Suchergebnisse

International audience Étienne Balazs, a historian and a central figure of European sinology, once described Chinese historiography as the "most massive monument erected to celebrate one social class, (…) written by scholar-officials and for scholar-officials. This implied that all the other social groups were condemned to silence or to a role of only secondary importance". This article presents some reflections about the presence in Han historiography of strange persons: they ought to be, or they may have been officials, but they decided to retire, far away from the center of power. At a time when Han Empire was said to approach the id eal state of Great Peace, this kind of political eremitism raised some specific problems which were discussedin a good many of texts, especially in Shiji, Fayan and Hanshu. In these texts, political hermit is a very literary figure. The natural destiny of a hermit may be to go forgotten as he leaves political scene, but historian gives him his literary existence and his place in human memory as he discovers him and sheds light on him. In Han historiography, political hermit may represent the example of a civilizing influence which does not necessarily go through the exercise of administrative or political power, and the example of a potential mobility.

"In diesem Artikel wird die Bedeutung ökonomischer, politischer und ethischer Aspekte der Tätigkeit ausländischer Unternehmungen in China dargestellt. Die Ergebnisse einer empirischen Untersuchung unter 14 Tochtergesellschaften deutscher Unternehmungen zeigen, dass diese zwar von hoher Relevanz sind, von den betrachteten Unternehmungen aber nur unzureichend wahrgenommen werden. Insbesondere die enge Verzahnung von Wirtschaft und Politik und der die chinesische Gesellschaft in hohem Maße prägende Konfuzianismus erfordern eine detaillierte Analyse sozio-politischer Interessengruppen und die Entwicklung eines systematischen und proaktiven Public Affairs Management." (Autorenreferat)

The article analyzes the individual characters of the Chinese language, which mean giftedness and talent: 才 - talent, 材 - quality, 有才华的 - gifted. It was found that the issue of formation of the intellectual elite in China has always been given special importance at the level of scientific and research activities, domestic public policy. Confucius was the first to address the problem of raising and educating gifted children, who was convinced of the need to select gifted children for education. Confucius' views fully met the requirements of the time: the development of human abilities is inextricably linked with practical activities and is the key to the existence of a system of government. It is established that Confucius "divided" society into people of higher and lower categories solely on the level of development of intellectual abilities and the level of acquired knowledge. Over time, Confucius' beliefs became the basis of public policy, and his ideas about talent - the main in the state-building process. The management staff was formed in accordance with the level of development of creative, intellectual abilities of candidates for positions. A system of three-level exams was developed: the county-level exam gave the right to receive the first academic degree «xucai», the provincial-level exam - the second academic degree «juzhen», the capital exam gave the third degree and permission to occupy the highest.Thus, the future professional growth of each Chinese child depended on the level of education, creative and intellectual talent. An objective scientific search has identified the shortcomings of working with gifted children, in particular, the Chinese thinker Mo Zi noted that all children should be taught, not just the most capable. Note that the negative aspect of the theory of Confucianism was the division of society into two components - people of mental labor and people of physical labor. Thus, the follower of Confucius Meng Zi emphasized that «people of intellectual labor» should lead «people of physical labor», which negatively affected the level of tolerance in contemporary Chinese society and became part of the Chinese tradition until the twentieth century. ; У статті здійснено аналіз окремих ієрогліф китайської мови, які означають обдарованість та талановитість: 才 – талант, 材 – якість, 有才华的–обдарованість. З'ясовано, що питанню формування інтелектуальної еліти в Китаї завжди надавалось особливе значення на рівні наукової і дослідницької діяльності, внутрішньої державної політики. Першим до проблеми виховання і навчання обдарованих дітей звернувся Конфуцій, який був переконаний у необхідності відбору до навчання саме обдарованих дітей. Погляди Конфуція цілковито відповідали тогочасним вимогам: розвиток здібностей людини нерозривно пов'язаний із практичною діяльністю та є запорукою існування системи державного устрою. Установлено, що Конфуцій «поділяв» суспільство на людей вищої і нижчої категорій виключно за рівнем розвитку інтелектуальних здібностей та рівнем здобутих знань. З часом переконання Конфуція стали основою державної політики, а його ідеї щодо обдарованості – головними в державотворчому процесі. Управлінський апарат формувався відповідно до рівня розвитку творчих, інтелектуальних здібностей претендентів на посади. Було розроблено систему триступеневих іспитів: іспит на рівні повіту, котрий давав право на отримання першого вченого ступеню «сюцай», іспит на рівні провінції – другий вчений ступінь «цзюйжень», столичний іспит, що давав змогу отримати третю вчену ступінь і дозвіл обіймати найвищі державні посади. Таким чином, майбутнє професійне зростання кожної китайської дитини залежало від рівня освіченості, творчої й інтелектуальної обдарованості. Об'єктивний науковий пошук дозволив визначити і недоліки роботи з обдарованими дітьми, зокрема китайський мислитель Мо-Цзи відзначав, що навчати потрібно усіх дітей, а не лише найбільш здібних. Зазначимо, що негативним аспектом теорії конфуціанства став поділ соціуму на дві складові – люди розумової та люди фізичної праці. Так, послідовник Конфуція Мен-Цзи робив акцент на тому, що «люди інтелектуальної праці» повинні керувати «людьми фізичної праці», що негативно позначилось на рівні толерантності в тогочасному китайському суспільстві і стало частиною китайської традиції аж до ХХ століття.

