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Theodicy, the enquiry as to the justness of the divine, is a prominent theme in mythological descriptions of the struggle between order and chaos. It is also an important feature of Middle Egyptian pessimistic poetry, which probes weaknesses in this mythological argument. Although less explicitly articulated, theodicean concerns recur in Egyptian written culture down at least to the Graeco-Roman period.

Background Objective Method Results Conclusion Implications The past few decades have witnessed drastic changes in family structures and the provision of care within the family in China.The current study investigated how familial caregivers of children (N = 30, Mage = 41.67, SD = 11.32) living in one of the largest urban centers in China learned and taught how to care within the family.Nine focus groups were conducted to collect data, and thematic analysis was adopted to analyze the data.Two main themes were found: (a) learning to care on one's own and (b) the importance of encouraging one to want to care. The findings indicate that Chinese caregivers received limited direct instruction in learning how to care and were often faced with the challenge of having to self‐teach care. Meanwhile, when teaching care, caregivers focused on the motivation to care (e.g., filial piety) as an important element for learning to practice care.These findings highlight considerations of motivation of care often not mentioned in the Western literature while also indicating the need of society to support teaching and learning the practice of care within the family.This study highlights the importance of cultural considerations when designing intervention programs to help individuals to develop the ability to care and provides insights exploring how school‐family partnership promotes children's ability to be caring. [ABSTRACT FROM AUTHOR]

ABSTRACT Aim Design Methods Results Conclusions Implications for the Profession Reporting Method Patient or Public Contribution The aim of this study was to explore the factors influencing the retention behaviour of experienced nurses in China, using the capability, opportunity, motivation and behaviour (COM‐B) model as a conceptual framework.A qualitative descriptive study based on the COM‐B model.In this qualitative descriptive study, semi‐structured interviews were conducted with 22 nurses across 11 cities in the Guangdong‐Hong Kong‐Macao Great Bay Area of China between March and May 2024. The interviews followed a predefined topic guide derived from the COM‐B model. The transcriptions of the interviews were then subjected to deductive thematic analysis.Eleven key themes emerged, which were embedded in three categories of the COM‐B model, including capability (physical and mental health, professional knowledge and skills), motivation (increasing income, sense of fulfilment in nursing work, positive colleague relationships and job stability) and opportunity (management, career development opportunities, work–life balance, prejudice against nursing and workload).The study provides new perspectives on factors influencing the retention of experienced nurses in Mainland China, Hong Kong and Macao. The study identified 11 factors that influence nurse retention behaviour, emphasising three distinctive perceptions: the ‘iron rice bowl’, the concept of filial piety and public prejudice towards nursing in Chinese society, which are unique to China compared to other nations. Additionally, it revealed similarities in nurse retention factors across Mainland China, Hong Kong and Macao.To strengthen nurse retention, it is essential to develop tailored strategies for experienced nurses. Future research should also take social culture into account to enhance retention efforts.This study's reporting adhered to the Consolidated Criteria for Reporting Qualitative Studies (COREQ) checklist.No patient or public contribution. [ABSTRACT FROM AUTHOR]

This article deepens the Wesleyan understanding of works of mercy as means of grace, arguing that the fullness of a Wesleyan theology of grace can only be explored when we extend the church's imagination beyond the current ecclesial practices of charity, service, and advocacy. More profound encounters of divine grace are emerging when works of mercy are interpreted in terms of what will be called "works of deep solidarity." Engaging in deep solidarity with others and with God, in places where we least expect it and cannot yet fully envision it, has the potential of sparking the next revival. [ABSTRACT FROM AUTHOR]

The article "Educational Philosophy and Educational Practice in Confucianism" delves into the central focus of pre-Qin Confucianism on human nature and its implications for educational philosophy. Confucius emphasized the innate similarity of human nature while highlighting the impact of postnatal factors on individual differences. The ethical teachings of Confucianism, particularly on benevolence, emphasize love for others as a fundamental virtue. Mencius further developed the concept of innate goodness in human nature, advocating for the nurturing of individuals' virtuous nature. Confucius's emphasis on rituals aimed at regulating behavior to maintain social order and harmony, with a focus on moral guidance rather than punishment. Xunzi, on the other hand, addressed the inherent evil within human nature and advocated for deliberate intervention through education to transform evil into goodness. [Extracted from the article]

A ‘good death’, one that is natural and involves lesser suffering and distress, is elusive in the present time. Indiscriminate uses of life-sustaining medical technologies in present times only lead older people and their families to frantically search for ‘good death’. On the other hand, there is little information on ageing and dying in folk and indigenous societies. In response to the huge information deficit, this article attempts to explore perceptions about death in old-age among Lodhas, a Mundari-speaking tribal community of eastern India. Interacting with only living 15 elderly members in a hamlet let us know their beliefs like, 1. Death being inevitable, they do not seek medical interventions to postpone it; 2. Close connection with nature till death brings peace; 3. No compromise with personal autonomy; and 4. Filial piety in moments of dying. The study theorises their indigenous beliefs are keys to ageing and dying well in the Lodha community. Hopefully, the insights from the ethnic group will be a lesson for modern societies to overcome death anxiety in old-age. [ABSTRACT FROM AUTHOR]

