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Focusing on Indonesia's case, this research discusses how booming internet use impacts students' faith, functioning as both threat and opportunity concerning students' religious inherency and sustainable religious education (RE). This qualitative study analyses six public junior high schools and 48 interviewed participants. To reveal various religions' views, the participants belong to six recognised religions in Indonesia: Islam, Christianity (Protestant), Catholicism, Hinduism, Buddhism, and Confucianism. According to thematic analysis, the findings show that teachers and students face challenges in the early shift to online RE, such as technical problems and learning ineffectiveness. These challenges impede student understanding, study preparation and learning motivation, resulting in decreased social skills, lack of communication, declining faith, and weak religious inherency. However, the internet fostered RE continuity during the pandemic, especially contributing to the time efficiency of RE. Therefore, this research formulates the concept of tri-centred religious education, which integrates the roles of family, school, and society to create the students' self-control. Religious values and social norms should be connected to strengthen students' religious inherency.

Humility as an aspect of our humanity is an important concept in both Confucian and Western philosophy. In the modern world, whether Western or not, there seems to be a growing need to promote humility, especially intellectual humility, as a fundamental virtue among students. In this paper, I first compare and contrast the Confucian and Western conceptions of humility. Then I explore a Confucian approach to teaching intellectual humility, arguing that the focus of teaching be directed towards cultivating the Confucian virtues of reflection ("si") and reverence ("jing").

'Christian pyrexia' and 'education fever' have contributed greatly to the empowerment of women in Korea and helped with the transformation of Korean society more broadly. This article begins with an overview of the Confucian gender constructs and delimiting social expectations of women in the pre-modern period. It then focuses on the changing socio-political landscape in the late nineteenth century, which set the stage for the arrival of Protestant missionaries, who would transform the educational system. "Han'gul," the 'vulgar' script of women, was soon the evangelising tool of the Protestants who established various institutions to educate 'modern' Korean girls and women. This radically transformed their place in society, from passive bystanders in a history that had ignored them. The fever for Christianity, linked with education as a tool for equality amidst the burgeoning of nationalism, was palpable in schools set up in Korea as the dark period of Japanese rule drew near.

This article is based on a theoretical study about the concept of Bildung in world society. The concept of "Bildung" (in German) refers to a special dimension of education. It focuses on personal development and self-education and is not utilitarian. The study, which investigated different traditions of thinking about education in the sense of "Bildung," begins with German and European educational theories from the nineteenth and twentieth centuries. Next, older Christian traditions in Europe, pre-Christian concepts in the European ancient world, and educational thinking in Judaism and the Islamic world were analyzed. Confucius was also examined as an educational thinker. Finally, the study investigated educational traditions in Buddhism and Hinduism. Findings clearly show that the ideas connected with this concept of "Bildung" are represented in different cultural traditions within and beyond Europe. The concept of "Bildung" seems to constitute a common cultural heritage of humankind since at least the Axial Age. This concept can therefore contribute to an overlapping consensus in world society as defined by John Rawls: a consensus endorsed by conflicting religious, philosophical, and moral doctrines--each from its own point of view.

In a recent volume of the "Journal of College and Character," Matt Mayhew and Alyssa Rockenbach presented their frameworks by which they have designed and utilized their IDEALS study over the past several years. In this present article, the authors contend that despite their rigorous research, the researchers and measurements oftentimes have lacked recognition and acknowledgement of Christian biases and hegemony and thus have limited their results. We propose several remediations for how the data can be helpful and effective and suggest future scholarship which evaluates more critical approaches to the subject of religious, secular, and spiritual identities (RSSIs).

Enormous variation exists among nations and regions in their inclusive education provisions. In addition to comparisons based on policy documents and figures, in-depth and contextually grounded comparative studies involving qualitative data based on stakeholder experiences are needed, especially between western and Asian regions or nations where socio-economic and cultural contexts vary greatly. This article examined and compared how the conceptualization of inclusive education and elements that affected school leaders' decisions to participate in inclusive education in Guam and Hong Kong where vastly different socio-economic and cultural contexts were present. An interpretive qualitative approach of interviewing school leaders was adopted to permit an in-depth understanding of these contexts. Findings revealed that the legislation-based versus the cultural heritage of Confucianism and the geographical location versus the elite education system of Guam and Hong Kong were key contexts affecting conceptualizations and challenges in the two regions. Large scale cross-national qualitative studies are called for to examine contextual factors from other key stakeholders, to give meaning to statistical figures and policy documents, and to offer more meaningful interpretation of the relationship between national contexts and inclusive education provisions.

