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Готові списки джерел за темами / Confucian heritage cultures / Статті в журналах

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Статті в журналах з теми "Confucian heritage cultures"

Автор: Grafiati

Опубліковано: 10 березня 2023

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1

Chen, Long. "Implementing cross-culture pedagogies: cooperative learning at Confucian heritage cultures." Journal of Education for Teaching 41, no. 4 (June 10, 2015): 453–56. http://dx.doi.org/10.1080/02607476.2015.1053740.

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2

Evers, Colin W., Mark King, and Kokila Roy Katyal. "Conducting research in Confucian Heritage Cultures: an overview of methodological issues." Comparative Education 47, no. 3 (August 2011): 295–300. http://dx.doi.org/10.1080/03050068.2011.586762.

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3

Buchtel, Emma E., Leo C. Y. Ng, Ara Norenzayan, Steven J. Heine, Jeremy C. Biesanz, Sylvia Xiaohua Chen, Michael Harris Bond, Qin Peng, and Yanjie Su. "A Sense of Obligation: Cultural Differences in the Experience of Obligation." Personality and Social Psychology Bulletin 44, no. 11 (May 9, 2018): 1545–66. http://dx.doi.org/10.1177/0146167218769610.

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Анотація:

In this investigation of cultural differences in the experience of obligation, we distinguish between Confucian Role Ethics versus Relative Autonomy lay theories of motivation and illustrate them with data showing relevant cultural differences in both social judgments and intrapersonal experience. First, when judging others, Western European heritage culture (WEHC) participants (relative to Confucian heritage culture [CHC] participants) judged obligation-motivated actors more negatively than those motivated by agency (Study 1, N = 529). Second, in daily diary and situation sampling studies, CHC participants (relative to WEHC participants) perceived more congruency between their own agentic and obligated motivations, and more positive emotional associations with obligated motivations (Study 2, N = 200 and Study 3, N = 244). Agentic motivation, however, was universally associated with positive emotions. More research on a Role Ethics rather than Relative Autonomy conception of agency may improve our understanding of human motivation, especially across cultures.

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4

HO, DAVID YAU FAI, and RAINBOW TIN HUNG HO. "Knowledge is a Dangerous Thing: Authority Relations, Ideological Conservatism, and Creativity in Confucian-Heritage Cultures." Journal for the Theory of Social Behaviour 38, no. 1 (March 2008): 67–86. http://dx.doi.org/10.1111/j.1468-5914.2008.00357.x.

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5

CHANG, CHIU-CHENG, and GERALDINE CHEN. "ARMING ASIAN INTELLECTUALS INTERNATIONAL CONSULTANCY." Journal of Enterprising Culture 03, no. 04 (December 1995): 483–96. http://dx.doi.org/10.1142/s0218495895000258.

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Анотація:

The ability to change is vital for corporate survival and growth and knowledge is the engine of change. While consultancy is generally associated with the West, we believe that the Asian heritage, particularly the Confucian reverence for knowledge and teachers, make Asian intellectuals best suited for performing the consultancy role effectively. But what exactly is the role of consultancy? What are the objectives and functions? And in what areas will Asian consultants stand out? Prospective Asian consultants must be able to marry Western and Eastern business cultures and practices. The critical factors for success as Asian international consultants will be examined.

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6

CHANG, CHIU-CHENG, and GERALDINE CHEN. "ERRATA: "ARMING ASIAN INTELLECTUALS FOR INTERNATIONAL CONSULTANCY"." Journal of Enterprising Culture 04, no. 01 (March 1996): 95–108. http://dx.doi.org/10.1142/s0218495896000253.

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Анотація:

The ability to changes is vital for corporate survival and growth and knowledge is the engine of change. While consultancy is generally accociated with the West, we belive that the Asian heritage, particularly the Confucian reverence for knowledge and teachers, make Asian intellectuals best suited for performing the consultancy role effectively. But what exactly is the role of consultancy? What are the objectives and functions? And in what areas will Asian consultants stand out? Propective Asian consultants must be able to marry Westerm and Eastern business cultures and practices. The critical factors for success asd Asian international consultants will be examined.

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7

Pham, Huong Thi. "Assuring quality in higher education in a Confucian collectivist culture: the Vietnamese experience." Journal of Contemporary Educational Research 2, no. 4 (September 3, 2018): 10–19. http://dx.doi.org/10.26689/jcer.v2i4.405.

