The question whether the Ruist (Confucian) idea of Tian (heaven) or Taiji (ultimate polarity) is transcendent in comparison to Christian ideas of the Creator-God remains controversial in the history of Christian-Ru interaction. To tackle the debate, this dissertation investigates the intellectual histories of “creatio ex nihilo” in the Greek-European Christian tradition and of “sheng sheng” (birth birth) in the Chinese Ru tradition, and compares these ideas with a methodology combining the pragmatist use of “vague category” and the hermeneutical “situational thinking.” The emergence of the idea “creatio ex nihilo” from Plato to Augustine championed the “ontological dependence” of cosmic realities upon the Creator-God. Divine creation was typically thought of as one process whereby divine intelligence implants ideas and forms into an inchoate form of being so that varying realities are created. However, Descartes’ theory of “created eternal truth” conceptualized divine creation as not being constrained by any rule of intelligence. This Cartesian voluntarism pushes the theistic vocabularies of creation to their limit such that it allows us to delineate a de-anthropomorphic sub-tradition within the main theistic tradition of “creatio ex nihilo.” Descartes’ thought was refined by Schleiermacher and Tillich. There were two distinctive ancient Chinese cosmologies: one Daoist pioneered by the Dao De Jing, and the other is Ruist initiated by the Appended Texts in the Classic of Change. When Wang Bi employed the ontology in the Appended Texts to interpret the cosmogony of Dao De Jing, his understanding of Taiji influenced the Ru tradition to reach an idea of creation similar to “creatio ex nihilo.” Accordingly, Taiji’s creativity can be characterized as “generatio ex nihilo,” an unconditioned constantly creative cosmic power without a creator standing behind the scene. Wang Bi’s thought was refined by Zhou Dunyi and Zhu Xi. As this project demonstrates, the Ru tradition of “generatio ex nihilo” provides the most apt comparison to the de-anthropomorphic sub-tradition of “creatio ex nihilo.” If we define transcendence as what is indeterminate and ontologically unconditioned by the existing world, Taiji’s “sheng sheng” conceptualized as “generatio ex nihilo” is even more transcendent than the mainstream theistic Christian understanding of divine creation.

查尔斯·哈茨霍恩（1897-2000）是二十世纪美国哲学家、神学家，过程思想的重要代表人物。他在有神论领域贡献卓著，其新古典有神论不仅影响到神学、宗教哲学领域，还受到一些参与到儒耶对话的学者的关注和重视。 / 哈茨霍恩不认为上帝与宇宙是截然二分的，而是肯定二者存在千丝万缕的联系。他的思想中也包含了一套与其上帝论圆融的宇宙论。哈茨霍恩的有神论和宇宙论为我们理解人的道德行动提供了诸多暗示。这使我们可以以他的有神论和宇宙论为基础，系统阐发他思想中的伦理内涵。 / 当前过程思想与儒家的对话多集中于本体论和宇宙论领域，系统研究哈茨霍恩的伦理思想有助于我们在伦理学这一新领域中反思过程思想与儒家思想相互间的批判、建构意义。哈茨霍恩与儒家在伦理学上的对话可集中于两个主题：第一，生态伦理是过程神学家的一个重要关注，在这个领域哈茨霍恩也有自己的独到见解。在生态伦理领域，哈茨霍恩与儒家的对话研究是可能的；哈茨霍恩也可以为儒家的生态伦理建构提供具有启发意义的资源；二者的对话还可以为生态伦理学的发展提供新的视角。第二，近年汉语学界围绕儒家伦理展开的"亲亲互隐"之争一定程度上体现了儒家"差等之爱"在现代生活中的局限。若要避免"差等之爱"的不足，哈茨霍恩可为儒家伦理提供一条值得借鉴的思路。同时，基于哈茨霍恩的思想，展开家庭伦理的论说是可能的且是有意义的。 / Charles Hartshorne (1897-2000) is an American philosopher, theologian, and one of the most important representatives of process thought in the 20th century. He made enormous contributions to the discussion of theism, including particularly neoclassical theism, which not only has a great influence on the research upon the fields of theology and philosophy of religion, but also attracts the attention from some scholars who have participated in Christian-Confucian dialogue. / Hartshorne does not believe that God and nature are entirely separate. On the contrary, he claims that there are various relationships between them. Inevitably, his theism and cosmology have certain implications on how to rigorously understand the moral action. We can thus systematically elucidate the significance of his thoughts based on his theism and cosmology for ethics. / The dialogues between process thought and Confucianism by far mainly focus on ontology and cosmology. A systematic study of Hartshorne's ethics may further help us to review critically and explore constructively the ethical aspect of the dialogue between process thought and Confucianism. This dialogical study of the ethics of Hartshorne and Confucianism will primarily focus on two topics. First, Hartshorne has his own ideas on ecological ethics, which is an important branch of process theology as well as an area which a dialogical study of Hartshorne and Confucianism is feasible and called for. The present study will show that research on Hartshorne’s ethics may shed light on the construction of Confucian-ecological ethics, and the dialogue between the ethics of Hartshorne and of Confucianism may facilitate the development of ecological ethics. Second, the recent debate in Chinese academia about "father and son concealing each other" reflects to a certain extent the limitation within the "hierarchical love" of Confucian ethics in modern life. Hartshorne may provide a helpful and promising approach to avoid or overcome some of the drawbacks on the "hierarchical love" in Confucian ethics. Meanwhile, his thought may further contribute to the development of family ethics. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 王計然. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 122-132). / Abstracts also in English. / Wang Jiran.

