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The significance of Confucianism in Chinese
Confucianism and its implications for China today
Confucianism and its implications for China today
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The Mandarin term for those committed to ethical business practice is known as ‘Ru Shang’ or ‘Confucianism Trader’, and being so is traditionally thought to be a route to success (Irwin, 2012). The concepts of ‘guanxi’ and ‘mianzi’ are very important in Chinese society and are heavily influenced in the business world. Guanxi is an important part of relationships, personal connections, contacts and networks. The idea of guanxi can be thought of as a form of significant ‘social capital’ and is not something that can be reached by just exchanging business cards or having a single meal together. Relationships are formed over time and are based on trust and to have that trust reciprocated. It is common in China for an employee to take contacts with them when switching jobs as the guanxi is with the individual, not the company.
Mianzi or the Face culture is an important part of doing business in China, face is everything for the Chinese people, which also helps them maintain their guanxiwang. Mianzi is related to respect and one’s position in a hierarchy. Direct disagreement or confrontation with someone – such as a colleague or a person in a position of authority – may
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You should always except a dinner invitation. There are many different rituals that the Chinese society do when it comes to dinner. Many Western businessmen should study and know these rituals. Business dinners on the mainland usually start at 6:00 or 6:30. The first dinner will be arranged by the Chinese and there are certain rules to follow. The Chinese host will be at the head of the table and he will be facing the door. As the company’s guest, you will be seated directly across from him if the table is rectangular. If it is round, then you will be seated to his right (Harris, 2010). And always taste everything but do not clean your plate. Leave just a little, to show that you 've had enough, because a clean plate means you want
Cao Dai literally means “high tower, the place God reins.” Ngo Van Chieu, the “founder” of Caodaism once said, “That 's the reason God has founded Cao Dai, in order to bring harmony to different religions. And the principle of Cao Dai is that religions are not different and if we take enough time to study deep --deeply enough in each religion, we would see that they have one same principal, if not identical principal.” Cao Dai was founded in 1926 and is a Vietnamese religion. Chieu took part in a séance ritual and said that he received a revelation and then formed Caodaism.
She started working at seventeen years old to support her family. In her situation, the necessity of supporting her family is very significant in her life. In Chinese tradition, parents do not expect anything from their sons and daughters, but the sense of respect towards the hard work that Chinese parents do for their kids is a must for successful men and women to support their parents with their free-will. These people are grateful that their parents gave them existence—creating opportunities for searching for ethical values that will help them succeed.
Sinification, or the fusion of Chinese culture, became an important aspect due to the rise of the kingdom of Silla. Through this sinification, Buddhism was introduced and was even supported by Korean rulers. In addition, the Silla formed an alliance with the Tang dynasty in order to destroy their rivals, the Paekche. This enabled them to unite Korea under one government. Sinification plays an important role: the Silla want to become just like Tang China. Koreans read Chinese texts, have the same fashion as Chinese nobility, and sent gifts to Chinese emperors. This enabled the Silla kingdom to receive benefits such as being involved with trade through the Silk Road, which allowed the exchange of culture and technology as well as the increase in trade and commerce. The prosperity of the Silla is shown through Korean Dragon Roof Tiles. These roof tiles were beneficial, because they did not catch on fire unlike the traditional thatch roofs and provided a sense of security. It provided this safety, because it believed to ward off evil spirits as well as bad things from happening.
"Cultural Insights: China." Chinese Cultural Worldview and Business Practices. IOR Global Services, n.d. Web. 07 May 2014.
In addition, in the Chinese society where "face" is almost everything, a business that relies on connections can be complicated.
Yan, Jun, and Ritch L. Sorenson. "The influence of Confucian ideology on conflict in Chinese family business." International journal of cross cultural management 4.1 (2004): 5-17.
