Journal articles: 'Confucian societies'

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Jiang, Dongxian. "The Place of Confucianism in Pluralist East Asia." Comparative Political Theory 1, no. 1 (June 16, 2021): 126–34. http://dx.doi.org/10.1163/26669773-01010009.

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Abstract In this commentary on Shaun O’Dwyer’s Confucianism’s Prospects, I raise three challenges to the arguments presented in the book. First, against his empirical claim that East Asian societies have already become pluralistic, I show that there are important empirical studies supporting the “Confucian heritage” thesis that O’Dwyer rejects. Second, against his anti-perfectionist position, I argue that there are some significant perfectionist connotations in his use of the capabilities approach which are in tension with his critique of Confucian and liberal perfectionisms. Third, against his argument that contemporary Confucians have good reasons to embrace a liberal democracy and pluralistic public culture, I argue that the reasons he offers are not solid enough to convince his Confucian rivals.

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Dinh, Kathryn, Heather Worth, Bridget Haire, and Khuat Thu Hong. "Confucian Evaluation: Reframing Contribution Analysis Using a Confucian Lens." American Journal of Evaluation 40, no. 4 (January 30, 2019): 562–74. http://dx.doi.org/10.1177/1098214018813008.

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Culturally responsive evaluation contests that Western-derived evaluation methods represent a universal truth and promotes approaches that reflect the local context. Taking this approach, we examine how the method of contribution analysis may be modified to reflect a different worldview. We reframe contribution analysis using a Confucian lens as Confucianism represents a value system that is still integral to the way societies operate in several East and Southeast Asian countries today. First, we unpack the theory behind contribution analysis and how it is applied by Western evaluators then compare this with aspects of Confucianism. We then examine how the application of contribution analysis might be modified to take into account a Confucian worldview. Finally, we discuss how, in a world of globalized, complex societies, this approach could be used by evaluators to adapt evaluation methods to be congruent with the worldviews in the local context where an evaluation is occurring.

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Pang, Weiguo, Amber Esping, and Jonathan A. Plucker. "Confucian Conceptions of Human Intelligence." Review of General Psychology 21, no. 2 (June 2017): 161–69. http://dx.doi.org/10.1037/gpr0000103.

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The work of Confucius has been—and continues to be—part of the foundation of Chinese culture. Understanding his work provides insights into many aspects of Chinese societies, ranging from politics to the arts, from economies to education systems. The present article summarizes Confucius’ view of human intelligence, comparing and contrasting it with Western theory and research on related constructs. Confucius’ formulation encompassed qualities such as (a) the ability to identify areas of intelligence in others, (b) self-knowledge, (c) problem-solving skills, (d) verbal fluency, (e) the ability to think actively and flexibly, and (f) the capacity to make healthy personal decisions. Confucius and his followers also developed classification systems for categorizing individuals based on their intelligence. For average people, Confucius held an incremental view of intelligence that relied heavily on extensive study, inquiry, reflection, and transfer. For people with very high or very low intelligence, however, he saw intelligence as being determined by heaven or their inborn nature. A thorough understanding of Confucian conceptions of intelligence provides insight into the present-day study of intelligence within China.

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Viengkham, Doris, Chris Baumann, and Hume Winzar. "Confucianism: measurement and association with workforce performance." Cross Cultural & Strategic Management 25, no. 2 (May 8, 2018): 337–74. http://dx.doi.org/10.1108/ccsm-06-2017-0078.

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PurposeThis paper reconsiders the approaches to measuring Confucian values, and tests their association with workforce performance. The purpose of this paper is to examine how such values and performances are prioritized across three East Asian societies, but more importantly, identifies how variations across societies might result from the way in which Confucianism has been transformed/appropriated differently across history.Design/methodology/approachA Best-Worst experimental design is used to measure three aspects of Confucianism (relational, pedagogical, and transformative), and three aspects of workforce performance (mindset, organization, and process) to capture the trade-offs by respondents from three East Asian societies: China (n=274), Taiwan (n=264), and South Korea (n=254). The study employs analysis of variance withpost-hoctests to examine differences between societies. A hierarchical cluster analysis using Ward’s method is utilized to identify clusters based on similarities within the data. And last, multiple regression analysis is applied to determine the explanatory power of Confucian values on workforce performance.FindingsFindings confirm the prioritization of three aspects of Confucianism (relational, pedagogical, and transformative) to differ between Mainland Chinese, Taiwan Chinese, and Korean respondents – producing five distinct clusters based on similarities across three societies. Overall, between 7 and 27 percent of the variance in workforce performance could be explained by the Confucian values included in this study.Originality/valueThis study highlights the “different shades of Confucianism” across East Asian societies, which we coin as Confucian Origin, Preservation, and Pragmatism, and demonstrates the need to take a multifaceted perspective in the measurement of Confucian culture. The study provides empirical support for the link between Confucianism and performance at the micro-level, as originally proposed by Baumann and Winzar (2017), and identifies specific antecedents of behavior for research moving forward.

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Chu, Yun-Han. "Sources of regime legitimacy in Confucian societies." Journal of Chinese Governance 1, no. 2 (April 2, 2016): 195–213. http://dx.doi.org/10.1080/23812346.2016.1172402.

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Fox, Russell Arben. "Confucian and Communitarian Responses to Liberal Democracy." Review of Politics 59, no. 3 (1997): 561–92. http://dx.doi.org/10.1017/s0034670500027728.

