Search results for 'Manuscripts, Chinese' (try it on Scholar)

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  1.  4
    Carine Defoort (2013). Excavated Manuscripts and Political Thought: Cao Feng on Early Chinese Texts. Contemporary Chinese Thought 44 (4):3-9.
    This issue presents the research on early Chinese texts by Cao Feng, a philosophy professor at Tsinghua University. He is an expert in early Chinese political philosophy and philosophy of language found in transmitted and excavated texts. His extensive education in Japan has left him well versed in Japanese sinology. Although a critical researcher in the field of early Chinese thought and a very prolific writer in both Chinese and Japanese, Cao Feng is little known in (...)
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  2.  1
    Carine Defoort (2013). Excavated Manuscripts and Political Thought: Cao Feng on Early Chinese Texts: Editor's Introduction. Contemporary Chinese Thought: Translations and Studies 44 (4):3-9.
    This issue presents the research on early Chinese texts by Cao Feng, a philosophy professor at Tsinghua University. He is an expert in early Chinese political philosophy and philosophy of language found in transmitted and excavated texts. His extensive education in Japan has left him well versed in Japanese sinology. Although a critical researcher in the field of early Chinese thought and a very prolific writer in both Chinese and Japanese, Cao Feng is little known in (...)
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  3.  1
    Imre Galambos (2011). Popular Character Forms (Súzì) and Semantic Compound (Huìyì) Characters in Medieval Chinese Manuscripts. Journal of the American Oriental Society 131 (3):395-409.
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  4. Imre Galambos, Translating Chinese Tradition and Teaching Tangut Culture: Manuscripts and Printed Books From Khara-Khoto.
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  5. Imre Galambos (ed.) (2015). Translating Chinese Tradition and Teaching Tangut Culture: Manuscripts and Printed Books From Khara-Khoto. De Gruyter.
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  6. Valerie Hansen, Prods Oktor Sklervo & Ursula Sims-Williams (2004). Khotanese Manuscripts From Chinese Turkestan in the British Library: A Complete Catalogue with Texts and Translations. Journal of the American Oriental Society 124 (2):380.
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  7. Edward H. Schafer & Lionel Giles (1958). Descriptive Catalogue of the Chinese Manuscripts From Tunhuang in the British Museum. Journal of the American Oriental Society 78 (2):132.
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  8.  8
    Kenneth W. Holloway (2009). Guodian: The Newly Discovered Seeds of Chinese Religious and Political Philosophy. Oxford University Press.
    In 300 BCE, the tutor of the heir-apparent to the Chu throne was laid to rest in a tomb at Jingmen, Hubei province in central China. A corpus of bamboo-strip texts that recorded the philosophical teachings of an era was buried with him. The tomb was sealed, and China quickly became the theater of the Qin conquest, an event that proved to be one of the most significant in ancient history. For over two millennia, the texts were forgotten. But in (...)
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  9. Zhongying Cheng & Franklin Perkins (eds.) (2010). Chinese Philosophy in Excavated Early Texts. Wiley-Blackwell.
    T he nine papers of this Supplement on these significant issues and important ideas are closely accentuated and critically discussed by well-established specialists, philosophers and historians, from various relevant disciplines of study.
     
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  10. Sarah Allan, Crispin Williams & Laozi (eds.) (2000). The Guodian Laozi: Proceedings of the International Conference, Dartmouth College, May 1998. Society for the Study of Early China and Institute of East Asian Studies, University of California.
     
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  11. Feng Cao (2010). Chu di Chu Tu Wen Xian Yu Xian Qin Si Xiang Yan Jiu. Taiwan Shu Fang Chu Ban You Xian Gong Si.
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  12. Lai Chen (2009). Zhu Bo "Wu Xing" Yu Jian Bo Yan Jiu. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.
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  13. Sixin Ding (ed.) (2002). Chu di Chu Tu Jian Bo Wen Xian Si Xiang Yan Jiu. Hubei Jiao Yu Chu Ban She.
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  14. Sixin Ding & Shihua Xia (eds.) (2005). Chu di Jian Bo Si Xiang Yan Jiu. Chong Wen Shu Ju.
