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Journal articles on the topic 'Filialità'

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Author: Grafiati
Published: 11 March 2023

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1

Benadmon, Mikhaël. "Parentalité et filialité." Pardès N° 66, no. 1 (March 8, 2021): 97–107. http://dx.doi.org/10.3917/parde.066.0097.

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2

Ying, Hu. ""How Can a Daughter Glorify the Family Name?" Filiality and Women's Rights in the Late Qing." NAN NÜ 11, no. 2 (2009): 234–69. http://dx.doi.org/10.1163/138768009x12586661923027.

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AbstractThis paper examines married daughters' filiality toward their natal families through three case studies. The protagonists are Qiu Jin (1875?-1907), Wu Zhiying (1868-1934) and Xu Zihua (1873-1935). Using the lens of filiality, we are able to observe the finer nuances of their gendered self-conception within the context of the rapidly changing world at the end of China's imperial era. I argue that the language and sentiment of filiality facilitated a substantial broadening of women's rights: in expanding what a literati daughter can claim as her intellectual inheritance, in providing the basis of a legal argument for a daughter's inheritance rights, and in offering a conduit for the experience of women's participation in political changes.
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3

Chen, Yingzhen. "Loyalty and Filiality Park." Inter-Asia Cultural Studies 15, no. 3 (July 3, 2014): 388–434. http://dx.doi.org/10.1080/14649373.2014.951528.

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4

Menegon, Eugenio. "Child Bodies, Blessed Bodies: the Contest Between Christian Virginity and Confucian Chastity." NAN NÜ 6, no. 2 (2004): 177–240. http://dx.doi.org/10.1163/1568526042530391.

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AbstractIn late imperial China chastity of a widowed or betrothed woman, rather than virginity per se, was considered the core female virtue in social practice, in literary discourse, and in law. However, religious chastity as offered in Buddhism and other Chinese religious traditions was a way for women to evade the strictures of married life. This helps explain why, when introduced in the seventeenth century by Spanish Dominican friars, the concept of virginity as a prerequisite for consecrated religious life found enthusiastic acceptance among some women in Fujian province. To legitimize virginity as a virtue and a perpetual state of life for some Chinese women, missionaries and their converts ingeniously revised the meaning of filiality, claiming a place for Christian filiality within orthodox boundaries of filial piety (xiao), while suggesting that Christianity offered a truer meaning of filiality, subordinated to the divine prerogatives of the Christian God.
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5

Boucher, Nathan A. "Faith, Family, Filiality, and Fate." Journal of Applied Gerontology 36, no. 3 (July 8, 2016): 351–72. http://dx.doi.org/10.1177/0733464815627958.

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Objective: What is the characterization of family involvement in health decisions, filial piety, religiosity/spirituality, and fatalism as they relate to attitudes/intentions toward end-of-life (EOL) planning/decision making among elderly Dominicans and Puerto Ricans in East Harlem, New York City? Method: An exploratory study using grounded theory and domain analysis was conducted with 51 elderly Dominicans and Puerto Ricans. Purposive and emerging themes were identified by three coders. Results: Purposive themes were family involvement in health decisions/filial piety and religiosity/spirituality/fatalism and for clinical EOL-related terms; emerging themes were accessing/using EOL care, autonomy, influence of death/dying on own future care decisions, and death/dying is a private matter. Implications: The recommendations for community members are to empower awareness of EOL issues, engage providers regarding cultural needs, and clarification of advance care planning (ACP) function; the recommendations for providers are to engage patients to enhance culturally responsive care, clarify ACP function, and ask patients about preference for roles of family and God in decisions; the recommendations for policy makers are to enhance palliative education/access and immigration status research protections.
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6

Kim, Sungmoon. "Filiality, Compassion, and Confucian Democracy." Asian Philosophy 18, no. 3 (November 2008): 279–98. http://dx.doi.org/10.1080/09552360802440041.

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7

Zito, Angela. "Queering Filiality, Raising the Dead." Journal of the History of Sexuality 10, no. 2 (2001): 195–201. http://dx.doi.org/10.1353/sex.2001.0044.

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8

Lorber, Jean-Luc. "Langage et filialité dans l'œuvre de Jean Grosjean." Revue des Sciences Religieuses 74, no. 4 (2000): 466–86. http://dx.doi.org/10.3406/rscir.2000.3549.

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9

Frangi, Lorenzo. "Best practices and human resource management in the subsidiaries of multinational corporations: a comparison between Italy and Brazil." STUDI ORGANIZZATIVI, no. 2 (April 2013): 91–117. http://dx.doi.org/10.3280/so2012-002004.

