Chinese Studies

Since the half of the twentieth century and still in the first decade of the twenty-first century, a heated debate has been going on in China about borrowings in Chinese lexicon; the peaks of this debate were reached during the 1950s and in the last ten years. In order to understand the features of such long-lasting debate, the analysis of the contents of a number of articles and of monographs dealing with borrowings in Chinese academic and non-academic journals and magazines appeared in both the above-mentioned spans of time has sketched the lines of the debating parties; a brief review of relevant official acts and statements has pointed out the lines of intervention of the State. It turned out that a persistent opposition is contrasting more and more overtly language purists and language pragmatists; Chinese government is trying to mediate between the two parties, but the latest acts indicate that the full-fledged domestic language policy, implemented by the PRC, is leaning towar...

Tiziana lioi Diario di un viaggio d'inizio Novecento: note sui diari di Giovanni Vacca in Cina nel 1907-1908 li YinG Nuove tendenze del teatro di prosa nel nuovo secolo elena macrì Da shanshui 山水 a fengjing 风景? La percezione e la raffigurazione del paesaggio nell'arte cinese contemporanea michele mannoni "Cinese"? marco meccarelli Long 龙, il drago: motivo iconografico, animale sacro e simbolo di aggregazione. Analisi delle sue molteplici valenze alla luce delle ultime interpretazioni marina miranDa L'attuale ascesa della Cina e il passato imperiale: alcune reinterpretazioni contemporanee luisa m. PaTernicò Studiare il punti: i materiali linguistici per l'apprendimento della lingua cantonese compilati a cavallo tra il XIX e il XX secolo luca Pisano Letteratura e identità del paesaggio: raccontare chengnan 城南 (il sud della città) a Taipei luisa PruDenTino La memoria collettiva e individuale nei film contemporanei cinesi: una, nessuna, centomila? Giulia ramPolla Dalle lusinghe del capitalismo al disincanto della transizione: breve introduzione alla narrativa delle classi subalterne Veronica reGis Analisi degli errori nelle produzioni scritte e orali di apprendenti italofoni principianti nelle scuole superiori anDrea scibeTTa e WanG mei-hui Metodologie di insegnamento della scrittura dei caratteri cinesi e analisi degli errori grammaticali di apprendenti italofoni a livello base e intermedio Gabriele Tola John Fryer Papers: stato dell'arte e prospettive di ricerca alessanDro Tosco Acque vorticose e corde di seta: il suicidio delle eroine negli zaju 雜劇 di epoca Yuan marTina Turriziani I tre «eroi» del risorgimento italiano nello Yidali youji (1905) di Kang Youwei (1858-1927): un elogio a Cavour serena zuccheri Terminologia e terminografia come strumenti didattici del cinese per la formazione di traduttori e interpreti in ambito medico Abstracts Profili degli autori VicToria almonTe LA FIGURA DI ZHOU QUFEI E IL VALORE STORICO DEL LINGWAI DAIDA 岭外代答 Il presente articolo si propone di presentare agli studiosi l'opera geografica Lingwai Daida, composta da Zhou Qufei nel 1178, e introdotta in Occidente soltanto marginalmente. 1 Il titolo può essere reso in italiano con Risposte riguardanti i territori all'infuori di Lingnan (toponimo indicante Guangdong e Guangxi). 2 Si tenterà dapprima di definire quali siano le versioni ad oggi consultabili, in seguito ci si soffermerà sulla struttura dell'opera, andando ad evidenziare le peculiarità principali. Infine, l'autrice si focalizzerà sul rapporto tra l'opera di Zhou Qufei e quella di poco precedente di Fan Chengda, Guihai yuheng zhi. L'obiettivo consiste nel far emergere la preminenza della figura di Zhou Qufei e l'importanza scientifica della sua opera, troppo spesso relegata nel dimenticatoio dagli studiosi occidentali, nell'ambito dei contatti storici tra impero cinese e regni stranieri. Zhou Qufei fu un funzionario governativo, originario di Yongjia, nello Zhejiang, ma in carica nella regione del Guangxi, a Guilin, durante la dinastia dei Song meridionali. 3 Egli non ebbe mai la possibilità di viaggiare fuori dalla Cina e non gli fu mai affidato l'incarico presso lo Shibosi (Ufficio per la sovrintendenza agli affari mercantili). Nella sua opera, come si deduce dal titolo, si pose come obiettivo quello 1

Over the past two decades, the People's Republic of China (PRC) government has advanced a range of environmental policies under the banner of "Ecological Civilization." The term first appeared in a report issued after the 2007 National Congress of the Communist Party, but it became even more prevalent under the

