La presente tesis tiene como objetivo exponer las diferentes conceptualizaciones de la noción de “virtud” en el pensamiento chino antiguo (770 a.C.–220 d.C.) en relación a los motivos de “elección”, “dilema ético” y “consecuencia”, a través de tres momentos discursivos interrelacionados: los textos poético-literarios, filosóficos e históricos. Con tal fin, este estudio se estructura a través de un capítulo introductorio que recoge el estado de la cuestión dilemática, tanto en la filosofía occidental como en China y, especialmente, en el confucianismo. A partir de aquí, y una vez han sido discutidos y definidos los conceptos centrales de “virtud” en la filosofía pre-imperial, se analiza, en primer lugar, la tensión existente entre los textos rituales que tenían como función principal contener el ethos confuciano y, por otro lado, los textos poéticos cuya edición la tradición atribuye a Confucio y que presentan, además, motivos que contradicen las normas sociales establecidas. A este respecto, la poesía se dibuja como un depósito de información histórica que debe ser aprendido y que es, a su vez, fuente principal de reflexión creativa. En ella se recoge una tensión entre la tradición social y los deseos individuales, llamando a la reflexión crítica sobre ambos. En la segunda y tercera parte se discute el dilema moral en el tejido filosófico chino, centrándose nuestro análisis en los conflictos entre lo civil y lo público que aparecen a lo largo de los textos puramente filosóficos y, finalmente, los motivos de elección y dilema en la literatura histórica, profundamente confuciana y con una función inequívocamente didáctico-moral, abarcando dos textos fundacionales de la historiografía Han: la obra de Sima Qian, Shiji o Registros Históricos, y el Lienüzhuan o Biografías de Mujeres Ejemplares. Desde esta perspectiva, y tomando los diversos ejemplos repartidos a lo largo de la historiografía pre-Han y Han, parece evidente que el particularismo moral defendido por el confucianismo no permite aceptar la existencia de virtudes cardinales (“overriding principles”). Tanto el confucianismo como la tragedia griega desafían así una concepción ontológica de la moral y nos obligan a preguntarnos si las soluciones prima facie alcanzan a enunciar lo que realmente ocurre en determinadas partes del tejido de lo moral, a cuestionar esa petitio principii según la cual la mejor teoría moral debería eliminar la existencia de conflictos entre virtudes aparentemente excluyentes, por existir un orden superior cognoscible de “verdad” o “sistema” moral. Al no existir un sustrato deontológico que defina la ética china, son las vicisitudes y vivencias particulares de cada agente moral las que establecen el desarrollo de la acción, por lo que ante una situación concreta no puede establecerse una prescripción moral del tipo de deber objetivo. No hay una teoría filosófica confuciana propiamente dicha en el sentido de un tratado aristotélico, aunque el método es, en ocasiones, semejante al diálogo platónico. Lo que el confucianismo propone es una invitación a entender el significado del “ser” moral a través de la ejemplificación de un agente moral responsable, que, con sus acciones, transcienda los límites del lenguaje y, tal vez más específicamente, del lenguaje escrito. La conclusión de este estudio destaca, precisamente, los motivos rectores de lo que denominaremos una ética de la virtud particularista, así como los posibles senderos que con esta lectura se abren para el estudio intercultural de las relaciones entre el confucianismo y los derechos humanos (para los que es necesaria la idea de individualismo que tradicionalmente se le ha negado a aquél) o la posición social de la mujer. / The thesis has the primary objective to investigate and show the different conceptualizations of “virtue” in ancient Chinese thought (770 BC-220 AD) and its relation with the leitmotifs of “election,” “ethical dilemma,” and “consequence”. In order to achieve this purpose, this study is divided in five main parts: an introductory chapter that gathers the necessary philosophical prerequisites to understand the current state of the art in moral dilemmas East and West; a second chapter is included to illustrate recent philological and philosophical research in the definition of the different moral concepts at stake: li (propriety), yi (righteousness), xiao (filial deference), de (virtue, charisma), and the most important ren. The three remaining chapters focus on the three-dimensional configuration of the Confucian text: poetry, philosophy, and history, and the moral dilemmas they personally address. Chapter 3 compares the ritual texts of the Confucian tradition with the Classic of Poetry or Shijing, identifying a core conflict that is left unresolved in Chinese tradition: the social mores of the ritual texts forbid or punish behavior that is actually praised or accepted by the poetry collected, edited, and approved by Confucius. Chapter 4 discusses moral dilemmas in philosophical texts and authors (Analects, Mencius, Hanfei, etc.), outlining parallelisms between Confucian and Classic Greek cases of conflict between civil and public cases of conflict. Finally, chapter 5 raises the issue of tragedy or tragic thought in Confucianism, studying the historical literature of the Han period and two of its most representative texts: the Historical Records or Shiji of Sima Qian and the Biographies of Exemplary Women by Liu Xiang. In the former, we refer to the stories of Yurang and Nie Zheng, carefully describing its points of contact with the tragic legends of Ajax and Antigone.

