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謝, 澤憲. "用社會工作精神突破社會工作教育的困境—廣東商學院社會工作系教改案例". Hong Kong Journal of Social Work 40, № 01n02 (2006): 123–32. http://dx.doi.org/10.1142/s021924620600009x.
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NIE, Jing-Bao. "中、美醫學倫理道德的多元性: 導向一種詮釋的跨文化生命倫理學". International Journal of Chinese & Comparative Philosophy of Medicine 3, № 4 (2001): 135–58. http://dx.doi.org/10.24112/ijccpm.31416.
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LANGUAGE NOTE | Document text in Chinese從20世紀70年代後期以來，美國對中國醫學倫理學的評價及中國對美國生命倫理學的反應，經歷了從坦直的批評到熱情的讚揚，從拒絕到接受的過程。但是無論在美國還是在中國，美國的生命倫理學與中國的醫學倫理學一直被認為分別代表了個性主義和社區主義或集體主義這兩種不同取向。這種一般性的對比被人們廣泛地接受，於是中美醫學倫理道德自身的巨大差異，特別是中國醫德經歷的內在多樣性，即使不說被全部忽略了，至少是不幸地被輕視了。不管是美國的生命倫理學還是中國的醫學倫理學，二者都不只有一種占主導地位的思維方式。在美國和中國－－傳統與現代－－的醫學倫理都是複雜與多樣的。例如，美國和中國的文化與醫學倫理都顯示出個人主義與社區主義的傳統。無論是一般的生命倫理學還是跨文化生命倫理學從本質上都是詮釋性的。詮釋性的跨文化生命倫理學重視任何文化中醫學倫理道德的多元性。通過詮釋，跨文化生命倫理學可作為一種社會與文化批評的重要手段。DOWNLOAD HISTORY | This article has been downloaded 31 times in Digital Commons before migrating into this platform.
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ZHANG, Ellen Y. "導言". International Journal of Chinese & Comparative Philosophy of Medicine 9, № 2 (2011): 1–10. http://dx.doi.org/10.24112/ijccpm.91502.
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LANGUAGE NOTE | Document text in Chinese當代中國生命倫理學面臨三大困境和挑戰：一是中國倫理學的總體理論議題，即當代中國人應該如何反思自身文化身份和整合倫理價值，並在此基礎上與西方倫理學對話；二是生命倫理學的具體理論議題，即傳統倫理學如何面對由於現代科學技術所產生的新問題；三是當代中國生命倫理學的實踐議題，即生命倫理學如何引導當局實踐“中國醫藥衞生體制改革”以解決目前諸多問題，並制定與之相關的政府政策。本期所刊登的六篇文章皆與上述三大困境和挑戰相關，其中五篇曾於今年暑期，在香港浸會大學應用倫理學研究中心舉辦的第六屆“建構中國生命倫理學”研討會上宣讀。研討會上，論文作者與來自美國萊斯大學(Rice University)的恩格爾哈特教授(H. Tristram Engelhardt, Jr.)就生命倫理學的一些具體問題進行了深入交流和爭論，特別是如何理解在中國文化的語境中探討當代生命倫理學與醫療科技的關係。DOWNLOAD HISTORY | This article has been downloaded 59 times in Digital Commons before migrating into this platform.
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FAN, Ruiping. "導言: 中國生命倫理學前途何在？". International Journal of Chinese & Comparative Philosophy of Medicine 9, № 1 (2011): 1–8. http://dx.doi.org/10.24112/ijccpm.91495.
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LANGUAGE NOTE | Document text in Chinese本期所刊論文均以儒家傳統倫理為出發點，探討新的生殖技術所帶來的道德挑戰以及軍隊醫學在當代所面臨的道德問題，故以“儒家傳統與新的挑戰” 為題。論文曾在今年7 月香港浸會大學應用倫理學研究中心舉辦的第五屆「建構中國生命倫理學」研討會上交流，後經編者評議和作者修改而成。DOWNLOAD HISTORY | This article has been downloaded 51 times in Digital Commons before migrating into this platform.
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崔, 永康, 偉良 張, 子豪 譚 та 秋萍 金. "探討中學生抱負取向與職業生涯探索的關係". Hong Kong Journal of Social Work 53, № 01n02 (2019): 79–92. http://dx.doi.org/10.1142/s0219246219000093.
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本文從自我決定理論 (Self Determination Theory) 的觀點出發，探討香港中學生的抱負取向（包括外在期望及內在期望）與職業生涯探索的關係。是次研究以問卷形式進行，從10間中學總共2,122名中一至中六的學生得到有效數據。結果顯示在控制了人口因素、成績及社會支持後，學生的抱負取向與職業生涯探索有顯著的關係。對比以上各項因素，發現學生的內在期望對職業生涯探索起較大的預測作用。最後，本文會探討結果在實踐及研究的應用。 Based on Self Determination Theory, this paper explores the relationship between different aspirations (intrinsic aspirations and extrinsic aspirations) and career exploration among Hong Kong secondary school students. The sample consisted of 2,122 secondary school students from 10 secondary schools. The results found that both intrinsic and extrinsic aspirations are significant predictors of career exploration after controlling for demographic, academic results and perceived social support variables. Among the predictors examined, intrinsic aspirations explained more variance of career exploration than others. Implications of the results for theory and practice were discussed.
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LIU, Jitong, та Dongqi ZHANG. "中國醫改實踐的生命倫理學困境與中國結構性倫理學視角". International Journal of Chinese & Comparative Philosophy of Medicine 9, № 2 (2011): 91–108. http://dx.doi.org/10.24112/ijccpm.91508.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.改革開放以來，中國醫藥衞生體制改革實踐面臨諸多問題，其中包括政治、經濟、社會、文化和倫理議題。醫護人員的價值觀念、道德判斷、行為規範和專業精神的危機集中體現在生命倫理學結構性困境狀況之中。現時中國醫患關係空前絕後的結構性緊張狀況正是最典型的例證。本文試圖從中國道德哲學、道德社會史、中國社會史和醫學社會史等視角，運用文獻回顧、衞生政策比較研究和案例分析等方法，回顧西方倫理學史及其個人主義生命倫理學典範之歷史演變；並在中國社會結構性轉型與醫藥衞生體制改革的宏觀社會處境下，分析中國道德哲學和生命倫理學的思想傳統及其面臨的挑戰。文章根據醫藥衞生體制改革和生命倫理學實踐，提出具中國特色的“結構性倫理學和結構性生命倫理學”。作者試圖闡述“結構性倫理學與結構性生命倫理學”體系的內涵外延、構成要素、範圍內容、基本特點和結構性成因，尤其是這種體系對目前中國醫藥衞生體制改革政策之意義。The medical reform in China over the past decade is facing various challenges, such as physician-patient relations, healthcare allocation, and the ethics of medical professionalism. This paper attempts to argue that the medical situation in China today cannot be fully understood without examining its cultural, social, and political superstructure, which clarifies the situation in China in the current transitional stage. The studies described in the paper are based on documented literatures that include various “ideal types” in terms of moral philosophies and governmental policies intended to resolve the problems at the practical level. Nevertheless, the attempt to uncover what they refer to as a form of “structural bioethics” could directly influence the on-going medical reform today as well as the re-construction of bioethical theory in China. The approach taken in the paper is historical, textual, and sociological.DOWNLOAD HISTORY | This article has been downloaded 61 times in Digital Commons before migrating into this platform.
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Tam, Hugo Wing-Yu. "印尼華裔中學生繼承語學習動機及其影響因素 [Motivational orientations of secondary school students of Mandarin Chinese as a heritage language in Indonesia]". Chinese as a Second Language (漢語教學研究—美國中文教師學會學報). The journal of the Chinese Language Teachers Association, USA 54, № 2 (2019): 145–82. http://dx.doi.org/10.1075/csl.18013.tam.