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As East Asian societies struggle with the implications of modenity, the degree to which their Confucian heritage can support institutions of liberal democracy has been much debated. Recently, several authors have argued that the nations of Confucian Asia are indeed modernizing, but in the direction of “illiberal democracy”, which they see as an approach to democratic practice that takes communitarian concerns like social solidarity and political virtue into greater account than other, more liberal democratic societies do. In line with that argument, this article makes an introductory comparison of classical Confucian and contemporary communitarian thought, criticizes the view of Confucianism as necessarily authoritarian and suggests that Confucian theory and practice provides a strong and in many ways unique communitarian response to liberalism, without fundamentally invalidating those humanistic principles basic to democratic reform.

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O’Dwyer, Shaun. "Confucianism’s Prospects, Perfectionism and Liberalism." Comparative Political Theory 1, no. 1 (June 16, 2021): 105–16. http://dx.doi.org/10.1163/26669773-01010007.

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Abstract In this article, I recapitulate the main arguments of my book “Confucianism’s Prospects: a Reassessment” in response to commentators on the book. I elaborate on its capabilities approach normative perspective, its evaluation of Confucian cultural attributions to contemporary East Asian societies, its criticisms of communitarian and political perfectionist arguments for Confucian democracy, and its alternative, modest vision for Confucianism as one of many comprehensive doctrines that can find a safe home within the civil societies of East Asia’s representative democracies.

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WONG, DAVID B. "Soup, Harmony, and Disagreement." Journal of the American Philosophical Association 6, no. 2 (2020): 139–55. http://dx.doi.org/10.1017/apa.2018.46.

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AbstractIs the ancient Confucian ideal of he 和, ‘harmony,’ a viable ideal in pluralistic societies composed of people and groups who subscribe to different ideals of the good and moral life? Is harmony compatible with accepting, even encouraging, difference and the freedom to think differently? I start with seminal characterizations of harmony in Confucian texts and then aim to chart ways harmony and freedom can be compatible and even mutually supportive while recognizing the constant possibility of conflict between them. I shall point out how the Confucian notion of harmony resonates with the Indian King Asoka's project of promoting religious pluralism. Along the way, I will make some comments of a ‘meta’ nature about the kind of interpretation I am offering of harmony in the Confucian texts and the use to which I am putting this interpretation by setting it in the context of societies that in important respects are quite different from the ones from which concepts of harmony originally emerged.

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Miyajima, Hiroshi. "THE EMERGENCE OF PEASANT SOCIETIES IN EAST ASIA." International Journal of Asian Studies 2, no. 1 (December 10, 2004): 1–23. http://dx.doi.org/10.1017/s147959140500001x.

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In the recent debates about Confucianism and its role in East Asian economic development, there has been little discussion about why East Asian societies embraced Confucian values in the first place. Here, “Confucian” refers particularly to the ideas of the Song dynasty Zhu Xi school (neo-Confucianism) which became associated in China with the shidafu scholar-bureaucrat class. Zhu Xi political philosophy was anchored in a centralized governing bureaucracy under the emperor, and differed markedly from political ideals underlying medieval feudal society in Europe, for example. Land-ownership was not a condition of shidafu status, and there is only a partial resemblance between the Chinese landowner and European feudal ruling strata. In Japan and Korea, notwithstanding the fact that neo-Confucianism was an imported philosophy and there arose discrepancies between its ideas and social reality, it sank deep roots into both societies. This paper looks at the conditions that allowed this to happen, and concludes that the spread of Confucian ideas depended on structural changes in Korea and Japan that were similar to those that had occurred in China. It is in the emergence of peasant society that we find the key to such changes. This, I contend, is a far more important watershed than the one that divides early-modern and modern.

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Chen, Jian-Yu, Suk-Jun Lim, Hyun-Jung Nam, and Joe Phillips. "Local culture as a corporate social responsibility multiplier: Confucian values' mediation between firm policies and employees' attitude." Asia-Pacific Journal of Business Administration 12, no. 3/4 (August 3, 2020): 387–407. http://dx.doi.org/10.1108/apjba-04-2019-0088.

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PurposeThe Western-centric nature of research into corporate social responsibility (CSR) has left gaps in one’s understanding of local culture's role in augmenting or undermining the impact of firms' CSR policies. This paper constructs and tests variables measuring “Confucian values” mediation between Chinese employees' perceived CSR and their job satisfaction, organizational commitment and organizational citizenship behavior.Design/methodology/approachThe hypotheses were tested through structural equation modeling, using data from 311 responses completed by employees at Chinese private companies, located in China's Cheng-Yu economic area (Chongqing and Chengdu).FindingsChinese employees' perceived CSR had a positive significant effect on job attitudes (job satisfaction and organizational commitment). However, perceived CSR had no significant positive impact on organizational citizenship behavior. The authors also found that Confucian values are a partial mediator between perceived CSR and job attitudes and a full mediator between perceived CSR and organizational citizenship behavior.Originality/valueThe results enrich one’s understanding of cultural values in these relationships and suggest further research into how firms and governments in Confucian-based societies can better operationalize Confucian values to argument the firm's and country's CSR identity, thus improving job attitudes and public relations among customers who share this cultural heritage. For non-Confucian societies and foreign firms operating in China, the results encourage searches for Confucian value substitutes, such as trust and education, to incorporate into CSR mechanisms that promote these values among employees. The authors suggest approaches for furthering these agendas.

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Kim, Kong-Hee, and James A. Tan. "Confucian Values and Entrepreneurial Firm Legitimacy." Journal of Management Research 11, no. 2 (February 26, 2019): 18. http://dx.doi.org/10.5296/jmr.v11i2.14335.

