Dressing for the Occasion

After the establishment of modern China in 1949, the country went through several decades of political upheaval during which the Confucian education system underpinning the traditional Chinese value system was severely compromised (Bell and Waizer, 2010; Bond, 1986; Martinsons and Westwood, 1997; Davison et al., 2009). Meanwhile, economic reforms in the past three decades have brought with them the Western mindset that accompanies modern capitalism (Martinsons, 2008). However, the situation remains complex, given China’s immature institutional frameworks and legal system (Davison et al., 2009). On the one hand, trends show that there is now little room for traditional Chinese values in the face of invading Western concepts. On the other hand, it appears that certain Chinese values might have an edge in a fast-changing business environment, particularly the challenge to the West of the recent financial crisis (Jian, 2009; Panzner, 2009; Sung, 2008). Indeed, previous studies have shown that the present cadre of Chinese managers still exhibit Confucian values in their business dealings, and that these values still affect the commercial behaviour of Chinese managers (Burrows et al., 2005; Chan et al., 1998; Wright et al., 2002). Traditional Confucian values still influence the Chinese in several ways, apart from through the education system (Zheng et al., 2005). One of these channels is Chinese folk wisdom, the oral tradition handed down through the ‘family education’.KeywordsBusiness EthicEthical DecisionEthical LeadershipChinese ManagerChinese BusinessThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

The article suggests a re-evaluation of theoretical and practical application of tolerance in its contemporary European-American understanding as a concealed expansion of spiritual values, extraneous to Russian mentality. One of the conduits of this tolerance, propagating “western values” and alien to Russian peoples, is satirical comedy shows on Russian television, where a Russian person is depicted as a primitive brute. We examine the history of various understanding of cultural values between Russian people and western countries. Fundamental traditional moral and ethical values and cultural experience of Russian peoples are considered to be top priority in cultural development. For this reason, the author suggests establishing learning and teaching and academic centres and departments to study, preserve and actualize traditional cultures of native peoples of Siberia, the Far North and the Far East, as well as to research and regenerate Russian traditional culture.

Introduction. The article analyzes the advantages of the family in the formation and intergenerational continuity of basic national values and the gradual, step-by-step development of their youth. The article uses the experience of assessing traditional values by students of Nizhny Novgorod schools during family-patriotic contests, as well as the results of the author's sociological research among schoolchildren on the degree of their commitment to Russian values.Materials and Methods. The authors of the article relied on the analysis of primary and secondary sociological data. In general, general scientific research methods were applied (analysis and synthesis, induction and deduction, comparative historical and dialectical methods).Results. The successful implementation of the intergenerational transmission of values by the family was negatively affected by the cardinal transformations of Russian society in the 90s of the XX century. The attempt to revise the basic Russian traditional values in favor of liberalization through familiarization with the Western way of life (imposing the priority of values on the psychology of mass consumption society) of the majority of Russians led to a deepening of the crisis state of the institution of the family and society as a whole. Meanwhile, the Russian family, possessing a number of qualities (one of which is a sense of healthy conservatism), was able to preserve the best practices of broadcasting intergenerational values. However, the thoughtless policy of the reformers of the "Yeltsin's hard times" did not pass by without a trace. The analysis of secondary and primary sociological data has shown that many traditional Russian spiritual and moral values are insufficiently formed. Let's denote two "pain points":1. The negative attitude of the majority of young men (59.6%) to the statement that "Conscription is an obligatory stage in life for every man is extremely alarming." There is a crisis of fatherhood as the main element in the functioning of the mechanism of intergenerational transmission of values. 2. The popularity of so-called "alternative" forms of family structure among young people is alarming. An analysis of the data on gender identity revealed discrepancies that draw attention to themselves. Thus, boys (71.8%) are more confident that "A family is a union of a man and a woman, and not Parents No. 1 and No. 2" than girls (53.6%). This is an occasion for further research and explanation of the reason for the greater commitment of young men to traditional family values than girls.Discussion and Conclusions. Theoretical and methodological analysis of the state of modern Russian society and the family has shown that the actualization of public attention on traditional Russian spiritual and moral values, their legislative consolidation in various decrees and by-laws and their practical implementation has a positive effect on the system of education of younger youth in general. The results of the author's sociological research indicate, for the most part, the formation of traditional Russian spiritual and moral values in the youth consciousness. Thus, it can be argued that Russian society has not lost the ability of intergenerational transmission of basic Russian values, its mental and cultural code.