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Quality assurance has been introduced and developed into Vietnam for almost 15 years. The importation of such a concept from other countries with different cultures may result in resistance in some ways. This study explores quality assurance arrangements at three institutions of higher education in Vietnam, a Confucian heritage country, as perceived by academic leaders, quality assurance practitioners, and academics to respond to quality assurance policies from the government. The methodological approach taken in this research is a multiple case study. A qualitative approach was used to explore quality assurance practices at three institutions. Data collected from documentation and in-depth interviews were analysed for patterns and themes. It was found that centralism and large power distance of a Confucian collectivist country such as Vietnam significantly influenced the government's attempts to reform higher education for quality improvement. Culturally appropriate measures from the bottom level with long-term strategies should be considered to assure and improve quality, including the shift to decentralisation in higher education.

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8

Pham, Thinh Ngoc, Mei Lin, Vu Quang Trinh, and Lien Thi Phuong Bui. "Electronic Peer Feedback, EFL Academic Writing and Reflective Thinking: Evidence From a Confucian Context." SAGE Open 10, no. 1 (January 2020): 215824402091455. http://dx.doi.org/10.1177/2158244020914554.

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Electronic peer feedback (e-PF) has offered a number of benefits to English as a foreign language (EFL) students’ academic writing competence and reflective thinking. However, little research has been conducted to examine whether e-PF can be incorporated in Confucian heritage culture (CHC) contexts. With a sample of 40 Vietnamese university students, the purpose of this study was threefold: (a) to explore whether e-PF improved students’ global and local features of EFL academic writing; (b) to investigate whether e-PF provoked students’ reflective thinking; and (c) to determine whether the two core principles of Confucian values, namely, the concept of face and power distance influenced the implementation of e-PF. Data were collected through pre- and post-questionnaires, e-PF content, and reflective logs. The qualitative and quantitative results showed that e-PF improved the quality of global and local writing aspects. Using e-PF also espoused both e-PF providers and receivers to develop reflective thinking by heightening their cognitive processes. Students were found to overcome the Confucian cultural barriers to get engaged in giving and receiving critique from their peers. The study, therefore, adds to the existing knowledge about the significance of e-PF in improving students’ writing skills and nurturing reflective thinking in CHC cultures.

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9

CORDEIRO, ALLAN. "Tendencies for Future Research on English Speaking Anxiety in Confucian Heritage Culture (CHC) Students and Teachers." Revista Gatilho 19, no. 02 (December 31, 2020): 18–35. http://dx.doi.org/10.34019/1808-9461.2020.v19.27682.

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This paper examines the causes and consequences of Foreign Language Anxiety (FLA) in Second Language Acquisition (SLA). Speaking was the skill that contributed most to a high FLA level and that approximately one-third of students presented a moderate FLA level. Confucian Heritage Cultures (CHCs) students’ experiences were chosen as the focus of our research because they have higher FLA rates of all ethnic groups. The aim of this work is to shed light on English Speaking Anxiety and observe the tendencies to enable future research in this field. The research is based on a series of papers collected from journals. The findings are related to the influence of emotional factors that contribute to anxiety in the classroom and teachers’ attitudes. A high anxiety rate may be related not only to a natural propensity to anxiety, but also to factors related to teachers’ activities and attributes. The studies showed that the tone of voice, gender and the teacher's dress code had an effect on students’ levels of anxiety.

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10

Fung, Annabella S. K. "Confucian Heritage Culture, parental differential treatment of siblings and music learning: A hermeneutic analysis of a musical family." Psychology of Music 46, no. 3 (June 20, 2017): 357–74. http://dx.doi.org/10.1177/0305735617712423.

