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ry elements in
a millenary tradition kept even in the Maoist times, then at the time of the ‘‘open-door’’ policy. The Yin Yang
approach also found its Marxist expression in the Maoist theory of contradiction (Mao, 1965). In the same
philosophical parlance, Yin Yang has its modern version in Deng Xiaoping’s ‘‘socialist market economy’’,
‘‘one country; two systems’’ and ‘‘stablility and development’’, and so forth.
China embraces modernity and foreign cultures and integrates itself with the world economy at a speed that
beats all expectations. Nevertheless, China ‘‘sinisizes’’ the modernity and foreign cultures at the same time.
The Middle Kingdom has paradoxically been both learning and adapting on the one hand, and resisting and
persisting on the other hand. Whereas the Internet has offered China and the Chinese people unprecedented
chance to show their individual personality and creativity, it has also been utilized as a tool to serve China’s
own purpose.
Chinese civilization is a matrix-civilization of paradoxical cultural development. China does not rigidly copy
external reality or adapt to it mechanically but produces understanding and action, thus creating a new
Chinese reality. We are far from the idea of simply seeing China catching up with modern technology and
copying if not mimicking the western way. We are not witnessing the process of ‘‘McDonaldization’’ of the
Middle Kingdom in its popular meaning. The ‘‘McDonaldization’’ has to be viewed as a superficial
phenomenon that should not mislead in the interpretation of the true nature of the changes of Chinese culture.
The process of changes may be described as follows: collection of new cultural elements, sedimentation of
those elements within the Chinese system, then digestion and finally re-use within the Chinese metabolism. Thegreatest impact of McDonald’s on China is not millions of Chinese customers going to McDonald’s every yearbut that McDonald’s professionalism, know-how and global strategic intent has been learned to createnew Chinese firms such as Little Sheep (Xiaofeiyang) and Real Kungfu (Zhengongfu), China’s rapid growing
fast-food chains.
The Chinese ability to produce development, coherence and consistency out of stability, chaos and
contradiction is probably the single most important cultural characteristic that serves and sustains China’s and
Chinese firms’ transformation and prosperity. It is part of the Chinese genius to constantly formulate
throughout ages an alternative to the Cartesian thinking that has for so long shaped the western approach. It
is precisely in this way that China deals with paradoxes and that this country brings its most original
contribution to the world.

References
Alon, I., & McLntyre, J. R. (Eds.). (2008). Globalization of Chinese enterprises. New York: Palgrave Macmillan.
Beech, H. (2006) Sex, please? We’re young and Chinese. Time Asia (Sunday, January 15). /https://www.time.com/time/magazine/article/
0,9171,501060123-1149406,00.htmlS. Retrieved on 06.04.07.
Bond, M. H. (1991). Beyond the Chinese face: Insights from psychology. Hong Kong: Oxford.
Bond, M. H., & Hofstede, G. (1989). The cash value of confucian values. Human Systems Management, 8, 195–200.
Chan, W.-T. (1963). A source book in Chinese philosophy. Princeton: Princeton University Press.
Chen, D. (1999). Three-dimensional Chinese rationales in negotiation. In D. M.本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。