LianYunGang 连云港, JiangSu province

Night Walk In ChangSha Christmas Carnival | 4K HDR Festival Party| China | 湖南 | 长沙 | 世界之窗节日秀

With some nice Canto-pop. A film by Ben Cheung ...

Hunan province

With Living Asian ...

Some awesome scenes ...

TianXin Park is a scenic spot with classical gardens within an ancient city wall. The city wall was constructed in the year 202 AD. The TianXin Pavilion is a key feature of the park, which was developed in 1924 and now occupies an area of 30,000 square meters.

1. Harmony and Balance (和谐 Héxié) Philosophical Roots: Derived from Confucianism, Daoism, and Buddhism, the concept of harmony emphasizes balance in social relationships, nature, and the universe. It promotes peaceful coexistence and cooperation. Social Application: In social and business contexts, maintaining harmony is crucial. Conflicts are often resolved through negotiation and compromise to preserve social stability. 2. Family and Filial Piety (孝 Xiào) Central Role of Family: The family is the cornerstone of Chinese society. Filial piety, respect for one’s parents and ancestors, is a key virtue. Social Structure: Family obligations often take precedence over individual desires, reflecting the collective nature of Chinese culture. 3. Collectivism Community Focus: Chinese culture emphasizes the importance of the group over the individual. This is evident in societal, family, and workplace dynamics. Shared Responsibility: Successes and failures are often viewed as collective rather than individual, fostering a strong sense of community and mutual support. 4. Win-Win Philosophy (共赢 Gòngyíng) Mutual Benefit: In business and diplomacy, the concept of win-win solutions is highly valued. It emphasizes creating outcomes that benefit all parties involved. Long-Term Relationships: Building long-term relationships and mutual trust is prioritized over short-term gains. 5. Respect for Hierarchy and Authority Confucian Influence: Respect for hierarchy is deeply ingrained, influenced by Confucian principles. This is evident in social, familial, and organizational structures. Role of Elders and Leaders: Elders and leaders are accorded high respect and their opinions are given significant weight in decision-making processes. 6. Education and Continuous Learning Value of Education: Education is highly valued and seen as a means to achieve personal and societal improvement. Historical reverence for scholars and intellectuals persists. Meritocracy: Historically, the imperial examination system reinforced the importance of education and merit in attaining social status and governmental positions. 7. Adaptability and Pragmatism Historical Adaptation: China has a long history of adapting to changing circumstances, whether through economic reforms or cultural assimilation. Pragmatic Approach: Practical solutions are often favored over rigid adherence to ideology, allowing for flexibility in governance and daily life. 8. Respect for Tradition and Cultural Heritage Preservation of Traditions: Despite modernization, traditional festivals, customs, and rituals remain integral to Chinese life. Cultural Continuity: There's a strong emphasis on preserving and passing down cultural heritage through generations. 9. Guanxi (关系) - Social Connections and Networks Importance of Relationships: Building and maintaining relationships is crucial in both personal and professional contexts. Guanxi can provide social support, opportunities, and resources. Reciprocity: Relationships are maintained through reciprocal exchanges of favors and support. 10. Yin and Yang (阴阳 Yīnyáng) Philosophical Concept: Represents the duality and interconnectedness of opposites in the natural world. Balance between yin (passive, dark, feminine) and yang (active, light, masculine) is sought. Application in Life: This concept influences various aspects of life, including health, environment, and personal relationships. Conclusion These enduring characteristics shape the Chinese worldview and influence behavior, relationships, and societal norms. Understanding these cultural elements provides valuable insights into the dynamics of Chinese society and its approach to both personal and professional interactions. These values continue to guide life in China into modernity and its international relations.

