Search Results (337)

Background/Objectives: Senior nurses in Taiwan shoulder layered responsibilities shaped by professional roles, gendered expectations, and family duty. Although Taiwan faces a persistent shortage of experienced clinical nurses, limited research has explored how long-serving nurses sustain identity and commitment across decades of caregiving. This study examines how senior staff nurses understand their journeys of becoming—and remaining—nurses within a culturally and emotionally complex landscape. Methods: Interviews were conducted between May 2019 and September 2023 in locations chosen by participants, with most sessions face-to-face and others undertaken via video conferencing during COVID-19. This narrative inquiry involved in-depth, multi-session interviews with five female senior staff nurses born in the 1970s to early 1980s. Each participant reflected on her life and career, supported by co-constructed “nursing life lines.” Thematic narrative analysis was conducted using McCormack’s five-lens framework and Riessman’s model, with ethical rigor ensured through reflexive journaling and participant validation. Results: Three overarching themes emerged: (1) inner strength and endurance, highlighting silent resilience and the ethical weight of caregiving; (2) support and responsibility in relationships, revealing the influence of family, faith, and relational duty; and (3) role navigation and professional identity, showing how nurses revisit meaning, self-understanding, and tensions across time. Participants described emotionally powerful moments, identity re-connection, and cultural values that shaped their paths. Conclusions: These narratives offer a relational and culturally embedded understanding of what it means to sustain a career in nursing. Narrative inquiry created space for reflection, meaning-making, and voice in a system where such voices are often unheard. Identity was not static—it was lived, reshaped, and held in story. Full article

This study presents a cross-cultural comparison of two fortified residences—Palazzo Farnese in Italy and Dong’s Fortified Compound in China—through a triadic analytical framework encompassing architectural form, symbolic ornamentation, and public perception. By combining field observation, iconographic interpretation, and digital ethnography, the research investigates how heritage meaning is constructed, encoded, and reinterpreted across distinct sociocultural contexts. Empirical materials include architectural documentation, decorative analysis, and a curated dataset of 4947 user-generated images and 1467 textual comments collected from Chinese and international platforms between 2020 and 2024. Methods such as CLIP-based visual clustering and BERTopic-enabled sentiment modelling were applied to extract patterns of perception and symbolic emphasis. The findings reveal contrasting representational logics: Palazzo Farnese encodes dynastic authority and Renaissance cosmology through geometric order and immersive frescoes, while Dong’s Compound conveys Confucian ethics and frontier identity via nested courtyards and traditional ornamentation. Digital responses diverge accordingly: international users highlight formal aesthetics and photogenic elements; Chinese users engage with symbolic motifs, family memory, and ritual significance. This study illustrates how historically fortified residences are reinterpreted through culturally specific digital practices, offering an interdisciplinary approach that bridges architectural history, symbolic analysis, and digital heritage studies. Full article

This article examines the concept of ming 命 (mandate/command or fate/destiny) in the Analects, Mencius, and Zhuangzi, exploring its relationship to tian 天 (Heaven). Across these works, ming retains an intrinsic connection to tian—an inviolable cosmic force beyond human control. All three texts exhibit profound reverence and submission to tian, acknowledging the boundary between human control and cosmic inevitability, yet, at the same time, advocating active alignment with tian’s ordained patterns. In the Analects, a central tension emerges between tian’s teleological purpose—centered on preserving human culture and ethical cultivation—and the seemingly arbitrary fluctuations of individual fate, particularly regarding lifespan and personal fulfillment. This tension persists in the Mencius, articulated as a conflict between the political disorder of Mencius’ contemporary era and tian’s normative moral order. The Zhuangzi, by contrast, resolves this tension through advocating for withdrawal from the political life, as well as a radical reinterpretation of tian. Stripping tian off the Confucian moral–cultural imperatives, the text deconstructs dichotomies like life and death, championing inner equanimity via flowing with the cosmic transformation. Full article

This study focuses on Richard Wilhelm (1873–1930), a German Protestant missionary, employing archival research methods to examine his experiences in China and his contributions to the dissemination of Christianity. After arriving in Qingdao (青島) in 1899, Wilhelm adopted a missionary approach that was relatively new to the German missionary community. Under the influence of the theory of “direct Christianity”, he focused on “cultural evangelism” in an effort to establish a non-dogmatic Chinese Christianity. By establishing modern schools and hospitals, he played a pivotal role in fostering reconciliation between Christian and non-Christian communities in China, thereby enhancing the legitimacy of Christian educational institutions within the indigenous educational framework. Furthermore, through extensive dialogues with both intellectual elites and ordinary citizens, Wilhelm demonstrated that traditional Confucian values are not inherently in conflict with Christian teachings. His missionary endeavors thus promoted the indigenization of Christianity in China and significantly facilitated Sino-German cultural exchange. Full article

