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"Self-experience" is a popular phrase among Chinese psychotherapist professional circles. This article provides a historical overview of the development of this term and explores the underlying social, cultural, and historical elements of the dynamics of this unique lexical choice. We argue that the preference for using "self-experience" instead of "personal treatment" implies a tendency of the Chinese collective consciousness to depathologize the inner feelings of traumatic experience, reflecting the Chinese philosophy of life, that is, emphasizing the upward potential to grow and learn to change. On the other hand, we need to be careful in assessing whether psychoanalysis is comprehending patients' cultural and historical contexts so that we are healing the trauma rather than creating new ones. [ABSTRACT FROM AUTHOR]

The Chinese education system is the product of Confucianism, Taoism, and Buddhism that formed the bedrock of Chinese culture and norms. Confucianism deals with moral development, obedience, and social organization in the education of China, hence the values of filiality, loyalty and righteousness are cultivated in the curriculum. Teachers govern the classroom and students listen to them as this educational model presupposes respect for the superior authority and cultural heritage from Confucianism principles. Integrating Taoism into education supports students' well-being as the ancient teachings promote harmony. It emphasizes the processes of learning through activities, ideas and the accomplishment of coupled P. E and arts education. Many concepts of Taoism are tied into the learning processes to engage the students and allow them to discover what intrigues and inspires them as well as adequately develop them. These two strategies are philosophy of Buddhism in the system of education through the practices of mindfulness and ethical principles. It is for this reason mindfulness programs will assist the students in developing concentration, stress management, and be able to display cordiality. Thus, ethical conduct is taught to Buddhist students to behave righteously and be responsible, which also fosters good school climate. Altogether, these philosophies contribute to the practices of educational systems in China that focuses on the moral values and social and personal intelligences. The transformation of such traditional values into circulation and training of a teacher compels the schools to offer a distinct education model that is geared towards the production of cultured, academically excellent and moral people. Thus, it makes Chinese education unique and maintains the core values of developing the whole man. [ABSTRACT FROM AUTHOR]

The impact of China on the poetry of Hugh MacDiarmid has attracted comparatively little scholarly attention, despite MacDiarmid's assertion that any poet should be 'at home' in Chinese thought. This article addresses this neglect by surveying the range of MacDiarmid's representations of China, from racist stereotypes, evident in his earlier and in some of his later poetry, to a sympathetic engagement with Chinese philosophy, culture and politics. MacDiarmid's later representations of China are informed by his reading, some of which is recycled practically verbatim in the poems. Towards the end of his career, MacDiarmid explicitly drew upon Chinese calligraphy as a metaphor for his controversial 'citational' poetics. The present article collates and identifies several sources for passages in the poems that deal with China and discusses their significance for an understanding of the substance and style of his later poetry in particular. [ABSTRACT FROM AUTHOR]

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Copyright of Conjuntura Austral is the property of Conjuntura Austral 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.)

This article offers a broad-ranging comparison of practical philosophy in the West and in China with a view to enabling not only better mutual understanding between the two sides but also better self -understanding on each side. Contrary to widespread Western conceptions that Chinese practical philosophy may have contributed some important principles in first-order morality but has contributed little in the area of meta-ethics as compared to the West, it is argued here that Chinese practical philosophy did indeed make important contributions in first-order morality, but that in addition it is generally superior to Western practical philosophy in the area of meta-ethics. There are, however, certain exceptions to this rule on both sides. In the end, therefore, a comparison of the two traditions can contribute not only to a better mutual understanding, but also to a better self-understanding and improvement on each side. [ABSTRACT FROM AUTHOR]