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This paper offers a model based on institutional theory to explain differences in the level of new venture formation and development between the Confucian-based societies of East-Asia and Western countries such as the United States. We propose that the Confucian values underlying the institutional and cultural environments of East-Asian countries adversely affect the social legitimacy of entrepreneurial firms thereby inhibiting new venture formation and growth. The theoretical model and propositions developed in this paper extend the theoretical understanding of the interplay between Confucian values, cognitive behavior, and entrepreneurial firm legitimacy. Implications for international entrepreneurship research are discussed.

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Elman, Benjamin A. "Imperial Politics and Confucian Societies in Late Imperial China." Modern China 15, no. 4 (October 1989): 379–418. http://dx.doi.org/10.1177/009770048901500401.

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Jung, Jaesang. "Ritualization of Affection and Respect: Two Principles of Confucian Ritual." Religions 10, no. 3 (March 26, 2019): 224. http://dx.doi.org/10.3390/rel10030224.

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Confucian rituals have constituted the foundation of religious practice in the traditional societies of East Asia. Paying attention to the Confucian ritual, this article explores the way Confucianism constructs its symbolic system based on people’s natural feelings, particularly in the case of three-year mourning. It intends to show how the two feelings of “affection for the family” (chinchin/qinqin, 親親) and “respect for the honorable” (chonjon/zunzun, 尊尊) are ritualized in Confucian rites, and to illuminate the religious and social dimensions of Confucianism in premodern Korea by analyzing a seventeenth-century controversy over royal mourning from the perspective of these two principles.

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Kang, Myungkoo, and Sooah Kim. "Are our families still Confucian? Representations of family in East Asian television dramas." International Journal of Cultural Studies 14, no. 3 (April 12, 2011): 307–21. http://dx.doi.org/10.1177/1367877910391869.

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Given the changes of the modern family, this study seeks to compare the ways in which television dramas of four East Asian societies, namely Korea, China, Japan and Taiwan, represent the family and family relationships. By analysing their similarities and differences, the study attempts to explore changes of family in these supposedly Confucian East Asian societies. Three analytic categories were proposed: the structure and form of the family as represented in dramas; family relationships; individuality and the family. The study found that the historical trajectories of East Asian countries are articulated in the different familial representations across the television dramas of the countries in the region surveyed. The common assumption that all East Asian countries have the same model of the Confucian family therefore needs to be re-examined along the more specific national conditions.

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Yang, Chung Fang, Chi Yue Chiu, Kin Man Chan, Ambrose King, Tak Sing Cheung, and Hoi Man Chan. "How Confucian are Contemporary Chinese? Construction of an Ideal Type and its Application to Three Chinese Communities." European Journal of East Asian Studies 5, no. 2 (2006): 157–80. http://dx.doi.org/10.1163/157006106778869289.

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AbstractAs a major source of social values in East Asia, Confucianism assumes especial significance amidst the proliferation of instrumental rationality in modern societies. This study attempts to answer the question: how Confucian are contemporary Chinese? By way of constructing an ideal type of Confucian actors, which is then applied to a survey of three Chinese communities, this study tries to formulate a new perspective in depicting the character of modern Confucian actors, measured in terms of their dynamic proximity to the Confucian ideal type. Our approach marks a shift of emphasis, both empirically and methodologically, compared with previous work on this topic. On the empirical side, our study breaks with the long-standing, classical distinction between the 'gentleman' and the 'commoner' prevalent in Confucian discourse. Degrees of proximity to Confucian values are viewed in representational—i.e. non-evaluative—terms. In constructing the ideal type of Confucian actors, we distinguish between formal and substantive values in Confucianism. This analytical distinction allows our study to demonstrate the continued relevance of Confucianism. While substantive values change over time, the formal, analytical core that captures the essence of Confucianism continues to survive in the face of the vicissitudes of modernity and the spread of instrumental rationality.

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Li, Zhuoyao. "Pluralism, Confucianism, and Democracy." Culture and Dialogue 8, no. 2 (October 29, 2020): 280–94. http://dx.doi.org/10.1163/24683949-12340087.

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Abstract This paper aims to connect the issues of pluralism, Confucianism, and democracy in East Asia. Through engaging with empirical evidence, I will argue that although Confucianism still has a strong yet shallow moral and cultural hold on East Asian societies, it no longer has dominance over how citizens in East Asian societies envision their political future. Then, I will examine the idea of pluralism and argue that neither the Confucian classicists nor the liberal-minded Confucian political theorists take pluralism truly seriously, because both sides ultimately adopt the same internal view of pluralism that contains and addresses pluralism from within Confucianism. In contrast, an external view of pluralism is needed to treat Confucianism as one of many comprehensive doctrines coexisting with one another in East Asia. Finally, I will conclude by proposing a two-track strategy that takes advantage of two distinct approaches toward a better understanding of pluralism, Confucianism, and democracy.

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Kwan, Kwong-Liem Karl. "Collectivistic Conflict of Chinese in Counseling." Counseling Psychologist 37, no. 7 (September 11, 2009): 967–86. http://dx.doi.org/10.1177/0011000009339974.

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Rapid Westernization and modernization in most Chinese societies has triggered a process of acculturation to Western value orientations, which induced conflicts between Confucian-based collectivism and Western individualism at both the societal and individual levels. A review of research instruments indicated that a cultural conflict approach is often used when assessing the personality and psychological functioning of Chinese people within and outside the United States. In spite of the receptiveness toward Western influences, family and collectivistic orientation are Confucian virtues and remain dominant values that govern the interpersonal and normative relationships in Chinese societies. Within this cultural conflict context, the concept of collectivistic conflict is proposed to conceptualize the psychological adaptation and counseling concerns of the Chinese. The development of a compromising self and the reintegration of the indigenous coping mechanism of self-cultivation (i.e., striving to be a cultivated, cultured person) are postulated as therapeutic tasks when helping Chinese clients resolve collectivistic conflict.