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This phenomenological study focuses on the effect of parenting rooted in Confucian Heritage Culture (CHC) on music learning of four American-born Chinese siblings from the same family. It investigates parental differential treatment (PDT) and sibling interactions on the musical development of the participants raised by musician parents. Participants’ music practice habits and their learning and performing opportunities can further account for their music identity formation. Hermeneutic inquiries explore how individuals make sense of their experiences. Data consisted of six semi-structured interviews conducted among this family and their email correspondences, and was analysed using Interpretative Phenomenological Analysis. Four overarching themes emerged from the family narratives: parenting rooted in CHC-inspired music learning in this family; parental musicianship and continuous support, combined with kin role modelling and siblings’ sound practice habit positively facilitated their successful music learning; optimal learning and performing opportunities were highly beneficial in the siblings’ music learning process; and sibling relationships affected by PDT did not have long-term aversive effects on their learning or wellbeing. The findings show that PDT occurs among CHC families and children need to have a safe environment to thrive. Scholars and health practitioners should acquire intercultural knowledge to effectively work with families of diverse cultures.

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11

Tan, Cheng Yong, and Khe Foon Hew. "The Impact of Digital Divides on Student Mathematics Achievement in Confucian Heritage Cultures: a Critical Examination Using PISA 2012 Data." International Journal of Science and Mathematics Education 17, no. 6 (July 27, 2018): 1213–32. http://dx.doi.org/10.1007/s10763-018-9917-8.

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12

Kim, Joonho, and Jisun Lee. "The Impact of Eastern Philosophy on Western Classical Music Education: Focusing on the Influence of Confucianism in China." Society for International Cultural Institute 15, no. 2 (December 31, 2022): 21–44. http://dx.doi.org/10.34223/jic.2022.15.2.21.

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Анотація:

Most East Asian countries have an educational environment based on the spitirual heritage of the Confucian culture. The outstanding performance skills and musical achievements of East Asian performers need to be found in the unique thought and culture of East Asia how classical music originated in the West, especially Europe, was accepted, formed, developed and influenced in these East Asian countries. Throught this study, the successful internalization and performance creation process of Western classical music education in which East Asian value systems are transplanted from other cultures will be explored to reveal the value and expandability of humanistic philosophy inherent in the consciousness of East Asian countries. The educational philosophy of Confucianism, common to all East Asian countreis, has influenced the methods and purposes of the curriculum for a long period of history. In particular, China, the birthplace of Confucianism, has undergone great changes in the negative and positive aspects of traditional Confucianism in modern history, which has an impact on the introduction and spread of Western classical music and the exploration of training methods and spirits for new music styles. This study explored the interaction between the philosophy and art of different cultures by exploring the spiritual and ideological bases for the outstanding achievements of East Asian artists in the process of encountering Eastern philosophy and Western art. In order to enhance the musical perfection of Western classical music, which has been established as the upper culture of music art, oriental values and aesthetic perspectives are affecting the attitude of performers.

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13

Wang, Junju, and Jia Lin. "Traditional Chinese Views on Education as Perceived by International Students in China: International Student Attitudes and Understandings." Journal of Studies in International Education 23, no. 2 (September 2, 2018): 195–216. http://dx.doi.org/10.1177/1028315318797356.

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For decades, the Confucian heritage culture (CHC) learner phenomenon has aroused the interest of researchers in different areas. However, few studies have focused on the attitudes of international students who study in the Chinese context. This article, therefore, explores how international students perceive traditional Chinese views on education, which are mostly embedded in Confucianism. Using questionnaires and semistructured interviews, the study investigated student attitudes and their recognition of specific educational viewpoints and factors, which act to produce such perceptions. Results show that international students studying in China had positive responses to most traditional Chinese views on education and that the traditional concepts of learning were respected and understood. However, it was the role of teachers within CHC that was the least favorably received. In addition, student attitudes and understandings were in response to individual, contextual, and cultural factors, and positively correlated with their home country, major, and level of education. This article concludes that positive attitudes and perceptions of traditional Chinese views on education by international students occur when the core values of educational philosophies from different cultures are shared also by CHC and that there is a strong influence from the source culture on views of the target culture. By implication, a good knowledge of Chinese learning culture and mutual communication are significant factors for both teachers and students.

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14

MICHAEL C. KALTON. "THE CONTEMPORARY CONFUCIAN HERITAGE AND THE ENVIRONMENT OF WORLDLY CONFUCIANS AND TOHAK CONFUCIANS." Acta Koreana 14, no. 2 (December 2011): 41–55. http://dx.doi.org/10.18399/acta.2011.14.2.003.

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15

S. Hodkinson, Chris, and Arthur E. Poropat. "Chinese students’ participation: the effect of cultural factors." Education + Training 56, no. 5 (July 8, 2014): 430–46. http://dx.doi.org/10.1108/et-04-2013-0057.