Introduction. Modern socio-political transformations in the country, focusing on the upbringing of the younger generation in the spirit of preserving and strengthening traditional Russian values, determine the increasing role of the teacher in the formation of civic identity among young people in the context of a large-scale technologically developing economy. In the conditions of new challenges threatening domestic value orientations, it is necessary to build a system of values of the future teacher as a translator of ideological positions in the process of educating students, in accordance with social needs and requests.The purpose of the study is to identify the value orientations of the teacher in the formation of the profile of his civic identity.Materials and Methods. Information from scientific sources (articles) and regulatory documents on the topic of the work was used as materials for the study. The study used theoretical methods of analysis, theoretical generalization, logical comparison of information, as well as methods of scientific interpretation.Results. As a result of scientific understanding and generalization of the proposed concepts of the formation of civic identity, the study proposes an axiological profile of the teacher's civic identity, representing the worldview of the teacher as a citizen of Russia, based on a system of national values: love for his native country, pride in his Homeland, civic responsibility and patriotism. The axiological profile of the teacher's civic identity is presented in three structural and functional components: knowledge, reflexive and regulatory, and also has a structural and dynamic characteristic with a description of the components and levels of formation in the terminology of the value justification of the development of the phenomenon of the teacher's civic identity.Discussion and Conclusions. The theoretical and methodological research carried out on the implementation of the project, which also provides for the experimental part, declares a powerful promotion of the axiology of education in understanding methodological approaches to the formation of civil identity of the younger generation. The practical implementation of the project consists in the instrumental development of the educational component of the professional training of the future teacher, capable of promoting the moral formation of students, solving the problem of the value and motivational aspects of the training of future teachers who develop personality.

The article is devoted to traditional spiritual and moral values and their role in Russian culture. The author adheres to the position that only through the joint efforts of the state, society, and citizens is the spiritual rebirth of Russia possible, based on Orthodoxy as the main religion. Due to the fact that Russia is a multinational state, respect for other faiths is also shown on its territory: Islam, Catholicism, Judaism, etc. The combined efforts of the state and the citizens of Russia will help lead the country out of the spiritual crisis and strengthen its statehood.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.儒家的養老觀念具有深刻的思想根源。它有形上根據，也有現實原因。從表現形式上看，儒家的養老觀蘊含在儒家的“孝道”思想之中，由於孝道在儒家那裏既有著形上的天道根源，亦發揮著宗教性的功能，這使得蘊含在這一孝道思想中的養老觀念也兼具了這兩種思想特徵，即儒家養老觀既是形上的天道的要求，同時又具有宗教性關懷的內蘊。基於血親的自然情感因素和人對老年生活狀態的憂慮則構成了儒家養老觀念現實的、直接的緣由。這種由孝道維繫的養老觀念決定了儒家對“老人”界定的特殊性和養老方式的特殊性。在家庭中，“老”是相對於盡孝的義務而言的，而社會層面的“老”則需要加以特殊規定，以便於社會層面的養老實踐。而在養老方式上，這種由孝道維繫的養老觀也決定了家庭或子女是主要的、基本的養老場所和主體，但國家或政府在宣導、維護這種養老觀念上，以及為家庭養老創造必要的物質條件和保障方面，則負有絕對的義務和責任。China’s citizens are growing old at an alarming rate. The increase in the country’s elderly population has created profound social and economic complications that can be solved only by appropriate policies and moral decisions on caring for aging people. Who will take care of the elderly? Should elderly people depend on their families or on the government? The author of this paper shows that filial or familial piety—the Confucian ideal of moral responsibility for one’s elderly relations—is intrinsic to the traditional Chinese value system, and should continue to shape Chinese society today. The author contends that filial piety is the key ethical principle of Confucianism based on its metaphysical foundation of the Dao. Instead of talking about the rights of elderly people, we should emphasize the moral duty of their adult children.However, the traditional emphasis on filial piety has been challenged by social changes in the last few decades, especially since China’s economic reform. There are fewer and fewer households with “three generations under one roof,” due to China’s urbanization and one-child policy. More and more people are choosing to invest in institutional care (such as nursing-home care and residential care) as an alternative to traditional familial care. Despite these changes, the author maintains that filial piety, as the core value of the Confucian ethical system, should play an important role in modern Chinese society. Supporting one’s elderly relations (both emotionally and financially) offers not only a practical solution to the problem of elderly care in China, but also an ethical way for family members to fulfill their moral duties and maintain family solidarity. Although Western approaches to community care that combine formal and informal sources of support may in some cases help to meet the welfare needs of vulnerable elderly people in China, a complete rejection of traditional filial piety is far from appropriate. The author concludes that commitment to the traditional ethical value of filial piety enables people to live together in peace and harmony.DOWNLOAD HISTORY | This article has been downloaded 2849 times in Digital Commons before migrating into this platform.