This study uses self-determination theory to explore the mechanisms of filial piety in the academic motivation of eight high-achieving secondary school seniors at an international school in South Korea, resulting in several findings. First, the students attributed their parents' values and expectations as a major source of the students' understanding of filial piety responsibilities in their academic pursuit. Second, the participants found ways to justify the authoritative parenting they received through a reciprocal relationship, especially when their parents were autonomy-supportive. Third, the definitions of filial piety responsibilities varied, depending on the students' personal and familial idiosyncrasies.

There is little literature which provides any analysis regarding the relationship between cultural order and home education. Research reported here found that home education has grown steadily in recent decades and that parents' motivation for home education was closely associated with cultural order. It was noticeable that Christian and Confucian values seemed to provide philosophical support for Chinese middle-class families who have chosen to educate their children at home. The parents reported that they preferred to cultivate in their children their favourite culture and beliefs, rather than to merely facilitate their achievement of excellent academic outcomes.

In this article, I am suggesting that one effective strategy for revitalizing moral education consists in incorporating classical traditions of care ethics, East and West, which are very much alive in contemporary culture, into sentiments, insights and practices of contemporary care ethics. In so doing we might make moral education much more accessible, natural and friendly to both teachers and students. First, it is associated with down to earth affective and relational elements rather than with highly theoretical philosophical reasoning; second, it is grounded in local cultural traditions that are very much alive in the 'cultural DNA' of millions of people in their traditional communities; third, in terms of its moral tenets it is humanistic and universally binding. The desirable outcome, if this model proves tenable, is moral education oriented by care ethics, locally grounded and universally binding.

Asian Americans are the fastest-growing population of any minority group in the United States (Lopez, Ruiz, & Patten, 2017). As colleges seek to become more diverse and increase their enrollment of minority students, educators need to understand the cultural dynamics that affect Asian Americans in the classroom. Because the Confucian values of honor and shame are cultural aspects of the Asian American community (Wong, Kim, Nguyen, Cheng, & Saw, 2014; Zane & Yeh, 2002), this article explores how honor and shame dynamics affect Asian Americans in the classroom (Bankston & Hidalgo, 2006; Yu, 2007). This article seeks to help educators understand the cultural issues that Asian American students face, and consequently empower their students to learn in the classroom.

The paper begins with a brief vignette of Angkor Wat in Cambodia as a great center of learning, and then highlights the traditions of Indian monastic institutions which had deeply influenced its development. It then turns the main features of the Mahayana tradition of Buddhism, showing how they created a space for women's scholarship to flourish. The next section focuses on the development of shuyuan or academies in China that arose out of the patterns of Buddhist monasteries, demonstrating another aspect of their progressive influence. Throughout the paper comparisons are made with the European university tradition, and the conclusion considers the gifts these learning traditions could bring to the global research university.

Encounters with dignity are learning moments that foster humanization and communal values, even in settings of radical difference. This article probes the potential of such learning, reviewing pedagogies of encounter and analyzing the values of dignity implicit in that work. Diving more deeply into the phenomenon of dignity, the authors analyze biographical and oral history narratives to discover the complex features of dignity encounters. They then interpret these features from the perspectives of Confucian and Christian traditions of learning, concluding with proposals for educational practices in communities faced with the wonders and challenges of radical difference.