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This study explores how Chinese ancient cultural memory is constructed, and specifically how it is reconstructed through Chinese Xianxia TV dramas during the past five years. Ancient Chinese culture has become a hit in Chinese popular culture today, in which Xianxia TV dramas draw the biggest audiences. This study focuses on the ways, namely the transformations between cultural memory as storage memory to cultural memory as living functional memory, in which the Xianxia genre reconstructs the past. Bringing together a ritual view of communication, cultural memory and participatory culture, it applies a cultural approach to communication, which refers to the production and the fandom reception of Xianxia TV drama. Meanwhile, the perspective of culture industry provides a critical dimension to look into this highly commercial genre. This study is based on the analysis of content and representations of the theme song lyrics, posters and the general narratives of six selected Xianxia TV dramas, as well as a virtual ethnography of fan-generated videos and their comments. The findings suggest that, the reconstruction of ancient Chinese cultural memory in Xianxia TV dramas is a complex interplay between the culture industry logics of Xianxia production and the passionate participatory fan culture. The limited representations of the past in the series are absorbed and practiced by the fan audiences. Through fan practices, the fans extend the media text with their passion and knowledge of ancient culture, attaching the cultural memory into their present real-life cultural identity and hence vigorously transforming cultural memory from storage memory into functional memory.  This study speaks to the lack of bottom-up perspectives in the studies of the ancient culture revival trend in China, and it contributes to a deeper scholarly understanding of the Xianxia genre.

數十年來，中國共產黨對於儒家主義的文化價值產生巨變。不似四十年前的革命，當時共產黨欲拔除儒道深植的價值，孔夫子成為國家反革命的代表形象。相反的，近年來黨內開始重塑孔夫子的地位，藉由每年慶祝孔子誕辰，立孔子像以彰顯他的貢獻，塑造成中國偉大的聖人。這大膽假設過去以馬克思主義的基本意識形態可能在改變，產生共鳴的對象從馬克思主義蛻變成儒家主義。另外一說：中國共產黨意圖採用普世的儒家價值來合理化其作為。因此我們應如何看待這個黨與過去其眼中的「魔」共舞？黨對於儒家主義的真正意圖為合？本文研究重點將解釋以上問題。 首先，本文將透過理論去探討儒家主義如何合理化政治行為。接著將透過重要的歷史背景因素證明一開始的中國共產黨對儒家主義的深惡痛絕。其後將透過第一手的文件和歷史文獻佐證在1980年代儒家主義復甦以後，黨轉變為尋找與大眾價值的共識──與儒家主義共存的立場。儒家主義的再次興起帶來了民族尊嚴，進而使黨更容易透過國家主義統一整個國家。另一方面，中國共產黨也試著傳播精心塑造的儒家主義，去蕪存菁的挑選出最利於黨的儒家元素架構。後段將提到中國共產黨如何選擇性的篩選儒家主義元素來支持獨裁統治，向國際營造中國穩定社會的形象；而非摒棄過去基本意識形態──馬克思主義卻選擇西化。最後駁斥某些立場：如中國共產黨正準備脫離現下的基本意識進而靠攏儒家主義。 因此，儘管過去中國共產黨批評儒家主義是製造階級化的淵藪，但現在卻一步步採用同樣思想，合理化獨裁統治。這種五十步笑百步的行為，挑選了利於黨的儒家元素，將存在中國兩千年的儒家主義的這甕舊酒，裝到中國共產黨統治下的這個新瓶裡。 / Over the last few decades, the Chinese Communist Party’s attitude towards the most profound determinant of the traditional Chinese culture – Confucianism – changed significantly. Not even 40 years ago, Confucius was represented as an anti-revolutionary enemy of the state, while the party tried to root out every sprout of Confucianism amongst the population. Contrarily, nowadays, the party seems to have re-instated Confucius to the position of ‘great Chinese sage’, for which it organizes his annual birthday parties, raises statues for him and praises his contributions to humanity. This leads some observers to the bold conclusion that the party might even be prepared to change its ideological basis from Marxism – which lost its resonance amongst the population anyways – to Confucianism. Others disagree, and argue that the party is just widening its legitimacy basis in a populist way by using all kinds of means, amongst which Confucianism. Thus, how should we assess the party’s dance with the former devil? What is actually the party’s plan with Confucianism? Giving an answer to the latter question is the main purpose of this research. First of all, as most authors relate this phenomenon to the party’s quest for political legitimacy, a basic theoretical overview will be given, showing possible causality between Confucianism and political legitimacy. Secondly, the most essential historical background will be provided in order to explain why the party was initially so malicious towards Confucianism. Subsequently, based on literature, and based on an analysis of primary sources, it will be argued that the party, after witnessing a popular revival of Confucianism in the 1980s, on the one hand sought consensus with the population by co-opting this revival – a revival which led to national pride, enabling the party to capitalize on its nationalist legacy as unifier of the country – while it on the other hand tried to channel this development into a meticulously constructed form of Confucianism – by selecting some elements and discarding others – that would benefit the party. The latter refers to a fragmented version of Confucianism which supports authoritarian rule, enhances social stability, shows a gentler face of China to the outside world, presents an attractive cultural alternative to Westernization, but - most importantly - doesn’t present an ideological alternative to Marxism. The latter refutes the claim that the CCP is preparing to depart from its current ideological base towards Confucianism. Concluding, despite the fact that the party previously vigorously blamed Confucianism for having facilitated the subjugation of the population, it now more or less uses Confucianism in a similar manner. The pot seems to have called the kettle black. Therefore, the role of Confucianism in the CCP’s legitimacy strategy is old wine – symbolizing the way in which dynastical China has used a selection of Confucian teachings to enhance its authoritarian rule for two millennia – in a new socialist bottle.

