. http://dx.doi.org/10.3390/rel12050352.
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The restrictive measures against Buddhism under the Neo-Confucian Chosŏn dynasty resulted in the decline of Korean Buddhism at the start of the twentieth century. As the Chosŏn government started to make sweeping changes in the name of modernization, Korean Buddhist monks found an opportunity to revitalize their tradition through measures of reform. This paper examines one instance of attempts to bring Korean Buddhism back to the center of the country in the early twentieth century. The establishment of the Buddhist Central Propagation Space in 1920, examined thoroughly for the first time in this study, shows a meaningful yet ultimately unsuccessful attempt at modernizing Korean Buddhism in the dynamics of the colonial Buddhism. Moving beyond the nationalist critique of its founder Yi Hoegwang, who has been heavily criticized for his pro-colonialist undertakings in later historiography, I reconsider the significance of this propagation space in the history of Buddhist propagation and respatialization of Seoul during the early colonial period. My analysis of Three Gates in a Single Mind commissioned for this urban Buddhist temple in 1921 not only shows the diversity of modern Korean Buddhist paintings but also reveals a new role assigned to Buddhist icons in the changing context of Pure Land practice. I also discuss the seminal contribution of the court lady Ch’ŏn Ilch’ŏng to the founding of the propagation space, thereby restoring the voice of one important laywoman in the modernization of Korean Buddhism.
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Sudiana, I. Gusti Ngurah, and I. Nengah Alit Nuriawan. "Jejak Langkah Multikulturalisme di Pura Pabean Pulaki Singaraja Bali." Jurnal Kajian Bali (Journal of Bali Studies) 12, no. 1 (April 8, 2022): 1. http://dx.doi.org/10.24843/jkb.2022.v12.i01.p01.
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This article analyzes the footsteps of multiculturalism in North Bali by using as the object of analysis the Pura Pabean (Custom Temple) which is upheld by Hindus and Confucians. The analysis focuses on four things, the first, namely: describing the history of the founding of the Pabean Temple; the second regarding the form and function of the traces of multiculturalism in the Pabean Temple; the third the trace of multiculturalism in Pabean temple; and the fourth being the contribution of Pabean Temple in building multiculturalism in Bali. This study is a qualitative study whose data were collected using observation, interview, and literature review techniques. The data were analyzed using the theory of multiculturalism. The results of the analysis show that the Pabean Temple, which is believed to have been established in the 15th century, is historical evidence of multiculturalism that has been going on for a long time in Bali. This is also with the existence of two sacred buildings side by side in one temple area that is upheld, even though they are residents with different beliefs, namely Hinduism and Kong Hu Chu. This article provides a new contribution to the history and dynamics of multiculturalism that is maintained in Bali, especially from a temple called Pura Pabean in North Bali.
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Duan, Yuanyuan, and Wei Chen. "Fertility by parity in China in the context of changing fertility policy." International Journal of Population Studies 8, no. 1 (October 21, 2022): 88–106. http://dx.doi.org/10.36922/ijps.v8i1.348.
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The study aims to investigate the dynamics of fertility by parity of Chinese women over the past seven decades under the context of changing fertility policy. Using data from population censuses, population sample surveys, and fertility surveys in China, the study estimates China’s fertility by parity from 1949 to 2020 by adopting multiple fertility measures, including parity-specific total fertility rate, parity progression ratio, parity-progression-ratio-based total fertility rate, and cumulated cohort fertility rate, as well as the decomposition method. The study further evaluates the unique features of China’s configuration of parity-specific fertility through an international comparative analysis of some Western countries based on data from the Human Fertility Database. It shows that in China, both the rigid fertility policy of restricting the number and timing/spacing of children implemented since the early 1980s and the recent relaxation of fertility policy of gradually easing the number and timing/spacing of children have had a significant impact on fertility patterns and levels, especially for parity two. However, the effect of fertility policy relaxation in a low-fertility context has been less sustainable than the earlier rigid fertility policy that contributed to the rapid decline in fertility for second and higher orders of parity. Under the joint influence of the Confucian fertility culture, rapid socioeconomic growth, and the internalization of long-standing strict fertility policies, China has formed a unique pattern of parity-specific fertility profile compared to those of some developed societies, with a universal progression to the first birth, a very low but policy sensitive progression to the second birth, and an extremely low progression to the third birth.
