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This study examines how Confucianism, as an informal system, alleviates manager–shareholder conflicts and thus decreases managerial behavior of keeping higher levels of cash reserves. This study also investigates whether formal governance mechanisms (state ownership and institutional investors) moderate the relationship between Confucianism and cash holdings.

This study opts a sample of Chinese listed firms over the period of 2004–2015. The geographical-proximity-based method was followed to measure Confucianism, which is the distance between a firm's registered address and the national Confucianism centers.

The results indicate that Confucianism adversely influences cash holdings. The authors’ findings illustrate that Confucian culture promotes ethical behavior, and therefore, firms in a strong Confucianism environment keep a lower level of cash reserves. The authors further document that the effect of Confucianism on cash holding is weaker for state-owned firms but stronger for firms with low institutional ownership.

The findings provide implications for policymakers, academicians, and corporations. The results suggest that culture can reduce cash holdings. Especially, in emerging markets, such as China, where formal mechanisms are relatively less effective, informal institutions can serve an alternative system for alleviating adverse effects of agency conflicts.

This study contributes to the literature in two ways. First, this study contributes to cash holdings literature by showing that culture (Confucianism) is negatively associated with cash holdings. Second, this study extends the incumbent literature that seeks to explore how Confucian culture influences corporate behavior. To the best of the authors knowledge, this is the first study that identifies that Confucianism is associated with cash holdings.

The purpose of this study is to examine the impact of Confucianism on auditor changes by highlighting the role of the cultural embeddedness mechanism in audit contracts from the perspective of credit governance.

Using a unique sample of Chinese A-share listed firms from 2008 to 2018, this study uses logit regression as the baseline methodology while controlling for macro-level factors and firm-level characteristics, as well as industry and year fixed effects. This study also conducts different mediation/channel analyses, endogeneity tests (using two-stage least squares and difference-in-differences techniques) and robustness checks.

The findings show that the embeddedness of Confucianism in a corporation reduces auditor changes. Furthermore, the channel analyses (using moral self-discipline, social trust, professional ethics and the quality of accounting information as four potential channels) reveal that Confucianism can improve moral credit and consolidate the cultural foundation of credit governance. Specifically, the stronger the embeddedness of Confucianism, the more stable the auditing contract. Finally, Confucianism in formal and informal systems can be mutually substituted.

There is limited research on how culture affects auditing contracts. This study offers new contributions and extends the literature on the connection between cultural embeddedness and contract stability. Confucianism has the potential to strengthen the efficiency of credit governance and maintain the stability of contracts. This study offers a thoughtful orientation toward duly using Confucianism vis-à-vis credit governance.

The purpose of this paper is to understand the role Confucianism has in affecting domestic and foreign policy which is accomplished by looking at historical trends and contemporary developments and arguments posed by leading scholars. This paper finds that Confucianism has had a significant impact on current Chinese policy; however, it has been a selective application. In particular, the Chinese Government has focused on the traditional Confucian moral framework and the mandate to rule, which has allowed the Chinese Government to work toward further securing their right to rule and enhance a more assertive foreign policy abroad.

This study based on historical, theoretical and empirical discussions.

It is clear that Confucianism has had profound influence on Chinese politics and foreign policy. As rulers in the past of Chinese history, the Chinese Communist Party (CCP) has also utilized Confucianism to enhance nationalist sentiments among the people. Confucianism, therefore, has been served as the codifying ideology to further secure the CCP’s right to rule domestically, and to enhance a more assertive foreign policy abroad. With confidence, one can argue that Confucianism will continue to serve as a leading source of ideas in China for its effort to pursue modernization.

This paper focuses on the impact of Confucianism on Chinese politics and foreign policy. In the field of international relations and foreign policy analysis, it is well known that ideas are always critical to any changes of a country’s foreign policy. That is to say, a country’s politics and foreign policy would be heavily influenced not only by the changes of tide in contemporary world politics, but also heavily influenced by its traditional thinking and heritage. In this paper, the author will examine the influence of Confucianism on Chinese domestic politics and foreign policy. The analysis will cover recent arguments about the role of Confucianism from several leading contemporary thinkers. It will also make some brief comparisons between China and other East Asian societies, including Japan and Korea.

