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This article examines the comprehensive and participatory component of the Shanghai Cooperation Organization's (SCO) approach to the fight against the "Three Evil Forces" within the theoretical framework of smart counterterrorism. After analyzing the problematic definitions of the concepts of terrorism and extremism, the authors choose to focus on the non-coercive preventive pillar of the SCO's counterterrorism strategy through the prism of youth education. The emphasis is placed on the strikingly similar practices of SCO Member States in this field, whereby state and non-state actors foster partnerships to conduct cultural activities promoting the same values of patriotism, civic identity, interethnic and interfaith dialogue as a counter-ideology to the dissemination of radical ideas among the youth. The experience of SCO Member States in implementing inclusive counterterrorism programs serves as a basis for the evolution of SCO's soft diplomacy, which has very recently entered a new phase in its development, following the first SCO Youth Assembly and Uzbekistan's decision to support the SCO Youth Council. In this paper, the youth is analyzed as the primary target and actor of the SCO's preventive counterterrorism efforts.

This paper explores the intricate interactions between heritage and religion in modern China, as well as the broader social and political implications of these interactions in relation to national heritage policies and local developmental practices. By conducting a longitudinal analysis of the social history of Baosheng Temple, this research traces its transformations over the past hundred years from a historically religious site to a local built heritage dedicated to preserving and displaying religious relics. This transformation highlights a shift in the role of religious relics from carriers of practice and thought to focal points for heritage preservation, aimed at supporting nation-building and, more recently, promoting local development through the tourism industry. These changes reflect continuous local responses to broader social transformations towards a modern nation-state as well as the influence of Western ideas and practices. The findings of this research illuminate the evolving values associated with religious heritage and the corresponding implications for Chinese modernity within a secular state context. [ABSTRACT FROM AUTHOR]

This paper seeks to investigate China's response to the crisis of survival in the early twentieth century through the lens of rainmaking, a ritual practice that connected with the transcendental nature of religious ideas, yet refused to be categorized primarily as Buddhism or Daoism. The time-honored ritual, straddling China's transition from a monarchy to a republic, was enmeshed in a web of local and national crises with multiple dimensions. Its struggle for a place in the age of reason and rationality speaks volumes about the agonizing process by which the Chinese reconstructed their cultural identity in order to conform to a preconceived global narrative. Adapting rainmaking to the discourse of modernity set the stage for conflict and negotiation between the forces of social transformation and social conservation. The boundary between these forces is difficult to define, but their dynamic equilibrium shaped and reshaped the historical contour of rainmaking, illuminating the strength of China's social inertia that could withstand the revolutionary force of a regime change. [ABSTRACT FROM AUTHOR]

Confucius's teachings fall under four headings: "culture, moral conduct, doing one's best, and being trustworthy in what one says" (7/25). Trust or, more precisely, being trustworthy, plays a central role in the Confucian ethic. This paper begins by examining the Confucian concept of trustworthiness. The second part of the paper discusses how the ideal of trustworthiness makes itself felt in business practices within China. The paper concludes by raising and addressing several objections to the Confucian emphasis on trustworthiness. [ABSTRACT FROM AUTHOR]

In this paper, we conducted an empirical analysis of the reasons for belief in Christianity in Wuhan, China. The data in this paper is from Chinese Urban Research Center for Ethnic and Religious Affairs Management, collected in 2015. We focus on the group characteristics of Christians in urban areas, and its influencing factors. It is found that the Christians in Wuhan are typically older, female, and less educated. Other patterns we have found include powerful influence by family members and friends, pragmatic reasons for following Christianity, family parties as a common way of religious assembly, and discretional admission and exit. Logistic regression is employed here to analyze the determinants of Christian belief. Gender, age, marital status, average annual income, education degree, and health conditions have significant effects on believing in Christianity. [ABSTRACT FROM AUTHOR]

The work of Theravāda Buddhist monks is often understood as being focused on two different areas or “burdens”: the burden of books and the burden of insight. In other words, monks (and novices) are supposed to be either studying or meditating. While no one can deny that monks do in fact engage in these activities, this paper argues that these activities comprise only a small portion of the work performed by monastics, a fact that scholars have tended to ignore. On the basis of fieldwork conducted in a Theravāda community in Southwest China, in this paper I argue that we need to have an expanded view of what we should think of as appropriate monastic labor, to include activities that are not usually or necessarily seen as religious. It is only by seeing this wider variety of activities that we can begin to fully understand monks as social actors. [ABSTRACT FROM PUBLISHER]