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摘要 學生學習動機的研究是當前華語第二語言教學的重要課題。華裔學生的繼承語言學習動機更是華語學習成效的重要關鍵。本研究通過問卷調查了印尼華裔中學生繼承語學習動機的類型，並檢視了不同背景變項對印尼華裔中學生繼承語學習動機類型的影響。研究者親自赴印尼中爪哇省進行華語教學與研究，以前導訪談和繼承語學習動機文獻為基礎，經專家進行題項審閱後，編製了印華雙語版本的「繼承語學習動機量表」。研究以分層叢集比例取樣的方式，向兩所初中和一所高中每級各兩班發出共 310 份問卷，共收回有效問卷174份。透過因素分析歸納出6種動機類型：學習情境、族裔傳承、學習期望、學習情感、綜合型、工具型。總量表Cronbach α = .85，六個分量表的α = .695~.884，顯示此量表的信度品質頗佳。研究分析顯示華裔印尼中學生的繼承語學習動機因性別、學校階段別、族裔語言背景和家族語言背景而有顯著差異。最後，文章結合研究結果提出教學應用與未來研究的具體建議，以期供繼承語教師作參考。
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FAN, Ruiping. "導論: 生命倫理與文化自覺". International Journal of Chinese & Comparative Philosophy of Medicine 12, № 2 (2014): 1–8. http://dx.doi.org/10.24112/ijccpm.121559.
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LANGUAGE NOTE | Document text in Chinese生命倫理學同文化的關係是一個複雜的問題。顯然，文化有不同的定義，人們有不同的理解；每一種文化都通過具體的語言、藝術、物品和技術來表達、傳達、發展和轉化。然而，人們有理由相信，文化的核心其實是人們所持的信念、態度和習俗的總和；正是這些不同的觀念及其實踐，把世界上的人群分屬為不同的文化，諸如基督教文化、自由主義文化、儒家文化，等等。儘管文化也可以粗略分為較大的文化（如“中華文化”）、或者細分為較小的文化（如“儒家文化”），但其負載一套價值觀念以及體現在一定的實踐活動中的本質，則是相同的。由此說來，每位學者都不免帶有雙重身份。一重是學術身份，由所研究的對象來決定，如自然科學家，社會科學家，人文學家，等等。在這種意義上，研究生命倫理學的學者當然是生命倫理學家（我這裡所說的“家”並非專指“大學者”而言）。另一重則是文化身份，由學者所持的價值觀念來決定：如基督教學者、世俗的自由主義學者、儒家學者，等等。相對而言，自然科學家的學術身份與文化身份較易分開。例如，我們讀一篇分子生物學論文，大概無法（也沒有必要）察覺作者的基督徒身份。但就生命倫理學研究而言，學者的兩重身份則是很難分得清楚的，因為生命倫理學的問題本身以及對於它們的分析、判斷和解決方案，都負荷著明顯的價值觀念。想要撇開自己的價值觀念來論述一套生命倫理，大概只會雲遮霧罩、不知所云。也就是說，生命倫理學研究是無法同文化脫了關係的，因為處於文化核心地帶的東西正是價值觀念。DOWNLOAD HISTORY | This article has been downloaded 35 times in Digital Commons before migrating into this platform.
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LIU, Yuk Kwong. "An Alternative Approach to Games Teaching in the Training of P.E. Teachers." Asian Journal of Physical Education & Recreation 2, no. 2 (1996): 10–14. http://dx.doi.org/10.24112/ajper.21170.
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LANGUAGE NOTE | Document text in English; abstract in Chinese only.球類課在體育課程中佔了一個十分重要的位置。目前，香港體育敎師大部份都採用技巧敎學法 (Skill-based approach)敎導學生學習球類活動，1995年筆者曾對本港中學體育敎師採用技巧敎學法的現況作出調查，在155位的中學體育敎師中，有92.9%的敎師都採用技巧敎學法，但30%的敎師卻指出採用技巧敎學法授課時出現困難；其實技巧敎學法於80年代初期備受英國體育學者(Bunker and Thorpe, 1986)的批評，指出其弱點是過份重視技巧學習，而忽略了學生對該球類活動的認識及本身智能的發展，因此他們提倡另一種新敎學法: 領會敎學法(Teaching Games for Understanding)，重點是以認識該活動為主，並透過戰術的學習，讓學生能依自己能力作思考及作出適當的表現。為了要解決體育敎師面對技巧敎學法的困難，本文主要的目的是探討體育講師採用哪一種敎學法訓練準體育敎師敎授球類活動，希望找出問題所 在，並嘗試介紹一個新敎學方法作為日後培訓一班更能幹的準體育敎師敎授球類活動。
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FU, Frank H. "Practice and Impact of the Humanics Philosophy of Springfield College in China in the 20th Century." Asian Journal of Physical Education & Recreation 13, no. 1 (2007): 6–9. http://dx.doi.org/10.24112/ajper.131316.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.
 The paper will attempt first to define humanics from the Springfield College and Western perspectives, followed by the Chinese perspectives.
 The perception and application of the humanics philosophy in the Chinese culture would be discussed in terms of the traditional and contemporary cultures. It was then highlighted by presenting the biography of John Ma (1882-1966), a Springfield College alumnus in the 1920s, and his role model in the promotion and delivery of the humanics philosophy at Tsinghua University and Mainland China. The possible role of the 2008 Beijing Olympics in promoting better international understanding and world peace was elaborated and future strategies to promoting the "study of man in his wholeness" and the humanics philosophy of the College were also presented.
 本文試從美國春田大學及西方的思想，再配合中國的概念闡釋「人文哲學」。在中國文化中，這個理念及其實踐可以從傳統和近代的角度來討論。講者介紹二十年代春田大學畢業生馬約翰先生的生平(1882-1996)，他如何作為典範，並在北京清華大學及中國各地推廣及落實這個理念。此外，北京藉著舉辦2008年奥運會的契機，能夠擴闊國際視野及提倡世界和平，進一步研究 「全人敎育」與春田大學「人文哲學」在華的未來發展策略。
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PEI, Sen. "儒道與生命倫理". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 1 (2010): 81–98. http://dx.doi.org/10.24112/ijccpm.81486.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.誕生於北美的生命倫理學有著獨特的社會歷史文化背景，它是在科學技術發展的推動下，在西方資本主義發展以來個人主義的倫理傳統的基礎上，伴隨著後現代思潮發展起來的。然而由於文化傳統的不同，在中國生硬地套用西方理論，在實踐中反而會使人更加迷惘。在中國如何解決道德異鄉人共處的問題，如何建構中國本土化的生命倫理學，從與北美生命倫理學的產生背景比較的角度分析，我們得出了回溯傳統文化的結論。儒家思想作為中國傳統文化中最有影響力的一派，其價值取向和思維方式已經滲透到中國人生活的各個方面，因此在與西方生命倫理思想對話，以及建構當代的生命倫理學中儒家思想可以從以下三個方面作出貢獻：第一、倫理原則的普世性論證層面；第二、原則矛盾的解決層面；第三、具體問題層面。In this essay, I begin by addressing H. Tristram Engelhardt’s argument of the breakdown of the traditional consensus on moral and religious good. Engelhardt maintains that in the post-modern age, the possibility of constructing a full account of human good is almost impossible. People from different groups and communities engage with one another as moral strangers who need to negotiate moral arrangements. These negotiations are governed by the principle of autonomy, or the “principle of permission.” I contend that Engelhardt’s argument is also relevant in China, although from a different perspective. The traditional distinctions used to distinguish moral categories in the West very often do not fit into the context of Chinese tradition. I propose that we need to go back to our own cultural heritage, such as Confucianism, to deal with the problem of diversity and moral relativism in China, rather than being confined to a rationalized form of universal principles. Although Confucian moral judgment sometimes tends to be intuitive, it makes more sense when we are confronting specific moral dilemmas. Any moral principle, when compared with other moral principles, needs to be weighed and balanced in determining the optimal course of action.DOWNLOAD HISTORY | This article has been downloaded 125 times in Digital Commons before migrating into this platform.
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ZHANG, Ellen Y. "導言". International Journal of Chinese & Comparative Philosophy of Medicine 6, № 2 (2008): 1–12. http://dx.doi.org/10.24112/ijccpm.61460.