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Lo studio analizza la relazione tra le caratteristiche di alcune fondamentali pratiche di gestione delle risorse umane e il contesto istituzionale italiano e brasiliano in cui si inseriscono le filiali di tre grandi multinazionali. La ricerca affronta in primo luogo il dibattito in merito alla convergenza versus divergenza delle pratiche di gestione delle risorse umane a livello globale e, parallelamente, la relazione tra le linee guide gestionali stabilite dalle "case madri" delle multinazionali e la loro effettiva applicazione a livello delle filiali. Viene sottolineato come la possibilitŕ di ampia convergenza verso un unico modello gestionale abbia trovato sempre meno riscontro, e come anche nelle filiali delle multinazionali l'applicazione delle linee guida fornite dalle case madri trovino dei rilevanti limiti nel contesto istituzionale locale, in primo luogo nazionale. In seguito, lo studio compara le evidenze empiriche rilevate nelle pratiche di reclutamento, formazione e politiche salariali tra le filiali italiane e brasiliane di tre grandi multinazionali. I principali risultati ottenuti mostrano che queste pratiche di gestione di gestione delle risorse umane, anche a fronte di indicazioni comuni diffuse dalle "case madri", si strutturano secondo logiche opposte: una marcata dualitŕ nelle filiali brasiliane, con una netta differenza tra i pochi profili strategici e i molti lavoratori poco qualificati, mentre, comparativamente, tale dicotomia č meno evidente una all'interno delle filiali italiane. La spiegazione di tali differenti logiche viene ricercata guardando all'esterno delle imprese, con un focus specifico sul sistema educativo e sulle relazioni industriali. Il sistema educativo brasiliano č infatti strutturato secondo percorsi molto distinti, fin dai primi anni scolastici, tra classi popolari ed elite, che introducono marcate differenze di risorse di capitale umano nel mercato del lavoro. A ciň si sommano dinamiche di relazioni industriali di origine corporativa, in cui il sindacato č inefficace attore sociale nell'incidere sul crescente dualismo che ha luogo all'interno delle filiali. In Italia, invece, un sistema educativo ampiamente pubblico diviene accessibile opportunitŕ di crescita sociale. L'ambito delle relazioni industriali, inoltre, č caratterizzato dalla prevalenza di ampie dinamiche contrattate, e il sindacato, sia a livello nazionale che nelle singole filiali, agisce come rilevante forza equitativa. Lo studio proposto č un importante contributo alla comprensione delle pratiche di gestione delle risorse umane nelle multinazionali, soprattutto attraverso un approfondimento del caso brasiliano, paese poco studiato in questo ambito e di grande interesse attuale per il suo divenire economico. .
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10

Holst, Jens. "Tchibo-Modell soll auch bei Blumen fruchten." Lebensmittel Zeitung 73, no. 46 (2021): 8. http://dx.doi.org/10.51202/0947-7527-2021-46-008-1.

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11

Wittenhagen, Julia. "„Eine gute Kultur ist im Mittelstand nicht selbstverständlich“." Lebensmittel Zeitung 73, no. 49 (2021): 42. http://dx.doi.org/10.51202/0947-7527-2021-49-042.

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12

Zito, A. R. "City Gods, Filiality, and Hegemony in Late Imperial China." Modern China 13, no. 3 (July 1987): 333–71. http://dx.doi.org/10.1177/009770048701300304.

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13

Roversi, Teresa. "Relazioni filiali. Jane Addams." SOCIETÀ DEGLI INDIVIDUI (LA), no. 74 (November 2022): 79–94. http://dx.doi.org/10.3280/las2022-074006.

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14

Wessel, Andrea. "Lila Bäcker auf Tuchfühlung mit LEH." Lebensmittel Zeitung 73, no. 39 (2021): 22. http://dx.doi.org/10.51202/0947-7527-2021-39-022.

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15

Wessel, Andrea. "Lila Bäcker auf Tuchfühlung mit LEH." Lebensmittel Zeitung 73, no. 39 (2021): 22. http://dx.doi.org/10.51202/0947-7527-2021-39-022.

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16

Giuri, Maurizio. "Tegut optimiert Regale per KI." Lebensmittel Zeitung 74, no. 50 (2022): 29. http://dx.doi.org/10.51202/0947-7527-2022-50-029-1.

