Search Results (177)

Most primitive religions originated from the devout worship of celestial deities, earthly spirits, and ghosts. In oracle bone inscriptions, rituals related to praying for rain, temple worship, river deity worship, and the worship of great deities were referred to as “fang” 方 or “yi fang” 以方. The Supreme God was the paramount deity of the Yin Shang Dynasty people; by the early Zhou Dynasty, the Supreme God and ancestral spirits began to merge. The hexagram of Contemplation 觀卦 (guan gua) establishes instruction through the concept of “contemplation” fully presenting the entire process of shamans, sorcerers, or ritual hosts participating in temple sacrifices, and completing the hand-washing ritual 盥 (guan) and the sacrifice-offering ritual 薦 (jian). It emphasizes the sincere communication between humans and Heaven. When a monarch performs the guan ritual, he embodies inner “sincerity and clarity” 誠明 (chengming); in response, the celestial deities will “show trust” 有孚 (youfu). Thus, it can be verified that deities exist in Heaven, and an interactive, responsive relationship is formed between Heaven and humans. The nine in the fifth place (the dominant line) possesses great inspiring power. The two fundamental dimensions for interpreting the hexagram structure are “the great view is above” 大觀在上 (da guan zai shang) and “[t]hose below look toward him and are transformed” 下觀而化 (xia guan er hua). These dimensions not only highlight the infinite transcendence, charisma, and appeal of the worshipped deities but also underscore humans’ profound reverence and faith in deities and the absolute existence. Sages 聖人 (sheng ren), as intermediaries between humans and deities, established religion for the sake of human life but did not regard themselves as religious leaders. However, from the Shang and Zhou dynasties to the Spring and Autumn period, a transition occurred in the spiritual life of the Chinese people: from shamanism to ritual propriety 禮 (li), and from theistic culture to humanistic culture. This transition laid the fundamental direction for the development and evolution of Chinese culture over the following 2500 years. Confucius attempted to replace or eliminate the shamanistic elements in early Confucians with personalized moral experience and ethical consciousness. Full article

The advent of generative AI (GenAI) and its growing use in education has sparked a renewed wave of school digital transformation. School principals are pivotal in advancing and shaping school digital transformation, yet little is known about how they understand and lead digital transformation in the age of GenAI, particularly within China’s complex educational system. This study employed Q methodology to identify the perceptions and leadership styles of Chinese K–12 school principals toward school digital transformation in the age of GenAI. An analysis of a 30-item Q set with a P sample of 23 principals revealed four leadership types: Cautious Observation–Technological Gatekeeping Leadership, Moderate Ambition–Culturally Transformative Leadership, Moderate Ambition–Emotionally Empowering Leadership, and High Aspiration–Strategy-Driven Leadership. Overall, principals’ stances on GenAI formed a continuum, ranging from cautious observation and skeptical optimism to active embrace. These perceptions and leadership styles were shaped by Confucian cultural values, a flexible central–local governance arrangement, and parents’ high expectations for students’ academic achievement. Furthermore, structural constraints in resource provision further heightened principals’ reliance on maintaining guanxi-based relationships. This study enhances the understanding of the diversity of principals’ leadership practices worldwide and offers actionable insights for governments and principals to more effectively advance AI-enabled school digital transformation. Full article

This paper critically examines Lu Guolong’s interpretation of tianren heyi, arguing that his portrayal of it as an inherent virtue of Chinese culture—and his positioning of Daoism between Confucianism and Buddhism—remains conceptually inadequate. Through a textual analysis of oracle-bone inscriptions, the Shangshu, and the Guoyu, the study reconstructs the notions of shenmin bu za and the four historical “transgressions”, thereby demonstrating that tianren heyi is not a singular, unchanging tradition but a historically generated and internally diverse phenomenon. By distinguishing between the Confucian model of you ren zhi tian, the Daoist model of you tian zhi ren or you ziran zhi ren, and the Daoist practice of yi ren zhi tian, this paper highlights the Daoist distinctive emphasis on the embodied dimension—pursuing tianren heyi through corporeal cultivation and the twin disciplines of waidan and neidan. The modern trend of celebrating tianren heyi as an emblem of Chinese cultural excellence calls for cautious reinterpretation—one that carefully distinguishes its ontological meaning from its practical and historical articulations. Full article