학위논문 (석사) -- 서울대학교 대학원 : 국제대학원 국제학과(국제지역학전공), 2020. 8. Cheong, Young-Rok. ; With the development of social economy, the improvement of people's living standards and the progress of medical and health services, the aging of population has become an irreversible trend in today's world. The aging problem has brought a series of problems to each country, among which the elderly support issue is the most prominent and intractable. China and Korea have a large number of elderly people and a fast speed of aging of population. The pressure of old-age support in two countries is self-evident. Elderly support is closely related to political economic development and social cultural background. Both being in the East Asia, China and Korea have similarities and comparability in cultural aspects, rapid social economic development and the influence of political factors, etc. This paper presents a comparative study of China and Korea's elderly support by examining the characteristics and development trend of aging population, the similarities and differences of family support and society support between the two countries. In this paper, the political, economic and cultural factors on old-age support is analyzed. It is the influence of Confucianism let to their commonality in the dominance of family support, as well as the rapid social economic changes led to the same trend that the family support is weakened in the two countries. Regrading to the differences, this paper argues that the introduction of Elderly-Friendly Industry Promotion Act has played a critical part in providing legal protection and support for the development of aging industry in Korea, hence leading to the higher level of society support for the elderly in Korea than China. This comparison will present important insights into the future solutions on aging of population in China and Korea. ; 사회경제의 발전과 국민의 생활수준의 향상, 의료보건서비스의 진전으로 인구고령화는 오늘날 세계에서 돌이킬 수 없는 추세가 되었다. 고령화 문제는 각국에 연쇄적인 문제를 가져왔는데, 그 중 노인부양 문제가 가장 두드러지고 어렵다. 중국과 한국은 고령자가 많고 인구 고령화 속도가 빠르다. 두 나라의 노인부양 스트레스가 심하다. 노인부양은 정치경제 발전하고 사회문화적 배경과 밀접한 관련이 있다. 동아시아에 있는 중국과 한국은 정치적, 사회경제적, 문화적 등 측면에서의 유사성과 비교가능성을 가지고 있다. 본 논문에서는 두 나라의 고령화 특징과 발전 과정, 양국 간 가족부양과 사회부양의 유사성과 차이에 대한 비교 연구를 제시한다. 본 논문은 주로 가족부양의 큰 비중에 있어서 두 나라의 공통성에 맡겨진 것이 유교의 영향이며, 급속한 사회경제적 변화로 인해 두 나라에서는 가족부양이 약화되고 있다고 주장한다. 한편, 고령친화산업진흥법의 도입은 한국의 고령화산업에 대한 법적 보호와 지원을 제공하는 데 중요한 역할을 해왔으며, 이에 따라 중국보다 한국의 고령자 사회부양이 더 높은 수준으로 이어지고 있다. 본 논문은 중국과 한국의 인구 고령화에 대한 미래의 해결책에 도움이 될 것을 진심으로 기대한다. ; Chapter 1. Introduction 1 1.1. Study background 1 1.2. Research framework 5 1.3. Research methodology 7 1.4. Significance 8 Chapter 2. Literature Review and Theoretical Background 10 2.1. Aging population 10 2.2. Old-age support 11 2.3. China's old-age support in the existing literature 12 2.4. Korea's old-age support in the existing literature 14 2.5. Discussion 15 Chapter 3. Overview of Aging Population and Old-age Support in China and Korea 17 3.1. The development process and current situation of aging population in China and Korea 17 3.2. The development process and current situation of old-age support in China and Korea 19 3.2.1. The historical development 19 3.2.2. The modern transformation 21 Chapter 4. Comparison of Old-age Support Between China and Korea 28 4.1. Similarities between China and Korea 28 4.2. Differences between China and Korea 33 4.2.1 The introduction of Elderly-Friendly Industry Promotion Act in Korea 33 4.2.2 The development of society support in Korea after the introduction of Elderly-Friendly Industry Promotion Act 36 4.2.3 Policy responses of Chinese government in promoting the aging industry. 38 Chapter 5. Conclusions 43 5.1. Conclusions 43 5.2. Discussion 44 5.3. Limitations 46 Bibliography 47 53 ; Master