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Inoguchi, Takashi, Satoru Mikami, and Seiji Fujii. "Social Capital in East Asia: Comparative Political Culture in Confucian Societies." Japanese Journal of Political Science 8, no. 3 (December 2007): 409–26. http://dx.doi.org/10.1017/s1468109907002733.

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This paper tests the hypotheses that the tide of globalization undermines or reinforces the traditional types of social capital. Using the 2006 AsiaBarometer Survey data and applying two-level logit regression analysis, this paper found that social capital related to sense of trust or human nature and interpersonal relations can be augmented by globalization, while social capital regarding familialism and mindfulness can be weakened.

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Yeung, Irene Y. M., and Rosalie L. Tung. "Achieving business success in Confucian societies: The importance of guanxi (connections)." Organizational Dynamics 25, no. 2 (September 1996): 54–65. http://dx.doi.org/10.1016/s0090-2616(96)90025-x.

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Venaik, Sunil, and Paul Brewer. "Looking beyond national differences: Cultural consensus between Confucian and Anglo societies." Australian Journal of Management 44, no. 3 (May 14, 2019): 388–406. http://dx.doi.org/10.1177/0312896219844301.

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WU, Jingxian. "中國舉國抗疫的儒家倫理反思——嘗試回應薩斯教授文章." International Journal of Chinese & Comparative Philosophy of Medicine 18, no. 2 (January 1, 2020): 75–80. http://dx.doi.org/10.24112/ijccpm.181700.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.As a tentative reply to Prof. Hans-Martin Sass’s article entitled “The Coronavirus also Attacks Political and Corporate Bodies,” this article elaborates on mainland China’s national collective fight against COVID-19 with respect to Confucian familism. I apply the ethical principles of Confucian familism at the family, country, and international levels to morally evaluate the whole nation’s fight against the pandemic. My discussion supports Prof. Sass’s arguments that “life is interconnected” and that “modern societies are symbiotic, complex, and adoptable living beings of natural persons.”DOWNLOAD HISTORY | This article has been downloaded 7 times in Digital Commons before migrating into this platform.

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Crane, Sam. "The Problem of Power in Confucian Political Thought." Comparative Political Theory 1, no. 1 (June 16, 2021): 117–25. http://dx.doi.org/10.1163/26669773-01010008.

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Abstract In this brief reflection on Shaun O’Dwyer’s book, Confucianism’s Prospects, I accept his central arguments regarding the implausibility of “Confucian democracy,” and I suggest a further reason for the inapplicability of Confucianism as a perfectionist doctrine for modern pluralistic East Asian societies. Beyond the elitist paternalism that is the focus of O’Dwyer’s analysis, I suggest that Confucianism’s theory of power, as illustrated by reference to the Mencius and the Analects, is insufficient to the task of constituting and reproducing modern democratic practice. Thus, for democracy to develop in East Asia, it must be grounded in liberalism.

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Hwang, Tsung-I. "A Tentative Proposal to Use Orthodox Theological Relational Selfhood as an Alternative for Confucian-Influenced Chinese Evangelicals." Religions 12, no. 5 (May 1, 2021): 321. http://dx.doi.org/10.3390/rel12050321.

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Eastern Orthodox Christianity and Chinese evangelicals have rarely interacted. Even if it seems that Eastern Orthodox Christianity and its theology have hardly influenced Chinese evangelicals in the past, this article demonstrates the possibility that Orthodox theology can still indirectly transform Confucian-influenced Chinese evangelicals. Moltmann, a great contemporary Protestant theologian, is influenced deeply by Stăniloae, a great modern Eastern Orthodox theologian, particularly in the development of social trinitarian theology in Eastern Orthodox heritage. Moltmann argues that social trinitarian anthropology can prevent the social and individual problems appeared in the societies shaped by either individualism or collectivism. Selfhood is one academic language used to discuss this relationship between the self and society. Despite modernization and westernization, contemporary Chinese people are still deeply influenced by Confucian models of relational selfhood. Even for Chinese evangelicals who had converted years ago, their way of thinking and behavior might be as much Confucian as biblical. The Confucian-influenced collectivist mindset may lead to problematic selfhood and more challenging interpersonal relationships. This article uses Orthodox theology via Moltmann’s social trinitarian, Stăniloae-inspired approach to develop an alternative relational selfhood for contemporary Chinese Christians.

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WANG, ZHENGXU. "Postmodern Values in Seven Confucian Societies: Political Consequences of Changing World Views." Japanese Journal of Political Science 8, no. 3 (December 2007): 341–59. http://dx.doi.org/10.1017/s1468109907002708.

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Economic development and the social changes it brings are changing people's world views among the East Asia Confucian societies. Most notable is a change from stressing hard work and achievement toward stressing enjoyment, self expression, and a fulfilling lifestyle. With this people also have become more pro-equality and tolerant toward different ideas and styles. These newly emerged views of modernized societies can be called ‘postmodern’ values. People with stronger postmodern values are more active politically, more assertive in demanding individual and political rights, and more emphatic in their preference for democratic government. The implication is that people in East Asia will demand more democracy as economic development proceeds and as they acquire these postmodern values.

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Gao, Zhihong, and Joe H. Kim. "Regulation of soft issues in advertising in Confucian societies: a comparative examination." Asia Pacific Journal of Marketing and Logistics 21, no. 1 (January 9, 2009): 76–92. http://dx.doi.org/10.1108/13555850910926254.