With Cyrus Janssen ... Comment by Gustavo Andrés ... There is an overwhelming assumption in the West that China’s Achilles heel is the state: that it lacks legitimacy. This is the underlying reason why Westerners believe that China’s transformation is unsustainable: that the political system cannot survive. It would be wrong to suggest that attitudes have not shifted: the endurance of the reform period, now over 35 years old, and the scale of its achievement have bred a growing if still grudging respect, and a less apocalyptic view of Chinese political change. Few now regard it to be imminent and many have extended their time horizons somewhat into the future. Nevertheless, most Westerners still regard China’s present political order as lacking legitimacy and as ultimately unsustainable. In the post 1945 period, Westerners have come to believe that Western-style democracy – essentially universal suffrage and a multi-party system – is more or less the sole source of a government’s legitimacy. This is a superficial and ahistorical position. Western-style democracy does not ensure the legitimacy of a regime in the eyes of its people: Italy is perhaps the classic example, with successive governments over a long historical period experiencing a chronic lack of legitimacy. And what of China? Although it does not have Western-style democracy, there is plenty of evidence – for example the Pew Global Attitude surveys and the work of Tony Saich at the Harvard Kennedy School – that the Chinese government enjoys high levels of support and legitimacy, much higher indeed than those of Western governments. How do we explain this? Clearly the reason is not Western-style democracy because China has not chosen this path. The late Lucian W. Pye, in his book ‘Asian Power and Politics’, argues that Western scholars have, in their understanding of politics, prioritised political systems over political cultures: Pye argues, correctly in my view, that the opposite is the case. His insight is highly relevant to the Chinese case. The relationship between the state and society in China is very different from that which characterises Western societies. There are three key elements. First, China is primarily a civilization-state rather than a nation-state, with the overriding and extremely difficult age-old task of government being to maintain the unity of China and its civilization. This has lent the state an enduring authority, importance and centrality in China that is very different from the Western nation-state tradition. The state is intrinsic to China in a way that this is not true in Western societies: they are, in effect, in large degree synonymous. Furthermore the Chinese regard the state in some degree as an expression and extension of themselves. Second, whereas in Western societies the state is seen in an instrumentalist and utilitarian way – in other words, what will it do for me? – in China, following from the Confucian tradition and the idea that the Emperor should model himself on the father’s role as the head of the family, the state is perceived in a familial way, whence the expression ‘nation-family’, or the idea of China as an extended family. Or, to put it another way, in Western societies the state is viewed as an external and somewhat artificial construct, for the Chinese it is an intimate. Third, a much higher premium is placed on the efficiency and efficacy of the state than in the West, whence the importance of meritocracy in the recruitment of public servants. In the West, discussion about the state largely revolves around the manner by which the government is selected, in China, by way of contrast, the competence of the state assumes priority. Fourthly, following from the previous point, the state is expected and required to deliver in China. Over the last few decades, of course, it has presided over and masterminded a huge transformation, the most remarkable in modern economic history. The contrast between the performance of the Chinese and Western economies is manifest. In summary, the relationship between the state and society in China and the West is profoundly different and the reasons lie in the historical and cultural differences between them. They can and should learn from each other but they will remain distinct. So what of the future? As I mentioned at the outset, it is axiomatic in the West that sooner or later China will face a crisis of governance that will result in profound reform along Western lines. In reality, it seems far more likely that the crisis of governance will occur in the West than China. The United States and Europe are in decline and, as a consequence, their ruling elites and political systems are already suffering from declining legitimacy and authority, a process that is likely to continue. China, in contrast, is a rising power whose ruling elite is likely to enjoy growing status and prestige as a consequence. China, though, faces its own kind of governance challenge. The country is changing at extraordinary speed. If one thinks of how the life of an ordinary person has changed over the course of the last three decades, then this is a measure of how everything else, including political rule, must also change in order to survive. Of course, transparency, representivity and accountability have been transformed since Mao’s death, but this is a dynamic process and arguably the greatest changes still lie in the future. It is not that China needs to or should change its system – it has stood the test of time and managed to stay abreast of and lead the wider transformations – but, this notwithstanding, more profound ways must be found to modernise the political system and its institutions if they are to meet the demands and expectations of a very different society.