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Through three case studies, the authors aim to examine how Confucian humanistic philosophy can be applied to leadership practices and show how it is possible to practice humanistic leadership in the Chinese context.

The authors use case studies of three exemplary humanistic leaders and the companies they lead to describe their leadership practices and influence on others and their companies.

The authors identify three common elements that connect their observations to an emerging scholarly conceptualization of humanistic leadership and develop a framework of Confucian humanistic leadership consisting of five attributes. The cases the authors studied suggest that the five attributes should be understood as being mutually reinforcing and acting in concert, rather than each acting independently of the others. The authors found that there is inherent consistency and connection between the core values of Confucianism and humanistic leadership.

The research contributes to the leadership literature, specifically the emerging literature on humanistic leadership, by introducing a framework for Confucian humanistic leadership. While much of the extant literature on humanistic leadership has been conceptual, the study shows how it is possible to practice humanistic leadership in the Chinese context by drawing on the foundation provided by Confucian humanistic philosophy. The findings also contribute to humanistic leadership research by providing important insights into specific capabilities that can help put the principles of humanistic leadership into practice, but that have not been considered to date.

China’s social credit system features a central database, the assignment of social credit scores for individuals and businesses, and the meting out of rewards and punishments, including a form of public shaming. The Chinese Communist Party (CCP) continues to develop the system in an effort to promote virtue and trustworthiness. While the idea that a government can ‘legislate morality’ is often scorned, it is not one that we dispute. Our focus is on how the social credit system promotes virtue, how the CCP’s thinking compares with that of certain relevant philosophers, and whether the system is in violation of human rights. As we readily acknowledge, there is a sense in which practically all of us face an informal kind of social credit system; as individuals in society, we expect to be subject to a kind of feedback loop in which good behaviour is rewarded and poor behaviour is punished. Yet China’s social credit system is a remarkably centralised kind of effort, and it enables the CCP to play an extraordinarily dominant role in both controlling and contributing to the feedback loop that people and businesses in China face. In harmony with a chorus of human rights groups, we argue that China’s social credit system is indeed in serious danger of violating certain human rights, particularly certain rights relating to freedom of opinion and expression. Moreover, we contend that this human rights critique of the system is reasonably robust because the kind of human rights involved are liberty rights as opposed to rights to goods and services. As we explain, liberty rights tend not to impose a material burden on others, which helps to give them an especially strong claim for recognition as human rights.

In the wake of the extraordinary financial scandals that both preceded and followed the September–October Financial Crises of 2008, discussions about the executive virtues of honesty and integrity are no longer academic or esoteric, but critically urgent and challenging. As representatives of the corporation, its products and services, corporate executives in general, and production, accounting, finance, and marketing executives in particular, must be the frontline public relations and goodwill ambassadors for their firms, products, and services. As academicians of business education, we must also analyze these corporate wrongdoings as objectively and ethically as possible. What is wrong must be declared and condemned as wrong, what is right must be affirmed and acknowledged as right. We owe it to our students, our profession, our stakeholders, and to the business world. Contemporary American philosopher Alasdair MacIntyre (1981) proposes the issue of morality in a threefold question: Who am I? Who ought I to become? How ought I to get there? The answer to every question refers to the virtues, especially to corporate executive virtues. This chapter explores corporate executive virtues, especially the classical cardinal virtues of prudence, temperance, fortitude, and justice as defining and enhancing corporate executive life.

In this chapter, the author explains the three components of Trilogy of Taoist Leadership – responsible business, responsible management and responsible leadership. The concepts of business, management and leadership are defined from multiple angles, including an etymological perspective. The historical origins and evolution of these three areas are explored to provide a comprehensive understanding. The chapter concludes with a discussion of the interconnections among the trilogy's components and illustrates how the trilogy can contribute to the development of sustainable organizations.

The purpose of this study is to examine the effectiveness of advertisements with different female role portrayals in a second-tier city with “first-class opportunities.” Chinese girls and women represent a huge market for personal as well as household goods.

An experimental study was conducted using a convenience sample of 216 male and female participants aged 17-21 years in Changchun, China. Participants were asked to respond to print advertisements using traditional and modern female images including housewife, cute female, female with classical beauty, sporty, career-minded and neutral (tomboy).

Results revealed that female participants responded more favorably toward advertisements using female images than male participants. There was no difference in the responses to the six different female images among both male and female participants.

Young consumers in China are not sensitive to the different female images used in the print advertisements. Advertisers can, therefore, enjoy flexibility in the selection of female gender roles for advertisements.

Little is known about how marketers and advertisements can best communicate with young consumers in China using advertisements with different female images. This study fills this literature gap.

This article aims at showing that the relationship between Chinese classical wisdoms and managerial practices should not be reduced to the establishment of an “art of war” applicable to management practices, but should rather be understood as an ever‐evolving work of critical reinterpretation, so as to liberate the creative and strategic potential that this tradition embodies.

It does so by critically deconstructing the question of the “relevance” of Chinese wisdom for managerial practices, by assessing the way contemporary Sinology understands and interprets the concept of “Chinese wisdom”, and by designing a strategy for applying these insights to managerial education.

It thus shows that only historical contextualization and textual studies can ground an understanding of Chinese tradition applicable to managerial education.