AbstractFilial piety and perfectionism are associated with life satisfaction and are influenced by family values. This study examined the roles of filial piety beliefs and perfectionism in life satisfaction among 379 young adults aged 18 to 25 in Malaysia (n = 199) and the United Kingdom (n = 180). In both samples, reciprocal and authoritarian filial piety beliefs showed positive correlations with life satisfaction, while maladaptive perfectionism correlated negatively with life satisfaction. There was a positive correlation between adaptive perfectionism and life satisfaction only in the Malaysian sample. In both samples, adaptive and maladaptive perfectionism mediated the relationship between reciprocal filial piety and life satisfaction, but in opposite directions. That is, higher reciprocal filial piety was related to higher adaptive perfectionism and greater life satisfaction; higher reciprocal filial piety was also related to lower maladaptive perfectionism and better life satisfaction. Furthermore, maladaptive perfectionism mediated the relationship between authoritarian filial piety and life satisfaction in both samples; higher authoritarian filial piety was related to higher maladaptive perfectionism and reduced life satisfaction. However, specifically in the Malaysian sample, higher authoritarian filial piety predicted greater adaptive and maladaptive perfectionism. Findings highlight the importance of considering traditional family values, individual differences, and their interaction when evaluating subjective wellbeing. [ABSTRACT FROM AUTHOR]

Scholars have extensively explored policy feedback effects on mass publics. However, research exploring how one policy's implementation affects public preferences for another remains limited. This study proposes a novel cross‐domain policy feedback framework, emphasizing functional and normative interdependence as two mechanisms yielding cross‐domain resource and interpretive effects. We use multiple sets of nationally representative survey data and archival records from China, a context deeply rooted in filial piety culture. We employ a fuzzy regression discontinuity design and multilevel regressions to explore the effects of the one‐child policy on public preferences for old‐age support. The findings indicate that individuals subjected to more stringent enforcement exhibit increased support for the government assuming the responsibility for old‐age support. These changes largely stem from the reduction in their actual and desired number of children. The findings have significant implications for mass feedback research and reform efforts regarding population planning and public pension systems. [ABSTRACT FROM AUTHOR]

In the two decades since the end of Suharto regime in Indonesia, two apparently distinct public industries have emerged in tandem: gendered forms of religious style, glossed as modest fashion, and legal efforts to hold citizens accountable for theft, glossed as corruption. Many of the most high-profile anti-corruption cases in the past decade have brought these two fields into semiotic interaction, as female defendants increasingly deploy forms of facial cover associated with extreme religious piety to signal humility and shame when appearing in court, in the process complicating the relationship between religious semiotics and criminality. Analyzing how and why these two genres of political communication have intersected in the past decade, and to what effects, requires situating these shifts in the context of dense aesthetic archives in which the spectacularity inherent to fashion resonates with the unique impulses of a post-authoritarian political landscape in which uncovering secrets is especially alluring. I argue that the hermeneutic impulses motivating popular fascination with criminal style, often circulated via social media, open new analyses of the ethical relationship between beauty and justice. Building on the scholarship on transparency and on the human face, I argue that putting gendered religious style at the center of the analytical frame—from religious self-fashioning to court appearances, and as forms of political protest—reveals the ethical impulses behind seeing and being seen, and the faciality of scandal. [ABSTRACT FROM AUTHOR]

Samguk yusa 三國遺事 (Memorabilia of the Three Kingdoms), compiled by Iryŏn 一然 (1206–1289), a prominent Buddhist monk in Koryŏ, stands as one of Korea's most valued historical classics. This classic weaves together a collection of captivating and unconventional narratives—marked by their peculiarity, miracles, and wonder—diverging from the usual societal norms. Unlike traditional historical chronicles such as Samguk sagi 三國史記 (Histories of the Three Kingdoms), Samguk yusa presents a diverse mosaic woven with historical anecdotes, legends, and folklore, especially emphasizing connections to Buddhism. The tales of miraculous events hold historical significance, serving as reflective mirrors that not only shaped the beliefs of pre-modern Korean Buddhists but also influenced the wider population of that era in Korea. This paper delves into the cultural significance and societal roles of miracles and wonders within pre-modern Korean society, particularly through a thorough exploration of narratives and accounts within the Samguk yusa. Through these miraculous stories, the Samguk yusa not only validates the spiritual power of Buddhism but also redefines concepts like filial piety and national protection by integrating them into the Buddhist framework. This ensured Buddhism's enduring significance in Silla society and reinforced the importance of the supernatural as an integral part of a holistic view of history and culture. [ABSTRACT FROM AUTHOR]

Helenus’ oracle in Sophocles’ Philoctetes is commonly misunderstood as an unqualified revelation of an immutable future: the gods have fated Philoctetes to rejoin the Greek army at Troy. This has occasioned further misinterpretations of the play, especially as regards the “false ending”, in which Neoptolemus and Philoctetes would appear to disregard the divine will in an act of conscious impiety by choosing to sail for Malis instead. This paper argues that the oracle should rather be understood as conditional, allowing Philoctetes either to assent or refuse to rejoin the Greek army in good conscience. In the absence of compulsion from the gods, Neoptolemus and Philoctetes feel free to make tragic choices of real gravity about their futures, and these choices reveal the duo’s characters before Heracles appears and reverses their course. [ABSTRACT FROM AUTHOR]

Filial piety in traditional Chinese culture is an essential variable in explaining intergenerational interaction. However, previous studies have not clarified whether older adults' filial responsibility expectations matched children's filial support and the effects of the filial discrepancy on their life satisfaction and loneliness. The latent profile analysis showed that older adults were divided into two groups: (1) high expectations and support, and (2) low expectations and support. The results showed that compared with older adults with low expectations and low support, those with high expectations and high support reported higher life satisfaction and lower loneliness. Additionally, social support played a moderating role in the effect of the groups of older adults on life satisfaction and loneliness. Our conclusion shows that filial support is an essential factor influencing older adult life satisfaction and loneliness, and social support is an effective supplement to filial support. [ABSTRACT FROM AUTHOR]