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LANGUAGE NOTE | Document text in Chinese本期刊登的六篇文章皆與道家/道教思想有關，它們從不同的維度闡述了道的自然觀和生命觀，以及這種生命觀對構建中國當代生命倫理學的意義。其中，自然生命、人類生命、生態系統、生命價值、醫藥養生、終極關懷等議題，是本期探討的重點。中國傳統的儒釋道文化，對考量當今的倫理議題，還是具有一定的啟示作用。DOWNLOAD HISTORY | This article has been downloaded 194 times in Digital Commons before migrating into this platform.
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YANG, Guoli. "知情同意 ——不同文化，不同價值". International Journal of Chinese & Comparative Philosophy of Medicine 10, № 2 (2012): 51–71. http://dx.doi.org/10.24112/ijccpm.101520.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.當下中國的醫患關係非常緊張，看病難、看病貴似乎成了無解的難題。同時，當下中國的生命倫理原則，如“知情同意”， 幾乎都是來自西方的“舶來品”。文章指出，“講信修睦”的中國傳統文化與崇尚競爭的現代西方文化有著本質的不同，因此機械地照搬生命倫理原則，就會使這些原則成為缺乏道德正當性、邏輯合理性，以及醫療建設性的種種教條。文章旨在探討建構儒學生命倫理學的必要性和現實性。作者 認為，以中國文化建構中國生命倫理學不是一個偽命題。依靠中國生命倫理學解決當下中國的問題不僅是一項具有理論必要性和現實迫切性的歷史使命和任務，更是中國學者是否為世界文化發展做出貢獻的挑戰。In the West, informed consent is part of the legal conditions under which people are fully informed about or can participate in their own health treatment. It emphasizes the idea that patients are autonomous and have both the legal and moral rights to control their own bodies. However, in China the original intention of this concept has been changed. The idea of protecting the patient has become a means of protecting medical professionals when they fail to fulfill their duties. A moral dilemma occurs when “foreign” ideas and principles are “imported” into China: they lack the cultural and moral foundation to be implemented effectively.This essay provides a Confucian moral response to bioethical issues such as informed consent, pointing out their limits or even potential dangers when practiced in China. For instance, the tension implicit in informed consent has ruined the traditional model of the doctor-patient relationship that emphasizes the role of the doctor as one of caring and knowing better. As a physician, the author discusses the problems that occur in hospitals when imported ideas are deployed so dogmatically that rational principles lose their reasonableness.DOWNLOAD HISTORY | This article has been downloaded 67 times in Digital Commons before migrating into this platform.
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FAN, Ruiping. "導言". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 2 (2010): 1–8. http://dx.doi.org/10.24112/ijccpm.81488.
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LANGUAGE NOTE | Document text in Chinese本期首先推出邊林對中國大陸生命倫理學的形成及三十年來的發展歷程進行總結和反思的論文。本文富有哲學見地，且不作現實粉飾，實話實說，值得關心這一學科的人認真閱讀。在邊林看來，一種學問的本質乃是對一個事物的邏輯構建，而任何事物的合理的邏輯構建都必須與這個事物的實際發展過程以及人們對它的認識過程相統一。生命倫理學當然也不例外，其合理的構建勢必是一種邏輯體系的構建。所以，歷史與邏輯的統一是考察具有哲學特性的生命倫理學學科的重要認識視角和方法根據。邊林認為生命倫理學在美國的產生與發展在本質上體現了歷史與邏輯的統一。生命倫理學肇始於美國，恰恰是在美國社會特定歷史階段的文化與科學兩大洪流衝擊下的產物：既是具有顯著學理特徵的西方現代、後現代哲學和倫理學向生命道德領域延伸和擴展的結果，也是科學技術特別是生命科學技術開始進入快速發展期帶來的社會觀念、社會心理以及倫理標準調整、醫學和生命倫理難題大量湧現導致強烈現實需求的產物。它是在一定意義上完成了對醫學倫理學的一個超越，用更寬闊的視野和更深入的思考來認識、評價生命的道德問題，並且將這一學科置於西方倫理傳統和現代思想完整而系統的本體論承諾上。無論道德多元化為“道德異鄉人”之間帶來多少道德矛盾和差異，西方生命倫理學大體都是在自由主義的旗幟下尋求行為的道德解釋和道德根據。相對比，中國大陸生命倫理學的形成過程恰恰缺失了西方生命倫理學所具有的這種統一性。在邊林看來，中國生命倫理學的形成與發展本來也應該是歷史與邏輯的統一，可惜的是，事實並非如此。由於特定歷史階段中國社會現實以及思想和人文環境的原因，中國大陸的生命倫理學在其形成階段就存在先天性的缺陷。而且，在其發展過程中，先天缺陷並沒有得到矯正，邏輯演化過程出現了失常。邊林概述的這種缺陷和失常，在本期其他論文所論述的問題上也得到了印證和例示，諸如蔡昱所討論的臨床醫療決策權之歸屬問題，姜蘭姝等所關注的老人長期照護問題，鄧蕊所探討的倫理審查的制度歷史、運行現狀與困境問題，以及李菊萍所報告的DNA 親子鑒定的倫理與法律問題。最後，邊林深刻地指出，中國現在所具有的生命倫理學並不是、至少從根本意義上說還不是中國自己的生命倫理學，因為它所具有的並不是生長在與它應該相連的根系上，因而不能形成以此為基礎的本體論承諾。從這種意義上我們可以認為中國還沒有生命倫理學，所以中國的生命倫理學就必然產生需要建構的問題。DOWNLOAD HISTORY | This article has been downloaded 23 times in Digital Commons before migrating into this platform.
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EDGINTON, Christopher R., and John S. C. LI. "Building a Global Community: Camp Adventure in the People's Republic of China." Asian Journal of Physical Education & Recreation 2, no. 2 (1996): 17–20. http://dx.doi.org/10.24112/ajper.21172.
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LANGUAGE NOTE | Document text in English; abstract in Chinese only. 作者透過本文介紹由美國北愛奧華大學與中國廣州體育學院合辦的青少年求生訓練營。這訓練營於1996年營營暑假在廣州市舉行。對象為來自當地三間小學，年齡6至12歲的學生。訓練營的舉辦目的營在於建立所大學未來的合作和交流的橋樑，並且籍著妥善而有系統的訓練課程和活動，培養青少年合作，溝通，和領導等才能。訓練營共有六節，每節維持五天，分別在廣州市三所小學輪流進行。訓練計劃內容包括遊戲；運動；唱歌；語言訓練；藝術及手工藝；戸外和水上活動等。
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Ming-Dih Lin, 林明地, та 陳威良 Wei-Liang Chen. "國中小策略聯盟與校長在課綱轉化的學習領導". 教育研究月刊, № 325 (травень 2021): 4–24. http://dx.doi.org/10.53106/168063602021050325001.