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  15. Lihua Guo (2008). Chu Tu Wen Xian Yu Xian Qin Ru Dao Zhe Xue. Wan Juan Lou Tu Shu Gu Fen You Xian Gong Si.
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  16. Tao Liang & Yunlong Si (eds.) (2012). Chu Tu Wen Xian Yu Jun Zi Shen Du: Shen du Wen Ti Tao Lun Ji. Li Jiang Chu Ban She.
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  17. Tao Liang (2008). Guodian Zhu Jian Yu Si Meng Xue Pai =. Zhongguo Ren Min da Xue Chu Ban She.
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  18. Xiaoguang Li (2009). Zhongguo Xian Qin Zhi Xin Yang Yu Yu Zhou Lun: Yi "Tai Yi Sheng Shui" Wei Zhong Xin de Kao Cha. Ba Shu Shu She.
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  19. Zhongjiang Wang (2011). Jian Bo Wen Ming Yu Gu Dai Si Xiang Shi Jie. Beijing da Xue Chu Ban She.
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  20. Qipeng Wei (2004). Mawangdui Han Mu Bo Shu "Huang di Shu" Jian Zheng. Zhonghua Shu Ju.
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  21. Yaoting Xie (2011). Cong Chu Tu Jian Bo Kan Si Meng Xue Pai de Nei Sheng Wai Wang Si Xiang. Ke Xue Chu Ban She.
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  22. Junzhi Xie (2008). Guodian Chu Jian Ru Jia Zhe Xue Yan Jiu. Wan Juan Lou Tu Shu Gu Fen You Xian Gong Si.
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  23. Robin D. S. Yates (ed.) (1997). Five Lost Classics: Tao, Huanglao, and Yin-Yang in Han China. Ballantine Books.
     
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  24.  2
    Imre Galambos (2015). 4. Primers in Tangut and Chinese. In Translating Chinese Tradition and Teaching Tangut Culture: Manuscripts and Printed Books From Khara-Khoto. De Gruyter 135-176.
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  25. Edward L. Shaughnessy (2014). Unearthing the Changes: Recently Discovered Manuscripts of the Yi Jing and Related Texts. Cup.
    In recent years, three ancient manuscripts relating to the _Yi jin_g, or _Classic of Changes_, have been discovered. The earliest--the Shanghai Museum Zhou Yi--dates to about 300 B.C.E. and shows evidence of the text's original circulation. The _Guicang_, or _Returning to Be Stored_, reflects another ancient Chinese divination tradition based on hexagrams similar to those of the _Yi jing_. In 1993, two manuscripts were found in a third-century B.C.E. tomb at Wangjiatai that contain almost exact parallels to the _Guicang_'s (...)
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  26. R. P. Peerenboom (1990). Law and Morality in Ancient China: The Silk Manuscripts of Huang-Lao. Dissertation, University of Hawai'i
    The 1973 archeological discovery of important documents of classical thought known as the Huang-Lao Boshu coupled with advancements in contemporary jurisprudence make possible a reassessment of the philosophies of pre-Qin and early Han China. This study attempts to elucidate the importance of the Huang-Lao school within the intellectual tradition of China through a comparison of the Boshu's philosophical position, particularly its understanding of the relation between law and morality, with the respective views of major thinkers of the period--Confucius, Han Fei, (...)
     
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  27.  18
    Ge Zhaoguang (2002). How Many More Mysteries Are There in Ancient China?: After Reading Li Xueqin's Lost Bamboo Slips and Silk Manuscripts and the History of Learning. Contemporary Chinese Thought 34 (2):75-91.
    As historiographical studies on ancient China gradually move from the center to the margins of the public's field of vision, research on historiographical studies concerning ancient China have been undergoing some unusual changes. A truly considerable quantity of bamboo slip and silk manuscripts have either been discovered by archaeologists or accidentally unearthed in the last twenty years. Although these have been made public very slowly, even maddeningly so, the few of them that have appeared before the world in the course (...)