Exposure to domestic violence can lead children to adopt specific roles or behaviours to cope with violent situations, which can have detrimental effects on their lives and require significant resources to address. Domestic violence can also severely damage the parent–child relationship. Adults who experienced childhood abuse often feel the need to repair these relationships, but the lack of trust in the abusive parent makes this process particularly challenging. This study aims to explore the subjective interpretations and experiences of victimised adults in Taiwan as they work to restore parent–child relationships following the cessation of domestic violence. Employing a hermeneutic phenomenological approach, the researcher conducted semi‐structured interviews with eight participants. Data analysis yielded three overarching themes related to the interpretation of restored parent–child relationships and eight themes pertaining to the experiences of restoring these relationships. These themes revealed that the core theme of the experience of restoring parent–child relationships among adults who experienced childhood abuse is ‘forgiveness and rebirth’. The study's findings emphasise that the restored parent–child relationship is not an ideal one but rather a relationship that acknowledges the limitations of both parents and children. It is a relationship where children can demonstrate filial piety without being undifferentiatedly obedient. In the context of Chinese culture, where relationships hold great significance, the researcher suggests that relational resilience serves as the driving force that enables family systems to progress towards relational wellbeing. Mental health practitioners must recognise and respect the client's cultural identity. When assisting adults who endured childhood domestic violence in mending their parent–child relationships, efforts should focus on fostering self‐in‐relation to promote their wellbeing. [ABSTRACT FROM AUTHOR]

For Confucianism nowadays, the characteristics and relationship between benevolence and filial piety are crucial topics. This paper is a discussion of the relationship between benevolence and filial piety in Confucianism from a new doctrine, i.e. the doctrine of ren wei tian sheng 人为天生 (humans are born of tian). Confucianists believed that man’s existence as a human was derived from tian. This was extended to mean that, in contrast to being born into a family, part of being ‘human’ was also given by tian. The two virtues are applicable to different occasions, and require different moral competencies. Based on these premises, Confucianism conceived of an ideal order. Confucianism holds that junzi (gentlemen) involved in politics must fulfil the virtues of benevolence, justice, loyalty and trustworthiness, while xiaoren (ordinary people) are only expected to do their filial duty within the family. [ABSTRACT FROM AUTHOR]

Short video addiction has evolved into an emerging form of Internet addiction, which is prevalent among college students and seriously disrupts their lives, studies, and physical and mental health. The current study aims to uncover the underlying mechanisms of short video addiction among college students in the context of Chinese society and culture. And it tries to provide theoretical support for effective interventions in the future. Based on ecosystem theory, attachment theory and dual systems model of self-control, this research explores the influence of filial piety on college students' short video addiction, testing the mediating role of intolerance of uncertainty and the moderating role of self-control. A total of 1,187 college students completed the Dual Filial Piety Scale, Intolerance of Uncertainty Scale, Brief Self-Control Scale and Short Video Addiction Scale. The results found that reciprocal filial piety was significantly negatively related to short video addiction; authoritarian filial piety was significantly positively related to short video addiction. Intolerance of uncertainty played a part mediating role between reciprocal filial piety and short video addiction, as well as between authoritarian filial piety and short video addiction. Self-control moderated the relationship between intolerance of uncertainty and short video addiction. In the Chinese socio-cultural context, this study reveals the mechanisms of how filial piety affects college students' short video addiction, contributing to understanding the mechanisms from a family perspective. [ABSTRACT FROM AUTHOR]

Objective To study the relationship between the education of offspring and the developmental trajectory of cognitive function in the rural elderly, and to explore the mediating effect of intergenerational support. Methods Based on seven waves of a special longitudinal survey spanning 18 years, a group-based trajectory model was used to identify the heterogeneous developmental trends of cognitive function in the rural elderly population. An unordered polytomous logistic regression was employed to study the association between offspring's education and the developmental trajectory cognitive function among the rural elderly. The KHB method was utilized to analyze the mediating effect of intergenerational support. Results A total of 1 342 elderly individuals, aged 60 to 100 years and having participated in at least two survey waves, were included. Three cognitive function trajectory groups were identified: the low decline group (19.75%), the moderate decline group (44.41%), and the high stability group (35.84%). Compared with subjects in the low decline group, those with higher levels of offspring education were more likely to belong to the moderate decline or high stability groups. Intergenerational support played a significant mediating role in this relationship, exhibiting a characteristic of need dependency. Furthermore, intergenerational economic support contributed the most to the mediating effect in each trajectory group, and robustness checks yielded similar results. Conclusion There is heterogeneity in the trajectories of cognitive function among the rural elderly. The educational achievements of offspring are an intrinsic driving force for the positive development of cognitive function in this demographic. At the same time, under the continuous impact of modern ideas and cultural waves, the traditional "filial piety culture" in rural areas of China remains deeply rooted. [ABSTRACT FROM AUTHOR]

The present study examined the heterogeneity of Chinese romantic couples' filial piety belief patterns. In addition, we investigated how the configuration of filial piety belief profiles within couples can link to individuals' perceptions of romantic relationship satisfaction and different attachment tendencies. We recruited 297 dyads of Chinese couples currently in heterosexual romantic relationships in the university. The couples completed self‐reported measures of dual filial piety beliefs (reciprocal and authoritarian filial piety), romantic relationship satisfaction, and insecure attachment (attachment anxiety and avoidance). We used latent profile analysis (LPA) to identify couples' dual filial piety belief interaction profiles. Four‐couple profiles emerged: (1) authoritarian couples, (2) balanced couples (while men with slightly higher reciprocal filial piety), (3) balanced couples (while men with lower reciprocal filial piety), and (4) divergent couples (balanced men and non‐filial women). The couples in the four profiles did not show significant differences in their romantic relationship satisfaction, but their attachment styles differed. (1) authoritarian couples experienced the highest levels of attachment anxiety and avoidance; (2) balanced couples experienced relatively lower levels of attachment anxiety and avoidance; and (3) non‐filial women in divergent couple profiles experienced significantly higher levels of attachment avoidance. This was the first study to uncover the possible associations between Chinese young couples' dual filial piety interaction profiles, and their dyadic relationship satisfaction and insecure attachment by adopting the person‐centered approach. We further discussed the theoretical and practical implications of the findings. [ABSTRACT FROM AUTHOR]