吳通福. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 148-154). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Wu Tongfu. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 148-154).

Notre étude aborde les relations entre la culture traditionnelle chinoise portée par le confucianisme, le bouddhisme, le taoïsme, et les trois piliers du développement durable que sont le social, l’économie et l’environnement. La culture traditionnelle chinoise s’attache principalement à l'harmonie dans les relations interpersonnelles,dans les relations entre l’homme et la nature. Le développement durable cherche à créer pour le futur un état d’harmonie entre les êtres humains et entre l’homme et la nature. Notre question est la suivante : la culture traditionnelle chinoise ne pourrait elle pas apporter sa contribution au développement durable dans sa façon de communiquer au monde ? Les fondements de la culture traditionnelle chinoise définissent l’harmonie à partir de règles de vie : le confucianisme favorise la communication interpersonnelle, la relation entre l’homme et le social ; le taoïsme met l’accent sur la communication entre la nature et l’homme ; le bouddhisme quant à lui privilégie la communication entre l’esprit et le corps de l’homme. Nous tenterons de montrer à partir d’analyses de discours scientifiques, politiques et d’une enquête en Chine et en France, qu’une meilleure compréhension pour l’occident de la culture chinoise pourrait apporter une contribution significative au projet du développement durable. La réconciliation entre la tradition et la modernité, la combinaison des cultures occidentales et orientales sont les axes majeurs de ce projet. / Our study talks about the traditional chinese culture supported by Confucianism,buddhism,and Taoism as well as by the 3 pillars of social,economic and environmental sustainable development. The traditional chinese culture, puts an emphasis on harmonious human relations and the relations between humans and nature. Sustainable development tries to create an harmonious state between the people and the people and nature.The reconciliation between tradition and modernization ,the combination of oriental and western cultures are the axises of our study .

