Dissertations / Theses on the topic 'Confucianism Asia'
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1
Li, Zhuoyao. "Political Liberalism, Confucianism, and the Future of Democracy in East Asia." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107647.
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Thesis advisor: David RasmussenThe debate between political liberalism and liberal perfectionism has taken center stage in contemporary literature on liberal political theory. According to political liberalism, the most sensible thing to do for political philosophy is to apply “the principle of toleration” to itself in order to arrive at a public conception of justice that is independent of controversial moral, philosophical, and religious doctrines. According to liberal perfectionism, basic liberal ideals and principles are compatible with the view that the state should direct citizens to live good or meaningful lives, and discourage them from pursuing bad or worthless ones. Both political liberalism and liberal perfectionism have developed substantial arguments to support their positions, and the debate between them has helped to shape the intellectual landscape of contemporary political philosophy. At the periphery of the mainstream liberal discourse, there has been growing interest in establishing and maintaining at least some liberal and democratic ideals and institutions in the burgeoning and increasingly pluralistic region of East Asia. One of the recent developments has led to sophisticated attempts to bring out the political side of Confucianism, the dominant source of cultural influence in the region. As some Confucian scholars have pointed out, East Asian societies, like their Western counterparts, are under the influence of reasonable pluralism, which diversifies and even divides the population in a region that used to be highly homogeneous. Thus, a plausible political theory and a timely model of democracy for East Asia must reflect this crucial change. This dissertation aims to contribute to both the internal debate in liberalism and the application of political liberalism to the process of democratization in East Asia. In my view, political liberalism offers the most promising vision for liberal democracy, and it can be defended against three perfectionist objections. First, the objection that the political conception of justice cannot be separated from morality in the comprehensive sense will be defused by introducing what I call the public conception of morality. Second, the objection that political liberalism’s asymmetric treatment of the right and the good is problematic will be addressed by defending the distinction between foundational and justificatory disagreements. Third, the objection that Rawls’ inclusion of epistemic elements in the concept of reasonableness necessarily makes political liberalism perfectionist and weakens the political liberal account of respect for persons will be defeated by revising the understanding of epistemic reasonableness. Beyond Rawls’ original intention to limit the scope of political liberalism to only existing and well-ordered liberal democracies, political liberalism has the potential to inspire and contribute to democratic establishment and improvement in East Asia. Specifically, I will first demonstrate that both comprehensive and moderate approaches to political Confucianism suffer from practical and theoretical difficulties. Then, with the support of political liberalism, I will propose a model of democracy that has a multivariate structure for citizens to come to terms with democracy in their own ways, a neutral state to ensure the establishment and stability of democracy, and an active public role for Confucianism to prevent it from being confined to the private sphere. This model represents a more promising future for democracy in East Asia
Thesis (PhD) — Boston College, 2017
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Dominik, Carl James. "Confucianism in Europe: 1550-1780." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/475.
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Hong, Ji-Yeon. "Educational inequalities in a Confucian society : Korea." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365561.
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Kisby, Douglas P. "The ideals of today's modernizing People's Liberation Army." Thesis, Monterey, California : Naval Postgraduate School, 2010. http://edocs.nps.edu/npspubs/scholarly/theses/2010/Jun/10Jun%5FKisby.pdf.
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Thesis (M.A. in Security Studies (Far East, Southeast Asia, The Pacific))--Naval Postgraduate School, June 2010.Thesis Advisor(s): Miller, Alice L. ; Second Reader: Chakwin, Mark. "June 2010." Description based on title screen as viewed on July 15, 2010. Author(s) subject terms: Confucianism, Confucian ideals and values, PLA modernization, PLA professionalization, PLA Core Military Values. Includes bibliographical references (p. 55-60). Also available in print.
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Chou, Grace Ai-Ling. "Confucian cultural education on the Chinese periphery Hong Kong's New Asia College, 1949-1976 /." Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=765033281&SrchMode=1&sid=4&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233165753&clientId=23440.
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Cheng, Stephen Kin Kwok. "The need for approval: a psychological study of the influence of Confucian values on the social behaviour of East Asians." Thesis, Cheng, Stephen Kin Kwok (1997) The need for approval: a psychological study of the influence of Confucian values on the social behaviour of East Asians. PhD thesis, Murdoch University, 1997. https://researchrepository.murdoch.edu.au/id/eprint/654/.
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This thesis begins with a critical overview of crosscultural psychology and a re-examination of the concepts of emic and etic. It argues that the time has come for cross-cultural psychology to free itself from the moorings of its Western, universalistic paradigm and take non- Western, indigenous psychology seriously, especially that of East Asia.
To address the need for an East Asian psychology, the thesis presents an empirical study on the psychological influence of Confucianism on East Asians. It hypothesises that the Confucian values of filiality, propriety and harmony induce a strong need for approval and a range of approval-seeking behaviours in the individual. In contrast, the Western values of individuation, autonomy and conflict induce a strong need for independence and a range of independence-seeking behaviours.