For a typical western businessman, trades means win-win situations, where everyone earns what he deserves. However, in Chinese philosophy, there is victory and defeat in trading. When the Chinese gave the Canadian executives the grand reception and costly accommodation at arrival, they were expecting the Canadians to feel indebted to their kindness. Furthermore, they were expecting that the Canadians would repay by demonstrating ‘kindness’ of same level, such as favourable prices and extra supplies, in the negotiation. It is like the idiom ‘if you scratch my back I will scratch yours’, but demanding more in return. Such expectation is an unspoken rule in Chinese culture, which the Canadians by themselves could never realise, and therefore never abide by within the short period of time of their visit to China. As the result, the Canadians were more than astonished when they were asked to offer a price discount of 20%. But on the other side of the negotiation table the Chinese were also surprised because they found the Canadians were completely ‘ungrateful’ for what they had
The concept of face was developed in Asian countries, mostly, in China, where this term involved two different meanings. According to Ho (1976), the first one, lien, stands for positive views of others on the behavior of a person, whose face is under consideration. The second one, mien-tzu, characterizes prestige and reputation valuable in the country and gained by a person during his/her life (Ho, 1976). Face in its meaning is not related to how a person perceives him- or herself, but what he/she thinks others may think of him/her. It implies that face is not a personal trait but a characteristic that goes beyond the person and is meaningful only when others are involved (Cocroft & Ting-Toomey,
Individualism dominates China, and company exists purely for profit. People rarely identify themselves as a company man. In most Chinese people’s mind, family is the most important.
“The utilization of the term white collar (bailing) in China, does not merely delineate an occupational segment, but rather it additionally recommends a way of life and perspective that is emblematic of global capitalism as it originates in modern-day China” (Duthie, 2005). The middle class in China is consist of entrepreneurs, managers, professionals, and administrative representatives and they are perceived as the most fundamental level of laborers because they each represent a distinct status of class interest and relationship to the market. The middle class is from diverse degree backgrounds, and some have very high scores and degrees from college.
When attending a business dinner, be prepared to stay up late. Most restaurants do not open until after nine o’clock, and often do not get active until around
Wank (1999) in his study suggested that it is nearly impossible not to mention the role of guanxi in the discussion of patron-client ties between economic and political powers. In the same vein, Wang (1998:32) also suggested that the worst scandals in the economic sphere exposed in China have all involved top level bureaucrats and their dependents. The importance of guanxi has been well documented by Fei Xiaotong as a defining feature of Chinese society compared with western Western society. Fei argued that the basic structure of Chinese society is "a differential mode of association", which was composed of distinctive networks spreading out from each individual 's personal connections (Fei, 1992: 65-71). Different from western the ideal Western pattern of society, where all members similar to all straws in a bundle are equivalent, Chinese society is radiated outward from a powerful person where kinship plays an important role. Partly because guanxi is deeply rooted in Chinese society, it became difficult to institutionalize universal standards, which is also one reason underlying the pervasiveness of clientelism in China (Wank, 1999: 10). In my this case study, building personal relationship is not only emphasized by Guo Zhenxi and CCTV-2 but also instrumental in their development of media-corporation clientelism. In the clientelistic relationship, it is not universalized law but
The land of Abundance, Chengdu is the largest city of the Chinese province & is one of the major cities of the Western China. The city is entitled with different names such as the city of Hibiscus, The Brocade city, The Turtle City etc. Chengdu was come into being long ago since 311 BC. The city is China's fourth-most populous city with the population of 10.4 million. The total area of the city is 12,312 km2. The time-belt of Chengdu is China Standard (UTC+8). Chengdu is basically a multi-religion city of a multi-religion state with Taoism, Buddhism & Confucianism being the majors. Chengdu locals use Mandarin for communication & it is also their official language. However Chinese is also spoken there widely.
Guanxi is a set of connections from several societies that lending a hand and keeping up each other. Guanxi plays the vital role in Taiwan and China business. While doing business with Taiwan or China, the first thing to do is getting the right guanxi. Chi...
The topic of four texts for senior secondary students with advanced or upper intermediate language level of Chinese is about dining in a Chinese restaurant. It is under one of four prescribed themes ‘Leisure, recreation and human creativity’ in the Chinese Senior Syllabus required by QCAA (2008). The unit mainly focuses on introducing Chinese food culture and dining etiquette. Through learning of this unit, apart from mastering linguistic features in both spoken and written language and improving receptive and productive communication capabilities, students can enhance their inter-culture knowledge and competence and effective communicative skills required by the QCAA Senior Syllabus (refer to the Syllabus).