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Slote, Walter H. "Oedipal Ties and the Issue of Separation-Individuation in Traditional Confucian Societies." Journal of the American Academy of Psychoanalysis 20, no. 3 (September 1992): 435–53. http://dx.doi.org/10.1521/jaap.1.1992.20.3.435.

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Wong, Nancy Y., and Aaron C. Ahuvia. "Personal taste and family face: Luxury consumption in Confucian and western societies." Psychology and Marketing 15, no. 5 (August 1998): 423–41. http://dx.doi.org/10.1002/(sici)1520-6793(199808)15:5<423::aid-mar2>3.0.co;2-9.

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Park, Jae. "Sociocultural concept of high ability and heart-mind epistemology in Confucian societies." International Studies in Sociology of Education 26, no. 4 (August 16, 2016): 375–92. http://dx.doi.org/10.1080/09620214.2016.1187078.

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Tan, Cheng Yong, and Dian Liu. "What is the influence of cultural capital on student reading achievement in Confucian as compared to non-Confucian heritage societies?" Compare: A Journal of Comparative and International Education 48, no. 6 (September 11, 2017): 896–914. http://dx.doi.org/10.1080/03057925.2017.1369392.

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Dore, Ronald. "Authority and Benevolence: the Confucian Recipe for Industrial Success." Government and Opposition 20, no. 2 (April 1, 1985): 196–217. http://dx.doi.org/10.1111/j.1477-7053.1985.tb01079.x.

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I ONCE PERSUADED MYSELF THAT I COULD DISTINGUISH AT least seven different meanings of the term ‘individualism’ but I shall mention here only two. The fust is individualism in contradistinction to spiritual and emotional identification with a group. The second is individualism in contradistinction to dependence on some individual other, or others, who are in some sense deemed superior. One of my themes today is the interaction between the two: between self-assertion vis-à-vis the group, and self-assertion vis-à-vis established authority, and what this tells us about the way industrial concerns can be or ought to be organized in modern societies.

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LI, Jun. "安樂死: 一種儒家倫理之考量." International Journal of Chinese & Comparative Philosophy of Medicine 7, no. 1 (January 1, 2009): 91–115. http://dx.doi.org/10.24112/ijccpm.71472.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文從儒家倫理的視角對安樂死問題加以考量。本文指出，由於儒家對於死後生活的淡漠，使得其更接近世俗倫理的思路，從而可以與安樂死的支持者對話。儒家培養忍耐痛苦的弘毅德性，從而不鼓勵通過選擇死亡來解除痛苦；通過對倫理關係構成人本質的洞察，更反對生死自主的迷誤，指出倫理關係的相關者必須為此負責。但是安樂死對於生命尊嚴的追求在儒家思想上是值得尊重的，關鍵在於這種追求能否鞏固人們生活在其中的倫理關係。This essay reexamines the issue of euthanasia from the perspective of Confucian ethics. The author, as a Confucian scholar, responds to and analyzes the ethical challenge posed by euthanasia. In this way, the essay constitutes a preliminary attempt to establish a Confucian understanding of and attitude towards euthanasia.Confucians generally see death as the end of life in this world, leaving open the question of the immortality of the soul or the resurrection of the body. This view differs little from that generally held in the secularized modern world and seems close to a pro-euthanasia position, making Confucianism different from any other great ancient tradition. On the philosophical level, however, Confucianism views a meaningful life as the process of becoming a saint or sage, which entails the cultivation of important virtues, including endurance and strength. In this sense, attempting to seek death as a means of escaping suffering is not encouraged, however neither is it viewed as evil, for Confucians do not have such an absolute transcendental standard as the Christian Decalogue to prohibit suicide. Rather, for Confucians, the moral sense of an action can only be determined through the context of ethical relations.Hence, it is necessary to rethink euthanasia in the sociopolitical dimension of Confucianism. For Confucians, ethical relationships constitute not only communities and societies but also humanity. In this sense, it is essentially wrong to advocate the autonomy of individuals because to do so ignores the relational network in which and by which decisions emerge on the individual level. Confucianism stresses the dependence of individuals upon the ethical network such that people are responsible for their family members’ and friends’ “own” decisions. Euthanasia, then, cannot be reduced to suicide because it contains the element of homicide.Nevertheless, Confucianism supports respect for human dignity, which is a pro-euthanasia argument. In the Confucian tradition, it is vitally important to ensure the dignity of dying people, not only for their own comfort but also for the consolidation of their ethical relationships, in which they have experienced love and care and which will last long after their death. For Confucians, what is at stake in the issue of euthanasia is whether it can consolidate the ethical relational network on which dying people depend, and whether thereafter a meaningful death can shaped for the patient.DOWNLOAD HISTORY | This article has been downloaded 3861 times in Digital Commons before migrating into this platform.

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MILES, LILIAN. "The Application of Anglo-American Corporate Practices in Societies Influenced by Confucian Values." Business and Society Review 111, no. 3 (September 2006): 305–21. http://dx.doi.org/10.1111/j.1467-8594.2006.00274.x.

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Yi, Se-Hyoung. "Persuasion without Words: Confucian Persuasion and the Supernatural." Humanities 8, no. 4 (December 4, 2019): 182. http://dx.doi.org/10.3390/h8040182.