To test this hypothesis, a 26-item, 5-point Likert scale was developed and'administered to 1625 university students across East Asia, which include East Asian samples from China, Hong Kong, Indonesia, Japan, South Korea, Malaysia, Singapore and Taiwan, as well as Caucasian samples from Australia, United Kingdom and the United States.
The study has confirmed its hypothesis that the Confucian values of filiality, propriety and harmony characterise the approval-driven social behaviours of East Asians and that the values of individuation, autonomy and conflict characterise the independence-driven social behaviours of Westerners. However, it has also found that, contrary to many long-held assumptions, there are significant differences in the way Confucian values have exerted their respective influence on the Chinese, Japanese, Koreans and other East Asians.
The findings suggest not only that the culturally induced need for approval can be used as an overarching construct for the psychological study of East Asians from an indigenous perspective, but also that the innovative model used in this study can be applied to the study of other indigenous psychologies as well. More significantly, the study has found that, in contrast to the need for divine approval which has motivated the achievements of European Protestants in the past, the need for human approval is what characterises the achievement motivation and behaviours of Confucian East Asians today.
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Cheng, Stephen Kin Kwok. "The need for approval : a psychological study of the influence of Confucian values on the social behaviour of East Asians." Murdoch University, 1997. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070905.91821.
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This thesis begins with a critical overview of crosscultural
psychology and a re-examination of the concepts
of emic and etic. It argues that the time has come for
cross-cultural psychology to free itself from the moorings
of its Western, universalistic paradigm and take non-
Western, indigenous psychology seriously, especially that
of East Asia.
To address the need for an East Asian psychology, the
thesis presents an empirical study on the psychological
influence of Confucianism on East Asians. It hypothesises
that the Confucian values of filiality, propriety and
harmony induce a strong need for approval and a range of
approval-seeking behaviours in the individual. In
contrast, the Western values of individuation, autonomy
and conflict induce a strong need for independence and a
range of independence-seeking behaviours.
To test this hypothesis, a 26-item, 5-point Likert scale
was developed and'administered to 1625 university students
across East Asia, which include East Asian samples from
China, Hong Kong, Indonesia, Japan, South Korea, Malaysia,
Singapore and Taiwan, as well as Caucasian samples from
Australia, United Kingdom and the United States.
The study has confirmed its hypothesis that the Confucian
values of filiality, propriety and harmony characterise
the approval-driven social behaviours of East Asians and
that the values of individuation, autonomy and conflict
characterise the independence-driven social behaviours of
Westerners. However, it has also found that, contrary to
many long-held assumptions, there are significant
differences in the way Confucian values have exerted their
respective influence on the Chinese, Japanese, Koreans and
other East Asians.
The findings suggest not only that the culturally induced
need for approval can be used as an overarching construct
for the psychological study of East Asians from an
indigenous perspective, but also that the innovative model
used in this study can be applied to the study of other
indigenous psychologies as well. More significantly, the
study has found that, in contrast to the need for divine
approval which has motivated the achievements of European
Protestants in the past, the need for human approval is
what characterises the achievement motivation and
behaviours of Confucian East Asians today.
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Courtney, Matthew Gordon Ray. "International Posture, L2 Motivation, and L2 Proficiency among South Korean Tertiary EFL Learners." The University of Waikato, 2008. http://hdl.handle.net/10289/2256.
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Today, English is spoken by more non-native speakers than native speakers; current estimates by Graddol (2007) indicate five to one. With this transformation English has become the international language of business and intercultural communication. The emergence of English as Lingua Franca is apparent in Korean society where English plays a defining role in educational, career, social, cultural, and economic domains. Despite such inextricable links the acquisition of English in Korea has not been successful. This study examines the relationship between Korean university students' International Posture or non-ethnocentric attitude (Yashima, 2002, p. 57) and their L2 (Second Language) Learning Motivation, and L2 Proficiency in English, first described by Yashima (2002) in her study of Japanese EFL (English as a Foreign Language) tertiary students. The methodology used in this thesis was quantitative as it employed Likert scales in order to elicit students' International Posture, and L2 Motivation, and obtained L2 Proficiency from percentile grades in the TOEIC exam. With the use of path analysis software, AMOS 7, data from 118 university freshman (majoring in English literature) from Hannam University, South Korea were analyzed in order examine the relationship between International Posture, L2 Learning Motivation, and L2 Proficiency among South Korean EFL students. The results indicated a significant and very strong relationship between International Posture and L2 Learning Motivation and a significant and moderate relationship between L2 Learning Motivation and overall L2 Proficiency. The findings of the study conclude that EFL learner motivation can be understood by an agglomeration of integrative and instrumental motivational orientations. The findings in this study also suggest that the tendency for Korean EFL learners to approach, rather than avoid, interaction with people of different cultures is especially important to understanding Korean tertiary level students' attitude, motivation and performance in EFL. These findings could be implemented in the classroom by providing Korean EFL learners with safe and appropriate opportunities to interact with foreigners. Potential areas for further research include longitudinal studies (utilizing both quantitative and qualitative research methodologies) that look into the effect of EFL learner age, gender, and teaching pedagogy on International Posture, L2 Learning Motivation, and L2 Proficiency.
