, Autonomy, and Community. Cambridge: Cambridge University Press. KÖGLER, H.-H. (2005): Constructing a Cosmopolitan Public Sphere: Hermeneutic Capabilities and Universal Values. In: European Journal of Social Theory , 8(3), pp. 297–320. LAI, K. (2008): An Introduction to ChinesePhilosophy. New York: Cambridge University Press. METZGER, T. A. (2005): A Cloud across the Pacific: Essays on the Clash between Chinese and Western Political Theories Today. Hong Kong: The Chinese University Press. New Testament. Today’s New International Version. Grand Rapids: Zondervan
One of the most significant current discussions in Chinese philosophy is the problem of interpreting the notion of wú wéi. As one of the popular concepts of ancient Chinese thought, wú wéi was used and differently interpreted in various philosophical schools from the very beginning. In this article, the Daoist notion of wú wéi will be explored as the “art of stopping when it’s time to stop”, taking the philosophical approach and appealing to the text of the Zhuangzi. The critical investigation into the sinological literature allows us to reveal several different contemporary attitudes towards wú wéi as the aim, process, and ground for the “ideal” human existence
This paper sets out to investigate Chinese university students’ ELF awareness, which is conceptualised with regards to language education. The study, based on 24 semi-structured interviews, demonstrates that Chinese university students are still framing their understanding of English with the affiliation to idealised notions of monolingual origin of native English, despite being situated in a changing world where multilingual speakers of English are becoming the majority of English users and ELF is becoming a prominent communicative phenomenon. The participants’ account reveals the role of language education as the interface between language ideology and linguistic reality in China. Based on the study, this paper suggests ways of minimising the gap in ELF awareness. While this paper appreciates Chinese philosophy of education, the focus is on promoting awareness of English in relation to its sociocultural context and considering “imagined communities” in the learning so as to come to terms with sociolinguistic reality.
. Berlin, Boston: Walter de Gruyter, pp. 3-17. Kuhn, T. S., 1970. The Structure of Scientific Revolutions. International Encyclopedia of Unified Science, Vol. 2, No. 2, Chicago: University of Chicago Press. MacIntyre, A., 2004. Once More on Confucian and Aristotelian Conceptions of the Virtues: A Response to Professor Wan. In: Wang, Robin R. (ed.) ChinesePhilosophy in an Era of Globalization. Albany: State University of New York Press, pp. 151-62. MacIntyre, A., 1991. Incommensurability, Truth, and the Conversation Between Confucians and Aristotelians about the Virtues
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as the roots is a fundamental political concept of Confucianism. In the Book of History, one of the five classics of ancient Chinesephilosophy, there is a phrase: “People are the roots of the nation. If the roots are not firm, the nation will collapse” (“民惟邦本，本固邦寧”). Based on this idea, Mencius developed the notion that people are the most important, the country comes second, and the king is the last ( Ivanhoe 2007 ). Here, the concept of “people as the roots” is associated with the concept of the mandate of Heaven. Confucian philosophy postulates that Heaven
in Chinese 27 Ma L, Tsui AS. Traditional Chinesephilosophies and contemporary leadership. Leadership Quarterly 2015;26:13-24. Ma L Tsui AS Traditional Chinesephilosophies and contemporary leadership Leadership Quarterly 2015 26 13 24 28 Xiao MZ, Wu XH. Chinese leadership: culture and confucianism. Public Integrity 2014;16:165-172. Xiao MZ Wu XH Chinese leadership: culture and confucianism Public Integrity 2014 16 165 172 29 Qian WQ, Gao YY. The “Three Roles” of leaders in hospital culture construction. JiangSu Health Care Manag 2015; 26:71-72 (in Chinese