This thesis presents an interpretative study of an Australian offshore education program in educational leadership conducted at Hangzhou, Zhejiang Province in China from 2002 to 2003. It is a study of the influence of international education on the conceptions of the participants in a particular context, where Chinese culture and Western cultures came into contact. The study is significant because it investigated a relatively new aspect of international education, offshore education, this time from the perspective of the participants. It explored the conceptions of learning and leadership brought by a group of Chinese educational leaders to the course and investigated the perceived influence of the course upon their conceptions and self-reported leadership practice. It employed a culturally sensitive approach which recognizes that a complex interaction between Chinese and Western cultures is occurring in the participants of this study. This interpretative study was inspired by the phenomenographic approach. Phenomenography is an approach to research that has been used to help understand the key aspects of the variations in the experiences of groups of people (Marton & Booth, 1997). The study examined the experiences and understandings about learning and leadership of Chinese leaders in an offshore program, a Master of Educational Leadership. The program was delivered in a flexible mode in three intensive teaching brackets of six subjects. The study employed a semi-structured and in-depth interview technique. Twenty participants were interviewed twice over a 12-month period. The study sought a better understanding of their conceptions by making a comparison between their perceptions prior to and after undertaking the course. Participants were from schools, universities and educational departments. Potential differences across the three sectors were also considered in the analysis. The findings showed that most participants developed more complex understandings of learning and leadership throughout the course. Comparison of conceptions prior to and after the course indicated an expanded range of conceptions. There was reportedly a movement towards more complex and diversified perspectives. Prior to the course, participants reported comparatively traditional conceptions of learning and leadership in quite a limited range. Learning experience and exposure to Western educational ideas and practices seems to have led participants to reflect on their inherited assumptions and to expand their conceptions. They generally increased their awareness of key aspects of variations in learning and leadership. This study identified a general shift from content/utilitarian-oriented learning conceptions to meaning/developmental-oriented conceptions after undertaking the course. There was also a shift from task/directiveorientated conceptions about leadership to motivation/collaborative-oriented leadership conceptions. Many participants reported that they expanded their leadership practice after the course. The findings also revealed some differences regarding conceptual and practice changes across the three sectors. The study contributes to understanding of learning and leadership in an international education context. The learning and leadership conceptions and self-reported practices are context and culture dependent. The study illustrates the tensions between different cultural forces in the process of teaching and learning. The methodology which explores the subjective understandings of participants renders more complex understandings of intercultural processes than cross-cultural comparisons which have been predominant in the educational leadership field in the past. The results highlight the need for appreciation of local contexts in designing international programs. The discussion questions the universal applicability and transferability of Western ideas, and also highlights the importance of critical reflection and adaptation on the part of educational practitioners from non-Western cultures. It highlights the potential for growth of change in both providers and recipients of international education as a result of very different cultures and traditions coming into contact. Intercultural dialogue and integration of educational ideas and practices are likely to come about when East meets West in an open and reflective dialogue.