This paper reveals the contemporary Chinese state's active role in shaping the country's religion-related intangible cultural heritage (ICH) safeguarding, through a systematic review of China's official inventories of national representative ICH projects and extensive investigations of relevant local practices and initiatives. Although China is ruled by a political party officially embracing an atheist ideology, various elements of the contemporary Chinese state have been proactively involved in safeguarding religion-related ICH. The Chinese state's involvement in de facto religion-related ICH safeguarding predates its adoption of explicit ICH safeguarding narratives. Still, the Chinese state's practices and initiatives in safeguarding religion-related ICH flourished after ratifying the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage in 2004. Since then, China's central government has established a nationwide framework to recognise representative ICH items, including religion-related ones. Beyond Beijing, various local state agencies have also developed noticeable enthusiasm for supporting the safeguarding of religion-related ICH. In addition to engaging directly with ICH safeguarding, the contemporary Chinese state has also shaped China's religion-related ICH by working closely with some academics and religious groups. [ABSTRACT FROM AUTHOR]

The ruling Chinese Communist Party (CCP) abolished its total ban on religious activities in 1982. However, the distrust that the CCP feels for religions remains obvious today, and the religious restrictions in contemporary China remain tight. Conventional wisdom tells us that the official atheist ideology of Marxism-Leninism is the main reason behind the CCP's distrust for, and restriction of, religion. However, taking a historical institutionalist perspective, this paper argues that the religious restrictions in contemporary China are in fact rooted in the fierce political struggles of the country's two major revolutions in the first half of the twentieth century. Without the support of religious groups, the Nationalist Republicans would have found it difficult to survive and succeed in overthrowing the Qing Dynasty during the Chinese Republican Revolution in the first decade of the twentieth century. Likewise, without cooperating with a wide range of religious groups, the CCP would have struggled to defeat the Nationalist regime and the Japanese invaders in the Chinese Communist Revolution between 1920s and 1940s. Thanks to the collaborations and struggles with various religious groups during the two revolutions which lead to its eventual ascent to power, the CCP thoroughly understands the organisational strength and mobilising capability embedded within religious groups. The tight restrictions on religious affairs in contemporary China is therefore likely to stem from the CCP's worry that prospective competitors could mobilise religious groups to challenge its rule through launching, supporting, or sponsoring collective actions. [ABSTRACT FROM AUTHOR]

Objective: To translate Amyotrophic Lateral Sclerosis-Specific Quality of Life-Short Form (ALSSQOL-SF) and test its reliability and validity, so that explore feasibility in Chinese mainland and make up the gap of specific tools for measuring quality of life of patients with ALS. Methods: This was a cross-sectional design. The Brislin translation model was used to translate ALSSQOL-SF, and the Chinese version of ALSSQOL-SF (C-ALSSQOL-SF) was revised through cultural adaptation and pre-test. The convenience sampling method was used to investigate 138 patients with ALS in Tianjin to test the reliability and validity of the C-ALSSQOL-SF. Results: The C-ALSSQOL-SF included 20 items, covering 6 dimensions: physical symptoms, bulbar function, negative emotion, interaction with people and the environment, religiosity and intimacy. The scale-level content validity index (S-CVI) of C-ALSSQOL-SF was 0.964, and the item-level content validity index (I-CVI) was between 0.857 to 1.000. The results of Confirmatory Factor Analysis (CFA) showed that CMIN/DF = 1.161, RMSEA = 0.034, GFI = 0.892, IFI = 0.976, TLI = 0.969, CFI = 0.975, and the 6-factor model fitted well. The scores of C-ALSSQOL-SF and WHOQOL-BREF were positively correlated (r = 0.745). The Cronbach's α coefficient of the scale was 0.85, the Cronbach's α coefficient of each dimension was between 0.59 to 0.86, and the split-half reliability was 0.78. Conclusion: The Chinese version of ALSSQOL-SF has good reliability and validity, and can be used as a tool to evaluate the quality of life of patients with ALS in Chinese mainland. [ABSTRACT FROM AUTHOR]

Juedi Tiantong occurred in ancient China and was the critical foundation for understanding the relationship between Tian and man in China. From the perspective of conceptual history, Juedi Tiantong not only shaped the metaphysical dimension of the concept of Tian, but also transformed the original religious form of communication between man and natural gods into the unity of human nature and Tiandao, which liberated the relationship between Tian and man from the religious field. Therefore, Juedi Tiantong should be regarded as the critical basis of the unity of heaven and man in Chinese philosophy. Furthermore, as an important religious revolution, Juedi Tiantong also affected people's understanding of nature, which was mainly reflected in the recognition of astronomy and calendar reform. In ancient China, it was difficult to distinguish between humanity and astronomy, science and religion, and rationality and divinity. In this case, Juedi Tiantong also abstracted Tian, originally representing the physical sky, into a metaphysical concept. Accordingly, the concept of Tian in Chinese philosophy has not developed the same meaning of nature as Western civilization. [ABSTRACT FROM AUTHOR]

