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In the field of translation studies, while re-narration is commonly observed in translated works, there is a noticeable lack of research focusing on re-narration specifically within wenyan translations. Addressing this gap, this study aims to investigate how re-narration occurs in wenyan translation through the framing strategies employed by translators, using Sun Tzu's The Art of War as a classical wenyan literary example in China. John Minford's 2002 translation is selected for analysis due to its publication in the 21st century and its inclusion of commentary to aid English readers in contextual understanding. The theoretical framework of Baker's Narrative Theory guides this examination. A sample of 671 translation instances from Chinese to English is analysed. The findings reveal that selective appropriation emerges as the primary framing strategy in commentary translation, while the repositioning of participants emerges as the most prominent framing strategy in re-narration.

This study proposes a hypothetical model combining the unified theory of acceptance and use of technology (UTAUT) with self-determination theory (SDT) to explore design professionals' behavioral intentions to use artificial intelligence (AI) tools. Moreover, it incorporates job replacement (JR) as a moderating role. Chinese-speaking design professionals in regions influenced by Confucian culture were surveyed. An analysis of 565 valid cases with AMOS (Analysis of Moment Structures) supported the structural model hypothesis. The model explains 52.1% of the variance in behavioral intention to use (BIU), proving its effectiveness in explaining these variances. The results further validate the importance of performance expectancy (PE) over effort expectancy (EE) in influencing BIU. Additionally, it has been shown that the impact on intrinsic motivation (IM) and extrinsic motivation (EM) can be either amplified or diminished by anxiety about JR. For individuals experiencing higher levels of JR anxiety, there is a marked increase in IM. They may perceive adopting AI tools as an opportunity to enhance their skills and job security. Conversely, this anxiety also significantly boosts EM, as the potential for improved efficiency and productivity with AI use becomes a compelling incentive. These findings suggest new paths for academic researchers to explore the psychological impacts of AI on design professionals' roles. For practitioners, especially in human resources and organizational development, understanding these dynamics can guide the creation of training programs that address job replacement anxiety.

Few existing research examines the relationship between transformational leadership and professional learning communities. This study aims to explore the relationship between transformational leadership and professional learning community components from the perspective of teachers in the Chinese context. A total of 385 primary school teachers participated in the questionnaire survey. This quantitative study used the 12-item Multifactor Leadership Questionnaire and the16-item PLC scale. The structural equation model showed a good fit. The results showed that transformational leadership had a significant positive effect on professional learning community. Moreover, it has a significant impact on all four components of PLC, namely, organizational learning, shared responsibility, reflective dialogue, de-privatized practice. Transformational leadership conflicts with Chinese Confucian culture on some core features, which provides valuable cases for research on the applicability of transformational leadership in different contexts. At the same time, it also provides empirical evidence for the study of the relationship between transformational leadership and professional learning communities.

Purpose: This study re-examines the relationship between "jiao" (lit. teaching) and "xue" (lit. learning)-- the foundational education concepts in the traditional Chinese cultural context--to enlighten our contemporary understandings of education and educational research. Design/Approach/Methods: This study first lays its foundation on an etymological investigation. It then integrates two mutually connected approaches--"the classics" and "the self" as method--to present a comprehensive analysis. Finally, it critically reviews the methodology used in this study. Findings: The interdependency of "xue" and "jiao" has an etymological foundation, supported by canonical doctrines and verified by individualized experiences. The interpretation of "xue" as "xiao" (to imitate) describes the origin and process of education in which the junior imitated and followed the elder, while the extended interpretation of "xue" as "jue" (to awaken) stresses the effects and functions of education. In the classical Chinese context, greater significance was placed on "xue"--the keyword concurrently connoting the meaning of "teaching" and "learning" in the modern sense. It is misleading to narrowly render the originally meaningful word group "xuexi" as "learning" in modern English. Originality/Value: This study consults sources in multiple languages and integrates both "the classics" and "the self" as method. Based on this, the etymological investigation, canonical analysis, and experiential reflection are collated to provide a rich and deep discussion. By focusing on the core characteristics and the concepts they imply, this study also touches on the key characteristics of the hieroglyphic system and the unique way of thinking it represents.

The perennial debate regarding the relative usefulness of various forms of knowledge, especially between the theoretical and practical and the intellectual and moral, lies at the heart of education in both past and present times in both the West and China (de Bary, 1988, 2004, 2005, 2015). Neo-Confucians remain relevant in the 21st century and can help us to understand and elucidate contemporary debates in education--specifically, to answer the question Spencer asked nearly a century and a half ago: "What knowledge is of most worth?". Mencius, Zhu Xi, Wang Yangming, Xu Ai, and Kang Youwei advocated for a type of learning that would strongly resonate with John Dewey (1938) and Paulo Freire (1970, 1978). Foundational philosophies of education, particularly in the United States, have drawn heavily on 20th century European-American thinkers; this article attempts to correct this myopia and broaden perspectives.