By doing so, it helps educators to re‐anchor managerial education into the field and methodologies of humanities studies.

It thus goes against the utilitarian and over‐simplified syntheses of Chinese thought that are currently dominant in the managerial literature about China, and proposes new ways for making the study of China a channel through which to develop in our students a sense of relativity, complexity and empathy applicable to an array of cultural contexts.

The purpose of this paper is to postulate, in addition to “moral” and “strategic” considerations, a third general standard for corporate social responsibility (CSR). That third approach is what moral philosophers call “virtue ethics.”

This paper uses a single organization case study of a Malaysian publisher to put forward the practice of virtuous CSR based on Islamic values and principles in a family business.

By focussing on creating or maintaining virtuous habits in the family and the firm, the family business has avoided the equally unrealistic notions that CSR must be entirely selfless or entirely strategic to be legitimate. Virtues that foster a successful strategy such as vision and competence can be enhanced rather than hindered by virtues such as integrity and generosity.

This is a case study of a single family. Nevertheless, this paper has implications for strategy and CSR for non-family business as well because it brings into the discussion virtue ethics which is largely absent from popular ethical discourse in the West, including popular discourse about business ethics and CSR.

While moral and strategic interests merit consideration, virtue is often the most important concern of all. Virtuous CSR aims to improve or at least preserve the character and the soul of the family and its enterprise.

This paper shows that in family business moral freedom and CSR do not have to be purchased at the expense of an effective business strategy. Paradoxically, an effective business strategy may be partly non-strategic and partly non-business – i.e. partly focussed on virtue. Further research may show that family business can be a leader in CSR, teaching managerial techniques to non-family business.

This paper aims to offer insight into how strategies within the accounting profession, which has been becoming more global, might be changed by the recent outbreak of the Second Cold War between the West and the Rest of the World.

We explore the strategies of those who called themselves “Confucian accountants” in China, a country which has recently discouraged its state-owned enterprises from using the services of the Big 4. We do this by employing qualitative research methods, including reflexive photo interviews, in which Big-4 accountants, recognised as the most Westernised accounting actors in China, and Confucian accountants are asked to take and explain photographs representing their professional lives. Bourdieu’s notions of “economy of practices” and “vision-of-division strategy” are drawn upon to understand who the Confucian accountants are and what they do strategically in their pursuit of a higher revenue stream and improved social standing in the Chinese social space.

The homegrown Confucian accountants share cultural-cognitive characteristics with neighbouring social actors, such as their clients and government officials, who have been inculcated with Confucianism and the state’s cultural confidence policy in pursuit of a “socialist market economy with Chinese characteristics”. Those accountants try to enhance their social standing and revenue stream by strategically demonstrating their difference from Big-4 accountants. For this purpose, they wear Confucian clothes, have Confucian props in their office, employ Confucian phrases in their everyday conversations, use Confucian business cards and construct and maintain guanxi with government officials and clients.

This paper is the first attempt to explore Confucian accountants’ strategies for increasing their revenue and social standing at the start of the Second Cold War.

Practical wisdom from Chinese classical traditions is still an enlightening resource for contemporary management. Based in traditional Chinese perspectives, this paper aims to explore the influence of ethical leadership and social capital on customer relationship.

The authors conduct a survey of senior executives in 215 Chinese companies. Structural model testing and hierarchical regressions are used to analyze the data.

The empirical analysis affirms the authors' hypotheses that both ethical leadership and social capital have significant influence on customer relationship.

The results imply that traditional Chinese perspectives on contemporary management research have a potentially important impact.

It may also be valuable for Chinese firms to incorporate classical traditions into their daily practice: to enhance ethical leadership and obtain more social capital.

This study is a modest step towards an integration of traditional perspectives into research on the role of ethical leadership, and social capital, in maintaining good customer relationship in China.

The purpose of this paper is to examine music teachers' perceptions of teaching cultural and national values (also defined as national cultural values) to explore the tensions facing school music education in the choice of music types to be delivered in Hong Kong and Taiwan.

With specific regard to music teachers' perceptions of “values,” “music cultures” and “nationalism,” data were drawn from a survey questionnaire given to 343 music teachers (155 preservice and 188 in-service music teachers) and semistructured interviews with 36 of these respondents.

The findings of the study showed that though many respondents in Hong Kong and Taiwan felt comfortable teaching traditional Chinese music, they did not want to teach contemporary Mainland Chinese music and other political or patriotic forms in the school music curriculum. The data also demonstrated some shortcomings in introducing a balance of music types into the curriculum, as well as limitations in promoting national education in response to the respective sociopolitical situations in Hong Kong and Taiwan.

This study was subject to limitations regarding the potential generalizability of the findings on school music teachers' perceptions in Hong Kong and Taiwan.

The implications for teachers and student teachers regarding the development of cultural and national values related to the political processes in Hong Kong and Taiwan are complicated, because of not only their relationship with Mainland China and its education based on nationalism but also the extent of teachers' professional training to help create an enabling environment for national and cultural development.

The findings of this study revealed that there are fundamental gaps in the overt and operational curricula in Hong Kong and Taiwan concerning the sociopolitical function of values in school music education in response to their respective sociopolitical situations.