Traditional spiritual and moral values play a vital role in fostering a sense of civic identity and cohesion in Russian society. They provide a common framework of beliefs, rituals and values that unite all people. By contributing to a common understanding and meaning, these values strengthen social ties and promote cooperation, solidarity and mutual support among members of Russian society. All of this contributes not only to the unity of the Russian people, but also to the preservation of Russian civilization. The goal of this work is to demonstrate the importance of studying traditional values in the school curriculum of social studies, which play an important role in shaping the worldview of the younger generation of Russia. It also aims to show the significance of traditional values for modern Russia and Russian civilization as a whole.

This article reveals that, during the last 15 years, drastic shifts have occurred in the subjective social structure of Russian society: the people for the most part no longer consider themselves to be “social outsiders”, while Russian society itself has become a society undoubtedly dominated by a subjective middle-class, albeit predominantly a lower middle-class. However, such a positive shift does not equal Russians being completely satisfied with the situation at hand when it comes to stratification, since their actual position in the status hierarchy is currently much lower not only than desired, but also lower than those status positions which they reckon they should be occupying in this hierarchy “in all fairness”. Russian people’s dissatisfaction is mostly a result of them considering opportunities for success and prosperity to be associated with the social, economic and cultural capital of one’s parents, as well as with various unlawful practices (such as corruption, bribery), not only with one’s hard work or quality education. These views seem to be stable over time, and to some extent they are similar to the views of German people. However, in the eyes of Russians various unlawful practices (primarily bribery) play a greater role when it comes to achieving success in life. In addition to that, one’s parents’ education, as well as one’s own education, hard work and ambition play a slightly less significant role (which is decreasing year after year) in Russia. This means that, as time passes, more Russian people are becoming convinced that a person’s personal efforts and goals are not a key factor in achieving life success and high status positions in Russian society. Statistical verification indicates that these views are objectively justified, since, according to the former, upper strata of Russian society are becoming increasingly more closed, with lower strata starting to close as well. High indexes of self-reproduction of opposing status groups within mass layers of the population, together with an increasing polarization of the population (primarily young people) – these are all dangerous tendencies in terms of their socio-political and economic consequences, which lead to authorities being delegitimized, as well as Russian people losing their motivation to achieve success in life through their own efforts.