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本文以個案研究法探討一個學區內的國中小校長如何透過策略聯盟，以轉化108課綱於學校（特別著重於發展校訂課程）的學習領導。以一個垂直式策略聯盟學校中的一位國中校長、三位國小校長及一位退休輔導校長為訪談參與者，於2020年3月至5月間及2020年12月至2021年1月間進行訪談，每位參與者每次的訪談時間約為30分鐘至1小時，訪談主題包括策略聯盟發展校訂課程的歷程、行政與教學團隊在策略聯盟過程中的學習、校訂課程發展成效，以及校長在策略聯盟轉化課綱過程中的學習。以質性資料的主題分析法進行資料分析，結果發現：一、策略聯盟學校校長的自主行動，激發了行政與教學團隊的主動性與能量；二、策略聯盟學校校長、行政團隊與教學團隊間的互動，產生了多層次的學習；三、策略聯盟的運作提升了各校校訂課程的品質，進而擴大聯盟資源，有助於108課綱在學校教育現場的轉化。最後，本文提供建議作為教育行政機關與未來研究參考。
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LIU, Raymond Yuk Kwong. "Games Teaching: Assessment in Teaching Games for Understanding." Asian Journal of Physical Education & Recreation 9, no. 2 (2003): 58–62. http://dx.doi.org/10.24112/ajper.91287.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.Given that, at present, assessment in the Teaching Games for Understanding approach is at a developmental stage, this paper is to articulate an effective and efficient assessment blueprint for Physical Education teachers to adopt this new games teaching approach in the teaching of ball games in schools. Through a case study involving PE teachers, this researcher has confirmed that the proposed assessment method is both effective and has practical value. Basing on the findings, it is recommended that, during implementation, students should not be solely assessed by the teacher, but as well by their peers; such mode of assessment is strongly recommended by the Curriculum Development Council of Hong Kong.目前「領會敎學法」評估的方法仍在發展探索階段中。本文的目的是建議一種評估方法，讓體育敎師能在採用「領會敎學法」敎授球類課時，也可以採用一套有效及可行的評估方法，衡量學生的真正球類活動的表現。作者透過個案研究，印證這種評估方法能有效的量度學生球類活動的整體表現能力，和這方法在學校施行上也很容易。作者並建議，在評估過程中，除了敎師評估學生外，也採納學生互評方法，這評估安排，也是課程發展議會在體育課程改革中所提倡的多元化的評估策略和模式之一。
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LEE, Shui Chuen. "中國文化中的人論與醫學: 儒家之醫學模式". International Journal of Chinese & Comparative Philosophy of Medicine 13, № 2 (2015): 49–66. http://dx.doi.org/10.24112/ijccpm.131592.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方醫學界近年有學者提出新的「生物心理社會精神」醫藥模式以回應西方現代醫藥模式的問題。本文首先指出西方傳統之以醫藥為針對身體的正常功能之失效為主，而此一失能是身體之物理生理的表現，因而其他心理或精神的病狀或病態都必須能化約為身體的物理生理情狀，才被認可為疾病。此自然排除了心理或精神，以及由社會宗教價值失調而來的疾病。雖然此模式需要修訂，但此缺失不足以重新引入宗教教義作為診治疾病的判準。本文同時檢討了西方醫學以物種正常功能作為疾病的判準，以及近年流行的「實證醫學」政策診治模式所延續與隱含的仍然是以物理生理為主的醫藥模式，並不真能包含源自文化與價值的心理與心靈的疾病或病態。由於文化與價值的不同，中醫的醫藥模式與西方醫學不同。中國哲學以人為與天地萬物同出一源，人的生命與宇宙相對應，因此，疾病被理解為人身之小宇宙失調，而治療則以順大自然的運行法則而行。這是建立在中國傳統的儒與陰陽五行的哲學而來。儒家哲學以仁心貫通天人，因而中醫自始即不限於氣化流行的現象，而有深入了解天道運行的意義，視人為與宇宙一體的生命，身體官能之運作與宇宙之陰陽五行之氣化相應，而其中以仁心之天道貫通疾病與醫病之關係，構成中醫之儒醫理念與「醫乃仁術」的模式。心靈與心理的疾病有不同的病源和對治的方式，不能化約為物理生理的情況。在此模式中，社會文化與價值失調的疾病和病態可以被正視和治療，這亦反映了醫藥乃是文化的一環。A new conception of medicine has been proposed in response to some of the problems of the modern Western model of medicine. In this paper, I posit the view that modern Western medicine takes disease to be a bodily deviation from normal species functioning. Such malfunctioning is regarded as of the physical and physiological kind. Other types of deviations such as psychological or spiritual deviations must be reducible to symptoms before they are regarded as a disease in medical terms. Hence, psychological or mental disorders resulting from social or religious values are not catalogued as diseases, and are thus left untreated. I argue, however, that although this situation needs correction, there is no justification for introducing religious doctrine as a category of disease. This paper examines the presuppositions of the normal species functioning criterion and recent trends in evidence-based medicine, and reaches the conclusion that the present Western medical model does not readily admit some of the diseases of the human psyche caused by disorders in culture and values.Chinese medicine, which is grounded in a different culture and different values, takes a different approach to medicine. Chinese philosophy takes human beings to have the same source as the universe, and thus to represent the cosmos writ small. Disease is regarded as a disorientation of the bodily cosmos, and treatment is basically a restoration of the body and mind as a whole in harmony with natural cosmological operations. Chinese philosophy draws on Confucianism, Daoism, and the Yin-Yang School. Confucianism views empathy as unifying human beings with Heaven. Thus, in Chinese medicine the evolutionary process of the cosmos bears deeply humane and transcendental values. The correspondence between body and universe results in a conception of medicine as the operation of the principle of ren, or humanity. Accordingly, the physician is honored as a Confucian doctor, and medicine is seen as an art or humanity. Mental and psychological diseases can have independent sources, and should never be reduced to the physical and physiological. In the Chinese model, social, cultural, and value disorders are regarded as proper diseases, and can be treated as such. It allows full realization of the cultural factors at play in medicine.DOWNLOAD HISTORY | This article has been downloaded 895 times in Digital Commons before migrating into this platform.
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CONG, Yali. "北京大學和芝加哥大學醫學倫理學教育和實踐機制比較研究". International Journal of Chinese & Comparative Philosophy of Medicine 4, № 1 (2002): 149–66. http://dx.doi.org/10.24112/ijccpm.41425.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文通過中國和美國的醫學生對同一個案例的不同看法，提出了醫學倫理學教育的本質問題，即如何實現醫學生的道德？作者根據芝加哥大學臨床倫理中心和北京大學醫學倫理學教研室工作的實際情況繪出了兩個單位的工作示意圖，基於此，作者嘗試對北京大學和芝加哥大學醫學倫理學教育和實踐械制進行比較研究。總的來說，無論是從學生入學時的年齡和學生對學醫目的的明確上，還是從醫學倫理學的教學方法上，以及學校在醫學倫理學的教育體制等方面，二者都存在很大的差別。我國的醫學倫學教學雖然已經比較普及地進行案例教學。但案例教學若想深入下去還是比較困難的，若不成功，非常容易使學生得出學習醫學倫理學之後沒有什麼長進的感覺，表面上看是因為學科本身的對案例分析沒有明確答案的原因，但本質上是教師在引導學生思考的方式、角度和啟發性存在問題，沒能真正提高學生分析和解決問題的能力。所以，本文提出了我國的醫學倫理學教育是個系統工程，需要在案例分析方法、教師的素質本身的提高、帶教老師的倫理學培訓、教師與醫生聯合進行課題申請和研究、醫院成立醫院倫理委員會和IRB兩個與倫理學有關的職能部門等方面必須加強，也開展定期的發生在醫院內的案例討論，這樣既可以使醫學倫理學教學和科研人員能通過正常渠道進入醫療實踐中，充分實現醫學倫理學的實踐性，並反映到醫學倫理學的教學中，也能在醫學生的培養、醫學生成為醫生之後的繼續教育等方面取得突破性進展。Based on the fact that medical students at Peking University and at the University of Chicago have different moral responses to a case of medical ethics, this essay raises a question regarding the education of medical ethics: how can medical students realize their medical morality? It firstly offers a general introduction to the distinct working systems of the Center of Clinical Ethics at the University of Chicago and the Teaching and Research Office of Medical Ethics at Peking University Health Science Center. Then it compares the essential differences of the two institutions in their working systems. Generally speaking, there exist differences between the two institutions in the age of students at medical school, their objectives of choosing to study medicine; methods of medical ethics teaching, and education systems. In particular, even though case study as an important educational method is used commonly in current China, it is difficult to deepen the content and strategy of the teaching. Sometimes students think they have not learned anything from the teaching of medical ethics. Simply speaking, it is because there are no fixed, black-or-white answers to many cases used in the course. More essential reason, however, lies in the quality of medical ethics teachers themselves. They often cannot do a good job on the way of teaching and fail to lead students to think carefully. As a result, they cannot assist students to improve their ability to analyze and resolve ethical issues. The essay concludes that education of medical ethics is a systematic moral engineering. It should be paid attention not only to the effective methods of teaching (such as case analysis) and the promotion of the quality of medical ethics teachers, but also to the combination between medical ethics teachers and physicians in clinical practice, and the establishment of hospital ethics committees and IRBs. The essay recommends that Chinese medical ethics teachers, hospital managers and university administrators should appreciate the importance of medical ethics education and help medical ethics teachers and researchers go into practice through certain routine channels, strengthen the training of the humanities on the side of medical ethics teachers, and at the same time make good progress in the continuous ethical education of physicians.DOWNLOAD HISTORY | This article has been downloaded 12 times in Digital Commons before migrating into this platform.