This paper uses the cult of Assunta Pallotta, an Italian Catholic nun who died in a north China village in 1905, to critique the existing literature on missionary medicine in China. She was recognized as holy because of the fragrance that accompanied her death, and later the incorrupt state of her body, and her relics were promoted as a source of healing by the Catholic mission hospital, absorbed into local folk medicine, and are still in use today. By focusing on Catholics, not Protestants, and women, not men, the paper suggests similarities between European and Chinese traditional religious and medical cultures and argues that instead of seeing a transfer of European biomedicine to China, we need to think of a single globalized process in which concepts of science and religion, China and the West were framed. [ABSTRACT FROM PUBLISHER]

Scholarship on religion in Early China (pre-220 BCE) has been predominantly concerned with the issue of ritual and has tended to be more concerned with placing this within the framework of Chinese history than that of religious studies. As such, other topics, such as deities, have either been neglected or subject to untested claims—often that deities do not exist and that Early China represents an atheist society, an argument that makes little sense in light of contemporary scholarship on religion in the field of cognitive science. This paper addresses the issue of deities in Early China by looking at how the High Deities of Early Chinese societies are represented in pre-Qin (pre-221 BCE) texts through statistical analysis of the corpus of texts and close readings of selected passages featuring High Deities. This paper shows that in contrast to some earlier appraisals of an absence of such agents, these texts are rife with depictions of the High Deities, and that they are often represented as moralizing agents that punish vice and reward virtue in others, something that is argued to be expected in evolutionary psychology. [ABSTRACT FROM PUBLISHER]

This paper examines the rise of a group of affluent urban Christians in the post-Mao market transition to shed light on China's church-state relations in the reform era. Based on ethnographic data collected in Wenzhou, the most Christianized Chinese city and a pioneer in developing China's current market economy, this study portrays how local believers, many of whom are private entrepreneurs, engage postsocialist state power. It shows that these Christian entrepreneurs actively seek the state's recognition and renegotiate the boundaries of religion and politics in the context of development. They have adopted their modern capitalist cultural logic in the production, management and consumption of religious activities. Adding to the post-Weberian literature on religion and capitalism, this paper argues that regional capitalist development enabled by post-Mao reforms has largely depoliticized and promoted local practices of faith. Challenging the unidirectional view of China's church-state relations that focuses on state dominance and church resistance, this paper also contributes to a reconceptualization of Chinese Christian studies. [ABSTRACT FROM AUTHOR]

This paper investigates the relationship between ethics and income among individuals of different religions in the HKSAR of China. The presence of both traditional Chinese religion and Christianity from the West makes our study particularly interesting. The content of ethical beliefs varies with religion and thus the effect of ethics on income may also vary across religion. Furthermore, a reverse causal relationship may run from income to ethics. Since culture and taste affect the consumption behavior of a person, depending on the religion of the person, a person with a higher income may or may not like to 'acquire' more ethics. Our empirical results find that there is indeed a simultaneous relationship between income and being ethical so that a single equation estimation of income on ethics and vice versa generates biased estimates. Using a two-stage instrumental variable estimation, our study finds that being ethical contributes to higher income for Christians and the non-religious group, but lowers it for people of traditional Chinese religion. On the other hand, an increase in income increases the likelihood of a person's being ethical for both Christians and the people of traditional Chinese religion, but reduces it for the non-religious group. [ABSTRACT FROM AUTHOR]

This paper addresses the question of proselytism as an active practice of shaping other people's identities. Specifically, it looks at the identity discourse promoted by ethnic Chinese evangelicals and compares it to that of Jehovah's Witnesses. Both Christian churches proselytise among contemporary transnational migrants from the People's Republic of China (PRC) in Europe, each making use of a sophisticated organisation adapted to the transnational practices of these migrants. Yet while evangelicals promote a transnational ethnic identity quite compatible with the secular discourse of the global Chinese migrant, Jehovah's Witnesses promote an anti-secular, non-ethnic cosmopolitanism. As a result, global Chinese evangelical ties more easily become part of global migratory and business networks. The paper is based on fieldwork among Chinese evangelical organisations and Jehovah's Witnesses in Italy, Hungary, Russia, and the United Kingdom, supplemented with interviews in the United States (the headquarters of many Chinese evangelical organisations) and a survey of printed and online resources used in proselytising. [ABSTRACT FROM AUTHOR]