This paper argues that rapid and unfettered commercial tourism development in the historic core of Prague is playing a major role in the transformation of its social, spatial and cultural characteristics, changes which are encapsulating residential experience. Whilst recognising the potential positive economic benefits of tourism, we argue that the inherent pressures of commercialisation and touristification are creating new tensions which, if not addressed, are likely to contribute significantly to the creation of a new legitimation crisis in the Czech Republic, one epitomised by an inability to establish universal support for neo-liberal capitalist accumulation as a sustainable path for political and economic reform. Although largely impressionistic in method, this exposition seeks to offer, with the aid of comparative analyses of other European cities, observations which provide insights that may benefit a broader empirical investigation and debate on residential experience, one that is enhanced by the interdisciplinary links between housing and tourism. More specifically, it explores the complex interrelationship between residential experience and tourism, arguing that the former illuminates a deeper understanding of the power relationships driving developmental processes-in this case, tourist-driven regeneration. In their determination to achieve compatibility with neo-liberal accumulation regimes, the post-communist governments of the Czech Republic appear to be neglecting, at the macro level, the broader social and environmental objectives of minimising social exclusion and protecting the nation's cultural heritage. It is too early to assess whether the new administration has recognised the need to realign policies closer to the traditional Czech value of political consensus. However, despite the creation of a distinct planning system within Prague, which recognises the emergence of a new 'income elite' alongside the 'socially weak', state-driven political and economic policies appear to be exacerbating these new social cleavages and creating the incipient signs of a 'clone city'. We suggest the need for an alternative vision of 'capitalism', one that enables the inclusion of a broad range of interests in decision-making, if Havel's dream of a 'civil society' is to be realised.

Popular Culture Review changing world.My analysis is based on three TV dramas from the late 1990s: To Live a Good Family Life (haohao guo rizi), Holding Hands {quian shou), and Coming and Going {lailai wangwang).1 will first look at the challenges to Chinese families caused by China's economic development.Then, I will briefly outline the storylines of the three TV dramas.Finally, I will explore the moral messages from these dramas. Economic Development and Challenges to the Chinese FamiliesSince the implementation of economic reform and open-door policy in 1979, China has made great progress in strengthening the country's economic capacity and in raising its people's living standards.In the last two decades of the 20'^ century, the average growth rate of China's per capita GDP was 8.4 percent.The total GDP had been doubled twice in twenty years from 1980 to 2000.With the fast economic growth, the quality of people's lives also increased dramatically.According to the statistics carried in China Information Daily, August 30, 2001, Chinese people produced 24.49 billion RMB of wealth a day in 2000, 19.41 billion more than that of 1990, or nearly four times increase in just 10 years.Also, in 2000, people spent 11.82 billion RMB a day, 9.32 billion more than that in 1990.A recent report states that in the five years from 1998 to 2003, China's GDP "has grown by more than 60% and its exports by 140%" (Clissold 1).These economic achievements have brought progress to the country and a happier life to its people.However, serious social problems like bigamy, domestic violence, and divorce co-exist with the economic growth just like the seemingly inevitable twin.They are the side-effects of China's economic development and reform.The first side-effect of China's economic development and reform is the higher divorce rate.Statistics show that the divorce rate in China has increased nearly three-fold over the past two decades.More than 1.2 million Chinese couples divorced in 1999, and among every 1,000 people there are 0.96 broken families ("Can Law" 23).According to the All-China Women's Federation, since 1999, the number of divorces had remained stable at about 1.2 million each year until 2003 when it jumped to 1.33 million, while "the number of Chinese registering for marriage dropped from 8.92 million couples in 1998 to 7.86 million in 2002" (" 1.33 Million" 1).Although the rate of divorce is still very low and the number of broken families is very small in comparison with many other countries such as the United States and Germany, the change is undoubtedly significant.For example, in 2003, the city of Shanghai "had over four couples out of every 1,000 divorced," with its divorce rate "20 times more than 20 years ago" ("Valentine's Day" 1).Many of these divorces are caused by the husbands' infidelity and third-party individuals' (the mistresses') intrusion.A research conducted by the Marriage Service Center of west China's Chongqing Municipality found that out of 280 divorce cases " 198 were caused by one partner having an affair" ("Adultery" 1).As extra-marital affairs have become the top marriage killers, some suspicious wives and husbands start to