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LI, Chung, and Alberto CRUZ. "Learning and Teaching Experiences of Sport Education." Asian Journal of Physical Education & Recreation 15, no. 2 (2009): 6–15. http://dx.doi.org/10.24112/ajper.151771.
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 This paper aims to report a collaborative study project between a teacher training institute and two secondary schools in Hong Kong. It involves the initiation of an innovative curriculum model titled “sport education”. The study attached to the practice-referenced and interpretive research perspective with interviewing and video-taping of lessons as tools for data collection. It inquires how 2 experienced PE teachers and 12 secondary 4 students with “high-”, “average-” and “low-level” sports skill proficiency articulated their teaching and learning experiences with sport education. The findings revealed that both teachers accepted sport education for providing positive learning experiences for promoting students' generic skills and all round development. Students' active learning, motivation, self initiation, creativity and team cohesiveness were also enhanced. Most students satisfied with experiences of taking roles, performing duties, affiliating with teams, collaborating with others and accomplishing tasks. However, both teachers experienced difficulties of increase in workload. 3 students encountered unpleasant experiences of injury, unfair judgment of the referees and completing assignment after school illustrating their differences in expectation on physical education. Recommendations are made for overcoming these difficulties. The findings of this study provide qualitative insights on how sport education can better be implemented to enhance students' learning in physical education.
 本文旨在報告一所師資培訓學院與兩所香港中學的一項協作研究計劃，該計劃涉及推展名為「競技運動教育」創新課程模式的研究。研究以實踐為本及詮釋理念為依據和利用訪談及課堂錄影為資料搜集工具，探討了2位資深體育教師和12位運動技能水平被介定為「高」、「中」及「低」學生對競技運動教育的教與學經歷。研究結果顯示2位體育教師接納此課程模式並提供學生正面的學習經驗，促進他/她們的共通能力和全人發展。此模式也能培養學生的主動學習、應激、自我驅動、創意和團隊內聚力。大部份學生對參與承擔角式、執行職責、加入團隊、與人合作和完成被指派工作等學習經歷也是正面的。但是，兩位老師均 經歷工作量增加的困難，其中3位同學也遇上不愉快的經驗如受傷、不公平的裁判判決和完成家課等。研究結果對推展競技運動教育以促進學生學習作出建議及質性啓示。
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BARON, Richard J. "溝通臨床距離: 已有知識的再發現". International Journal of Chinese & Comparative Philosophy of Medicine 1, № 2 (1998): 77–99. http://dx.doi.org/10.24112/ijccpm.11336.
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LANGUAGE NOTE | Document text in Chinese我在本文中提出，現代醫學的疾病觀在描述疾病時通常排斥直觀知識，由此而造成一種從機能上說給人印象深刻的然而從人的角度說沒有什麼根據的醫學。受過技街化了的解剖病理學疾病觀訓練的醫生們，脫離了過去已知的大部分有關疾病的知識。他們不僅缺少一種嚴密的或規範的方法去面對醫學實踐中的那些非技術的方面，而且，許多人甚至看不見醫學的動機和目的。在此，我力主一種以直觀為基礎的、以人自身為根據的疾病本體論。這樣一種本體論以理解和把握病人的經驗而不是對病狀的所謂“客觀的”，描述作為自己的出發點。只有通過一門活生生的病症科學，人們才有可能達致一種真正的人本主義醫學。DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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Chen, Jia-yi, та Dong-Bo Hsu. "西班牙語母語者之漢語簡單句的理解策略發展與習得". Language and Linguistics / 語言暨語言學 18, № 3 (2017): 327–54. http://dx.doi.org/10.1075/lali.18.3.01che.
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抽象 本文檢視漢語母語者、西班牙語母語者漢語初級及中高級學習者在理解具有不同生命性對比的名詞組之下的漢語主動賓句以及主題句時所採用的模式。結果發現在主動賓句方面，三組均將第一個名詞組當成施事、第二個名詞組當成受事（即 NVN 捷思法），而名詞生命性的對比影響不大。至於主題句的理解，漢語母語人士及中高級的學習者隨機猜測其中一個名詞組作為施事，而初級的學習者則多運用 NVN 捷思法處理之。這三組漢語使用者的理解模式，符應了語法優先假說：運用語法結構進行語句理解，雖然名詞組生命性的對比影響了主題句的理解，但其影響力未大過語法結構。
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Higashi, Takahiro, та Yunjia Wang. "北京話連去變調的成因及其與詞重音的關係". Language and Linguistics / 語言暨語言學 18, № 3 (2017): 430–51. http://dx.doi.org/10.1075/lali.18.3.04hig.
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抽象 北京話去聲連讀存在前去變成升調的社會變體，對於這種變體的成因，學界的看法不盡相同。本文用個案語音和文本分析的方法對北京話連去變調與詞重音之間的關係進行了研究。首先通過聲學測量和兩個聽辨實驗確定了變調樣本的重音格式，發現前去能夠變為升調的兩字組基本上都是聽感上的後重型。然後通過與若干輕音詞表的對比確認發生前去變調的雙音節詞在北京口語中不存在前重式。文章分析了北京話中兩種去聲變調格式——前去變為升調和後去變為低降調——的形成原因以及詞重音對變調格式的作用。作者認為，連去組合中的兩種變調格式實質上都是在重音保留本調原則、重讀音節同化非重讀音節原則和減少曲折原則的基礎上，相鄰音節音高同化作用的結果，同時，去聲連讀中的順向同化和逆向同化作用間接也說明了北京話的雙音節詞存在前重和後重兩種重音模式。
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ZHANG, Ellen Y. "前言: Covid-19疫情的倫理反思". International Journal of Chinese & Comparative Philosophy of Medicine 18, № 1 (2020): 1–4. http://dx.doi.org/10.24112/ijccpm.181685.
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LANGUAGE NOTE | Document text in Chinese自去年12月以來在全球爆發的Covid-19疫情，已經徹底改變了世界的格局和走向。疫情不僅打亂了普通人的生活節奏，也給整個世界帶來了不確定的因素。我們看到，突飛猛進的科學技術沒有改變人類面對突發瘟疫時的脆弱與無助。與此同時，如何看待公共疫情和公共衛生，再次成為人們關注的重點。本期就中國這次面對疫情所引發的種種醫學和生命倫理學議題進行分析與探究。文章作者來自中國內地、香港和台灣，他們從不同的角度，對此次疫情所引發的倫理問題提出自己的意見。DOWNLOAD HISTORY | This article has been downloaded 42 times in Digital Commons before migrating into this platform.
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EDGINTON, Christopher R. "Sport for All: Perspectives Toward the 21st Century." Asian Journal of Physical Education & Recreation 3, no. 2 (1997): 12–16. http://dx.doi.org/10.24112/ajper.31188.
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LANGUAGE NOTE | Document text in English; abstract in Chinese only.東西文化的轉換所提供的大量機會使大眾生活質量得以迅速提高。工業技術的發展增加了人民的餘暇時間，也為人們提供更多的休閑活動，使人們的生活更健康和快樂。本文作者從不同的體育社會學觀點，探討及展望未來新紀元的大眾體育。並強調體育運動是一條重要的紐帶，它跨越時空，將傳統和社會價值相聯結。它也將繼續作為一種社會的錨鏈，固定在世界 變革的大海之中，影響著個人和整個社會。
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CRUZ, Alberto, and Chung LI. "Practice of the Beginning Secondary School Physical Education Teachers." Asian Journal of Physical Education & Recreation 15, no. 1 (2009): 61–81. http://dx.doi.org/10.24112/ajper.151770.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.