학위논문 (석사) -- 서울대학교 대학원 : 국제대학원 국제학과(국제지역학전공), 2020. 8. Cheong, Young-Rok. ; With the development of social economy, the improvement of people's living standards and the progress of medical and health services, the aging of population has become an irreversible trend in today's world. The aging problem has brought a series of problems to each country, among which the elderly support issue is the most prominent and intractable. China and Korea have a large number of elderly people and a fast speed of aging of population. The pressure of old-age support in two countries is self-evident. Elderly support is closely related to political economic development and social cultural background. Both being in the East Asia, China and Korea have similarities and comparability in cultural aspects, rapid social economic development and the influence of political factors, etc. This paper presents a comparative study of China and Korea's elderly support by examining the characteristics and development trend of aging population, the similarities and differences of family support and society support between the two countries. In this paper, the political, economic and cultural factors on old-age support is analyzed. It is the influence of Confucianism let to their commonality in the dominance of family support, as well as the rapid social economic changes led to the same trend that the family support is weakened in the two countries. Regrading to the differences, this paper argues that the introduction of Elderly-Friendly Industry Promotion Act has played a critical part in providing legal protection and support for the development of aging industry in Korea, hence leading to the higher level of society support for the elderly in Korea than China. This comparison will present important insights into the future solutions on aging of population in China and Korea. ; 사회경제의 발전과 국민의 생활수준의 향상, 의료보건서비스의 진전으로 인구고령화는 오늘날 세계에서 돌이킬 수 없는 추세가 되었다. 고령화 문제는 각국에 연쇄적인 문제를 가져왔는데, 그 중 노인부양 문제가 가장 두드러지고 어렵다. 중국과 한국은 고령자가 많고 인구 고령화 속도가 빠르다. 두 나라의 노인부양 스트레스가 심하다. 노인부양은 정치경제 발전하고 사회문화적 배경과 밀접한 관련이 있다. 동아시아에 있는 중국과 한국은 정치적, 사회경제적, 문화적 등 측면에서의 유사성과 비교가능성을 가지고 있다. 본 논문에서는 두 나라의 고령화 특징과 발전 과정, 양국 간 가족부양과 사회부양의 유사성과 차이에 대한 비교 연구를 제시한다. 본 논문은 주로 가족부양의 큰 비중에 있어서 두 나라의 공통성에 맡겨진 것이 유교의 영향이며, 급속한 사회경제적 변화로 인해 두 나라에서는 가족부양이 약화되고 있다고 주장한다. 한편, 고령친화산업진흥법의 도입은 한국의 고령화산업에 대한 법적 보호와 지원을 제공하는 데 중요한 역할을 해왔으며, 이에 따라 중국보다 한국의 고령자 사회부양이 더 높은 수준으로 이어지고 있다. 본 논문은 중국과 한국의 인구 고령화에 대한 미래의 해결책에 도움이 될 것을 진심으로 기대한다. ; Chapter 1. Introduction 1 1.1. Study background 1 1.2. Research framework 5 1.3. Research methodology 7 1.4. Significance 8 Chapter 2. Literature Review and Theoretical Background 10 2.1. Aging population 10 2.2. Old-age support 11 2.3. China's old-age support in the existing literature 12 2.4. Korea's old-age support in the existing literature 14 2.5. Discussion 15 Chapter 3. Overview of Aging Population and Old-age Support in China and Korea 17 3.1. The development process and current situation of aging population in China and Korea 17 3.2. The development process and current situation of old-age support in China and Korea 19 3.2.1. The historical development 19 3.2.2. The modern transformation 21 Chapter 4. Comparison of Old-age Support Between China and Korea 28 4.1. Similarities between China and Korea 28 4.2. Differences between China and Korea 33 4.2.1 The introduction of Elderly-Friendly Industry Promotion Act in Korea 33 4.2.2 The development of society support in Korea after the introduction of Elderly-Friendly Industry Promotion Act 36 4.2.3 Policy responses of Chinese government in promoting the aging industry. 38 Chapter 5. Conclusions 43 5.1. Conclusions 43 5.2. Discussion 44 5.3. Limitations 46 Bibliography 47 53 ; Master

