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The article focuses on the Confucian concept of shu and its interpretation by scholars, Chŏng Yagyong and Zhu Xi. It examines how these two scholars approached the concept and highlights the differences and similarities in their interpretations, contributing to a broader understanding of the dynamics of Confucian thought in East Asia.

Aim. The aim of the article is to understand how Chinese parents draw on their learning beliefs and experiences within the Chinese educational context to make decisions about their children's overseas education, as well as analysing how their learning beliefs are similar or different from East Asian or Western learning beliefs. Methods. The study is based on more than 100 in-depth separate interviews with 22 Chinese families conducted over serval years between 2016 and 2019. Based on interpretative phenomenological analysis and discourse analysis, the results are coded according to the theory of values proposed by Clyde Kluckhohn (1951). These learning values are further coded according to whether they are reflective of the American learning model (EALM), Confucian learning model (CLM), and Confucian learning philosophies. Results. The analysis shows that Chinese parents have displayed similar learning beliefs in socialising their children in the family domain, in their disapproval of the Chinese education system, and in their pursuit of a Western overseas education. The Chinese families' pursuit of a Western education for their children are driven by their cultural leaning beliefs, which are rooted in Confucian heritage culture, and which also echo European American heritage cultures. Conclusion. Many researchers tend to emphasise cultural differences in learning, particularly between Confucian heritage and European American heritage cultures. This paper shows the possibilities of cultural learning values shaping educational choices, expands upon the understanding of Confucian heritage culture, and suggests the similarities between the learning cultures of East Asia and the West. [ABSTRACT FROM AUTHOR]

This paper attempts to read Nishida Kitarō (1870–1945) as a New Confucian, with a focus on his early moral philosophy. While the influence of Buddhism on Nishida's philosophy is surely significant, this paper argues that it is actually Confucianism which plays a more important role. It is for this reason that fruitful comparisons can be made between his work and the so-called New Confucianism. I would like to explore three key questions with respects to this important yet relatively overlooked aspect: Firstly, in what way has Nishida conformed to Confucian discourse in his moral philosophy? Secondly, what elements of Confucianism has Nishida revisited? Thirdly, what lessons can Nishida offer to philosophy as a New Confucian? It is my suggestion that reading Nishida as a New Confucian may help to further open up the potential of Nishida philosophy, Confucian philosophy, as well as philosophy in East Asia in general. [ABSTRACT FROM AUTHOR]

This Article examines the business cultures prevalent in East Asian countries (mainland China, Hong Kong, Japan, Korea, and Taiwan), explores their intellectual origins, and identifies characteristics that may be usefully considered when designing and implementing competition law and policy in the East Asian region. The suggestion is not that tools and concepts developed largely on the foundations of rational-actor-oriented economic reasoning should be abandoned in favor of a culturally relativistic approach. Rather, it is submitted that the effectiveness of those tools and concepts might be enhanced if applied with a nuanced understanding of the cultural influences on business decisions in the countries examined. [ABSTRACT FROM AUTHOR]

This paper conducts a self-reflexive review of the East-Asian human rights discourse that has taken place in Korean academic circles. This review focuses on the question of Confucianism's ability to provide cultural resources for forming new conceptions of human rights. The paper acknowledges the fact that the cultural foundation of East Asian societies is communalistic, and points to a need for new approaches and strategies to justify human rights in East Asia. Firstly, communalism should be redefined to engage with the neo-liberalism that enjoys dominance today. Secondly, it should be combined with sufficient reflection on modernity in East Asia. Thirdly, reinterpreting Confucianism within the context of twenty-first-century East Asia requires further investigation into the discourse of "Otherness." This paper argues that human rights discourse in East Asia must proceed with a reflective understanding of Western modernity, mainstream Confucian culture, and the tumultuous history of East Asia and that it requires either East Asia's "negation of the negation" of its own culture, or a new understanding of it. [ABSTRACT FROM AUTHOR]

The article discusses eco-theology based on east Asian Confucian world view. It discusses an eco-theology that suits East Asia wherein pneumatological understanding of the spirit-human-creation is integrated with the Asian Confucian's Qi-human-nature. It refers Mary Evelyn Tucker's cosmological world view of Confucianism characterized by anthropocosmic perspective, organic holism, dynamic vitalism and broad ethics.

In Chinese societies, kinship relations always play a very important role in social support due to the impact of Confucian culture. The establishment of the modern welfare system including social assistance and pensions has shifted the overreliance on personal networks for social support to using the formal multi?level support system. Current scholars have studied social support from the network structural perspective. This paper tries to apply the social status perspective to the study of social support. At present there are two theoretical perspectives, i.e., the theory of resource distribution and the theory of social status block, the former emphasizing how the distribution of economic resources and political power structure influence individuals' network selection and utilization, and the latter emphasizing how social stratification controls people's social contact and interaction to influence the accessible network resources. Facing the theoretical limitations, the author proposes a new analytical framework of "distribution of resource-structure of class'(DRSC)" to examine the selection of social support by the urban citizens in the Chinese societies in East Asia based on the 2006 Asia Barometer Survey. The findings suggest that, in Mainland China, which had the "Supplementary Welfare" system, and in Hong Kong and Taiwan, which had the "Productivist Welfare Capitalism," social status made significant differences in the selection of social support by the urban citizens. To be specific, when selecting the formal or mixed support, compared with Mainland China, educational status and selection of mixed social support networks produced higher positive coefficients among Hong Kong and Taiwan residents, whereas among Mainland Chinese, the higher positive coefficients were for the relationship between educational status and selection of formal social support. However, there was no difference in the impact of employment status on social support selection in the three regions. The new analytic framework received good empirical support. For social policies, justice in resource distribution is the key to resolving the class inequality in social support. [ABSTRACT FROM AUTHOR]

The article looks at the quality of life of people living in Confucian Asia. The geographic parameters of Confucian Asia, located in East Asia, are defined. The growing gross national product of the area is mentioned, but many feel that it will not improve the quality of life for residents. A political review of the area is presented, which notes that Confucian Asia is one of the least democratized regions in the world. The cultural values of Confucian Asia, which are based on the teachings of philosophers Confucius and Mencius, are also mentioned.

Confucianism is one of the frequently mentioned social factors in the research of care for the older adults in East Asian countries such as China, Taiwan, Japan, and Korea. Although Confucian philosophy functions as a powerful source of reference for care, the context of care in Confucian texts is not yet largely studied in nursing. This column focuses on the meaning of care in two key Confucian texts, the Analects and Mencius. The context of care in Confucian texts should provide a sound foundation and substantial understanding for researchers studying care in East Asian society. [ABSTRACT FROM AUTHOR]