 The purpose of the study was to investigate the practice of teaching of beginning secondary school physical education teachers. The problems and the factors that confronted the teachers in their first year of work were examined. Thirteen physical education graduates of the Hong Kong Institute of Education in 2005 teaching in secondary schools were purposely invited to participate in the study. Qualitative data were collected by a combination of techniques: passive participant observation, formal and informal interviews, document analysis, and journal writing. Constant comparison and analytic induction were used to organize and categorize the data. Data generated helped to understand the confrontations faced and the influence of the workplace factors on the practices of beginning teachers. Results indicated that the teachers adjusted their practices according to their school contextual conditions during their first year of teaching. The common practices of teaching were a) instructional approach, b) lesson preparation, c) contents, and d) classroom management. The workplace impact was mainly come from their students, administrators, and work responsibilities. The participants also employed socializing strategies in order to survive in schools. Findings of the study hold implications for the development and preparation of physical education teachers with respect to the influence of organizational socialization.
 本研究目的是探討新任中學體育老師的教學工作。同時亦檢視新任教師任教時所遇到的困難及影響其教學工作的因素。十三位新任中學體育老師參與是次研究。透過被動參與式觀察、正式及非正式訪問、老師反思日誌及文件分析等方法收集數據。然後以持續比較法分析資料。結果顯示影響教師教學工作因素包括學生、校內管理人員及教師工作量。教師調整教學方式及採取社會化生存策略以配合學校需要。此等結果給予體育教師發展及培訓多方面啟示。
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ZHANG, Ellen Y. "大乘中觀哲學的生死觀". International Journal of Chinese & Comparative Philosophy of Medicine 14, № 2 (2016): 65–86. http://dx.doi.org/10.24112/ijccpm.141617.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.生死是任何哲學和宗教都不能迴避的問題，佛教更是如此。相比中國傳統的儒家思想，佛教對死亡，甚至如何去死具有更詳盡的梳理和論證。而佛教的生死觀又源於佛教的核心的教義以及其背後的哲學思考。根據佛教的教義，覺悟、解脫或涅槃意味著從根本上去除人生的煩惱，而佛教認為，人生最大的煩惱便是生死輪迴之煩惱。但大乘佛教的反對將覺悟與紅塵、涅槃與輪迴看作絕對的二元對立，因此強調在生死煩惱中體驗超越的時空和宇宙的真理。本文以大乘中觀學派為主，從其「緣起性空」的哲學脈絡和「相即不二」的辦證思維，審視大乘佛教的生死觀以及它對中國儒道傳統的補充與融合。最後，文章論述中觀學的生死觀在當代臨終關懷中的啟示意義。Death is one of the major issues for all religious traditions; it is especially so for Buddhism, as Buddhist teaching is centered upon death and the impermanence of life. This essay discusses death and dying from the framework of the philosophy of life and death, as outlined in the Māhayānic Buddhism of China. The discussion centers on early Madhyāmika Buddhism and its non-dualist approach to samsara and nirvana, this world and the other world, and life and death. The essay shows that the notions of reincarnation and karmic action offer an alternative perspective on the finitude of human existence and reflection upon life’s uncertainty pertaining to the experience of death. The author contends that the theory of interdependent origination explicated by Madhyāmika Buddhism helps Buddhists to develop adaptive qualities that enable a person to remain balanced in the maelstrom of change and impermanence. This realization of the impermanence of life and the emptiness of interdependent origination leads to the Buddhist ethical positions of no self and non-attachment.The essay also addresses the question of hospice care from the perspective of Buddhism as a religious support system. Although Buddhists understand that suffering is a part of life, there is a general desire to avoid suffering whenever possible. Hospice care is important in Buddhism not only because Buddhists recognize the weakness and fragility of the body and mind in the process of death and dying, but also because Buddhists see the connection between the patient’s end-of-life needs, both physical and spiritual, and the well-being of other people associated with the patient. The essay argues that a positive attitude toward life and death, as presented in Madhyāmika Buddhism, can help patients and their families to deal with the pain and anxiety of terminal illness.DOWNLOAD HISTORY | This article has been downloaded 1527 times in Digital Commons before migrating into this platform.
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志祥, 湯. "試論馬來西亞華語詞彙系統及華語教學". Global Chinese 5, № 2 (2019): 237–53. http://dx.doi.org/10.1515/glochi-2018-0025.
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提要身處東南亞的馬來西亞是眾多華人聚居的國家。在馬來西亞，華人堅持華語（普通話系統）及華文教學已經有兩百多年的光輝歷史。從小學、中學，到大學，華語及華文教學形成了獨立、完整而且系統的 “一條龍” 教學體系。目前馬來西亞華人的年輕一代大都接受過正規的華文教育，能說流利的華語（並使用和內地相同的簡化中文）。無可置疑，馬來西亞華語是全球華語的重要組成部分，馬來西亞華文教學是全球華文教學的一個耀眼的典範。由於馬來西亞是一個多民族的國家，英語、馬來語、華語及泰米爾語構成了當地四大主流語言。而由於幾百年來移居馬來西亞的華人又多來自於中國華南的廣東、福建、海南等省份，因而中國南方的各地方言，包括廣東話（粵語）、福建話（閩南語）、客家話（客語）。海南話（閩語）、潮汕話（閩語）等都在華人各生活地域裡普遍流行或通行。但是經過馬來西亞華人教育及傳媒的不懈努力，當今的華人社區已經逐漸使用華語和正規華文作為華文教育部門和華人社會內部溝通的主要語言，並形成了社會主流。馬來西亞多民族，多語言、多方言的社會現狀，使得當地的華語具有鮮明的地域特點，尤其是其詞彙系統和語法系統，顯示著多語言多方言參雜和普遍語碼轉換的狀況。本文在經歷實地考察以及對比研究的基礎上，試圖探究當今馬來西亞主流華語及華文的詞彙特點，並探討今後馬來西亞華語教學的若干實際問題，力圖提出一些實際、實用且具有實效的對策與建議。
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ZHANG, Daqing. "醫療行善: 中國醫學道德傳統的詮釋". International Journal of Chinese & Comparative Philosophy of Medicine 2, № 2 (1999): 31–51. http://dx.doi.org/10.24112/ijccpm.21367.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國古代醫學道德具有悠久的傳統。中國醫學史上“醫乃仁術”的命題，充分體現了中國醫學傳統十分重現醫療實踐的倫理價值。該文基於中國傳統文化的背景從四個方面討論了醫療行善的思想基礎和實踐意義。首先，文章追溯了中國古代儒、道、佛思想對醫療行善觀念的重要影響，指出中國傳統醫學的醫療行善觀念是以儒家仁愛思想為核心，融合了道家和佛家的仁慈、慈悲觀念而形成的一種多元價值取向的框架體系。其次，該文闡述了中國傳統醫學非常重視醫療實踐的道德價值，其中主要包括強調醫療活動以病人而不是疾病為中心；將病人視為一個整體的人而不是損傷的機器；主張關懷病人、尊重病人；重視醫患之間的合作關係；重義輕利、捨利取義的理想人格成為醫生的追求目標；反對義醫射利。再次，文章評述了在以儒家文化背景下醫療行善的社會道德價值，表現在：知識分子因各種原因不能治國安邦時，將行醫治病作為實現個人價值的重要途徑；將行醫治病作為增進家族或家庭和睦的有效手段；將行醫治病作為傳播宗教思想的重要途徑；將行醫治病作為政府舒緩民怨的良方。最後，該文簡要地比較了中西方醫療實踐中醫療行善觀念的異同，指出醫療行善作為醫療實踐的一項最基本原則在中西方得到普遍的認同，但是，在具體的實踐過程中，中西方對於醫療行善的理解和解釋依然存在着一定的差異。西方醫學倫理學認為醫療行善應服從於尊重病人自主權，醫療行為的善體現在以病人利益為目的，而中國醫學倫理學則是強調醫生救死扶傷的義務，主張醫療行為在注重病人利益的同時也應兼顧家庭的利益。China has a long standing of a dominant medical ethical tradition. This tradition can be characterized a medial beneficence. The physician, within this tradition, is morally required to pursue the best interest of the patient rather than the best interest of himself. The practice of this tradition is characteristic of the Chinese culture of family determination on medical issues and is also closely related to the basic virtues approved in the Chinese community.This tradition is rooted in three primary Chinese religions. First, Confucianism sets the basis of Chinese medical beneficence. Confucianism emphasizes humanity (ren) as the fundamental principle of human life. Humanity represents a specific human heart-mind that has been invested to every human by Heaven, the ultimate reality. The human heart-mind includes the potential of loving, respecting others, and distinguishing right and wrong. Accordingly, humanity, in its very basic sense, requires loving humans. Medicine provides a good means in practicing humanity. Thus in Chinese culture medicine is termed "the art of humanity." In addition, the Confucian virtue of filial piety has often been the impetus to push the Chinese physician to study and practice medicine effectively.Daoism cherishes human life and seeks to gain longevity in terms of Daoist techniques, such as doing physical exercise and making chemical drugs. It includes a strong idea of retribution. Heaven, earth, and man co-exist in a vast field of qi (flowing energy), where qi of each part influences others through the influence of the qi field. Good moral behavior, according to Daoism, becomes a necessary condition for one to be able to gain longevity or even immortality. Thus, Daoism joins Confucianism in stressing that the physician ought to do his best to help the patient improve health, both bodily and mentally.Chinese Buddhism is similar in this regard. A crucial idea involved here is the Buddhist concept of karma. Karma is literally "action," "doing," or "deed." It says that one reaps what one sowed. Until one is entirely enlightened, everyone goes through an infinite process of rebirth and the result of one's rebirth depend s upon one's accumulated karma. Hence one must do as much good as possible in order to obtain a better next life. Practicing medicine is an effective tool to achieve this goal. Besides, the Buddhist precepts such as "no killing" also plays an important role in Chinese medical practice.In short, Confucian, Daoist, and Buddhist teachings have shaped the Chinese tradition of medical beneficence. This tradition requires the physician to place the patient's benefit first and the physician's interest second. For Confucianism, this is the requirement of human appropriate ness, fairness, or justice. This tradition also shows a closely-knit team work between the physician and the family to seek the best interest for the patient. The consideration of truth- telling to the patient and the patient's right to medical decision has never been emphasized.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.