The history of the philosophical exchanges between China and the West is the history of the translations between the two traditions. On the western side, after the Jesuits, the range of translators became gradually broader. On the Chinese side, many intellectuals introduced Western classics in their language in the twentieth century. This led several historians to argue that Chinese philosophy took off with the translation-comparison of both traditions. However, not all comparisons are of equal value. Thus, translation in philosophy implies comparing concepts or arguments and considering all the cultural references involved. This means taking a risk and accepting a limit. A risk is to be taken because translating interprets a “foreign thought” according to one’s context. This implies disclosing one’s presuppositions. There is a limit because transitioning from one set of references to another implies welcoming a part of “untranslatable” that always remains. According to Ricoeur’s words, “linguistic hospitality” is required here. This article first presents two interpretations of the translationcomparison processes. In the last part, it describes the necessity of linguistic hospitality in the context of Comparative Philosophy. [ABSTRACT FROM AUTHOR]

The speeches of the Chinese president use the concept Socialist market economy with Chinese characteristics/Socialism with Chinese characteristics, which in the CCP ideology appear as a continuity by adaptation of Marxism, Leninism, Maoism and Deng Xiaoping's theories. In PR China, SME differs from the ante-reform planned economy but also from the Western liberal market economy, implying the coexistence of market mechanisms with those of the planned economy under the control of the CCP. For Deng Xiaoping, SME had the role of burning the stages and accelerating the rate of economic growth as an objective of Socialism and also to demonstrate the superiority of the system over the capitalist system. Another feature of the system are state-owned companies belonging to various public entities but behaving competitively. The claims made by the West that the Chinese economy has become more capitalist than Western capitalism have no basis as long as the Beijing power controls all the mechanisms for defining and regulating the economy and does not hesitate to use them when it sees necessary.

There is a special relationship to the phenomenon of “war” in the history of philosophy, political science, cultural studies, and other humanitarian disciplines. War has always been an integral part of history, politics, religion, and culture despite its destructive power and inhuman consequences. In modern philosophy, there is a very controversial concept – “philosophy of war,” which is considered by some intellectuals to be a special part of the philosophy of politics, while others, on the contrary, deny the existence of this phenomenon. In an attempt to study this phenomenon from the outside, in this article, the authors deliberately set themselves the task of analysing the main ideas of the “philosophy of war” in non-Western intellectual traditions, such as geographically opposed China and the Indigenous peoples of North America. In these intellectual cultures and philosophical traditions, there are basic ideas, in comparison to which it is possible to outline special points of contact. For example, the peaceloving indigenous peoples of North America, whose history is not devoid of bloody events, did not know such a large-scale phenomenon of war, similar to Western history. However, in spiritual culture, we find evidence of reflection on military events, such as military poetry, the purpose of which is to sing of virtues. For the Chinese philosophy of war, these themes are deeply rooted. Military-political treatises have always been an integral part of China’s spiritual tradition. [ABSTRACT FROM AUTHOR]

The philosophy of sports is a relatively young discipline in China which we argue, can be divided into four stages of development over the past four decades. This paper attempts to map the history of this development and provide an indication of how Chinese sport philosophy has contributed to the global development of research in this area. Stage one (1980–1985) focused primarily on ontological issues such as the nature of sport philosophy and the definition of '体育' (Chinese pinyin 'tiyu', a term refering to sports, physical education and other physical activities). Stage two (1986–1996) saw an expansion of research and publications in sport philosophy that encompassed a variety of topic areas, including ethics and aesthetics. Scholars also began to introduce foreign works into their own research as well as turning to the traditional Chinese bodies of thought such as, Confucianism, Taoism and Buddhism, to explore philosophical issues in sport. The third stage was a period of relative stagnation (1997–2003) until Chinese sport philosophy expanded steadily, arguably thanks to the awarding of 2008 Beijing Olympic Games. Over the past 15 years (the fourth stage), Chinese sport philosophy has made further contributions in ontological, ethical and aesthetic study of sports, which is shown in the increasing number of new doctoral dissertations, books and journal papers published. However, it still faces challenges. In recent years, there have been fewer conferences or symposiums on sport philosophy which has led to a decline in academic exchanges, resulting in a divided focus of resources rather than progression within a common community of academic interests. For this to be rectified, there needs to be greater opportunities for academic exchange and dialogue as well as the creation of professional associations and journals for Chinese sport philosophy. [ABSTRACT FROM AUTHOR]