Providing accessible tools, personalized support, and differentiated instructional strategies ensures that all students, regardless of ability, can meaningfully contribute their voices. Professional Development: Training special educators to understand and amplify the voices of students with disabilities is crucial. Impact on Educational Practice: Listening to students with disabilities offers valuable insights that can shape instructional methods, reduce stigma, and improve academic and social outcomes. System-Level Change: Student voice can drive transformational change at multiple levels-classroom, school, and community-by informing policies, enhancing cultural responsiveness, and expanding educational opportunities. Promoting Inclusion: Engaging students in dialogue and action promotes inclusion by valuing their input and fostering open adult mindsets.

The essays collected in this special issue address a common concern related to the translatability of cultures and, in particular, the translatability of Chinese culture into the European culture. In so doing, they aim to shed new light in two different but related areas of research: the history of Sino-European intellectual encounters and the philological analysis of Jesuit translations.
The growing influence of China and Chinese culture in recent decades has given new impetus to the study of the origins of Sino-Western exchange in the early modern period. The main protagonists of Europe’s first intellectual encounters with late Ming and early Qing China were Jesuit missionaries, who sought to convert China to Catholicism by adapting the cultural and intellectual traditions of Confucianism to Christianity. Their accommodation – the attempt to adapt one culture to another – was based on a secularised interpretation of Confucianism as a political and ethical philosophy devoid of superstition.

The great world religions such as Buddhism, Christianity and Islam, though founded more than one or two millennia ago, are still very much alive and well today. They still shape the values, thinking and behaviour of countless individuals and communities in the contemporary world. In traditional Chinese civilization, the role of Confucianism, as a school of thought, a philosophy, ideology, world-view and way of life, influencing and shaping Chinese civilization for at least one and a half millennium, is comparable to Christianity in Western civilization. As this Handbook testifies, the insights of Confucian philosophy into human and social affairs are still very much relevant to ethical thinking in the contemporary world. This chapter explores the relevance of Confucian thinking to two issues of governance in the contemporary world. The first issue is the use of mediation as a means of dispute settlement that is an alternative to litigation. The second issue concerns the existence of political systems such as the existing regime in the PRC that depart from the dominant Western model of liberal democracy. We will explore in this chapter whether or to what extent Confucian philosophy may elucidate the existing thinking and practice in China today in these regards.

China-Angola relations have become a central case study in Africa-China engagement, marked by both praise and criticism. Angola's reconstruction after decades of civil war coincided with China's search for secure oil supplies, creating a mutually reinforcing partnership. Yet this relationship is viewed through competing lenses: pro-Chinese narratives emphasize win-win cooperation, development, and sovereignty, while anti-Chinese narratives stress neocolonialism, debt dependence, and resource exploitation. This paper examines these contrasting perspectives, analyzing how economic, political, and cultural dimensions shape interpretations of the partnership. It concludes that reality lies between the two poles, with opportunities and risks coexisting in China-Angola ties.

We propose the concept of a Dong World, a mountainous territory lying south of the Yangzi valley and north of the lowlands of mainland Southeast Asia. In the highland valleys (dong) across this rugged terrain with its upland peoples, there emerged multiple communities based on wet rice agriculture and led by their chieftains. Much local rivalry, as well as conflict with more distant external powers, resulted among these chieftains. Using archaeological studies, Chinese texts, and other recent texts, we follow the history of the Dong World from the early last millennium BCE to the present day. We also establish a distinct periodization in this world's development. After the dominance of the Nanzhao realm (seventh-ninth centuries CE) and of Dali (tenth to thirteenth centuries), came the Mongol invasions and Ming (1368-1644) dominance, which split this world into its northern (Chinese) and southern (Southeast Asian) sectors. Since the early eighteenth century, lowland states (China, Burma, Thailand, and Vietnam) have carved out their pieces of this world, first with indirect rule (for China, tusi) before switching to direct rule (for China, gaitu guiliu) where possible. The result today is a world increasingly forced to cope with and benefit from external political and economic demands. The inhabitants of the dong communities are also in the process of accepting, rejecting, and/or accommodating these demands.

