Social Harmony

Le carte processuali che riguardano suppliche, raccomandazioni, consensi e sentenze sono frutto di una cultura condivisa e sono parte del rituale della parola che orientava e definiva i rapporti sociali in età moderna. Se da un lato è chiaro il carattere paternalistico del governo della giustizia, dall’altro risulta come, nel contesto feudale settecentesco, i vassalli avessero un certo margine di libertà all’interno della procedura giudiziaria. Inoltre, emerge la loro centralità nella definizione della pace e dell’armonia sociale della comunità.

Abstract
This book examines the significance of Confucian moral tradition to management research in a typical non-Western context. More specifically, the study is intended to explore the potential of Confucian ethics as a prospective philosophical foundation of contemporary organizational practices. In this respect, we review the tenets and core principles of Confucian ethical philosophy centered on the focal issues of virtues, golden rule, the doctrine of mean and filial piety that are critical to moral development and human flourishing in hierarchically structured social contexts.
    We proceed to discuss areas of management research that could benefit from such perspectives, and underscore contributions to organizational literature that draw on streams of thought and comprehensive belief-systems informed by Confucian economic and social ethics. Empirical findings on ethical issues that leaders, managers and employees face in Confucian cultures, are properly summarized.
    These findings demonstrate the salience of Confucian values in organizational environments in which competing value systems (namely, utilitarianism, socialism and Confucianism) ardently strive for preeminence. In so doing, we aim at making the reader more familiar with strands of research that substantially deviate from, yet being in a position to deeply enrich our understanding of a variety of organizational phenomena in East Asia collectivist societies. 