This article explores stakeholders' understandings of authenticity in a selected historic landscape of China, and focuses on views about appropriate conservation and management strategies. The World Heritage listed site, Slender West Lake Scenic and Historic Interest Area, is examined as a case study. The study shows that various stakeholders think the originality of fabric, the representation of intangible values, and social engagement are three major indicators of the authenticity of this historic landscape. The finding leads us to suggest that, in China, authenticity is significantly influenced by specific social, political, and economic factors and by native Chinese philosophies and the cultural characteristic of naïve dialecticism, which partly explains contemporary conservation practices there. The case study also demonstrates that creative reconstruction has always been an important cultural practice in the history and geography of the Slender West Lake site. However, the superficial application of this cultural practice may create challenges for contemporary landscape conservation. The concept of dialectical authenticity therefore has implications for future conservation practices of historic landscapes. [ABSTRACT FROM AUTHOR]

Copyright of People & Nature is the property of Wiley-Blackwell 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.)

Our study analyzes a gap in research on Chinese and Western management teams, based on a broad literature review. We claim that prevalent theoretical perspectives in the management team literature might be biased toward a Western-centric view of team dynamics. This obscures alternative ways of understanding top teams encompassing Chinese cultural traditions. We outline how an essentialist team conceptualization leads to a paradox consisting of three mutually contradicting myths. Myth 1 implies that Western groups of managers comply with theoretically "ideal" team processes and characteristics. Myth 2 derives from research literature on Chinese teams claiming that team features are assumed absent or weak in China due to cultural particularities. Paradoxically, the same research tradition constructs another third myth by reporting that Chinese teams successfully comply with the Western ideal team model. The three coexisting myths point to a theoretical confounding of contextual mediators in team processes. We discuss how indigenous Chinese leadership theory and Chinese systems of philosophy give Chinese teams access to distinct and effective team processes to reach high-performance outcomes. This paper aims to open the rich possibilities of Chinese management and team practices to the cross-cultural context, and on return to novel understanding of Western teams beyond traditional essentialist theory anchors. [ABSTRACT FROM AUTHOR]

Axel Honneth's philosophy has received a world-wide reception in recent decades. However, the works, which attempted to open Honneth to the perspectives of comparative and intercultural philosophy and political theory are rather scarce. Hence, this article focused on "a global extension" of its philosophy, in order to enable his theory of justice to respond more adequately to the challenges associated with increasing global interactions. China and Chinese philosophy were chosen as a case study. The text began by showing several reasons which could lead to interest in China and Chinese philosophy. It continued by introducing key ideas of Honneth's theory of justice and then mentioned the recognition turn as one of the leading paradigms of critical social theory that has taken place in recent decades (of which Axel Honneth is a prominent representative). However, despite the possibilities offered by such an approach for analysis of different societies, Honneth's normative reconstructions are restricted primarily to Western European countries and North America and did not attempt to "test" its own theory outside the West. In the subsequent part of the paper, certain key ideas of Honneth's theory of justice were introduced. The paper then outlined how to appropriately proceed with the normative reconstruction of China, and the role of Chinese philosophy in the transformation of Chinese society, accompanied by Fabian Heubel's commentary. This author worked with Honneth's philosophy in the perspective of Chinese philosophy and interpreted the Chinese modernization as the product of many sources. Therefore, Heubel spoke of the "hybrid" development of Chinese society through the 20th century to the present. The final part of the paper also emphasized the relevance of the "Chinese path" for the contemporary Slovak reality, which is chosen as an example of another "hybrid society". The conclusion indicated, that Honneth's methodology enables us to better grasp the modern developments in China, but this philosophical confrontation of Western as well as Chinese sources can be productive for both sides. [ABSTRACT FROM AUTHOR]