This paper looks at the Compassion Relief Foundation, a charity organisation originating from Taiwan, and tries to understand how it has managed to provide relief to victims of natural disasters for more than ten years in nineteen provinces, autonomous regions, and special municipalities of the People's Republic of China, despite the vicissitudes of cross-Straits relations and amidst recent bouts of religious persecution. The essay starts with an introduction to Compassion Relief: it presents its history as a charity organization, and then situates its activities in the PRC within the context of tense relations between China and Taiwan, as well as economic reforms in the PRC. The paper then questions three hypotheses advanced to explain the acceptance of Compassion Relief's activities by the Chinese government. It discusses the view that such approval results from political calculations directed at Taiwanese; the argument that it heralds change in the Chinese state's approach towards the social role of religion; and the claim that it signals the emergence of an autonomous civil society free of government interference. The essay expresses reservations about these views and concludes that the activities of Compassion Relief in the PRC rather suggests the existence of a symbiotic relationship between society and state officials at the local level. [ABSTRACT FROM AUTHOR]

While modern family-related ideas and behaviors have become more widely accepted in contemporary China, Chinese Muslim minorities continue to hold on to traditional religious practices. Surprisingly, data from our survey conducted in Gansu province in China's northwestern borderlands reveal that Muslims of the Hui and Dongxiang ethnicities reported much higher rates of cohabitation experience than the secular majority Han. Based on follow-up qualitative interviews, we found the answer to lie in the interplay between the highly interventionist Chinese state and the robust cultural resilience of local Islamic communities. While the state maintains a high minimum legal age of marriage, the early marriage norm remains strong in Chinese Muslim communities, where religion constitutes an alternative and often more powerful source of legitimacy--at least in the private sphere of life. Using the 2000 census data, we further show that women in almost all 10 Muslim ethnic groups have higher percentages of underage births and premarital births than Han women, both nationally and in the northwest where most Chinese Muslims live. As the once-outlawed behavior of cohabitation became more socially acceptable during the reform and opening-up era, young Muslim Chinese often found themselves in "arranged cohabitations" as de facto marriages formed at younger-than-legal ages. In doing so, Chinese Muslim communities have reinvented the meaning of cohabitation. Rather than liberal intimate relationship based on individual autonomy, cohabitation has served as a coping strategy by which Islamic patriarchs circumvent the Chinese state's aggressive regulations aimed at "modernizing" the Muslim family. [ABSTRACT FROM AUTHOR]

A devotion to music in Chinese classical texts is worth noticing. Early Chinese thinkers saw music as a significant part of human experience and a core practice for philosophy. While Confucian endorsement of ritual and music has been discussed in the field, Daoist understanding of music was hardly explored. This paper will make a careful reading of the Xiánchí ... music story in the Zhuangzi, one of themost interesting, but least noticed texts, and reconstruct a Zhuangzian perspective from it. While sounds had been regarded as mere building blocks of music and thus depreciated in the hierarchical understanding of music in the mainstream discourse of early China, sound is the alpha and omega of music in the Zhuangzian perspective. All kinds of sounds, both human and natural, are invited into musical discourse. Sound is regarded as the real source of our being moved by music, and therefore, musical consummation is depicted as embodiment through sound. [ABSTRACT FROM AUTHOR]

The world seems aware that China is among the countries with the largest Buddhist population. The global village may say that in Taiwan and Mainland China, Buddhism, Confucianism and Taoism are combined, mixed and blurred. Dream of the Red Chamber (...Hóng Lóu Mèng) was written in the 18th century against such a backdrop. Since the 1990s, English as a Foreign Language teaching and learning, especially in Taiwan, has aimed at mastering five skills-translation added to traditionally recognized skills of listening, speaking, reading and writing. Taiwanese students may feel translating from English to Chinese easier due to their firm grasp of the target language and culture; however, students should be aware that translating from Chinese to English aids not only in disseminating source language cultural knowledge but also is more profitable than translating from English to Chinese in terms of wages earned. When rendering Chinese literary works to English, a translator inevitably encounters the problem of cultural translation. This paper concentrates on translation of texts, including Taoism and Buddhism expressions in Hóng Lóu Mèng by Cáo Xuěqín, into English by David Hawkes and Xianyi Yang & Gladys Yang. Translating Hóng Lóu Mèng in the 1970s, both renditions made use of endnotes, transliteration, as well as a number of other methods. Examples will explain how they did the tedious job. While translating Hóng Lóu Mèng to English, both made the religious background a little confusing to target language readers. Xianyi Yang & Gladys Yang's version was found to be more faithful to the religion but at the cost of readability. Implications for teaching translation of texts with religious contexts are discussed. [ABSTRACT FROM AUTHOR]