This paper examines the Confucian concept of learning, or xue ([character omitted]), from the perspective of ecological humanism. Through a comparative interpretation, this paper attempts to disclose the significance of Confucian xue conceived as a practice of aesthetic appreciation and creativity, emphasizing in particular its function within an eco-centric worldview. The author reviews the relevant concepts of ecological humanism as expressed in the ideas of John Dewey and Thomas Alexander, then applies these as a theoretical framework for interpreting xue and its related concepts and practices as they appear in the Confucian text the Lunyu ([characters omitted] ). It is argued that xue is a process of developing and expressing virtuosity and artistry in the "arts of life," and that its practice was understood as a direct participation in the creative development of nature. The significance of such a concept of learning for contemporary educational philosophy is discussed in conclusion.

This article discusses how a new APRS service-learning model was implemented in a new service-learning project in the traditional Chinese medicine (TCM) orthopedics curriculums at three Hong Kong institutions. The APRS model adopting flipped learning approach consists of four cyclic stages, including Application, Practice, Reflection and Self-regulated learning. Qualitative and quantitative findings in this study reveal that TCM students gained confidence in applying discipline knowledge/skills and improved in various areas, including cross-cultural competence, communication, problem-solving and collaboration. Drawing evidence from this study, possible factors contributing to positive impacts on student learning in the APRS model are the "strong connectivity" (including clear alignment with programme, profession, institutional missions and traditional Chinese philosophy "xiushen"), "reinforced motivation" (student autonomy and buy in) and "structured organisation" (strong network among participating parties and use of a centralised electronic platform). The APRS service-learning model is a culture-based approach helping students reconnect Confucian "xiushen" to the discipline knowledge and the real-life application in the Hong Kong context. This model may also be applicable to other Asian contexts where the Confucian culture prevails.

Facilitation strategies play a critical role in helping instructors teach effectively in an online environment. However, there is a lack of research on how different facilitation strategies impact the online learning experience. To address this gap, our study surveyed 5980 college students from two universities in China and analysed the associations between facilitation strategies and student satisfaction using multivariate and logistic regression analyses. Our findings reveal that facilitation strategies aimed at managerial and technical purposes have different effects on student satisfaction with instructors compared to their satisfaction with their own achievement and engagement. Additionally, we found that student group discussion had a negative association with student satisfaction, potentially due to a preference for hierarchical learning in Confucian-heritage culture. In contrast, after-class learning materials were positively associated with student satisfaction. These findings offer important implications for pedagogical practices that aim to enhance the online learning experience for Chinese students on a large scale.

Little is known about how Confucian cultural values influence the efficacy of classroom leadership styles, which may explain why classes in countries such as South Korea often remain largely teacher-centered. To find out more about Confucian values and correlating preferences for classroom leadership, 57 English as a Foreign Language learners from South Korea were given the Vannsimpco Leadership Survey and a Confucian values survey. Statistical analysis revealed that Korean learners preferred democratic classroom leadership the most. However, learners with strong preferences for traditional Confucian values also preferred autocratic-transformational and democratic-transformational leadership styles. Results appear to suggest that cultural values do indeed influence preferences for classroom leadership. This view is further supported by analysis of Korean students who lived abroad, primarily in non-Confucian countries. These students did not favor autocratic leadership as much as their counterparts, who lived only in South Korea. Overall, findings suggest that an integrated approach to classroom leadership may be needed in Confucian contexts, whereby different styles are tailored to individual needs based on cultural values and personal preferences.

Chinese has a rich and diverse vocabulary of terms, especially verbs, expressing power relationships. This paper selected 25 power relationship terms from the Chinese Proficiency Scale for International Chinese Education, and used a true-false format to test the differences in acquisition between international students from Confucian cultural circles and those from non-Confucian cultural circles. The study found that: (1) The acquisition levels of both groups are generally behind that of ordinary vocabulary; (2) There is a significant difference in the acquisition levels between the two groups, with the former performing better than the latter; and (3) There is a significant difference in the acquisition of these terms in administrative and family settings between the two groups, with the former performing better than the latter, but there is no significant difference in the acquisition of terms in other settings such as education. In response to these findings, the paper used interview data to provide mutual confirmation, and applied theories related to learning input, language transfer, and cultural circles to analyze and interpret the results. Finally, the paper made targeted suggestions for the teaching of power relationship terms.