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Duong, Minh Vuong. "Vliv konfuciánství na obchod v Asii." Master's thesis, Vysoká škola ekonomická v Praze, 2010. http://www.nusl.cz/ntk/nusl-75184.
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World's largest business center is now located in East Asia, which is also the place of Confucian origin..Asian cultures influenced by Confucianism are known for their "inner strength" and stability. Trade in these countries flourishes as nowhere else in the world. The way of life and perception of social values, according to Confucian values significantly affected the business culture of these countries. This thesis describes the attitude and behavior in business and economic activities of Confucian citizens. How Confucianism contributed to the present form of business conduction, practices, culture and etiquette in China, Vietnam, Korea and Japan.
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Li, Kuan. "Confucianism and capitalist development in the East Asian newly industrialised societies." Thesis, Loughborough University, 1997. https://dspace.lboro.ac.uk/2134/7439.
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The immediate concern of this thesis is to understand the role played by Confucianism in the capitalist development of the East Asian NISs. In pursuit of this aim, it focuses on the relationship between Confucian political philosophy and state intervention in economic activities, on Confucian family practice and its links to modem organisations, on the Confucian emphasis on frugality and hard work and the work ethic, and on the Confucian stress on knowledge and high level modem education. It contends that through these mechanisms contemporary Confucian values have helped to facilitate the development of capitalist order and economic growth in the East Asian NISs. The thesis also explores the Confucian tradition and its modern transformations. It traces the historical evolution of Confucianism and shows how, more recently, it has changed in response to the challenge of capitalist development. It further identifies the contemporary forms of Confucian values and illustrates their variations across different East Asian societies. This line of enquiry is pursued empirically through an analysis of the development of Confucian themes in one of the principal spaces for public commentary and debate on economic, social and political issues - the popular press. The present analysis is one of the first to investigate the practical deployment of Confucian themes in everyday public discourse. The thesis approaches the questions in a Weberian tradition, which takes culture as an explanatory variable in social change, and recognises the influence of socioeconomic conditions on cultural change at the same time. It believes that change is an integrated process which involves all sectors of society. During this process cultural, social, political and economic forces compete and interact with each other within the specific contexts that conditioned the change. The capitalist development in the East Asian NISs is a process which involves the interaction between Confucianism and capitalism. Capitalism failed to develop in the Far East when it first emerged, due to the inhibitions of traditional Confucianism. But after it had triumphed in the West and been introduced to these societies by the colonisers, Confucianism could no longer resist the force of capitalist modernity, it had no choice but to adapt to the new situations. As a result, Confucian culture absorbed the idea of profit seeking, competition and rationalisation of economic activity, but retained its emphasis on collectiveness, family, and harmony. Combined with the continuing Confucian emphasis on education, merit, hard work, discipline and high achievement motivation, these values form a potent underpinning for economic growth. And this force has given rise to a special kind of capitalism in the East Asian NISs.
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Aghaie, Joobani Hossein. "Meta-Geopolitics of Central Asia : A Comparative Study of the Regional Influence of the European Union and the Shanghai Co-operation Organization." Thesis, Linköpings universitet, Institutionen för ekonomisk och industriell utveckling, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-100397.
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Central Asia has been the focal point of intense geopolitical power struggle throughout history. At the dawn of the 21st century, Central Asia has undergone major changes as the European Union and the China-led Shanghai Co-operation Organization have emerged as two normative powers, both seeking to influence the patterns of security governance in the region. This study aims to delve deep into ‘the black boxes’ of the EU’s and China’s foreign policies toward five CA republics. It starts from the premise that the bulk of research on Eurasian politics tend to concentrate mostly on realist and traditional geopolitical doctrine, which seem to have failed to properly explain the normative and ideational transformations that have taken place in the region as a result of the presence of these two emerging normative agents. By interweaving both realist and constructivist theories of International Relations (IR) into a new all-encompassing analytical framework, termed “meta-geopolitics”, the thesis seeks to trace and examine how geopolitical as well as normative components of the EU and Chinese regional strategies have affected the contemporary power dynamics in the post-Soviet space. I argue that, in contrast to the geopolitical struggle during the 19th and 20th centuries, a clash of normative powers is brewing in the region between China, under the aegis of the SCO, and the EU. The research also concludes that China has relatively been in a better position in comparison to the EU to render its policies as feasible, effective and legitimate to the Central Asian states.
