How culture affects the way in which psychopathologies manifest in behavior: The case of Confucianism in China.

BACKGROUND: Internalizing disorders in children and adolescents are about as frequent as externalizing disorders in the US, but three times more prevalent than externalizing disorders in China. AIMS: To examine why and how mental predispositions and stress lead to psychopathology in general and manifest as internalizing or externalizing problems in particular, and which role intercultural differences may play in understanding this. METHOD: A review of the literature. RESULTS/CONCLUSIONS: The interplay of personal freedom and societal duties in an individual's development crucially influences whether psychopathologies appear as externalizing or internalizing issues. Eastern and especially Chinese cultures have long favored societal obligations over individual autonomy, guided by Confucian principles, promoting internalization over externalization. Understanding culture's role in behavior can improve mental healthcare by fostering tailored, culturally informed interventions for children and adolescents.

Neo-Confucianism and the Development of German Idealism.

This article analyzes the influence of Chinese Neo-Confucianism on the development of German idealism. Information obtained by Leibniz from Jesuit missionaries included key concepts in Neo-Confucian philosophy that not only confirmed Leibniz's belief in the universality of his organic image of the cosmos but also influenced Leibniz's later writings. Such influence is also exhibited in Kant's work, especially in his crucial noumenon-phenomenon distinction, as well as in Hegel's phenomenology and philosophy of history. Recognition of these influences, unacknowledged by either Kant or Hegel, enhances our assessment of the import of both Neo-Confucianism and German idealism in international religio-philosophical discourse.

How would you describe a mentally healthy college student based on Chinese culture? A qualitative research from the perspective of college students.

BACKGROUND: Promoting college students' mental health remains a significant concern, necessitating a clear understanding of what constitutes good mental health. Variations in the conceptualizations of mental health across cultures, typically derived from academic and authoritative perspectives, have overlooked insights from laypeople. This study aims to investigate the characteristics of mentally healthy college students within Chinese cultural contexts, emphasizing perspectives provided by college students themselves. METHODS: Undergraduates with self-reported mental health scores ≥ 7 were randomly selected for in-depth interviews. The sample (N = 17, 59% female) had a mean age of 20.82 ± 1.33 years and represented diverse regions, backgrounds, and academic fields. Thematic analysis was used in the analysis of the qualitative data, involving initial coding to identify 168 manifestations of mental health among college students, followed by categorizing them into 18 characteristics through focused coding. These characteristics were then organized into five themes via core coding. The Delphi method was utilized to validate the themes with 3 experts, ensuring the trustworthiness of the final findings. RESULTS: Eighteen characteristics of mentally healthy college students emerged from the interviews, categorized into 5 themes: (1)Value Pursuit (i.e. Having a sense of responsibility and mission and being willing to dedicate oneself to the country at any time.); (2)Life Attitude (i.e. Staying positive and having the ability and quality to cope with hardships.); (3)Interpersonal Ideals (i.e., Showing filial respect to parents appropriately.); (4)Behavior Ability(i.e., Studying diligently and learning well.); and (5)Self-cultivation (i.e., Possessing good qualities advocated by Confucianism, Buddhism, and Taoism coexist harmoniously.). Most of these characteristics directly reflect traditional Chinese culture or culture that has changed with the times. At the same time, some are a reflection of modern Chinese new culture. CONCLUSIONS: On the whole, the characteristics of mentally healthy college students are diverse and with rich connotations, focusing on the individual's relationship with the country, family, and others, and are good expressions of Chinese cultural features, such as the balance of Yin and Yang, the coexistence of Confucianism, Buddhism, and Taoism, and highlight moral attributes. In essence, these traits hold profound importance in advancing the mental health of Chinese college students.

Can an AI-carebot be filial? Reflections from Confucian ethics.

This article discusses the application of artificially intelligent robots within eldercare and explores a series of ethical considerations, including the challenges that AI (Artificial Intelligence) technology poses to traditional Chinese Confucian filial piety. From the perspective of Confucian ethics, the paper argues that robots cannot adequately fulfill duties of care. Due to their detachment from personal relationships and interactions, the "emotions" of AI robots are merely performative reactions in different situations, rather than actual emotional abilities. No matter how "humanized" robots become, it is difficult to establish genuine empathy and a meaningful relationship with them for this reason. Even so, we acknowledge that AI robots are a significant tool in managing the demands of elder care and the growth of care poverty, and as such, we attempt to outline some parameters within which care robotics could be acceptable within a Confucian ethical system. Finally, the paper discusses the social impact and ethical considerations brought on by the interaction between humans and machines. It is observed that the relationship between humans and technology has always had both utopian and dystopian aspects, and robotic elder care is no exception. AI caregiver robots will likely become a part of elder care, and the transformation of these robots from "service providers" to "companions" seems inevitable. In light of this, the application of AI-augmented robotic elder care will also eventually change our understanding of interpersonal relationships and traditional requirements of filial piety.

