This thesis looks at the understanding of Chinese and Western cultures within the academic working environment of internationalised higher education, and the influence on their working relationships. This research takes an interpretivist, qualitative approach. It is based on four different organisational contexts of internationalised higher education in Mainland China, Hong Kong and the United Kingdom. The four organisational contexts include a Chinese case, a Collaborative case, a Colonialism case and a British case. Qualitative interview data were collected from seventy Chinese and Western academic staff. The research examines academic staff s interpretation of Western (Hofstede s cultural dimensions) and Chinese cultural values (Guanxi, Mianzi and Harmony). The key findings are Guanxi, Mianzi and Harmony are closely related to Hofstede s cultural dimensions. Particularly, with the support of the Chinese Yin-Yang theory, it demonstrates that Hofstede s bipolar cultural dimensions are not sufficient to explain the Chinese culture. The findings also show that Western expatriate academics have stronger cultural sensitivity than the Chinese indigenous academics. Furthermore, the findings show that the organisational context has a stronger impact than the national one on employees cultural understanding and working relationships. Based on the findings, practical implications are discussed as well as limitations and recommendations for future research.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2006. / Vita. Includes bibliographical references (leaves 61-64).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2006. / Vita. Includes bibliographical references (leaves 61-64).

This project is a close study and translation of Heshanggong's Commentary on the Daodejing. The text, attributed to the "Old Man by the River" (Heshanggong) and dating from the Eastern Han (25-220 CE), remains one of the most historically influential readings of the Daoist classic the Daodejing. However, in modern times it has received little attention, being dismissed as a superstitious interpretation of the original. This dissertation seeks to amend contemporary scholarship and address the underlying theoretical categories responsible for this situation. These problems largely originate from a common scholarly view of Chinese civilization as foundationally monistic. Because of this bias, any hints of transcendence found in the commentary are read as later "religious" distortions of the original "philosophical" holism of the Daodejing. Rather than engaging with debates over whether Daoism is monistic or dualistic, philosophical or religious, this dissertation shifts focus away from those Western constructs. It instead draws on different binaries found within the commentator's own writings. In particular, the categories of yin and yang become central to a native reading of this tradition. Furthermore, I argue that Heshanggong's approach rests on subdividing both yin and yang into a causal relationship of mode and substance. I use this fourfold conceptual framework to analyze the key themes of the commentary, including cosmology, body, and state. So doing reveals the novelty of Heshanggong's responses to a range of conceptual and historical issues in Early China (6th century BCE-3rd century CE). First, the mode-substance reading of yin-yang challenges depictions of early Daoism as having a solely "correlative cosmos": uncreated, relativistic, and perfectly united through spontaneous resonance. Instead, it suggests a single cosmic substance originating from a first cause, the yin mode of the Way (that includes stillness, emptiness, darkness, and softness). Second, this means that contrary to the often-asserted historical split between monistic "philosophical" Daoism and dualistic "religious" Daoism, one finds a continuous tradition that seeks Heavenly spirit (yang substance) through stillness (yin mode). By excising monism and dualism from the discussion, a greater awareness of historical progression and cosmological nuance appears.

The purpose of this research is to study the development of Christianity in contemporary China. It adds to the limited literature that explores how Christianity has developed as the fastest growing religion in China post the Chinese Cultural Revolution. The data derive from semi-structured and focus group interviews with Chinese Christians and field observation notes collected at both official and non-official Christian churches in Beijing. I found an ambivalent attitude toward the development of Christianity across different social levels in China. At the state level, the Chinese government expects Christianity to provide a much-needed stabilizing influence in an increasingly self-centered and materialistic society. At the same time, the government fears that Christianity's increasing power may pose a threat to the Communist regime. Correspondingly, at the community level, Chinese Christians wish to see an increasing Christian influence throughout Chinese society to improve people's quality of life, but many Chinese traditionalists oppose the increased Christian influence that seems to be supplanting traditional Chinese culture. These disagreements do not seem to have seriously impeded the development of Christianity in China today. Applying a pervasive cultural perspective – the lens of Yin-Yang interaction – to the current situation of the Christian churches in China, I find that the Yin traits within Christianity and the Yang traits embedded in the Chinese political ideology are coexisting paradoxical values whose interaction facilitates an acceptance, or at least sanction, of oppositions that have reshaped the social and political landscape of Chinese society and fostered the continuing growth of Christianity in China.

