Suchergebnisse

Nach Auffassung des Autors hat der Stellenwert des Staates in China im 20. Jh. im politischen Gestaltungsprozeß gegenüber der kaiserlichen Zeit eher noch zugenommen, obwohl die Staatsgewalt in den 37 Jahren der "Republik China" durch innere Unruhen sowie durch Angriffe von außen geschwächt und die staatliche Substanz der "Volksrepublik" nach 1949 durch maoistische Experimente immer wieder ausgezehrt wurde. Er beschreibt und analysiert den Staat im modernen China, die Funktionsweise des Führungssystems der VR China sowie das tripolare "Himmel"-"Obrigkeit"-Volk-Spannungsgefüge. Der Autor weist darauf hin, daß niemand in China sich eine Gesellschaft ohne Bürokratie vorstellen konnte und kann. (DÜI-Sen)

Deng Xiaoping's legacy as a social reformer is considered in this article in the context of his ideas regarding the selection and promotion of human talent, and the implications of those ideas for the political and social order. Deng's ideas are contrasted primarily with those of Mao Zedong. The article notes that Deng has tried to use reforms to preserve the political system to which he has devoted his life. (DÜI-Sen)

Ch'en I-tzu (Chen Yizi) is one of the major architects of mainland China's reform in the 1980s. He played an extremely important role in restructuring the dynamics of life in mainland China, particularly in villages. After the Tiananmen incident, Chen went into exile at Princeton, New Jersey. The article looks at his political career and how he became a dissident. (DÜI-Sen)

A thesis submitted to the University of Bedfordshire, in partial fulfilment of the requirements for the degree of doctor of Philosophy. ; This research focuses on the multidimensionality of Chinese outbound tourism to Western Europe and particularly highlights the visitation of Chinese millennial students to the Netherlands. The contributions made to knowledge construction are first of all, to establish a propaedeutic research agenda for which this current research serves as a framework. Simultaneously, seven discernable dimensions have been identified as archetypal to the Chinese tourist, especially regarding their key interests and behaviour when visiting Western European destinations. These being competitive, demographic, economic, technological, cultural, natural and political. Within this construct, the researcher drew from Urry's 'The Tourist's Gaze', and Pearce et al., reconstruction of this, in their article in Tourism Recreation Research on "Puzzles in Understanding Chinese Tourist Behaviour: Towards a Triple-C Gaze", to create the Quadruple-C Gaze in depicting the Chinese millennial tourist's behaviour. (Quadruple-C is in reference to Confucianism, Capitalism, Communism, and Consumerism). The latter is a proposition for the establishment of a propaedeutic research agenda, which is derived from this study. In exercising an interpretative research methodology, the researcher attempted to gain a comprehensive understanding of the key interests of Chinese millennial tourists to the Netherlands and juxtapose them to Chinese millennial students as tourists to the Netherlands. At the same time, an investigation was carried out into the implications of these visits for the Dutch tourism industry as well as the Dutch higher education board. Semi-structured interviews were conducted among experts from the Dutch tourism industry as well as from the Dutch higher education board and experts from Dutch universities. Likewise, focus groups meetings were held among five different groups of Chinese millennial students from universities in the Netherlands as well as students from a university in China. Data was also generated from discourse analysis. The outcome of the thematic analysis performed resulted in seven pronounced themes, which are: the cultural values of Chinese millennial travellers; their motivations for visiting the Netherlands; the Netherlands and its higher educational institutes; Chinese millennial students in the Netherlands; the travel interests and behaviours of Chinese millennial students in/through Europe; the Chinese millennial students and their surroundings; and the implications of Chinese millennial students on their exhibited behaviour and on the Netherlands. A future propaedeutic research agenda is therefore proposed that examines "The Quadruple-C Gaze of Chinese outbound tourism and its relevance in defining the key interests and behaviour of the Chinese millennial tourists from second-and-third-tier VIII A Multidimensional Inquiry into Chinese Outbound Tourism to Western Europe: The Visitation of Chinese Millennial Students to The Netherlands cities in China". In carrying out such a study, three relatively innovative methodologies are suggested: Complexity Theory, which is a set of concepts that attempts to explain a complex phenomenon not explainable by traditional or mechanic theories. The second is via Visual Analysis, which applies graphic prompts to assess the motivational considerations that guide visitors from different cultural backgrounds to select their travel destination(s). And thirdly, by way of Netnography - a current research method that uses online conversations as data. By applying one or more of the above-mentioned methodologies, a fresh insight will be gained into the quadruple-C gaze of Chinese millennial tourists from second and third-tier cities from Mainland China. Finally, when approaching China as a prospective source market for Chinese millennial tourists/students, both Dutch tourism providers and the Dutch higher education need to adopt a holistic approach to understanding the multi-dimensions postulated in this inquiry.