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Li, Hongqin, Oswald Jones, William S. Harvey, and Jie Yang. "A Daoist perspective on leadership: reputation-building in Chinese SMEs." International Journal of Entrepreneurial Behavior & Research 27, no. 1 (November 3, 2020): 279–300. http://dx.doi.org/10.1108/ijebr-06-2019-0338.
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PurposeThis article examines the influence of Daoist nothingness on leadership in growing Chinese small and medium enterprises (SMEs). Daoism is based on a “letting-go” approach through maintaining inherent openness, which challenges goal-oriented and hierarchical approaches typical of Western and Confucian leadership theories. This facilitates the cross-fertilization of ideas related to the effective management of smaller firms.Design/methodology/approachThis study focuses on SME leaders in a group of 12 growing SMEs in the Shanghai logistics industry in China. Narrative and semi-structured interviews explored emerging aspects beyond the established model of leadership associated with reputation-building. This led to in-depth, thick descriptions, broadening our understanding of leadership and reputation-building.FindingsSME leaders follow nothingness by continuously adopting a letting-go approach which spontaneously fosters reputation-building. By maintaining inherent openness, nothingness functions as an enabling principle that mobilizes multi-beings leading to reputation-building in unintended ways.Research limitations/implicationsA greater plurality of empirical and methodological contexts in Western and non-Western countries helps to understand the dynamics and intersection of Daoist nothingness, leadership and reputation-building.Practical implicationsSME leaders recounted how they discursively practised nothingness for extended periods in their everyday practice. The study shows the significance of nothingness for SME leaders who aspire to grow their businesses by reputation-building among salient stakeholders.Social implicationsDaoist nothingness provides insights into the distinctive approach of Chinese SME leaders and their relationships with local and distant stakeholders. By engaging in active non-action they relax pre-determined intentions and immerse themselves in the process of leading, where the connections between goals and processes are automatically animated. Such an approach differs from the top-down and goal-oriented approach to leadership adopted in many Western SMEs.Originality/valueThis paper makes two theoretical contributions. First, it indicates the powerful influence of Daoist nothingness on leadership by drawing on the broader context of entrepreneurship in Chinese SMEs. Secondly, it enriches existing concepts such as reputation by endowment and reputation borrowing by demonstrating how Daoist nothingness silently fosters both local reputation and generalized reputation.
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Afza, Mainuddin. "Superior-Subordinate Relationships and Satisfaction in Indian Small Business Enterprises." Vikalpa: The Journal for Decision Makers 30, no. 3 (July 2005): 11–20. http://dx.doi.org/10.1177/0256090920050302.
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This paper has used the hierarchy-based power system by French and Raven (1959) for researching the motivational potential in small business manufacturing enterprises. Studies in this area have been conducted but most of them are in the US, a country that is characterized by favourable demographic and other infrastructural environmental factors. However, this study used data from small business enterprises in India which is a fast developing economy though it does not yet have the logistics and the techno-economic infrastructure like the one in the US. One primary objective of this study was to see if the findings from an emerging economy are different from those of developed countries. Another objective was to get insights into the hierarchical motivation dynamics in the Indian enterprises. Indian environment is different from the US' in two important respects: the existence of high power-distance in the organizational hierarchies (as opposed to low power-distance in the US), and the market life cycle driven maturity level of Michel Porter's (1985) industry forces. The ultimate objective of this study was to investigate the relationship between bases of leader power and several criterion variables such as commitment, satisfaction, intent to leave, and compliance. Some of the findings of the study are as follows: The power bases are influential predictors in the US, a society that is characterized by high level of individualistic materialism, low power-distance, and strong entrepreneurial mental behaviour. In India, the power bases are likely to be even more influential because of the society's unique socio-cultural characteristics. India's social environment is high on power-distance that commands loyalty and possibly accountability in small business sector. The influence of Confucian philosophy and Gandhi's values are likely factors that differentiate India's culture base from that of the US. The results of this study are quite consistent with many of the findings of more recent studies done in the US. There were some differences between the findings of the present and other recent studies which may be attributed to the type of professionals who participated in this study and the socio-economic and power-distance driven cultural differences between the US and India. One important limitation of the present study is that the relationships discussed are correlational, not causal. Experimental studies are needed to investigate causal links between the bases of leader power and criterion variables. Moreover, further studies of superior-subordinate relationships and their effects on motivation and compliance using India's culture factors are needed to determine the relevance and applicability of US-based studies in India.