This multiple-case study investigated six teachers’ perspectives on their teaching practices and cultural integration in a Chinese heritage language school. This research also explored how the teachers’ instructional practices were linked to Ladson-Billings’ theories on culturally relevant pedagogy (1994). Qualitative in nature, multiple data sources were included, such as semi-structured interviews, classroom observations, and teachers’ artifacts. Data analysis included both within- and cross-case analysis. Within-case analysis showed that each teacher had her particular method of fostering students’ language learning. They also had unique ways of teaching Chinese culture; one held that culture is embedded in literature, another held that culture is the daily life of a group of people, another held that culture is gained through reading, a fourth held that culture is transmitted from one generation to the next, another held that culture is analyzed in relation to other cultures, and, finally, one teacher perceived that culture is hybrid and multifaceted. Based on the central tenets of culturally relevant pedagogy, four themes emerged from the cross-case analysis: (a) motivational and skill-building strategies to promote academic success, (b) individual, plural, and progressive ways to integrate and reconceptualize Chinese culture, (c) rebalancing authority to share power with students, and (d) culture identity development to enhance self-empowerment. Despite the link between the current study and Ladson-Billings’ theory, differences were found. For example, the Chinese teachers viewed heritage language learning as a way to help students connect their family members rather than to become active agents in the larger society. Besides cultural facts, the teachers incorporated cultural virtues and cultural reconceptualization. Instead of focusing on questioning inequities, the teachers encouraged students to build harmonious relationship with other ethnic groups. As the existing studies emphasized minority education for Mexican and African American students, the present study shed new light on language and culture instruction for Chinese Americans. This study suggests four implications: (a) developing heritage language teachers’ professional knowledge about implementing a “student-centered” approach, (b) enhancing heritage language teachers’ critical cultural awareness, (c) investigating heritage language teaching from diverse sociocultural backgrounds, and (d) introducing the theory of culturally relevant pedagogy in heritage language education. / text

Cette thèse est d’une approche ethnographique de la notion de l’acte de marcher et son application dans la danse, avec en particulier les pratiques créatives de la chorégraphe taiwanaise Lin Leechen林麗珍, issues de la pensée et de la culture chinoises. L’objectif principal est, d’une part, de saisir les caractéristiques de ce mouvement dans la danse et comment cette action de locomotion a inspiré les chorégraphes ; d’autre part, de connaître ses interprétations et ses valeurs dans le travail de Lin Leechen, ce qui se présente comme un exemple de cette problématique. La procédure utilisée est l’analyse de l’application de l’acte de marcher dans quatre formes de spectacles, dans des créations chorégraphiques contemporaines et dans les conceptions personneless des chorégraphes de notre époque. Pour atteindre l’objectif fixé, nous nous penchons d’abord sur les liens de ce geste avec l’ être humain, son corps et ses usages dans la vie quotidienne, puis sur la pratique de ce mouvement dansant et son interprétation dans des créations chorégraphiques et dans des entretiens de chorégraphes. Nous analysons enfin des entraînements à la marche de Lin Leechen et ses principes phrases chorégraphiques utilisant la marche dans sa trilogie de création : Jiào醮 (Miroirs de vie), Huā shénjì花神祭 (Hymne aux fleurs qui passent). Quān觀 (Chants de la destinée). / This thesis is the result of ethnographic research into the act of walking, its application in dance and practical implementation in the creations of Taiwanese choreographer Leechen Lin, which draw on Chinese philosophy and culture. The main objective is to understand how the movement is used in dance and how it inspires choreographers. It also explains how it is interpreted and its value in the work of Leechen Lin, presented as an illustration. The approach is to analyse the act of walking in four types of representation in contemporary choreography and from the personal perspective of contemporary choreographers. It first explores how human beings relate to walking in terms of their body and use in everyday life, and then how the movement is integrated into dance and interpreted in choreographers' creations and perspectives. Finally, it analyses Leechin Lin's coaching of walking and choreographic phrases in her trilogy.