Lion Grove was established in 1342 during the Yuan Dynasty and is one of the four most famous classical gardens in China. It was recognized as a UNESCO World Heritage Site in 2000. Although Lion Grove is now regarded as a private garden representing the culture of Confucian scholars, it was originally a Chan Buddhist garden during its inception in the Yuan Dynasty. This study examines the natural landscapes of Lion Grove at its inception, focusing on four main aspects: the philosophy of nature, planning intent, creators, and the philosophical ideas they represent. Key findings include the following: Firstly, Lion Grove’s attitude towards nature is rooted in China’s indigenous culture, making it both a physical expression of Chan philosophy and a space reflecting the scholar–bureaucrats’ vision of an ideal landscape. Secondly, from the perspective of landscape planning, the Lion Grove of the Yuan Dynasty placed greater emphasis on natural elements compared to its modern counterpart, with rock landscapes serving as the core element throughout the garden. Thirdly, hermitic philosophy emerged as a significant cultural theme alongside Chan Buddhism during the Yuan Dynasty. Fourthly, the landscape elements of Lion Grove symbolize Chan Buddhist wisdom and the hermit’s idealism, with poetry playing a key role in conveying these cultural ideals, preserving the site’s early philosophical significance. Full article

The Confucian hermeneutic approach to the Yijing 易經 (or Book of Changes) delineates a transition from the pursuit of divinatory meaning to the cultivation of virtue and action. As an integral part of the Yijing’s semantic framework, decisive phrases (Duanci 斷辭)—such as those denoting auspiciousness or ominousness—not only reflect historical efforts to ascertain the significance of divinatory cases, but also embody a distinct normative orientation inherent in the text’s teachings. This orientation not only guides human action but also shapes moral character, which in turn provides the foundation for virtuous and effective action. The interpretive paradigm initiated by Confucian exegetes thus offers valuable insights for contemporary theories of ethics and practical philosophy. Full article

Sacrificial rituals provide a critical perspective for examining the fundamental characteristics and evolutionary trajectory of Chinese civilization. The Functionalist and Annales schools, through theoretical frameworks such as “natural necessity theory” and “social-centric theory”, have explored the origins of sacrificial practices and their role in social cohesion. When these schools investigate Chinese sacrificial rituals, they identify significant differences in the humanistic and ethical dimensions compared to in Western intellectual traditions, thereby revealing how these distinctions propelled China onto a unique civilizational path. The sacrificial system underwent a process of humanization and moralization during the Shang and Zhou dynasties, culminating in the recognition of benevolence–righteousness attributes within human nature, primarily characterized by affection and reverence. The interplay between intrinsic human dispositions and ritualized sacrificial practices established the foundational structure for the social order, spanning from familial units to political society in China. This synthesis ultimately shaped the distinctive philosophical characteristics of Chinese civilization, emphasizing the principles of benevolent love, reciprocal loyalty, and harmonious coexistence. Full article

Aside from a few passages addressing animals or the environment, Confucian philosophy appears to lack an environmental ethics perspective. Li Zhehou’s (李澤厚) contemporary work in Confucian philosophy continues this lacuna by limiting his understanding of community to the human realm. Using the common liberal humanism that limits moral actions to the interpersonal human realm misses the importance of inclusive moralities such as animal rights and environmental ethics. I propose that if we return to the original shared common cultural roots of Confucian and Daoist philosophy that a Confucian understanding of the natural world can embrace the non-human environment within the scope of Confucian morality. Extricating ideas from the Yijing, the Shijing, Xunzi, Dong Zhongshu, Wang Chong, and later scholars, the concept of the mutual resonance and response (ganying 感應) between the natural world and humans developed into the unity of heaven and humanity (tianren heyi 天人合一). An inclusive Confucian depth ecology opens new ways of thinking that can be deployed to envision deeper dimensions for understanding the self’s inner life, its connections to the outer life of the self–other relationship, and its extension to a kin relationship with the environment. This paper explores how these old and new ways of thinking can change our behavior and change our moral interactions with others including the environment and thereby enhancing freedom as an achievement concept derived from graceful moral action. Full article

