關於 leadership development definition ，我們在網路上蒐集到這些相關的討論、資訊與評價

世界藝術管理教育大會的籌備與討論在北京大學中央美院進行，明後年將分別在紐約、布拉格及北京召開（結合美國、加拿大、歐洲與中國藝術行政與教育網絡），籌備會中羅列了二十四個關鍵詞，分別是（摘文）：

1、可持续发展（Sustainability）
2、批判性分析（Critical analysis）
3、作为研究的专业训练（Professional practice as research）
4、课程标准（Curriculum standard）
5、 技术/媒介/网络（Technology/media/internet）
6、艺术法、文化政策与文化治理（Art law/Cultural policy and governance）
7、领导力（Leadership）
8、全球性和区域性（Local and global）
9、标准或框架方法(科学的，艺术的)（Standards or frame methods(scientific，artistic)
10、互有文化性（Interculturality）
11、比较实践与研究（Comparative practice and research）
12、增强国际交流（Strengthening of International exchanges）
13、社区联系（Community connections）
14、传统与当代（Tradition and contemporary）
15、为社会创新的艺术管理 (Art administration for social innovation/capability of innovation)
16、多元化的艺术管理教育（Multi-culture in arts administration education）
17、平等与包容（Equity and inclusion）
18、艺术管理者的文化，社会，经济影响（Cultural/social/economic impact made by arts administrators）
19、就业能力 /创业能力（Employability）
20、营销和观众拓展（Marketing and audience development）
21、艺术世界与艺术管理的定义（Art world and definition and arts administration）
22、教学法（Pedagogy）
23、数字化与人工智能（Digitization／AI）
24、学科互动（Interdisciplinary）

The Evolution of Chinese Religion: From Monotheism to Polytheism


There are few well known religions in China such as Confucianism, Taoism and Buddhism. The belief in Oneness of God was there before the existence of religion in Chinese society. Chinese community believe the existence of one God which is Shang Di before the arise of Confucianism and Taoism philosophy. The Chinese historian, Sima Qian wrote in his book entitled Shi Ji state:“Shang Di is another name for Tian. The spirits do not have two Lords”[1]

Shang Di (上帝) or Tian (天) is the name of a God in Chinese community believed since a long time ago. It does not have any image, picture or statue in a form of idols. Furthermore, it is an entity that is not the same as human beings.

Chinese community understand it through characters of letters such as hanzi 上帝 and 天. Tian (天) symbolised the concept monotheism, due to the Chinese word character of hanzi for Tian (天) is a combination of two Hanzi characters which are Da (大) dan Yi ( 一). Da means the All-Mighty while Yi means Oneness. Two letters is formed for Tian which means the Sky and Heaven. It indicates the God is at the sky.

That is the reason why the ancient Chinese community worship one God and around the year 2000 BC - 800 BC, the doctrine of Shamanism and fortune teller was developed in China. Then the believes was influenced by the Taoism religion which came later on such as the usage of talisman and mantra to fight against the supernatural and binding spells in order to cure the one affected. But the earliest Taoism belief do not teach these particularly rituals.[2]

Existence of Confucianism and Taoism Philosophy

There were a lot of war and coup between small states during the classic era around 700 BC – 220 BC hence created the need towards political and strategy advice. However, they also focused on social development and the era which new leaders appeared such as Lao Zhi ( 604 BC – 531 BC) and Kongfu Zi (551 BC – 479 BC).[3]

Both of them brought their own philosophy for the purpose of social development. Both philosophy brought the believe that was well influenced even the concept of God was influenced by the concept of god in ancient Chinese community.

God term used between Lao zi and Kongfu Zi have a few differences mainly inside the form of characters letter of Hanzi and the definition of the letter. According to Lao Zi in his book entitled Dao De Ching used the term Dao (道) which indicates God.[4] Besides, according to Kongfu zi, he used the term Tian (天) inside the book to indicate God too. Both of them used the term which was used by the ancient Chinese community to described God. Even both terms for God was not made into image or idols. They believed that God is one and only.


Outside influence towards the concept of God

Buddhism came from India then entered into China and expanded around the year in 240 BC which is the era under the ruling of King Asoka in India. Buddhism remain in China in first 10 AD.[5] There are various types of Buddhism over there such as Theravada, Yogacara, Vajrayana and Mahayana.

The teachings of Lao zi and Kongzi also developed and expanded in China. Even though there was innovation in the teachings. The teaching that was brought by Lao zi or known as Taoism gave a huge impact to the shamanism doctrine which was by the ancient Chinese community while the teaching of Kongfu zi did not impacted the Shamanism influence.

Syncretism or mixing of and believed occurred in the teaching of Taoism. The evolution of Taoism from philosophy to religion in the year between 20 BC – 600 AD.