The biological standard of living of Korean men under Confucianism, colonialism, capitalism, and communism.

This study focuses on analysing the heights of 10,953 Korean men aged 20 to 40 years who were measured during the Joseon dynasty, the Japanese colonialisation period, and the contemporary period, the latter including both North and South Korea. This study thus provides rare long-term statistical evidence on how biological living standards have developed over several centuries, encompassing Confucianism, colonialism, capitalism, and communism. Using error bar analysis of heights for each historical sample period, this study confirms that heights rose as economic performance improved. For instance, economically poorer North Koreans were expectedly shorter, by about 6 cm, than their peers living in the developed South. Similarly, premodern inhabitants of present-day South Korea, who produced a gross domestic product (GDP) per capita below the world average, were about 4 cm shorter than contemporary South Koreans, who have a mean income above the world average. Along similar lines, North Koreans, who have a GDP per capita akin to that of the premodern Joseon dynasty, have not improved much in height. On the contrary, mean heights of North Koreans were even slightly below (by about 2.4 cm) heights of Joseon dynasty Koreans. All in all, the heights follow a U-shaped pattern across time, wherein heights were lowest during the colonial era. Heights bounced back to Joseon dynasty levels during the interwar period, a time period where South Korea benefitted from international aid, only to rise again and surpass even premodern levels under South Korea's flourishing market economy.

It's a family affair: Confucian familist philosophy's potential to improve mental health care for ethnic Chinese in Aotearoa New Zealand.

Many ethnic groups traditionally value familism, which emphasises interdependence and the extended family unit. However, Aotearoa New Zealand's health system remains largely individual-oriented, with the implementation of family-centred care remaining inconsistent. This is known to have negative effects on Maori healthcare experiences and outcomes. Our research, exploring the experiences of ethnic Chinese using mental health services in Aotearoa New Zealand, indicated that this could also be a barrier for ethnic Chinese, who have similarly strong cultural links to familism, accessing mental health care. To balance the cultural importance of family involvement with the protection of individual patient autonomy, we propose a moderate Confucian familist approach, encouraging family involvement and participation in individual patients' care, with patients' consent. The approach acknowledges individual patients as interconnected members of a wider family unit, emphasising their reciprocal, mutual responsibility in maintaining a well-functioning, harmonious family. We highlight Whanau Ora as a potential exemplar for a culturally grounded, family-centred approach to mental health care which could be feasibly implemented and deliver positive outcomes. Parallels between Maori and ethnic Chinese cultural views around whanau, community, and collectivism suggest a Kaupapa Maori approach could also be beneficial to Aotearoa New Zealand's ethnic Chinese populations. However, ethnic Chinese lack the specific legal obligations empowering the implementation of interventions such as Whanau Ora. This is an obstacle which remains to be addressed before mental health services which are sensitive to the needs of ethnic Chinese or of other ethnicities can be effectively implemented.

[The official appointment of medical graduates in the Imperial Medical College (Guo Zi Jian Yi Ke) in the Northern Song Dynasty].

The Imperial Medical College (Guo Zi Jian Yi Ke) in the Northern Song Dynasty was established for training Confucian physicians. The medical graduates from this college were granted superior official recognition but still received equal opportunities for their career advancement as other graduates for arts. This was partly because medical graduates were not well respected at that time and partly because the then government attempted to encourage more people to learn medicine. On the other hand, this official system seems to have not been successful in the purpose of training Confucian physicians because they were given more opportunities to be granted as governors of states or counties rather than remaining as Confucian physicians. However, the official system for the medical graduates showed the encouragement and the respect to Confucian physicians from the then government. It changed the medical views of upper class and promoted the development of traditional Chinese medicine.

Confucianism and Gender Ratios of Suicide in the World: A WHO Data-Based Study.

This study explores how Confucianism affects suicide rates by gender. Data for the study come from the World Health Organization document "Suicide Worldwide in 2019", which provides frequency and gender ratios for suicide rates in 183 member countries. One-way ANOVA and multiple linear regression analysis were used to examine potential differences in suicide rates and male to female ratio of suicides. Independent variables include region, income level, culture, and Confucian values that may be related to suicide. Suicide rates for Confucian countries do not show significant differences from European countries. However, these countries have lower suicide gender ratios.

