Mohism has two versions of ethics, attributed to Mozi and Yi Zhi 夷之, respectively. Mozi introduced an ethics usually described as utilitarian, emphasizing universal love as the basis of impartiality. ...However, the problem with this emphasis is that it leads to neglecting the development of rational self-interest. Accordingly, Yi Zhi's remarks are a clarification or modification of Mozi's thoughts. First, Yi Zhi alluded to the concept of undifferentiated love to explain universal love as the basis of impartiality. Second, as he understood the concept of undifferentiated love in relation to the idea that "bestowing love begins with one's parents", Yi Zhi incorporated rational self-interest. Moreover, Mencius criticized Yi Zhi and disparaged his remarks as two roots (二本 er ben), contrasting it to Confucian ethics, which he said was one root. This division between one root (一本 yi ben) and two roots has garnered significant attention. On the one hand, Zhu Xi believed that the essence of two roots is undifferentiated love, wherein he concluded that it is applicable to both Mozi and Yi Zhi. On the other hand, most later scholars interpreted two roots from an ethical perspective, arguing that Yi Zhi faced the dilemma of two conflicting moral theories. Considering the basic principles of moral philosophy, the ethics of Mozi and Mencius are one root, and only that of Yi Zhi is two roots. This article shows that Yi Zhi and Henry Sidgwick, the founder of classical utilitarianism, face the same dilemma of practical reason: the conflict between utilitarianism and the self-interest of egoism.
Although the history of adopting the Western Corporate Social Responsibility (CSR) concept in China spans less than 20 years, the core principles of CSR are not new and can be legitimately ...interpreted within traditional Chinese culture. We find that the Western CSR concepts do not adapt well to the Chinese market, because they have rarely defined the primary reason for CSR well, and the etic approach to CSR concepts does not take the Chinese reality and culture into consideration. This article resolves these problems and contributes a new definition of CSR, called here – the Harmony Approach to CSR. Simply, the Chinese harmony approach to CSR means 'respecting nature and loving people'. It is the first time CSR has been defined in relation to Confucian interpersonal harmony and Taoist harmony between man and nature. Conceptually, this definition will broaden our understanding and will fit the characteristics of the Chinese market better. The idea of incorporating cultural contexts into CSR concepts could also contribute to future CSR studies. In business practice, it will help corporations to adopt CSR on their own initiative. The proposed virtues of traditional Chinese wisdom, in particular, will guide corporations to a new way of improving their CSR performance.
This study aimed to examine the relationships between motivational variables, self-regulated writing strategy use and writing competence with 511 fourth graders in Hong Kong. The high writing ...achievers reported a higher level of motivation, i.e. self-efficacy, task values (i.e. interest and utility) and growth mindset in English writing than the low writing achievers. The high achievers also used various self-regulated writing strategies more frequently than their low achieving counterparts. Self-efficacy and growth mindset were found to be almost equally important predictors of strategy use, while the impacts of interest and utility were weaker. The results indicated that self-regulated learning and competence in English writing can be improved through the promotion of motivation. This study highlights the influence of the social-cultural context on motivation. More importantly, growth mindset may emerge as a new research agenda in English as a Second/Foreign Language (ESL/EFL) writing.
In contrast with Chinese literary tradition and Confucianism, there was a multitude of animals and birds in the Jātaka stories, which had yet to be researched as a reference point of Confucianism. ...Because of Buddhism's opposition to the use of animals as a sacrifice, its rejection of consuming animal meat, and because animals were considered as a state of the former existence of Śākyamuni Buddha, Buddhist literature gives ample room to animal images as full-fledged main characters and moral agents. A careful analysis of the use of herbivores such as deer, turtles, wild geese, and monkeys as a narrative device in the Jātaka stories demonstrates that personified animals served as a source of inspiration for humans. Turning animals into articulate moral agents render them no longer the object of human sympathy as in Confucianism nor metaphors in philosophical Daoism, but intellectually equal and ethically superior to humans. The Buddhist idea of cherishing all sentient beings was not merely based on compassion but also an egalitarian perspective that acknowledges animals' subjectivity as autonomous emotional-moral agents. This unique dimension of Buddhism complemented the Confucian anthropocentric worldview and enriched Chinese literature and art.