When analyzing contemporary Chinese religious life and religious policy of the Chinese state, the starting point should be to understand the context in which the term religion was introduced in China and to recognize the tools that the Chinese state has been using for handling religious expressions in society. These issues are rooted in the long history of the relationship between religion and the state in China; however, they are perceived through modern terminological and theoretical discourse. In fact, it is modern European science (humanities) that has defined the historical role, function, and form of religion since the late 19th century. With extensive help from the Chinese intellectual elite, the humanities have also interpreted various manifestations of religion in modern as well as in traditional Chinese society. Indeed, science, both domestic Chinese and Western, has played an important role in the introduction of the theoretical concept of religion into Chinese society and its subsequent use for specific political goals. This paper focuses on the origins of the concept of religion in the Chinese reality; it traces these origins in modern European thought and, in particular, the cultural and structural patterns that are unfamiliar to traditional (pre-modern) Chinese culture and society. It also attempts to outline problems that arise from the penetration and acculturation of the concept of religion into Chinese society and describes how these problems are reflected in the academic environment, especially in the Euro-American area. [ABSTRACT FROM AUTHOR]

Chinese Martial Arts (popularly known as Kung-fu) owe much to other segments of Chinese culture. In order to fully comprehend the influence of China's martial arts system on the development of modern karate, originated in Okinawa, there is a need for getting more information about the cultural heritage that had the greatest influence on the formation and development of the martial arts system in China itself. Here, we primarily think about the influence of religion (Taoism, Confucianism, and Buddhism) and their relationship to the body and corporeality in the context of culture. Viewed through the prism of this religious framework, a body and body training in China becomes a way of affirming the integrity of human existence and a positive aspect of integrating a man with his environment; the body becomes a place in which that culture writes its ideas by making it the centre of the universe and a part of the natural harmony at the same time. All this has reflected immensely on Okinawan reception of Chinese skills, and later on formation of the modern karate sport phenomenon, and many ancient Chinese concepts have survived this many centuries long transformation and modernization. The aim of this paper shall be to demonstrate the possible surviving artifacts and influences of Chinese martial arts on modern karate sport. [ABSTRACT FROM AUTHOR]

Copyright of Historical Studies is the property of Canadian Catholic Historical Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper addresses the changing dynamics of Protestantism in contemporary urban China through the lens of the Christian discourse of quality (suzhi). Linking suzhi with processes of identity and subject formation in the Chinese Protestant community, the paper shows that the religiosity of today's Chinese Protestants is not so much related to acts of spiritual seeking in a state-centred political framework as it is shaped by desires and practices of self-making among neoliberal individuals under rapid marketisation. It also demonstrates that Chinese Protestantism has undergone not just a quantitative increase but also a qualitative change that counters the one-dimensional representation of Christian religiosity in the post-Mao era. [ABSTRACT FROM AUTHOR]

Jewish studies develops fast in contemporary China. In a land which is neither Christian nor Muslim and where Judaism and the animus against it never developed substantial roots, what are the perceptible orientations within Jewish studies? What kinds of issues may Chinese scholars encounter when teaching and writing about Jews and Judaism? Does the unique context in which Jewish studies is emerging have a bearing upon Chinese practioners? And in what way is Chinese Jewish Studies different from that produced in other quarters of the world? Through a holistic review of Chinese Jewish Studies and three glimpses of Chinese Jewish scholarship with regard to the Jewish diaspora in China, the Holocaust and Biblical Studies, this paper tries to reflect on these questions in a comparative perspective. [ABSTRACT FROM AUTHOR]

Copyright of T'oung Pao is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, I develop a detailed consideration of ways in which Chinese religious practitioners, including Daoists, Christians, and spirit mediums, deploy syncretism in complex fields of practice. Rather than focusing on doctrinal blending, this study emphasises the ways in which these practitioners combine elements from diverse religious traditions through the media of ritual performance, visual representation, story, and landscape. After considering the diverse ways in which syncretic processes may be deployed in a field of practice, the paper investigates three ethnographic cases, exploring ritual co-celebration at Wudang Mountain in South-central China, charismatic Christian practices in Singapore, and the recent development of Holy Mount Zion as a Christian pilgrimage site in Taiwan. [ABSTRACT FROM AUTHOR]

