Les questions d’adaptabilité de la démocratie occidentale dans le contexte chinois ont toujours été une préoccupation importante. Cette recherche vise à étudier l’adaptabilité de la démocratie délibérative dans le contexte de la chine en termes de perspective normative. Tout d’abord, on s’est concentré sur la Théorie de discussion de droit et démocratie de Habermas, parce que c’est une des théories normatives de délibération démocratique les plus discutées en Chine aujourd’hui. Compte-tenu de la normativité et de l’idéalité de la théorie de Habermas, la théorie du discours des relations de pouvoir de Foucault est introduite pour illustrer la tension entre différentes théories de discours occidentaux. Puis, afin d’enquêter sur les adaptabilités de ces deux théories du discours dans le contexte chinois et d’équilibrer la tension entre les deux, un autre concept normatif, la rationalité confucéenne, est attirée sur des sources culturelles traditionnelles chinoises. En conséquence, trois dimensions de la théorie du discours, ainsi que les relations entre eux, sont présentés. Certaines descriptions empiriques sur les faits de la Chine historique et politique sont également nécessaires d’utilisation pour expliquer, compléter ou interroger ce cadre théorique. Deux perspectives de tension sont toujours critiques dans toute la recherche : la tension entre universalité et particularité et la tension entre les théories normatives et des faits socio-politiques. Grâce à l’approche des études de texte, ainsi que des études de conception et d’études empirique comme suppléments, la recherche est menée comme suit. Le premier chapitre traite de la tension entre la théorie du discours du droit et de la démocratie de Habermas et les faits sociaux. Le chapitre 2 analyse la tension entre la théorie du discours de Habermas et la théorie du discours de Foucault et plaide en faveur de la remise en question des problèmes de tension. Le troisième chapitre tente de rechercher les ressources dans les cultures politiques traditionnelles chinoises et de proposer une autre théorie normative de discours, la théorie du discours de la rationalité confucéenne, pour équilibrer la tension entre les deux précédentes théories normatives de discours. On fait valoir que le type idéal de rationalité confucéenne (un type normatif de rationalité de valeur) peut être utilisé comme un pont de communication entre les deux théories du discours opposées. Le chapitre 4, par des descriptions empiriques sur l’espace publique et les discussions politiques/juridiques dans la société traditionnelles chinoise, explique la théorie normative proposée au chapitre 3 et tente de réexaminer et de redéfinir les notions d’« espace publique » dans le contexte de la Chine traditionnelle. Enfin, le chapitre 5 se concentre sur les descriptions des discussions politiques et juridiques dans l’espace publique des nouveaux médias de la Chine d’aujourd’hui. C’est une réponse empirique pour toutes les études normatives antérieures, et aussi une enquête sur la tension entre les théories normatives et les expériences sociales. Je soutiens que, en raison des différentes structures cognitives et les différents modes de pensée dans les différentes cultures, il devrait y avoir différents paradigmes normatifs de la démocratie du discours dans les différents contextes culturels, et que la normativité et la réalité sont les deux faces d’une même médaille. Les théories normatives du discours sont des guides pour les pratiques de la démocratie délibérative et les pratiques de la démocratie délibératives peuvent vérifier, compléter ou améliorer les théories normatives du discours. Outre la démonstration des dimensions plurielles de théories du discours, une autre intention pratique de cette thèse est de plaider pour une approche de la démocratie délibérative, qui serait à la fois chinoise et moderne. / The adaptability issues of Western democracy in the context of China have always been an important academic concern. This research was intended to study the adaptability of deliberative democracy in the Chinese context in terms of a normative perspective. At the beginning, this research focused on Habermas‘s Discourse Theory of Law and Democracy, because it is one of the most discussed normative deliberative democratic theories in China today. Taking into consideration the normativity and ideality of Habermas‘s theory, Foucault‘s discourse theory of power relations is then introduced to illustrate the tensions between different Western discourse theories. In order to investigate the adaptabilities of these two discourse theories in the Chinese context, and to balance the tension between them, another normative concept, namely the Confucian Rationality, is then drawn upon from traditional Chinese cultural sources. Accordingly, these three dimensions of discourse theory, as well as the relations between them, are presented. The employment of some empirical descriptions of certain Chinese historical-political facts is also necessary to explain, to supplement, or to question this theoretic framework. Two tension perspectives are critical throughout the research: the tension between universality and particularity, and the tension between normative theories and social-political facts.Through the approaches of textual studies, aided by conceptual and empirical studies as complements, the research is conducted as following: Chapter 1 discusses the tension between Habermas‘s normative discourse theory of law and democracy and social facts; Chapter 2 analyzes the tension between Habermas‘s discourse theory and Foucault‘s discourse theory of power relations, and proposes to rethink the tension problems. Chapter 3 tries to search for the resources in traditional Chinese political cultures, and to put forward another normative discourse theory- the discourse theory of Confucian rationality- to balance the tension between the foregoing two normative discourse theories. It is argued that an ideal type of Confucian rationality (a kind of normative value rationality) can be used as a bridge between the two opposite discourse theories. Chapter 4 further explains the normative theory that was proposed in Chapter 3, and tries to reexamine and redefine the concepts of ―Public Sphere‖ and ―Deliberative Politics in the context of traditional China through empirical descriptions on the ―Public Sphere‖ and political/legal discussions in traditional Chinese society. Finally,Chapter 5 focuses on the descriptions of the political and legal discussions in China's new media public sphere today. It is an empirical response to all the normative studies mentioned above, and at the same time an investigation on the tensions between the normative theories and the social experiences. We argue that, because of the different cognitive structures and diverse modes of thinking in specific cultures, there should be different normative paradigms of discourse democracy in corresponding cultural contexts. Normativity and reality are the two sides of the same coin. Normative discourse theories serve as the guidance for the practices of deliberative democracy, which can, in its turn, verify, supplement, improve and challenge the normative discourse theories. Apart from demonstrating of the multiple dimensions of discourse theories, another practical intent of this thesis is to promote an approach leading to discourse democracy that would combine elements of both Chinese and modern, consistent with both the fundamental predilections of Chinese civilization, and the practical needs of a modern China.

