Corruption in Mainland China Today: Data and Law in a Dubious Battle

2003 ◽  
pp. 175-201
Author(s):  
François-Yves Damon
Keyword(s):  
2010 ◽  
Vol 4 (4) ◽  
pp. 385-400 ◽  
Author(s):  
William H.A. Johnson ◽  
Michael Chuang

PurposeThe purpose of this paper is to compare the two (arguably) most successful innovation‐based Asian economies with Mainland China (later referred to simply as China) in order to examine where China stands in terms of country‐level indicators of proactive innovation.Design/methodology/approachThe paper utilizes a historical case‐based analysis of the education systems of each of the economies of interest to explore the different paths towards higher education for each economy. Data were gathered from existing databases to obtain measures on a number of country‐level indicators of proactive innovation. These indicators measure the innovation, education and economic situations of the three economies.FindingsIt was found that the Taiwanese experience towards proactive innovation lies in between China and Japan in terms of progress on the innovation indicators. While the numbers for China's growth in education and areas of science and technology are staggering there is some evidence that the quality of the output needs improvement. Further research on Taiwanese‐based innovation efforts would help in this regard.Originality/valueGiven the push towards indigenous innovation in China today, benchmarking against competitive innovation‐based economies is important. The two economies chosen are not only Asian‐based but also well‐known for high‐quality innovation outcomes. As such, they represent excellent benchmark examples from which China may learn much about developing a proactive national innovation system. China would benefit from using Taiwan as an example of successful innovation at a regional level, given the cultural proximity and trajectory of the innovation‐based indicators.


Author(s):  
Xiaolu Wang

Based on New Weekly, one of the most influential illustrated Chinese magazines focusing on social issues and phenomena, this paper deals with the new characteristics and functions of the Chinese print media today. By describing its development and cover story themes, I argue that the Chinese print media represented by New Weekly doesn’t simply demonstrate how such media attempts to attract readers by taking advantage of its own changing appearance and format, including its design, printing quality, level of advertisements, classification of themes, and so on. Rather, this media is manifesting a changing concpetualization of intellectuals in China today. The Chinese print media, then, has new characteristics. It no longer serves simply as an ideological ‘microphone’ or ‘mouthpiece,’ but rather observes and comments on social issues and phenomena in mainland China. In this way it reflects the changing conception and perception of intellectuals in its own approaches and perspectives. By tracing this historical development, I attempt to indicate that new media like New Weekly actively promotes consciousness of social issues, while reflecting how such consciousness has an impact on everyday life. Such new cultural functions indicate that the print media is able to play a major role in influencing, if not determining, Chinese public opinion.


2020 ◽  
Vol 7 (1) ◽  
pp. 120-148
Author(s):  
Stefania Travagnin

The interaction between religion and the new media has affected the perception that society has of religion, changed cardinal structures in the relationship between religious practice and religious authorities, and also transformed features and functions of the media. If we look at mainland China today, religious individuals and groups have their own WeChat and Weibo accounts, and internet websites; some believers operate solely in cyberspace and perform rituals online; and commercials often adopt religious symbols to brand nonreligious products. In other words, we find religious people or organizations that use (and even own) different media platforms as channels of communication; we also see that religious imageries are more and more put to use in the secular domain for nonreligious purposes. This article will analyze how and why Buddhists have resorted to social and digital media and even robotics to preach the Dharma and attract potential new followers, but also to redefine their public image in the wider Chinese society. This study also will ask whether the state has directed or merely engaged with this new Dharma media-enterprise, and in what way. In addressing these questions, one section of this article will explore the creation of the robot-monk Xian’er (at the Longquan Monastery, Beijing). Xian’er’s creation will be considered in relation to similar androids, placed in dialogue with the current debate on the use of robotics in religion, and viewed from posthumanist perspectives.


2015 ◽  
Vol 4 (1) ◽  
pp. 68-90
Author(s):  
Gethin Wyn Roberts

In 2004, The University of Nottingham was the first Sino-Foreign University to open a campus in mainland China. Today, the University of Nottingham Ningbo, China (unnc) campus holds approximately 6,600 students and 500 staff from 40 different countries. Science and Engineering subjects are relatively new on the campus, but are all based on the long standing pedigree at the University of Nottingham in the United Kingdom. In 2012, a newmsc course in Engineering Surveying and Geodesy started atunnc, which was the same as the course in theuk. All the courses atunncare the same in learning outcomes as those on theukcampus, all the teaching is carried out in the medium of English and undergo the same stringent Quality Assurance. The University of Nottingham also has a campus in Malaysia, which makes the university truly global. Students attending any of these campuses have the opportunities of exchange at any of the other two, as well as many other international universities.unncaspires to grow to 8,000 students by 2020, consisting of 20% international students and 15-20% postgraduate students, approximately 40% of which will be within the Faculty of Science and Engineering.This paper details the model used by the University of Nottingham in establishing and operating themsc course and research activities in Engineering Surveying and Geodesy atunnc, and gives a case study of this parallel course.