La revue Tel Quel était une plateforme du maoïsme en France autour de Mai 68. Le maoïsme de Tel Quel est non seulement un phénomène politique, mais aussi un phénomène culturel. Il y a trois thèmes de recherche sur le maoïsme de Tel Quel : le maoïsme de Tel Quel et le marxisme; le maoïsme de Tel Quel et la critique du bureaucratisme; et enfin le maoïsme et la culture chinoise (classique). Malgré la fascination des maoïstes "telqueliens" pour la Chine dans les domaines de la politique et de la culture, surtout avec la Révolution culturelle qui intégra les révolutions politiques au nom de la culture, le maoïsme de Tel Quel est un imaginaire sur la Chine. C'était une introjection de la Chine en France avec une négation de la réalité de la Chine de Mao. De plus, le maoïsme de Tel Quel est une critique des intellectuels sur l’aliénation de la modernité. En conséquence, l’observation du maoïsme en France est une réflexion sur le rôle de l’intellectuel, et aussi une réflexion sur la société française autour de Mai 68 / Tel Quel is one of the important platforms of Maoism around the May 1968 in France. The Maoism of Tel Quel is not only a phenomenon of politics but also a phenomenon of culture. There are there parts of this thesis: Maoism and Marxism, Maoism and the critiques on bureaucratism, and Maoism and Chinese traditional culture.Although Tel Quel showed great interest to the Chinese politics and culture, especially to the Culture Revolution in China, the Maoism it carried out was the imagination of China. The fact is that the intellectuals utilized the imagined China which reflected the political needs to criticize the social realities in France, but they ignored the true China. Otherwise, the Maoism of Tel Quel is the intellectuals’ criticism to the alienation of modernism in France. Therefore, the investigation on Tel Quel is the investigation of the role that intellectuals played in May 1968 and the perspective of the whole French society around the May 1968 in France.

The scope of the thesis is to present current rules of financial reporting of the Peoples Republic of China so-called China mainland and to provide general insight on the topic. The thesis firstly describes development of Chinese financial reporting, presents objective, role and users of financial reports in China, covers current principles of financial reporting in China, presents the differences between Chinese Accounting Standards and International Standards of Financial Reporting, introduce the reasons behind the differences and presents impact of Chinese culture on financial reporting. The objective of the research is not Special Administrative Region of the People's Republic of China Hong Kong, neither Macao.

Syfte: Syftet med denna studie är att belysa hur svenska ledare bemöter kulturella skillnader i Kina samt på vilket sätt de anpassar sig till en kinesisk arbetsplats. Vidare syftar studien till att identifiera eventuella utmaningar som kan uppkomma för svenska ledare på en kinesisk arbetsplats.    Metod: Forskningen tillämpar en kvalitativ metod som utgår ifrån en deduktiv forskingsanstas. Studien använder sig av en komparativ forskningsdesign och implementerar semistrukturerade intervjuer för att utforska kulturella skillnader som svenska ledare upplever i Kina.   Empiri och analys: I det empiriska avsnittet sammanförs en sammanfattning av de insamlade intervjusvaren som är indelade i tre huvudteman (kultur, ledarskap och kommunikation). Senare analyseras det empiriska materialet utifrån den teoretiska referensramen.   Slutsatser: Slutsatserna som kan dras utifrån analysen av det empiriska materialet är att svenska ledare upplever olika typer av problem i form av ledarskap, kommunikation och kulturella koder. För att kunna handskas med dessa kulturella skillnader anpassar sig svenska ledare till den kinesiska företagskulturen. Dessutom anpassar svenska ledare en del av sitt egna ledarskap på arbetsplatsen, i samband med att kinesiska medarbetare anpassar sig till det svenska ledarskapet. Det uppstår alltså en ömsesidig anpassning. / Purpose: The purpose of this study is to highlight how Swedish leaders encounter cultural differences in China and how they adapt to the Chinese workplace. Moreover, the study aims to identify any challenges that may arise for a Swedish leader in a Chinese workplace.   Method: The research implements a qualitative method, based on a deductive research approach. The study uses a comparative research design and implements semi-structured interviews in order to study the cultural differences experienced by a Swedish leader in China.   Empirical findings and Analysis: The empirical part presents a summary of the collected interview data separated into three main themes (culture, leadership and communication). Thereafter, the empirical material is analyzed using the theoretical reference frame.   Conclusions: The conclusions that can be drawn from the analysis of the empirical material is that Swedish leaders experience different forms of complications regarding leadership, communication and cultural indications. To be able to deal with these cultural differences, Swedish leaders adapt to the Chinese corporate culture. In addition, Swedish leaders adopt a part of their own leadership in the workplace, in order for Chinese employees to adapt to the Swedish leadership. Therefore, a mutual adjustment from both sides appears.