Since the 19th century, Protestant missionaries in Guangdong have extensively engaged in the translation and publication of religious texts, employing localized strategies in the illustration of Christian novels. Within the local cultural context of late Qing Guangdong, missionaries collaborated with local scholars, used Cantonese for writing, and designed novel illustrations to overcome barriers in doctrinal dissemination, thereby facilitating the spread of Christianity. The illustrations in missionary-published novels, such as The Pilgrim’s Progress in Vernacular and The Spiritual Warfare in Vernacular, adopted the stylistic features of Ming and Qing novel woodcuts in terms of lines, composition, character attire, and settings. Furthermore, they skillfully incorporated the Confucian moral framework of loyalty, filial piety, chastity, and righteousness, as represented in the Sacred Edict, into their narrative ethics, while integrating elements such as Buddhist causality and Daoist imagery into a “didactic” system. This localization strategy, combined with a “trinity” reading guidance model comprising images, text, and biblical annotations, visually elucidated the tenets of the Bible and encouraged the public to embrace Christianity. The localized practice of missionary novel illustrations served as a conscious and effective visual strategy aimed at bridging cultural divides and promoting the dissemination of the Gospel. It profoundly reflects the visual agency in modern Sino–Western cultural exchanges and significantly advanced the propagation of Christianity. Full article

The prevailing challenges of fading characteristics and identity crises in historical and cultural districts of small and medium-sized cities have been identified. Traditional analytical methods have been found to be deficient in systematically capturing the unique forms and urban memory of these districts. The present study thus adopts the Shangcheng Historical and Cultural District of Huangling County as a case study, proposing a comprehensive analytical framework that integrates urban memory and multi-dimensional methods such as space syntax, grounded-theory-inspired coding, and urban image analysis. The district is subject to a systematic assessment of its spatial form, structural design, and the mechanisms by which urban memory is conveyed. The proposal sets out targeted renewal strategies for four aspects: paths, edges, nodes and landmarks, and districts. The research findings are as follows: (1) Paths with high integration and connection degrees simultaneously serve as both sacrificial axes and carriers of folk narratives. (2) Edges are composed of the city wall ruins, Loess Plateau landform, and street spaces. The fishbone-like street structure leads to significant differences in the connection degrees of main and secondary roads. (3) Nodes such as Guanyv Temple-Confucian Temple, the South Gate, and the North City Wall Ruins Square have high visual control, while the visual integration and visual control of the Qiaoshan Middle School and Gongsun Road historical nodes are relatively low, and their spatial accessibility is insufficient. (4) Based on the “memory–space” coupling relationship, the district is divided into the Academy Life Area, the Historical and Cultural Core Experience Area, and the Comprehensive Service Area, providing an effective path to alleviate the problem of functional homogenization. The present study proffers a novel perspective on the revitalization mechanisms of historical districts in small and medium-sized cities, encompassing both theoretical integration and practical strategy levels. It further contributes methodological inspirations and localized planning experiences for addressing the cultural disconnection and spatial inactivity problems of historical urban areas on a global scale. Full article

Corporate Social Responsibility (CSR) in China has evolved from reproducing Western-centric frameworks to engaging with the institutional and political particularities that shape how CSR is reconfigured and practiced. Yet few studies have critically reviewed this growing body of literature to capture the core characteristics and mechanisms of state-corporate coordination in China. This paper fills this gap by reviewing 112 peer-reviewed English-language studies published between 2007 and 2025, synthesizing how CSR in China is conceptualized, embedded, and operationalized across cultural, economic, political, and global dimensions. This review identifies three institutional logics structuring Chinese CSR: (1) moral–cultural framing rooted in Confucian ethics and socialist collectivism; (2) economic coordination under state-led capitalism and selective neoliberalism; and (3) political signaling through Party-state governance and legitimacy negotiation. It also outlines six major research themes—CSR as a legitimacy strategy, CSR reporting, CSR in Chinese multinational enterprises, CSR’s link to financial performance, environmental CSR, and civil CSR—highlighting the mechanisms underlying each. Findings show that CSR in China is different from the managerial-stakeholder framework (e.g., explicit/implicit CSR, pyramid model or integrative model). Instead, it operates as an adaptive political technology within state-led capitalism, reinforcing moral legitimacy and political conformity as firms—especially SOEs and politically connected private enterprises—align with state-defined priorities. Through a comparative perspective, this review demonstrates how China’s CSR model fundamentally recalibrates corporate agency toward political negotiation rather than stakeholder responsiveness, offering a distinct configuration that challenges the presumed universality of Western CSR theories. Full article

