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The purpose of this paper is to suggest that the information ethics (IE) of students appear to improve more through adoption of the technology mediated learning (TML) platform rather than face-to-face (FTF) approach. In addition, it shows the pattern changes in each scenario resulting from the ethics training and analyses them from the Confucian ethics perspective, indicating that researchers should consider this aspect in future models.

This study employed non-parametric methods to test the outcome of the “information ethics course” of two kinds of training platforms. FTF training: 193 students; TML training: 185 students.

The TML platform produces a more significant improvement in the students’ respect for rules, privacy, accessibility, and intellectual property (IP) cognition, rather than the FTF method. Based on the findings, two propositions (eight sub-propositions) are formulated and revised two sub-propositions.

However, this study has a few limitations that can be enhanced by further research in the future: first, the data were only collected from one university (National Pingtung University), thus, the external validity is not satisfactory for all Chinese context students. Second, it is necessary to collect both of scenario-based and qualitative data from different cultural context students (such as Mainland China, the USA, Europe, Arabia, etc.) and then compare their results, thereby making further contributions to the current study. Third, the study was intentionally used as the measure of progress in ethical understanding without highlighting the difference between intentionality and actual behavior.

Teachers should draw upon the principles of Ren, Yi, and Li, from the Confucian ethics perspective to encourage students to respect the IE for Chinese context students. In addition, emphasis should be placed on the ability of students to build their information ethics cognition through the cognitive information processing learning methods, which can enhance the “accessibility,” “accuracy,” “privacy,” and “IP” cognition of Chinese students in both the FTF and TML platform learning process. This will help to reduce students’ unethical behavior as they advance in their future careers.

Confucian nurturing doctrine of xin (heart‐mind) comprehensively illustrates the importance of emerging state of feelings, which are the antecedents of organizational and individual behaviors. This introductory paper seeks to provide meaningful references for the management education and research trends like organizational justice and emotional intelligence.

Based on Confucian nurturing doctrine of xin (heart‐mind), this paper analyzes: the connotation of xin, qing (emotions/feelings) as the manifestation of xing (nature) by xin, and the cultivation of xin. Accordingly, the authors propose the holistic man model based on emotions.

The holistic man model based on emotions contains natural, social, moral, and transcendental dimensions. Self‐cultivation is significant for management practices and education.

As a conceptual essay, the statements in the paper need further argument and exploration.

A referential hypothetical model of human nature based on Confucian nurturing doctrine of xin can make people have transcendent aspiration in their daily life and focus on the unity of individuals' natural feelings and moral cultivation. In this case, people can live an integrated, meaningful and healthy life based on their emerging state of emotions, which are the antecedents of the transactional, instrumental, and procedural regulations.

This paper contributes to the notions of the holistic man based on emotions and emerging state of emotions by referring to Confucian nurturing doctrine of xin (heart‐mind).

Since the beginning of the new millennium, Confucian doctrines on one’s self-cultivation have been re-introduced to curriculum in China. The revived cherish of the Confucian legacy in the twenty-first century is a reverse from the official rejection of Confucianism in the Mao era (1950–1976). It also appears as a counterweight to the individualism proliferating among the Chinese youths born at the beginning of the new millennium (Gen Z). The re-introduction of Confucianism is thus ideologically purposeful. Yet how does the mixed exposure to Confucius’ legacy and the modern idea of self-awareness impact this cohort of young people, in particular their way of learning? This chapter focusses on Chinese Gen Z studying in Australia. Using the Bourdieuan theory of human habitus, this chapter examines how these students negotiate between the ideas of self-cultivation and self-awareness, and what implications such experiences have in an intercultural academic community.

The purpose of this paper is to examine the relationship between Islamic work ethic (IWE) and employees’ attitude and behaviour in term of perceived organisational justice, psychological ownership (PSY), and employees’ performance in the Islamic financial institutions in Malaysia.

This study used a sample of 301 employees of Islamic financial institutions and employed structural equation modelling-partial least square technique in order to analyse the data.

The findings demonstrated that IWE has both direct and indirect effects on attitudinal as well as behavioural outcomes.

Managers who want to enhance their employees’ attitude and behaviour are strongly advised to give proper attention to the concept work ethic. Moreover, they need to conduct training programs to instil these values and to emphasise its crucial role in enhancing the effectiveness and efficiency of the organisation.

This study contributes to the body of knowledge on IWE by: testing its ability to predict employees’ performance, their perception of organisational justice, and their feeling of PSY, and examining the mediating effect of perceived organisational justice and PSY between IWE and employees’ performance.

The argument here is direct, if tentative. Thus, most available evaluative studies agree that OD applications, globally, have substantial success rates, but this seems ironic in light of the common domination of culturally relativistic views. Many observers urge the culture-boundedness of planned change which implies low OD success rates. This paper is one in a projected series of qualitative tests about whether the irony is only apparent. That is, this series proposes to test for the congruence of the basic OD normative framework with various cultural patterns that can be encountered in the global analysis of today’s organizations. A high degree of fit between the OD Work Ethic and more or less discrete ideational frameworks will help dissolve the apparent irony.