The history of China originates from the 5th millennium B.C. Written sources relating to the beginning of the period of the seven strongest states "Chuntsu" (Spring and Autumn period) originated in the 7th century B.C.The first elements of the philosophical teachings of China originated in the 5th century B.C., the most significant being Taoism, Confucianism, Mohism, Legalism, the School of In-Yang, and Nominalism. The thorough analysis of the abovementioned teachings provides an insight into a contemptuous attitude to the law as a means of regulating social relations and conflict resolution, as well as the faith in the harmony of human relationships and justice, and the need for a search for consensus and agreement.These teachings demonstrate a vivid confrontation between the humanist (Confucian and partly the doctrine of Mohism) and anti-humanistic (Legalist) doctrine, morality and law. It was also common to the European tradition.They had significant influence on the nature of ancient Chinese law, although it was also based on customary law, as well as on the traditions of Eastern despotism, which held the sacramentality of the ruler's figure (him and his power, as well as the laws that emanated from him, deified), the political arbitrariness, qualitatively different from the European view of the relationship between the state and the individual on the basis of blind submission, the absolute dominance of the state over society, the lack of democratic traditions of the formation of state authorities and governance, the lack of controlling authorities based directly on force, and the lack of guarantees of individual rights as its grounding features.The ancient Chinese law of the period had a very obscure caste character. The status of a person depended on the social situation this person was in, and not on his/her origin. Therefore, the linchpin here was occupied by the representatives of the ruling dynasty, as well as representatives of the state power apparatus, whose status was derived from the ruler.The second grade was occupied by regular persons (scientists, landowners, artisans, and merchants) who entirely depended on the will of the ruler and his officials. As for certain categories of persons, the extent of their eligibility was different. The following categories were personally free (Lyangen, Zhuzhen, Pingmin) and personally unfriendly, "Underworld" (Jian-jen), in addition to landowners and tenants. There also existed different statuses of father and son, spouses, separate categories of children, age categories of persons in criminal law (in particular, persons under 10 and over 80 were not held liable).The law was also featured by collective responsibility for committing crimes (the perpetrators of the crime could be punished by relatives of the offender to the third degree), a combination of functions of administration and justice (the ruler belonged to the supreme judicial authority), as well as extremely cruel sanctions for committing crimes. Court proceedings had an inquisitive character, where the person completely depended on the discretion of the authorities. Civil-law relations had the features of the lack of economic freedom and the existence of contractual relations in a rather limited framework not accompanied by clear legal guarantees.Article received 14.03.2019 ; Статтю присвячено висвітленню світоглядних основ права Стародавнього Китаю періоду розпаду первісного ладу і формування ранніх міст-держав (VII–II ст. до Р.Х.). Досліджено перші космологічні уявлення про певну єдність законів Неба, Землі і Людини, які становили першооснову світогляду, моральне і релігійно-міфічне підґрунтя суспільного і державного устрою, а також філософські вчення цього періоду, які справили важливий вплив не тільки на чинне на той час законодавство Китаю, а й на всю стародавню філософію Японії, Кореї, В'єтнаму та Тайваню, а саме: даосизм, конфуціанство, мої́зм, легізм, школа «інь-ян», номіналізм. Розкрито процеси трансформації звичаєвого права, поступового підвищення ролі закону в китайському суспільстві, протиборство конфуціанства і легізму на тлі формування централізованої держави, а також особливості правового становища особи; наведено стислу характеристику права.Матеріал надійшов 14.03.2019