Интеллектуальное наследие мутазилитов, их литература подверглись беспощадному уничтожению в мусульманском средневековье. Му'тазилиты не создали единой школы, но смогли достичь определенного политического влияния в Аббасидском халифате, которое удерживалось почти целое столетие. Оценивая состояние источников по каламу, автор обращается к его первостепенным понятиям и излагает содержание его философско-теологических вопросов. Главными темами метафизики первых теологов ислама были Бог, свобода и разум. Познание Бога, по их мнению, возможно только средствами разума. Такова рациональная установка калама, признававшаяся единственно возможной и верной, следование которой считалось обязанностью человека. Формируя свое учение в рамках ислама, мутазилиты построили независимую систему взглядов на объективный мир и место человека в нём, органичное философско-религиозное мировоззрение, во многом определившее дальнейшее развитие исламской религиозной мысли. Для рассмотрения религиозно-философских представлений му'тазилитов использовались методы сравнительно-исторического анализа, позволяющие адекватно представить их мировоззренческие позиции. Вновь обретённые идеи мутакаллимов возрождаются в сознании современных мусульман в сознании людей, религиозно мыслящих и не способных порвать с верой, но в то же время ощущающих потребность в изменении установлений ислама, сложившихся многие века назад. Политические события XX-XXI вв. тесно сблизили европейскую культуру с миром ислама. Кроме того что эти отношения никогда не прерывались, они оказывают некоторое влияние даже на религиозную жизнь мусульман. Исламские богословы и деятели культуры, обращаясь к средневековой арабоязычной философской традиции, старались доказать, что ислам как религия не противоречит нормам современной культуры. Следовательно, они легко создавали впечатление у иноверцев, что Коран отнюдь не призывает к войне, а относится терпимо к чужой религии. Средневековый ислам признавал свою связь только с иудаизмом и христианством; современные мусульмане связывают ислам с индуизмом, буддизмом, конфуцианством и зороастризмом, признавая предшественников Мухаммада.The article is devoted to the intellectual heritage of the Mutazilites, whose literature was subjected to ruthless destruction in the Muslim Middle Ages. Despite the fact that the Mutazilites did not create a consistent school, they were able to achieve certain political influence during the period of Abbasid Caliphate, which existed for nearly a century. Estimating the condition of the sources by Kalam (Islamic scholastic theology), the author turns to its primary concepts and recites the content of its philosophic and theological issues. God, freedom and mind were the main metaphysical issues of the first Islamic theologists. According to them, mind is the only tool to comprehend God. This is the rational precept of Kalam, recognized as the only possible and correct one, and following it was considered to be a duty of a person. Developing their teaching within the framework of Islam, the Mutazilites constructed an independent system of views on the objective world and man's place therein, a seamless philosophic-religious worldview, that largely determined the further development of Islamic religious thought. The methods of comparative historical analysis that allow to adequately represent Mutazilites' ideological position, have been applied in the study of their religious and philosophic views. The newfound ideas of Mutakallims reappear in the minds of today's Muslims, who would not break up with faith, but at the same time feel the need to change the centuries-old regulations of Islam. The political events of the 19th 20th centuries have bonded the European culture with the Islamic world. This relationship was never interrupted, and in some degree it even influences the religious life of Muslims. When turning to the medieval Arabic philosophic tradition, Islamic theologists and workers of culture aspired to prove that Islam as a religion did not contradict contemporary cultural practices. Thus, their message to the adherents of other faiths was that the Qur'an did not make a call for war, but was tolerant to other religions. Medieval Islam recognized its relationship only with Judaism and Christianity; today's Muslims, however, associate Islam with Hinduism, Buddhism, Confucianism and Zoroastrianism, thus recognizing Muhammad's predecessors.

Reflexivity increases the reliability of qualitative research studies and can fuel conversations as to how field researchers make judgments of complex challenges that are simultaneous of a practical, scientific and ethical nature. In this paper, I will reflect on the collection of empirical data for two case studies on the role of the European Union in the regulation and remediation of labour rights violations in the Kenyan floriculture industry and the South Korean electronics industry. This paper has two intertwined objectives. First, this paper explores reflexivity on my research experience and the use of methods in empirical fieldwork. Second, this paper questions the Anglo-American elements of my research, which had been reinforced by my School's Research Ethics Committee. I explain how the contexts of research institutions and research participants can starkly differ and may not always be attuned to each other. I suggest that awareness of and training in "positive ethics" might be useful to deal with such issues.

Im Vergleich zu Deutschland lässt sich Korea als kollektivistische Kultur verstehen. Der Kollektivismus kann als Resultat des Konfuzianismus betrachtet werden, der Korea jahrhundertelang geprägt hat. Konfuzianische ethische Wertvorstellungen spielen auch heute noch eine essentielle Rolle in der Art und Weise, wie Koreaner interpersonale Beziehungen pflegen und sich in sozialen Netzwerken verhalten. Während in Deutschland das Engagement, das in interpersonale Beziehungen und sozialen Gruppen eingebracht wird, eher als optional und symmetrisch reziprok betrachtet wird, betonen konfuzianisch geprägte Wertvorstellungen bedingungslose gegenseitige Verpflichtung und den Aufbau und Erhalt eines "Wir-Gefühls". Dabei bildet der Umgang mit Emotionen, die sich zwischen den Interaktionspartnern entwickeln, den Kern der Beziehungspflege. Zwei indigen koreanische Gefühlsmodi -Shimjung und Jung- werden als Schlüsselkonzepte für das Verständnis koreanischer Interaktionsmechanismen verstanden und sollen im vorliegenden Beitrag genauer betrachtet werden.

Der Autor meint, daß die Vorschläge der Reformer in Laos, die sich, wie im 1. Teil des Aufsatzes dargelegt worden ist, auf die Formeln "Effizienz statt Administration", "Koordination statt Subordination" sowie "Eigenhilfe statt Subventionierung" bringen lassen und die mit "Automatisierungs"-/Pluralisierungsansätzen, "Neuem Denken" und "Neuen Mechanismen" einhergehen, als solche keineswegs ausreichen, um praktische Erfolge herbeizuführen. Er zeigt den Kontrast zwischen Metakonfuzianismus und Theravada-buddhistischen Einstellungen zur Wirtschaft, die laotischen huaren (Auslandschinesen) als Lückenfüller, den Staat als Schirmherr, die traditionelle Rolle des Mönchtums, Synthese zwischen Tradition und Marxismus, das ökologische Spektrum, soziale Dienste, das Ausland als Partner u.a. (DÜI-Sen)