This study aimed to characterise academics' conceptions of teaching in fully online undergraduate distance education courses with no on-campus component. The study aimed to fill a gap in the literature, as previous research had examined conceptions of teaching in face-to-face courses, with a few studies of blended teaching via the Internet in on-campus courses. Fourteen academics from five faculties in a Vietnamese regional university were interviewed, with the study taking place shortly after the outbreak of Covid-19. Grounded theory was used for data analysis. The results revealed four categories of conceptions of online teaching, namely online teaching (1) as transmitting structured knowledge and skills, (2) as guiding students to acquire knowledge and skills, (3) as facilitating students' understanding via interaction and (4) as developing students' understanding and capabilities. The four categories of conceptions were defined and distinguished by a set of six dimensions, which included e-Learning/LMS. The set of categories had some similarities to those found for face-to-face teaching, but also some distinctions which could be explained by the nature of online teaching and learning. The study, therefore, makes a major contribution by establishing a category scheme for conceptions of teaching in online distance education, with detailed characterisation of the four categories of conceptions. The descriptors of the conceptions showed cultural influences, particularly from a Confucian heritage, which is of significance as research into face-to-face conceptions had not found cultural variations.

Teacher feedback has been acknowledged as an important facilitator for students' learning performance. However, teachers' feedback efforts are not always found to pay off, especially in the context of Confucian-heritage countries. Scholars are seeking answers from student agencies during feedback-taking. The current study aimed to examine the role of students' perspective-taking in passing over the effect of teacher feedback on students' reading test performance. We set the study in Hong Kong, where teacher feedback has often been reported to fail its aims. We used OECD Programme for International Student Assessment (PISA) 2018 data generated by 5665 15-year-old students. The results of multilevel structural equation modeling confirmed our hypothesis that perspective-taking significantly mediated the relation between teacher feedback and students' reading achievement. Our results highlight the benefits of accounting for perspective-taking as a key element of student feedback literacy. Implications for future research and practice are discussed.

In response to the dearth of research focusing solely on immigrant fathers, we propose the Integrative Conceptual Model to investigate the psychological well-being of recent immigrant fathers from East Asia to the United States. This model addresses how multiple factors in the society (e.g., policy), work and community (e.g., employment), family (e.g., father-child and couple relationships), and individual (e.g., education) levels in the host and home countries are linked to East Asian immigrant fathers' adaptation to their new environment. More specifically, we focus on the unique risk factors and protective factors to their adjustment, which are vital to the psychological well-being of recent immigrant fathers from East Asia. The Integrative Conceptual Model contributes to the limited fatherhood literature to help understand the multifaceted nature of immigrant fatherhood. Implications include creating culturally sensitive education and intervention programs for East Asian immigrant fathers.

The Guqin is a string instrument that has been played in China for over 3,000 years. It is famous for its meditative, soothing sound and is frequently associated with Confucianism, Taoism, and Chinese literati culture. The instrument has seven strings that can be plucked with a plectrum or with the fingers. The Guqin's sound is said to resemble a gentle breeze blowing through the trees, and it is frequently used in Chinese music to evoke feelings of tranquility and introspection. This study was conducted by statistically analyzing field research data and making recommendations for their educational status. In this study, samples of local Guqin musical instruments were selected, and a field study was carried out for the three local Guqin musical instrument groups, the Guangling sect, the Jiuyi sect, and the Yushan sect. The questionnaire was administered to 180 participants and included a literature analysis. The results of this study show that the province of Guizhou is home to a diverse collection of peoples, and the art of the Guqin is being modernized and incorporated to produce a form of art that the general populace appreciates. It is possible to make innovations and explore ways to form an ensemble using Guqin, Guzheng, Dizi, and other ethnic instruments, hold various Guqin concerts and art festivals, and engage in cultural and artistic exchanges. Guqin music will be celebrated at an increasing number of festivals in the future.

This paper examines the relationship between the concepts of humility and competition in Confucianism and Daoism, and discusses their relevance to contemporary education. It argues that while both philosophical traditions value humility and caution against excessive competition, they do not outrightly reject competition; instead, they advocate for a harmonious balance between humility and competition through yielding (rang) and showing reverence (gong) or acting through non-action (wei-wu-wei) to resolve conflicts and promote healthy competition. The insights gleaned from this exploration carry significant implications for the moral development and mental well-being of students, particularly in the context of high-stakes testing cultures in China and other countries. They also offer valuable support in nurturing students' qualities such as openness to learning, humble leadership, and appreciation of diversity and multiculturalism essential for success in a diverse and interconnected world.

Superdiversity now highlights the complexity of diverse societies. Celebrating and encouraging diverse populations, therefore, remains a priority to ensure fair and equitable treatment for all. Multiculturalism, once seen as part of the solution to diversity issues, is now regarded as problematic, although this is by no means new. Asian contexts have rarely been hospitable milieus for liberal multiculturalism. Although diversity and heterogeneity characterize most Asian societies only responses consistent with 'local values', are allowable. In the West, many scholars (and politicians) have advocated the abandonment of multiculturalism creating a contested agenda for responding to diversity. In the current context there are no commonly agreed attitudinal or behavioral norms capable of responding. Attention needs to be paid to identifying alternatives that can contribute to the development of positive relationships, irrespective of social and political contexts. This paper seeks to do this by considering the role of care ethics.