Heterosexism faced by sexual minority (lesbian, gay, bisexual, and queer/questioning [LGBQ]) students has been extensively studied internationally in the past 2 decades but has only recently received attention from Hong Kong Chinese society. Chinese LGBQ students are not guaranteed to be included in Hong Kong schools, where antidiscrimination ordinance that is based on sexual orientation has not been enacted. Inclusive policies and sexual diversity teacher training to enable schools and teachers to support LGBQ students are nonexistent. The qualitative inquiry was part of a larger research project exploring experiences of LGBQ students in secondary schools and universities in Hong Kong. This article explored the lived experiences of 23 Chinese LGBQ students (ages 15-19) attending Hong Kong secondary schools through in-depth phenomenological interviews. Qualitative data analyses using software package NVivo for data coding revealed the following themes: (a) heterosexism in Hong Kong--alignment of Western Christianity and Chinese Confucianism; (b) forms of heterosexism--psychological and cultural heterosexism; and (c) effects of heterosexism--feeling distressed versus feeling resilient. Recommendations were made about professional practice/training, antidiscrimination educational policy, and future research with reference to Hong Kong Chinese sociocultural context.

The educational reproduction of elite masculinity in postcolonial societies has not been properly studied. This is partly because the postcolonial masculinities of non-western elites are accomplished through the cultivation of naturalized practices signifying the body politic of the nation-state. In Singapore, same-sex elite schools of colonial heritage, particularly Christian mission schools, play a central role in cultivating elite masculinity. Focusing on the elite Anglo-Chinese School, I analyze the array of class and racial anxieties displaced by the schooling of imperial white masculinity unto the decolonized field producing a middle-class Chineseness primed for the leadership of men. I also show that the masculinity is being transformed into a cosmopolitan masculinity co-opting maternal femininity, as the elites turn to engage neoliberal globalization. The case of Singapore shows the postcolonial adaptability of elite masculinities formed in the imperial era, achieved through the gender dynamics of resolving ethnic and class contradictions in elite schooling.

There is a dearth of research on social work students' attitudes toward lesbians and gays in East Asian countries where intolerance toward nonheterosexuality has been documented. This article presents findings from the first study in Hong Kong using a Chinese version of Herek's Attitudes Toward Lesbians and Gay Men Scale (ATLG) to measure attitudes toward lesbian and gay men of 462 Chinese social work students. We found that students' attitudes were generally favorable toward lesbians and gay men. Students with Christian beliefs tended to hold negative attitudes, though exposure to sexual diversity training was found to be significantly associated with favorable attitudes. The authors discuss implications of social work education in Hong Kong with reference to its unique cultural context. (Contains 2 tables.)

This paper is a personal reflection on a lifetime experience of bridging the values and ideas of two distinctive faith traditions: the Christian and the Confucian. The author has chosen to focus on the lives and beliefs of two great teachers: St. Paul in Europe of the first century CE and Confucius in China of the 5th century BCE First the context in which they lived their lives is sketched out and then their core messages are abstracted from the texts they left behind and juxtaposed. Of particular interest is the way in which they viewed the end of life, given the fact that neither could have known the enormous influence their teachings were to have on future generations.

This article explores Vygotsky's concept of the Zone of Proximal Development (ZPD) in the Malaysian context to support local reform of the Moral Education (ME) classroom. Small groups of students in three different types of school were involved in a participant action research (PAR) project. Such classrooms in Malaysia bring together students from various ethnicities aligned with Hindu, Confucian and Christian beliefs and understandings. Using the Malaysian multicultural ME classroom as a case study, we offer some examples of group conversations around moral dilemmas that illustrate ways that collaborative processes beyond the individual might expand an individual student's ZPD and the consensual as well as divergent views of each group as a whole. This suggests possibilities for an extension of the ZPD into a zone of collaborative development (ZCD). (Contains 3 figures.)

Through a particular case study, this article seeks to demonstrate the relevance of cultural history to physical activity and physical education. For generations of East Asian people who have lived with the influence of Confucianism, the disposition to engage with sport has commonly been absent. Over a number of centuries, the Chinese constructed a unique wen-version of manhood--in other words, an anti-physical culture, which contrasted sharply with the Western world's muscular Christianity and also with Japan's samurai spirit, both of which associated physical fitness with an ideal of vigorous masculinity. This article examines the origins and development of the Confucian perspective, considers modern challenges to that perspective, most notably in the People's Republic of China, and outlines the extent to which it remains highly influential in at least one East Asian country--namely, Taiwan. We conclude that, as a consequence of the influence of Confucianism, an unfortunate imbalance between wen and wu persists in modern Taiwan with important implications for physical education, sport and certain forms of exercise.