China has experienced both ultra-low fertility and moderate aging in recent years, both of which pose serious challenges to the country's development. Previous studies have shown that social capital is one of the most important factors that influences fertility intentions, but so far empirical research on the relationship between social capital and fertility intentions is very limited. Therefore, this study aims to explore the impact of social capital on fertility intentions and its underlying mechanisms by combining offline and online social capital. Based on data from the Chinese General Social Survey, the fertility intentions of 7,518 respondents aged 18–60 years were analyzed and broken down by sex, region, and age. The marginal effects and mechanisms of offline and online capital on fertility intentions were explored using an ordered probit (oprobit) model, which revealed that individuals' fertility intentions are positively influenced by offline social capital but negatively influenced by online social capital. The role of social capital in shaping individuals' fertility intentions also varies by gender, region, and age. Women, eastern region groups, and those aged 30–60 years are more influenced by offline social capital, and their intentions become stronger as offline social capital accumulates. However, online social capital negatively affects the fertility intentions of women, Midwesterners, and 18–29 year olds. Furthermore, online and offline social capital mainly influence individuals' fertility intentions by affecting their perceptions of pensions, filial piety, and "social justice". Our findings suggest that increasing the value that individuals place on social capital is crucial for improving fertility intentions in China. [ABSTRACT FROM AUTHOR]

This article discusses the application of artificially intelligent robots within eldercare and explores a series of ethical considerations, including the challenges that AI (Artificial Intelligence) technology poses to traditional Chinese Confucian filial piety. From the perspective of Confucian ethics, the paper argues that robots cannot adequately fulfill duties of care. Due to their detachment from personal relationships and interactions, the "emotions" of AI robots are merely performative reactions in different situations, rather than actual emotional abilities. No matter how "humanized" robots become, it is difficult to establish genuine empathy and a meaningful relationship with them for this reason. Even so, we acknowledge that AI robots are a significant tool in managing the demands of elder care and the growth of care poverty, and as such, we attempt to outline some parameters within which care robotics could be acceptable within a Confucian ethical system. Finally, the paper discusses the social impact and ethical considerations brought on by the interaction between humans and machines. It is observed that the relationship between humans and technology has always had both utopian and dystopian aspects, and robotic elder care is no exception. AI caregiver robots will likely become a part of elder care, and the transformation of these robots from "service providers" to "companions" seems inevitable. In light of this, the application of AI-augmented robotic elder care will also eventually change our understanding of interpersonal relationships and traditional requirements of filial piety. [ABSTRACT FROM AUTHOR]

Separate marital surnaming (fūfubessei) has been a controversial issue in Japan for many years. Although the Civil Code and the Koseki Law allow the choice of surname for a married couple to be either the husband's or the wife's surname, this same legislation prevents a married couple from holding separate surnames. Despite calls for change to allow freedom of choice for couples strengthening in recent years, no progress in this direction has been forthcoming. This study focusses on migrant Japanese married couples in Australia to investigate if their attitudes and behaviour relating to marital surnaming are impacted by living in country where more liberal legislation allows for diverse arrangements for couples. The results indicate that those who have acculturated to life in Australia tend to be more favourably attuned to diverse arrangements than Japanese in Japan. However, those migrant couples less acculturated to Australian life tend to hold on to traditional cultural beliefs. The research also highlights the significant role of filial piety in the choices and attitudes of migrant Japanese couples in Australia. [ABSTRACT FROM AUTHOR]

The hagiographical works of the Kraków Cathedral Canon Jan Długosz (1415–1480) have received modest attention from scholars as examples of his literary style or mentality and his treatment of topics such as the model of Church-State relations. Nonetheless, compared to his monumental Annales and many of his other works, they remain relatively understudied. This paper examines his Vita Kunegundis as a source for his religiosity. Despite the strict constraints of the genre and despite the fact the work contains little new material in terms of episodes or major turns of narrative—which Długosz derived very largely from an anonymous fourteenth-century predecessor—it is argued that a considerable amount can be gleaned on the subject, as well as related matters such as Długosz's norms for female piety and sense of religious duty. In many cases, it is his elaboration of details, and the shifts of emphasis they bring, which allow for this kind of analysis. [ABSTRACT FROM AUTHOR]

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The sheep case in Analects 13.18 has generated a heated debate in contemporary Chinese philosophy for more than a decade. One side in this debate criticizes Confucius' view in the sheep case and the other side defends Confucius' position. Neither side's reading of 13.18 is satisfactory. I argue that something important in the text has been overlooked and this omission may explain why neither side gives a satisfying reading. I offer in this essay a new reading of the sheep case which pays attention to what the existent interpretations have overlooked in the text. This new focus will give us a new perspective to reframe the issue in question and to defend the Confucian position in a more convincing way. On the new interpretation, Confucius' position in the sheep case suggests a sensible and reasonable way for the state to balance some important social interests which the state seeks to protect. [ABSTRACT FROM AUTHOR]