Σκοπός του έργου
Το παρόν έργο έχει ως πρωταρχικό στόχο τη διαπραγμάτευση προβλημάτων ευρύτερης επιχειρησιακής ηθικής, αλλά και διοικητικής φιλοσοφίας και φιλοσοφίας ηγεσίας σε ένα αμιγώς μη-δυτικό πλαίσιο, όπως αυτό των χωρών του καλουμένου Κομφουκιανικού σμήνους της Άπω Ανατολής. Βασικό άξονα του πονήματος αποτελεί η φιλοσοφική θεμελίωση αυτής της μορφής επιχειρησιακής ηθικής, καθώς και η πλήρης διερεύνηση των οργανωσιακών συνδηλώσεων της. Σε αυτή την κατεύθυνση, συζητούνται σε πρώτη φάση οι βασικές προκείμενες της Κομφουκιανικής ηθικής φιλοσοφίας με συνεκτίμηση επιμέρους εθνικών ιδιαιτεροτήτων (Κινεζική, Ιαπωνική, Κορεατική Κομφουκιανική παράδοση). Στη συνέχεια, αναλύονται οι κύριοι άξονες της Κομφουκιανικής διοικητικής ηθικής (έμφαση στις αρετές, δόγμα του μέσου, χρυσός κανόνας, αμοιβαιότητες, ευσέβεια προς τους γονείς) ως προϋποθέσεις της ατομικής και συλλογικής ηθικής ανάπτυξης επικεντρωμένης σε αρχές αρετολογικής ηθικής. Ακολουθεί η πλήρης και διεξοδική εξέταση της πρόσληψης και οικειοποίησης αυτής της προβληματικής στο πλαίσιο μιας οργανωσιακής ηθικής και φιλοσοφίας που επιχειρεί να συνδυάσει εποικοδομητικά εδραιωμένες δυτικές και αυτόχθονες, Ασιατικές προσεγγίσεις σε ένα ευρύ φάσμα οργανωσιακών φαινομένων
    Ερευνητικοί στόχοι 
    Κύριο στόχο του βιβλίου αποτελεί ο προσδιορισμός σύγχρονων διεθνών ερευνητικών συμβολών που υιοθετούν και εφαρμόζουν αυτή ακριβώς την προβληματική σε επιμέρους ερευνητικές περιοχές των οργανωσιακών επιστημών, μεταξύ των οποίων η διοίκηση ανθρώπινου δυναμικού, το στρατηγικό μάνατζμεντ, η ηγεσία, η οργανωσιακή ψυχολογία και συμπεριφορά, το δημόσιο μάνατζμεντ, η διοίκηση επιχειρήσεων, η θεωρία επιχειρηματικότητας, το μάρκετινγκ και οι βιώσιμες (και κοινωνικά υπεύθυνες) εταιρικές πρακτικές. Κεντρικό συνεκτικό στοιχείο μεταξύ αυτών των γνωστικών περιοχών αποτελεί η εξέταση των οργανωσιακών φαινομένων υπό το πρίσμα της Κομφουκιανικής ηθικής παράδοσης ως στοιχείου ατομικών και συλλογικών ταυτοτήτων εντός οργανισμών και επιχειρήσεων που δραστηριοποιούνται σε σειρά χωρών της ευρύτερης Απω Ανατολής.. Τα αντίστοιχα ερευνητικά ευρήματα ταξινομούνται κατάλληλα, ομαδοποιούνται, συστηματοποιούνται, και σχολιάζονται εκτενώς. ανά θεματική περιοχή και αφορώμενη χώρα του Κομφουκιανικού σμήνους, δηλ. σειράς χωρών της Ανατολικής Ασίας.
    Ιδιαίτερη έμφαση αποδίδεται στην εξέταση αντίστοιχων θεμάτων στη σύγχρονη Κίνα, χωρίς ωστόσο να παραλείπονται, ούτε να υποβαθμίζονται άλλες χώρες με ισχυρές Κομφουκιανικές επιδράσεις (Ιαπωνία, Κορέα, Ταιβάν, Σιγκαπούρη, Βιετνάμ). Το έργο υιοθετεί μια πλαισιακή προσέγγιση κατά την οποία το εξεταζόμενο οργανωσιακό φαινόμενο κατανοείται πληρέστερα εντασσόμενο, στο μέτρο του εφικτού, στο ευρύτερο κοινωνικό και πολιτισμικό πλαίσιο εντός του οποίου εκδηλώνεται. Η οπτική αυτή δεν παραγνωρίζει τον ενδεχόμενο καθολικό χαρακτήρα των φαινομένων, αλλά συνεκτιμά κατάλληλα την ενταξιμότητα του οργανωσιακού φαινομένου στο εκάστοτε κοινωνικό, αξιακό και πολιτισμικό πλαίσιο.
    Προσήκουσα σημασία αποδίδεται στην ανάγκη συγκριτικής ανάλυσης θεμάτων οργανωσιακής ηθικής και διοικητικής φιλοσοφίας μεταξύ των εν λόγω χωρών για τη διακρίβωση επιμέρους διαφοροποιήσεων οφειλόμενων σε πολλαπλότητα πλαισιακών παραγόντων, η ταυτοποίηση των οποίων συνιστά πρόσθετο στόχο της παρούσης έρευνας.
        Συμβολή στην ακαδημαϊκή έρευνα στην Ελλάδα
    Η συμβολή του έργου στη σύγχρονη έρευνα δεν περιορίζεται μόνο σε θέματα επισκόπησης υφιστάμενων τάσεων, αλλά κυρίως συστηματικής και ενδελεχούς παρουσίασης διεθνών ερευνών ανά χώρα και αντίστοιχη θεματική περιοχή, γεγονός που υπ’ αυτή τη μορφή τουλάχιστον, δεν συναντάται ευκρινώς, ακόμη και στη διεθνή αγγλόφωνη βιβλιογραφία. Παράλληλα, η συζήτηση παρουσιάζεται με προσιτό και εύληπτο τρόπο, ώστε να είναι κατανοητή στο επίπεδο ενός ελληνικού ακαδημαϊκού συγγράμματος, διεγείροντας κατάλληλα το ενδιαφέρον του φοιτητή, του ερευνητή και του εν γένει (ακαδημαϊκού) αναγνώστη. Αρκετά από τα θέματα που παρουσιάζονται έχουν ήδη αποτελέσει τα τελευταία έτη αντικείμενο συστηματικής διδασκαλίας στο τμήμα Ιστορίας και Φιλοσοφίας της Επιστήμης του Εθνικού και Καποδιστριακού Πανεπιστημίου Αθηνών, τόσο σε προπτυχιακό, όσο και σε μεταπτυχιακό επίπεδο. 
    Το έργο διαθέτει σαφείς πρακτικές προεκτάσεις στο βαθμό που η γνώση άλλων πολιτισμικών και αξιακών πλαισίων καθίσταται απολύτως αναγκαία και για τις ελληνικές και ευρωπαϊκές επιχειρήσεις που επιθυμούν να δραστηριοποιηθούν σε αυτά, σε ένα περιβάλλον διεθνοποίησης όχι μόνον των ευκαιριών και των δυνατοτήτων, αλλά και των προβλημάτων και των προκλήσεων που αντιμετωπίζουν μάνατζερς, εργαζόμενοι, προμηθευτές και πελάτες, στην κατεύθυνση της δυναμικής εξωστρέφειας επιχειρήσεων και εταιρικών οντοτήτων.  .  Το εγχείρημα αυτό συνεπώς, φιλοδοξεί να καλύψει ένα σημαντικό ερευνητικό κενό στο χώρο της τρέχουσας ελληνικής ακαδημαϊκής βιβλιογραφίας σε θέματα τόσο επιχειρησιακής ηθικής, όσο και αυτόχθονων προσεγγίσεων στο μάνατζμεντ, τη διοίκηση επιχειρήσεων, την ηγεσία και γενικότερα, στο χώρο των οργανωσιακών σπουδών.  Ταυτοχρόνως, αποτελεί μια από τις πρώτες προσπάθειες στη χώρα μας διασύνδεσης των Ασιατικών σπουδών προς τη διοικητική και ηγετική φιλοσοφία, τη διοικητική ηθική και την οργανωσιακή ψυχολογία και συμπεριφορά εν γένει.

