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The theoretical proposition that sages or ideal rulers wuwei 無為 (act noncoercively) to achieve ziran 自然 of people has been clearly identified as the key claim in the political field, as posed by Laozi. However, this proposition leaves two questions worth further consideration. Firstly, how does this political claim relate to other, somewhat negative, political claims in Laozi, such as bushangxian 不尚賢 (not promoting those of superior character)? Secondly, why and in what sense should ziran of people and things be affirmed? Correspondingly, the purpose of this paper was to elucidate that those seemingly negative political claims are critiques of the ruler’s youwei 有為 (coercive action) in governance, in accordance with the viewpoint of noncoercive action, and to argue that the affirmation of the value of ziran must be established in the metaphysical realm of shapeless Dao instead of in the political realm. On the grounds of Dao, although the content of ziran involves the diversity of states of things, a permanent change of those states really establishes the measures and criteria of the ziran of things.

How we got to the complicated doubts and paradoxical denials of a Rawls and an Arendt is itself a complicated as well as a disputed story. There is, nevertheless, an underlying dynamic of modern political theories at work. So I mean to outline with key examples. I sketch in turn a representative early modern critique of virtue and especially superior virtue (Hobbes’s), the leading attempt, in reaction, to recover morality by a teaching of equal dignity (Kant’s), and finally the explosive Nietzschean reaction against both Hobbesian bourgeois security and Kantian idealistic equality. It is this final reaction that has led

Hace setenta y cinco años la Declaración Universal de los Derechos Humanos promovió una visión de la educación «dirigida al pleno desarrollo de la personalidad humana y al fortalecimiento del respeto por los derechos humanos y las libertades fundamentales» (Naciones Unidas, 1948, 4.7). En 2015 los Objetivos de Desarrollo Sostenible (ODS) de las Naciones Unidas llevaron esta visión aún más lejos y establecieron en el ODS 4 que «los conocimientos, las habilidades, los valores y las actitudes que requieren los ciudadanos para llevar vidas productivas, tomar decisiones informadas y asumir roles activos a nivel local y global para enfrentar la resolución de desafíos globales se pueden adquirir a través de la educación para el desarrollo sostenible y la educación para la ciudadanía global» (Organización de las Naciones Unidas para la Educación, la Ciencia y la Cultura [UNESCO], 2017, p. 14). ¿Qué puede implicar para la educación superior la adopción de esta misión educativa? ¿Y qué significa en un contexto global desafiante después de la pandemia de la COVID y la invasión rusa de Ucrania? En este artículo se argumenta que la presente conmoción global debería favorecer la reflexión sobre el propósito y el contenido de la educación superior. En el presente estudio el foco se dirige a la importancia de la educación en «valores y actitudes», enfatizada como un componente esencial de la educación para la ciudadanía global y el liderazgo de acuerdo con el ODS 4. Este artículo propone un retorno a las categorías filosóficas de «carácter» y «virtud», argumentando que la orientación social de las universidades globales y su aspiración a «educar a los ciudadanos y ciudadanos-líderes para nuestra sociedad» (Harvard College, 2022) requiere una renovación de la educación del carácter teóricamente rigurosa, pedagógicamente eficaz y prácticamente relevante. Seventy-five years ago, the Universal Dec- laration of Human Rights promoted a vision of education “directed to the full development of the human personality and to the strength- ening of respect for human rights and fun- damental freedoms\" (United Nations, 1948, 26.2). In 2015, the UN Sustainable Develop- ment Goals (SDGs) took this further, stating in SDG 4 that “the knowledge, skills, values and attitudes required by citizens to lead pro- ductive lives, make informed decisions and assume active roles locally and globally in facing and resolving global challenges can be acquired through education for sustainable development and global citizenship educa- tion” (United Nations Educational, Scien- tific and Cultural Organization [UNESCO], 2016, p. 14). What might the adoption of this educational mission involve for higher education? And what does it mean in a chal- lenging global context following the COVID pandemic and the Russian invasion of Ukraine? This paper argues that the current global tu- mult should catalyse reflection as to the pur- pose and content of higher education. It focus- es on the importance of education for “values and attitudes”, emphasized as an essential component of global citizenship and leader- ship education in the rubric of SDG 4. It pro- poses a return to the philosophical categories of “character” and “virtue”, arguing that the societal orientation of global universities and their aspiration “to educate the citizens and citizen-leaders for our society” (Harvard College, 2022) necessitates a renewal of theo- retically rigorous, pedagogically effective, and practically relevant character education.

Drawing upon the findings of a grounded theory study, this article addresses how sunao-sa influences intercultural communication and the process of building and developing trust between Japanese expatriate managers and Australian supervisors working in subsidiaries of Japanese multinationals in Australia. The authors argue that sunao is related to other concepts in business ethics and virtue literature such as character and its constituents, empathy and concern for others. How sunao as a value, influences the process of interpreting intercultural behaviour in relation to providing accounts, excuses or apologies in situations where a breach of some norm has occurred, is also explained. Although sunao has a particular role in hierarchical relationships between manager and subordinate, the paper concludes that becoming mutually sunao is crucial in learning and understanding the perspectives and expectations of a counterpart so that trust can deepen and flourish. The study makes an original contribution in an area that to date does not appear to have been researched from a management perspective and purports that sunao as character is an important factor in the culture of Japanese multinational organizations and indeed, international management in that context.