The purpose of this article is to investigate the impact of Confucianism on growth under different political regimes.

The empirical specification adopts a two-regime panel threshold model proposed by Hansen (1999) to endogenously divide our country sample into two-regime-types – autocracy and democracy – according to a country's democratic stock or experiences.

The results show that the effect of Confucianism on growth exhibits an asymmetrical pattern depending on the status of a country's political democracy. Only when a moderate level of freedom has already been attained can Confucianism have a positive effect on growth. Conversely, for autocracies whose democratic institutions cannot pass a certain threshold, Confucianism has a very limited effect in terms of changing economic activity.

If the data with different sample years and/or different sample countries are used, the research results may lack generalizability. Further tests of the two-regime model with different data sizes are encouraged.

The authors use the World Values Survey (WVS) map to identify the countries under the influence of Confucianism. The authors emphasize that focusing only on political geography may overlook the information from the spread of cultural traits that accompanied the migration of people. So, based on the Confucian countries suggested by the WVS and the migration matrix of Putterman and Weil (2010), an immigration-based Confucianism variable was constructed. To accommodate different effects of Confucianism on growth in different phases of political development, the empirical specification adopts an asymmetrical pattern to investigate the impact of Confucianism on economic performance.

This paper reconsiders the approaches to measuring Confucian values, and tests their association with workforce performance. The purpose of this paper is to examine how such values and performances are prioritized across three East Asian societies, but more importantly, identifies how variations across societies might result from the way in which Confucianism has been transformed/appropriated differently across history.

A Best-Worst experimental design is used to measure three aspects of Confucianism (relational, pedagogical, and transformative), and three aspects of workforce performance (mindset, organization, and process) to capture the trade-offs by respondents from three East Asian societies: China (n=274), Taiwan (n=264), and South Korea (n=254). The study employs analysis of variance with post-hoc tests to examine differences between societies. A hierarchical cluster analysis using Ward’s method is utilized to identify clusters based on similarities within the data. And last, multiple regression analysis is applied to determine the explanatory power of Confucian values on workforce performance.

Findings confirm the prioritization of three aspects of Confucianism (relational, pedagogical, and transformative) to differ between Mainland Chinese, Taiwan Chinese, and Korean respondents – producing five distinct clusters based on similarities across three societies. Overall, between 7 and 27 percent of the variance in workforce performance could be explained by the Confucian values included in this study.

This study highlights the “different shades of Confucianism” across East Asian societies, which we coin as Confucian Origin, Preservation, and Pragmatism, and demonstrates the need to take a multifaceted perspective in the measurement of Confucian culture. The study provides empirical support for the link between Confucianism and performance at the micro-level, as originally proposed by Baumann and Winzar (2017), and identifies specific antecedents of behavior for research moving forward.

The purpose of this paper is to demonstrate how Confucianism can be applied in the areas that are now governed by company law in the common law system and how it can play a role in improving corporate governance. A gentleman in the context of Confucianism tends to be inclusive and broad-minded in embracing the interest of different stakeholders. In fact, he will balance the interests of shareholders and other stakeholders if there is any inherent conflict and try to achieve a win-win situation. Ultimately, he will run the company not just for profit-making but for social justice and commitment.

The authors examine the leading cases in Hong Kong and the United Kingdom about the law of fiduciary duty and the duty of care and its relationship with Confucianism. In this respect, we review the teachings of the traditional Confucian texts and use Confucianism to fill in the gap where common law rules cannot reach. In addition, we adopt a comparative study approach in examining the law of directors’ duties in Hong Kong, China and the United Kingdom.

It can be seen that the concept of fiduciary duty and duty of care is quite complicated and evolving and always subject to the interpretations of the court from time to time. For fiduciary duty, the term itself is quite conceptual and not immediately available to the general public. But loyalty in the context of Confucianism is a very lively and down-to-earth moral principle. Besides, fiduciary duty is imposed from outside, where directors had no choice but to accept. But loyalty in the context of Confucianism is something inherent and something from within. It is a moral principle that if you deeply understand the meaning of it, you will automatically accept it as a good virtue and your conduct will naturally be guided by such a principle. Confucianism can thereby be used to fill the gap where rules and regulations cannot reach. Confucian business ethics and common law rule should be complementary to each other in the development of a Chinese corporate governance system.