Βασικό άξονα του πονήματος αποτελεί η φιλοσοφική θεμελίωση αυτής της επιχειρησιακής ηθικής, καθώς και η διερεύνηση των οργανωσιακών συνδηλώσεών της. Σε αυτή την κατεύθυνση, συζητούνται οι βασικές προκείμενες της Κομφουκιανικής φιλοσοφίας με συνεκτίμηση επιμέρους ιδιαιτεροτήτων (Κινεζική, Ιαπωνική, Κορεατική παράδοση). Ακολουθεί η διεξοδική εξέταση της πρόσληψης αυτής της προβληματικής στο πλαίσιο μιας διοικητικής φιλοσοφίας και πρακτικής που επιχειρεί να συνδυάσει εποικοδομητικά σύγχρονες δυτικές και αυτόχθονες προσεγγίσεις σε ένα ευρύ φάσμα οργανωσιακών φαινομένων και συμπεριφορών. Το αίτημα αυτό καθίσταται περισσότερο επίκαιρο κατά την επερχόμενη μετά Covid-19 εποχή η οποία επαναφέρει στο προσκήνιο της ακαδημαϊκής συζήτησης το πρόβλημα των κανονιστικών θεμελίων των διοικητικών πρακτικών οργανισμών και εταιρικών οντοτήτων ανά την υφήλιο. Ταυτοχρόνως, οι προτεινόμενες λύσεις ποικίλουν, από το αίτημα ενός ευρύτερου οργανωσιακού μετασχηματισμού, έως την υιοθέτηση μιας πολυ-επίπεδης, συμπεριληπτικής ηθικής της φροντίδας.

Existential Harmony means inherent harmony in Nature and Existence (what ever exist), which is a perennial and orderly presence in the whole Existence. Existence is Co-existence. Each unit is self-organized within itself (Niyam, niyantran, santulan sahit nishchit aacharan ke sath) and fulfils its harmonious relationship with all whole/larger order. Every unit in the existence is harmoniously ordered and in a definite system i.e. existentially harmonious. There is no inherent and perennial conflict within the matter/unit. Nothing exists in isolation; everything is related to everything else. There is an inherent harmony (order) and balance in existence. Everything in nature is complementary and mutually enriching each other.

Texto de la presentación oral de la tesis doctoral "El museo como inspirador de valores y armonizador social en tiempos difíciles", dirigida por el Dr. Francisco Javier Zubiaur Carreño y defendida en la Universidad de Navarra el 14 de junio de 2017, siendo miembros del tribunal calificador los doctores Ángel José Gómez Montoro, Francisca Hernández Hernández, Iñaki Díaz Balerdi, Hui-Ing Lin y Mercedes Jover Hernando.

The article looks into  the shared traditions and cultural characteristics, including the idea of composite heritage, among apparently different cultures to serve as an instrument of sustaining or building peace (after conflict) in South Asian States ie Pakistan, Bangladesh and India.