Thesis (MA (Hons.)) -- University of Western Sydney, Nepean, 1997. / Bibliography : p. 60-63.

Thesis (Ph. D.)--Ohio State University, 2006. / Title from first page of PDF file. Includes bibliographical references (p. 231-247).

No description available.

This qualitative study sought to explore the Hong Kong Chinese patient's perceptions of an Intensive Care experience and their views on the introduction of feng shui principles focussing on sleep orientations, dietary management and exercise regimes. The study explored the background of feng shui as an authentic traditional Chinese belief. It also explores if incorporating these feng shui principles into the health care setting would provide a positive effect for open-heart patients in an Intensive Care Unit at the Hong Kong Adventist Hospital in Hong Kong. The major inference drawn from this study is that Chinese patients seek culturally related experiences from the health care setting. The Chinese informants showed strong belief patterns in traditional practices of feng shui, however, practiced these within the confines of their homes as these experiences were denied to them in the hospital setting. / Health Studies / M.A. (Nursing Science)

本文共分為九章，三十節。首先點出《東坡易傳》的哲學義理概要及其研究價值，由當時時代背景探究《東坡易傳》興起之源由，進而討論時代背景，瞭解其政治因素對學術思想的影響，從三蘇的思想流變到洛蜀黨爭等。 本論文涉及面向包括《東坡易傳》的架構及其內涵、特色，分析蘇軾在《東坡易傳》對〈序卦〉的強調以及對〈雜卦〉的修訂，在《東坡易傳》的思想內涵，討論其儒、道、佛貫穿其中之思想特色，並做一綜述性的小結。而後針對《東坡易傳》卦爻的解釋方法闡述。在五、六、七章分別討論探討《東坡易傳》的宇宙觀、價值觀以及美學三大方面，可以說這三大方面為哲學探討的核心問題，所在這三個章節裡面，分別以宇宙觀、價值觀及美學為主軸，探討幾個重要的觀念。宇宙觀的部分包括其形上思想及「道」，分別論述幾個形上概念在卦爻中出現的情況以及其義理的分析。第六章的價值論即是指中國人所注重的傳統人倫，包括人生哲學、社群生活、家庭、社會、國家等等，本章亦是提出幾個概念作為一主軸思考深入探析，從其心性問題進而討論宋儒注重的性命問題。在價值觀的部分首先會說明宋以前的心性說，然後由蘇軾對前代學者的批評發現其中心思想，批評之後在進而說明《東坡易傳》對「性」論觀點，在美學的部分，第七章乃由《東坡易傳》發現蘇軾這樣一個文學氣質蓋天下的大家，敢批評吳道子，善為文人畫、書法自成一格，為北宋四大家之一，知音律、曉醫藥，堪稱吾所不學無所不能無所不見，對美學思想的把握及闡發。此三個章節的預期效果是希望由宇宙觀、價值觀到美學之間的環節，探討《東坡易傳》對生活世界、對天下萬物的一種生生不息的態度。 最後以時代點來作為一檢視標準，將蘇軾的觀點與宋代的同時代的學者比較，例如程頤以及南宋的朱熹，並由其中分歧之處作交互評論，藉以發揮了解其不同的涵義。本論文展望性之角度重新審視《東坡易傳》，一方面探究《東坡易傳》思想的內在困難與種種問題、一方面總結《東坡易傳》的特色與影響，另一方面討論的是《東坡易傳》之發展及其後世價值。