Until a century ago, Korean medicine was based mainly on Oriental philosophies and ideas. From a religious perspective, Chinese Confucianism was prevalent in Korea at that time. Since Confucianists believe that it is against one's filial duty to harm his or her body, given to them by their parents, most Koreans did not donate their bodies or organs for education in the past. However, by the end of the 20th century, a unique fusion of Western and Oriental medicines were produced on the Korean Peninsula, revolutionizing traditional perspectives on the human body, mortality, and the relationship of medical science to society. Koreans began to think about others' lives as well as their own by realizing the importance of donating one's organs and bodies for scientific purposes. Since then, the number of people donating their bodies to Korean medical and dental schools for the purpose of improving academic learning has increased dramatically. In response, Korean medical schools have begun to hold various types of funeral ceremonies to honor body donors. We have compared such ceremonies performed in Korea with those performed in the United States of America and Taiwan. These ceremonies are viewed as a suitable way to pay proper respect to the dead and to promote knowledge about body donation programs in Korea. Overall, the transition of religions and social ethics in Korea has greatly facilitated body bequeathal programs, benefiting both medical education and the Korean public health administration. (Contains 4 figures.)

Implicit in most comparative ethical studies is the assumption that cultural and religious differences between countries are the major reasons behind the variations in ethical beliefs and business practice across nations. This article examines research on the international ethical issues and the common moral concerns that permeate differing religious and philosophical perspectives--not only Judaism and Christianity, but also Islam, Hinduism, Buddhism, and Confucianism with emphasis on the Golden Rule. Many commonalities were found. The authors suggest that students (and practitioners) should understand the basic tenets of the major religions and their implications on international business ethics because of the apparent failure of current philosophical approaches. (Contains 2 tables.)

Open and public discussion of death, particularly among children, remains one of the greatest Japanese societal taboos; therefore, little is known about Japanese children's perceptions of death. To explore Japanese children's notions of life and death, 16 healthy children (7 girls and 9 boys, mean age 8.9) were each interviewed 3 times and asked to draw and describe pictures of what "to live" and "to die" meant to them. Transcribed interviews were interpreted based on thematic analysis, incorporating paradigm cases and exemplars within the hermeneutical tradition. The children perceived life as an evolving process that leads to death, and regarded death as a transitional point to an afterlife. Some children perceived this process, or flow, as linear; others as circular. Their notions of death and the afterlife incorporated three main religious traditions in Japan (Shintoism, Buddhism, and Confucianism) as well as Christianity, as illustrated by 3 case examples and children's drawings. (Contains 1 table and 4 figures.)

This article examines sexuality, a null curriculum in Asian-American faith communities, and explores pedagogical strategies to move the sexuality discourse to the explicit curriculum. The article first describes the current discussion of sexuality in Asian-American communities, then it critically analyzes the Confucian notion of the body, which has far-reaching influence on Asian-American views about sexuality, including those of Christians. The article then focuses on demystification of the body, arguing that demystification is fundamental to Asian-American discussions about sexuality. Finally, it suggests pedagogical strategies for the teaching of sexuality in Asian-American contexts.

An official of the Korean Education Department Institute analyzes the effect of historic factors on current educational administration in Korea. He suggests that Confucianism, Shinto-Confucianism, Christianity, and Western ideas mainly dominate current Korean educational administration's organizational structure, culture, and leadership, while Buddhism has little influence on Korean higher education. (DB)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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.)