This simple opinionated review paper is about digital humanities and politeness, on proposing a guideline for text interactions in the virtual world. Theories on digital humanities, civil discourse, text interactions, politeness, social media, public space, and social harmony are presented, and then outlines and standpoints are pointed out. Based on the outlines and standpoints, a guideline for text interactions is elaborated, inductively summed up, and proposed for the open society in the virtual world. The text interactions here are pragmatically viewed, i.e. how politeness should be maintained rather than camaraderie, as a common weapon for creating a social harmony in the public space of the virtual world. The proposed guideline is of three main hints: (1) Consider your surroundings, (2) Consider your physical and mental performance, (3) Consider the words and images you will have left unforgotten, and probably, unforgiven. This guideline is, however, optional, not obligatory, for those who would like to maintain a good relationship towards social harmony among netizens in the open virtual world.

This edited volume analyses the interrelated topics of well-being and personal whole- ness in contemporary Australia with reference to a range of historical contexts and theological thinkers within the Christian tradition. The book’s themes are sketched in Part One by co-editor James R. Harrison’s “Introducing Well-being, Personal Wholeness and the Australian Social Fabric: Ancient and Modern Perspectives,” which brings Graeco-Roman and Jewish concepts of human flourishing into conversation with modern literature on happiness. Harrison then reviews the Australian Unity Well-being Index; he notes the radical gap between Indigenous and non-Indigenous well-being; covers the transition from school to the workplace; and asks some difficult questions about the government policy toward refugees and the role of the churches.

This chapter draws on multiphase action research on restorative justice (RJ), social justice, and long-term peacebuilding in an unequal, transitional context. Education for Liberation used during Apartheid South Africa, and based on Freire's 'Pedagogy of the Oppressed', informs the long-term peacebuilding praxis described in the chapter.

The specific focus of the chapter, (in three snapshots of ongoing praxis consisting of reports on expansive mediation training & practice post training) seeks to demonstrate how 4 mutually reinforcing gaps in Court annexed RJ processing can be closed, to deal with a  micro level pattern and 6 manifestations of denial that RJ practitioners display.

The text will be uploaded once the book is published by Livro Sulear Justiça Restaurativa, Brazil. Chapter authors Sarah Malotane Henkeman, Inga Mbewana and Mhlobo Dyanti.

‘Making the family of God on earth’ is the ‘shared vision of believers’ of all persuasions. Such a vision, when translated into a mission, would pave the way towards an ‘inclusive, interactive, collaborative, participatory, harmonious and peaceful’ living among diversity of religions.

The paper aims to determine the ways of internalizing the faith in an
ultra secularist society of the post modern era. As it is obvious from the modern
western culture, the man has become a very mechanized material and so the largest
fault of this culture is the lose of the soul where the sincerity and brotherhood have to
exist. Here Nursi is trying to establish a brotherhood and friendship between Man and
the God, between faith and reason. Islam answer to this problem by putting the
sincerity as the base of all activities, i.e. all should come from the heart itself.

METHOD OF ANALYZING
It will be based on a sociological analyze of the inner soul of contemporary Muslim
Ummah and the philosophical aspect of the sincerity (ikhlas). Nursi is solving the
problem of inner classification of the Muslim society. Here in the modern era man
establish some classification in his own mind such as the discrimination between the
religious and material knowledge and so and so. Answering this dilemma we have to
refer some aspects of Maulana Jalaluddin Rumi about the ‘human self’; by whom
Nursi was verily influenced.

The religious country that India is said to be is not all about peaceful co-existence of diversities, but also very much about the immense chaos that emerges from a Himalayan heap of discrimination, division, inequality and all that foul smell that goes with it. Thoroughly critiquing the religious phenomenon in India from a wide gamut of angles, this article investigates the ingredients of true religion and endeavours to establish that religion, all religions too, fundamentally has to be geared towards strengthening social harmony, or better, has to be a path to social harmony, lest it becomes a liability for the human society.