2021 ◽  
pp. 1-22
Author(s):  
Ling Zhou

Abstract With the massive expansion of higher education in China from the late 1990s onwards, private (“social”) forces have increasingly funded higher education institutions. In today's competitive and commercialized environment, private universities are under increasing pressure to make themselves more attractive to potential students. As a result, private HEIs sometimes resort to misleading marketing practices in order to entice prospective students and hike up tuition fees, despite often providing substandard education. The handling of student–university disputes by the courts and other bodies tends to remain administrative in nature. Students are to be regulated rather than seen as consumers with rights and interests to be protected. The system fails to provide adequate redress for the shoddy treatment and educational service that students in private institutions often receive. This paper suggests that a more “consumer welfare” approach would complement the current institutionally focused, academic administration approach found in mainland China today. Given the problems with many private HEIs in China, it would also reflect more realistically the needs of the emerging “student-consumer.”


2006 ◽  
Vol 188 ◽  
pp. 1070-1091 ◽  
Author(s):  
Susanne Weigelin-Schwiedrzik

Since the Yan'an Rectification Campaign the Communist Party of China has dominated the interpretation of modern Chinese history. With its 1981 resolution it renewed its claim, but a close look at official and unofficial publications on 20th-century Chinese history reveals its loss of control. There is no longer a CCP-designed master narrative of modern Chinese history. This article uses the case of the Cultural Revolution to show how much post-1949 history is contested in mainland China today. It argues that the CCP is unable to impose its interpretation of the “ten years of chaos” on society. Instead many divergent and highly fragmentized views circulate in society, and there is no overwhelmingly acceptable view on this period of post-1949 history. While this is a positive sign of diversification, it leaves unsatisfied both inside and outside observers who hope that the Chinese people might eventually come to terms with their own troublesome history.


2014 ◽  
Vol 8 (2) ◽  
pp. 158-175 ◽  
Author(s):  
Alexander Chow

AbstractChristianity in mainland China has often been characterized as a religion for the marginalized of society. However, since the 1990s, there has been a growing phenomenon within the country’s burgeoning urban metropolises with an increasing number of urban intellectuals converting to Protestantism. This article explores the theology of several representatives of these urban intellectual Christians who make use of the teachings of John Calvin and his followers. This article will show that there is a strong theological interest in engaging in the public sphere around subjects like the rule of law, constitutionalism and a civil society. Although the representatives cited in this article have been described as ‘Chinese New Calvinists’ or ‘Christian public intellectuals’, it is proposed here that a more appropriate understanding of this growing and significant group is as Chinese public theologians.


2018 ◽  
Vol 75 (299) ◽  
pp. 658
Author(s):  
Leo Pessini

Síntese: O objetivo do presente artigo é de suscitar algumas reflexões bioéticas a partir do mundo Asiático, especificamente da China continental, com sua cultura, história e tradições multimilenárias. Nosso referencial se faz a partir de viagens culturais e da participação em quatro Congressos Mundiais de Bioética realizados na Ásia e de leituras a partir de questões socioculturais, políticas e de direitos humanos. Quando se fala da China, hoje, pensamos na grandeza geográfica, cultura milenar, com sua fantástica muralha, que em tempos passados a protegia de invasões, país mais populoso do planeta, com mais de 1,3 bilhão de pessoas e passando hoje por um crescimento econômico espantoso, que em breve a colocará como a primeira economia mundial, segundo economistas ocidentais. Para contextualizarmos nossa reflexão e situar o leitor, nosso ponto de partida apresenta alguns aspectos socioculturais, políticos e históricos da China, com referências rápidas a Taiwan e ao Tibete. Seguimos decodificando em que consiste a chamada “política do filho único” e a condição da mulher, bem como o massacre da Praça Tiananmen, em 1989. Impossível compreender os valores culturais e o estilo de vida chineses, sem saber algo das “maiores” religiões chinesas – Confucionismo, Taoísmo e Budismo –, que, para nós ocidentais, soam mais como filosofias de vida do que religiões propriamente. Finalmente, perguntamo-nos o que podemos aprender desse mundo tão diverso e diferente de nossa cultura ocidental.Palavras-chave: Bioética. China. Religião. Ásia.Abstract: The purpose of this article is to raise some bioethical reflections about the Asian world, in particular about mainland China, with its multimillennial culture, history and traditions. Our data results from a series of cultural trips and participation in four World Congresses on Bioethics held in Asia as well as from the literature on socio-cultural, political and human rights. When speaking of China, today, we think of its geographical greatness, its ancient culture, its fantastic wall that, in the past, protected it from invasions. China is the most populous country in the world, with over 1.3 billion people and currently going through a period of astonishing economic growth, which, according to Western economists, will soon make of it the first economy in the world. To contextualize our reflection and situate the reader, we start by presenting some socio-cultural, political and historical aspects of China, with a brief reference to Taiwan and Tibet. Next, we will explain what the so-called “one-child policy” actually means, will examine the status of Chinese women and look at the Tiananmen Square massacre in 1989. It is impossible to understand the Chinese cultural values and lifestyle, without knowing something about its “major” religions - Confucianism, Taoism and Buddhism - that, for us Westerners, sound more like life philosophies than religion itself. Finally, we ask ourselves what we can learn from this world so diverse and different from our Western culture.Keywords: Bioethics. China. Religion. Asia.


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