The current paper proposes and tests a model of caregiver empowerment among family caregivers of elderly people in Vietnam. Based on the theory of planned behavior, the study investigates the role of filial piety, work-caregiving conflict, and self-efficacy on intention to craft the caregiving job. Intention to craft is then expected to result in actual caregiving job crafting behaviors, with the later proposed to predict caregiver empowerment. Analysis of data collected from a two-wave survey of family caregivers confirms the proposed hypotheses. The results of the study serve as a reference for subsequent studies as well as practical interventions. [ABSTRACT FROM AUTHOR]

This article examines the transnational commemoration of the Second World War through the Chinese Expeditionary Force (CEF) Fever campaign. The campaign focuses on repatriating the remains of Chinese soldiers who died in the China-Burma-India Theatre. These fallen soldiers have been glorified as national forefathers of the Chinese community in commemorative events. The campaign involves cooperation between Chinese Voluntary Associations (CVAs) in Myanmar and memory activists in China, while revealing conflicts over ownership of the remains and patriarchal leadership in remembrance. Drawing on ethnographic fieldwork, this study explores the gendered perspective of Chinese transnationalism and the involvement of CVAs in transnational remembrance. The concept of performative filiality is introduced to analyse the gender dynamics in the memorial network, emphasising the practices that demonstrate filial piety towards the war dead. This research highlights the complexities of transnational commemoration, power dynamics within CVAs, and the gendered dimensions of Chinese transnationalism in war remembrance. [ABSTRACT FROM AUTHOR]

With massive internal migration and changing family ethics, the increasing empty-nest older parents in rural China faced challenges in receiving family care. While state policies emphasize filial responsibilities in supporting empty-nest older parents, it's crucial to understand how such family support can be developed. This study explored how filial piety, intimacy, and inter-generational contract might achieve family support to rural empty-nest parents, as well as the interactions between these approaches. Utilizing a sample of 852 rural empty-nest older parents from the 2018 Chinese General Social Survey, we found that inter-generational contract and family intimacy are efficient in achieving family support for these older parents, with filial piety being comparatively less efficient. Moreover, these approaches mutually reinforce each other rather than being contradictory. These findings have policy implications, highlighting the significance of governmental support in facilitating inter-generational exchange and nurturing family intimacy to promote family support within empty-nest families. [ABSTRACT FROM AUTHOR]

This article examines an aspect of early Lutheran passion piety overlooked in present scholarship: namely, how believers were taught to discern Christ’s suffering body in the present and to identify themselves with it. It shows how the fear of persecution shaped the unfolding Lutheran Passion tradition, while arguing that authors aimed to heighten fear of the other by setting the Roman party outside the bounds of Christianity and to assure the faithful of their invulnerability to genuine harm and death as members of Christ’s body. William R. Reddy’s concept of “emotives” is employed to show how readers were encouraged to engage in self-examination and self-alteration through meditation on the thoughts and feelings of Christ and his friends and enemies, scriptural and present. Lutheran Passion books depict self and society as a battleground between God and Satan and their respective human allies, thus setting the reader in God’s “emotional regime.” [ABSTRACT FROM AUTHOR]

Mapala, or Mahasiswa Pencinta Alam (Nature-Loving Students), is an official student organization in various higher education institutions. Mapala frequently engages in social activities aimed at preserving nature and its contents. This study aim to determine the influence of social piety and patience on flourishing among nature-loving students. Data collection employed non-probability convenience sampling, in which the respondents were selected based on availability. The respondents in this study were 223 active students and members of Mapala organizations across universities in Indonesia. Data analysis was performed using Structural Equation Modeling (SEM) with the Partial Least Squares (PLS) method, utilizing SmartPLS 3.0 M3 software. The study revealed a statistically significant positive relationship between patience and flourishing, as evidenced by a p-value of 0.000 and a t-value of 9.202. In addition, the level of social piety had a positive and substantial impact on flourishing, as proven by a p-value of 0.020 (less than 0.05) and a t-value of 2.337. These results indicate that patience and social piety are key factors contributing to flourishing among Mapala students.

Abstract Background With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents’ primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being.

Background: Forecasting the intensity, source, and cost of informal care for older adults in China is essential to establish and enhance policy support systems for informal care within the context of East Asian traditional culture that emphasizes filial piety. This study aims to analyze the current situation and influencing factors for the informal care needs and predict the trends of informal care needs for older adults in China from 2020 to 2040. Methods: Using the CHARLS database from 2015 to 2018, this study first combined a two-part model and a multinomial logit to analyze the influencing factors for the informal care needs of urban-rural older adults in China. Secondly, a multi-state Markov model was constructed to forecast the number of urban-rural older populations in each health state from 2020 to 2040. Finally, based on a microsimulation model, this study predicted the trends of informal care intensity, source, and cost for older adults in urban and rural areas from 2020 to 2040. Results: In 2040, the size of the disabled older population in China will expand further. In rural areas, the total number of disabled people in 2040 (39.77 million) is 1.50 times higher than that in 2020; In urban areas, the total number of disabled people in 2040 (56.01 million) is 2.51 times higher than that in 2020. Compared with 2020, older adults population with mild, moderate and severe disability in 2040 would increase by 87.60%, 101.70%, and 115.08%, respectively. In 2040, the number of older adults receiving low-, medium-, and high-intensity care in China will be 38.60 million, 22.89 million, and 41.69 million, respectively, and older people will still rely on informal care provided by spouses and children (from spouses only: 39.26 million, from children only: 36.74 million, from spouses and children only: 16.79 million, other: 10.39 million). The total cost of informal care in 2040 will be 1,086.65 billion yuan, 2.22 times that of 2020 (490.31 billion yuan), which grows faster than the economic growth rate. Conclusion: From 2020 to 2040, the informal care needs of older people in rural areas will increase first and then decrease due to the demographic structure and rapid urbanization. In contrast, the informal care needs of older people in urban areas will continuously increase from 2020 to 2040, with the growth rate gradually slowing down. This study provides an evidence-based rationale for scientifically measuring the economic value of informal care and reasonably allocating care resources. [ABSTRACT FROM AUTHOR]