This paper analyses how 'criticality' is negotiated in the global policy frameworks on Education for Sustainable Development (ESD) and re-conceptualised in Vietnamese ESD policymaking. Taking the context of Viet Nam, this paper reflects on what constitutes criticality in education in the light of cultural and historical contexts of the education systems. The comparative perspective helps explore whether (1) universal or decontextualised 'criticality' exists or (2) whether 'criticality' is culturally negotiated based on the premise that educational imaginaries of societal formation and transformation are historically and contextually embedded and contingent. In addition, this paper connects the ongoing debate on the critical potential of ESD within the field of environmental education (EE) research to comparative education research by highlighting both what a comparative perspective might offer to EE research and what recent developments in EE research might contribute to comparative education research.

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.

The Confucian temple (Kong miao[characters omitted]) was the most important official educational institution and the centre of local education in ancient China. This study explores the history of the Confucian temple in Jiangyin ([characters omitted]) as a case to reveal the dynamics of educational reform in China, which had witnessed the collision of Chinese and Western educational philosophies and the former's accommodation of the latter. The history of the Confucian temple and its educational space from the eleventh century to the present reveal an alternation between unity and separation; between an ancient Confucian sacred space and a modern social educational institution; and between elitist and egalitarian functions. In this story of architecture and landscape, the juxtaposition and integration of Chinese and Western beliefs becomes evident. The inheritance and transformation of educational space also demonstrates that educational and cultural resources have the potential for adaptation in the course of historical development.

This paper extends the dominant understandings of empathy -- as a trait, state, communication or relationship -- by conceptualising it as a virtue and as a tool to address anti-Asian hate crime. Drawing upon the writings of the Confucian philosopher Xunzi, this article interprets empathy as a personal quality that attests to one's moral excellence. It is argued that Xunzi's concept of empathy revolves around the ethical attributes of "zhong" (authenticity) and "ren" (humaneness). This article amplifies Xunzi's formulation of empathy by applying it to anti-Asian hate crime in the U.S. The authors propose that Xunzian empathy is a powerful tool to address racism and violence towards Asians through two related and mutually reinforcing approaches: undoing fixation by identifying and eliminating racial/ethnic prejudice and discrimination; and habituating humane conduct by internalising and exhibiting "li" (normative behaviour) towards fellow human beings. These two approaches and a Confucian construal of empathy as a virtue can be enacted in schools through the strategies of role-taking, empathetic pedagogy, and Global Citizenship Education curriculum.

This qualitative study explored 15 early career physical education (PE) teachers' professional identity construction from rural China. Identity was shown as a multifaceted, context-specific, and dynamic social-cultural phenomenon. From a socio-ecological standpoint, this research demonstrated that early career rural Chinese PE teachers' professional identity construction was shaped by the interplay between family backgrounds, Chinese Confucian cultural tradition, physicality, schooling experiences, workplace contexts, and the PE core competency curriculum policy. From the perspective of practice architecture, the professional identity construction encompassed their cultural-discursive arrangements (sayings), material-economic arrangements (doings), and social-political arrangements (relating). PE teachers' professional identity may be facilitated by school administrators and education policymakers' support.

New Zealand is known as a nation of immigrants with increasing cultural diversity. Currently, in Auckland, almost a quarter of residents identify with an Asian ethnicity, the largest subgroup of which is Chinese. In the field of gifted and talented education, providing access to a culturally diverse environment is an important aspect of meeting gifted students' special needs. Although the New Zealand educational context has placed added emphasis on culturally differentiated instruction for Maori and Pasifika gifted students, New Zealand primary schools' implementation of approaches to address the learning needs of Chinese students has been largely unexplored. In this article, we present a summary of research which explored the beliefs and perceptions of Chinese gifted and talented students, their parents, and teachers of gifted and talented students within New Zealand using interviews and Q methodology. Our Q methodology consisted of 48 statements which were sorted by 10 Chinese students, their parents, and 10 New Zealand teachers. The data were analyzed using factor analysis. By drawing on the voice of the participants and on the results of the Q methodology, a culturally responsive theoretical framework was developed. This framework aims to contribute to our understanding of the learning needs of gifted Chinese students in New Zealand and to promote an ongoing partnership between Chinese families and the school. We also explain how these elements can be translated into partnership practices within the school context. The importance of listening to voices of minority groups and immigrant families is emphasized.

This paper focuses on learning that takes place outside formal classrooms within groups or teams. Based on the conceptual framework of informal learning, adult learning and lifelong learning, it investigates how two contrasting groups of adult learners in Vietnam, Mekong doctors and Hanoi hairdressers, learn, interact, and collaborate through their informal learning experiences in the workplace. These are two 'co-present groups' or two 'complex systems'. For Vietnamese learners, the challenges of Confucian heritage culture, or the lack of awareness of cultural differences, created obstacles to collaboration and participation. The contribution to this Special Issue argues that co-present group learning applies well to non-Western Confucius-based cultures and other countries with similar values, despite this lack of awareness of cultural differences.