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Tegut führt deutschlandweit eine neue Software-Plattform ein. Mithilfe der Lösung verknüpft der Filialist künftig über alle Standorte und Formate hinweg Absatzprognose und Disposition mit Preisoptimierung und Promotions.
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17

Tewes, Werner. "„Wir agieren proaktiv“." Lebensmittel Zeitung 73, no. 9 (2021): 36. http://dx.doi.org/10.51202/0947-7527-2021-9-036.

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Der Pfälzer Händler Wasgau will das Expansionstempo erhöhen. Auf welche Hürden der regionale Filialist dabei trifft und wie er diese überwinden will, erklären Vorstandssprecher Ambroise Forssman-Trevedy und Expansionsleiter Albert Scherer im Interview.
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18

Lupke, Christopher. "Steven Sangren, Filiality, and the Holy Grail of Chinese Anthropology." China Review International 23, no. 3 (2016): 209–17. http://dx.doi.org/10.1353/cri.2016.0115.

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19

Sure, Heng. "An Education in Buddhist Filiality for Both Mother and Son." Journal of Religion, Spirituality & Aging 25, no. 1 (January 2013): 28–35. http://dx.doi.org/10.1080/15528030.2013.738585.

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20

Kipnis, Andrew B. "Within and Against Peasantness: Backwardness and Filiality in Rural China." Comparative Studies in Society and History 37, no. 1 (January 1995): 110–35. http://dx.doi.org/10.1017/s0010417500019563.

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Economically the contradiction between town and country is an extremely antagonistic one both in capitalist society, where under the rule of the bourgeoisie the towns ruthlessly plunder the countryside, and in the Kuomingtang areas in China, where under the rule of foreign imperialism and the Chinese big compradore bourgeoisie the towns most rapaciously plunder the countryside. But in a socialist country and in our own revolutionary base areas, this antagonistic contraction has changed into one that is non-antagonistic; and when communist society is reached it will be abolished.[Mao Tse-tung (Mao Zedong) 1937:345]
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21

Rode, Jörg. "Kaufland verbessert Prognosen deutlich." Lebensmittel Zeitung 74, no. 46 (2022): 30. http://dx.doi.org/10.51202/0947-7527-2022-46-030.

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Kaufland nutzt als erster großer deutscher LEH-Filialist das neue Prognose-System UDF von SAP. Die Software ersetzt in der Breite des Sortiments die Forecasts des alten F&R-Systems, aber bei Frische auch die des SAP-Konkurrenten Blue Yonder.
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22

Giuri, Maurizio. "Monoprix trackt Regale per Kamera." Lebensmittel Zeitung 73, no. 48 (2021): 37. http://dx.doi.org/10.51202/0947-7527-2021-48-037-2.

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Der französische Händler Monoprix will Lücken im Sortiment mithilfe von Hightech bekämpfen. Dazu setzt der Filialist auf Kameras an seinen Regalen, die fehlende Artikel per Computer Vision erkennen und Alarm schlagen. Die ersten von 100 anvisierten Märkten rüstet der DienstleisterSES Imagotag bereits aus.
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23

Neville, Robert Cummings. "Dimensions of Contemporary Confucian Cosmopolitanism." Journal of Chinese Philosophy 39, no. 4 (March 1, 2012): 594–613. http://dx.doi.org/10.1163/15406253-03904012.

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This paper identifies five dimensions of cosmopolitanism, though doubtless there are many more: cosmopolitanism in decision making, engaging others, attaining personal wholeness, the ultimate value-identity of life, and religious sensibility. These are discussed in terms of the Confucian ideas of the “Four Beginnings,” ritual, life as cultivated education, sagehood, public versus private life, Principle, heartmind, harmony, value, humaneness, “love with differences,” “roots and branches,” and filiality, among others. In all, it presents Confucianism as a living tradition that is facing up to how it might extend itself in light of the need for cosmopolitanism.
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24

Connolly, Tim. "Friendship and Filial Piety: Relational Ethics in Aristotle and Early Confucianism." Journal of Chinese Philosophy 39, no. 1 (March 1, 2012): 71–88. http://dx.doi.org/10.1163/15406253-03901007.

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This article examines the origins of and philosophical justifications for Aristotelian friendship (philia) and early Confucian filial piety (xiao ).What underlying assumptions about bonds between friends and family members do the philosophies share or uniquely possess? Is the Aristotelian emphasis on relationships between equals incompatible with the Confucian regard for filiality? As I argue, the Aristotelian and early Confucian accounts, while different in focus, share many of the same tensions in the attempt to balance hierarchical and familial associations with those between friends who are on the same footing.
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25

Liu, Qingping. "Filiality versus Sociality and Individuality: On Confucianism as "Consanguinitism"." Philosophy East and West 53, no. 2 (2003): 234–50. http://dx.doi.org/10.1353/pew.2003.0015.