This study compares complaints in Korean and Chinese, focusing on how they are expressed explicitly or implicitly. Complaints are potentially face-threatening, yet they frequently appear in conversations among native Korean and Chinese speakers who are characterized as upholding Neo-Confucian values and emphasizing social harmony. Although some contrastive studies have examined complaints across languages, none have specifically investigated the explicit and implicit strategies employed in Korean and Chinese complaint discourse. Given the growing intercultural contact between Korean and Chinese speakers, this gap calls for closer attention. To address this, the present study explores how native Korean and Chinese speakers articulate complaints in the Korean and Chinese versions of the travel reality show Sisters Over Flowers. Sixteen episodes were analyzed using interactional sociolinguistic methods, incorporating both qualitative and quantitative approaches. The analysis uncovered both explicit and implicit strategies (e.g., expressions of annoyance or disapproval, overt grievances, questions, advice, teasing, and hints). Notably, the Korean participants produced significantly fewer complaints than their Chinese counterparts. These findings offer theoretical and practical insights. Theoretically, the results challenge overly broad notions of East–West pragmatic distinctions by demonstrating meaningful variation within East Asian cultures. Practically, a better understanding of explicit and implicit complaint strategies in Korean and Chinese can enhance intercultural communication, promote culturally sensitive responses, and bridge misunderstandings in increasingly globalized settings. Full article

Walter Henry Medhurst’s translation of The Shoo King (尚書/書經) represents the first complete English rendering of this classic Chinese text. However, limited attention has been given to how Medhurst navigated the tension between Confucian thought in The Shoo King and his own religious beliefs, as well as his treatment of this tension in comparison to James Legge, Joseph de Prémare, Walter Gorn Old, and his interpretation in contrast to Cai Shen’s annotated edition of The Shoo King. This study adopts a “history of the book” approach to examine how Medhurst, as a Protestant missionary, translated key Confucian anthropocentric concepts, including “Ren” (仁), the Doctrine of Mind-Nature, people-centered governance, and religious ideas related to the divine. Through extensive textual analysis and comparison with other scholars’ translations, this study finds that Medhurst adhered to the principle of textual fidelity, striving to minimize the interference of his religious stance with the original meaning of Confucian philosophy. His translation of terms varied according to the context, especially reflecting the shift in The Shoo King from the idea of “Heaven’s mandate is inviolable” to “Heaven is not trustworthy.” Additionally, he enhanced the communication of the original text’s meanings through paratextual elements such as illustrations and footnotes, while retaining Cai Shen’s historical background interpretations and significantly reducing the philological commentary, presenting a “concise and focused” annotation approach. These findings highlight Medhurst’s unique contribution to the cross-cultural transmission of the Confucian canonical text. Full article

The work Xingli zhenquan tigang (Sing lii jen ciyan bithei hešen) was written in Chinese and Manchu by the French Jesuit Alexandre de la Charme (1695–1767) and published in Beijing in 1753. The first two sections of this paper provide an introduction to de la Charme’s work biography and to further textual and historical contexts, explore the peculiarities of the subsequent early German reception of the work almost 90 years later, and introduce the content from an overview perspective. The third section explores the most essential contents of Book 1 (of 3) of the Manchu version. The investigation is based on Hans Conon von der Gabelentz’s (1807–1874) German translation from 1840. Camouflaged as a Confucian educational dialogue, and by blurring his true identity in his publication, de la Charme criticizes Neo-Confucian positions from an implicitly Cartesian and hidden Christian perspective, tacitly blending Cartesian views with traditional Chinese concepts. In addition, he alludes to Manchu shamanic views in the same regard. De la Charme’s assimilating rhetoric “triangulation” of three different cultural and linguistic horizons of thought and spirituality proves that later Jesuit scholarship reached out into the inherent ethnic and spiritual diversity of the Qing intellectual and political elites. Hidden allusions to Descartes’s dualistic concepts of res cogitans and res extensa implicitly anticipate the beginnings of China’s intellectual modernization period one and a half centuries later. This work also provides an example of how the exchange of intellectual and religious elements persisted despite the Rites Controversy and demonstrates how the fading Jesuit mission influenced early German sinology. I believe that this previously underexplored work is significant in both systematic and historical respects. It is particularly relevant in the context of current comparative research fields, as well as transcultural and interreligious intellectual dialogue in East Asia and around the world. Full article

This study investigates the quantitative relationship between the four dimensions of emotional intelligence and the two types of contemporary filial piety, academic achievement in a Chinese university setting. Based on a sample of 240 Chinese undergraduates, the regression analysis was employed to examine how academic achievement and the two types of contemporary filial piety, namely Pragmatic Obligation (PO) and Compassionate Reverence (CR), relate to four dimensions of emotional intelligence—Self-Emotional Monitoring (SEM), Emotional Utilization (EU), Social Competence (SC), and Others’ Emotional Appraisal (OEA). Results revealed that CR, PO, and Grade Point Average (GPA) predicted emotional intelligence positively and significantly. Notably, PO was the strongest predictor of emotional intelligence compared to CR and GPA. These findings advance theoretical understanding in two aspects. Firstly, they challenge the traditional dichotomy of filial piety by demonstrating that both CR and PO serve as cultural resources enhancing emotional competencies. Afterwards, the study bridges collectivistic values by filial piety with emotional intelligence, offering a culturally nuanced framework for interpreting academic success in Confucian societies. Full article