Despite growing interest in transmedia edutainment, its limits—especially those experienced by students embedded in non-western educational cultural settings—remain underexamined. This article offers a theoretically grounded and empirically supported analysis of the cultural–pedagogical frictions shaping transmedia edutainment in Hong Kong higher education, focusing on students whose learning dispositions have been historically and institutionally formed by examination-oriented meritocracy and instrumentalist epistemologies. Using a mixed qualitative design combining focus-group interviews and classroom ethnographic observations, we show why implementation efforts frequently stalled and how they were ultimately absorbed by a prevailing neoliberal–Confucian educational culture that moralizes achievement and standardizes value recognition. Drawing on a Bourdieusian framework, we interrogate how students’ educational illusio—animated by content instrumentalism, grade-oriented compliance, and meritocratic time-discipline—recasted multimodal engagement as instrumentalized participation optimized for legibility, security, and risk minimization. Moving beyond prevailing emphases on technological access or digital divides, we foreground habitus–field incongruence as the mechanism structuring ambivalent participation and deculturation from the intended ethos of creativity, critical inquiry, and collaborative participation. We conclude by calling for culturally responsive pedagogical shifts necessary for cultivating more genuine participatory cultures in transmedia learning environments. Full article

In globalized markets, traditional Chinese furniture must strike a balance between cultural authenticity and modern consumer appeal. This study introduced the first comprehensive scale to measure Confucian–Daoist value expressions in Ming-style chair design for marketing applications. Through surveys conducted across 31 Chinese provinces (pilot sample size = 85; formal sample size = 440) and extensive literature analysis, six key cultural dimensions influencing consumer preferences were identified: respect for tradition, face, familism, respect for authority, the doctrine of the mean, and the nature/non-action. Building on these findings, this study proposes the first multidimensional framework for assessing Confucian and Daoist values in Ming-style chair design, offering an 18-item scale as a quantifiable tool to support the sustainable innovation of cultural heritage. The scale enables marketers and designers to detect regional and historical variations in cultural value preferences, thereby facilitating targeted positioning strategies that preserve authentic cultural expression while resonating with specific consumer segments. Full article

Stone relics exposed to outdoor environments frequently experience surface deterioration, with red stains being a common and persistent issue. The stains often observed on marble and limestone surfaces arise from complex interactions involving chemical reaction, pollutant deposition, and microbiological process. Although microbial colonization has been associated with biodeterioration, the specific mechanisms remain poorly understood. This study focuses on the red stains found on the Danbi marble carvings at Beijing Confucian Temple and the Imperial College. Combining microbial cultivation, molecular identification (ITS sequencing), SEM-EDS (Scanning Electron Microscopy), Raman spectroscopy, and HPLC-MS (high-performance liquid chromatography with mass spectrometry), we identified the pigment-producing fungus Lizonia empirigonia as the dominant agent, with no evidence of inorganic contributors such as iron/lead oxides. Metabolite profiling revealed flavonoids and polyketides as key coloring material, while controlled infection experiments demonstrated the fungus’s reliance on exogenous organic matter rather than direct stone degradation. Our findings highlight microbial activity as a primary driver of red stains in marble relics and underscore the importance of organic contaminant control in conservation. Full article

Liu Zhi’s (1664–1734) seminal work The Interpretation of the Five Pillars systematically employs Confucian doctrine to explicate the Five Pillars of Islam. As part of the Ming-Qing cultural movement of “interpreting Islamic scriptures through Confucianism,” Liu assimilated Neo-Confucian philosophical concepts to develop a Sinicized Islamic religious philosophy. Building upon this foundation, he analyzed the Five Pillars through three conceptual lenses: realm theory (境界论), cultivation theory (修养论), and praxis methodology (工夫论). By synthesizing the Confucian cultivation path of “exhausting the mind and knowing human nature” (尽心知性 jin xin zhi xing) with Islamic daily rituals, Liu Zhi developed a distinctive theory of mind-cultivation (心性论 xinxing lun) through ritual practice. This philosophical framework guided Chinese Muslims to transcend external ritual observance towards internal spiritual refinement, as encapsulated in the triad of “self-cultivation, mental purification, and fulfillment of human nature” (修身、清心、尽性). His synthesis of Islamic ritual with Confucian culture maintained fidelity to Islamic teachings while incorporating China’s profound Confucian heritage. Liu Zhi’s efforts in Islamic inculturation provide both a paradigmatic model for the cultural adaptation of religious rituals across traditions and a valuable reference for contemporary construction of Sinicized religious thought. His achievement, an exemplary exercise in interreligious theology, demonstrates how doctrinal fidelity and cultural localization can be harmoniously reconciled through philosophical innovation. Full article