Aim. To analyze the concept of traditional values through the prism of various existing approaches to its interpretation, as well as in the context of the basic ideologemes that led to its formation.Methodology. The study consistently examines the path of modern Russian society towards the conception of traditional values, beginning from realization of the shortage of “spiritual staples”and finishing with approval of their detailed list at the legislative level. Various approaches to the interpretation of traditional values are analyzed, starting with destructive ones that deny them conceptual significance and relevance for various reasons, and ending with constructive ones that interpret values from concrete-historical or more wide philosophical positions. The most significant ideologemes are identified and analyzed as the worldview foundations of the conception of traditional values. To realize the stated research directions, the methods of analysis and synthesis, historical and logical methods, dialectical method, systematic method, methods of analogy and extrapolation are complexly applied.Results. The study shows that there are various interpretive approaches to the list of Russian traditional values. The most productive of them is the philosophical approach, which focuses on the most wide, integrative perception of the analyzed phenomenon. The formation of traditional values relates to several worldview foundations, the most important of them are “Moscow – the Third Rome” and “Orthodoxy. Monarchy. Nationality”. For a long time, these ideologemes determined the vector of Russia’s development, the specifics of the national consciousness of its people and the value system they were forming. They can be considered a full embodiment of the “Russian spirit”, which guided the people of Russia throughout the entire path of its historical development, guaranteed the safety of its fundamental worldview constants under any, and even the most unfavorable circumstances.Research implications. The theoretical significance of the study is related to the consideration of traditional values from the standpoint of various modern approaches to their interpretation and a critical assessment of these approaches. It is also theoretically significant to comprehend the worldview foundations of traditional values in the format of the ideologemes that led to their appearance. The practical significance of the research is due to the very topic of consideration – traditional values, that are the moral guidelines determining the worldview of Russian people, forming the foundation for the development of modern Russian society. Considering traditional values as the most important and significant for our people collective representations helps to integrate them into the consciousness and worldview of Russians, turns them into a practical guideline for actioning in modern Russia.

The article discusses the possibilities of infocommunications in the educational process, which promote the social consciousness of art specialty students. The analysis of scientific works showed that, despite the intensive development of information technology in higher education, there is an unsystematic use of the emotional sphere of students, which affects the formation of social consciousness. The purpose of the research is to determine the educational potential of digital technologies for the optimal use of new methods in the formation of value orientations and social attitudes of young people while learning to draw. The method of communicative design in the information and educational environment of a university is interpreted as a way of actualizing traditional values that influence the formation of students' social consciousness. In this article we consider the effectiveness of the organizational and pedagogical conditions determined by the objective factors of organizing cooperative social activities in an innovative educational environment. The orientation towards the skills and abilities of innovative critical thinking, combining science and art in the national cultural space are also considered. This contributes to the adaptation of students to professional activities as citizens of Russia and allows them to build their life and professional priorities based on value orientation. The organizational and pedagogical conditions, the method of communicative design of the formation of social consciousness of art department students described in the article can be applied to the process of training specialists in the field of architecture, design, reconstruction, and restoration, as well as painting, graphics, and sculpture.