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Purpose – The purpose of this paper is to provide for Western educators of international Chinese and Confucian Heritage Culture (CHC) students the first integrated review of kiasu, the “fear of missing out”, and its consequences for learning, teaching, and future research. Design/methodology/approach – A review of the economic importance of international Chinese students is provided, followed by consideration of the pedagogical consequences of restricted participation in educational activities by the so-called “silent Chinese student”. Examination of research on international Chinese students and their source cultures established significant gaps and misunderstandings in the generally accepted understandings of CHCs, especially with respect to the actual practices used in Western and Chinese teaching. More importantly, the participation-related implications of kiasu within the context of broader cultural characteristics are described and implications drawn for teaching practices and research. Findings – While many Western university teachers are aware of the “silent Chinese student” phenomenon, few understand its underlying reasons, especially the kiasu mindset and its relationship to other cultural elements. Kiasu actively impedes the interaction of international Chinese students with their teachers and restricts collaboration with peers, thereby limiting educational achievement. Specific tactics for amelioration are reviewed and recommendations are provided, while an agenda for future research is outlined. Practical implications – Western teachers need to normalise and encourage Chinese student participation in class activities using tactics that have been demonstrated to improve outcomes for Chinese students, but that also assist students generally. These include both within-class and electronic interaction tools. Social implications – More culturally sensitive understanding of the impact of cultural differences on teaching effectiveness. While some effective responses to these already exist, further research is needed to expand the skill-set of Western teachers who work with international Chinese students. Originality/value – This paper provides the first systematic integration of the kiasu phenomenon with educational practice and research.

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16

Kuo, Mei-fen. "Confucian Heritage, Public Narratives and Community Politics of Chinese Australians at the Beginning of the Twentieth Century." Journal of Chinese Overseas 9, no. 2 (2013): 212–44. http://dx.doi.org/10.1163/17932548-12341260.

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Abstract This paper focuses on the meanings of Confucian heritage for the Chinese ethnic community at the time Australia became a Federation. It will argue that public narratives about Confucian heritage provided a new agency for mobilizing urban Chinese Australian communities. These narratives politicized culture, helped to shape Chinese ethnic identity and diasporic nationalism over time. The appearance of narratives on Confucian heritage in the late 19th century reflected the Chinese community’s attempt to differentiate and redefine itself in an increasingly inimical racist environment. The fact that Chinese intellectuals interpreted Confucian heritage as symbolic of their distinctiveness does not necessarily mean that the Chinese community as a whole aligned themselves with the Confucianism revival movement. By interpreting Confucian heritage as a national symbol, Chinese Australian public narratives reflected a national history in which the Chinese community blended Confucian heritage into a nationalist discourse. This paper argues that this interpretation of Confucian heritage reflects the Chinese community’s attempts to redefine their relationship with the non-Chinese culture, they were a part of, in ways which did not draw on colour or race.

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17

Oh, Seung-ha, and Won-seob Jo. "Study on the Realization of Tourism Culture Welfare by Using Confucius Heritage - Based on Confucian Buildings -." Journal of Korea Institute of Information, Electronics, and Communication Technology 9, no. 1 (February 29, 2016): 90–99. http://dx.doi.org/10.17661/jkiiect.2016.9.1.090.

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18

De Vita, Glauco, and Mohan J. Bernard. "Fostering reflective learning in Confucian Heritage Culture environments." Innovations in Education and Teaching International 48, no. 2 (May 2011): 183–93. http://dx.doi.org/10.1080/14703297.2011.564013.

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19

Thomas, Gregory P. "An Investigation of the Metacognitive Orientation of Confucian-Heritage Culture and Non-Confucian-Heritage Culture Science Classroom Learning Environments in Hong Kong." Research in Science Education 36, no. 1-2 (March 2006): 85–109. http://dx.doi.org/10.1007/s11165-005-3915-x.

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20

Hằng, Ngô Vũ Thu, Astrid M. W. Bulte, and Albert Pilot. "Examining the Scientific Argumentation Implemented Through a Social Constructivism-Based Curriculum Designed for Primary Science Education in a Confucian Heritage Culture: A Case Study in Vietnam." Review of European Studies 12, no. 2 (May 25, 2020): 64. http://dx.doi.org/10.5539/res.v12n2p64.