This article examines both industry-created and viewer-created paratexts of Disney’s new Mulan (2020) to shed light on the localization of industry-created paratexts for Chinese audiences, the reception of the film, and the tensions between industry-created and viewer-created paratexts in China. It reveals that Disney has localized the poster, trailers and promos of Mulan for Chinese audiences by highlighting the film’s all-star cast and creating an illusion of its faithfulness to The Ballad of Mulan, and the extolled virtues of filial piety and patriotism cherished in Chinese culture. The viewer-created paratext, danmu, of Mulan challenges the industry-created paratexts and demonstrates unfavorable reception of the film in China. It criticizes the film for its inauthenticity to The Ballad of Mulan, cultural appropriation, promotion of American values to meet the needs of English-speaking audiences for exoticness and cultural otherness. By investigating danmu as a viewer-created paratext, the present study has enriched paratextual research and reception studies in translation, media and film studies in the digital age. [ABSTRACT FROM AUTHOR]

This study discusses the directive act of directive speech delivered by Umar bin Khattab, which aims to influence the thoughts and actions of Muslims. This study uses a descriptive-analytical method with a qualitative approach, aiming to describe and interpret the data as it is. The data collection method used is the listening method with the free listening technique (SBC) and the recording technique. The collected data was then analyzed using a matching method and a pragmatic sorting technique, and an analysis of the strategies based on the theory of Brown and Levinson (1987). The results of this study identified 34 utterances containing directive speech acts in the five speeches of Umar bin Khattab, which are categorized into 9 requests, 18 commands, 3 requesting attention, 1 prohibition, and 1 type of warning. Umar bin Khattab's inaugural speech as Caliph emphasized the importance of prayer, humility, and seeking Allah's guidance. Through directive speech, he invoked blessings for the Prophet Muhammad, praised Abu Bakr's virtues, and sought support and guidance from the Ummah, highlighting the significance of piety and humility in leadership [ABSTRACT FROM AUTHOR]

Before the 1990s, Chinese Catholicism primarily adhered to pre-Vatican II principles that required clergy to take a vow of 'renunciation of parents' (qijue fumu 弃绝父母). However, after the 1990s, the ethical framework of the Catholic clergy in China evolved rapidly, emphasising the importance of expressing filial piety. Taking a rural Catholic community in southwestern Hubei, China, as an example, this paper analyses the trajectory and logic of the changing relationship between Chinese Catholic clergy and their families through an ethnographic approach. I argue that the shift in the discourse from 'renunciation of parents' to filial piety is not only related to the renewal of the Catholic theology since Vatican II but also closely linked to social transformation and moral changes in post-Mao China. Utilising various cultural resources, Chinese Catholics have reconstructed their ethical system to maintain a dynamic balance between religious faith and social development. [ABSTRACT FROM AUTHOR]

Accessible Summary: What is known on the subject?: Parenting experiences are a great challenge but also a meaningful achievement for mothers diagnosed with schizophrenia (MDWSs).Most previous studies focused on the parenting experiences of Chinese mothers diagnosed with depression rather than those diagnosed with schizophrenia, who usually experience psychiatric symptoms. What this paper adds to existing knowledge?: Unlike in Western society, Chinese society is characterised by a family‐centred culture. This study insightfully explores MDWSs' parenting and family life experiences addressing their intrapersonal mindsets, interpersonal connections with family members across generations and extrapersonal roles such as traditional social expectations as a mother, wife and daughter‐in‐law.While Western studies have mainly focused on MDWSs' personal resilience, this study insightfully explored MDWSs' resilient dimensions including their personal, familial and cultural issues within the Chinese society. What are the implications for practice?: This study develops a comprehensive and professional understanding of the parenting experiences and family interactions of MDWSs who struggle to achieve their motherly role and re‐establish connections with intimate family members.The findings highlight the following important considerations when offering family‐based nursing cares: (1) assess power relationships, familial dynamics and cultural influences between MDWSs and their family members; (2) extend family members' involvement, such as parents‐in‐law, while offering psychoeducation to MDWSs and their family members. Introduction: In Chinese culture, raising the next generation is recognised as a crucial family matter involving intergenerational participation. Mothers diagnosed with schizophrenia (MDWSs) usually experience high stress due to psychiatric symptoms, different parenting values across generations and traditional expectations associated with motherly roles. MDWSs need urgent professional assistance. Aim: To explore MDWSs' parenting experiences and family life in Chinese cultural contexts. Method: In‐depth interviews were conducted with 20 MDWSs. Data were analysed using interpretative phenomenological analyses. Results: The superordinate theme was identified as 'You are not a qualified mother'. Three major themes were elicited: experiencing crises in parenting, family life and self‐stability; striving to be a good mother and wife under humiliation; and developing wisdom and courage to move forward. Discussion: A dehumanised attitude of family members in a paternalistic culture was found. While Western society focuses on personal resilience and family‐based nursing care for nuclear families, Chinese society intensively focuses on MDWSs' relationship with nuclear family members as well as extended family members such as parents‐in‐law. Implications for Practice: The results highlighted the significance of culturally sensitive nursing care for MDWSs and family‐centred psychoeducation that clarifies familial dynamics and improves effective communication between MDWSs and their family members. [ABSTRACT FROM AUTHOR]