Confucianism Erwin, Edward
Religion and Contemporary Politics : A Global Encyclopedia: Global/Africa/Asia/Australia and Oceania/Central and South America,
2019
Reference
This paper aims at introducing a variation on the concept of shared value originally proposed by Porter and Kramer (2011). The variation is based on a couple of suggestions provided by Becattini ...(2011) commenting on that concept: the first concerns the rooting of shared value in processes of local development, as those exemplified by successful industrial districts, where the business sphere and the local community are strictly integrated within place-based relations. The second suggestions is the mention of the experience of the Olivetti company and the Canavese area (Ivrea, Italy) in the first decades after WWII. Becattini described this experience as an uncommon situation of reconciliation between a corporate function of profit and the function of social utility of a place. Hence, our study entails two main steps. Firstly, a conceptual discussion will focus on 1. the relation between shared value and local development; 2. the underlying connection with the Olivettian experience and the theorization of the concept of "community" included in the writings of Adriano Olivetti; 3. some implicit relations between the communitarian views of Olivetti and Becattini. Secondly, the reassessment of the concept of shared value, and in particular the reference to the Olivettian experience seen as a paradigmatic and forerunning case, brings to the proposal of our variation. This is the definition of what we call a "communitarian shared value", taking its roots to logics that combine business strategies of shared value, communitarian relations and culture, and processes and policies of local development.
The research focuses on the impact of culture on the economic relations of China and India as it is reflected in economic activities mainly in Beijing, Shanghai and New Delhi, Gurugram (Haryana) ...where the author conducted interviews. This cultural analysis of the Chinese and Indian economy mainly focuses on Confucianism and Hinduism as imperatives in economic choices. This research is based on qualitative analysis and the use of the interdisciplinary theory of Psycho-Culturology. It is based on the inductive method. It argues that China attaches importance to economic development and believes that economic development can promote peace. For China, developing the economy remains at the centre of its foreign policies. Characteristics such as cultural confidence and independent pursuit have essential roles reflected in India’s national behaviour. These differences have also been known to cause misperceptions and hinder the economic relations between the two countries.
Influenced by the Confucian culture, clan‐family structure, and communist ideology, gender inequality still widely exists in modern China. On reflection of the socio‐cultural framework that shaped ...the Chinese gender lens, this study took a “power to” perspective on women empowerment by investigating 28 Guimi‐tourists' embodied experience. Upon identifying the core experience of “Return to Innocence,” a resources‐agency‐achievements framework was constructed to depict the underlying mechanism through which Guimi tourism empowered women to counteract sociocultural constraints. The study offered a context‐specific understanding of Guimi tourism and theoretically contributed to women empowerment and tourism, as well as Chinese cultural studies.
The idea that imperial Confucianism demands the commoners’ absolute political obedience is widespread. Although some scholars have tried to challenge this popular idea, they leave a theory of ...imperial Confucian political obligation unaddressed. By engaging with political propaganda of the Qing 清 dynasty, specifically
The Amplified Instructions of the Sacred Edict
(
Sheng Yu Guang Xun
聖諭廣訓), I argue that imperial Confucian political obligation is a theory of paternalistic gratitude. Accordingly, the commoners’ political obligation is conditioned upon the ruler’s parental benevolence, and as a matter of history, this theory guided discursive interaction between the Qing court and the commoners. Indeed, when the empire’s policies made their lives difficult, the commoners tended to appeal to the public transcript of paternalistic gratitude to justify their political disobedience. Both in theory and practice, then, imperial Confucian political obligation is not absolute, but rather a conditional theory of paternalistic gratitude.