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This study is a contribution to Chinese-Western dialogue of bioethics but perhaps the first one of its kind. From a Chinese-Western comparative ethical perspective, this work brings Chinese ethical theories, especially Confucian ethics, into a contemporary context of the epidemic of HIV/AIDS, and to see how the deeply-rooted thoughts of Confucius interact, compete, or integrate with concepts from Western ethical traditions. An underlying belief is that some ideas in Confucian ethics are important and insightful beyond their cultural and historical origins in China and other Confucianism influenced societies.Methodologically, this thesis employs two approaches, conceptual normative analysis combined with critical interpretation. The ‘interpretive’ approach I employ, as an important methodology supplementing my normative analysis, not only deals with Chinese ancient texts, but also explains specific beliefs and practices in China.With a critical eye, this thesis carefully examines a number of key topics in the ethics of AIDS in China from a cross-cultural perspective. Topics including: views on personhood and the vulnerability of People Living with HIV/AIDS; prioritising and balancing the role of ‘harm reduction’ and the role of ‘eradication of deviant behaviour’ in AIDS policy in China; rights-based opt-out approach and duty-based family-centred approach in HIV testing and Biobanking; blood donation; moral responsibility and personal responsibility for health; and the popular rhetoric of ‘innocent infection’ versus ‘guilty infection’ in AIDS. My overall aim in this work is to present a cross-cultural bioethics study through the investigation of some ethical issues in AIDS in China from a Chinese-Western comparative perspective and also attempt to suggest a humane and effective policy for HIV/AIDS which I believe is appropriate to both traditions. I believe this work has contributed to our knowledge in three related but independent areas: the control of the epidemic of HIV/AIDS in China; medical ethics in China; and to both the methods and the utility of cross-cultural study of bioethics between China and the West.

Citation Confucian ethical principles in managing Asian companies: Diploma Thesis / Marcela Žuchová; supervisor: ThLic. Mgr. Denisa Červenková -- Praha, 2014. -- 86 p. Abstract The thesis "Confucian ethical principles in managing Asian companies" will present the ethical principles of Confucianism that affect the current management of Asian companies at Eastern Asia. The work will introduce with history of Confucianism, its influence on the culture in Asian countries and with some dominant elements, which over the centuries strengthen to certain ethical standards determinating the way of today's management of Chinese, Korean and partly Japanese companies. Many of these companies do operate in western countries with different cultural tradition based on Christianity. Presenting of some ethical principles in Asian management in the context of cultural traditions allows for deeper intercultural understanding. Keywords Ethics, Confucianism, Confucian Ethics, Management, Cross-Cultural Management, Cross- Cultural Psychology