What is the reason for dedicating an issue of Etica & Politica / Ethics & Politics to mystique? How does mystique fit in with ethics and politics? If we are able to answer the second question we are clearly in a better position to answer also the first, and therefore justify the editorial choice of this on-line journal. In order to do so, however, we should avoid accepting the most immediate and simple answers. In this age of "return to religion", a return interpreted and evaluated in different ways, the connection between mystique and politics would seem obvious, to the extent in which mystique is described -as one of the authors here does-as a specific mode of religiosity, a singular "emphasis" present in all religions. To the extent, moreover, in which today religions have again, for better or for worse, a somewhat 'political' function (which has always characterized them in their institutional aspects), we should not be surprised that it is possible to identify a number of consequences and precise influences on the public realm also for the mystical experience. And this happens against the intentions of the 'mystics' themselves, who wish to detach themselves from the world, "depart" from it. This is why, for instance, it is possible to study Islam focusing on the Sufi tradition, rather than on its fundamentalist off-springs, as Giuseppe Scattolin does in this issue. It can thus be maintained that, in order to support a "fraternal and pacific life with other religious communities in the human village", one should favour what might be called an "open" Sufism, which is certainly rooted in its own tradition but, at the same time, is self-critical and critical of its own history". This is why Simone Weil, as it is shown also by Marco Vannini in his essay, is able to experience the "real and not only alleged Catholicism" which urges inside any religious tradition. Weil does this by emphasizing in each of these traditions, starting with Christian universalism, a specific mystical feature. This is exactly why Claude Geffre', as it is clearly shown by Alessandro Cortesi, identifies in a "mystique of what is genuinely human", experienced in Christianity, the path "that can show how in the contemporary cultural context there is a threshold spirituality, which perhaps does not dare call God by name, but tries to find his traces sometimes paradoxically". Mystic experience emerges thus as a reference point that we should live and practice if we want to start a real inter-religious dialogue, able to overcome the

the abbot of Gaomin Monastery 高旻寺, addressed the monks seated in the temple's Chan Hall. It was the twenty-third day of a seventy-day intensive Chan retreat (chan qi 禪七), and Laiguo had been offering instruction, admonishment, and encouragement nearly every day. At the age of sixty-one, Laiguo was one of the most prominent Chan masters of his generation.1 Together with his older and better-known contemporary Xuyun 虛雲 (Empty Cloud; ca. 1864-1959), he is credited with reinvigorating the Chan tradition in modern China. Gaomin Monastery, where he served as abbot for over thirty years, had a reputation as an effective but demanding place of practice. During Chan retreats, monks could not deviate from the rigorous schedule even when sick. On the very first day, Laiguo had warned participants that if they were not dead, they should be sitting. If they grew too weak to sit upright, they would be thrown under the meditation platform. If they did not recover, their bodies would be dragged out and cremated at the conclusion of the retreat. Laiguo claimed that sometimes people did die under these extreme conditions. "It's normal," he warned those in attendance. "Nothing strange about it."2 Still, year after year, hundreds 1 Laiguo is the subject of an excellent dissertation by Liu Yifeng 刘懿凤, "Jindai Jiangnan conglin de shensheng jiangou: yi Laiguo yu Yangzhou Gaomin si wei zhongxin" 近代江南丛林 的神圣建构：以来果与扬州高旻寺为中心 [The Sacred Construction of Monasteries in Modern Jiangnan: With a Focus on Laiguo and Yangzhou's Gaomin Monastery] (PhD diss., Renmin University, 2018). Some of Liu's findings are summarized in her article, "Forging Sanctity: The Way Laiguo Became a Saint," Studies in Chinese Religions 6, no. 4 (2020): 386-406. 2 Laiguo, Laiguo chanshi chanqi kaishi lu 來果禪師禪七開示錄 [A Record of Chan Master Laiguo's Instructions During Intensive Meditation Retreat] (hereafter Kaishi), in Laiguo chanshi quanji 來果禪師全集 [The Complete Works of Chan Master Laiguo] (Yangzhou: Gaomin si, 2005), 472. This kind of rhetoric was not unique to Laiguo or Gaomin Monastery.

Revered as the founding father of Chinese historiography, Sima Qian 司馬遷 (?145-86 BCE) has been an exemplar of the frustrated author in Chinese literary history. Despite the monumental position of his Shiji (Records of the Historian), Sima's background story has long overshadowed the interpretations of the book. This biographical method, which has dominated the Chinese historiographical tradition, obscures the complex relationships among a historical text, the historian, and the reader. As the narratologist, Gerald Prince, has proposed, different readers do not process narratives in exactly the same manner. Applying Prince's analysis to the interpretations of Shiji, I argue that, even though numerous readers have consistently adopted the biographical approach, their individualized reading processes yield dissimilar interpretations of Shiji. The current study highlights the value of narratological theories in understanding the reception of Chinese historical works, illustrating the promise of opening Chinese historiography to narrative analysis.