Here, the specific task involves testing the congruence of the “Confucian Work Ethic” with an OD normative framework. The latter may be viewed as the “target” against which the fit of the Confucian Work Ethic is tested in a qualitative sense. High success rates are reported for OD applications in Confucian settings, especially in Korea where Confucian ideas have a substantial prominence. Here, Confucian comparisons with the OD Ethic imply a “good fit,” which is consistent with the similarly high success rates in Korea as well as elsewhere.

The purpose of this paper is to bring definitional clarity to the term “virtue” as pertinent to the behavioural sciences literatures on leadership; to identify a short and consolidated list of cardinal virtues commonly associated with leadership effectiveness; to provide a model relating leader virtues to leader outcomes (i.e. ethics, happiness, life satisfaction, and effectiveness); and to propose a program of research.

The authors systematically and comprehensively review Aristotelian and Confucian literatures on virtue ethics, and the literatures on seven leadership styles – i.e. moral, ethical, spiritual, servant, transformational, charismatic, and visionary leadership.

Six virtues, including four considered cardinal by Aristotle (courage, temperance, justice and prudence), and two considered cardinal by Confucius (humanity, and truthfulness), were common to all seven leadership styles.

Researchers should aim to develop and validate a measure of virtuous leadership based on the six cardinal virtues presented here and also to test both the proposed measurement and structural models.

The authors' recommended program of research will ideally inform development and design of selection and training programs for enhancing virtuous leadership.

The authors provide definitional clarity to the term “virtue” – one that is well grounded in the moral philosophy and virtue ethics literatures; consolidate vast and varied literatures on seven different widely subscribed leadership styles and identify six cardinal virtues most likely to positively impact leadership effectiveness; present an organizing framework, structural model, and research agenda to catalyze research on virtuous leadership.

There are some notable ethical problems about role obligations, including the three prominent issues of role relativism, role definition, and role identification. The first is the problem to what extent roles may create duties or rights at odds with other moral requirements, the second is where roles are unclear or conflicting in what they prescribe, and the third is about the extent to which people commit themselves to their roles, or dissociate themselves from those roles. The three problems are significant in business ethics. A Confucian approach to roles can assist in dealing with them. Classical texts suggest a nuanced approach to roles, which allows greater flexibility, paying attention to context and detailed circumstances, always relating role prescriptions to respect and concern for other people, and emphasizing the importance of sincerity and authenticity in role performance. Such an account is consistent with virtue ethics approaches to business ethics.

This article reviews research published in secular management journals that examines what the world’s largest religions (Buddhism, Christianity, Confucianism, Hinduism, and Islam) say about management. In terms of how religion informs management, the literature identifies two basic means: (1) written scriptures (e.g., Analects, Bible, Quran) and (2) experiential spiritual practices (e.g., prayer, mindfulness). In terms of what religion says about management, the emphasis tends to be either on (1) enhancing, or (2) liberating mainstream management. Studies based on scriptures typically either enhance or liberate management, whereas empirical research based on spiritual disciplines consistently point to liberation. Implications are discussed.

This paper is an interweaving of virtues ethics perspectives of the relational and role grounded with the situational and agent and is explored through the patterns of academic freedom. It uses a notion of Confucian‐inspired “role virtue ethics” where obligation, procedure and virtue mix in a relational way with a community of scholarly practice. This counter‐intuitive linking of ritual with freedom reveals the importance of the former in defending and maintaining academic freedom: a freedom with rule‐based obligations.

Applied philosophical approach to a pressing problem in higher education and indeed to all education.

The paper seeks a preliminary blending of eastern and western understanding to proceed to a “virtue role ethic” for higher education scholars and is presented as a more relational way of being than the contemporary notion of being a fitting scholar in higher education.

A synthesis of western and Confucian approach may offer insights to other ethical issues for educational management.

A synthesis of western and Confucian approach may offer insights to other ethical issues for educational management.

The development of role virtue ethics more the discussion away from dispositions and from situational to a blending of both.

This paper is a regional exploratory study of implicit leadership theories in two regions of China. The purpose of this paper is to compare ideal vs Confucian leadership profiles and explore the possibility of a cultural hybrid perspective of leadership.

This study empirically explores leadership profiles through indigenous leadership research and compares implicit leadership theories of Confucian leadership and ideal leadership among a group of 128 managers representing two regions in mainland China. In doing so, measures developed by Global Leadership and Organizational Behavior Effectiveness that were translated into the local language are employed.

The results empirically show that a region known to have a deeper cultural entrenchment interprets Confucian ideology as ideal leadership, while a region more disconnected from the cultural center transforms its ideology based on more globally accepted leadership ideals.

The findings of this study caution leadership researchers (whether universally-etic or specifically-emic focused) from making generalizations regarding leadership. Although there might be some broad universals of leadership, context-specific leadership practices are deeply rooted between and within cultures.

This paper contributes to the literature by providing insight on implicit leadership theories in China and by proposing a culturally hybrid perspective of leadership based on globalization and cultural entrenchment forces.