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  28.  11
    Xing Wen & Peng Guoxiang (2011). Chen Lai's Four Essays on the "Wuxing" Manuscripts. Contemporary Chinese Thought 43 (2):3-5.
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  29.  46
    Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
    This Source Book is devoted to the purpose of providing such a basis for genuine understanding of Chinese thought (and thereby of Chinese life and culture, ...
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  30.  41
    Chad Hansen (1992). A Daoist Theory of Chinese Thought: A Philosophical Interpretation. Oxford University Press.
    This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the (...)
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  31.  98
    Kwong-loi Shun (1997). Mencius and Early Chinese Thought. Stanford University Press.
    Throughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. The (...)
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  32. Ferdinand A. Gul, Andy Y. Ng & Marian Yew Jen Wu Tong (2003). Chinese Auditors' Ethical Behavior in an Audit Conflict Situation. Journal of Business Ethics 42 (4):379 - 392.
    This paper draws on the economics of ethical compliance model to examine the association between ethical reasoning, perceived risk of detection, perceived levels of penalties and Chinese auditors'' ethical behavior in an audit conflict situation. Using 53 Chinese auditors from Shenzen as subjects, and a survey questionnaire, this study found that there is a significant negative association between ethical reasoning and the likelihood of unethical behavior and that this negative association is weaker for auditors who perceive higher risks (...)
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  33.  61
    Bala Ramasamy & Mathew Yeung (2009). Chinese Consumers' Perception of Corporate Social Responsibility (CSR). Journal of Business Ethics 88 (1):119 - 132.
    The findings of this article increase our understanding of corporate social responsibility from the consumers' perspective in a Chinese setting. Based on primary data collected via a self-administered survey in Shanghai and Hong Kong and results of similar studies conducted in Europe and the United States, we provide evidence to show that Chinese consumers are more supportive of CSR. We also show that Carroll's pyramid of responsibilities can be applied in China. We evaluated the importance placed by (...) consumers on the four responsibilities of firms - economic, legal, ethical and philanthropic - and find that economic responsibilities are most important while philanthropic responsibilities are of least importance. The nature of these differences is important for firms intending to use corporate social responsibility for strategic purposes. (shrink)
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  34.  12
    Ricky Y. K. Chan, Louis T. W. Cheng & Ricky W. F. Szeto (2002). The Dynamics of Guanxi and Ethics for Chinese Executives. Journal of Business Ethics 41 (4):327 - 336.
    This study empirically examines how Chinese executives perceive the role of guanxi and ethics played in their business operations. By factor-analyzing 850 valid replies collected from a comprehensive survey, the present study identifies three distinct ethics-related attitudes and two distinct guanxi-related attitudes for Chinese executives. The cluster analysis of the composite scores of these five attitudinal factors further indicates the existence of three distinct groups of Chinese executives that vary in their ethics and guanxi orientations. The three (...)
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  35.  38
    Chenting Su, M. Joseph Sirgy & James E. Littlefield (2003). Is Guanxi Orientation Bad, Ethically Speaking? A Study of Chinese Enterprises. Journal of Business Ethics 44 (4):303 - 312.
    Guanxi as one of the key factors leading to business success in China (PRC) has ironically been synonymous with bribery. This raises some serious questions: should Western foreign firms do business in China? How should they do business with Chinese firms? This study investigated the relationship between guanxi orientation and cognitive moral development in an attempt to determine whether the level of guanxi orientation of Chinese business people affects their ethical reasoning. Based on a classification of Chinese (...)
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  36. Keqian Xu (2010). Chinese “Dao” and Western “Truth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.
    In the Pre-Qin time, pursuing “Dao” was the main task in the scholarship of most of the ancient Chinese philosophers, while the Ancient Greek philosophers considered pursuing “Truth” as their ultimate goal. While the “Dao” in ancient Chinese texts and the “Truth” in ancient Greek philosophic literature do share or cross-cover certain connotations, there are subtle and important differences between the two comparable philosophic concepts. These differences have deep and profound impact on the later development of Chinese (...)
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  37. A. S. Cua (ed.) (2002). Encyclopedia of Chinese Philosophy. Routledge.