The Taiwanese movement Fóguāngshān is the main organised Buddhist provider to the Chinese diasporic community in Europe, as well as the principal Chinese Buddhist networker within institutional Euro-Buddhism. However, attracting local non-Chinese people, and especially building membership among them, is proving notoriously difficult. Based on twenty-five semi-structured interviews, the article (1) explores why non-Chinese locals in Vienna started to engage with Fóguāngshān, and (2) systematises their reasons for eventual disengagement. It concludes that the majority of respondents in the Austrian case study can be characterised as “seekers,” while only a small minority express a Buddhist identity. The Vienna Fóguāngshān temple serves them primarily as a short-term venue.

Resumo: Em nosso artigo, buscamos mostrar como a concepção hegemônica da filosofia e de sua história, a saber, aquela segundo a qual a filosofia só teria surgido na Grécia e seria exclusivamente ocidental, é baseada, fundamentalmente, em duas ignorâncias: uma ignorância do outro e uma ignorância de si. Em relação à ignorância do outro, buscamos mostrar como aqueles que defendem a concepção hegemônica de filosofia não se baseiam em nenhum estudo acadêmico rigoroso de tradições não-ocidentais, fazendo afirmações sobre a diferença delas em relação à "filosofia ocidental" que são ancoradas em uma compreensão de senso comum sobre elas e em uma leitura inexistente ou extremamente superficial da produção intelectual dessas culturas. Em relação à ignorância sobre si mesmo, buscamos mostrar como aqueles que defendem a concepção hegemônica da filosofia e de sua história tratam essa concepção como uma espécie de "verdade eterna" sobre a filosofia, ignorando que essa concepção surge e se consolida em um momento histórico bastante preciso e recente, de modo que não retrata fielmente como a própria filosofia "ocidental" compreendeu e concebeu a si mesma e à filosofia ao longo da história. Assim, buscamos mostrar que as principais razões para a concepção hegemônica da filosofia ter se consolidado são de ordem ideológica, e não em razão de algum suposto rigor histórico que ela demonstraria, já que, muito pelo contrário, tal rigor lhe falta inteiramente. Desse modo, esperamos estabelecer que faz-se urgente a necessidade de conduzir o debate sobre a filosofia e sua história de modo academicamente sério e rigoroso, não apoiado em percepções imprecisas e de senso comum sobre tradições não-ocidentais, assim como sobre a própria tradição filosófica "ocidental".

This chapter outlines the current state of East Asian religiosities in Austria, divided into five areas: (1) Buddhism; (2) Christianity; (3) ethnic religions; (4) alternative traditions/holistic offerings; and (5) popular religious realities. In doing so, the relevant scholarship is mentioned and subsequently addressed systematically. Next, three main thematic lacunae in the research are discussed: (1) historical documentation; (2) sociological examination; and (3) material-aesthetical exploration. Finally, a range of challenges for the scholar of East Asian religiosities in Austria (and beyond) are addressed, including (1) language; (2) cultural competence; (3) accessibility; (4) ephemerality, marginality, and clandestinity; (5) historical blindness; (6) conceptual complexity; and (7) systemic discouragement.

Many Spanish, New Spanish and Peruvian individuals were engaged in one way or another in the trade with China in the eighteenth century. The second half of the eighteenth century, especially the 1780s, constituted a period of various changes in the structure of Pacific trade. Increasing competition
among European powers, especially the British, the French, and the Russians, in the Pacific Ocean from the mid-eighteenth century onwards prompted a series of actions on part of the Spanish Empire, such as exploration programmes and the promotion of trade routes between different regions of the Spanish Empire. The composition of cargoes changed, and merchants, companies or other individuals engaged in the ‘China trade’ gradually acquired more familiarity with aspects of Chinese material culture and the provenance of certain commodities.
This paper introduces two officers who were active in the early to late 1780s respectively, briefly before (de los Reyes) and after (Camacho) the Royal Company of the Philippines (‘Real Compañía de Filipinas’) was officially founded in 1785, in order to create a monopoly of the Spanish Philippine trade, though the Manila-Acapulco galleon trade remained a monopoly of the Spanish Crown.