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26

Foust, Mathew A. "Loyalty in the Teachings of Confucius and Josiah Royce." Journal of Chinese Philosophy 39, no. 2 (March 1, 2012): 192–206. http://dx.doi.org/10.1163/15406253-03902004.

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Loyalty is central to the philosophies of Confucius and Josiah Royce. In the case of Confucius, we see this significance in the emphasis placed in the Analects on zhong (“loyalty,” “other-regard,” or “dutifulness”) and xiao (“filial piety” or “filiality”). In the case of Royce, we see this significance in the emphasis placed on loyalty in The Philosophy of Loyalty. Moreover, in Confucius’s and Royce’s interactions with disciples and students, we witness appreciable loyalty, to their students and to their respective philosophies. This article compares the teachings—in thought and action—of Confucius and Royce, highlighting the significance of loyalty therein.
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27

Giuri, Maurizio. "US-Filialist öffnet Kassenlos-Store mit Amazon-Technik." Lebensmittel Zeitung 74, no. 34 (2022): 37. http://dx.doi.org/10.51202/0947-7527-2022-34-037-1.

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28

Eichman, Jennifer. "Zhuhong’s Communal Rules for the Late Ming Nunnery Filiality and Righteousness Unobstructed." NAN Nü 21, no. 2 (December 11, 2019): 224–75. http://dx.doi.org/10.1163/15685268-00212p03.

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AbstractThis article presents a single detailed case study of communal life at a small private Buddhist nunnery governed by strict rules and inhabited by religiously active nuns. The first half of this article focuses on why the nunnery was constructed, how it was funded, where it was built, its architectural design, and its residents. The second half examines the daily ritual activities of the nuns, their education, disciplinary procedures, fundraising, and community relations. In bringing to life how the culture of monastic discipline shaped the daily rhythms of these nuns’ lives, this article further sheds light not only on monastic culture in Hangzhou at the end of the Ming, but also demonstrates the contrast between that culture and other Buddhist and contemporary religious competitors in the surrounding religious landscape. In so doing, this article shifts our attention from the study of hagiography to the broader context of female monastic culture exhibited in the genres of communal rules (guiyue) and vinaya texts.
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29

Du, Yue. "Policies and Counterstrategies: State-Sponsored Filiality and False Accusation in Qing China." International Journal of Asian Studies 16, no. 2 (July 2019): 79–97. http://dx.doi.org/10.1017/s1479591419000111.

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AbstractUsing court cases culled from various national and local archives in China, this article examines two strategies widely employed by Qing litigants to manipulate state-sponsored filiality to advance their perceived interests in court: “instrumental filicide to lodge a false accusation” and “false accusation of unfiliality.” While Qing subjects were willing and able to exploit the legalized inequality between parent and child for profit-seeking purposes, the Qing imperial state tolerated such maneuvering so as to co-opt local negotiations to reinforce orthodox notions of the parent–child hierarchy in its subjects’ everyday lives. Local actors, who appealed to the Qing legal promotion of parental dominance and filial obedience to empower themselves, were recruited into the Qing state's project of moral penetration and social control, with law functioning as a conduit and instrument that gave the design of “ruling the empire through the principle of filial piety” a concrete legal form in imperial governance.
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30

Foust, Mathew A. "Perplexities of Filiality: Confucius and Jane Addams on the Private/Public Distinction." Asian Philosophy 18, no. 2 (July 2008): 149–66. http://dx.doi.org/10.1080/09552360802218033.

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31

Zong, Yun. "Between Praise and Prohibition: How the Ming State Coped with Extreme Filiality." Ming Studies 2016, no. 73 (January 2, 2016): 30–50. http://dx.doi.org/10.1080/0147037x.2016.1142178.

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32

Ying, Hu. "Haunting, (In)Visibility, Filiality: Qiu Canzhi (1901–67) and Her Works of Mourning." Journal of Chinese Literature and Culture 6, no. 1 (April 1, 2019): 205–38. http://dx.doi.org/10.1215/23290048-7497268.