Fatalism and metaphor in Confucianism: A qualitative study of barriers to genetic testing among first-degree relatives of hereditary cancer patients from China.

OBJECTIVE: Despite the benefits, the rate of genetic testing among first-degree relatives (FDRs; parents, children, and siblings) remains low, and the barriers to undergoing testing among FDRs in China are not clear. We explored the reasons why FDRs refused genetic testing. METHODS: Semi-structured face-to-face interviews were conducted with 22 patients and 27 FDRs. Participants were recruited at an urban tertiary hospital in Guangzhou, South China. We used qualitative content analysis to analyse the transcripts of audio recordings and identify major themes and subthemes. RESULTS: Three major themes emerged related to FDRs' low rate of participation in genetic testing. First, there is cognitive distance from genetic testing/cancer and a lack of knowledge of preventive medicine that deepens the 'fatalistic' attitude towards cancer among FDRs, which leads to an enormous gap between their knowledge and understanding of genetic testing. Second, medical consultation is not valued in Confucianism, and the view of cancer as 'bad news' and the risk of cancer as a curse makes cancer a metaphor, which leads to exhausting arguments when persuading FDRs to undergo genetic testing. Third, physical distance from the hospital, loss of privacy, possible discrimination in many social activities and genetic testing as a source of stress and anxiety lead FDRs to fear the disruption of their daily lives. CONCLUSIONS: There are many barriers to genetic testing among the FDRs of hereditary cancer patients originating from the national social and cultural context. Healthcare professionals should develop interventions rooted in culture and promote cancer risk communication between hereditary cancer patients and FDRs.

Discourses of Heteronormativity and Power: The Ethical Position of Confucianism on Same-Sex Behaviour in China.

This article investigates the beliefs of Confucianism-China's authoritative philosophy-regarding same-sex behavior, by examining Confucian canonical texts-either directly or through the interpretations of other scholars-and the scholarly literature on the relationship between the Confucian ethics and same-sex behavior. Additionally, this article explores the empirical research and media focusing on the lives of Chinese homosexuals to ascertain whether Confucianism has a palpable impact on their daily existence. This article argues that compared to pre-modern China, the Confucian concept of filial piety has a profound influence on the lives of contemporary Chinese homosexuals.

Theory and Meditation of Confucian Mindfulness: Analysis Based on the Concept of Vigilance in Solitude in Chinese Confucianism.

Mindfulness has become an area of great interest in Western psychology, but it has been criticized for its de-religionization. Based on Chinese Confucianist Liu Zongzhou's concept of shendu (; vigilance in solitude), this study attempts to present a complete overview of the Confucian mindfulness meditation system from the theoretical basis and training method. The unique value of Confucian mindfulness meditation is that it directly points to morality, which can make up for the deficiency of mindfulness in Western psychology. Furthermore, Confucian mindfulness meditation can provide more suitable training methods for individuals who are culturally Chinese.

The Integration of Medicine and Confucianism in the Late Yuan Period: Focusing on Neo-Confucian Physician Zhu Zhenheng.

Zhu Zhenheng, the last generation and sole representative from Southern China among the four masters of Jin-Yuan medicine, synthesized the evolution of Chinese medicine from the Song to the Yuan dynasties, profoundly impacting East Asian medical history. Zhu, identified as a Neo-Confucian scholar, appears in the Scholarly Records of the Song-Yuan Dynasties and in 'the Biographies of Confucians' rather than 'the Biographies of Experts' in the Official History of the Yuan Dynasty. His close association with the Jinhua school of Daoxue is noteworthy. Zhu's career, as well as his medical theory and practice, exemplify the influence of Zhu Xi's Neo-Confucianism, which was a significant intellectual resource among the literati during the late Yuan period, on medicine. Zhu Zhenheng's model of a Confucian physician later became a paradigm in East Asia, as Neo-Confucianism gained mainstream acceptance among the literati. This paper offers a detailed exploration of the specific contexts of Zhu's social and intellectual networks as well as an examination of the characteristics of his medical theories and practices. It explores how Zhu's career and identity as a Neo-Confucian physician were shaped through the local and empire-wide networks of the Jinhua school of Neo-Confucianism within the broader context of the Mongol empire, a global power in the late Yuan period. The paper also examines in depth how Zhu's medical practices were influenced by Neo-Confucianism, and it investigates the real nature and significance of the integration of medicine and Neo-Confucianism, two distinctly different realms of knowledge. Zhu Zhenheng's medical theories were formed through concerns about jufang medicine and the active presentation of alternatives. A notable aspect of his integration of medicine and Confucianism was the adoption of Neo-Confucian terminologies, concepts, and philosophical and ethical theses, while ensuring that the unique and independent domain of medicine was not subordinated to abstract philosophical theories. This is especially evident through his active and effective use of medical cases. Unlike previous studies, this paper demonstrates that Zhu Zhenheng's integration of medicine and Neo-Confucianism was mostly a metalevel process, involving methodology and knowledge reproduction patterns, and was driven by a belief in the possibility of harmonizing with Daoxue's ultimate principle without undermining the autonomy of medical knowledge.