En el transcurso de la segunda mitad del siglo XVI, el chocolate y el cacao se hicieron cada vez más populares entre muchos europeos. En la década de 1630, si no antes, no sólo los españoles sino también los holandeses, los franceses e incluso los ingleses consumían una buena cantidad de cacao. Sin embargo, y a pesar de tratarse de un producto verdaderamente global, su historia de distribución en Asia Oriental apenas ha sido estudiada. Este artículo busca sacar a la luz dichas informaciones. En la primera parte de esta investigación, se aborda cómo el cacao y el chocolate llegaron por primera vez a Filipinas, China y Japón, y en los impactos que el nuevo producto tuvo en las sociedades locales. En una segunda parte, se investiga con más detalle los diversos usos del cacao y el chocolate y su surgimiento como producto global, con especial atención al viaje hacia el oeste, desde América hasta Asia. The Role of Cacao and Chocolate in Transpacific Exchange. Part II, Cacao as Transpacific Trade Good and Global Commodity El rol del cacao y el chocolate en el intercambio transpacífico. Parte II. El cacao como bien comercial transpacífico y mercancía global

Reflexiones sobre el rol de las cartas privadas y otros documentos comerciales en las relaciones marítimas entre Macao y Filipinas (siglo XVII)** Relaciones entre China, Macao y Manila en el siglo XVII Las relaciones comerciales entre las Filipinas españolas (Luzón) y China, en particular con la provincia de Fujian, se tornaron cada vez más lucrativas en el trascurso de los siglos XVI y XVII. Grandes cantidades de monedas de plata novohispana ingresaron a Fujian. Los contemporáneos comentaron que los habitantes de la provincia de Fujian comerciaban con Luzón (Lüsong) mediante el intercambio de bienes locales baratos por plata (Gong Yibing 2006, 26). Li Tingji (1541-1616), nativo de Jinjiang, registró que volvían a casa con naves repletas de monedas de plata y solían volverse muy adinerados () 1. Las rutas marítimas entre Japón, Taiwán, Luzón y Batavia estaban controladas por flotas mercantes que operaban desde puertos como Quanzhou y Xiamen (Amoy). Estas relaciones entre Macao y Manila son conocidas, especialmente para el período Ming 2 .

The classic Chinese novel, Journey to the West, written by Wú Chéng'ēn in the 16th century of the Ming Dynasty, is an influential work in Chinese culture. The main character of the novel, the Monkey King Sun Wukong, has become a highly popular character and been adapted into various cultural products. Sun Wukong's popularity was adapted into three films directed by Cheang Pou-soi, namely Monkey King 1 (2014), Monkey King 2 (2016), and Monkey King 3 (2018). This article analyzes the reconfiguration of Sun Wukong in the films based on the monomyth schemes by Joseph Campbell, focusing on the construction of Sun Wukong's heroic journey and his hybridity visualization that is closely related to his transformation from an archetypal hero who represents the principle of the "Three Teachings in One" to a modern superhero who represents social and individual values in the "Twelve Core Values of Chinese Socialism". Through the archetypal theme of the journey, hybridity visualization, and a set of values associated with Sun Wukong, this article tries to analyze the transformation of his heroism from a classic hero into a modern superhero. The re-contextualization of this transformation to the contemporary China's situation reflects the spirit of China today and its long journey from traditionalism to modernity.

The curry beef vermicelli soup is a product of Shanghai’s modern culinary revolution. Its “invention” resulted from a combination of such as demographic shift, industrialization, production of condiments and seasonings, changes in government policies, emergence of the working class, and the local climate of Shanghai. Curry powder, the core ingredient of
the curry beef vermicelli soup, was introduced to Shanghai by the British as a standardized seasoning, which, due to its ease of storage and use, quickly gained acceptance among the city’s new immigrants and the predominantly working-class residents, fitting seamlessly into the culinary regime of an urban and industrialized Shanghai. Having been “localized,” curry becomes part of the collective gustatory memory of Shanghai, making Shanghai the most curry-enthusiastic city in China. The social mixture of Shanghai (Chinese and Western, Han and Muslims, etc.) also helped break the taboo of beef-eating among the common folk. The rapid expansion of the new urban immigrant and working-class population gave rise to a fast-food consciousness and demand, leading to the convenient addition of vermicelli
to the dish, thus finalizing its form. The history of the “invention” of curry beef vermicelli soup presents a rich tapestry of history, reflecting the distinctive cultural inclusiveness and openness of modern Shanghai.

Although often thought to be mostly relevant to Bronze Age China, oracle bone divination also has a rich history in Japan, primarily documented through literature and ethnographic records. In recent decades, the discovery of oracle bones spanning from the Early Yayoi (1000-400 B.C.) to Heian (A.D. 794-1185) periods has opened new avenues for research in pyro-osteomancy. These archaeological findings provide fresh perspectives on the social and cultural influences on oracle bone divination in Japan and East Asia more broadly. In this study, we review the historical, ethnographic, and archaeological studies of oracle bone divination in Japan, offering a comprehensive overview of divination practices and their broader significance.