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This study describes the improvement of a science curriculum based on a social constructivist approach in order to support primary students in a Confucian heritage culture in practicing scientific argumentation. The former design is adjusted by the application of an adapted model of the learning placemat for argumentation and by the formulation of concrete teaching-learning activities which are articulated with the application of the adapted learning placemat. The practice of a designed curriculum unit reveals that the designed curriculum can support the primary students in practicing scientific argumentation and in attaining consensually agreed knowledge. Nevertheless, the study also shows that primary teachers and students in a Confucian heritage culture do not pay much attention to the activities of qualifying and rebutting in scientific argumentation. The study recommends that further developmental research needs to deal with the refined problem of how to improve qualifying and rebutting in scientific argumentation in the practice of science lessons in a Confucian heritage culture.

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21

Wicking, Paul. "Learning-Oriented Assessment in a Testing-Oriented Culture." Language Teacher 41.4 41, no. 4 (July 1, 2017): 9. http://dx.doi.org/10.37546/jalttlt41.4-2.

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Анотація:

The last decade has witnessed increasing attention being paid to the way in which assessment promotes learning in various cultural contexts. Even so, there has been very little scholarly discussion coming from Japan, where it appears that methods of assessment are oriented around high-stakes summative testing. One theoretical model of formative assessment that is gaining traction worldwide is learning-oriented assessment (LOA). Although LOA has been tried and tested in the Hong Kong context for implementation in Confucian heritage cultures, its suitability for Japan has not yet been explored. There are three core components of LOA praxis: learning-oriented assessment tasks, developing evaluative expertise, and student engagement with feedback. The aim of the present study is to apply this theoretical model of learning-oriented assessment as a conceptual lens to examine existing research from the Japanese context. By doing so, it is hoped that a firm contextual grounding could be established that would support and guide the practice of learning-oriented assessment in EFL education in Japan. 近年、様々な文化的文脈の中で、評価がいかに学習を促進するかに注目が集まってきている。しかし総括的評価と一発試験が重要視されている日本では、評価をめぐる学術的論議は極めて少ない。世界で普及しつつある形成的評価の理論モデルの1つに、学習重視の評価learning-oriented assessment (LOA) がある。LOA は、儒教の伝統文化圏では香港での導入が試みられているが、日本での適合性については未だ検証されていない。LOAの実践には3つの重要な要素がある。すなわち、学習重視の評価タスク、評価能力の向上、そしてフィードバックに対する学生の関心である。本論の目的は、既存研究を日本の状況から検証するための統合的手法としてLOAの理論モデルを適用することである。それによって、日本の評価方法の背景が明確になり、日本のEFL教育におけるLOAの応用が推進される。

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22

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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23

Ramsay, Guy. "Computer-Mediated Communication and Culture: A Comparison of ‘Confucian-Heritage’ and ‘Western’ Learner Attitudes to Asynchronous E-Discussions Undertaken in an Australian Higher Educational Setting." E-Learning and Digital Media 2, no. 3 (September 2005): 263–75. http://dx.doi.org/10.2304/elea.2005.2.3.6.

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While the internationalisation of higher education has made learner diversity a key consideration in tertiary pedagogical practice, research into the application of computer-mediated technologies in this domain has rarely taken into account culture. This article responds to this gap in the research by comparing ‘Confucian-heritage’ and ‘Western’ learners' experience of computer-mediated discussions undertaken as part of an Australian university curriculum. Likert and open-ended question formats reveal that cultural learning styles and behaviours are salient to the computer-mediated learning experience and can inform how learners view its pedagogical applications. While appreciation of the utilitarian benefits is common to both cultural cohorts, Confucian-heritage learners place greater emphasis on the interpersonal benefits. By placing distinctions in learner cultural background at the centre of the study, a more nuanced understanding of computer-mediated communication and its attendant pedagogical applications in higher education emerges.

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24

Han, Insuk. "Contextualization of Communicative Language Teaching in Confucian Heritage Culture: Challenging Pedagogic Dichotomization." SAGE Open 12, no. 1 (January 2022): 215824402210798. http://dx.doi.org/10.1177/21582440221079895.