This paper is the first of its kind in discussing the relationship between the law of directors’ duties and Confucianism. It argues that Confucianism plays a crucial role in guiding the behavior of the directors and can supplement the abstract principles of directors’ duties in the context of a Chinese corporate governance system.

Confucianism underpins Chinese traditional culture and the values of the Chinese people. The purpose of this study is to examine the relationship between adherence to Confucianism and corporate irregularities.

The authors use the historical numbers of Jinshi (Imperial Scholars) in the Ming and Qing dynasties within 200 km of a company's location to proxy for the influence of Confucianism on the company, presenting strong evidence that Confucianism significantly reduces corporate irregularities.

The authors' findings are robust even when criticized with alternative definitions of Confucianism, sensitivity analysis and instrumental variable regression. The authors also discover that this effect is weaker in state-owned and foreign enterprises and weakened by the influence of Western culture.

This paper brings a new traditional-cultural perspective to the understanding of corporate irregularities and contributes to the literature on culture and finance. This paper also helps the authors understand the “China Puzzle” that is China's rapid economic development under an imperfect legal system.

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.

Confucianism is dead! Confucianism is obsolete! Confucianism is passé! For at least the past 30 years the government of China has taken a strong stand against Confucianism. Yet it is impossible to do business in China and not feel the effects of Confucian philosophy. For example, strong feelings of a social hierarchy are still present in China. The Confucian ethical structure, with its lack of civil law, still influences current thinking. A strong sense of family as the basic unit of production, with its rights of inheritance and views of the extended family, still pervades much of Chinese thought. If Confucianism is officially gone, its influence is still strong. Identifies the aspects of Confucianism which are relevant to those seeking to understand the Chinese business environment.

As the global presence of Chinese firms grows, increasing numbers of Chinese managers are working abroad as expatriates. However, little attention has been paid to such Chinese expatriate managers and their leadership challenges in an inter-cultural context, especially across a large cultural distance. To fill the gap in the literature concerning the leadership challenges for expatriate managers in an inter-cultural context, the purpose of this paper is to elucidate the leadership styles of Chinese expatriate managers from the perspectives of three traditional Chinese philosophies (i.e. Confucianism, Taoism, and Legalism) in the inter-cultural context of the Netherlands.

The data for this qualitative study were collected via semi-structured, open-ended, narrative interviews with 30 Chinese expatriate managers in the Netherlands.

The results clearly show that the leadership style of Chinese expatriate managers is deeply rooted in the three traditional Chinese philosophies of Confucianism, Taoism, and Legalism, even in an inter-cultural context. Specifically, the study reveals two salient aspects of how Chinese expatriate managers frame and interact with a foreign cultural context from the perspectives of traditional Chinese philosophies. First, the Chinese expatriate managers reported an initial cultural shock related to frictions between the foreign cultural context and Confucianism or Taoism, but less so in the case of Legalism. Second, the Chinese expatriate managers also reported that their interactions with the Dutch culture are best described as a balance between partial conflict and partial complementarity (thus, a duality). In this sense, the leadership style of Chinese expatriate managers is influenced jointly by the three traditional Chinese philosophies and certain elements of the foreign cultural context. This is consistent with the Chinese perspective of yin-yang balancing.

This study is among the first to offer a more nuanced and highly contextualized understanding of leadership in the unique case of expatriate managers from an emerging market (e.g. China) in an advanced economy (e.g. the Netherlands). The authors call for more research to apply the unique perspective of yin-yang balancing in an inter-cultural context. The authors posit that this approach represents the most salient implication of this study. For practical implications, the authors argue that expatriate leaders should carefully manage the interplay between their deep-rooted home-country philosophies and their salient host-country culture. Reflecting on traditional philosophies in another culture can facilitate inter-cultural leadership training for Chinese expatriates.