He is also the holder of a Canada Research Chair in Seismic Resilience of Infrastructure. He has written over 90 technical articles and co-authored a book on the "Principles of Supplemental Damping and Seismic Isolation". Dr. Christopoulos has been investigating the effects of wind and earthquakes on high-rise buildings for ten years and is a co-developer of the innovative Viscoelastic Coupling Damper for high-rise buildings.

Par son accent étranger, un locuteur/une locutrice révèle son origine, sa langue maternelle. Ainsi, la majorité des Suisses alémaniques seront reconnus comme tels, en parlant une langue seconde. A partir de cet accent 'suisse allemand', est-ce qu’on pourra aussi deviner la région dialectale d’où provient le locuteur/la locutrice? Et, si la perception humaine permet l’identification de ces subtilités, quels en sont les indices pertinents dans le signal linguistique? Les expériences de perception conduites avec nos sujets suisses alémaniques démontrent, dans un premier temps, que des différences d’accent dues à un dialecte particulier peuvent être perçues non seulement dans du matériel linguistique allemand standard, mais aussi quand lesdits locuteurs parlent français. Une expérience ultérieure explore l’importance des données temporelles, ou rythmiques, pour l’identification d’un accent étranger.

Translation from french to portuguese. Original title: “Lectures et relectures du Code civil. Querelles doctrinales autour de la place du travail dans la codification napoléonienne”

In France, the Civil Code has often been subject to differing interpretations. It has been the object of self-celebration on the part of its promoters and veritable panegyrics on the part of its admirers. But it has also been denigrated by its detractors, either because they consider themselves to be its victims, or because they use their historical expertise to highlight its shortcomings, particularly in terms of labour and the protection of the workforce. These differing interpretations are fuelled by theperiodic celebrations of the Civil Code: the centenary (1904), the hundred and fiftieth anniversary (1954) and the bicentenary (2004). The paper therefore examines the reception of the Civil Code by historians and by French legal doctrine. Keywords:French Civil code; French Legal Doctrine; Labour Law; Historiography of Labour Law; France

and Taiwan) in order to meet a growing interest in the subject among students as well as scholars of various disciplines. The series examines cultural production in East Asian countries, both individually and collectively, as its popularity extends beyond the region. It continues the scholarly discourse on the recent prominence of East Asian popular culture as well as the give and take between Eastern and Western cultures.

The value and morality that dominated East Asian societies for centuries have forged a unique and oriental-featured mother-and-daughter relationship. This relationship explains how the parent and domestic relations within the basic structure of an Asian family have finally become an unbearable burden for the daughter. The case study on the two films' figure settings and their narratives further demonstrates how the virtue of filial piety alongside other traditional values is working on the reproduction of the mother-and-daughter relationship for modern families. The most typical example is the unconditional sacrifice of parents for their children and the unconditional obedience of children to their parents after receiving these profits. To regulate this long-term relationship between parents and children, Confucianism uses "filial piety" to restrain and regulate. It is argued that in East Asian societies, thousands of years of cultural underpinnings have caused women to grow up with much confinement and pain. The stubbornly patriarchal social system behind human beings is the root of the problem.

The value and morality that dominated East Asian societies for centuries have forged a unique and oriental-featured mother-and-daughter relationship. This relationship explains how the parent and domestic relations within the basic structure of an Asian family have finally become an unbearable burden for the daughter. The case study on the two films' figure settings and their narratives further demonstrates how the virtue of filial piety alongside other traditional values is working on the reproduction of the mother-and-daughter relationship for modern families. The most typical example is the unconditional sacrifice of parents for their children and the unconditional obedience of children to their parents after receiving these profits. To regulate this long-term relationship between parents and children, Confucianism uses "filial piety" to restrain and regulate. It is argued that in East Asian societies, thousands of years of cultural underpinnings have caused women t...