This paper explores how the interpretations of the phrase “tian you qi zhong 天誘其衷” in the Zuozhuan 左傳 (The Zuo Commentary) have changed over time. These changes reflect early Confucian perspectives on the relationship between Heaven and humanity. By examining the polysemous terms (you 誘 and zhong 衷) and by comparing transmitted texts with excavated manuscripts (e.g., Guodian 郭店, Shangbo 上博, and Tsinghua corpora), the paper demonstrates a vital dilemma in early Chinese philosophy: whether Heaven endows moral qualities or simply awakens the innate dispositions of human beings. The paper traces the moralization of tian 天 (Heaven) from the Shang 商 dynasty’s theocentric worldview to the Zhou’s 周 focus on ethical responsibility, showing how the Zuozhuan bridges archaic religious beliefs and emerging Confucian humanism. Traditional commentaries read tian you qi zhong as Heaven “bestowing goodness” or “guiding moral intention,” while the manuscript evidence suggests that the phrase actually meant Heaven “descending its heart or will” to attune human affairs to the cosmos. Han exegetes redefined the term you as pedagogical guidance due to Confucianism’s growing emphasis on self-cultivation. By contextualizing the phrase at a larger backdrop of discussions of the Mandate of Heaven (tianming 天命) and moral cultivation, the study contends that early Confucians transformed tian from a deity figure to a moral principle dwelling in the human capacity, integrating religious reverence and ethical emancipation. This interdisciplinary approach studies ongoing scholarly discussions on the interrelationship between religion, ethics, and philosophy in early China. Full article

This study investigates the roles of wang (忘, forgetting) and buwang (不忘, non-forgetting) in early Confucian texts, emphasizing their interdependence within a yin–yang framework. Rather than signifying total erasure, for the purposes of the mnemic process, wang functions as a selective and creative mode, aiding cognitive refinement by withdrawing content considered secondary or extraneous. Primarily through close textual analysis of the Analects (Lunyu 論語), Mengzi (孟子), and Xunzi (荀子), this study shows how wang and buwang operate relationally, avoiding polar extremes in favor of a dynamic equilibrium. Conceptually, I argue that these terms are more accurately aligned with suspended and attentive modes of awareness, respectively. Tracing their pattern across these sources reveals the affirmative role of wang in optimizing memory, distancing the Confucian tradition from the notion of oblivion and offering a foundational perspective for future explorations of early Chinese memory-related discussions. Full article

The Illustrated Commentary on the Wuzhen Pian Based on the Zhouyi (周易悟真篇圖注 Zhouyi Wuzhen Pian Tuzhu), authored by the Ming dynasty Confucian scholar Cheng Yiming 程易明, is an illustrated alchemical text that integrates the elixir methodology of Wuzhen pian 悟真篇 (the Awakening to Reality) with the images and numbers (xiangshu 象數) system of The Book of Changes (Zhouyi 周易). Centered on Daoist alchemical theory and elucidated through “Yijing diagrams” (yitu 易圖, diagrams based on the Yijing), it stands as a masterpiece within the tradition of alchemical Yijing studies (dandao yixue 丹道易學). Building on a review of the scholarly history of The Wuzhen Pian, this article focuses on the alchemical Yijing diagrams (dandao yitu 丹道易圖) in the Illustrated Commentary, exploring their terminological definitions, theoretical origins, and diagrammatic systems. By analyzing the structure of cosmology and internal alchemy practice theory (neidan gongfulun 內丹工夫論) as presented in these diagrams, this article demonstrates that the Illustrated Commentary not only inherits the theoretical legacy of early Yijing diagram scholars such as Chen Tuan (陳摶) and Yu Yan (俞琰), but also displays a unique systematic and intuitive approach to illustrating neidan practices through xiangshu diagrams (象數圖解). Notably, diagrams such as “Mundane Continuation vs. Alchemical Inversion” (shunfan nixian 順凡逆仙), the “Three-Five-One Mathematical Model” (sanwuyi shuli moxing 三五一數理模型), and the “Fire Phases” (huohou 火候) reveal attempts to construct an alchemical theoretical system centered on Yijing diagrams. The article further posits that the Illustrated Commentary bridges the gap between images–numbers Yijing studies (xiangshu yixue 象數易學) and alchemical visual hermeneutics, offering a fresh perspective centered on internal alchemy for the study of “Yijing Diagram Studies” (yitu xue 易圖學). Full article