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Although domestic research on Chinese management is emerging, a suitable domestic theory is still needed to support and explain Chinese management practice. Given that, this paper aims to extract ideas of cultivation from Confucianism and propose a theoretical framework of self-cultivation with a purpose to provide new explanations for domestic (nondomestic as well) management practice.

Drawing from pre-Qin cultivation discourse and management practice, this paper develops a theoretical framework of self-cultivation and discusses its implications.

This paper argues that self-cultivation emphasizes self-consciousness, initiative and selflessness. It also includes self-reflection, self-discipline, self-study and self-improvement, as well as self-dedication, all of which reflect the ideal realm of “self-cultivation.” This “realm” refers to the process of pursuing an ideal personality and high moral standards.

This paper contributes to the literature by identifying various potential applications of self-cultivation theory to domestic research on organizational behavior in China.

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.

Researchers have written extensively on the partnering approach in project procurement. Some emphasize it as a process, i.e. how it works in terms of the project structure, signing of agreements, etc., and others emphasize the nature of the partnering culture dimensions, i.e. how it works in terms of operating in trust and harmony. It is postulated that the Confucian concept of self‐cultivation is central to the development of the values of trust and harmony. Western perspectives on the partnering culture are relatively abundant in writing; the intention of this paper is to complement existing literature with an Eastern perspective to develop a behavioural model of partnering. This paper examines the partnering dimensions and postulates that an understanding of (1) the Eastern concept of self and self‐cultivation, and (2) the central role of goal setting at strategic and project levels will enhance goal attainment in partnering.

This chapter examines the similarities and differences between the concepts of transformational leadership as developed within North America and the Confucian idea of transformation. It argues that Confucian tradition encompasses the essential elements embedded in the concept of transformational leadership. The former differentiates from the latter in its deeper degree of transformation, emphasis on morality and culture, and its focus on transformation from the inside outwards. The two greatest educators in Chinese history, Confucius and Cai Yuanpei, are evaluated in terms of their transformational leadership qualities in the Western sense. By looking at Confucius and Cai Yuanpei as successful transformational leaders, the chapter identifies four important factors from Chinese cases that may contribute to the success of this type of leadership. Implications of this comparison are discussed as they may inform the knowledge, research and practices of transformational leadership.

Guided by the importance ascribed to the self-cultivation of virtue, the authors examined virtues-centered moral identity (VCMI) as a mediator of the positive relationship between virtuous leadership and several valued personal and organizational outcomes.

Hypotheses were tested using data from 131 leader–subordinate dyads based in the USA and Canada, using the SPSS Statistics Software 27.0 PROCESS Macro v 3.5.

Leaders’ VCMI mediates the positive effects of virtuous leadership (subordinate-rated) on leaders’ moral behavior (subordinate-rated) and their self-rated happiness. Followers’ VCMI mediates the positive effects of virtuous leadership on organizational citizenship (as judged by leaders) and self-rated happiness of followers. Followers’ VCMI did not mediate between virtuous leadership and followers’ moral behavior.

Although participants of this study were from a variety of industries, the sample was based in the USA and Canada; hence, any culture-specific leader behaviors and processes were likely missed. Moreover, some of the relationships examined involved data from the same source such that these associations may have been artificially inflated by common method variance. Even so, in each case, the sources we used (leader and follower) were appropriate to the research question. Nonetheless, for example, to collect Virtuous Leadership Questionnaire (VLQ)-based assessments from other stakeholders (e.g. peers and customers) remains of interest.

A practiced strong sense of VCMI has the potential to short-circuit unethical behavior and contribute to happiness among both subordinates and leaders. VCMI is implicated in the fostering of subordinates’ organizational citizenship as well.

The authors' findings imply that leaders and followers can acquire knowledge structures associated with moral virtues and virtuous acts through formal and informal learning, suggesting an affirmative answer to the question, “Are virtuous acts teachable? This is an important starting point in developing theoretically sound programs for promoting virtuous acts as called for by many scholars and practitioners. The authors' study highlights the importance of virtues-related education because VCMI is likely developed through formal learning.

The authors' VCMI mediation-based findings offer a completely new explanation for the positive functioning of virtuous leadership, which formerly had been grounded in attribution and social learning processes only.

Yi Jing is one of the most archaic works among the Chinese classics. Various schools of thought developed their philosophies from the philosophical perspectives in this book and its influence is wide ranging and far reaching. This paper attempts to show how leaders can approach the Yi Jing beneficially by identifying the principles, values and virtues in each of the 64 scenarios, deriving insights about change and leadership. It also aims to show how the Yi Jing compares with Western management literature.

This paper provides an analysis of Qian Gua of Yi Jing as an example of how leaders can draw insights from Yi Jing about change and leadership.

Qian Gua, which is the first scenario in the Yi Jing, offers us powerful insights about change and leadership by offering: a framework of understanding change and human enterprises, considering the aspects of beginning, process, benefit and sustainability; a framework to understand the leadership development process; and leadership principles of conscientious self‐cultivation, transformational leadership through virtues and riding the tides of change.

A change and leadership model inspired by the Yi Jing should interest business leaders both in the east and the west, and help Westerners gain success in doing business in China or collaborating with the Chinese on a joint venture.

This is the first paper to draw insights about change and leadership through an analysis of Qian Gua of Yi Jing.

As interest in technology ethics is increasing, so is the interest in bringing schools of ethics from non-Western philosophical traditions to the field, particularly when it comes to information and communication technology. In light of this development and recent publications that result from it, this paper aims to present responds critically to recent work on Confucian virtue ethics (CVE) and technology.

Four critiques are presented as theoretical challenges to CVE in technology, claiming that current literature insufficiently addresses: overall applicability, collective ethics issues, epistemic overconfidence within technology corporations and amplification of epistemic overconfidence by the implementation of CVE. These challenges make use of general CVE literature and work on technology critique, political philosophy, epistemology and business ethics.

Implementing CVE in technology may yield some benefits, but these may be outweighed by other outcomes, include strengthening hierarchies, widening inequities, increasing, rather than limiting, predictive activity, personal data collection, misinformation, privacy violations and challenges to the democratic process.

Though not directly advocating against CVE, the paper reveals hitherto unidentified and serious issues that should be addressed before CVE are used to inform ethics guidelines or regulatory policies. It also serves as a foundation for further inquiry into how Eastern philosophy more broadly can inform technology ethics in the West.

The purpose of this paper is to critique common practice in leadership development with a view to suggesting an alternative approach based on neuroscience.

The paper references existing research in the field of neuroscience to carry out a critique, before presenting a case study of a different approach to leadership development.

Current leadership development practice relies heavily on the use of models and theories, and the development of self‐awareness. The paper uses findings from neuroscience to question whether these approaches produce sustainable changes. These findings suggest that models and theories do not impact the regions of the brain required for behavioral change. They also suggest that self‐awareness, while an essential starting point, may not be enough. The paper goes on to explore approaches involving the body in learning motor skills as a way of developing leadership, and moving from self‐awareness to self‐cultivation.

This paper suggests that some of the approaches to leadership development will need to change if the results intended are to be achieved.

The emerging field of neuroscience has the potential to increase understanding of leadership development. However, the challenge is that much of the writing on neuroscience is not accessible to those outside the field. This is starting to change, and this article seeks to make some important findings from neuroscience available for practitioners, to improve the efficacy of leadership development approaches. The approaches to leadership critiqued here are commonplace and the embodied leadership development suggested is not mainstream. This offers some new options for leadership developers interested in developing sustainable change.