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LO, Ping Cheung. "儒化中醫哲學與當代基因改造人性道德爭論". International Journal of Chinese & Comparative Philosophy of Medicine 6, № 1 (2008): 147–79. http://dx.doi.org/10.24112/ijccpm.61459.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.當代世界其中一個重大道德爭議是，以基因科技改造人性應否進行。一些平常學術著作不討論這類問題的西方哲學家（如Habermas, Fukuyama, Sandel）也紛紛加入討論，可見這問題的劃時代重要性。本文希望透過整理及分析傳統中國思想來看這個道德爭議。直到今天，傳統中醫並不依賴高科技。其中一個原因是《黃帝內經》中的“人與天地相應”這基本看法。然而，醫治病人始終是一個人為行動，而非天地自然所為。如何在一個強調人配合天工的思維框架中為醫者的人工行為辯護，是明清時期不少醫學哲學所討論的議題。《黃帝內經》原與《周易》及《老子》皆有相通之處，到明清時期，由於儒醫的大量出現，及朱子理學的官學地位，很多儒化（理學化）的中醫哲學便冒現。透過“人補造化”、“人補天之缺陷”、“人補天功”、“人挽回天”等新瓶，承載《中庸》的人參贊天地化育的舊酒。本文會嘗試說明這個中醫哲學的天人觀，蘊涵支持基因科技的治療用途，但不蘊涵支持基因科技的優生用途。本文的用意並非要提供一個決定性或最終的論證，終極地反駁所有贊成基因改造人性的論證。本文所起的作用，只在提供一個非西方式的思考方法，以傳統儒化中醫哲學為資源，協助人類以多元文化角度思考當代重大道德爭議。Traditional Chinese Medicine (TCM), even in modern time, does not rely on high technology. This is partly due to TCM's worldview in which the oneness of human beings with nature is of paramount importance. But this non-reliance on high technology does not prevent TCM thinkers from recognizing that healing is still an artificial act. A philosophical justification for this artif iciality within the worldview of human-nature oneness is needed. Such philosophical justifications became more frequent in the Confucianized medicine manuals of the Ming and Qing Dynasties (1368-1644, 1644-1911 C.E.). This paper surveys and analyzes these seldom-discussed medical-philosophical writings and attempts to articulate a representative Confucian philosophical justif ication for“ human intervention into nature” in the practice of TCM. Both the necessity and the moral limits of this intervention will be noted. I shall then argue that such a worldview of“ limited human intervention into nature” is significantly different from that of the modern West since Francis Bacon, which informs some contemporary Western enthusiastic advocates of the genetic enhancement of human beings. This model will then serve illustrating an Asian way of thinking about science, technology, and values which is very different from a predominant Western paradigm.DOWNLOAD HISTORY | This article has been downloaded 368 times in Digital Commons before migrating into this platform.
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WANG, Tangjia. "死亡概念的綜合考慮". International Journal of Chinese & Comparative Philosophy of Medicine 4, № 1 (2002): 117–29. http://dx.doi.org/10.24112/ijccpm.41423.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.雖然死亡問題一直是人類文化的重要主題，雖然古希臘人早就提出過“死亡學”這一術語，但真正意義上的死亡學尚未建立。生命倫理學也尚未給我們提供一種相對完整的死亡概念。由於人不僅是一般的自然存在物，而且是一種社會文化的存在物，人的死亡就不僅是一種自然事件，而且是一種社會文化事件。為了說明人的死亡與動物的死亡的區別，我們需要對死亡概念進行綜合考慮。中國的孔子早就提出過“未知生，焉知死？”這樣的問題。雖然中國文化十分重視生存的倫理問題，但中國人一刻也沒有停止對死亡的探索。從佛教對死亡的沉思冥想到道教對死亡的執著超越，從莊子對死亡的哲學思辨到帝王對長生不老的不斷追求，死亡問題就一直是中國文化關注的中心之一。在中文中，表示死亡的詞至少有150種，人的死亡方式，死者的年齡，死者與生者的關係，生者對死者的態度無一不體現在生活死亡的稱謂中。從中國的死亡文化中，我們可以發現人們對死亡的慎終追遠的心態。對死亡意識的普遍壓抑，畏死的真切心情或達觀的生死度。實際上，西方意義上的死亡教育在中國一直是一種普遍的社會實踐。人的死亡不僅是人的自然生命的終結，而且是人的社會生命和精神生命的終結。對人的生存意義和生命尊嚴的倫理關切使我們有必要建立死亡的倫理學，而臨終關懷的倫理學不過是它的一個部分而已。本文作者試圖通過對社會人類學資料和對死亡體驗的臨床觀察記錄進一步說明把人的死亡理解社會文化現象的必要性與重要性。同時也表明死亡體驗並不必然意味著痛苦，悲哀與恐懼，它也可能包含歡快。寧靜與希望等積極的心理因素，充分地認識和巧妙地利用這些因素對尊重臨死者的尊嚴和提高他們的生命質量這一人道目標具有無可置疑的重要性。The term "science of death" appeared at one time in ancient Greece. Socrates even said that "philosophy is a practice of death". However, although death has been viewed as an important subject in many fields of cultural studies, a science of death in the strict sense of the terminology has not come into being due to the lack of a rational and sophisticated methodology as well as an organic combination of theoretical speculation and empirical research. Up to date we have not even succeeded in coming up with a relatively comprehensive conception of what death means, even though we can find a variety of explanations of death in such disciplines as philosophy, religion, sociology, psychology, biology and medicine. Accordingly, we need synthetically take the concept of death into account.Although Confucius asked such question as "how could we understand death without understanding life?" Chinese have never ceased to probe into the issue of death. In the long tradition of Chinese thought, from Zhuang -zi's philosophical speculation of death to the modern culture of death, from the religious experience of the Taoist transcendence to the Buddhist meditation upon death, Chinese have always attached great ethical concerns to the issue of death. In the Chinese language, there are at least 150 words and phrases referring to death. From the Chinese ethos of death we can find the ultimate concern of life, the common concealment of death, the unvarnished mood of fearfulness as well as profound calmness in the face of death. As a matter of fact, death education in western sense of the word has become a popular social practice in current China.There is no doubt, death of a human being means not only the end of a human biological life but the end of a social and spiritual life. Establishment of ethics of death (part of which is ethics of care for the terminally ill) is indispensable for the development of our ethical concern about the dignity and meaning of human life. This paper clarifies the necessity and importance of our understanding of human death as a social and cultural phenomenon by analyzing the materials of social anthropology and clinical observations of death experience. It indicates that although death experience is often considered painful, sad and fearful, it probably also implies some positive psychological aspects such as hope, serenity and even euphoria. The arousal of these positive aspects of death is of great significance for maintaining the dignity of dying patients and increasing the quality of their lives.DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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CHUI, WING-HONG. "OF FIELD EDUCATION IN AUSTRALIA AND HONG KONG: A SOCIAL WORK EDUCATOR'S PERSONAL REFLECTION." Hong Kong Journal of Social Work 42, no. 01n02 (2008): 33–49. http://dx.doi.org/10.1142/s0219246208000041.