21. yüzyılda özellikle küreselleşme ve neo-liberal gelişmeler sonucunda dünyanın “küresel bir köy” haline gelmesi farklı etnik, kültürel, dinsel, dilsel ve sosyal niteliklere sahip insanların bir arada yaşama ihtimalini ve oranını arttırmaktadır. Bu çalışmada üç farklı ülkede yerel yönetimler tarafından organize edilen ve/veya desteklenen üç farklı iyi uygulama örneği incelenecektir. Bu iyi uygulama örneklerinden ilki ABD’nin Boston şehrinde uygulanan ve “Boston Back Street Program” adı ile anılan bir uygulamadır. Diğeri Kanada’nın Montréal şehrinde belediye meclisi tarafından oluşturulan ve yaygınlaştırılan “A Charter of Rights for Urban Citizens” belgesidir. Bu örneklerin sonuncusu ise Almanya’nın Duisburg kentinde 1997 yılında özel olarak kurulan ancak belediye tarafından da desteklenen “Haus am Sandberg” yaşlı bakım merkezi örneğidir. Bu iyi uygulama örnekleri incelendiğinde aynı toplumsal alanı paylaşan tüm paydaşların karşılıklı uyum içerisinde yaşadıkları gözlemlenmektedir. Bu gelişmelerin zamanla ülkelerin kültürel, ekonomik, iktisadi ve siyasi gelişimlerine de olumlu etkileri olacağı öngörülmektedir.

İktisat biliminin kurucu babası Adam Smith’in, bir ahlak profesörü olması tesadüf değildir. Her şeyden önce 18. yüzyılın ikinci yarısında, İngiltere ve Avrupa ana karası baş döndürücü gelişmelerin şafağındayken, toplumsal yaşamın her yönü de bu değişimden etkilenmeye başlayacaktı. Üretim, dağıtım ve tüketim biçimlerinin sermaye eksenli büyümesi ve değişmesi, köyden kente, serften işçiye, tebaadan vatandaşa doğru değişen toplumsal dinamiklere de yön veriyordu. İşte bu değişim dalgası; insanların çıkarlarına uygun davranmaları ile ahlaki buyruklar arasında bir denge (en azından bir açıklama) kurma çabasını daha çetrefilli hâle getirdi. Bu çerçevede ekonomik insanın (homo economicus’un) tam anlamıyla ahlak dışı bir kavram olup olmadığı, çeşitli nedenlerden ötürü cevaplanması zor bir soruydu. Bu noktada çalışma, Smith’in yazılarına dayanılarak yapılan bir yöntembilimsel çerçeveyi izler. Metinsel inceleme merkezli bu çalışmada, ahlak ve iktisat arasındaki bağlar, Smith üzerinden gösterilmeye çalışılmıştır. Diğer yandan söz konusu ilişki hattı, sömürgecilik olgusu üzerinden eleştirel bir değerlendirilmeye tabi tutulmuştur. Sonuç olarak çalışmada görüleceği üzere Smith için bir yandan toplumsal ve ekonomik koşullar, diğer yandan da sömürgecilik olgusu görünmez el aracılığıyla iyimserliğe bağlanmıştır.
ABSTRACT:
It is not a coincidence that Adam Smith, the founding father of economics, was a moral philosopher. First of all, when both England and continental Europe were at the edge of unprecedented developments during the second half of the eighteenth century, in which European communal life felt the impact of this change in every aspect of society. Just as growth and development of production depended on capital, so did distribution and consumption, a reality which thus directed the social dynamics to change from the village to town, from being a serf to worker, and from being a subject to a citizen. This wave of change made establishing (or at least explaining) the balance between protecting self-interests and moral rules even more complicated. In this context, issue of whether homo economicus is an utterly amoral concept has emerged as a question difficult to answer on many different levels. This study follows a methodological context based on a number of Smith’s works and attempts to illustrate the connections between morality and economics through his works. On the other hand, the critical assessment of the link mentioned herein is discussed based on the phenomenon of colonialism. It is the conclusion of this study that, throughout Smith’s works, there exists an invisible hand which insists on an optimistic connection between social and economic conditions on the one side and the phenomenon of colonialism on the other.