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Abstract This article examines the connection between grief and issues of visibility. It focuses on the case of Qiu Jin's daughter Canzhi, who lost her mother to political execution in 1907. Her lifelong efforts at mourning and commemorating her mother illustrate how history was experienced affectively and individually. Negotiating between a traumatic past and a living present, Canzhi created a unique and readily recognizable icon of Qiu Jin. She mobilized the rich discourse of filiality and proved time and again that she was the one most closely resembling her mother, a filial daughter following in her mother's footsteps in forging a new path to modern womanhood.
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33

Lee, Sang Min. "Practice of Yeomyo廬墓 and changing conception of Filiality in Koryo Dynasty." Journal of History and Practical Thought Studies 66 (August 31, 2018): 199–241. http://dx.doi.org/10.31335/hpts.2018.08.66.199.

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34

Eng, Robert Y. "The Little Nyonya: reframing confucian filiality and family rituals for a global Singapore." Continuum 34, no. 5 (August 30, 2020): 678–89. http://dx.doi.org/10.1080/10304312.2020.1812217.

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35

Andruszkiewicz, Ryszard R., and Mateusz Woronowicz. "The Classification of Torsion-free TI-Groups." Algebra Colloquium 29, no. 04 (December 2022): 595–606. http://dx.doi.org/10.1142/s1005386722000414.

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An abelian group [Formula: see text] is called a [Formula: see text]-group if every associative ring with the additive group [Formula: see text] is filial. The filiality of a ring [Formula: see text] means that the ring [Formula: see text] is associative and all ideals of any ideal of [Formula: see text] are ideals in [Formula: see text]. In this paper, torsion-free [Formula: see text]-groups are described up to the structure of associative nil groups. It is also proved that, for torsion-free abelian groups that are not associative nil, the condition [Formula: see text] implies the indecomposability and homogeneity. The paper contains constructions of [Formula: see text] such groups of any rank from 2 to[Formula: see text] which are pairwise non-isomorphic.
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36

Cholvy, Brigitte. "Quelques grandes lignes de l’anthropologie de Joseph Caillot. Filialité et finitude : une anthropologie mystique." Transversalités 141, no. 2 (2017): 139. http://dx.doi.org/10.3917/trans.141.0139.

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37

Stefanuto, Clelia. "Mary Shelley: il padre come ossessiva relazione." Revista Internacional de Culturas y Literaturas, no. 23 (2020): 180–90. http://dx.doi.org/10.12795/ricl.2020.i23.13.

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L’obiettivo di questo articolo è analizzare le difficili relazioni paterno-filiali in Frankenstein di Mary Shelley, contestualizzando l’opera nella narrativa dell’Ottocento nel quale si tenta di ridefinire il ruolo della figura del padre nella famiglia e nella società. Mary Shelley proietta nel mostro il suo rapporto conflittuale con Godwin creando un racconto obliquamente autobiografico e, allo stesso tempo, emblematico della ribellione delle figlie e scrittrici al criterio di autorità patriarcale.
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38

Haboush, Jahyun Kim. "Filial Emotions and Filial Values: Changing Patterns in The Discourse of Filiality in Late Choson Korea." Harvard Journal of Asiatic Studies 55, no. 1 (June 1995): 129. http://dx.doi.org/10.2307/2719422.

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39

Dugnoille, Julien. "Digitalising the Korean cosmos: representing human–nonhuman continuity and filiality through digital photography in contemporary South Korea." Visual Studies 31, no. 4 (October 2016): 324–34. http://dx.doi.org/10.1080/1472586x.2016.1246067.

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40

Modeste, Gnato Sia. "Référents, Sens Et Effets De Sens De L’énoncé « Vieux Père, Voilà Ton Petit / Tes Petits » Dans Le Français De Côte d’Ivoire." European Scientific Journal, ESJ 14, no. 20 (July 31, 2018): 202. http://dx.doi.org/10.19044/esj.2018.v14n20p202.

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In Côte d'Ivoire, as elsewhere in the French-speaking world, the French language is characterized by a constant movement on the lexical and semantic level. This situation, which testifies to the dynamism of French in a foreign context, is a constant source of thought for linguists. The present study focuses on the statement Old Father, this is your little one, a recurring expression in the Ivorian conversational landscape. Using the tools and methods of structural grammar and grammar of meaning, the analysis brings out the referential dimension, the meaning and the sense effects subsequent to the use of this utterance.The study shows that, contrary to the standard meaning which indicates a simple presentation of individuals in the same discursive environment, in the Ivorian context, the statement evokes two opposite social classes: on the one hand, the category of old fathers and the other that of the little ones. In addition, the statement covers several values: the comparison of two social classes involved, the evocation of a fake filiality, the axiological values of self-pity and of request.
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41

Mohr, Michel. "Filial Piety with a Zen Twist: Universalism and Particularism Surrounding the Sutra on the Difficulty of Reciprocating the Kindness of Parents." Journal of Religion in Japan 2, no. 1 (2013): 35–62. http://dx.doi.org/10.1163/22118349-12341248.