While enjoying the respect and prestige in some countries, in others, despite being a significant educational sector, vocational education continues to suffer from low status and negative societal sentiments. Vocational education in China has been positioned at the bottom of the educational hierarchy, absorbing the 'left-over' students with 'less good' academic records. Addressing the research gap concerning the limited philosophical discourses about the academic/vocational divide from non-Western traditions, this paper seeks to explore the philosophical and historical heritage of the academic/vocational divide and how Confucianism may contribute to this divide and shaped the hierarchy of work in China. The Confucian literati, as 'the privileged other', determined the social rank of 'those who labour with their strength' and 'those who labour with their minds' through the Imperial Examination System. By using institutional logics theory, the paper explores how the legacy of these views may have negatively impacted on the standing of occupations and vocational education in contemporary Chinese society and argues that an alternative philosophical orientation is needed to counter the long-standing consequences for vocational education.

In this study, we discuss the Confucian tradition in today's multicultural China from two perspectives: that of the mandatory school curriculum, which represents 'official knowledge', and that of students from ethnic minority and/or religious backgrounds who are located on the cultural margins in China. The analysis draws on curricular narratives of the Confucian tradition for six major school subjects and semi-structured interviews with a group of university students from non-Han ethnic minority and/or religious backgrounds, whose lived experiences are rarely included in the national curriculum narrative. The analysis suggests that the interpretation of the Confucian tradition is a monopolising and dominant discourse that reinforces the cultural hierarchy between different cultural groups. However, the students appear to regard the Confucian tradition as only one culture and worldview in China, which can benefit from the critical reflexivity of other cultures.

While historically and ideologically peripheralised in modern Chinese politics, traditional culture has been discursively rehabilitated by the Chinese communist regime in recent years. Existing literature on this phenomenon tends to focus on the politicisation of culture, that is, how Chinese culture, particularly the Confucian tradition, is appropriated by the regime to legitimatise and stabilise its ideopolitical control in schools and society. This article draws attention to the interweaving but distinct and underexplored tendency of the culturalisation of politics, that is, the party-state's discursive construction of politics in culturalist terms. It examines how politics is culturally constructed, or culturalised, in the official textbooks for the guiding political doctrine Xi Jinping Thought, the teaching of which has been mandatory in schools and universities since 2021. Situating the Chinese case in the broader context of the 'cultural turn' in postmodern politics, this article discusses the implications for citizenship education under China's authoritarian regime.

This research examines conceptualisations of Chinese vocational education. The parallel routes of academic and vocational education sort students into either strand with standardised exams. However, the status of academic and vocational work has been established through a culture of Confucianism. In order to examine current conceptualisations of vocational education, website-based commenting was used as an e-research method. Postings on the Chinese internet community Zhihu ([foreign characters omitted]) were analysed for word frequency and user voice and examined through the lens of vocational system classification theory. It was found that Chinese socio-historical perspectives inform societal perceptions of education; that social divides reinforce academic/vocational educational divides, and that the stratified educational system of China further contributes to vocational education's unsatisfying learning environment. Since addressing societal perspectives is particularly complicated, it is recommended that those who seek to reduce educational inequality work to improve the educational quality and student experience of vocational education.

In this paper, Leonard Waks investigates connections between listening and expertise or mastery, contrasting approaches from Eastern and Western philosophy. The first section accounts for listening in the Daoist classic "Zhuangzi", a work addressing themes in Chinese philosophy through metaphor and story narratives. In one story a character named "Confucius" advises a student to fast the mind and listen recklessly. The affinity between reckless and what has been called "apophatic" listening is demonstrated by the shared feature of mental emptiness - listening without the imposition of conceptual categories. The second section demonstrates close affinities between the account of listening and expertise or mastery in the "Zhuangzi" and in the account of expert perception in contemporary Western philosophy and psychology, as exemplified by phenomenologist Hubert Dreyfus.

Aimed at rethinking the concept of service learning, this article draws upon the philosophical thought of the neo-Confucian thinker Wang Yangming. The inquiry is directed at a perennial concern that the prevailing understandings of service learning may encourage patronisation and domination in the server coupled with subordination and disempowerment of the served. Following Wang's thought, two arguments are made in this paper. First, service learning fosters love and solidarity between the server and the served through the concept of 'one body with all things' ("wanwu yiti") and humaneness ("ren"). Second, service learning harmonises the 'service' and 'learning' components through the 'unity of knowledge and action' ("zhixing heyi") that enables the servers to extend their innate knowing ("liangzhi"). Two major implications are highlighted from a reconceptualisation of service learning: the significance of a moral orientation of service learning; and a recommendation to enact service learning programmes that promote human unity and love.