    Featuring contributions from the world's most highly esteemed Asian philosophy scholars, this important encyclopedia covers the complex and increasingly influential field of Chinese thought, from earliest recorded times to the present day. Including coverage on the subject previously unavailable to English speakers, the Encyclopedia sheds light on the extensive range of concepts, movements, philosophical works, and thinkers that populate the field. It includes a thorough survey of the history of Chinese philosophy; entries on all major thinkers from Confucius (...)
     
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  38.  24
    George Lan, Zhenzhong Ma, JianAn Cao & He Zhang (2009). A Comparison of Personal Values of Chinese Accounting Practitioners and Students. Journal of Business Ethics 88 (1):59 - 76.
    This study examines the personal values and value types of Chinese accounting practitioners and students, using the values survey questionnaire developed and validated by Schwartz (1992, Advances in Experimental Social Psychology 25, 1–65). A total of 454 accounting practitioners and 126 graduate accounting students participated in the study. The results show that Healthy, Family Security, Self-Respect, and Honoring of Parents and Elders are the top four values for both accounting practitioners and accounting students, although these values are not ranked (...)
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  39. Robert I. Damper (2004). The Chinese Room Argument--Dead but Not yet Buried. Journal of Consciousness Studies 11 (5-6):159-169.
    This article is an accompaniment to Anthony Freeman’s review of Views into the Chinese Room, reflecting on some pertinent outstanding questions about the Chinese room argument. Although there is general agreement in the artificial intelligence community that the CRA is somehow wrong, debate continues on exactly why and how it is wrong. Is there a killer counter-argument and, if so, what is it? One remarkable fact is that the CRA is prototypically a thought experiment, yet it has been (...)
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  40.  20
    Brian Bruya (2015). The Tacit Rejection of Multiculturalism in American Philosophy Ph.D. Programs: The Case of Chinese Philosophy. Dao: A Journal of Comparative Philosophy 14 (3):369-389.
    At the confluence of the philosophy of education and social/political philosophy lies the question of how we should educate the next generation of philosophy professors. Part of the question involves how broad such an education should be in order to educate teachers with the ability to, themselves, educate citizens competent to function in a diverse, globalized world. As traditional Western education systems from elementary schools through universities have embraced multicultural sources over the last few decades, philosophy Ph.D. programs have bucked (...)
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  41.  13
    Yongyan Li (2013). Text-Based Plagiarism in Scientific Writing: What Chinese Supervisors Think About Copying and How to Reduce It in Students' Writing. Science and Engineering Ethics 19 (2):569-583.
    Text-based plagiarism, or textual copying, typically in the form of replicating or patchwriting sentences in a row from sources, seems to be an issue of growing concern among scientific journal editors. Editors have emphasized that senior authors (typically supervisors of science students) should take the responsibility for educating novices against text-based plagiarism. To address a research gap in the literature as to how scientist supervisors perceive the issue of textual copying and what they do in educating their students, this paper (...)
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  42. Michael J. Shaffer (2009). A Logical Hole in the Chinese Room. Minds and Machines 19 (2):229-235.
    Searle’s Chinese Room Argument (CRA) has been the object of great interest in the philosophy of mind, artificial intelligence and cognitive science since its initial presentation in ‘Minds, Brains and Programs’ in 1980. It is by no means an overstatement to assert that it has been a main focus of attention for philosophers and computer scientists of many stripes. It is then especially interesting to note that relatively little has been said about the detailed logic of the argument, whatever (...)
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  43. Ricardo Restrepo (2012). Computers, Persons, and the Chinese Room. Part 1: The Human Computer. Journal of Mind and Behavior 33 (1):27-48.
    Detractors of Searle’s Chinese Room Argument have arrived at a virtual consensus that the mental properties of the Man performing the computations stipulated by the argument are irrelevant to whether computational cognitive science is true. This paper challenges this virtual consensus to argue for the first of the two main theses of the persons reply, namely, that the mental properties of the Man are what matter. It does this by challenging many of the arguments and conceptions put forth by (...)
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  44. William J. Rapaport (2006). How Helen Keller Used Syntactic Semantics to Escape From a Chinese Room. Minds and Machines 16 (4):381-436.