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Abstract This article examines the Sutra on the Difficulty of Reciprocating the Kindness of Parents and its reinterpretation by the Japanese Rinzai Zen monk Tōrei Enji 東嶺圓慈 (1721-1792). In the context of the Tokugawa period (1600-1867) where filial piety was upheld as one of the pillars of morality and Neo-confucian orthodoxy, Tōrei’s commentary of this sutra skillfully combined the particularist understanding of filiality as limited to one’s relatives with its broader construal as a universal attitude of reverence directed toward all sentient beings. The father is envisioned as the wisdom and the excellence of the Buddha, the mother as the compassionate vows of the Bodhisattva, and the children as those who emit the thought of awakening. Tōrei further pushed this interpretation by adding the distinct Zen idea that the initial insight into one’s true nature needs to be surpassed and refined by perfecting the going beyond (kōjō 向上) phase of training, where the child/disciple’s legacy and his indebtedness towards his spiritual mentors is recast in terms of overcoming one’s attainments and attachment to them.
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42

Goršak, Bernard. "Ali je situacijska etika lahko krščanska etika?" Bogoslovni vestnik 79, no. 1 (May 2019): 59–69. http://dx.doi.org/10.34291/bv2019/01/gorsak.

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Posinodalna apostolska spodbuda Amoris laetitia papeža Frančiška je bila deležna precej kritik, povzetih tudi v pismu Correctio filialis de haeresibus propagatis. V prispevku se osredotočamo zgolj na vprašanja, ki se porajajo v zvezi z možnimi etičnimi interpretacijami nekaterih odlomkov te spodbude. Predmet našega zanimanja je vprašanje, ali se s tem dokumentom situacijska etika v okvirih katoliškega nauka ne samo dovoljuje, ampak postavlja kot eden izmed njegovih nosilcev? Na to se navezuje vprašanje, ali je situacijska etika, kot jo je utemeljil njen avtor J. Fletcher, sploh lahko krščanska etika oziroma, kateri so pogoji, da situacijska etika postane krščanska etika? Prispevek ponuja odgovore na navedena vprašanja predvsem v okvirih tako imenovane trilateralne krščanske situacijske etike, ki v ospredje postavlja odnos z drugim preko Boga. Zagovarjamo stališče, da je v Svetem pismu dovolj argumentov, ki potrjujejo tovrstni pristop k etičnemu vrednotenju.
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43

Lee, Jae-doo. "The Conception of Filiality to be reflected in the Sinjeung Dongguk Yeoji Seungram(『新增東國輿地勝覽』)." 영남학 ll, no. 28 (December 2015): 321–56. http://dx.doi.org/10.36034/yncdoi.2015..28.321.

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Seo, Kyung Hee. "The gap between the reality of domestic violence and interpretation and the way the Discourse of Filiality works - Focusing on Janghwahonglyeonjeon." ONJI COLLECTION OF WORKS 58 (January 31, 2019): 111–42. http://dx.doi.org/10.16900/onji.2019.58.04.111.

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45

Ng, Audrey. "Written by the Body: Evolutions of Embodiment in Maxine Hong Kingston’s The Woman Warrior and I Love a Broad Margin to My Life." MELUS 44, no. 3 (2019): 155–74. http://dx.doi.org/10.1093/melus/mlz021.

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Abstract While much has been written on embodiment and autobiographical narrative strategies in Maxine Hong Kingston's The Woman Warrior (1975), little critical attention has been given to these aspects in her latest foray into poetry, I Love a Broad Margin to My Life (2011). The materiality of bodies in her characters No Name Woman and Fa Mu Lan are altered across the two works in ways that reflect and engender a change in cultural necessities for peace. The female avenger's body evolves from a weapon that addresses wrongs through violence to the embodiment of Kingston's striving for a happy ending, on the page and also in reality, thus implicating her work with war veterans. No Name Woman's suicide changes from an embodiment of vengeful female subjectivity that is concomitant with biological destiny to an occasion of communal reconciliation. In tandem, Kingston's reappropriation of her portrayal of the swordswoman Fa Mu Lan in The Woman Warrior shows a progression from a soldier's aggressive filiality to patriarchal norms to a woman's act of self-violence that addresses the reality of post-traumatic stress disorder (PTSD) prevalent among war veterans. If life writing, as narrative psychologist Jerome Bruner argues, is capable of constituting identity and shaping future reality, Kingston's work of intersubjective remembering and community building through autobiographical narratives that constantly position the body at the intersection of public and personal identities has positive implications for her peace project.
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46

Ho (何式怡), Elsie Seckyee, and Lan-hung Nora Chiang (姜蘭虹). "Translocal Families: The Challenges of Practicing Filial Piety through Transnational Parental Care (台灣澳洲移民為盡孝道而跨國照顧年長父母的挑戰)." Translocal Chinese: East Asian Perspectives 10, no. 2 (October 20, 2016): 232–58. http://dx.doi.org/10.1163/24522015-01002004.