Copyright of Asian Studies is the property of University of Ljubljana, Faculty of the Arts 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 phraseological units analyzed in a comparative aspect reflect the peculiarities of the national worldview. The purpose of the study is to identify and compare the semantics and linguocultural properties of animal phraseological units with religious component in Russian and Chinese languages. The relevance of the topic is due to the insufficient study of idioms with the name of an animal component in the aspect of religious beliefs and traditions. The linguistic focus of this study is the phraseological units of the Russian language, reflecting the Christian and pagan ideas of the Russian people. The selection of the analyzed Chinese language material is due to the significant influence of Confucianism, Taoism, and Buddhism on Chinese culture. In the work, using a set of methods and techniques, such as linguocultural analysis, comparative analysis, and classification, the phraseological units of the Russian and Chinese languages with names of marine animals components birds, and terrestrial animals are studied. Similar and different figurative and symbolic meanings of animals are revealed in the two linguocultures. Discrepancies in the national and cultural connotations of animal images among speakers of Russian and Chinese languages against the background of religious and confessional differences have been established: the image of the same animal in different linguistic cultures generates different meanings. In addition to the discrepancies, Russian and Chinese idioms reveal semantic similarities due to the commonality of moral and ethical doctrines of Russian and Chinese speakers.

Both Martin Luther's pietas and Zhu Xi's Cheng‐Jing are not purely empirical emotional categories, but transcendent emotional categories of faith. By comparing Luther's pietas and Zhu Xi's Cheng‐Jing, this article reveals how Christianity and Confucianism constructed individual emotional and spiritual transcendence in early modernity. By doing so, it highlights both similarities and fundamental differences between Neo‐Confucianism and Protestantism in matters of faith, thus revealing their significance for modern society. [ABSTRACT FROM AUTHOR]

The concepts of emptiness and nothingness are extremely important in Eastern as well as Western spiritual traditions. In East Asia, they are relevant in Daoism, Confucianism (in the context of integrating Daoist ideas) and Buddhism (in Śūnyatā), while in the European Christian discourse they are significant in the context of creatio ex nihilo, kenotic theories, individual self-emptying out of humility and Nihilianism. These concepts have formed and continue to form the basis of important intercultural interactions, influencing philosophical and scholarly discourse in both the "East" and "West" to the present day. This article compares the perception of emptiness/nothingness from two representatives of Protestantism: the Korean Christian philosopher Ryu Yongmo (1890–1981, pen name Tasŏk) and the Moravian missionary Isaac Jacob Schmidt (1779–1847), who was a pioneer of Buddhist studies in Europe. A comparison between Schmidt and Tasŏk is important, because tracing the evolution of the worldview of both thinkers reveals a great similarity in how they reconciled the spiritual heritage of Asia with the principles of Western Protestant Christianity despite their different backgrounds. It also could shed new light on the possibility of dialogue between Christianity and Buddhism, especially in the context of two major philosophical systems of Mahāyāna Buddhism: Yogācāra and Mādhyamika, which were once so important in East Asia. In addition, it is exactly the interpretation of emptiness/nothingness that forms the cornerstone of the analogy of the religious–philosophical ideas of the two thinkers compared in the article. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Sino-Western Studies is the property of Sanovan Press, Nordic Forum of Sino-Western Studies 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 interaction between Christianity and Confucianism has been marked by both conflict and accommodation. In the 19th century, the discovery of the works of Mozi, a pre-Qin Chinese philosopher who was critical of Confucianism, led to a change in the approach of some missionaries. This commentary examines how 19th century missionaries strategically utilized Mohist philosophy to undermine Confucianism and promote Christianity. The implications of this commentary for religious research are significant in terms of providing context and guiding future investigations as this commentary offers new insights into the complex relationship between Christianity and Confucianism in China by highlighting the strategic use of Mohist philosophy as a tool for evangelism and the implications it had for the larger discourse on Christianity and Confucianism in the region. [ABSTRACT FROM AUTHOR]

Zia Nai-zin 謝乃壬, Xie Fu-ya or Hsieh Fu-yah 謝扶雅 (1892–1991), a remarkable Chinese Christian philosopher, theologian, and translator, developed his unique philosophy of “in-ism” (唯中論) from the 1960s to 1980s to indigenize Christianity into the ideal “Chinese Christianity” (中華基督教). Zia declared that the essence of Confucianism is the concept of Zhong 中 (neutrality, avoidance of extremes) and compared the Confucian teaching of the Unity of Heaven and Humans (天人合一) with the Christian Christology, which argues that Jesus Christ is the unity of divinity and humanity. Zia further stated that New Confucians emphasize the Way of Humans over the Way of Heaven, while the Christian doctrine of incarnation balanced both divinity and humanity and achieved the Unity of Heaven and Humans. While Zia’s reinterpretation of the Doctrine of the Mean is controversial, following the recently developed method of sublation, this paper aims to evaluate whether Zia’s Christian reinterpretation of Zhongyong 中庸 has successfully sublated Confucianism and Christianity. I argue that although Zia’s interpretation of Zhongyong contains certain philological flaws, overall he successfully produced new insights enriching both Christianity and Confucianism by grounding both on the same ontological ground of Zhong.