Objective: To explore the relationship between depressive symptoms and filial piety in adult-child caregivers of disabled elderly, and the mediating effect of mutuality on the relationship. Methods: Totally 383 adult- child caregivers were assessed with the Center for Epidemiological Studies Depression Scale(CES-D), Dual Filial Piety Scale(DFPS) and Mutuality Scale (MS). The SPSS macro program Process was used to test the mediation model. Results: The CES-D scores were negatively correlated with the reciprocal filial piety scores and the MS scores (r=-0.49, 0.48, Ps <0.01) and positively correlated with the authoritarian filial piety scores (r=0.37, P<0.01). The MS scores were positively correlated with the reciprocal filial piety scores (r=0.76, P<0.01), and negatively correlated with the authoritarian filial piety scores (r=0.84, P<0.01). Reciprocal filial piety scores were negatively associated with CES-D scores (β = -0.67). In addition, MS scores partly mediated the relationship between reciprocal filial piety scores and CES-D scores, the value of mediating effect was 22. 89%. Conclusion: The depressive symptoms are correlated with filial piety and mutuality among adult-child caregivers of disabled elderly. [ABSTRACT FROM AUTHOR]

This article examines recent Sino-US film collaborations, focusing on Mulan (2020) against the backdrop of geopolitical shifts and the COVID-19 pandemic. Through in-depth interviews and a case study, it investigates the lukewarm reception of Mulan (2020) in China. The study explores how external pressures have disrupted the previously thriving partnership, leading to investment uncertainty, intensified censorship, and shifts in audience consumption towards online platforms, which have exacerbated piracy issues. It also addresses the political tensions surrounding Mulan (2020), including controversies related to Xinjiang and Hong Kong, which hindered its box-office success in Mainland China despite domestic support. A comparative analysis with Mulan (1998) assesses the evolution of feminist themes and filial piety in the 2020 adaptation. The findings indicate that while efforts were made to enhance feminist narratives and cultural motifs, the execution was superficial, treating complex cultural themes as mere embellishments rather than integral elements of the narrative. The film's portrayal of these themes within a predominantly Western framework highlights ongoing challenges in bridging cultural narratives in Sino-US film productions. The findings underscore the profound impact of geopolitics and reveal the contentious portrayal of feminism and cultural integration in Mulan (2020), emphasizing the challenges in Sino-US film collaborations. [ABSTRACT FROM AUTHOR]

Respecting and caring for the elderly is a traditional Chinese virtue, and accompanying parents on trips has emerged as a popular and promising travel mode in family tourism. This study utilizes the Stimulus-Organism-Response (SOR) model to analyze the motivations driving this behavior from three perspectives – parents, family, and self – as perceived by the adult children. It investigates the mediating effects of both authoritative and affectionate filial piety on decision-making behaviors, identifying three distinct decision-making models and coining the term "Filial Tourism" for this unique type of family travel. The findings underscore the significant mediating roles of both types of filial piety in shaping motivations and influencing different decision-making models. By highlighting filial piety as a central variable, this research offers a fresh interpretive lens for understanding the motivational and emotional dynamics of filial tourism, thus deepening our comprehension of the influence and significance of filial piety concepts among adult children. [ABSTRACT FROM AUTHOR]

In this article, I will analyze patterns in the most important book on the subject of traditional filial piety in Chinese culture. Several patterns of Chinese parent-child interaction are identified, including the hierarchical ladder between parents and children, probation of the expression of aggression, and Chinese parents' infantilism and oral needs. On this basis, this article further demonstrates how these parent-child interaction patterns created by traditional filial piety shape some aspects of personality of Chinese people, such as the difficulty in expression of aggression, challenges with separation-individualization, the development of narcissistic problems, and the splitting of self-representations. This could provide deeper understanding for psychodynamic therapists who help Chinese patients. [ABSTRACT FROM AUTHOR]

This comparative study explores the significance of Catholic material religion of the Tamils in India and Malaysia in the celebration of Our Lady of Vēlānkaṉṉi feast which involves a complex interplay of materiality, religious beliefs, and embodied practices. Employing Plate and Bruland's understandings of material religion, and based on ethnographic study, this essay seeks to unravel the power of material objects and embodied practices to replicate sacred spaces in new locales and to deliver the pilgrims new experiences of religious sensibilities and personal fulfilment in the sphere of divine and human relations. The findings reveal that material religion functions as a tangible, religious and nostalgic link to the original shrine of Vēlānkaṉṉi and as a symbol of filial piety to the motherhood of Mary for the Tamil community in both sites. This paper highlights the role of material Catholicism in fostering Marian devotion and in shaping and displaying people's personal, religious and cultural identity. [ABSTRACT FROM AUTHOR]

Pakistani Tablighis, practitioners of the transnational Islamic piety movement, the Tablighi Jamaat, believe that Muslims have abandoned 'religion' (din) for 'the world' (dunya) and this has thrust the world into a state of moral chaos (fitna). The only way to draw Muslims to Islamic practice, they say, is through their own distinct, ritualized form of face-to-face preaching (dawat), which is the sacred means for spreading Islamic virtue because it is modelled on Prophetic example. In this article, I argue that dawat represents what Birgit Meyer has called a 'sensational form', an authorized set of practices and techniques for mediating a relationship to transcendental power and creating divine presence. But dawat is structured by an internal tension. On the one hand, dawat requires performing the Prophetic model in order to create a 'direct' relationship to God, but, on the other, creating a 'connection' between Muslims depends on incorporating new genres and mediums drawn from popular culture and mass media that stretch the boundaries of religion. This moral ambivalence, however, does not just lead to moral failure but instead is addressed through an emphasis on pious companionship (sohbat) and through submission to the authority of pious others. Moral ambivalence, therefore, becomes the generative ground for religious authority. The production and reproduction of religious authority in turn serves as the basis for incorporating novel forms of mediation in order to address diverse and changing social, political and economic contexts while retaining the aura of religious continuity. [ABSTRACT FROM AUTHOR]