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Edström, Josefine. "The Feminized People and the Patriarchal State: Studying the Portrayal of Gender in North Korean Films." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-338720.
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Dai, Lianbin. "Books, reading, and knowledge in Ming China." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:5800e2b8-024b-415f-ae6a-3793efd3b955.
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The art of reading and its application to knowledge acquisition and innovation by elites have been largely neglected by historians of print culture and reading in late imperial China (1368-1911). Unlike most studies, which are concerned more with the implied reader and individual reading experience, the present study assumes that the actual reader and the social, cultural and epistemic dimensions of reading practices are the central issues of a history of reading in China. That is, while the art of reading was internalized by the individual, his learning and application of it had social, cultural and epistemic features. At a time when secular reading practices in Renaissance England were informed by Erasmian principles, Ming literati, regardless of their different philosophical stances, were being trained in an art of reading proposed by Zhu Xi (1130-1200), whose Neo-Confucian philosophy had been esteemed as orthodox since the fourteenth century. Transformations and challenges in interpreting and applying his art did not hinder its general reception among elite readers. Its common employment determined the practitioner’s epistemic frame and manner of knowledge innovation. My dissertation consists of five chapters bracketed with an introduction and conclusion. Chapter One discusses Zhu’s theory of reading and the implied pattern of acquiring and innovating knowledge, based on a careful reading of his writings and conversations. Chapter Two describes the transmission of Zhu’s theory from the thirteenth to the seventeenth centuries. During its transmission, Zhu’s art was reedited, rephrased, and even readapted by both government agencies and individual authors with different intentions and agendas. Chapter Three focuses on the reception of Zhu’s theory of reading by 1500 and argues that the moral end of reading eventually triumphed over the intellectual one in early Ming Confucian philosophy. Chapter Four explores the affinity of Ming philosophers of mind with Zhu’s theory in their reading concepts and practices from 1500 to the mid-seventeenth century. Despite their attempts to separate themselves intellectually from the Song tradition, Ming philosophers of mind followed Zhu’s rules for reading in their intellectual practices. Chapter Five outlines the reading habits and knowledge landscape based on a statistical survey of extant Ming imprints. Despite some deviations, the Ming reading habits and knowledge framework largely accorded with Zhu’s theory and its Ming adaptations. The continuity of reading habits from Zhu’s time to the seventeenth century, I conclude, inspires us to rethink the Ming apostasy from the Song tradition. The particularity of scholarly knowledge acquisition and innovation in Ming-Qing China by the eighteenth century was not invented by Ming-Qing scholars but anticipated by Zhu through his theory of reading. With respect to late imperial China, the history of reading, together with the history of knowledge, is yet to be fruitfully explored. With this dissertation, I hope to be able to make a contribution to the understanding of the East Asian orthodox habit of reading as represented by Zhu’s admirers. By placing my investigation in the context of the history of knowledge, I also hope to contribute to the understanding of the relationship of reading to the way that knowledge evolved in traditional China. Intellectual historians tended to consider the Ming Confucian tradition as having broken off from the Cheng-Zhu tradition, but at least in reading habits and practices Ming elite readers perpetuated Zhu’s theory of reading and the knowledge framework it implied.
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Young, David J. "Confucian Thought In Contemporary China: Trends & Circumstance Xiandai Zhongguo Ruxue Sixiang Zhi Xiangzhuan Yu Qushi Yanjiu." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338433281.
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Lim, Hyun-Joo. "The intersection of motherhood identity with culture and class : a qualitative study of East Asian mothers in England." Thesis, University of Bath, 2012. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.563993.
