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This discussion paper is a literature study reviewing the development of human resource management in China, with a particular focus (where possible) on the automobile industry. It presents the Chinese context for HRM discussing the normative debate about the adaptation of Western management methods and the heritage of Chinese philosophy and values, and it describes the economic, cultural, and transition-specific factors which influence HRM in China. In more detail, the paper deals with work organization analyzing to which extent companies transfer Western work organization systems to China and describing Chinese concepts of teamwork and leadership. As to personal development, it deals with Chinese approaches to recruitment and career systems also describing the debate about skill formation in the Chinese industry. Wage and incentive systems in China are analyzed, and the system of employee interest representation in China and the role of the All-China Federation of Trade Unions are presented. (author's abstract)

This article argues shortfalls in the international institutions governing the Arctic have allowed Russia and China to expand control over the region. It provides an overview of regional governance and power dynamics, outlines a three-part approach to correcting deficiencies, highlights attempts by Russia and China to circumvent international governance, examines how the Arctic's governing institutions address Russian and Chinese growth in the region, and focuses on the institutional failures that have allowed Russia and China to expand—failures academic scholarship and US policy have not adequately addressed. Practitioners will find specific steps for rectifying issues with Arctic institutions to support the United States' interests in the region.

"Classical Chinese thought slowly formed from the 9th century BCE onward through the Spring and Autumn era but reached its pivotal point during the so-called Warring States era (5th to 2nd centuries BCE). According to historical records, during these three hundred years more than four hundred wars of different scales raged across the Chinese world. These wars brought with them their own consequences like famines and abject poverty, terrible inequality and disillusionment. An intellectual history forming in these conditions understandably and inevitably was influenced by these conditions. In this context, the Hong Kong philosopher Yuk Hui presents his thesis of "cosmotechnics", the view that merely understanding the world is not enough, it is paramount to change it for the betterment of people's lives. This is the theoretical underpinning of much of classical Chinese thought, according to Yuk Hui, and therefore also for the drive to acquire knowledge. Thus, one unique aspect of classical Chinese thought is its interminable insistence on how man's every action must have a reason beyond that action itself and any sort of philosophizing that does not lead to practice in changing the environment for the good of the people inhabiting it, is a wasted and useless thought. Therefore, there are a number of words and concepts related to the acquisition of knowledge in Classical and modern Chinese, like "learning" 學, "teaching" 教, "discussion" 論, "argumentation" 辯, and so on, but all these are encompassed within "the way" 道, specifically the "correct way of doing a thing", i.e.: actual practice, rather than mere thought alone. I aim to present several examples of this from remote Chinese antiquity and classical Chinese thought within the framework of what I term "cosmotechnical joy" stemming from making people's lives better. Keywords: China, philosophy, thought, knowledge, pragmatism, Confucianism, Daoism, legalism"

Fear of crime has been a major social and political issue in Western societies. Previous studies have established that older people are disturbed disproportionately by fear of crime, which can accelerate their loss of physical and social functioning. Despite the rapidly ageing population and the sharp rise of crime in urban China, there is a paucity of research on the fear of crime in older Chinese, not to mention the lack of sound psychometric instruments or any established theoretical model. This study systematically investigated the fear of crime in older Chinese living in urban China. It involves two phases. In Phase One of the study, existing measures on fear of crime, perceived risk of crime and constrained behaviors were culturally adapted through a series of consultation with expert panels and pilot testing. Results indicated that all adapted scales exhibited satisfactory internal reliability with Cronbach's alphas ranging from .81 to .94. In Phase Two of this study, an integrated theoretical model incorporating the vulnerability, environment perception, victimization and risk interpretation models was tested. The model takes into account relevant Chinese cultural values, while simultaneously addressing the impacts of fear of crime on mental health and constrained behaviors. A representative sample of 453 older adults aged 60 years or above was recruited from urban communities in Kunming, Yunnan using multistage sampling methods. Participants were individually interviewed. Results show that fear of crime was prevalent in this sample with 258 participants (57.0%) reporting fear of one or more types of depicted crimes. Path analyses show that the proposed integrated theoretical framework effectively captures the relationship between fear of crime and various hypothesized factors. The model accounted for 22.1% of the variance in perceived risk of crime, 35.8% in fear of crime, 31.2% in poor mental health and 21.4% in constrained behaviors. Perceived risk of crime played a central role in inducing fear of crime and mediated the associations between fear of crime and various hypothesized risk factors, including female gender, a younger age, higher perceived social instability, lower adherence to the Chinese cultural value of Harmony and more direct victimization by crime. In regard to impact, being fearful of crime predisposes participants to more constrained behaviors, while a high level of perceived risk impaired their mental health. This study is among the first empirical endeavors to investigate fear of crime experienced by older Chinese. It provides preliminary support for the applicability of various prominent theoretical models in the Chinese setting. Results also established a novel association between fear of crime and the Chinese cultural value of Harmony. The integrated model provides a comprehensive framework for understanding the underlying genesis mechanism of fear of crime experienced by older Chinese. ; published_or_final_version ; Social Work and Social Administration ; Doctoral ; Doctor of Philosophy