Ce travail s’intéresse au parcours d’une femme chinoise exceptionnelle, Yuding, née en 1928 en Chine. Il interroge la manière dont elle a pu assimiler des modèles de vie, de parenté, et d’alliance, totalement paradoxaux, en traversant des époques incroyablement contrastées – début de la République, guerre avec le Japon, guerre civile, période révolutionnaire, société socialiste, et aujourd’hui le temps de la mondialisation. Yuding, âgée aujourd’hui de 87 ans, a gardé sa foi dans l’aventure de la Chine maoïste, malgré au fond d’elle les blessures de cette période violente. Née dans une grande famille rompue à l’orthopraxie confucéenne (ritualité, morale, culte des ancêtres), elle subit ensuite l’influence d’un autre « formatage » : celui du maoïsme et de sa doctrine révolutionnaire. Très vite l’idéologie traditionnelle de « piété filiale » transmise par ses parents fait place à une autre forme de dévouement total au Parti communiste. Militante passionnée dès la Libération, elle mène une vie active au sein de la Fédération des Femmes. Interprète en langue française, elle est amenée à voyager tant en Europe qu’en Afrique, à une époque où bien peu de gens sortaient du territoire chinois. Pourtant, en tant qu’intellectuelle, elle est envoyée en 1968, dans un camp de travail « l’École du Sept mai » ce qui n’entame en rien son adhésion inconditionnelle à l’idéologie du Parti. Bientôt il n’y aura plus de personnes de sa génération, pionnières dans la construction de la République populaire de Chine, pour témoigner de cette époque. Sa biographie témoigne de ce vécu exceptionnel. / This work deals with the life of an exceptional Chinese woman, Yuding, who was born in 1928 in China. It questions the way she has taken up totally paradoxical ways of life, kinship, and union, while living through incredibly uneven times - the beginning of the Republican era, the Second Sino-Japanese war, the civil war, the revolutionary era, the socialist society, and the current globalization. Yuding, presently 87, has kept faith in the venture proposed by the Maoist China, despite underlying wounds left by this violent period. Born in a leading family broken in to Confucian orthopraxy (rituality, morality, worship of the ancestors), Yuding then undergoes the influence of another “formatting” this of Maoism and its revolutionary doctrine. Very quickly, the traditional ideology of “filial devotion” passed on by her parents makes way for complete devotion to the Communist Party. Passionate activist from the Liberation, she leads an active life within the Women's Federation. French interpreter, she is brought round to traveling as much in Europe as in Africa, at a period during which very few persons were going out China. Yet, being an intellectual, she is sent to a labour camp “School of the Seventh of May” in 1968, but she doesn't lose her unquestioning adherence to the Party ideology. There soon won't be anybody from her generation, who was pioneer in the building of the People's Republic of China, to give accounts of this era. Her biography is a testimony of this exceptional experience.

This dissertation is a sociological exploration of Korean Protestant immigrant churches in the United States and the influence of Confucian traditions on them. Neo-Confucianism was accepted as the state ideology in Korea in the late fourteenth century, and its influences are still strong in Koreans' expressions of thought and worldviews, and Korean immigrants in the United States are no exception. Confucian elements are observed not only in Korean Protestant churches in Korea but also Korean immigrant churches in the United States. Thus, it can be said that Korean immigrant churches have the characteristics of a transnational religious institution. Transnationally, Confucian characteristics affect Korean churches. Further, Confucian traditions are integral to a collective consciousness for Korean immigrants, and thus their relationships and manners, based on Confucian traditions and teachings, enable them to maintain and reinforce their social solidarity. Moreover, such Confucian teachings and cultural mores are inculcated in most Koreans' habitus. As social agents, church members use symbolic capital, such as age and Confucian manners, to gain higher status in the church. In particular, age can be considered generational capital that determines and legitimizes church members' positions. Indeed, Korean Protestant churches across the Pacific can be called Confucian Protestant churches, namely, Protestant churches imbued with Confucian traditions. Korean immigrant churches are transnational and socially cohesive religious institutions that are shaped profoundly by Confucian traditions inculcated in their adherents' habitus across seas and generations. / Religion