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This article revisits the nonverbal rhetorical tradition in Confucianism and examines how Confucianism actualized the tradition through its careful consideration of supernatural forces. In Confucianism, genuine persuasion produces actual change and transformation of one’s course of action, not merely verbal conviction. Speech only is not enough to genuinely persuade others. A speaker must transform others by his exemplary acts in the rites and holy ceremonies where supernatural forces and the notion of the afterlife hold a significant place. While Confucius was not interested in discussing the existence of demons and ghosts or their actual function in society, he recognized that their supposed and assumed existence in holy rites would provide society with an opportunity for genuine persuasion, which leads people to actual changes and reforms in their political and moral life. Discussing the nonverbal mode of persuasion in Confucianism may enhance contemporary democracy in two aspects. First, nonverbal persuasion recognizes those who may have difficulty in actively participating in verbal communication, such as the disabled, immigrants, foreigners, and politically and socially marginalized people, in political discourses. Second, the positive role of civic religion in contemporary societies may be discovered.

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Wong, Pak-Hang. "The Public and Geoengineering Decision-Making." Techné: Research in Philosophy and Technology 17, no. 3 (2013): 350–67. http://dx.doi.org/10.5840/techne201421110.

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In response to the Royal Society report’s claim that “the acceptability of geoengineering will be determined as much by social, legal, and political issues as by scientific and technical factors” (Geoengineering the Climate: Science, Governance and Uncertainty [London: Royal Society, 2009], ix), a number of authors have suggested the key to this challenge is to engage the public in geoengineering decision-making. In effect, some have argued that inclusion of the public in geoengineering decision-making is necessary for any geoengineering project to be morally permissible. Yet, while public engagement on geoengineering comes in various forms, the discussion in geoengineering governance and the ethics of geoengineering have too often conceptualized it exclusively in terms of public participation in decision-making, and supported it by various liberal democratic values. However, if the predominant understanding of public engagement on—or, the role of the public in—geoengineering decision-making is indeed only grounded on liberal democratic values, then its normative relevance could be challenged by and in other ethical-political traditions that do not share those values. In this paper, I shall explore these questions from a Confucian perspective. I argue that the liberal democratic values invoked in support of the normative importance of public participation are, at least, foreign to Confucian political philosophy. This presents a prima facie challenge to view public participation in geoengineering decision-making as a universal moral requirement, and invites us to reconsider the normative significance of this form of public engagement in Confucian societies. Yet, I contend that the role of the public remains normatively significant in geoengineering governance and the ethics of geoengineering from a Confucian perspective. Drawing from recent work on Confucian political philosophy, I illustrate the potential normative foundation for public engagement on geoengineering decision-making.

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Kwok, Wai Luen. "Theology of Religions and Intertextuality: A Case Study of Christian–Confucian and Islamic–Confucian Dialogue in the Early 20th-Century China." Religions 10, no. 7 (July 3, 2019): 417. http://dx.doi.org/10.3390/rel10070417.

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In this paper, I will propose an intertextual theology of religions from a non-Western cultural perspective through the works in The True Light Review, an official magazine of Chinese Baptist churches, and Yue Hua, a prominent and long-lived Muslim magazine. My aim is to show that the religious discourses in these Chinese religious periodicals inform us of an alternative understanding of literary construction of religious plurality and challenge the current versions of theology of religions. With the concept of intertextuality, the differentiation and integration of religious identities indicates that language-constituted realities are multi-dimensional and multi-directional. In some respects, religious believers would like to differentiate themselves in the search for an authentic and meaningful life, but, they are nonetheless already interconnected and interrelated. In some other respects, they approach and embrace each other for integration to assert a common identity among religions in that area, but that could transform their religions with new meaning. Our case study will also further theological reflection of the nature of Christian life in predominantly non-Christian societies as an intertextual religious reality.

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Tan, Shyuan Ching, and Sarah J. Barber. "Confucian Values as a Buffer Against Age-Based Stereotype Threat for Chinese Older Adults." Journals of Gerontology: Series B 75, no. 3 (May 16, 2018): 504–12. http://dx.doi.org/10.1093/geronb/gby049.

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Abstract Objectives Research has shown that stereotype threat can impair older adults’ memory in Western cultures. We tested whether this also occurs for older adults from the East Asian Chinese culture. We also tested whether an intervention that highlighted Confucian principles would protect Chinese older adults from stereotype threat’s detrimental effects. Method Culturally-Chinese older adults residing in the United States completed a memory test either under age-based stereotype threat about cognitive decline or not. Prior to this, some participants were also reminded of Confucian traditions of filial piety and were assured these values had been transmitted to the younger generation. Results Stereotype threat impaired Chinese older adults’ memory performance. However, our intervention was effective in eliminating this deficit. When the Chinese participants were reminded of the Confucian principle of filial piety they did not exhibit stereotype threat effects. Discussion Confirming that younger adults have an obligation to respect their elders can eliminate the social-evaluative pressure of stereotype threat for Chinese older adults. These findings are noteworthy since population aging is happening at an unprecedented pace in East Asia. Although our results suggest that stereotype threat can adversely affect older adults’ cognitive performance in these societies, we also identify a culturally-based intervention to alleviate this impairment.

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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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Katyal, Kokila Roy. "Gate-keeping and the ambiguities in the nature of ‘informed consent’ in Confucian societies." International Journal of Research & Method in Education 34, no. 2 (July 2011): 147–59. http://dx.doi.org/10.1080/1743727x.2011.578823.

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Chen, Chuanhong, and Xueyan Li. "Effects of Singles’ Day atmosphere stimuli and Confucian values on consumer purchase intention." Asia Pacific Journal of Marketing and Logistics 32, no. 7 (December 2, 2019): 1387–405. http://dx.doi.org/10.1108/apjml-05-2019-0294.