This edited volume offers arguably the first systemic and critical assessment of the debates about and contestations to the construction of a putative Chinese School of IR as sociological realities in the context of China's rapid rise to a global power status. Contributors to this volume scrutinize a particular approach to worlding beyond the West as a conscious effort to produce alternative knowledge in an increasingly globalized discipline of IR. Collectively, they grapple with the pitfalls and implications of such intellectual creativity drawing upon local traditions and concerns, knowledge claims, and indigenous sources for the global production of knowledge of IR. They also consider critically how such assertions of Chinese voices and articulation of their ambition for theoretical innovation from the disciplinary margins contribute to the emergence of a Global IR as a truly inclusive discipline that recognizes its multiple and diverse foundations. Reflecting the varied perspectives of both the active participants in the Chinese School of IR debates within China and the observers and critics outside China, this work will be of great interest to students and scholars of IR theory, Non-Western IR and Chinese Studies.

The image of the Zhu-niao (Red Bird) is familiar to specialists in the history and mytholo-gy of ancient China. This article examines the origin of the image and the development of the concept of Zhu-niao in Chinese culture and philosophy. The aim of the study is to analyze the semantics and symbolism of the Red Bird image, to establish the difference between the notions of the Red Bird and the Phoenix, to explain the projections of the Red Bird image in Chinese ornamental culture and folklore. The novelty of the study lies in the systematization and generalization of the meanings behind the Red Bird image in Chinese culture. The author concludes that the image of Zhu-niao represents Chinese primitive ancestors' worship of the totem of the bird, totem of the sun, and totem of the constellation. The semantics of the Red Bird image in Chinese culture and folklore is classified into three categories. The Red Bird is primarily an ornithomor-phic symbol of one of the sides of the world: Zhu-niao (South) is among thefour zoomorphic symbols along with Qing-lun (East), Bai-hu (West), and Xuan-wu (North). The Red Bird is also a symbol of good luck and demonstrates the Chinese people's idea of praying for good luck. In addition, the image of the Red Bird has become one of the four symbols of Taoism. Although the Red Bird image has different symbolic meanings, its semantics does not go beyond the context of Chinese traditional culture and national psychology. The practical significance of the study lies in the opening up of prospects for research into semantics and symbol-ism of mythical images in Chinese culture. The results of the study can be used in research on Chinese mythological images as well as animal characters in Chinese folklore and literary works.

Fang Dongmei (1899–1977) is among the most influential Chinese philosophers who lived and worked in Taiwan during the second half of the 20th century. The present article aims to clarify his view on the basic nature of the human Self. This assessment is more multifaceted than it seems at a first glimpse, for Fang's philosophy is also more complex than it seems. As a member of the so-called neo-conservative streams of thought, he criticized the Western-type modernization and aimed to revive the holistic onto-epistemology of classical Confucianism. On the other hand, he highlighted the importance of its basic paradigm which underlay the Confucian discourses from their very beginning, i.e. since the Book of Changes, namely the principle of creative creativity (shengshengbuxi 生生不息). The alleged contradiction between his advocating of holism and creativity, has been reflected in the apparent dichotomy between the social and relational essence of the Confucian Moral Self on the one side, and individual uniqueness on the other. The paper aims to show that both seeming contradictions are actually parts of the same theoretical principle defining the complementary interactions of binary oppositions.