All kinds of management issues in practical operation of organization would be confronted with human heart. Therefore, many methods in management have to take human heart into account and try to change behavior of mankind. However, only few attempts have so far made at spirit transformation in the field of business management. The purpose of this paper is to explore spirit transformation through FaLun Gong practitioner's experiencing and understanding process. This research, in its process, is conducted by hermeneutic phenomenological methodology, attempting to interpret the inner part of the practitioner's heart and their profoundly hidden meanings. All texts are collected from In-depth Inteviewing with a FaLun Gong practitioner and from autobiography of other three practitioner's. The result of the studying is that practitioners are able to be True, Good, Endure and to get rid of attachments gradually. From 99¡¦ the Chinese Communist Party (CCP) start to persecute the FaLun Gong practitioner, but the way of practitioners continue resisting persecutions peacefully embodies the spirit of True, Good, and Endurance. There are three conclusions to this section of the thesis: 1) Telling the truth to other persons with standing their ground embodies the spirit of True, Good, and Endurance. 2) The way of enlightening persons on humanity is charity. 3) Improving of character is firm , hence standing their ground is not out of an impulse. Furthermore, following four factors result spirit transformation are obtained: 1. Three factors of the law of Falun DaFa : (1) To direct at the human mind (2) The law of Dafa give practitioner power (3) To influence and reform people 2. Experiencing or feeling the truth of matter and mind are one and the same. 3. To point out wrong of certain persons and to make them realize it by warning. 4. Communication with practitioner. As hermeneutic circle, the exploration of this research is endless. Therefore, the worth of our study is not to obtain conclusions but to bring its meaning, that is, we ought to value character of the human mind is not vague and general because of the practitioner experience the matter and mind are one and the same.

Thesis (M.A.)--University of South Florida, 2003. / Title from PDF of title page. Document formatted into pages; contains 295 pages. Includes bibliographical references.

Thesis (M.Journ.)--University of Hong Kong, 2001. / Includes bibliographical references (leaves 44-45). Also available in print.

Thesis (M. Journ.)--University of Hong Kong, 2001. / Includes bibliographical references (leaves 44-45).

It is widely suggested that, in domestic environment, abundant private social network can make a huge impact in many aspect and vice versa. Then the same concept could also be applicable in international relations, and help mobilize sovereignty states? A rich literature also theorizes about the development of these phenomena among non-state actors that may signal the emergence of a new global civil society. While experts were continue discussing such subject, the transnational relationship scholars Margaret E. Keck and Kathryn Sikkink unveiled the concept of ¡§transnational advocacy network¡¨(hereafter TANs) being a tightly knit community of transnational members with shared believes and identity named ¡§issue-net work¡¨. Its strategies related to this activity in term of ¡§arguing power¡¨ and ¡§norm instrumental pressures¡¨. Then several questions can also be raised following its detail: How come did they make it success while others fail? Besides, if we ignored some factors during this ¡§network connecting¡¨ process¡HFinally, to what extent did they interact with sovereignty states? In the case of FaLun Gong group, its network structure is very complete and huge, but according to the consequence of its advocacy target ; suggested it fail to its campaign activity, then how would TANs theory help explain such consequence? This research observes the transformed of FLG TANs, and tries to tackle the above-mentioned questions. Therefore, may it could suggest some empirical experience from the outcome of this research, to those NGOs or non-state actors who devote in environment or human right campaign.

Title from PDF of title page. / Document formatted into pages; contains 295 pages. / Thesis (M.A.)--University of South Florida, 2003. / Includes bibliographical references. / Text (Electronic thesis) in PDF format. / ABSTRACT: Falun Gong, also known as Falun Dafa, has been described in many ways. It has been called qigong, one of many schools of physical exercises that aim at improving health and developing "supernatural abilities". Scholars and mainstream media have referred it to as a "spiritual movement" or religion, although practitioners claim it is not a religion. It has been called a cult, in the pejorative sense rather than in a sociological context, by the Chinese government and by some Western critics. In the writings of Li Hongzhi, the founder of Falun Gong, it is referred to in different ways, though primarily as a "cultivation practice". The question of how to define Falun Gong is not just an academic issue; the use of the cult label has been used to justify the persecution of practitioners in China. To a limited degree, the Chinese Government is able to extend the persecution overseas. / ABSTRACT: How society defines Falun Gong has implications for action on the level of policy, as well as the shaping of social, cultural, and personal attitudes. This research project addresses what Falun Gong is through ethnography. Research methods included participant-observation, semi-structured ethnographic interviews (both in-person and on-line), and content analysis of text and visual data from Falun Gong books, pamphlets, and websites. Research sites included Tampa, Washington D.C., and "cyberspace". In order to keep my research relevant to the issues and concerns of the Falun Gong community, I was in regular contact with the Tampa practitioners, keeping them abreast of my progress and asking for their input. My findings are contrary to the allegations made by the Chinese Government and Western anti-cultists in many ways. Practitioners are not encouraged to rely on Western medicine, but are not prohibited from using it. Child practitioners are not put at risk. / ABSTRACT: Their organizational structure is very loose. Finally, the Internet has played a vital role in Falun Gong's growth and continuation after the crackdown. / System requirements: World Wide Web browser and PDF reader. / Mode of access: World Wide Web.

Falun Gong as it began to establish itself in China during the early 1990’s was a reaction to the Qigong bloom from the late 1970’s during a period of recent newfound religious as well as cultural revival after Mao Zedong's death in 1976. The Chinese Government continued their cultural revival with a new constitution that was created 1982, which gave the people of China the rights to practice their religion as well as be under the protection of the government when affiliating with different kinds of religious organizations. That will say, as long as the Chinese government can control it. Falun Gong did not however find its place being under the government's control and found itself soon enough in the violence of the Chinese government which has from the year 1999 criticized the movement and their use of systematic violence upon the movement was drawn to the edge of persecution. The Chinese government's reaction can as we will see be understood within the context of the Chinese religious history. As Falun Gong stands out as and been branded as a offspring from the folk sectarian movement White Lotus and all other affiliations of messianic rebellion and millenarian movements which had occurred from the early Ming dynasty 1338 until the fall of the Qing dynasty 1911

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