A well known Taoist figure called Zhang Daoling. He became first person who embed and strengthened the system into Taoism whereas the founder, Lao Tze did not introduced the religion system according to Zhang Daoling. Taoism made history when it became a religion through the formation of religious leader, set of rituals, scriptures and a lot of followers.

Taoism firstly became well known in the era of dynasty Han (25 AD-219 AD) when shamanism influenced was less practiced in the castle. In year 150 AD, the kings built a temple of kings specifically to performed the official ceremony as an honour towards the purification of Lao zi. Aligning with the belief on purification thus followed by the need to increase the rank of Laozi to the highest level of God.

During the era of dynasty Tang (618 AD - 907 AD), the royal family indicted the ancestry of Laozi for having the same family name, Li 李. Therefore, Taoism have achieved an official status under his ruling. Moreover, Gaozong King make Dai De Jing scriptures as one of the compulsory subject for the people who set for the public services examination.

If it is measure in terms of historical Taoism practices, the figure that is worthy to be given credit as the founder of Taoism is Zhang Daoling.[7] Zhang Ling is his real name and He was born in South of China in a place which strong shamanism was at that time.[8]

According to the legend, he succeed in finishing the whole classic text of Dao de Jing.[9]. During his adulthood, he went on exploring the Sichuan territory to undergo the ascetic life and to seek knowledge on religion. In the year 142 AD, he professed of an event that occurred which changes his life. A god appeared from the sky then came face to face with him in an awake state (yaqazhah), then gifted him with the power to do miracles and elevate his title to Tianshi (Heaven Master). The god is said to be the resemblance of Laozi and is known as the elder of the highest greatness (太上老君).

Jumping-off point from the event, Zhang Daoling have established the movement of Tianshi Dao (School of Heaven Master) in Sichuan territory. It also known as Wudoumi Dao 五斗米道 (Way of The Five Pecks of Rice) because the criteria of acceptance of a member is by giving tax five dou (1 dou =10kg) rice or items which have the same quantity.

Besides, Tianshi Dao has an well organized organization structure such as hierarchy of religious leader, record system of supernatural, talisman, moral principal, studying the classic text of Dao de Jing and etc. Furthermore, in the earliest era, it consist of twenty four states ruled under the Sichuan territory.

Under the leadership of his grandchild, Zhang Lu the movement later became militancy thus launching a rebel in the year 189 AD but they surrendered peacefully to Cao Cao (曹操). Cao Cao (曹操) was a warlord in the year (155AD – 220AD). Therefore, the movement indirectly exist until now.

Taoism brought by Zhang Daoling was easily accepted due to the fact that the people at that time are strong followers of shamanism and animism. The movement lead by Zhang Daoling have influence the Taoism we know today. As an example, the religious rituals whereby Zhang Daoling popularized the usage of talisman which is still practice until today. Usually the necklace is in the form of a yellow paper and written using Chinese characters, the meaning are kept as secret.[10]

Even the belief of worshipping gods and goddess was embedded into Taoism to a point where they included many idols, gods and goddess in their worship. Whereas the reality of earliest leader did not introduce the such practices and beliefs.

Mixing of Beliefs Occurred

Lastly, the Chinese community incorporated all four beliefs into their practices. There are times where they practice Taoism, Confucianism, Buddhism and also Chinese traditional beliefs. Besides that, they also practice Feng Shui and etc.

This mixing of beliefs is called as syncretism among the religions. According to them, all the four religion is compensate with each other. If they want the understanding of philosophy and moral, they will refer to Confucianism and if they want spiritual and balance between two worlds, they will refer to Taoism. These are the way they practiced the religions until now.

Conclusion

It is recorded in history that the ancient Chinese community worship one God that does not have an image nor given birth to but later on the practiced of worshipping Gods and Goddesses were added on into Taoism. Even though, the founder himself did not introduce this way of worship. It was created by the people later on.

Lastly, Chinese community consider that all religion that exist till the classic era is important and is practiced synchronously.