This paper expands on Kingsley Davis's demographic thesis of change and response. Specifically, we consider the social context that accounts for the primacy of particular birth control methods that bring about fertility change during specific time periods. We examine the relevance of state policy (including national family planning programs), the international population establishment, the medical profession, organized religion, and women's groups using case studies from Japan, Russia, Puerto Rico, China, India, and Cameroon. Some of these countries are undergoing the second demographic transition, others the first. Despite variations in context, heavy reliance on sterilization and/or abortion as a means of birth control is a major response in most of these countries. The key roles of the medical profession and state policy are discussed, along with the general lack of influence of religion and of women's groups in these countries. [ABSTRACT FROM AUTHOR]

This paper presents results from a four and one-half year participant observation study of conversion at a Chinese Protestant church. It was found that a variety of helping behaviors held important consequences for conversion. Church members were found to provide favors and gifts in ways that are unusual in Chinese society (e.g., anonymously, to perfect strangers, with no expectation of return, and to persons of lower status). These patterns of giving confound the traditional Chinese manner of building social networks and instead bind individuals to a larger society of Chinese Christians. These findings suggest that under certain conditions, examination of microsociological interaction rituals may complement other explanations of church growth. [ABSTRACT FROM AUTHOR]

-Under the rule of the Chinese Communist Party, the scholarship of religious research in China has changed from virtual nonexistence in the first thirty years (1949-1979) to flourishing in the reform era (1979-present). Moreover, the predominant view on religion has moved away from militant atheism to a more scientific, objective and consequently more balanced approach to religion. This paper attempts to trace this intellectual history in China and to examine the role of academia in the religious scene. There are three distinct periods in this development: the domination of atheism from 1949 to 1979, the birth of religious research in the 1980s, and the growth of the scholarship in the 1990s, despite political restrictions. Religious research was intended by the government to serve atheist propaganda, but it grew into an independent academic discipline responsive to the desecularizing reality. [ABSTRACT FROM AUTHOR]

Fengshui (also called Chinese geomancy) is a pre‐modern tradition rooted in Chinese civilization. Chinese civilization is pre‐modern and practice‐oriented due to the domination of political power in China. In contrast, Western civilization is modernized. It witnessed the development of religion in ancient times, and the growth of science through reason (logic) and experiment in modern times. It is both rational and transcendental. It seems that Fengshui is an intermediate between science and religion. It is not science although its focus is on this world, for it does not seek knowledge and truth. It is not religion although it is mystical, for it does not seek transcendence and good. It is not only superstition (or magic), but also a mystical trade that centers on secular benefits. [ABSTRACT FROM AUTHOR]

Since their very first entry into the Ming empire (Jesuits 1580s, Franciscans 1630s), Christian missionaries produced an extensive body of testimonies on this exotic and unknown territory, in which they described Chinese history, philosophy, nature, culture, religions, society, and people, including Chinese food, culinary practices, and habits. This extensive corpus of missionary documents not only discussed "things Chinese" but also interpreted this unknown country for their European readers in a process our current scholarship has deemed as "transcultural translation", during which the foreign culture is explained using familiar European terms. In my article, I focus on one particular aspect of food intake, or rather its voluntary absence: the practices of ecclesiastical fasting. I analyse how the first Jesuit and Franciscan missionaries understood fasting in the particular context of Chinese and Japanese culture and, more importantly, what obstacles and dilemmas they had to face in establishing it in their missionary work. I then relate these doubts and questions to contemporary missionary casuistry and moral theology. Finally, I explore ecclesiastical fasting as a compelling symbol of Christianity's encounter with the alien spiritual and cultural idioms of China (and Japan). I argue that it exemplifies the nature of the inter-cultural and inter-religious confrontation, displaying the inevitable difficulties inherent in rendering the Christian message. As far as the methodology is concerned, I explore some central assumptions of transculturality, transcultural translation, and Otherness, though I also point out the potential flaws and deficiencies of these perspectives when applied to this textual material. However, I do not aim at establishing an unambiguous methodology for dealing with these sources; my intention is rather to emphasize the absence of a reliable methodological approach for Early Modern missionary documents. [ABSTRACT FROM AUTHOR]

In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, "silent accord" 默契. It features centrally in Essentials of the Transmission of Mind 傳心法要, a text that gathers the teachings of Chan master Huangbo Xiyun (d. ca. 850), a major Tang dynasty figure. "Silent accord" is related to the concept of mind-to-mind transmission, which lies at the very core of Chan Buddhist self-understanding. However, Chan historiography has shown that this self-understanding was partially a product of the Song dynasty lineage records, historically retroactive syncretic constructs produced by monks and literati as efforts towards doctrinal and political recognition and orthodoxy. There are thus lacunae in the history of Chan thought opened up by the retrospective fictions of Song dynasty, and a lack of reliable, dateable documents from the preceding Tang dynasty era, possibly fraught with later additions. We situate the metaphor "silent accord" in the history of Chan thought by searching for its origins, mapping its functions in Chan literature, arguing for its influence and thereby its role in helping to bridge the ninth century gap. [ABSTRACT FROM AUTHOR]