Confucius and the varifocal stance.

We put the bifocal stance theory (BST) into dialogue with the Confucian approach to ritual. The aim of the commentary is two-fold: To draw on BST to provide an explanatory framework for a Confucian approach to social learning and, while doing so, to show how Chinese (Confucian) philosophy can contribute to debates in cultural evolution.

Influence of the Integration of Aesthetic Education by Zhu Xi's Neo-Confucianism on the Ideological and Political Education and Internalized Psychology of College Students.

The purpose is to study the influence of Zhu Xi's neo-Confucianism on the ideological and political education (IPE) of college students. Firstly, the aesthetic connotation of Zhu Xi's Neo-Confucianism is studied. Secondly, an interview is performed with teachers of the IPE course in a university in Xi'an, and a questionnaire survey is conducted on some students of the IPE course in the school. It aims to investigate the current situation of college students' IPE, and the impact of integrating aesthetic education into IPE of college students on the improvement of students' overall quality and internalized psychology. Finally, the reasons for this situation are analyzed and solutions are given. The survey results reveal that the aesthetic education thoughts based on Zhu Xi's neo-Confucianism are integrated into the construction of college students' internalized psychological mechanism, and most students think that their mental health status has changed a lot. The proportion of boys who choose "improved" is 57.95%, and the proportion of girls is 53.45%. The aesthetic education is integrated into the IPE of college students, and the proportion of students who think "no effect" after integration and before integration has decreased by 2.01%. The proportion of the number of people who chose the three indicators of "increasing the innovation of teaching methods", "advancing aesthetic ability", and "improving the effectiveness of ideological education" increased by 5.88%, 5.5%, and 3.98%, respectively. It demonstrates that the effect of IPE on college students has been greatly improved after integration into aesthetic education.

The impact of Confucianism on social and emotional health of Vietnamese adolescents: A phenomenological study.

Confucianism has become an educational ideology in Vietnam and blended its philosophy with other religious and spiritual doctrines. The current study explores the impact of Confucianism on social and emotional health (SEH), which focuses on the skill-based aspect of Confucian Vietnamese adolescents. A hermeneutic phenomenological study was chosen as an appropriate approach for collecting and interpreting descriptions of 15 Confucian Vietnamese adolescents to explore how these lived experiences have shaped their current perceptions of SEH. We have labeled the two shared common characteristics in the participants' various SEH experiences, including (1) Authentic perception of Confucian philosophy strengthens the self-esteem; (2) Positive practice of the 5-essential human virtues helps establish and maintain healthy, supportive relationships. The two essences reflected the positive impact of Confucianism on SEH of Vietnamese adolescents. The adolescents' SEH experiences are consistent with Confucian philosophy while at the same time not conflicting with other religious doctrines. The findings of this study have broadened our understanding of the applicability of socio-emotional competence models to promote positive psychological development in adolescents, and the feasible goal-setting in counseling and psychotherapy from different psychological theories about the combination of religious and spiritual practices.

Heterosexual Marital Intention: The Influences of Confucianism and Stigma Among Chinese Sexual Minority Women and Men.

In traditional Confucianist culture in China, marriage and offspring are highly valued, placing sexual minority adults under tremendous pressure to marry an opposite sex partner. This study explored how Confucianism and stigma were associated with the intention to pursue a heterosexual marriage among Chinese sexual minority individuals as well as the moderating mechanisms of gender and age. Cross-sectional data were collected from 747 participants via online social networks from March to June 2020. Items assessed Confucianism values (communalism, filial piety, traditional gender roles); stigma (rejection sensitivity, social discrimination); and heterosexual marital intention (HMI). A total of 1.7% (n = 12) participants had ever been married, 11.6% (n = 87) planned to marry a different-sex partner, 60.4% (n = 451) had no intention to pursue a heterosexual marriage, and 26.4% (n = 197) had no specific marital plan. Bisexual participants scored significantly higher than homosexual individuals in HMI. Sexual minority adults with high levels of Confucianism and stigma were more likely to intend to marry. Importantly, both individual stigma (rejection sensitivity) and interpersonal stigma (social discrimination) partially mediated the relationship between Confucianism and HMI. Confucianism had a stronger impact on HMI for men than women, and age moderated the influence of Confucianism (including communalism and filial piety) on HMI, with a stronger impact for younger than older generations. This study contributes to a better understanding of how Confucianism and stigma may be connected to the intention to pursue a heterosexual marriage, suggesting culture-modified theories of stigma and sexual minority stress are needed to explain the experiences of sexual minority people in contemporary China.