This article examines the devotional practices presented by The Book of Margery Kempe in connection to late-medieval English image debates. While scholarly consensus holds that Kempe displays an uncritical approach to the popular devotional practices of her time and a strong attachment to effigies, I argue that she espoused a much more nuanced view, deeply influenced by the anxieties raised in the clash between the Church and the iconoclastic Lollards. This article offers a case study of Kempe's approach by analysing a scene in which her desire to experience a miracle of image animation is denied. This is a highly unusual outcome within The Book's literary genre, which can be explained as an active engagement with the issues raised in the image debates. I conclude that the scene should be read as offering guidance on the idolatrous potential of devotional images and how to properly engage with such artefacts. [ABSTRACT FROM AUTHOR]

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Engagements in Islamic knowledge search have proved an important aspect of the religious path for Muslim women worldwide. This article testifies that that is also the case for pious Danish Muslim women. Based on extensive fieldwork, it describes how pious Danish Muslim women make an effort to find time for Islamic educational engagements in an everyday life of other obligations to maintain a continuous commitment to learning about Islam, and it describes the various routes to knowledge that the women employ. Throughout, it is argued that temporal and social aspects are key to consider if we are to understand the engagement of the women. First, I show that everyday commitments and time management in relation to such commitments are key for understanding how Danish Muslim women's engagement in Islamic education unfolds. Second, I consider the engagement as shaped by the women's social embeddedness in an everyday life of different commitments and ambitions and as cultivated through social bonds. [ABSTRACT FROM AUTHOR]

Filial piety—the belief that children should provide care, support, respect, and obedience to their older parents—is a fundamental normative expectation in East Asian societies. This study investigates the relationship between the geographic proximity of children and the support received from them, and their parents' perceptions of filial piety in rural China. We used the 2021 wave of the Longitudinal Study of Older Adults in Anhui Province to predict parental assessments of filial piety for each of their children. Random-effects linear probability models using an internal moderator approach were employed to compare coresident children with non-coresident children based on their proximity and support provided. Findings indicate that parents tend to perceive their coresident children as being more filial compared to non-coresident children, particularly when parents are in worse functional health. However, non-coresident children can compensate for their deficiency in being perceived as filial by providing more financial support and maintaining frequent telephone communication with their parents. The study's results suggest that filial piety norms in rural China have adapted to the diminished emphasis on intergenerational coresidence resulting from the trends of urbanization and significant rural–urban migration in modern China, requiring that children find alternative ways to fulfill their filial obligations. [ABSTRACT FROM AUTHOR]

Islamic modesty as a cluster of gendered virtues is typically synonymous with 'modest' modes of body-concealing attire and comportment. This article argues, however, that the meaning of 'modesty' as currently conceptualised to illuminate the contours of corporeal and sartorial piety is wholly inadequate in its inability to evaluate the more ambivalent expressions of modesty beyond dress as a signal of inner virtue. Although the attention on modest or pious fashion as embraced by women the world over has been as a site for redefining the boundaries of moral and public participation, it does not go far enough in reconfiguring the debates on aesthetics and ethics of ambivalence, ambiguity, and contradiction in Muslim society. Based on a textual reading of the public persona of the Malaysian celebrity entrepreneur Dato Vida and interviews with other Malay-Muslim female entrepreneurs of her contemporary, I posit that the elasticity of modesty relates to a similarly flexible, expansive, and explorative conceptualisation of Islam. Related to this conceptualisation, Dato Vida embodies what I call ludic piety in her presentation and performance of gendered pious excesses within the elastic bounds of modesty. [ABSTRACT FROM AUTHOR]

Although authoritarian parenting is claimed to be conducive to the development of collectivistic values like filial piety, inconsistent results are documented in the literature. We examined how filial piety, consisting of reciprocal (love, affection) and authoritarian (obedience, obligation) forms, can be fostered in Indonesia through authoritarian parenting. We propose that authoritarian parenting should be broken down into smaller variables, like behavioral and psychological control, and that this can provide insight as to how values are instilled through parenting practices. We tested a mediation model where perceived parental behavioral and psychological control mediates (perceived) parental authoritarianism to reciprocal and authoritarian filial piety. Participants were 329 late adolescents (age 18–24) from Indonesia who filled measures of the aforementioned variables. Results showed perceived parental authoritarianism has competitive effects on the two filial pieties which can be isolated by the mediating variables. We find effects mediated by perceived behavioral control tend to be positive, while those mediated by perceived psychological control tend to be negative. Our results demonstrated that authoritarian parenting can be decomposed into distinct control variables, namely behavioral and psychological control, and that this decomposition is useful in explaining how parenting can instill filial piety and other collectivistic values. We conclude that collectivistic values are fostered through parents' positive autonomy-regulation measures, and that research on specific practices would be more productive and less ambiguous compared to the use of broad parenting typologies. Future research should study how different, more precise practices of autonomy-regulation influence value development. [ABSTRACT FROM AUTHOR]

Background: With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods: Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results: Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents' primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions: The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being. [ABSTRACT FROM AUTHOR]