Background:Most of the state-owned enterprises and family businesses introduce Confucianism in their management in China, while private enterprises are used to apply western management philosophy. Due to the development of the times and policy adjustments, many state-owned enterprises have gradually transformed into a mixed enterprise which has some functions of state-owned enterprise and a profitability goal like private enterprise. This phenomenon implies the management in mixed enterprises need to figure out a solution to balance Confucianism and western management style in their leadership. Purpose:This paper tries to analyze a Chinese commercial bank SPDB to understand how Confucianism and western management style work together in one enterprise and provide suggestions to foreign leaders in their transactional management, meanwhile explore a new field for researchers. Method:This qualitative study applies one case study in a Chinese commercial bank, eight research respondents including leaders and employees. Data is thereby collected from semi-structured interviews and documentary secondary data. The analysis of the empirical findings is according to grounded theory, through a series of processes such as coding, re-coding, linking to identify the pattern behind the case. Conclusions:In the research, we find that traditional Confucian culture and Western management philosophy have many similarities in guiding leaders on how to manage enterprises. However, the different ideas between eastern and western culture may lead to inappropriate management behavior which may increase contradictions in organizations. For balancing the two culture in one enterprise, leaders need to consider the importance of ‘people’ in Chinese traditional culture, and thus adjust the western management methods, meanwhile, when recruiting new staffs and promoting current employees, apart from considering Guanxi, leaders should consider whether the performance of these employees can be recognized by other employees.

Confucianism is the doctrine that ruled Eastern Asian countries for thousands of years. The doctrine focused on the order of the society and the dependence among individuals in the society. One critique for Confucianism is the under-evaluation of women's role and presence in the society. In the thesis, I will detect Confucianism-related gender stereotypes appearing on feature interviews in the entertainment section of online newspapers in Vietnam, one of former Confucian countries. The thesis also makes the effort to connect the global journalism theory to the solution for removing gender stereotypes from journalism. Three methods namely critical discourse analysis (CDA), conversation analysis (CA) and interviewing are employed in the thesis to address three research questions. Four Confucianism-inspired gender stereotypes are pointed out and the connection between Confucianism-related gender stereotyping and global journalism is basically sketched out in terms of journalistic style.

Today, English is spoken by more non-native speakers than native speakers; current estimates by Graddol (2007) indicate five to one. With this transformation English has become the international language of business and intercultural communication. The emergence of English as Lingua Franca is apparent in Korean society where English plays a defining role in educational, career, social, cultural, and economic domains. Despite such inextricable links the acquisition of English in Korea has not been successful. This study examines the relationship between Korean university students' International Posture or non-ethnocentric attitude (Yashima, 2002, p. 57) and their L2 (Second Language) Learning Motivation, and L2 Proficiency in English, first described by Yashima (2002) in her study of Japanese EFL (English as a Foreign Language) tertiary students. The methodology used in this thesis was quantitative as it employed Likert scales in order to elicit students' International Posture, and L2 Motivation, and obtained L2 Proficiency from percentile grades in the TOEIC exam. With the use of path analysis software, AMOS 7, data from 118 university freshman (majoring in English literature) from Hannam University, South Korea were analyzed in order examine the relationship between International Posture, L2 Learning Motivation, and L2 Proficiency among South Korean EFL students. The results indicated a significant and very strong relationship between International Posture and L2 Learning Motivation and a significant and moderate relationship between L2 Learning Motivation and overall L2 Proficiency. The findings of the study conclude that EFL learner motivation can be understood by an agglomeration of integrative and instrumental motivational orientations. The findings in this study also suggest that the tendency for Korean EFL learners to approach, rather than avoid, interaction with people of different cultures is especially important to understanding Korean tertiary level students' attitude, motivation and performance in EFL. These findings could be implemented in the classroom by providing Korean EFL learners with safe and appropriate opportunities to interact with foreigners. Potential areas for further research include longitudinal studies (utilizing both quantitative and qualitative research methodologies) that look into the effect of EFL learner age, gender, and teaching pedagogy on International Posture, L2 Learning Motivation, and L2 Proficiency.