[The Physician of the Shao Xing School in the Late Qing Dynasty -- Zhao Qingchu].

Zhao Qingchu, a Confucian physician from the Kuaiji area at the end of the Qing Dynasty, learned from famous physicians of the Shao Xing School on exogenous febirle disease (Shang Han) and the You's of the Shi Cai School, drawing from the knowledge of the both medical schools. He quickly became popular for being a physician after giving up his research of Confucianism. He had a wide physician-patient network because of his art of healing as many politicians and celebrities such like Shao Youlian, Zeng Guoquan, Ren Daorong, Xu Yingkui and Ren Fuchang,were his patients. He was taken as a typical example of being good at the medical communication among doctors and doctors-patients in the Yangtze River area in the late Qing Dynasty. For instance, he once had a variety of medical communication with famous physicians, such as Wang Yuezhen, Ma Peizhi, He Lianchen, Zhang Wanxiang, Ling Jialiu and Zhou Bodu. He investigated medical theories in terms of exogenous febirle disease (Shang Han) and integrated his thinking with various medical schools, even attempting to involving western medicine. He was also skilled in teaching his medical thinking to his disciples, such as Zhao Shuan, Yang Zhian, Lu Dongchuan and He Jiren. Zhao Qingchu compiled his medical understanding based on his practice and experiences throughout his life and published this knowledge in Cun Cun Zhai Yi Hua Gao. He had it published many times, leading to a profound influence in Shaoxing and the Jiangnan area at that time.

How does Confucian culture affect technological innovation? Evidence from family enterprises in China.

Culture is one of the crucial elements of technological innovation. The existing studies hold that Confucian culture is conducive to the technological innovation of Chinese Listed Companies. However, Chinese family enterprises with relatively profound Confucianism encounter the bottleneck of weak innovation. This makes people wonder whether Confucian culture is conducive to the technological innovation of family enterprises. To solve this mystery, we investigated the effects of Chinese Confucianism on technological innovation in Chinese family enterprises. We found that family entrepreneur's entrepreneurship had worse innovation performance under the influence of Confucian culture. The results are robust to different measures of innovation and are still valid when controlling for the potential endogeneity between Confucian culture and technological innovation. This study provides a more fine-grained perspectives about Chinese innovation culture.

The Ethics of Head Transplant from the Confucian Perspective of Human Virtues.

Head transplantation has ignited intense discussions about whether it should be done scientifically and ethically. This paper examines the ethics of head transplantation from a Confucian perspective and offers arguments against the permissibility of head transplantation. From a Confucian point of view, human beings are the most precious organisms in the world, and ren (benevolence) and li (propriety) are the basic moral principles of human beings. As long as head transplant technology remains underdeveloped, this procedure should not be done because it will pose a serious risk of harm to humans and thus violate the principles of Confucian ren and li. If head transplant technology matures to the point that it would be safe to try in humans, it still should not be performed because it would change the selfhood or identity of the head donor and the body donor and create a new person. Confucian personal virtues greatly depend on selfhood or personal identity, and selfhood or personal identity depend on one's body cultivation and mind rectification. Through the hard effort of body cultivation and mind rectification, one transforms one's selfhood or identity and personality. This selfhood, identity, and personality cannot be separated from one's body but are embedded in one's body. Thus, head transplant would destroy two persons' identities and result in a new person, and the characteristics of this new person's identity are still unknown.

How Does Confucianism Influence Health Behaviors, Health Outcomes and Medical Decisions? A Scoping Review.

The aim of this study is to analyze the influence of Confucianism on health behaviors, health outcomes and medical decisions. The research was conducted using the following databases: PubMed, Scopus, CINHAL, PsycINFO and Web of Science, without restrictions of language and year of publication. The search process identified 833 publications matching the search criteria, and after the review process, 40 articles were included. Family is a central aspect of Confucianism, and it seems to affect participation in medical decisions, taking care of relatives, ethical dilemmas and mental health problems. Although most Confucianist influence seems to be positive, some ways of thinking could increase suffering, burnout and a delay in healthcare seeking. Understanding these values could help health professionals to deal with the growing contingent of patients with different cultures and religious beliefs.