Unlike similar works, Xingxue Cushu 性學觕述 (General Introduction to the Learning on [Human] Nature) by the Italian Jesuit missionary Giulio Aleni (1582–1649) sought to deliver the Christian doctrine into China by introducing Western medicine. The conflict between the Christian concept of the soul and the traditional psychic concept in China made the task difficult. Scholasticism rejects the idea that an individual's soul may be physically divided or localized, whereas the Chinese tradition largely assumes the contrary and regards the heart as the center of one's psychic powers or vitality. Aleni addressed this conflict by reducing the mind to the function of the brain for sensitive memory. Chinese physicians accepted Aleni's concept of brain-related memory. However, his claim of an immaterial soul was ignored, and the Western connection between brain and memory was misinterpreted and subjected to Chinese cardiocentrism; thus, the physically centered psychic concept that underlies Chinese philosophy persisted. [ABSTRACT FROM AUTHOR]

This paper examines a hidden phenomenon presented by globalization, by investigating the paradox that seemingly arises from the popularity of an American television show in China. In spite of the show's open sexual innuendo, it is highly popular in China, with its famously asexual media content. What is the cultural effect, or paradox, in this instance, where a show that attracted public opprobrium for its sexual content in its sexually liberated country of origin (America), but becomes highly popular in a country known for its conservative public sexual morality? This paper examines this question by using the results of a qualitative focus group inquiry conducted among 31 Chinese college students (4 males and 27 females), aged 18-23. The findings indicate that participants loved the way the show portrays the dynamics of several levels of friendship, and found it instructive regarding the behavior between people of different cultural and socio-economic groups. Chinese participants found the sexual innuendo to be funny and somewhat daring, and liked the show for its liberal take on sex without the graphic portrayal of the act. The show's portrayal of relationships and friendship seems to be in line with Chinese philosophy, which emphasizes relationships. The presentation of sex in the show also appears to be in line with the asexual portrayal of love relationships in China. [ABSTRACT FROM AUTHOR]

The article explores the relationship between Taoist philosophy and traditional Chinese calligraphy. It also talks about origins of the Taoist view on Chinese calligraphy. Taoism stands out among all Chinese teachings as it gave the strongest impulse to the blossoming of the art of beautiful writing, contributed to the development of various calligraphy styles and creation of calligraphy. The main principals of Taoist philosophy are reflected in calligraphy standards and works of art, which are evaluated based on those criteria.

As highlighted by the post-Cartesian discourse across philosophical schools, Western thought had been struggling for a long time with conceiving interconnectedness. The problematic of Western dualism is most apparent with the so-called mind-body problem, but the issue does not only relate to the separation of body and mind but also the separation of living beings from their environments. Asian philosophy, on the other hand, has had a long history of thinking relations. The paper argues that an architectural philosophy that is open for a dialogue with Asian views would allow for a new approach to conceptualising the interconnectedness of minds, bodies, environments, and cultures. Linking Asian and Western aesthetics with a discourse on ecology, and setting it into dialogue with contemporary theories of architecture, the paper also refers to recent research on embodiment that is engaging from a new point of view with the natural sciences, and that appears to confirm positions of traditional Chinese philosophy. Reconsidering traditional Chinese art and aesthetics, the paper suggests, could initiate a new eco-poetic way of thinking the built environment and its design in favour of a future that is more than smart. [ABSTRACT FROM AUTHOR]

The article explores the impact of Jesuit missionary reports from China on the work of the English freethinker Anthony Collins. It considers his use of accounts of Confucian philosophy in his own writings on materialism and atheism, and in his discussion of the role of the state in relation to religion. It suggests that despite the difficulties he faced in assessing missionary reports he made use of them in his philosophical writings and may have been encouraged by his knowledge of Chinese philosophy to explore the question of emergence and the self-organization of matter. China features in his comments on metaphysics as well as political and moral philosophy. The article argues that China became a model state for Collins, representing for him a level of religious toleration largely unknown in Europe. [ABSTRACT FROM AUTHOR]