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This study explores the accounts of first generation East Asian mothers living in England, for the purpose of examining if and how these women perceive their national and/or ethnic cultural heritage has affected their experiences and identity formation. In order to achieve this aim, the thesis investigates the gendered division of labour within the family and discourse around motherhood and employment, using biographical interviews with 30 first generation East Asian mothers with children under the age of 11. I develop an integrative theoretical framework by deploying various theories in order to analyse the complex and dynamic characteristics of identity formation for ethnic minority mothers. The concepts I draw on are ideology and discourse, storytelling and ‘othering’, patriarchy, masculinity and femininity, nation, ethnie, culture, class and intersectionality. The data was analysed by using discourse analysis, focusing on discursive themes across interview data, in conjunction with detailed narrative analysis of the individual life stories of four of the women. The findings of the data indicated that despite the increasing involvement of male partners in childcare and domestic work, women’s stories suggested that they continued to take on the majority of household labour. In addition, this pattern was more prominent among East Asian couples than mixed ethnic couples. This is suggestive of the persistent influence of the Confucian patriarchal norms among East Asian couples outside East Asia. Alongside this, the examination of discourse and narratives around motherhood and employment indicated that the motherhood ideologies of individual women, influenced by national and/or ethnic cultural heritage, had a major impact on mothers’ decision towards childcare and employment. For example, the majority of mothers from Korea and some mothers from Japan tended to endorse an intensive mothering ideology, in which women were expected to stay at home devoting their time and energy to looking after their children. The talk of home-stay mothers was dominated by the importance of the mother’s care for the psychological wellbeing of their children. In this discourse the mother’s absence was portrayed as having a detrimental effect on the healthy development of young children. But rather than referring to a Western notion of intensive motherhood (see Hays 1996), they talked of their decisions in reference to the way that mothers and fathers were expected to act in their country of origin. This contrasted with the discourse of employed mothers (especially from China), which did not necessarily support the incessant presence and availability of mothers for children, regarding childcare as replaceable by others, such as grandparents. The Chinese women talked of this in reference to their perception of the culture in China where all adults are expected to work, regardless of childcare responsibilities. However, despite notable differences in discourse around ‘good’ mothering and employment between home-stay mothers and employed mothers, the gendered idea about men’s and women’s roles seemed to continue to affect the predominant majority of women in my study, irrespective of their employment status. Hence, both home-stay and most employed mothers remained to be the primary care provider as well as taking the major burden of household labour, being subject to a gendered understanding of motherhood and womanhood.
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Bropleh, Minger. "Incongruent Premodern and Modern Beauty Ideals: A Case Study of South Korea and India's Reconciliation of Current Beauty Trends With Foundational Religious Ideals." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/810.
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This thesis is an in-depth analysis of beauty ideals in South Korea and India. These two countries have recently turned to skin lightening and cosmetic surgery in order to achieve their new beauty standards. Not only do these two countries share a propensity for those two trends, but they also have an overwhelming majority of the population that identifies with a specific religion; Hinduism in the case of India and Confucianism in the case of South Korea. However, it is not clear that the current beauty ideal in each country aligns with the beauty ideal set out in the respective foundational religion.
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Laulusa, Léon. "L'Influence des valeurs confucéennes durant le processus de contrôle organisationnel au sein des entreprises chinoises en Asie : études de cas en Chine, à Singapour et à Taiwan." Paris 9, 2005. https://portail.bu.dauphine.fr/fileviewer/index.php?doc=2005PA090011.
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Cette recherche part du constat que certaines entreprises chinoises sont efficaces et pourtant n'avaient pas d'outils de contrôle aussi performants que ceux des entreprises occidentales. Quel est le secret de leur efficacité ? G. Redding (1991) et M. Chen (1995) associent la réussite des entreprises chinoises aux valeurs confucéennes qui sont génératrices de comportements d'une grande efficacité. Partant de l'hypothèse culturelle, cette étude montre l'influence des valeurs confucéennes sur le processus du contrôle organisationnel dans les entreprises chinoises en Chine, à Taiwan et à Singapour. Au début de ce processus, certaines valeurs limitent la mise en œuvre d'un contrôle formel et créent un contrôle en amont par le en recrutant à travers son guanxi et la socialisation des employés. Durant le processus, elles exercent un contrôle par les valeurs. En aval du processus de contrôle, elles entravent le contrôle par les résultats et incitent à un contrôle sur l'éthique des managersThis thesis starts with the statement that some Chinese firms are effective but did not have performing management tools than those of Western firms. What is their secrecy of their effectiveness ? G. Redding (1991) et M. Chen (1995) associate their success with Confucian values which generate effective behaviours. Taking the cultural assumption, this study shows the influence of Confucian values on the process of organisational control in the Chinese firms in Mainland China, Taiwan and Singapore. At the beginning of the process, some values limit the set up of formal control and create an upstream control with a recruitment through guanxi and the socialization of employees. During the process of control, some values form a control by values. At downstream process, some values impede a control by results and encourage a control on managers'
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Ark, Amanda K. "Culture, Confucianism, and Communication: How Culture Affects International Students from China and Taiwan Who Come to the U.S. to Study Education." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1371823485.
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Chae, Byung Kwan. "CONFUCIAN PROTESTANT CHURCHES CROSSING THE PACIFIC: A SOCIOLOGICAL STUDY OF PRE-CHRISTIAN ASIAN INFLUENCES ON KOREAN IMMIGRANT CHURCHES IN AMERICA." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/256955.
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ReligionPh.D.