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By using three lenses of analysis not often used together, theology, space and gender, this dissertation explores the decisions, practices, and gender dynamics of one group of Protestant religious imperialists of the late nineteenth and early twentieth centuries, the Southern Presbyterian missionaries to Korea. The Southern Presbyterian's missionary theology drew not only from Presbyterian beliefs and doctrine, but also from more radical ideas outside the church. This more radical theology emphasized the importance of and expedient nature in achieving world evangelism. To advance world evangelism as quickly as possible, the missionaries' primary focus became converting Koreans to Christianity. Therefore, to convert Koreans, both Korean women and men, the Southern Presbyterians made two more changes, they created sex-segregated spaces to conform with Korean cultural expectations for spatial use and, secondly, used them for intimate, one-on-one evangelism, similar to the "inquiry room" styled evangelism of Dwight Moody. These decisions put American women to work in gender roles that mimicked those of men as primary evangelists, teachers, and tacit pastors to Korean women. These changes in theology, changes in spatial arrangements, and changes in gender roles characterized the Southern Presbyterian mission to Korea. Importantly, all three of these transformations, when implemented on the ground in Korea, did not contradict with one another, however, instead contributed to the success of the mission with each change supporting the others. While the Southern Presbyterians espoused a conservative evangelical theology, that included conservative social values, their mission theology, based in their belief that they could help usher in the second coming of Jesus, superseded the upholding of Southern gender norms for women. Further, missionaries' intimate evangelism in sex-segregated spaces allowed for evangelism of both Korean men and women in spaces and existing religious styles Koreans already considered as appropriate for religious or quasi-religious activities. By using three fields of analysis, connections between the rise of Christianity in Korea and missionary inner social dynamics can be seen. Specifically, the analysis sheds light on the significant role a group of evangelizers dedicated to certain theological beliefs not only shape a mission's endeavors but also the lives of the missionaries themselves. Theses lenses of analysis also show that much similarity existed between existing Korean spatial religious practices and the spatial evangelistic methods used by the missionaries. Also, changes within missionary gender roles can be explained which exposes the central work of evangelism done by not only single female missionaries, but married ones as well. / Doctor of Philosophy / This dissertation explores the work of one group of Protestant religious imperialists of the late nineteenth and early twentieth centuries, the Southern Presbyterian missionaries to Korea, by looking at the missionaries' Christian beliefs, the ways in which the missionaries built their homes and buildings and used them for evangelism, and the jobs they performed on the mission field. The Southern Presbyterian missionaries' Christian beliefs drew not only from the Southern Presbyterian denomination's beliefs and doctrine, but also from more radically evangelical ideas outside the church. This more radical theology emphasized the importance of evangelizing every area of the world to bring the second coming of Jesus. Therefore, the missionaries prime and most important focus was on converting Koreans to Christianity. To accomplish their goal of converting both Korean women and men, the Southern Presbyterians made two more changes, they created spaces where men missionaries would met only with Korean men, and women missionaries would only meet with Korean women. Secondly, they used their created spaces for intimate, one-on-one evangelism. This put American women to work in jobs that mimicked those of men as primary evangelists, teachers, and tacit pastors to Korean women. These changes in beliefs, changes in spatial arrangements, and changes in the jobs men and women did characterized the Southern Presbyterian mission to Korea. By looking at the beliefs, the ways which they organized and used space, and the jobs they did on the mission field, connections between the rise of Christianity in Korea and missionary everyday decisions, life, and jobs can be seen. Specifically, the dissertation sheds light on the significant role a group of evangelizers dedicated to certain theological beliefs not only shape a mission's endeavors but also change the lives of the missionaries themselves. By looking at these factors, this dissertation also shows that much similarity existed between existing Korean spatial religious practices and the spatial evangelistic methods used by the missionaries. Also, changes within missionary gender roles can be explained which exposes the central work of evangelism done by not only single female missionaries, but married ones as well.

This study sought to discover how Kuan Han-Ch'ing portrayed the Yuan Dynasty (1280-1368 A.D.) and the Confucian view of women by means of the characterization in Kuan's plays. Eight female characters, three male public officials, and three male villains were selected for study. It was discovered that Kuan portrayed the ordinary people of his time with outstanding skill; that the characters selected for study provided ways of life contrary to Confucianism, the prevailing philosophy; that Kuan's characterization satirized the Mongol ruling class; and that Kuan depicted women more favorably than Confucian philosophy would have allowed.

This research project investigates Confucian thinker Dai Zhen (1724-1777) and Jewish thinker Emmanuel Levinas’s (1906-1995) philosophical discourses on desire from a comparative perspective. First, I look at Dai Zhen and Levinas individually each in their own philosophical contexts, while framing my readings with parallel structure that pivots on a hermeneutic strategy to examine their ideas of desire within the larger prospect of the human relation with transcendence. Then, my inquiry leads to a critical analysis of several interesting issues yielded in my interpretive readings of the two thinkers as regards transcendence and immanence and the self-other relationship. Methodologically, my study combines careful textual analysis, philosophical reflection, and historical sensitivity. We might want to say that there is in fact no correlative of the Levinasian desire in Dai Zhen’s philosophy. Dai Zhen’s notion of desire perhaps comes closer to Levinas’s concept of need. However, the disparity of their conceptual formulations does not keep us from discerning their shared ethical concern for the other, the weak, marginalized, and underprivileged group of society, which provides me the very ground for a dialogical comparison between the two thinkers. Henceforth, my writing is hinged on a comprehension of their conception of desire as an articulation of human striving for what is lying beyond themselves, as a redefinition of the being or essence of humankind in relation to the transcendent which in both philosophers’ ethical thinking is translated into a sympathetic understanding of and care for the other, particularly the stranger, the widow, the orphan, the young, the weak and the like. Through the comparative study of the two thinkers’ ideas of desire, I want to argue that “desire,” which is most readily directed to human egoism and instinctive propensity in both Confucian and Western philosophical traditions, can be at once the very driving force to open us to the other beyond ourselves and an actual moral creativity to produce ethical being out of material existence.