Key Note

[1] Refer to Sima Qian (-). Shi Ji, volume 28, book 6, pg 624
[2] Refer to Eva Wong, (2011). Taoism An Essential Guide, Shambhala Publications, London, pg 11-19
[3] Ibid, pg 20-30/ refer to Cao Dawei & Sun Yanjing, (2010). China’s History, China Intercontinental Press, Beijing, pg 44-45
[4] Refer to the scriptures of Dao Te Ching chapter 4: Xiang Di Zhi Xian, chapter 25: Dao De Zhen Mian Mu, chapter 39: Dao De Gen Ben. And refer to scriptures of Kongfu zi dalam The Anaclets 3: 13, 9: 5, 16: 8, 14: 35
[5] Refer to Milon Nandy, (1996). The Profund Teachings of Buddhism, Taoism, Confucianism & Shintoism, Eurasia-Pasific Books, Ampang, pg 34
[6] Refer to Eva Wong, (2011). Taoism An Essential Guide, Shambhala Publications, London, pg 34
[7] Refer to Herman, J. (2013). Taoism For Dummies. Mississauga, Canada: John Wiley & Sons Canada pg 75/ refer to Palmer, M. (2000). T’ung Shu. Kuala Lumpur: Vinpress, pg 82.
[8] Refer to Eva Wong, (2011). Taoism An Essential Guide, Shambhala Publications, London, pg 34
[9] Refer to Palmer, M. (2000). T’ung Shu. Kuala Lumpur: Vinpress, pg 82
[10] Refer to Milon Nandy, (1996). The Profund Teachings of Buddhism, Taoism, Confucianism & Shintoism, Eurasia-Pasific Books, Ampang, pg 59

MRM's R&D Team

ลองเข้าไปติดตามภาคภาษาอังกฤษได้ที่นี่นะครับ

Thaksin Shinawatra in Private Discussion
World Policy Institute Global Leader Briefing Series Thinking Points
World Policy Institute, 9th March 2016, New York

———————————————————

Excellencies, Distinguished Guests, Ladies and Gentlemen,

I must thank you World Policy Institute for providing me an opportunity to share my thought on the challenges that revolve around the economic, regional and global implications of how Thailand will make its way through a period of transition and change.

We all know that no society in the twenty-first century can sustain any form of “progress” in the well-being of its people without at least two basic foundations:
The first one is political stability. The second one is the ability to create economic activities that allow growth and readiness to shift its creativities to sustain wealth.

Ladies and Gentlemen,

Let me tell you the tale of the two cities, which is not written by Charles Dickens. It is the tale of parallel progress of Washington D.C. and Beijing. Each has its own history, pain and loathing. As the years go by, the two cities have been seen as rivals which offers competing models for growth and prosperity.

One is Free Market-Capitalism with the so-called “Open Democracy” as the foundation of its economic model. The other one is State-Led Capitalism with the central control system by one party.

Both of the models have proven to be successful in a very dramatic way from the past to the present. Admitting that the Chinese model was fitting to the change of attitude among the leadership of the country at that time, in parallel with the change of economic model in the West, in which the definition of “free trade” benefits China’s shifting position from a close market to a semi-open market.

But we must admit also that both models are now having to adjust itself to the new reality; the reality of dramatic change in speed and character of technology for industrial production; the change from “a country-based product” to “network of global design, global sourcing,and global production for just one product”. This extraordinary change upends the “normal” internal economic adjustment of the country and made it very difficult to find a simple economic adjustment.

We must recognize that advancement in the wealth management technique and technology also upend the normal linkage between capital and changes in production. However, we probably agree, that one common threat for survival in this present so-called “New Normal” is either you have the ability and willingness to change or you don’t. Thailand, like the other countries, cannot get away from this New Normal in the international context.

Ladies and Gentleman,

There is a tale of a poor English teacher in China who soared to the list of the world’s wealthiest people. He neither built a big factory nor invested in any production facility. But, people paid for his service simply to reach the network of supply and demand on a grand scale. I believe, he must feel thank you to the internet.

Ladies and Gentleman,

Amid the global economic slowdown, the pattern of trade has significantly changed. Due to the development of information technology infrastructure and increasing number of population who is able to access to the internet, e-commerce has become a new engine that sustains growth for both developed and developing economies. According to UNCTAD’s report last year, the value of global business-to-business (B2B) e-commerce in 2013 exceeded $15 trillion USD. While global business-to-consumer (B2C) e-commerce still accounted for an estimated $1.2 trillion USD, this segment has grown at a rapid pace; especially in the Asia and Oceania region where B2C segment is expected to surge from 20 to 37 percent between 2013 to 2018. Due to the incremental growth of cross-border e-commerce trade, international postal deliveries of small packets and parcels have risen by 48 percent between 2011 to 2014 globally.

For both Asia and the West, I believe these numbers provide us with clues for the new growth opportunities where “access to networks” is the key: meaning, the networks of consumers and factors of production across geographical boundaries. Unlike the economy of twentieth century when “access to centers” is the rules of the game, today, businessmen who do not have big factories and are not the owners of multinational corporations, can manage to reach and satisfy the needs of their customers worldwide through networks of production and distribution with an assist of the new communication technology. Today’s economy is increasingly decentralized. Consumption and production are more and more dispersed. We could imagine that an American producers can sell their products online directly to consumers in the western part of China without having to spend business hours in Beijing or Shanghai. Vice versa, a Chinese producer can bypass New York to offer their products to customers in New England and Mid-Atlantic states. The network economy has provided the people, both in small and large businesses, with the ability to produce and access to consumers at lower costs. We, as a global community, must put special emphasis on how each country can invest and share risk with the people to create growth collectively.