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Анотація:

Based on the comprehensive comparison of the principles of communicative language teaching (CLT) and the pedagogic ideas of Confucian heritage culture (CHC), this study discusses the conceptual common ground, where both principles can be reconciled, and considers practical, negotiated pedagogic forms with the suggestion of some cases of contextualization of CLT in CHC. In summary, CLT and CHC can be reconciled in their pursuit of education for the whole person, cooperative learning, teaching language structures and content, and task completion orientation. Thus, by distributing more responsibilities to learners and encouraging their participation, students in CHC can experience more communicative lessons. By balancing teaching language forms and content, they can learn language in a more comprehensive way, and by applying task-based learning with precise procedures and controls, their task-orientation tendency can enable students to participate in more communicative activities. These comprehensions and discussions, as a challenge to pedagogic dichotomization, will help English teachers in CHC or intercultural classrooms to flexibly construct context-sensitive pedagogies.

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Wicking, Paul. "Formative assessment of students from a Confucian heritage culture: Insights from Japan." Assessment & Evaluation in Higher Education 45, no. 2 (May 24, 2019): 180–92. http://dx.doi.org/10.1080/02602938.2019.1616672.

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26

Tran, Thi Tuyet. "Is the learning approach of students from the Confucian heritage culture problematic?" Educational Research for Policy and Practice 12, no. 1 (March 13, 2012): 57–65. http://dx.doi.org/10.1007/s10671-012-9131-3.

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27

O'Dwyer, Shaun. "Deflating the ‘Confucian Heritage Culture’ thesis in intercultural and academic English education." Language, Culture and Curriculum 30, no. 2 (November 23, 2016): 198–211. http://dx.doi.org/10.1080/07908318.2016.1259321.

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28

Karjanto, N., and L. Simon. "English-medium instruction Calculus in Confucian-Heritage Culture: Flipping the class or overriding the culture?" Studies in Educational Evaluation 63 (December 2019): 122–35. http://dx.doi.org/10.1016/j.stueduc.2019.07.002.

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29

Yang, Weiyu. "The Sequence of Loyalty and Filial Piety and Its Ideological Origins in the Traditional Ethical Culture of China and Japan." ETHICS IN PROGRESS 10, no. 2 (October 10, 2019): 155–64. http://dx.doi.org/10.14746/eip.2019.2.13.

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The traditional ethical culture of Japan is under the influence of Chinese Confucian culture. However, due to differences in historical tradition and social structure, in traditional Japanese culture, “loyalty”, as the highest value, is in preference to “filial piety” and it lays a foundation for universal moral principles of the society; while in the Chinese Confucian culture, “filial piety” is regarded as the first and “loyalty” is the natural expansion of “filial piety”. The main reason is the influence of the indigenous Shinto in traditional Japanese culture. After the internalization of the indigenous Shinto and the Tennoism as well as the indoctrination of over 600-year ruling of the samurai regime, “loyalty”, as the national cultural and psychological heritage, has the religious and irrational mysterious color, which is different from the secularization and the practical rationality of the pre-Qin Confucian ethics of China. Loyalty to the emperor and devotion to public interests advocated by Bushido is an important characteristic of traditional Japanese ethical culture, and the religious and absolute understanding of “loyalty” is hidden with the risk of nationalism and irrationality.

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Choong, Shiau Huai, Esther Gnanamalar Sarojini Daniel, and Dorothy DeWitt. "LITERATURE REVIEW ON CONFUCIAN HERITAGE CULTURE IDENTITY IN MALAYSIAN CHINESE PRE-UNIVERSITY STUDENTS." PUPIL: International Journal of Teaching, Education and Learning 4, no. 1 (June 8, 2020): 12–18. http://dx.doi.org/10.20319/pijtel.2020.41.1218.

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Thanh, Pham Thi Hong. "A Theoretical Framework to Enhance Constructivist Learning Reforms in Confucian Heritage Culture Classrooms." International Journal of Educational Reform 25, no. 3 (July 2016): 283–98. http://dx.doi.org/10.1177/105678791602500304.

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JongChun Park. "From Cultural Heritage to Culture Content ―Present Situation and Utilization of Confucian Culture Archetypes in Korea." Korean Studies ll, no. 18 (June 2011): 455–501. http://dx.doi.org/10.36093/ks.2011..18.015.