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Purpose Singles’ Day Online Shopping Festival was originated in China and is characterized by gathering promotions to create consumer shopping atmosphere. Its rapid rise has affected Asia and the world, becoming the world’s largest shopping festival beyond Black Friday. The success of Singles’ Day Online Shopping Festival demonstrates Chinese experience of online shopping festive atmosphere marketing. The purpose of this paper is to explore the influence of Singles’ Day Online Shopping Festival atmosphere and Chinese cultural background, especially Confucian values, on Chinese consumers’ purchase intention in Singles’ Day Online Shopping Festival. Design/methodology/approach This paper conceptualized consumers’ most perceptive atmosphere characteristics as the three dimensions of perceived economic temptation, perceived festival entertainment and perceived mass participation. Taking Confucian values as moderators, based on the stimulus-response theory, this study constructed an influencing factor model of consumer purchase intention in online shopping festival, collected data of 398 Chinese consumers by questionnaire, and used structural equation modeling for hypotheses testing. Findings The results showed that online shopping festival atmosphere and Confucian values affect purchase intention; the two factors of “keeping face” and “listening to others” of Confucian values play moderating roles in the effect of online shopping festival atmosphere on purchase intention. Research limitations/implications The sample of this study was biased toward the young and well-educated consumers; besides, this study focused on young consumers’ purchase intention of online shopping festival, rather than their actual consumption behaviors. Practical implications Confucian values have deeply influenced China and other Asian countries, especially East and Southeast Asian countries. Meanwhile they are the fastest growing regions of e-commerce in the world, the paper provides theoretical basis and reference for the e-commerce enterprises in the Confucian cultural societies to improve the atmosphere marketing of online shopping festivals, and attracts consumers to shop online, having particular significance in shedding light on the Asian “e-commerce Miracle.” Social implications This study found that Singles’ Day purchase intention is dependent on online shopping festival atmosphere stimuli, Confucian values and their interaction. Marketing researchers should consider both online shopping festival atmosphere as a marketing tool and the influence of consumer cultural values, so as to help e-commerce platforms and e-commerce merchants establish shopping festival marketing strategies that suit consumers’ cultural values. Originality/value This paper addressed an interesting practical issue related to the effects of online shopping festival atmosphere stimuli and cultural values on consumer online purchase intention.

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Hwang, Kwang-Kuo, and Jeffrey Chang. "Self-Cultivation." Counseling Psychologist 37, no. 7 (September 11, 2009): 1010–32. http://dx.doi.org/10.1177/0011000009339976.

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This article describes self-cultivation practices originating from the cultural traditions of Confucianism, Taoism, and Buddhism. It delineates the therapeutic implications of the three states of self pursued by these three traditions: namely, the relational self , the authentic self, and the nonself. Several psychotherapy techniques derived from each of these traditions are discussed in the context of contemporary Confucian societies in East Asia and North America. The indigenous approach to understanding psychotherapies within a cultural context may contribute to the training program of multicultural counseling psychology.

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Hsu, Danny. "Searching for meaning in a hybrid and fractured world: Contemporary Chinese cultural identity and its implications for missiology." Missiology: An International Review 45, no. 1 (December 7, 2016): 103–15. http://dx.doi.org/10.1177/0091829616680647.

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Few societies have experienced the pace of change that China has in the last half century. Massive ideological and socio-economic shifts, along with the more recent forces of globalization, have produced a culture that is now hybrid and fragmented. Thus, it is simply no longer viable, or even wise, to continue to think of Chinese culture primarily in terms of “traditional” or Confucian. Instead, concepts of hybridity, fractured narratives, and the expressive self offer us much more productive conceptual lenses both for understanding contemporary Chinese culture and for informing future missiological research.

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ROŠKER, Jana S. "Between Tradition and Modernity: Modern Confucianism as a Form of East Asian Social Knowledge." Asian Studies 5, no. 2 (June 30, 2017): 43–62. http://dx.doi.org/10.4312/as.2017.5.2.43-62.

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In the last decades of the 20th century, the revival of traditional Confucianism assumed increasing importance and relevance. The revitalization of its complex philosophical heritage thus became part of the most important theoretical currents in contemporary East Asian societies. Due to its potentially stabilizing social function and compatibility with capitalism, Confucianism is often seen as the Asian equivalent of Max Weber’s “protestant ethic”. In modern sinology, this view is known as the “post-Confucian hypothesis”. The appearance of the “vacuum of values” in modern China and its problematization and connection to the transformation of the structure, role, and function of social knowledge provide a good example of the consequences of explosive social transformation. This also raises the question of whether the Confucian modernization model is indeed capable of generating a non-individualistic version of modernity. Proceeding from this hypothesis, the present paper aims to show that the purported relation between modernity and individualism, which international modernization theories have always viewed as “inevitable” or “intrinsic”, is, in fact, little more than an outcome of Western historical paradigms.

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PARAMORE, KIRI. "LIBERALISM, CULTURAL PARTICULARISM, AND THE RULE OF LAW IN MODERN EAST ASIA: THE ANTI-CONFUCIAN ESSENTIALISMS OF CHEN DUXIU AND FUKUZAWA YUKICHI COMPARED." Modern Intellectual History 17, no. 2 (July 6, 2018): 527–42. http://dx.doi.org/10.1017/s1479244318000240.