<p>China’s economy is experiencing the most tremendous growth in the world. Many MNCs come to China mainly expecting cost-reduction and new market.  But these MNCs face a shortage of talents in China. Thus, the MNCs search the ways to develop the talents by themselves and retain qualified talents. But not all Western retention and development tools can be applied to Chinese employees.</p><p>Thus the main question company has to answer in China is “How to retain and develop Chinese talents?” So in our study we intend to answer on this question and realize which tools MNC can use for retention and development of Chinese employees, and in what way it should adjust them with the cultural characteristics of Chinese employees.</p><p>In order to achieve it, we conducted our research using different methodologies (literatures, case studies, interviews) to find the answer about effective retention and development of Chinese employees.</p>

This thesis explores the changing approach of the Chosŏn state to subjects with foreign lineages in the period between the Imjin War (1592-98) and the early nineteenth century. Chosŏn Korea underwent considerable upheaval during the Imjin War and the wars of the Ming-Qing transition. Many Jurchen subjects of the Chosŏn court were forced from their homes in the Tumen Valley into the banner armies of the rising Qing state, with only a remnant persisting in Chosŏn. Additionally, large numbers of Ming Chinese entered Chosŏn either with the Ming army or as refugees from war in Liaodong. Initially, the Chosŏn state responded to its Jurchen and Ming Chinese subjects primarily through pragmatic concern about the loyalty of these subjects to the Chosŏn and the burden they imposed on the agricultural economy. As a result, the Chosŏn court welcomed and even defended the Jurchen as established Chosŏn subjects but was cautious of the more alien Ming deserters and refugees. Ming migrant status did not improve during the remainder of the seventeenth century. Ming Chinese lineages were considered, along with Jurchen and Japanese, within the same invidious submitting foreigner tax category. During the same period fraudulent Ming migrants became a focus for sedition among non-elites. The eighteenth century rise of Ming Loyalist ritualism transformed the response of the Chosŏn court to such foreign lineages as Ming migrant lineages were encouraged to participate in court-sponsored Ming loyalist rituals. Along with this ritual participation Ming migrant status was transformed from that of submitting foreigners to that of imperial subjects, while Jurchen and Japanese lineages disappeared. At the same time, hagiographic biographies were written of the original Ming Chinese refugees which praised them for coming to Chosŏn because of Neo-Confucian loyalty to the Ming. The Chosŏn state responded to foreign lineages according to changing circumstances. Neo-Confucian ritualism only played a role in response to Ming lineages in the eighteenth century when earlier concerns about disloyalty and social disruption had largely passed.

This thesis explores the changing approach of the Chosŏn state to subjects with foreign lineages in the period between the Imjin War (1592-98) and the early nineteenth century. Chosŏn Korea underwent considerable upheaval during the Imjin War and the wars of the Ming-Qing transition. Many Jurchen subjects of the Chosŏn court were forced from their homes in the Tumen Valley into the banner armies of the rising Qing state, with only a remnant persisting in Chosŏn. Additionally, large numbers of Ming Chinese entered Chosŏn either with the Ming army or as refugees from war in Liaodong. Initially, the Chosŏn state responded to its Jurchen and Ming Chinese subjects primarily through pragmatic concern about the loyalty of these subjects to the Chosŏn and the burden they imposed on the agricultural economy. As a result, the Chosŏn court welcomed and even defended the Jurchen as established Chosŏn subjects but was cautious of the more alien Ming deserters and refugees. Ming migrant status did not improve during the remainder of the seventeenth century. Ming Chinese lineages were considered, along with Jurchen and Japanese, within the same invidious submitting foreigner tax category. During the same period fraudulent Ming migrants became a focus for sedition among non-elites. The eighteenth century rise of Ming Loyalist ritualism transformed the response of the Chosŏn court to such foreign lineages as Ming migrant lineages were encouraged to participate in court-sponsored Ming loyalist rituals. Along with this ritual participation Ming migrant status was transformed from that of submitting foreigners to that of imperial subjects, while Jurchen and Japanese lineages disappeared. At the same time, hagiographic biographies were written of the original Ming Chinese refugees which praised them for coming to Chosŏn because of Neo-Confucian loyalty to the Ming. The Chosŏn state responded to foreign lineages according to changing circumstances. Neo-Confucian ritualism only played a role in response to Ming lineages in the eighteenth century when earlier concerns about disloyalty and social disruption had largely passed.