Sri Lanka is a pluralistic country. Therefore, it is important to carry out reconciliation among its citizens. The doctrine of Fiqh al-Aqalliyat, which is presented by modern Islamic scholars with the help of the sources of Islamic Shari'ah to formulate the life of minority Muslims, contains necessary guidelines for reconciliation among living beings in a pluralistic environment. Hence, the study was conducted with the aim of defining the term and finding the necessary guidelines that would be put forward through this doctrine for racial and religious harmony. Secondary data such as research and magazine articles, information on books, and online materials related to the topic were examined. At the end, the term Fiqh al-Aqalliyat was defined as a set of guidelines for minority Muslims living in a pluralistic society, to approach their problems related with Islamic Jurisprudence in accordance with Islamic Shariah, by considering their circumstances, to live in harmony. It was found that the theory is based on the dual role that all people living in a pluralistic environment are at once members of the society they belong to and citizens of the country they live in; Although each group has its own traditions, it is essential for reconciliation, to be flexible in particular circumstances; And while everyone adheres to their own culture, can move towards next step of reconciliation by ignoring other traditions and avoiding being radical in maintaining individuality. Therefore, the conclusion of the study was that if the guidelines of this doctrine were properly followed all could maintain their individuality and we may create an environment where they accept other ethnic and religious groups and their cultures and live in harmony as citizens of one country.

If there is one word that occupies headlines in Indian media today, may it be print or electronic, it is intolerance of its diversities. From food habits to ideologies, from dressing to art and culture, from language to race and caste, the level of intolerance, often marked by violence, is gradually surging in India....Contributing to India’s well-being is the responsible duty of every citizen; one has to be committed to facilitate social cohesion, state-building, democratization, modernization, political development, post-conflict reconstruction, and peacebuilding.

Every human group faces the problem of how to reconcile the tension between, on the one hand, the requirement of public order and the need for a coordinated and cooperative life in common with others and, on the other, the expression of individual needs, desires, and freedoms, which may sometimes conflict with each other. The Western philosophical tradition has typically conceptualized this tension as one between the collective goal of political order and the individual value of freedom as " negative liberty, " which may or may not support a right of revolt against an order perceived as unjust. The point of this essay is to explore a set of moments or conceptual breakthroughs within this Western tradition that demonstrate one way of partially resolving the tension. In this paper I am thus interested in exploring the concepts of order and harmony versus spontaneity and revolt from within the Western tradition, with which I am most familiar, in an effort to start a dialogue between two apparently different—some would say incommensurate—philosophical worldviews. I will take the contrasts and nuanced relationships between these four concepts as the starting point of a larger reflection about the difficulty of conceptualizing social life as harmonious without silencing individual voices or blocking the possibility of change. 169 I will more specifically attempt to identify moments in Western thought that have allowed for a transformation in the Western understanding of political

Religion cannot merely be an individual affair. Its social character is equally important. As the divine is one with many faces, faith is one reality with different aspects. Religious traditions are dimensions of the same divine-human dynamics of life. They are essentially related to each other. Therefore, harmony among religious traditions has to be a lived reality. Such an existence in togetherness only can usher in the collective well being of the humans.

Information is choice within a set. Basic communication is the translation of choices in one set into choices in another set. Since information is a choice it can also function as a command. There are two kinds of categories: sets and holistic systems. Sets are collections of elements. Holistic Systems have functional parts. Mathematics assumes that all categories are sets. To understand holistic systems requires the use of logic, Aristotelean or Boolean. A control process has four steps: act, sense, evaluate, choose. At each step in the process one form of information is translated into another. When two self-controlled systems meet they communicate. They become part of a larger whole that contains them both. The individuals will begin to define functional differences to achieve symbiosis. The larger whole has a control process. Wholes form nested holarchies. There is the possibility of communication between the levels of the holarchy. In harmonic communication, a message sent from a transmitter is replicated exactly by a receiver. But since each step in the communication process is a process of translation, there is an ongoing decay. As a result holistic systems have a life cycle: genesis, growth, maturity, decline, disintegration.

A focus group study involving concept mapping was conducted in September 2012 to investigate how the concept of social inclusion was understood by Hong Kong residents. It was a replication of an earlier UK study. Seven groups involving 61 participants (38 females; 23 males) were interviewed, including non-professional workers at a Non-government Organisation service, senior centre users, a mixed group of community residents, people with severe mental illness, professional social service providers, communication studies students, and social work students. Data analysis using Nvivo 10 and systematic thematic analysis identified six major themes including: (1) material resources and wealth, (2) work, (3) social (dis)harmony and diversity, (4) discrimination, (5) communication, and (6) participation in activities. An overall final model of Social Inclusion for Hong Kong based on concept maps for all seven groups is presented. The results will inform the conceptualisation and development of a Chinese-language measure of social inclusion (SCOPE-C) based on translation and cultural adaption of the Social and Community Opportunities Profile (SCOPE) developed in UK.