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The values of filial piety have strongly influenced the care of older people in traditional Chinese societies. Changes in family structure and relationships have occurred and in recent decades, transnational migration has become a factor in how filial piety is perceived and practiced in contemporary translocal Chinese families. Through the use of in-depth interviews, this pilot study explores transnational family patterns, elder care practices, attitudes towards filial piety, and opinions of the medical systems in Taiwan and Australia among 14 Taiwanese families who have lived in Australia for over 20 years. The study finds that despite immigration, filial piety remains an important value for these families. Most participants have/had provided care to their aged parents at the site of immigration and back home, and some of these parents were immigrants who had returned to Taiwan in their old age. Participants generally felt that older people are better looked after in Taiwan than in Australia, as Taiwan has a better healthcare system, and hired caregivers are more readily available. Elders’ expectations of filial piety from their children varied among participants, but all were prepared for a weakening of filiality and ongoing changes in intergenerational relations while living in a Western country. 傳統中國社會的老人照顧，受到孝道價值觀的影響很深。因為家庭結構及成員關係的改變，特別是近三十年來移民國外人口的增加，對當代華人家庭對孝道的認知與實踐產生了新的影響。本研究透過深入訪談居住澳洲二十年以上的台灣移民，探索跨國家庭類型、照顧年長父母的方式、對孝道的看法，以及台灣及澳洲兩地醫療體系的差異。研究發現雖然移民海外，盡孝道仍是重要的家庭價值。大部分的受訪者都曾為長者提供資源或參與照顧，無論是在澳洲或在台灣。年長父母也曾經在成年子女居住澳洲期間前往探視、短期逗留或移民。他們大部分都已回流台灣，原因是在台灣的年長者會得到較好的照顧，台灣的健保制度較適合年長者的需要，而且可以僱用外傭幫忙。已定居澳洲的台灣移民，對孝道的看法雖有差異，但對自己的成年子女是否能在環境不同的西方國家盡孝道，均有所保留。 (This article is in English.)
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ZHANG, Ellen Y. "自殺與儒家的生死價值觀: 以《列女傳》為例." International Journal of Chinese & Comparative Philosophy of Medicine 7, no. 2 (January 1, 2009): 67–86. http://dx.doi.org/10.24112/ijccpm.71480.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文以《後漢書˙列女傳》為例，探討女性在節死問題上的道德取向及對自殺行為的道德詮釋。筆者認為，《列女傳》所體現的價值取向屬於儒家道德的大傳統，同時由於其“性別倫理”的特質，又涵蓋了特殊的生死觀，反映出儒家在“肉身”價值與“精神”價值議題上的考量。本文試圖說明，女性自殺有其背後特有的時代精神與文化傳統，因此對它的道德評估要比儒家大傳統中所謂“為己性”與“為他性”的劃分更為複雜，它既反映出儒家在女性問題上的奇特性，也反映出儒家在生死問題上的複雜性。“節死”議題所反映的不僅僅是一個單一的儒家價值取向，因為任何道德理論或規範在“具體化”的實踐過程中都會存在詮釋上的多元性與複雜性。The Lienüzhuan (LNZ) or the Collected Life-Stories of Women complied by the late-Western Han Confucian scholar Liu Xiang (79-8 B.C.E.), consists of 125 exemplary life stories of women covering a broad period from earlier legendary time to the Han Dynasty. LNZ, like many other narratives in the early Chinese tradition, is a form of character-focused narrative based on quasi-historical accounts. To locate this Han text in a comprehensive framework of Confucian moral philosophy is not an easy task, and neither is recreating the moment of interpretative creativity. What intrigues the reader today about this work is not whether it accurately represents the lives of early Chinese women, but how it represents an ideal of female virtues within the Confucian ethical system, especially Confucian morality on life and death.The LNZ has eight chapters, of which six are devoted to six forms of virtuous conduct: (1) maternal rectitude (muyi); (2) sage intelligence (xianming); (3) benevolence and wisdom (xianzhi); (4) purity and obedience (zhenshun); (5) chastity and righteousness (jianyi); (6) skillfulness in argument, rhetorical/ tactical skill (biantong). Each form of conduct is exlicated in a specific narrative. This essay focuses on two chapters of the book, “Purity and Obedience” (zhenshun) and “Chastity and Righteousness” (jieyi), which explore the ethical dimension of female virtues and suicide.The LNZ offers various stories about why women commit suicide, and they all deal with the female virtues of chastity, loyalty, and righteousness. Some stories give examples of women who refuse remarriage. This kind of practice became an ethical norm in the following dynasties, emphasized by what is called “the cult of chastity”. Other stories talk about the importance of women practicing traditional rituals and customs. The “Wife of the Duke of Song” （《宋恭伯姬》）gives an account of how a woman refused to flee a fire because she insisted on performing the ritual that does not allow a woman to walk out of the inner chamber alone at midnight. But there are exceptions to this kind of gender-based ethics in the LNZ. For instance, the “Chaste Woman from the Capital” （《京師節女》）is a totally different kind of story where a woman’s husband is in the danger of being murdered. The assassin hears that this chaste woman possesses the virtues of benevolence, filial piety, and righteousness, and kidnaps her father as a hostage to get to the husband. Here the woman is facing a moral dilemma: if she does not meet the assassin’s demand, her father will be killed. That would violate the virtue of filial piety; if she were to turn her husband in, that would violate the virtue of righteousness. “Without filial piety or righteousness, I am not worthy living in this world,” says the woman. It follows that the woman decides to sacrifice her own life to save the lives of her father and husband. At the end of the story, she tells the assassin that she will help him to have her husband murdered. She tells him that she will open the window that night and the one lying on the east side of the house will be her husband. That night, the assassin goes in through the window and murders the one lying on the east side, only found out that it is the wife. The murderer is deeply touched by the woman’s heroic act and decides to give up the killing altogether (LNZ 5.15). The eulogy states: The woman of chastity shows benevolence and filial piety, and values righteousness more than her life. In this story, the notion of benevolence, filial piety, and righteousness fits perfectly into Confucian virtue ethics. From such narratives the author draws the contention that the Confucian notion of “honor” in terms of chastity, filiality, and righteousness is by no means a simple moral principle to be taken as dogma. The gender-based suicide has to be explicated within the broad framework of Confucian moral philosophy, especially its view of life and death. The essay attempts to show that the moral dilemma exemplified by female virtues in the case of the LNZ is much more complicated than the dichotomy between corporeality and spirituality, or the self-regarding suicide and other-regarding suicide. Furthermore, the embodiment of a particular virtue has always been influenced by a broader social context and the established value system that is based on its own understanding of early tradition. The moral ambiguities of suicide cases represented by the “cult of chastity” (Ming and Qing periods in particular) lie in its misinterpretations of the moral pronouncements and properties of suicidal actions advocated by early Confucianism.DOWNLOAD HISTORY | This article has been downloaded 1687 times in Digital Commons before migrating into this platform.
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48