This dissertation is a sociological exploration of Korean Protestant immigrant churches in the United States and the influence of Confucian traditions on them. Neo-Confucianism was accepted as the state ideology in Korea in the late fourteenth century, and its influences are still strong in Koreans' expressions of thought and worldviews, and Korean immigrants in the United States are no exception. Confucian elements are observed not only in Korean Protestant churches in Korea but also Korean immigrant churches in the United States. Thus, it can be said that Korean immigrant churches have the characteristics of a transnational religious institution. Transnationally, Confucian characteristics affect Korean churches. Further, Confucian traditions are integral to a collective consciousness for Korean immigrants, and thus their relationships and manners, based on Confucian traditions and teachings, enable them to maintain and reinforce their social solidarity. Moreover, such Confucian teachings and cultural mores are inculcated in most Koreans' habitus. As social agents, church members use symbolic capital, such as age and Confucian manners, to gain higher status in the church. In particular, age can be considered generational capital that determines and legitimizes church members' positions. Indeed, Korean Protestant churches across the Pacific can be called Confucian Protestant churches, namely, Protestant churches imbued with Confucian traditions. Korean immigrant churches are transnational and socially cohesive religious institutions that are shaped profoundly by Confucian traditions inculcated in their adherents' habitus across seas and generations.
Temple University--Theses
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Petrauskaitė, Eglė. "Generational cleavage in the results of the 18th presidential election of South Korea." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2013. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2013~D_20130605_135349-50612.
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This Master’s degree thesis analyses the generational cleavage present in the South Korean electorate, according to the results of the 18th presidential election that took place in December 2012. The focus of the thesis is on the changes of political ideologies and the generational change within the past decade, since the shift within electorate’s political orientations has exposed the slowly emerging generational cleavage. The object of the thesis is to find out whether there really is a generational cleavage within the Korean electorate and if so, what are the main reasons behind it. The object is being pursued by using descriptive analysis of primary and secondary sources and an in-depth interview with open questions.Šis magistro laipsnio baigiamsis darbas tiria kartų skirtį Pietų Korėjos respublikos visuomenėje pagal 2012 m. gruodžio mėnesį įvykusių aštuonioliktųjų prezidento rinkimų rezultatus. Pagrindinis dėmesys yra telkiamas politinių ideologijų pokyčius ir kartų kaitą praėjusiame dešimtmetyje, kadangi elektorato politinių ideologijų pokytis išryškino pamažu atsirandančią kartų skirtį. Pasitelkiant aprašomąją pirminių bei antrinių šaltinių analizę bei giluminio interviu metodą atviro tipo klausimais siekamas darbo tikslas – išsiaiškinti ar Korėjos elektorate tikrai pasireiškia kartų skirties fenomenas ir jeigu taip, kokios yra jo priežastys.
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DiMarco, Francesco. "Reframing Yuan Shikai: The Institutional, Rhetorical, and Religious Foundations of the Monarchical Attempt, 1915-1916." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1494098076311169.
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Mastrapasqua, Julieta. "Conglomerados coreanos (재벌)." Bachelor's thesis, Universidad Nacional de Cuyo. Facultad de Ciencias Económicas, 2013. http://bdigital.uncu.edu.ar/7061.
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Este trabajo trata sobre las perspectivas históricas, sociales y religiosas de Corea del Sur, y del funcionamiento e impacto nacional de los conglomerados empresariales coreanos. Además, se realiza una descripción del tipo de organizaciones y de estados proteccionistas. Por último, se estudia la actualidad nacional y regional de Corea.Fil: Mastrapasqua, Julieta. Universidad Nacional de Cuyo. Facultad de Ciencias Económicas.
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Baek, Hyeon Sop. "Benevolent Politics: A Proposal for Maternal Governance." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent161913342452055.
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Estenson, Kimberly. "“A Good Girl Can Fight Her Way Through a Thousand Troops”: An Analysis of Nushu Culture and its International Representation." Wittenberg University Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=wuhonors1617206164352421.
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Bardo, Nicholas William. "Harmony or Hegemony? Chinese Citizen Perceptions of the Tiananmen Square Demonstrations of 1989, Taiwan Independence, and Tibetan Soveireignty." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395156398.
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Burnett, Aron J. "Multi-Cultural Model of Relational Personhood and Implementing Philosophy for Children (P4C): A Refusal of the Illusion of Individualism in America." UNF Digital Commons, 2015. https://digitalcommons.unf.edu/etd/573.
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The goal of this thesis is to influence a re-evaluation of self conceptions in America in order to influence an alternative relational understanding of one’s self and others. This thesis begins based on the premise that individualism is a prominent aspect of American societies meaning its member’s understandings of their selves are self-centered, often non-empathetic, and in general more concerned with their own lives than that of others. The first half of this thesis is dedicated analyzing the American situation through an analysis of the sources of individualism and proving that individualism is actually an illusion that individuals falsely believe in. American Pragmatists John Dewey and George Herbert Mead are primarily discussed to offer a more socially oriented understanding of the self that begins the process of this thesis in defending a relational model of selfhood. The second half of this thesis introduces Ancient Chinese philosophy where the relationally constituted model of self is thoroughly fleshed out. An analysis of Confucian and Daoist philosophy is given to explain those traditions unique vocabulary and drastic differences from traditional Western theories of morality and self-understanding. The third half of this thesis uses an hybrid self conception derived from a combination of Pragmatist and Chinese thought to argue the Philosophy For Children (P4C) pedagogical model is the medium in which Americans can learn to re-evaluate their selves starting with educating their children. P4C is shown to be itself a model of relationality where children begin from younger ages to be more other-focused, empathetic, and communally involved.