"Vasudhaiva Kutumbakam," originating from ancient Indian scriptures, champions the notion of interconnectedness among all beings and advocates for universal brotherhood, peace, and harmony. This concept emphasises the interconnectedness of all humanity and advocates for empathy, cooperation, and kindness across diverse cultures and communities. As globalisation progresses, the relevance of this philosophy has become increasingly significant, prompting discussions on global citizenship, cultural understanding, and the importance of collaboration in addressing shared challenges such as climate change, economic disparity, and health crises.  Throughout human history, diverse cultures across the globe have independently developed philosophical frameworks that recognise the fundamental interconnectedness of all existence. These worldviews, while emerging from distinct cultural contexts, converge on similar principles of unity, harmony, and universal kinship that transcend geographical, cultural, and temporal boundaries.
"Vasudhaiva Kutumbakam" (वसुधैव कुटुम्बकम्), a Sanskrit phrase found in the ancient Indian text Maha Upanishad (circa 4th-6th century BCE), translates to "the world is one family."  This profound concept champions the notion of interconnectedness among all beings and advocates for universal brotherhood, peace, and harmony. The philosophy continues to influence Indian thought and has been incorporated into contemporary diplomatic discourse as a guiding principle for global cooperation.
Echoing this sentiment, the African philosophy of "Ubuntu," particularly prominent in Bantu communities across sub-Saharan Africa, underscores our shared humanity. As Archbishop Desmond Tutu eloquently explained, "Ubuntu speaks particularly about the fact that you can't exist as a human being in isolation... We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole world."  The concept emphasises empathy, compassion, and mutual support as foundational to human existence.
Similarly, the Chinese concept of "He" (和) emphasises balance, cooperation, and peaceful coexistence within society and with nature. Dating back to Confucian teachings, this principle does not seek uniformity but rather "harmony despite differences" (和而不同, hé ér bù tóng), suggesting that true harmony emerges from the respectful integration of diverse elements.  This philosophy has profoundly shaped Chinese social structures, governance, and approaches to conflict resolution for millennia.
Native American traditions espouse the philosophy of "All My Relations" (Mitákuye Oyás'iŋ in Lakota), emphasising reverence for all living beings and recognising the interconnectedness of existence.  This worldview extends kinship beyond human boundaries to include animals, plants, and natural elements, fostering an ecological consciousness that promotes respectful coexistence with the natural world.

Recent advances in neural modeling boosted performance of many machine learning applications. Training neural networks requires large amounts of clean data, which are rarely available; many methods have been designed and investigated by researchers to tackle this issue. As a partner of a project, we were asked to build translation engines for the weather forecast domain, relying on few, noisy data. Step by step, we developed neural translation models, which outperform by far Google Translate. This paper details our approach, that -we think -is paradigmatic for a broader category of applications of machine learning, and as such could be of widespread utility.

Perceived conflict between trade liberalization and environmental protection can be traced to a number of issues. Some tensions relate to the environmental Kuznets curve and whether economic growth yields environmental benefits. Other concerns arise from efforts to address transboundary externalities and disputes over the role of trade measures as an environmental enforcement tool. Another set of issues centers on the risk of a race-toward-the-bottom regulatory dynamic and the limits of legitimate comparative advantage. This paper argues that, in an ecologically and economically interdependent world, trade and environmental policies are inescapably linked as a matter of descriptive reality and normative necessity.

Based on the research background of Pingyao ancient city and its ancient residential buildings, combined with architecture and space research, folk culture and sociology research, visual design and other related theoretical research as theoretical basis, this paper studies the unique place space experience and place spirit expression of Pingyao ancient city through theoretical analysis. This paper analyzes from the perspective of space theory, from the regional culture, the relationship between people and places, extending to the shaping of visual environment, architectural decoration elements and means, etc., and explains it with the help of relevant theoretical basis. At different specific levels, the expression of humanization, rationality, applicability and humanistic value of ancient city space is introduced from the spirit of place, and it is used as the basic theoretical basis and theoretical guidance of related theoretical research, which makes the research process tend to be possible, realistic and operable.

Dai De's Records of Ritual is a collection of 40 texts purporting to record the teachings of ancient Chinese rulers as well as the teachings of Confucius, his disciples, and his later followers on topics, broadly speaking, about creating society and ordering the world. The original collection contained over 80 texts, first collected sometime around the first century BCE, with Dai De 戴德 as the attributed editor. By the sixth century CE, a number of texts were lost, leaving the Da Dai Liji in its received form, which is presented here in English alongside the Chinese. Nai-Yi Hsu Ph.D. (2022) earned his doctorate in Religious Studies from Indiana University. He is currently an Assistant Professor of Philosophy at National Taiwan University, where he researches and teaches early Confucian philosophy, focusing on its ethical and political dimensions.

This paper aims to subsidise to the understanding of the current trends in international wine trade focusing on the period 2000-2014. Further this paper presents the position for wine production, trade and consumption of the European traditional producers and the new world wine producing countries. Since 2000 the wine trade has grown-up significantly. Its structure has experienced key changes. Such are determining the current competitive scenario of the wine market and are the base elements for its future development. The paper analyses the growth of world wine imports, considering all wines together and the single categories recognized by global statistics (bottled, bulk and sparkling wine). It also describes the changes in the geography of importers with the development of new markets and the new world wine producing countries and the competitive performance. The bulk wine trade, trade in bottles and the re-export of wine are also analysed. Finally, on the basis of the significant trend in wine consumption and changes in the supply chain, the critical subjects arising from analysis are observed.