In the study of leadership within the private sector in China, few scholars have tried to link ancient Chinese teachings to the present leadership style beyond the level of highlighting Confucianism and/or militarist philosophy. This study argues that Mohist teachings are the foundation of Ma Yun's leadership in Alibaba.com. Using three propositions of (a) Ma Yun's motivation to become a start-up CEO, (b) structuring his business using his inter-national skills and linguistic competences and (c) shaping his leader-ship style based on the Mohist teachings, one of the minority schools of ancient Chinese philosophy, this paper finds that innovative firms in China such as Alibaba.com deliberately shies themselves from conventional symbols of Confucianism or militarist teachings to accommodate Western managerial in the name of unpopular ancient  Chinese teachings. The result of Ma Yun's leadership is successful corporate social responsibility (CSR) performance amid rapid innovation within his company. Our results show that Ma Yun's Mohist quality and balance of justice and interests are the most effective measurement indicators of Ma Yun's internal operations; values of eloquent rhetoric, a chivalrous spirit, and mutual love have promoted Alibaba's external reputation and expansion and constitute important indicators. [ABSTRACT FROM AUTHOR]

David Hume seems to receive several stereotypes and commonplace sentiments about China regarding its religion, national character, government, practices and economy, that he goes on to dismantle. Doing so, he allows the eighteenth-century reader to look at China from a different perspective. This perspective can still be useful especially today, when the “immense distance” between China and Europe has been reduced and, as Hume would say, almost everything we use is Chinese. In the name of an ambivalent European tradition, we are often inclined to revive these commonplace sentiments (for example, the uniformity of Chinese character) and neglect that part of our own tradition that tries to understand what is behind them and that also offers us the tools to go beyond them. This study endeavors to assemble an array of Hume’s scattered remarks, consider them in their context, and explore their possible sources in order to obtain not only a more Humean China, but also a more Chinese Hume. [ABSTRACT FROM AUTHOR]

Purpose As the global presence of Chinese firms grows, increasing numbers of Chinese managers are working abroad as expatriates. However, little attention has been paid to such Chinese expatriate managers and their leadership challenges in an inter-cultural context, especially across a large cultural distance. To fill the gap in the literature concerning the leadership challenges for expatriate managers in an inter-cultural context, the purpose of this paper is to elucidate the leadership styles of Chinese expatriate managers from the perspectives of three traditional Chinese philosophies (i.e. Confucianism, Taoism, and Legalism) in the inter-cultural context of the Netherlands.Design/methodology/approach The data for this qualitative study were collected via semi-structured, open-ended, narrative interviews with 30 Chinese expatriate managers in the Netherlands.Findings The results clearly show that the leadership style of Chinese expatriate managers is deeply rooted in the three traditional Chinese philosophies of Confucianism, Taoism, and Legalism, even in an inter-cultural context. Specifically, the study reveals two salient aspects of how Chinese expatriate managers frame and interact with a foreign cultural context from the perspectives of traditional Chinese philosophies. First, the Chinese expatriate managers reported an initial cultural shock related to frictions between the foreign cultural context and Confucianism or Taoism, but less so in the case of Legalism. Second, the Chinese expatriate managers also reported that their interactions with the Dutch culture are best described as a balance between partial conflict and partial complementarity (thus, a duality). In this sense, the leadership style of Chinese expatriate managers is influenced jointly by the three traditional Chinese philosophies and certain elements of the foreign cultural context. This is consistent with the Chinese perspective of yin-yang balancing.Originality/value This study is among the first to offer a more nuanced and highly contextualized understanding of leadership in the unique case of expatriate managers from an emerging market (e.g. China) in an advanced economy (e.g. the Netherlands). The authors call for more research to apply the unique perspective of yin-yang balancing in an inter-cultural context. The authors posit that this approach represents the most salient implication of this study. For practical implications, the authors argue that expatriate leaders should carefully manage the interplay between their deep-rooted home-country philosophies and their salient host-country culture. Reflecting on traditional philosophies in another culture can facilitate inter-cultural leadership training for Chinese expatriates. [ABSTRACT FROM AUTHOR]