The ideas of "Zhong" ([Chinese character omitted]) have profound cultural implications beyond the Chinese character of "Zhong" ([Chinese character omitted]) in traditional Chinese culture. This study explores the philosophical significance of "Zhong" for education. This study is based on the textual research of the original meanings of "Zhong," its wisdom, and explanations of "Zhong" philosophies in Chinese rites and music culture as well as various schools of thought, including Yi-ology, Confucianism, and Daoism. "Zhong" has significant influence on the ancient Chinese concept of education, and its views on the field of education coincide with many contemporary educational views. Studying the educational and philosophical significance of "Zhong" provides important guidance and reference for current basic education reforms.

Today, teaching literature has an established place within the school and university curricula in Western and East Asian countries. This seems so natural that we take the educational role of literature for granted. However, history teaches us that elevating literature to an academic subject required a defense of literature against the critical voices raised by philosophy and religion. This criticism was centered on the moral value of literature. This paper explores two prominent defenders of literature in the West and the East: Coluccio Salutati (1332-1406) and Motoori Norinaga (1730-1801). Salutati defended the educational significance of ancient poetry against the criticism from Scholasticism, while Norinaga defended "The Tale of Genji" against the criticism from Buddhism and Confucianism. The paper consists of two parts. The first part is dedicated to the analysis of the arguments deployed by Salutati and Norinaga in defense of literature. Whereas Salutati insists on the philosophical nature of poetry as allegory, Norinaga sees the educational significance of "The Tale of Genji" in teaching of "mono no aware." The second part digs deeper and reveals the respective horizon of each position as the tradition of philosophy and the tradition of waka poetry.

The approaches to governance employed by various societies have become increasingly similar, following a pattern of reforms that move away from the control mode to the supervisory mode. To this end, direct central involvement is being replaced by a model that relies on more sophisticated forms of funding, monitoring, and performance review. This case study research adopts in-depth semi-structured interviews with 31 top- and mid-level administrators and academics at two premier universities and senior members of the ministry and its affiliated organizations. Through the lens of agency theory, it explores stakeholders' perceptions of university-government relations and how the government maintains its support, control and influence through a system of checks and balances. The findings reveal a salient role of the government as a policy driver. In addition, the coalitions of universities, the state, and society have exerted a significant impact on policy development and implementation in Taiwan. Empirically, this study has illustrated how a cultural force hidden in agency theory influences higher education governance in Taiwan. Thus, it sets an implication and further theorizes an application of this widely-used and western-based framework to understand the state-university relationship in East Asia.

This study investigates key cultural differences in teaching between Korean and "western" teachers, and analyses these via questionnaires given to 35 Korean teachers and 36 non-Korean teachers followed by selected interviews. A significant finding was the emphasis Korean teachers place on testing compared to the "Western" teachers. The relevant literature explains this through Korea's socio-cultural Confucian context. This study also shows that verbal immediacy, power-distance, uncertainty avoidance and face saving are key elements in Korea's educational culture compared with western approaches to education. Finally, qualitative data shows a strong preference by Korean teachers to move away from more traditional aspects of the classroom environment toward an approach where creative and critical thinking can be enabled.

Confucianism provides a specific view on the world held by many people living in several Asian societies. It offers views on humans and nature that generally differ from other traditional or Western modern views. The paper presents a systematic analysis of the literature in education with a focus on science education about the connection of Confucianism with education for sustainability. It suggests a framework for how education for sustainability can be operated in the foreground of Confucian societies taking concepts from the international literature into consideration. This critical review provides justification for a stronger reflection about how to include ideas from Confucianism into education for sustainability in the teaching and learning of science. It suggests that Confucian thinking offers a rich and authentic context for science learning in Confucian societies and and also provides a chance to reflect on views of humans, nature, and science in science education in other societies, potentially contributing to the development of more balanced and holistic worldviews.

This paper responds to the special issue's call for educators to examine the epistemological and ontological changes that happen to themselves after long-term working abroad and how this experience helps challenge theoretical and pedagogical norms in education. Employing collaborative autoethnography as our research method, we use our life stories of growing up in Asia and studying and working in the West to reflect on our journey of becoming scholars comfortable in engaging Chinese wisdom traditions--Confucianism, Daoism, and Buddhism--in Western academia. We share how our experiences of encouraging Asian spiritual traditions and engaging in contemplative practices led us to embrace the ontology and epistemology of Eastern wisdom traditions, and come to understand Eastern philosophies as living wisdom, as a way of being and knowing. We further detail how comprehending Eastern philosophies at a heart-mind level has transformed our views on humanity, allowing us to see the common struggles of peoples in the East and West, Asia and North America. Our ontological and epistemological transformations brought about by Eastern contemplative practices have enabled us to see that there is not such a thing as "Asia" or "North America. " Rather, we interare and we are Earth citizens. We end our inquiry by advocating for the need to engage spirit as method and conduct research and teaching with a heightened sense of we-togetherness, from a heart and mind that is open and boundless, for the benefits of all our relations--visible and invisible, human and more than human.