    A computer can come to understand natural language the same way Helen Keller did: by using “syntactic semantics”—a theory of how syntax can suffice for semantics, i.e., how semantics for natural language can be provided by means of computational symbol manipulation. This essay considers real-life approximations of Chinese Rooms, focusing on Helen Keller’s experiences growing up deaf and blind, locked in a sort of Chinese Room yet learning how to communicate with the outside world. Using the SNePS computational (...)
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  45. Larry Hauser (1997). Searle's Chinese Box: Debunking the Chinese Room Argument. [REVIEW] Minds and Machines 7 (2):199-226.
    John Searle's Chinese room argument is perhaps the most influential andwidely cited argument against artificial intelligence (AI). Understood astargeting AI proper – claims that computers can think or do think– Searle's argument, despite its rhetorical flash, is logically andscientifically a dud. Advertised as effective against AI proper, theargument, in its main outlines, is an ignoratio elenchi. It musterspersuasive force fallaciously by indirection fostered by equivocaldeployment of the phrase "strong AI" and reinforced by equivocation on thephrase "causal powers" (at least) (...)
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  46.  76
    William J. Rapaport (2006). How Helen Keller Used Syntactic Semantics to Escape From a Chinese Room. Minds and Machines 16 (4):381-436.
    A computer can come to understand natural language the same way Helen Keller did: by using “syntactic semantics”—a theory of how syntax can suffice for semantics, i.e., how semantics for natural language can be provided by means of computational symbol manipulation. This essay considers real-life approximations of Chinese Rooms, focusing on Helen Keller ’s experiences growing up deaf and blind, locked in a sort of Chinese Room yet learning how to communicate with the outside world. Using the SNePS (...)
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  47.  42
    Robert E. Allinson (ed.) (1989). Understanding the Chinese Mind: The Philosophical Roots. Oxford University Press.
    These essays represent an attempt to understand the Chinese mind through its philosophy. The first volume of its kind, the collection demonstrates how Chinese philosophy can be understood in light of techniques and categories taken from Western philosophy. Eight philosophers, each of whom is a recognized authority in Western philosophy as well as in some area of Chinese philosophy, contribute chapters from perspectives that indicate the uniqueness of the Chinese way of thinking in categories adapted from (...)
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  48. G. E. R. Lloyd (1996). Adversaries and Authorities Investigations Into Ancient Greek and Chinese Science. Monograph Collection (Matt - Pseudo).
    This is a wide-ranging exploration of the similarities and differences between ancient Greek and ancient Chinese science and philosophy, concentrating on the period down to AD 300. Professor Lloyd studies such questions as the attitudes towards authority, the practice of confrontational debate, the role of methodological inquiries, the development of techniques of persuasion, the assumptions made about causal explanation and the focus of interest in the study of the heavens and in that of the human body. In each case (...)
     
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  49.  16
    Yahya Wijaya (2008). The Prospect of Familism in the Global Era: A Study on the Recent Development of the Ethnic-Chinese Business, with Particular Attention to the Indonesian Context. [REVIEW] Journal of Business Ethics 79 (3):311 - 317.
    The ethnic-Chinese business is often characterised by a central role of the family both in the structure of the firm and in its corporate culture. This has political, social as well as cultural reasons. The centrality of the family in business has its advantages and disadvantages. On the one hand, it enables a fast, efficient and flexible process of decision-making. On the other hand, it often contradicts modern business professionalism. The younger generation of ethnic-Chinese business actors tend to (...)
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  50.  14
    Ren Li (2013). Media Corruption: A Chinese Characteristic. [REVIEW] Journal of Business Ethics 116 (2):297-310.
    Misbehaviour and malpractices of Chinese journalists in recent years have brought media corruption under the spotlight. The lack of professionalism and scarcity of fully established ethics in media organisations have made the case worse. However, while Chinese media and academics concentrate narrowly on paid-for news or gag fee by prompting the enforcement of disciplinary restraints and ‘thought education’, this hot issue has been largely ignored by western scholars and has only been occasionally reported by some western media. Based (...)
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