Hu line is the dividing line of Chinese population density, geography, culture, and economy. The areas on both sides of the Hu line are in completely different stages of development, and have development modes. Based on the 3D research framework, and using the panel data of 335 cities in China from 2000 to 2013, our study examines the driving factors and the influence mechanism of productivity in the cities on both sides of the HU line. We find that economic growth in low-density areas depends more on increased density and division, while economic growth in high-density areas depends more on decreases in distance and segmentation. In addition, the mechanism test illustrates the heterogeneous growth mechanism on both sides of the HU line. The cultural diversity in low-density areas promotes economic growth by promoting diversified economy; while the cultural identity in high-density areas promotes specialized economy and thus promotes economic growth. Our study provides new empirical evidence for the informal institutional reasons behind the economic development, and also provides a useful reference for the economic development of the multi-ethnic areas in China. [ABSTRACT FROM AUTHOR]

The present paper investigates the significance of visual and auditory metaphors as used in the main Daoist classics the Laozi 老子 and Zhuangzi 莊子. While both works disparage the role of the senses, they nonetheless employ a large number of metaphors related to the sense experience. It is the contention of the author that examining these metaphors against the backdrop of the main modern theories dealing with characteristics of vision and hearing is crucial for a better understanding of how the authors of both works envisioned the ideal relation between man and the Way (dao 道) as well as their views on authority and authenticity. [ABSTRACT FROM AUTHOR]

Objective: Numerous studies have demonstrated that religious belief is associated with prosocial behavior. However, how do they maintain cooperation in societies with a predominating atheist population, such as China? Different primings (explicit, subliminal, implicit) and a quasiexperiment are used to examine the link between communist authority and prosocial behaviors among college students in China. Materials and methods: In Study 1 (N = 398), the subjects’ communist authority in the university lab was primed by a communist-authority video. In Study 2 (N = 296), we compared the priming effects of communist authority and religion on prosocial intention. Study 3 (N = 311) investigated the priming effect of communist authority on prosocial behaviors by employing a scrambled sentence task in the university lab. A quasi-experiment was conducted in Study 4 (N = 313). Results: Results showed that communist-authority, a reminder of secular authorities, increased prosociality among college students. And empathy moderated the relationship between secular authorities and prosociality in Study 3 and Study 4. Discussion: Communist authority, a secular authority prime, has a positive effect on promoting prosocial behaviors. These results provided a feasible yet novel way to reveal the mechanism of the relationship between secular authorities and prosociality in China. [ABSTRACT FROM AUTHOR]

From the Yuan to the mid-Ming period, the people of Huihui (回回人) in mainland China gradually Sinicized in terms of their languages, family names, marriages, costumes, and ethical values. There was close interaction between these Muslims and Confucian scholars in China. Most of the mosque inscriptions in this period were written by Confucian scholars, who were the first to try to interpret Islam in Confucian terms. Around the mid-Ming period, the Chinese language became the lingua franca of Muslims in mainland China, and the teaching of Arabic and Persian classics in Chinese became an urgent need at this time. It was at this time that the Confucian academies were revived with the government's permission. Thereupon, the Muslim scholar Hu Dengzhou (胡登洲) founded a rejuvenated educational system known as Jingtang education (經堂教育), which produced a group of Muslim scholars who wrote in Chinese. Islam thus entered the historical arena of interaction with traditional Chinese religions. During the middle and late Ming period, changes in political and economic structures led to changes in the general mood of society. The rise of Wang Yangming's Mind Study (心學) brought a lively academic atmosphere and a relaxed cultural environment to intellectual circles. The concept of "The same mind and the same principle of the sages in the East and the West" advocated by Lu Jiuyuan (陸九淵) and Wang Yangming (王陽明) was taken seriously by Muslim scholars and became a crucial theoretical reference in their writing process. In the late Ming and early Qing periods, the classical learning of the Shandong school and the Jinling school of Jingtang education focused on the study of Xingli (性理學). The theory of Sufism shared many common ideas with the Three Teachings (Confucianism, Taoism, and Buddhism) which showed a tendency towards confluence in the Song, Yuan, and Ming periods. Chinese Muslim scholars, known as Huiru (回儒), drew intellectual resources from all of these traditions to construct their study of Xingli. [ABSTRACT FROM AUTHOR]