Children's right to be heard is an issue raised in recent years in the Global North, which has also been acknowledged by Chinese researchers currently studying child development and education. However, Chinese researchers still often prefer the perspectives of adults in their research on young children, citing a lack of suitable methodologogy for collecting and interpreting young children's voices. This article recognises the significance of including young children's perspectives in research. It discusses how Western methodologies for listening to their perspectives, such as the Mosaic approach, can be adapted for use in Chinese socio-cultural contexts. By reflecting on the first author's research on the lived experience of leftbehind young children in a Chinese rural area, the article explores the development and implementation of such a methodology. The research findings indicate that the Mosaic approach, alongside phenomenological interviews and other research tools, provided an effective approach that enabled achievement of the research aims. Flexibility and reciprocity in relationships were two key contributors to effectiveness of this approach to research in a Chinese context.

This study aims at introducing and discussing the concept of 'academic culture,' the Chinese concept of 'talent cultivation', and the influence of 'academic culture' in the process of 'talent cultivation' in the Chinese context. It uses the analysis of some observation notes and relevant literature that examines the issue of 'academic culture'. The Chinese 'talent cultivation' is fascinating and seems useful due to the significant development of the higher education system with the increasing internationalization and the innovation of scholars. However, some challenges such as academic scandals and academic corruption, the falsification and plagiarism of academic achievements, the phenomenon of money-worshipping, the vulgar pragmatism, the utilitarianism, the academic creation of falsehood, the culture of "guanxi," the lack of talent competition, and the lack of competition with consciousness remain actual. It appears that the cultivation of creative talent and innovative research involves the enhancement of the whole academic organization and environment.

While research on the relationship between leadership and organizational citizenship behaviours (OCBs) is well-established, empirical knowledge on the influence of benevolent leadership on OCBs through the mediating role of leader-member exchange, particularly in the context of educational management, remains scarce. Moreover, discussion is still limited on benevolent leadership in a Confucian-based culture like Vietnam, as well as the distinction between the two types of academic staff OCBs, namely OCBs directed to the organization (termed as OCBO) and OCBs directed to individuals (termed as OCBI). Based on survey data collected from 333 lecturers in Vietnamese universities, the analysis results confirm the mediating effect of leader-member exchange on the linkages from benevolent leadership to both OCBO and OCBI. University leaders with benevolence can motivate academic staff to engage in extra-role behaviours that benefit not only the organization but also other colleagues and students through nurturing a good quality leader-member exchange.

Much of the literature exploring Chinese international student engagement with critical thinking in Western universities draws on reductive essentialisations of 'Confucianism' in efforts to explain cross-cultural differences. In this paper I review literature problematising these tendencies. I then shift focus from inferences about how philosophy shapes culture and individual students, toward drawing on philosophy as a 'living' resource for understanding and shaping the ideal of critical thinking. A cross disciplinary approach employs historical overview and philosophical interpretation within and beyond the Confucian tradition to exemplify three types of criticality common in Chinese philosophy. These are criticality within tradition, criticality of tradition, and critical integration of traditions. The result is a refutation of claims or inferences (intentional or implicit) that Chinese philosophy is not conducive to criticality. While this paper focuses on "types" of criticality, it also reveals a common "method" of criticality within Chinese philosophy, in the form of 'creation through transmission'. This resonates with recent research calling for less confrontational and more dialogical engagement with critical processes. However, I also draw attention to examples of confrontational argumentation within Chinese philosophy, which may provide valuable resources for educators and students. Finally, I conclude careful and explicit consideration is needed regarding the types of criticality sought within Western universities to prevent educators and students from 'speaking past' one and other instead of 'speaking with' one and other in critical dialogue.

Despite the rapid increase in international students in the education sector, this area remains an under-researched. In Australia, many schools welcome international learners, but are also aware that the support they can offer cannot fully address the student's needs. Drawing on surveys (n = 51) and focus group interviews (n = 16), this case study considers how Chinese international students at four Australian schools understand their everyday experiences. The findings show that students learn and socialise in ways that make sense to them, based on their observations and interpretations of everyday events. Although the support from the school, teachers, and local peers were appreciated, they did not completely solve students' problems, nor were they necessarily interpreted and accepted by our participants as intended. It is important for educators to develop a more nuanced understanding of the challenges faced by international students in everyday life, and the kind of support that the students need.