This Element first discusses the creation of transmitted medical canons that are generally dated from early imperial times through to the medieval era and then, by way of contrast, provides translations and analyses of non-transmitted texts from the pre-imperial late Shang and Zhou eras and the early imperial Qin and Han eras, as well as a brief discussion covering the period through the eleventh-century CE. The Element focuses on the evolution of concepts, categories of illness, and diagnostic and treatment methodologies evident in the newly discovered material and reveals a side of medical practice not reflected in the canons. It is both traditions of healingthe canons and the currents of local practice revealed by these textsthat influenced the development of East Asian medicine more broadly. The local practices show there was no real evolution from magical to non-magical medicine. This title is also available as Open Access on Cambridge Core.

Apple's commercial triumph rests in part on the outsourcing of its consumer electronics production to Asia. Drawing on extensive fieldwork at China's leading exporter—the Taiwanese‐owned Foxconn—the power dynamics of the buyer‐driven supply chain are analysed in the context of the national terrains that mediate or even accentuate global pressures. Power asymmetries assure the dominance of Apple in price setting and the timing of product delivery, resulting in intense pressures and illegal overtime for workers. Responding to the high‐pressure production regime, the young generation of Chinese rural migrant workers engages in a crescendo of individual and collective struggles to define their rights and defend their dignity in the face of combined corporate and state power.

The study Portrayal of Pak-China Relations in Elite Press of Pakistan, China, India and the United States shows the representation of the Pak-China relations in the elite press of Pakistan, China, United States and India from March 2013 to February 2014. In the study one newspaper is taken from each country which includes The Nation from Pakistan, China Daily from China, the New York Times from the United States and Indian Express from India. In this study the major categories discussed are Pakistan's stance on Pak-China bilateral relations, China's stance on Pak-China bilateral relations, Pak China friendship and defence and trade cooperation between Pakistan and China, America and India as a factor between Pak-China relations and Pak-China relations and Regional stability; where the coverage is analyzed in three directions including positive, negative and neutral to test that how the selected newspapers have portrayed the relations between Pakistan and China. In this study...

This article investigates the early history of a Chinese mantic practice unattested before the late first century CE known as zhanhou 占候 (lit., omen watching; divination through observation; divination of atmospheric or meteorological conditions). While early occurrences of the term primarily present it as a learned form of divination used to forecast human fortune through the interpretation of anomalous emanations of qi 氣 in heaven-and-earth (e.g., wind; clouds; rain; rainbows), zhanhou is also variously classified as an astrological, Five Agents, or military technique; and variously identified as a hemerological, medical, and contemplative-visualization practice by the end of the Tang. I not only contend that zhanhou’s inherent polysemy and its multiple identities helped broaden and perpetuate its transmission during the first millennium of the Common Era, but also that the same messy multiplicity makes its early history and development difficult—but not impossible—to trace and un...

Datuk Kong (拿督公) are shen (神)a Chinese term that can be glossed in English as 'deity' or 'spirit' depending on context. They have long been known to be venerated by Chinese in West Malaysia but have not been investigated until now in Sarawak, where they are of increasing importance, or in Kalimantan, where they appear to have been worshipped for much longer. In both West Malaysia and in Borneo Datuk Kong are closely associated with (a) the ethnic groups that were already living in the area before the Chinese arrived and (b) with the local landscape. In this article we explore the ways in which Datuk Kong beliefs have developed in Borneo and how, through the 'respect' (拜) paid to these shen, the Chinese have integrated the beliefs that they brought originally from China into a belief system that remains distinctively Chinese but overlaps with the beliefs of ethnic groups with which they co-exist; and embedded this belief system in the local landscape and the spirits inhabiting that landscape.

This work presents the comparison study between neural super-twisting sliding mode control (NSTSM) and adaptive-network-based fuzzy inference system-STSM (ANFIS-STSM) algorithm of the doubly fed induction generator (DFIG) controlled by direct power control (DPC). The mathematical model of the three-phase DFIG has been described. The descriptions of the DPC strategy, NSTSM and the ANFIS-STSM algorithm have been presented. The DPC strategy with NSTSM and ANFIS-STSM has been described. The simulation studies of the DPC strategy with intelligent STSM algorithms have been performed, and the results of these studies are presented and discussed.