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"A much more powerful nation-state, greatly increased actual means to control the lives of citizens."
It occurs to me that a non-developped state might actually be preferable to a modernized state, considering the degree of real freedom that occurs even in a totalitarian primitive state compared to a modern "democratic" state such as America or Japan. Surely the kings of ancient Confucian nations did not, after all, limit the speeds at which one could travel along the roads, the age at which a child was allowed to begin imbibing alcohol, or set national surveillance...
These are the trappings of a democratically modern society - not necessarily evil, but far more intrusive than a distant kingship claiming absolute rule would be.
Of course, none of this is to ignore the degree to which local tribal control might use shame or the threat of violence or exile to enforce specific cultural guidelines on its members, even as now communities enforce sexual, grammatical, and cultural mores which the government itself is not allowed to touch.
Another facet of the Buddhist doctrine that is often attacked is the opposing elements of helping others come to Buddhism while the rest of the religion preaches a strong support for evading society. Doing both is quite difficult, as one cannot help other people come to Buddhism and cultivate their minds if they are not even a part of society where there are people to support (Confucian Responses to
K-12 Curriculum and Instruction: Changing Paradigms in the 21st Century This is not your grandfathers' economy or his educational paradigm however; today's curriculum still appears as such and therein lays a very significant and challenging problem that presents to today's educators and leaders. According to Sir Ken Robinson, "We have a system of education that is modeled on the interest of industrialism and in the image of it. Schools are still
There were many unsuccessful attempts to transition to examples put forth by other countries particularly in the west that received both acceptance and rejection. Some efforts proved fruitful but many were fought against by the intellectuals as those at the lowest end of the socioeconomic structure had no voice. The transition in East Asia has reached a level of plateau; however, national identity and unification continue to be a
Foreign Policy of China (Beijing consensus) Structure of Chinese Foreign Policy The "Chinese Model" of Investment The "Beijing Consensus" as a Competing Framework Operational Views The U.S.-China (Beijing consensus) Trade Agreement and Beijing Consensus Trading with the Enemy Act Export Control Act. Mutual Defense Assistance Control Act Category B Category C The 1974 Trade Act. The Operational Consequences of Chinese Foreign Policy The World Views and China (Beijing consensus) Expatriates The Managerial Practices Self Sufficiency of China (Beijing consensus) China and western world: A comparison The China (Beijing
The business culture of the United Kingdom is characterized by the value of free economy and private property (Rendtorff, 2009). At another level, it is marked by a desire to manage work and life issues. The employees in British organizations have long been marked out for their relatively leisurely pace of work and their priority for relationship issues over work related issues. Compared with their American counterparts, employees in UK
At the same time, the Japanese parent will likely encourage the child's freedom, especially in the early stages of life, while the American parent will tend to correct from early stages of development any misbehavior or errors. With the relationship mother-child, the Japanese mother will tend to emphasize less the development of the communication side for the child and will prefer a more symbiotic relationship (Ibid. page 71). 4. A family