While it is increasingly recognized that teachers have a crucial role to play in motivating learners, language teacher cognition research that focuses on beliefs about second language (L2) learner motivation and motivational practices is still rare, particularly in English for specific purposes (ESP) settings in Asia. Furthermore, much of what is available does not employ stimulated recall interviews to facilitate a comparison of espoused beliefs elicited beforehand, observed classroom practices and situated cognitions. We have employed such methodology in an under-researched ESP setting in China, to gain insights into the influence of culture and context on teacher beliefs and behavior. Our qualitative case study of three Chinese ESP teachers highlights harmony and tensions between espoused beliefs regarding student motivation and the teacher's motivational role, and motivational practices, this harmony/disharmony being likely to impact these teachers' self-determination. It considers possible reasons for identified tensions, including limited professional development opportunities in ESP, apparently dated knowledge of L2 motivation theory, deeply embedded Confucian values and an entrenched assessment culture. Findings suggest the need for awareness-raising and mentoring activities designed to support cognitive harmony regarding motivation and motivational practices amongst ESP teachers.

As rural people keep migrating to cities in China over the past few decades, tens of millions of children have been left behind by their parents. In this study, I investigated how Chinese migrant parents involve in their left-behind children's education through the theoretical lens of concerted cultivation and the accomplishment of natural growth. I drew on qualitative data from left-behind children, migrant parents and teachers collected at a rural primary school in Sichuan Province. Most migrant parents involved in this study migrated to a less developed area in Tibet. Their voices are a valuable addition to the literature that has so far focused on those going to developed cities. It was found that shadow education is a major channel through which the parents involved in their left-behind children's education. The parents could 1) exercise concerted cultivation and variously use shadow education, 2) hope to meaningfully involve but were constrained by multiple barriers, or 3) exercise natural growth and leave their children to themselves. I interpreted these patterns with a view to China's evolving culture, ideology and social structures. I conclude by discussing sociological implications of these patterns, and theoretical contribution to the literature.

In 2004 China began establishing Confucius Institutes at universities around the world with the aim of promoting Chinese language and culture. At their peak, more than 100 operated at universities in the United States. Questions surrounding Confucius Institutes have existed since they first began to proliferate, and in 2018 the federal government responded to those concerns with policy changes tied to federal funding to encourage the closure of Confucius Institutes in the United States. This paper uses critical discourse analysis to examine how the language of university press releases relays the ideological and power dimensions involved in the decision to close a campus Confucius Institute in the United States and how the language used in university issued press releases reflects the broader discourse surrounding Confucius Institutes and U.S.-Sino relations.

The objective of this case study is to analyze how two groups of parents, a group who have newly arrived in Macau from Mainland China and the other who have resided in Macau for more than three decades, interact with the class teachers at the levels of "two-way communication," "supervision of children at home," and "participating in decision making" in a secondary school. The findings will redound to the benefits of school leaders, teachers, and indirectly the parents in a sense that looking closely at the ethnic and cultural differences between parents can promote effective cooperation between parents and teachers.

Yinyang philosophy encompasses an essential understanding of the mechanism and laws of nature, cosmos, and human society in Chinese culture, and reaches to many other parts of Asia and around the world. The purpose of this article is to explore how yinyang philosophy can serve as a philosophical underpinning of mixed methods research (MMR). In particular, harmony, one of the important features in yinyang philosophy, is applied to interpret the design of mixed methods research. Guided by this philosophy, other beliefs about an integrated approach to using qualitative and quantitative methods fit in with the MMR approach. These underlying precepts are not necessarily held by researchers, and will be shown to indicate harmony and a dynamic equilibrium of yin and yang. This perspective provides a novel window for considering controversial issues that have arisen about the use of different philosophical underpinnings for MMR during its emergence over the past several decades. The implications are for a softer interpretation, for example, when selection of quantitative rules needs to harmonize with certain types of MMR, and validity of self-developed questionnaires needs to consider different levels of criteria for MMR.

How do people acquire modesty? A simple answer is: if people see that modesty is a worthy trait, they will incorporate it into their character. However, sometimes the knowledge that one is modest would undermine one's modesty. So, Driver claims that the modest person must not know his merits. If we are to accept Driver's claim, it would be difficult for us to conceive how learners can consciously acquire this virtue. In response, Bommarito puts forward a more moderate claim. The modest person does not need to be ignorant of his good qualities; even if he knows about them, he must not pay attention to them. Bommarito's explanation opens a space for Asian philosophers to engage in the debate. Asian philosophers generally emphasize the importance of practice and how practitioners must attend to the state of their consciousness so that they are not carried away by their desires. With regard to this, I put forward two ideas in this paper. First, I propose a third account of modesty, the knowledge account. I argue that modesty, in its worthy form, requires an agent's understanding of his temptations and weaknesses. Second, I will explain the Confucian view of moral education in regard to this discussion. I introduce strategies regarding learners' acquisition of virtues, including self-cultivation and cultivation through following rituals in interpersonal affairs. I believe that the Confucian view of moral education would enable agents to acquire virtues without the self-denial that troubles Driver and Bommarito.