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How and why are universalist modes of political thought transformed into culturally essentialist and exclusionary practices of governance and law? This article considers this question by analyzing the interaction between Confucianism and liberalism in East Asia. It argues that liberalism, particularly as it was used in attacking Confucianism, was instrumental in embedding ideas of cultural particularism and cultural essentialism in the emergence of modern political thought and law in both China and Japan. Both Confucianism and liberalism are self-imagined as universalist traditions, theoretically applicable to all global societies. Yet in practice both have regularly been defined in culturally determined, culturally exclusivist terms: Confucianism as “Chinese,” liberalism as “British” or “Western.” The meeting of Confucian and liberal visions of universalism and globalism in nineteenth-century East Asia provides an intriguing case study for considering the interaction between universalism and cultural exclusivism. This article focuses on the role of nineteenth-century global liberalism in attacks upon the previous Confucian order in East Asia, demonstrating the complicity of liberalism in new, culturally essentialist and particularist constructions of governance and law in both China and Japan.

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Lipowska, Małgorzata, Ha Truong Thi Khanh, Mariusz Lipowski, Joanna Różycka-Tran, Mariola Bidzan, and Thu Ha. "The Body as an Object of Stigmatization in Cultures of Guilt and Shame: A Polish–Vietnamese Comparison." International Journal of Environmental Research and Public Health 16, no. 16 (August 7, 2019): 2814. http://dx.doi.org/10.3390/ijerph16162814.

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The aim of this paper is to examine cross-cultural differences in body stigmatization between the individualistic Christian culture of guilt (Poland) and the collectivistic Buddhist/Confucian culture of honor and shame (Vietnam). The study included 1290 university students from Poland (n = 586) and Vietnam (n = 704). Subjects filled in the body esteem scale and the perceived stigmatization questionnaire, and body measurements were collected to calculate anthropometric indices. Participants from Vietnam were less satisfied with their appearance than their Polish peers. Men in both countries assessed themselves more favorably. No anthropometric index predicted body esteem in Vietnamese women, while only indices related to fat levels were predictors in Polish women. Men with a V-shaped body assessed themselves as stronger and as having a better physical condition. A possible explanation of the observed cross-cultural differences is that interdependent self-construal makes young adults in collectivistic societies more susceptible to criticism, and the Confucian values of modesty and shame lead to them not perceiving their bodies as sexual objects. The Christian sense of guilt does not influence the perception of sexuality. Absence of friendly behavior mediated the relation between anthropometric indices and body esteem in both cultures.

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HUANG, Qixiang. "一陰一陽之謂道——評“儒家會如何看待同性婚姻的合法化？”." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 83–87. http://dx.doi.org/10.24112/ijccpm.161652.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Attitudes towards homosexuality in Western societies, from eliminating it to the legalization of same-sex marriage, can be described as moving from one extreme to another. In contrast, the Confucian attitude, which tolerates but does not encourage homosexuality, is preferable. The legalization of same-sex marriage belongs to the category of social construction. The different social factors in different countries determine their different attitudes toward same-sex marriage. Heterosexual marriage is the most natural marriage and is in line with human nature.DOWNLOAD HISTORY | This article has been downloaded 150 times in Digital Commons before migrating into this platform.

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Romar, Edward J. "Globalization, Ethics, and Opportunism: A Confucian View of Business Relationships." Business Ethics Quarterly 14, no. 4 (October 2004): 663–78. http://dx.doi.org/10.5840/beq200414439.

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Abstract:Opportunism impacts the behavior of firms in market situations where they purchase goods and services externally and create dependency relationships with other firms. Opportunism as a business issue is addressed in economics and marketing literature as an important factor in transaction cost analysis and market governance. Management and business ethics scholars, however, do not address this issue in depth, if at all.The recent bankruptcy of MCI WorldCom highlights some of the risks inherent in a world economy where customers and companies of one society are dependent upon the business practices of partner companies in other societies. Telecommunications customers and companies in Asia, Europe and other places, who depended upon MCI WorldCom for connections to North America, now have important areas of their business in jeopardy because of the uncertainty about the fate of a critical business partner.MCI WorldCom’s situation appears to be the result of an attempt to obtain personal gain, at the expense of others, by at least one senior manager. This is called opportunism. Williamson (1985) defined opportunism as “self-interest seeking with guile.” It can wreak havoc with companies, customers, stock markets and economies and is demonstrated regularly in press accounts of misstatements on financial reports and other ways senior managers use their positions to enhance their personal wealth and influence.This paper will focus on the ethical issues surrounding business relationships and how Confucianism, with its focus on trust, reciprocity and mutual benefit in relationships, can offer a moral foundation to the inter-firm arrangements that are so much a part of the contemporary business landscape.

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Yeh, Ming-Jui. "Political and Cultural Foundations of Long-term Care Reform Comment on "Financing Long-term Care: Lessons From Japan"." International Journal of Health Policy and Management 9, no. 2 (October 28, 2019): 83–86. http://dx.doi.org/10.15171/ijhpm.2019.90.

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This paper comments on Naoki Ikegami’s editorial entitled "Financing long-term care: lessons from Japan." Adding to the editorial, this paper focuses on analyzing the political and cultural foundations of long-term care (LTC) reform. Intergenerational solidarity and inclusive, prudential public deliberation are needed for the establishment or reform of LTC systems. Among various lines of ethical reasoning related to LTC, Confucian ethics and other familist ethics are specifically important in the societies that share these values. The core issue in the debates around LTC reform is how to (re-)define the scope of social entitlements and accordingly to allocate the responsibility for care between states and families, between social groups, and between generations with limited resources.

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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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Lo, Herman H. M. "Applications of Buddhist Compassion Practices Among People Suffering from Depression and Anxiety in Confucian Societies in East Asia." Journal of Religion & Spirituality in Social Work: Social Thought 33, no. 1 (January 2, 2014): 19–32. http://dx.doi.org/10.1080/15426432.2014.873331.

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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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Journal articles on the topic 'Confucian societies'

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