Purpose: This study explored the lived experiences of Korean women with polycystic ovary syndrome (PCOS) and examined how cultural expectations surrounding femininity and reproductive roles shaped their illness experiences. Methods: In-depth interviews were conducted with fifteen women diagnosed with PCOS at a women’s hospital in South Korea. Data were analyzed using qualitative content analysis. Results: Eight themes emerged: (1) A Disease That Doesn’t Feel Like a Disease: Ambiguity and Reinterpretation; (2) Isolation of Body and Mind Amid Stigma and Misunderstanding; (3) Daily Life Limitations Caused by Visible Symptoms; (4) Ambivalent Feelings Surrounding Pregnancy; (5) Difficulties in Self-Management Due to Lack of Information; (6) Psychological Exhaustion From Chronicity and Lack of Control; (7) Awareness and Practices for Living With the Condition; and (8) Moving Toward a Patient-Centered Healthcare Environment. Participants experienced emotional distress related to unpredictable menstrual cycles, infertility fears, appearance concerns, and social misunderstanding. They also reported insufficient communication during clinical encounters. Cultural norms rooted in Confucian values regarding appearance and reproductive responsibility significantly exacerbated these challenges, influencing emotional distress, coping strategies, and healthcare interactions. Conclusions: Women with PCOS experience complex psychological, social, and practical challenges that extend beyond physical symptoms. Culturally sensitive, patient-centered approaches—along with improved information delivery and public awareness—are essential to support their well-being, self-efficacy, and long-term disease management. Full article

This study examines how eighteenth- and nineteenth-century French scholarship constructed the concept of “Taoïsme” and shaped the modern understanding of Daoism. Early European representations, influenced by missionaries and Enlightenment thinkers, emphasized Confucian rationalism while portraying Taoist thought as mystical or superstitious. In the nineteenth century, the rise in philological methods and historical contextualization allowed Taoist texts to be studied systematically, leading to clearer distinctions between philosophical Daojia and religious Daojiao. By the early twentieth century, ethnographic and textual approaches further grounded the study of Taoism in historical and cultural reality. The shift from Taoism to Daoism reflects both a terminological refinement and a broader epistemological transformation toward more rigorous, context-sensitive, and historically informed scholarship. Full article

Contemporary Chinese society has undergone enormous socio-economic transformations over the past four decades. The Confucian principle of so-called filial piety (xiao) has shaped Chinese culture for centuries, laying the foundation for family and social life. However, the current Chinese reality, with widespread consumerism and economization of thinking, requires young Chinese people to redefine their role in relation to their aging parents. The process of individualization in a strongly group-oriented society undergoing intense transformation, coupled with the strong cultural pressure to implement the Confucian xiao principle, provides material for interesting research questions. This paper studies caregivers’ coping strategies in the context of the principle of filial piety and the form of its practice during the pandemic and lockdown. It aims to capture the impact of the unique experience of isolation, exacerbated by the fear and uncertainty about the fate and health of parents. At the methodological level, it uses quantitative and qualitative analysis, adapting well-known scales and customized queries to capture the social challenges of the COVID-19 pandemic. Full article

This qualitative comparative case study examines how culturally grounded philosophies of education shape the teaching and learning of reading in two cross-cultural contexts—an Aboriginal Australian classroom and urban Chinese elementary schools. Drawing on interpretive and reflexive methodologies, it investigates how Aboriginal and Confucian epistemologies influence literacy practices and how these practices align with or resist dominant, decontextualized models of reading instruction. Data sources include classroom observations, reading assessments, teacher interviews, and researcher reflections. Conceptually framed by Gadamer’s hermeneutics, Bourdieu’s theory of cultural capital, Habermas’s typology of knowledge, and the Caribbean concept of overstanding, this research finds that Aboriginal literacy is embedded in relational, land-based knowledge systems, whereas Chinese literacy instruction reflects moral discipline and social hierarchy rooted in Confucian traditions. This study introduces overstanding as a pedagogical stance that foregrounds ethical engagement, cultural respect, and mutual understanding. By challenging universalist models of literacy, this research offers a framework for developing dialogical, culturally responsive, and equity-oriented reading practices. Full article

This paper investigates how institutional investors address the double externalities of green innovation (knowledge spillovers and environmental benefits) in China’s transition economy. Methodologically, we integrate fixed-effects econometric models with a double machine learning framework, employing random forest, gradient boosting, Lasso, and Ridge to optimize causal inference under high-dimensional controls. The results consistently show that institutional ownership significantly enhances both the scale and quality of green innovation, particularly when formal institutions inadequately internalize externalities. Mechanism analysis further reveals that corporate transparency acts as a compensatory governance tool, strengthening the role of institutional investors in mitigating market failures. We also document heterogeneous effects across informal institutional environments, where weaker Confucian culture and stronger market sentiment amplify investor influence. By combining econometric identification with machine learning optimization, this study advances methodological approaches to sustainable finance and offers policy insights into leveraging institutional investors as catalysts for environmental governance. Full article