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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.

Using literature and related documents, the study reviews and analyzes the global trend of liberal arts education (LAE) resurgence and experimentation in different societies across three continents, East Asia, North America, and Western Europe. The study explores how LAE has been incorporated into different societies, how the variations in each model reflect local traditions and values, and what these adaptations contribute to the new LAE model. Through the angle of new institutional theory, the study focuses specifically on how these local models are impacted by institutional factors, the constraint of market, policy, state, as well as historical figures or organizations. This research with document analysis of global LAE summarizes the innovation and insights to date and calls for further research on LAE through new institutional theory and ideal types. This study builds the foundation for further research exploring the implementation and educational outcomes of LAE in different societies.

China’s swift economic rise, as symbolized by the first Chinese Olympics and by surpassing Japan to become the world’s second largest economy despite the recent global financial meltdown, has been accompanied by a transformation of Chinese foreign policy behavior. After spending the last decade emphasizing China’s “peaceful rise” or “peaceful development,” Beijing has begun to expound its policy preferences and territorial claims more forthrightly, even assertively. The purpose of this chapter will be to consider the origins, consequences, and likely future of the new Chinese foreign policy in the wake of the leadership transition at the 18th Party Congress in 2012 and the 12th National People’s Congress in 2013.

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 chapter aims to examine the introduction and development of the concept of corporate social responsibility (CSR) within a Chinese social, cultural, and political context. It mainly looks at the CSR movement in China in order to explain how the traditional values of Confucianism contributed to the development of CSR discourse which is similar to and differs from some other countries in North America and Europe.

The chapter is primarily theoretical in perspective. It also adopts a discourse approach, specifically Fairclough’s three-step approach by drawing upon a large state-owned corporate group’s website documents and interview data in order to create new meanings of Chinese CSR shaped by Confucian moral philosophy.

The chapter argues that development of Chinese CSR theory incorporates a revival of Confucian moral philosophy into modern Western business management philosophy. It demonstrates a hybrid model for CSR practices which combine aspects of both Confucian business ethics and Western CSR theory.

The research results are valid for state-owned enterprises and may not be generalized to other types of Chinese businesses such as private-owned enterprises and small business enterprises. Further research is needed to develop comparisons.

The chapter suggests a people-oriented leadership style which emphasizes the importance of people in the organization and is proven to be successful in the improvement of employee well-being and organizational productivity.

The originality of introducing interview data offers a benchmark for the study of CSR discourse in Chinese context. The chapter also provides a guide for business managers to design the strategies based on their own countries’ cultural, political, social, and institutional framework.