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Penfold, Paul, and Robert van der Veen. "Investigating Learning Approaches of Confucian Heritage Culture Students and Teachers’ Perspectives in Hong Kong." Journal of Teaching in Travel & Tourism 14, no. 1 (January 2, 2014): 69–86. http://dx.doi.org/10.1080/15313220.2014.872903.

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Park, Jae. "Metamorphosis of Confucian Heritage Culture and the possibility of an Asian education research methodology." Comparative Education 47, no. 3 (August 2011): 381–93. http://dx.doi.org/10.1080/03050068.2011.586769.

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Nguyen, Phuong‐Mai, Cees Terlouw, and Albert Pilot. "Culturally appropriate pedagogy: the case of group learning in a Confucian Heritage Culture context." Intercultural Education 17, no. 1 (March 2006): 1–19. http://dx.doi.org/10.1080/14675980500502172.

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Wong, Ngai-Ying. "Confucian heritage culture learner’s phenomenon: from “exploring the middle zone” to “constructing a bridge”." ZDM 40, no. 6 (September 30, 2008): 973–81. http://dx.doi.org/10.1007/s11858-008-0140-x.

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Sun, Qi, Haijun Kang, Bo Chang, and David Lausch. "Teaching international students from Confucian Heritage Culture countries: perspectives from three U.S. host campuses." Asia Pacific Education Review 20, no. 4 (July 16, 2019): 559–72. http://dx.doi.org/10.1007/s12564-019-09604-1.

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Fogel, Joshua A., and Gilbert Rozman. "The East Asian Region: Confucian Heritage and Its Modern Adaptation." Journal of Japanese Studies 18, no. 2 (1992): 520. http://dx.doi.org/10.2307/132833.

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Phuong-Mai, Nguyen, Cees Terlouw, and Albert Pilot. "Cooperative learning vs Confucian heritage culture's collectivism: confrontation to reveal some cultural conflicts and mismatch." Asia Europe Journal 3, no. 3 (October 2005): 403–19. http://dx.doi.org/10.1007/s10308-005-0008-4.

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Chang, Peter. "Ritual Music in a North China Village: The Continuing Confucian and Buddhist Heritage." Ethnomusicology 52, no. 2 (April 1, 2008): 330–32. http://dx.doi.org/10.2307/20174594.

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Wang, Victor X., and Patricia Cranton. "Promoting and Implementing Self-Directed Learning (SDL)." International Journal of Adult Vocational Education and Technology 3, no. 3 (July 2012): 16–25. http://dx.doi.org/10.4018/javet.2012070102.

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Although Westerners have used over 200 terms to describe self-directed learning (SDL), it is educators in Confucius heritage cultures (CHC) that have successfully promoted and implemented SDL. This article argues that for learners in the Western cultures, especially in the United States to catch up with learners in other industrialized nations including newly emerged China and India, SDL must be promoted and implemented at all levels of education, not only within adult education. Amongst theories/models, SDL is the single most popular model that helps learners master skills for the sake of competency development. The goal in learning is to achieve the changed status on the part of learners or “perspective transformation.” Without implementing SDL, it may be hard to implement the theory of transformative learning. SDL and transformative learning are intertwined.

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Thanh Pham, Thi Hong, and Peter Renshaw. "Formative assessment in Confucian heritage culture classrooms: activity theory analysis of tensions, contradictions and hybrid practices." Assessment & Evaluation in Higher Education 40, no. 1 (February 17, 2014): 45–59. http://dx.doi.org/10.1080/02602938.2014.886325.

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Zhan, Ying, and Zhi Hong Wan. "Appreciated but constrained: reflective practice of student teachers in learning communities in a Confucian heritage culture." Teaching in Higher Education 21, no. 6 (May 11, 2016): 669–85. http://dx.doi.org/10.1080/13562517.2016.1183622.

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Yuen, Allan H. K., Jae Hyung Park, Lu Chen, and Miaoting Cheng. "Digital equity in cultural context: exploring the influence of Confucian heritage culture on Hong Kong families." Educational Technology Research and Development 65, no. 2 (February 15, 2017): 481–501. http://dx.doi.org/10.1007/s11423-017-9515-4.