The article is devoted to finding an answer to the question of what the Russian traditional values affirmed in official documents are opposed to. It is substantiated that discourses about traditional values can create the illusion of Russia’s desire for the archaic – to confront Modernity itself. However, as shown in the article, the values presented as traditional Russian (life, dignity, human rights and freedoms, patriotism, citizenship, service to the Fatherland and responsibility for its fate, high moral ideals, strong family, etc.) are much closer to the basic values of Modernity than the most trendy progressive and left-liberal values and ideologies in the West, influencing identity politics. It is shown that in many Western countries Modernity, which places emphasis on the “autonomous personality”, came to self-denial: the “expressive individual” began to deny in general any obstacles to self-realization, including such basic values of Modernity as the desire for objective truth, moral universalism, etc. Accordingly, attempts to establish a set of traditional values can be seen as a resistance not so much to modernity itself or its values that emphasize scientific and technological progress and political utopias, but to the idea of the autonomous individual and its expressive individualism. Therefore, Russia may well choose a path that will differ both from pure traditionalism and from “alternative Modernity”, one way or another appealing to the idea of an autonomous individual.

Relevance. The health of the population is an essential criterion of the well-being of society. The high prevalence of dental diseases, which reduce the quality of life, dictates a broader implementation of preventive measures. Correcting the regularity of oral hygiene and consumption of fast digesting carbohydrates can achieve significant results. Purpose – to study some parameters of socio-hygienic, dental statuses and habits of patients who presented to the Health Center.Materials and methods. To achieve the purpose, we interviewed and examined 550 people: 196 men and 354 women aged 18-85 who presented to the Health Center of Krasnoyarsk Interdistrict Hospital No. 3. The study analysed the structure of patients' visits to dentists and determined dental caries prevalence and intensity. The following definition was chosen to assess the behavioral habits of patients: the frequency of oral care during the day, the frequency of consuming fast digesting carbohydrates, the rate of toothbrush replacement. Statistical data was processed using the IBM SPSS Statistics 18.0 software package.Results. 9.45% of patients exhibited low motivation for dental check-ups, most pronounced at a young age – 30,02 ± 2,00 years. The best motivation to visit a dentist for a dental check-up was among young people with higher or incomplete higher educa-tion – 57,7%. Visits to dentists for unspecified reasons were most pronounced in patients with primary or secondary education – 63,8%. The patients who presented for a dental check-up and prophylaxis exhibited the lowest caries intensity rate – 9,27 ± 1,01, and there were statistically significant differences in the DMF index depending on the education of the respondents (p = 0,016), including the components of the "F" and "M" (p < 0,001). Patients, who come for regular dental check-ups, have better oral hygiene, but very few of them limit the consumption of fast digesting carbohydrates.Conclusions. The patient motivation for dental check-ups is extremely low and depends on age and education. Patients, who visit dentists for a check-up, have the lowest intensity of dental caries and statistically significant differences in the components of the DMF index depending on education.The establishing of health centres in the domestic health care system to promote a healthy lifestyle in Russian citizens, including smoking and alcohol consumption reduction, allows using their organisational, methodological and material and technical capabilities for further studying the issues of dental disease prevention, creating the most balanced questionnaires and other tools for assessing and monitoring dental health.

The article examines the importance of introducing the value aspect into the Russian school social studies curriculum. It justifies the need for high school students to learn about traditional Russian spiritual and moral values, as expressed in current legislation. The article raises questions about the prerequisites for studying social studies in high school, as well as approaches to conceptualizing these values in a way that is accessible to students while still considering relevant theoretical developments in the social sciences. The content of old and new social studies textbooks for grade 9 is compared, and the empirical experience of the author, a social studies teacher at HSE Lyceum grades 10–11, is described in detail in relation to discussing traditional Russian values with students. The article discusses a range of topics that will be introduced into the new social studies curriculum, based on the federal educational standard for secondary general education. The author has compiled a list of verified content elements from the current code of verified requirements for the outcomes of mastering the secondary general education program, as well as content elements for the Unified State Exam (USE) in social studies. As a result of the author’s experience teaching social studies and preparing students for the USE, there are some conclusions about the potential value of including this aspect in the school curriculum. There is also speculation on the tasks that teachers and other members of the academic community face in achieving this goal.