Ladies and Gentleman,

Another tale is about the rebirth of a road that nobody cares since the Portuguese discovered a possible sea route from Europe to Asia. The Portuguese did offer an alternative trade route with substantial margins for the goods carried. Although you might lose half of the cargoes on the way, you still did not lose your shirt. Since the demand for spices were overwhelming, the merchant marines heavily charge everybody.

Ladies and Gentleman,

The heavy-load transport through the sea has been with us till now, and the land routes from Asia to Europe have been neglected. If the world’s economy is thriving like the good old days, probably, not so many people would be interested in finding an alternative in life. But, since the situation goes awry, I believe, any country should consider all possibilities.

Ladies and Gentlemen,

Today, there are two major initiatives that, I think, have great potential to accelerate growth and leverage “quality of growth” that brought into being by the emergence of network economy. One is the China-led “One Belt, One Road” (OBOR) plan to develop transport and logistics connectivity encompassed some 60 countries, which include about 50 percent of the world’s GDP. And, the other is the US-led Trans-Pacific Partnership Agreement (TPP) between 12 Pacific Rim countries, which account for more than 40 percent of the world’s GDP. I have not seen these two initiatives as antagonistic, but rather a kind of two parallel processes that, at a certain point, will create mutual economic benefits for Asia and the West.

We must overcome the stereotype that perceive China and the US as merely the two opposing political superpowers. In reality, the economic development during the past decade has shown us how far these two major economies are interdependent. China is the largest foreign holder of US government securities with $1.24 trillion USD worth. With the total trade volume of $521 billion USD in 2014, the US is China’s biggest trade partner. Total US foreign direct investment (FDI) in China stood at $65.77 billion USD at the end of 2014, while the Chinese FDI in the US is estimated to have reach $11.9 billion USD.

Given this interdependence in mind, I believe Southeast Asia- the region that sits in between the two great initiatives of the two major economies- must put special emphasis on how to enhance the mutual economic benefits with its counterparts. For Southeast Asia in the twenty-first century, the geopolitics should be about how to reinforce the networks of wealth creation for the people that stretch across national and regional borders.

Ladies and Gentlemen,

Let me tell you the last tale about a Thai restaurant. No matter how many times the master chef tries to teach his protege, the young man keeps making mistakes in mixing the ingredients. Customers are kept waiting, hungry and mad. Once the customers are served, half of them get diarrhea afterward. The moral of this tale is one must make the written recipe right.

Ladies and gentlemen,

While some people may underline the unique characteristics of Thailand in terms of its history and developmental path, the country itself cannot avoid to come to terms with the global challenges of the twenty-first century. For half a century, the Thai economy has incrementally integrated into global economy. Values of Thailand’s exports per GDP and FDI in the country have shown us clearly how far the growth of Thai economy has been interwoven with the fate of global economy.

Against this context, we shall consider Thailand’s draft constitution with a very simple question: will the latest draft constitution “enable” the country to grow and become stronger in the present world? Or, will the latest draft constitution provide Thailand with a sufficient institutional infrastructure for investment, production, cooperation, and businesses?

Ladies and Gentlemen,

Due to the framework set out by the latest draft constitution, it is difficult to foresee a government that is responsive to the people and the challenges of the twenty-first century. According to the new draft, the 200-seat upper house, or Senate, will be appointed by the so-called “experts”. The Senate will also have greater powers to block legislation. Regarding the Constitutional Court, its scope of jurisdiction will be expanded. The Court will have the power to examine cases based on petitions filed directly by individuals, without the requirement that an actual dispute being brought by political organs or other courts.

If we consider the doctrine of separation of powers as the foundation for growth and stability, the critical issue that we shall examine is whether the judicial power will trespass the provinces of legislature/ and executive or not? For a government to be able to manage the economy against the global slowdown, I do hope that there will be no over-enforcement of the judicial power. Experiences of several countries show us that, if unchecked, judicial review can be inappropriately used as “delaying tactic”; thus, in turn, become an impediment to economic policy implementation.

Ladies and Gentlemen,

I believe that the foundation for the country to create growth and prosperity is to build trust in the global community. The constitution shall protect the rule of law and provide at least a minimum level of freedom of speech that facilitates economic cooperation between the people and the global community. Trade and investment cannot flourish if there is no certain degree of confidence provided by the rule of law. Against the transition and change, Thailand must reevaluate its strength and weakness. The country shall find a sensible way to regain its political stability and economic dynamism. I have only proposed the way of how should we think of the phenomena that is the world today.