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Harper, Marina Tan. "Shaping Philanthropy for Chinese Diaspora in Singapore and Beyond: Family, Ancestry, Identity, Social Norms." Diss., 2019. http://hdl.handle.net/1805/20664.
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Indiana University-Purdue University Indianapolis (IUPUI)This study analyzes 21 high and ultra-high-net-worth data points whose entities migrated from mainland China into Southeast Asia, and now, with their descendants, have settled in Singapore. Though removed from China over generations, they still retain a continuum of evolved values that were germinated from Confucian morals, rituals, and values — more popularly recognized as Chineseness. This study investigates these traditions, ethos, and value systems through the lens of philanthropy. The principal results and conclusions are: 1) Due to push and pull factors, millions of Chinese migrants fanned out into the Nanyang (Southeast Asia) from mid-1800s to the late 1900s. The first-generation diasporic Chinese (G1) left China with a sojourner mentality. Hence their early philanthropic action mirrored sojourners’ mindsets and pointed their giving back to China, the motherland. 2) As Chinese diaspora and their ethnic Chinese descendants (G2, G3, G4) eventually settled as nationals into various countries of Southeast Asia, new hybrid Chinese identities emerged. 3) Their Confucian Chinese values were confronted and severely tested – very often remolded and evolved as they assimilated, acculturated, and converged with social norms dictated by local indigenous cultures, and political, social, and economic circumstances of the times. 4) Confucian values — honoring the family name and continuing the ancestral lineage — behest multi-generations to stick together in strength. With self-help and mutual aid philanthropy, they thrived in the Nanyang. Very soon, Chinese diaspora’s economic success propelled them into leadership. As leaders of local communities, their loyalties, generosity, and philanthropic action shifted as new generations, locally born, begin to identify as nationals of these countries and engender gratitude to where they built their wealth. Eventually, generosity to China by follow-on generations pulled back or ceased. 5) In philanthropy, the age-old values of family, ancestry, humility, and benevolence now give younger generations of ethnic Chinese pride and purpose to give outside of the traditional familial lines to create opportunities and transform lives in the communities where they work and live – including public good for the countries where they operate their businesses in Southeast Asia and beyond.
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"Changing Political and Intellectual Landscapes during the Mid-Ming: Revival of Private Academies, Emergence of jianghui, and the Enshrinement Case of 1584." Master's thesis, 2016. http://hdl.handle.net/2286/R.I.38542.
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abstract: This thesis examines the relationship between political culture, Confucian intellectuals, and the rise of a new intellectual and cultural paradigm during the early to mid-Ming dynasty (1368 – 1644). The main goal of this thesis is to supplement current scholarship on Chen Xianzhang’s 陳獻章 (1428 – 1500) life as an intellectual of Cantonese origin and his political activities at both local and national levels. Furthermore, the thesis supplements current research on the Yangming School and the School’s contribution to the revitalization of private academies during the Ming with a study on the relationship between the three Confucian intellectuals enshrined in 1584 and the revival of private academies from the perspective of political history. In analyzing the relationship between these various aspects of the Ming political and intellectual landscapes, the thesis uses the 1584 Confucian Temple enshrinement, which involved Wang Yangming 王陽明 (1472 – 1529) and his two older contemporary Confucian intellectuals, Chen Xianzhang and Hu Juren 胡居仁 (1434 – 1484), as an entry point to explore the dynamics behind the political and cultural changes at the time. It aims to investigate the issue of cultural power versus imperial power, the central-versus-peripheral narrative in Ming politics, the evolution of how cultural power was asserted by members of the Confucian tradition, and the manifestation of such evolution in response to contemporary political discussions. The author begins with an analysis of the revival of private academies (shuyuan 書院) during the mid-Ming, and the influence of Chen Xianzhang and Hu Juren in this revival. He then dissects the relationship between the revival of private academies and the emergence of jianghui 講會 (discussion gatherings) in the following decades. Finally, the thesis discusses the struggle of mid-Ming intellectuals in gaining cultural legitimization for both private academies and jianghui activities by urging the imperial court to give due recognition through enshrining Wang, Chen, and Hu in the Confucian Temple, and the historical significance of this struggle to the development of the Confucian tradition in the Ming. The author ultimately argues that Chen Xianzhang, contrary to the common perception about him being a philosopher-poet who was indifferent to political discourses, was in fact a politically active intellectual; and that Chen’s contributions to the revival of private academies in Guangdong predated that of Wang Yangming in the Jiangnan region.Dissertation/Thesis
Masters Thesis Asian Languages and Civilizations 2016
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Drolet, Marie-Josée. "L'universalité des droits humains dans le contexte du pluralisme axiologique inhérent aux relations internationales : le cas du confucianisme." Thèse, 2010. http://hdl.handle.net/1866/3967.