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Barron, Paul. "Learning Issues and Learning Problems of Confucian Heritage Culture Students Studying Hospitality and Tourism Management in Australia." Journal of Teaching in Travel & Tourism 6, no. 4 (January 2007): 1–17. http://dx.doi.org/10.1300/j172v06n04_01.

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Zhang, Hongzhi, and Philip Wing Keung Chan. "Understanding and Supporting the Confucian Heritage Culture International Students in Victorian Independent Schools: A Perspective of School Leaders." Social Sciences 10, no. 10 (October 11, 2021): 377. http://dx.doi.org/10.3390/socsci10100377.

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Greater demand for quality post-secondary education has been seen in Asia, particularly in China. Many Western countries have seen a rise in international education. Increasingly, schools in Australia are embracing internationalisation policies, leading to an increase in international student enrolment before the COVID-19 pandemic in 2020. International students in school education are something of a little-understood issue for educational scholars, policy makers and the general public. Leadership is seen as pivotal in the success of schools’ internationalisation program. By applying a mixed-method approach to collect data from an online Qualtrics survey and semi-structured interviews with independent school leaders in Australia, this paper reports how school leaders understand Confucian Heritage Culture (CHC) international students’ linguistic, cultural and educational contributions to schools, and their experience in supporting the international students to adapt into the new educational environments through various programs and strategies. This article also advocates that it is vital to respect the international students’ educational subjectivities generated in their “home” countries when providing support programs to help them engage with new educational contexts in “host” nations.

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Motoh, Helena. "“The Master Said:”––Confucius as a Quote." Asian Studies 7, no. 2 (June 28, 2019): 287–300. http://dx.doi.org/10.4312/as.2019.7.2.287-300.

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The paper focuses on the phenomenon of quoting Confucius, the classical Chinese thinker of the Western Zhou Dynasty. Firstly, it approaches the core issue of quotes and historicity of the “master said” narrative which marked the tradition of quoting Confucius and understanding his heritage through the form of quotes. In the core part of the paper, a selection of ten quotes that most commonly circulate on the Internet are analysed and traced to their most probable sources, while the paper then concludes by approaching the problem of misquoting from a historical and philosophical point of view.

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Thu Hằng, Ngô Vu, Astrid M. W. Bulte, and Albert Pilot. "Implementation of a primary science curriculum designed in accordance with a social constructivist appoarch for Vietnamese Confucian heritage culture." Journal of Physics: Conference Series 1340 (October 2019): 012028. http://dx.doi.org/10.1088/1742-6596/1340/1/012028.

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Hằng, Ngô Vũ Thu, Marijn Roland Meijer, Astrid M. W. Bulte, and Albert Pilot. "The implementation of a social constructivist approach in primary science education in Confucian heritage culture: the case of Vietnam." Cultural Studies of Science Education 10, no. 3 (August 4, 2015): 665–93. http://dx.doi.org/10.1007/s11422-014-9634-8.

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Parveen, Khalida, and Huma Akram. "Insight of Chinese culture by viewing historical picture of Qin Dynasty." Journal of Social Sciences Advancement 2, no. 1 (March 20, 2021): 17–24. http://dx.doi.org/10.52223/jssa21-020103-08.

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Over the centuries, China still respectfully treasures rich Asian cultures, traditions, and customs. China is now famous all over the world for its mysterious wonders and cultural & natural heritages such as the Great Wall, the Forbidden City, the Terracotta Army, etc. The Chinese history is full with the exposition of outstanding features of Chinese culture such as great thoughts of Confucius, religious beliefs, traditional festivals and customs e.g., Chinese new year, language and calligraphy e.g., Shu Fa, four great inventions of ancient China e.g., papermaking, printing, gunpowder and the compass, traditional architecture and sculpture, traditional art forms, etc. The era of history of China before the time in power of Qin dynasty is known by name as the period of Warring States. This period started from 475 BC and ends at 221 BC. Seven Warring States were included in it i.e. Qin, Wei, Han, Yan, Chu, Zhao, and Qi. Zheng was the King of Qin, who started his journey to triumph over 6 states in the period of 230 BC. Qin was the 1st emperor of this unified state of China. Thus he was known by the name of “First Emperor of Qin” or “Qin Shi Huang”. This study provides a deep insight of Chinese history and it is illustrated that major achievements in Chinese culture and history are contributed in the era of Qin dynasty.

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