The literature of Polish Romanticism, which Marta Piwińska called “a Renaissance of Christianity”, from the beginning of its presence in China has had a contrastingly different reception from that of Polish readers. This article offers a reading of Adam Mickiewicz’s Zdania i uwagi. Z dzieł Jakuba Bema, Anioła Ślązaka (Angelus Silesus) i Sę-Martena [Sentences and Remarks. From the Works of Jakob Böhme, Angelus Silesius and Saint-Martin], conducted so as to open up a space for reflection on a set of questions that are crucial to cross-cultural studies: Will cultural differences always impede intercultural translations and, by the same token, the reception of works originating from one tradition by readers from another? Is it possible to find a platform that would allow for a dialogue between an author rooted – often in a dialogical way – in the Christian Romantic tradition on the one hand and a reader brought up in the Confucian culture on the other? The aim of this article is to propose an answer to these questions. [ABSTRACT FROM AUTHOR]

Objective/Context: This article investigates how seven literati of the Ming (1368-1644) and Qing (1644-1912) dynasties, whose works deal with geography and world history, interacted and negotiated with Jesuit narratives in Chinese on the “discovery” and evangelization of America. The main objective is to elucidate the differences and similarities between the two sides’ perspectives on these events, highlighting the role that the encounter between the universalisms of Confucianism and Christianity played in these interpretations. Methodology: A textual, comparative and historical-contextual analysis is employed, framed by Nicolas Standaert and Pingyi Chu’s theoretical perspectives on the Sino-Jesuit encounter as a case of cultural exchange. In it, knowledge was negotiated through the selection of textual elements and the restructuring of conceptual frameworks. In doing so, narratives about the “discovery” and evangelization of America in Chinese works are contrasted with Jesuit descriptions of these events and the contextual factors that determined both the creation of these narratives by the Jesuit mission in China and the reactions of Chinese scholars to them are investigated. Originality: This pioneering study examines the reception of early Chinese accounts of Euro-American contacts. It seeks to contribute to the field of Chinese and global intellectual history by discussing how a foundational event of the European worldview was re-signified from various perspectives by Chinese scholars interested in incorporating the «discovery» narratives into their works and integrating them into the path of Confucian universalism. Conclusions: The narratives about these events were discursive spaces where disputes and convergences between the civilizing projects of Christianity and Confucianism took place. The way in which Chinese scholars integrated them into their works reflects how the transmission of the Christian worldview was subjected to local frameworks that reinforced ethnocentric ideas. Inevitably, this led to the emergence of alternatives to European interpretations of American history in late imperial China. The latter challenged the European ethnocentric gaze, primarily grounded in the “discovery” and evangelization of America, and shows how Chinese scholars used their narratives to defend their civilization.

Virtue is a normative concept that constitutes social and moral codes. The notion of virtue can be identified in both the West and the East. Since this concept was revived in academia in the 20th century after a long sinking into oblivion, contemporary professional researchers, but not the general public, may be familiar with this notion. We conducted a survey on the attitudes of educational specialists and the general public regarding the notion of virtue in Japan. Our study found that, in contrast to educational specialists, the general public were not so familiar with the notion; both had a positive image of virtue and a poor understanding of the Confucian notions of virtue; both retain Buddhist values under the term of virtue, but educational specialists tended to associate ancient Greek and Western elements with the notion of virtue. Educational specialists emphasized active, intellectual virtues, such as practical wisdom, whereas the general public emphasized passive, emotional virtues, such as gratitude. Our study showed that, the notion of virtue was understood in different ways between educational specialists and the general public in Japan. This finding has several social implications, such as academic integrity and educational policy. [ABSTRACT FROM AUTHOR]