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This paper examines the moral community thesis in the secular context of China. Using multilevel logistic regression, we test (1) whether both individual- (measured by affiliation with Islam, Buddhism and Christianity) and aggregate-level religiosity (measured by the number of mosques, Buddhist temples, and churches per 10,000 people in province) are inversely related to law and rule violations at the individual level and (2) whether province-level religiosity enhances the inverse relationship between individual religiosity and deviant behaviors. Results from the 2010 China General Social Survey and the Spatial Explorer of Religions provide some support for the moral community proposition that contextual religiosity affects deviance at the individual level. Specifically, we find provincial as well as individual level of Islam to be inversely related with the violation of the law and rules. However, we find that neither the provincial level of Christianity and Buddhism nor cross-level interaction is related to deviance. The only exception, cross-level interaction involving the individual and provincial level of Islam, is in the opposite direction (i.e., positive, not negative). The implications of our findings are discussed. [ABSTRACT FROM AUTHOR]

Mahayana Buddhism is well known for being successfully implanted in various cultures. Chinese Buddhism, considered one of the three great religions of China along with Confucianism and Taoism, is a classic example. From China, Buddhism traveled further and, in the twentieth century, developed a particular way of engaging the world. Humanistic Buddhism, a particular form of engaged Buddhism that grew out of twentieth-century Chinese Buddhism, has been present in the Philippines since the 1990s and signaled a new phase in the growth of Buddhism in the country. In particular, the Philippine initiators of Foguangshan and Ciji did not limit themselves to the ethnic Chinese community from the outset, and both movements have achieved modest success in the last thirty years. By building on previous research with new inputs from key informants, this article explores the emerging localization of Foguangshan and Ciji in the predominantly Catholic Philippines, identifying the particular ways in which the two groups adapted their missions in the country. [ABSTRACT FROM AUTHOR]

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Although Christian Studies is a comparatively new discipline in Mainland China, it has a long history in global academia. Thus, while promoting this discipline in China, we are also bringing Chinese scholars to the international arena and exposing international scholars to the Chinese situation. Given that we are all living in a globalized (or glocalized) context, this exchange allows people a better understanding of different religious traditions so as to avoid a clash of civilizations, especially for those living in a multi-religious context like Asia. In this paper I explain how this special phenomenon has emerged in the rapidly changing Chinese situation in the last few decades and to articulate the interesting characteristics of Christian studies and related theology in this context, namely extra ecclesiam (outside of the church). [ABSTRACT FROM AUTHOR]

China has made remarkable progress in areas such as the economy, trade, sports, science and technology. However, though rapid economic development has been impressive, examples of charitable services, sharing and sympathy are still rare. The gap between rich and poor in China continues to widen, while instances of corruption and fraud keep surfacing. At the same time, the uncertainty of belief systems and the blind pursuit of money and other material benefits only worsens social morality and dampens the development of religion and culture. Therefore Chinese society today must not only seek to strengthen the reconstruction of traditional culture, morality, conscience and law, but also enhance prophetic awareness. The term "culture" has again become very popular and is often used in Chinese society. This paper investigates how China has shifted its focus from economic development to cultural construction and how cultural legal, spiritual and moral constructions are as important as economic progress. [ABSTRACT FROM AUTHOR]

China is showing impressive achievements in economic development, especially in the area of poverty alleviation. Yet a major challenge remains to humanize it and make it beneficial for the common good. This would be a role for religion. Religions in China are also experiencing an unprecedented growth in believers. And government officials are recognizing their value. However, religion remains a marginal and isolated phenomenon. Therefore the paper argues that the first duty of the various religions in China would consist in overcoming a narrow-minded focus on their own affairs and make an ecumenical, combined effort to address pressing social issues along with all people who are rooted in religious traditions. A especially valuable service in the Asian context would be if religions can reconnect people to their ethical roots. The religions would be in a unique position to assist the government in order to revive the tradition of Confucian secular ethics with a special focus of key values of trustworthiness, honesty, reliability and respect. [ABSTRACT FROM AUTHOR]

This paper examines the place of Chinese food, identity, and everyday religion in the Canadian rural Midwest. Through a discussion of an annual grave custom to honor the earliest Chinese Canadian settlers in a small community, it develops the argument that Chinese cafes signify complex and efficacious public and private identities. Intersecting cafes both connect and attract Chinese people from hundreds of miles away to celebrate public festivals, rites of passage, and private achievements. [ABSTRACT FROM AUTHOR]