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Résumé
La démonstration qui est ici à l’œuvre s’apparente, dans une certaine mesure, à celle qu’élabore Amartya Kumar Sen dans 'The Argumentative Indian'. Dans cet ouvrage, Sen discute de l’héritage intellectuel et politique de l’Inde et de la manière dont cette tradition est essentielle pour le succès de la démocratie et des politiques séculières de l’État indien. Pour notre part, nous ne nous intéressons point à l’Inde, mais à la Chine, notamment à l’héritage intellectuel, politique et moral des lettrés confucéens de l’Antiquité chinoise et à la pertinence de revisiter, aujourd’hui, la réflexion confucéenne classique pour mieux penser et fonder les droits humains en Chine. Plus précisément, notre réflexion s’inscrit au sein du débat contemporain, qui a lieu à l’échelle internationale, entourant les soi-disant valeurs asiatiques et les droits humains. Pour les partisans de la thèse des valeurs asiatiques, les valeurs asiatiques seraient associées au modèle de développement dit asiatique, lequel se distinguerait du modèle « occidental » en étant en outre réfractaire aux droits humains. Ces droits ayant une origine occidentale et étant, à maints égards, en rupture avec les valeurs asiatiques, ils ne seraient ni souhaitables en Asie (notamment en Chine) ni compatibles avec les valeurs asiatiques (spécialement avec les valeurs confucéennes). Dans notre thèse, nous réfutons ce point de vue. Par l’entremise d’une analyse de la 'Déclaration universelle des droits de l’homme' de 1948 et d’un examen des quatre textes fondateurs du confucianisme classique que sont : les 'Entretiens' (Lunyu), le 'Mencius' (Mengzi), la 'Grande Étude' (Daxue) et la 'Pratique du Milieu' (Zhongyong), nous démontrons que cette compréhension des choses s’avère injustifiée. Les droits humains ne sont pas incompatibles avec les valeurs confucéennes et leur adoption est souhaitable en Asie (notamment en Chine), tout comme elle l’est en Occident. De fait, la philosophie des droits humains et la pensée confucéenne classique ont de nombreuses affinités conceptuelles, axiologiques et normatives. Loin d’être en rupture, ces univers théoriques convergent, car ils ont tous deux à cœur l’être humain, ses besoins vitaux et son épanouissement au sein de la communauté. Notre démonstration s’appuie, pour une large part, sur l’analyse d’un concept phare de la pensée éthique et politique confucéenne, soit la notion d’humanité ou du sens de l’humain (ren) ainsi que d’une autre notion qui lui est étroitement liée, soit celle de l’homme de bien ou de la personne moralement noble (junzi).Abstract The demonstration elaborated here is similar, to a certain extent, to the one developed by Amartya Kumar Sen in The 'Argumentative Indian'. In his work, Sen discusses India’s intellectual and political inheritance, and the way this tradition is essential for the success of the democracy and secular politics of the Indian State. For our part, our interest lies not with India, but with China, quite particularly with the intellectual, political and moral legacy of the early Confucian scholars, and the relevancy to revisit, nowadays, Classical Confucian teachings in order to conceive and establish human rights in China. More precisely, our reflection lies within the contemporary debate, which takes place on an international scale, surrounding the so-called Asian values and human rights. For the advocates of the Asian values thesis, Asian values would be associated with the so-called Asian development model, which would distinguish itself from the « Western » model by resisting for instance human rights. These rights, having a western origin and being, in many respects, in breach with Asian values, would be neither desirable in Asia (particularly in China) nor compatible with Asian values (specifically with Confucian values). In our thesis, we refute this point of view. By the intervention of an analysis of the 'Universal Declaration of Human Rights' of 1948 and an examination of four texts founders of the Classical Confucianism who are: the 'Analects' (Lunyu), the 'Mencius' (Mengzi), the 'Great Learning' (Daxue), and the 'Practice of the Mean' (Zhongyong), we demonstrate that this understanding of things is unjustified. Human rights are not incompatible with Confucian values and their adoption is desirable in Asia (including China), quite as it is in Western countries. Actually, the philosophy of human rights and the Classic Confucian thought have numerous conceptual, axiological and normative affinities. Far from being in opposition, these theoretical views converge, because they both care about the human being, his vital needs, and his self-fulfillment within the community. Our demonstration leans, for the most part, on the analysis of a key concept of the Confucian ethical and political thought that is the notion of humanity, or humaneness (ren) and the closely related notion of gentleman, or morally noble person (junzi).