"Gensia sicor filialise sa R&D." Biofutur 1998, no. 175 (February 1998): 42. http://dx.doi.org/10.1016/s0294-3506(98)90069-2.

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49

Park, Hong-Jae. "Does Filial Piety Still Matter? A Filiality-based Perspective on Intergenerational Solidarity and Cooperation." Journal of Intergenerational Relationships, January 7, 2021, 1–14. http://dx.doi.org/10.1080/15350770.2021.1868232.

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50

Simanavičiūtė, Ieva. "Filial Piety in Imperial China." Acta Orientalia Vilnensia 5 (December 1, 2004). http://dx.doi.org/10.15388/aov.2004.18240.

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The concept of filial piety is not only a philosophical idea, but also a practical rule of ethics, which has persisted to the present time and is clearly reflected in nowadays’ societies of East Asia. The aim of this article, concerning filial piety in imperial China, is to reveal the peculiarities of and the consensuses and contradictions in the conception and interpretation of filiality in Orthodox Confucianism and popular practices, as well as in Buddhism and Daoism. The study is a novelty in Lithuanian sinology as it offers a wide view on the subject, discovering its manifestations in all the three main teachings. It is an exploratory work of original sources, with some references to available studies of Western scholars. It concludes by saying that filial piety found its prominent place in most of the teachings and certainly made a great impact on nowadays’ East Asian cultures.
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