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Fieldwork is valued as an essential element in social work education. A partnership between students, agencies and universities is essential to a practical learning experience. Although this article is primarily concerned with issues surrounding field education in just one Australian university, this paper also makes comparisons with cases in Hong Kong where appropriate. Several aspects of field education including the dynamics of power in the fieldwork relationship, roles and status of field educators, on-going training provided for field educators and ways to strengthen collaborations will be discussed. The purpose of this analysis is to look at the basic principles of good fieldwork practice. 實習是社工教育中不可或缺的一環；學生、機構和大學的合作，乃重要的學習體驗。這篇論文不但檢視了環繞澳洲實習教育的議題，還將它們與香港的情況比較。討論範圍包括幾方面：實習關係中的權力互動、實習教育者的角色及地位、為實習教育者提供的持續訓練，以及各種加強合作的方法。這個比較分析的目的是要檢視良好實習的基本原則。
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MUNSON, Ronald. "為什麼醫學不可能是一門科學？". International Journal of Chinese & Comparative Philosophy of Medicine 1, № 2 (1998): 3–30. http://dx.doi.org/10.24112/ijccpm.11332.
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LANGUAGE NOTE | Document text in Chinese我的論點是，儘管醫學是科學的，但它並不是也不可能成為一門科學。試圖說明醫學已經是一門科學的論證是有缺陷的，我將拒絕這種論證。我將證明，比較一下一些基本的明確特點如內在的目的、成功的標準以及調節事業的原則等，就會顯示出醫學與科學是根本不同的。然後我將論證，雖然醫學的認知內容也許有可能還原為生物學，但醫學本身是不可還原的，因為作為一項事業它具有一些特點，這些特點使它成了一種不適於還原的學科。在認識到醫學與科學本質上是不同的之後，我將用從這一認識中得出的四種結果來結束本文。DOWNLOAD HISTORY | This article has been downloaded 34 times in Digital Commons before migrating into this platform.
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DU, Zhizheng. "導言". International Journal of Chinese & Comparative Philosophy of Medicine 4, № 2 (2002): 1–10. http://dx.doi.org/10.24112/ijccpm.41426.
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LANGUAGE NOTE | Document text in Chinese知情同意是現代生命倫理學最重要的概念之一，也是現代生命倫理學所以充滿活力和備受世人囑目的重要原因。知情同意這一概念雖然已經歷100 多年的歷史，但在《紐倫堡法典》誕生以前，知情同意往往只是作為醫生爭取病人的配合和支持，以提高治療效果，或者為防範醫療糾紛而採取的一種手段。只是在《紐倫堡法典》問世後，特別是伴隨著聯合國的《世界人權宣言》發表後50 多年的人權運動蓬勃發展，知情同意獲得了新的意義，它首先被理解為對人的生命權和健康權的尊重，對人的權利的尊重。的確，人的生命和健康首先是屬於自己的，因而對生命和健康的任何干預，當然理應得到本人的同意，儘管這種干預有益於生命和健康的維護。特別是在當代醫學對人體生命和健康干預的力度越來越大，後果越來越嚴重，影響越來越深遠的情況下，人們怎能不關心醫學可以給本人帶來的後果呢？怎能不把對本人生命和健康的處置權利掌握在自己的手中呢？正因為如此，知情同意在全世界不同地域、不間民族和不同文化背景的國家，都得到了廣泛的認同，並體現在許多國家醫事和科學研究的法律檔中，體現在廣大醫務人員的行動中。但是，人們對知情同意的理解和認識，由於各自的文化背景和國家體制的差異，卻存在眾多的不同；同時，由於各自國家的醫療習慣和傳統的不同，在實踐知情同意原則時也遇到了各種各樣的問題。為了推動對這一問題的研究，本刊這一期就此發表了一組文章，從不同角度就知情同意原則做了分析，我們希望引起對知情同意的進一步討論和研究。DOWNLOAD HISTORY | This article has been downloaded 11 times in Digital Commons before migrating into this platform.
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WANG, Guoyong, and Beatriz PEREIRA. "Reinforce Health-related Education Early in School: Results of a Randomized Trial in Portugal." Asian Journal of Physical Education & Recreation 9, no. 2 (2003): 54–57. http://dx.doi.org/10.24112/ajper.91148.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The purpose of this study is to investigate the health-related quality of life of school children in Portugal. We used FITNESS GRAM (health-related fitness test) and questionnaire to investigate a random sample of 193 children aged 10-16 years from one public school in Portugal. Survey showed: (1) Most students tested were unable to meet all the minimum standard of the 6 tests in FITNESS GRAM to be considered physically fit and educational benefits; (2) Nearly a quarter of the students are either overweight or at risk of becoming overweight; (3) More than 70% of them do not participate in exercise on regular basis. A quarter of the girl students don't do any exercise after physical education; (4) Most of them watching TV everyday and nearly half of them more than 2 hours per school day. These damaging behaviors among the school-aged students can increase risk for health problems both now and in the future easily. Survey showed that health education in middle school in Portugal need to be improved, also the curriculum of physical education in school in Portugal need to be emphasized more on health-related physical activity rather than on competitive sports or skill-related program. School is often considered to be an ideal place to promote health. It is desirable to reinforce health-relate education early in school, and it would yield twice the result with half the effort for shaping nation's future health and social well-being.本文旨在調查葡萄牙中學生的與健康有關的生活質量情況，作者使用了 FITNESSGRAM 健康有關的身體素質測試專案組和問卷，隨機對193名年齡在10至16歲之間的葡萄牙在校中學生進行了測試和調查。結果顯示：許多學生(80%以上)沒有能全部通過 FITNESSGRAM 中所有六項被認為是達到健康和取得敎育成效所必須的最低標準；近四分之一的學生超重或有肥胖症；超過70%以上的學生不經常參加鍛煉，四分之一的女生在學校體育課後從不鍛煉。相反，所有學生基本上都天天看電視，一半學生每天看電視2小時以上。我們注意到在學生身上的這些不健康習慣都會增加學生現在和今後健康問題的風險。調查顯示在葡萄牙中學的健康敎育有待提高，學校體育課也更需要加強與健康有關的活動而不應該過分強調競技體育和技巧專案。學校是普遍被認為推進健康的好場所，儘早在學校裏加強與健康有關的敎育，這會對國民未來的健康和社會的美好都能起到事半功倍的效果。
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EDGINTON, Christopher R., Beth KIRKPATRICK, Rick SCHUPBACH, Carol PHILLIPS, Ming-kai CHIN, and Peter CHEN. "Dynamic Pedagogy of Physical Education Teacher Preparation: Linking Practice with Theory." Asian Journal of Physical Education & Recreation 16, no. 2 (2010): 7–24. http://dx.doi.org/10.24112/ajper.161893.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.
 Physical education teacher preparation programs are being called into question, failing to inspire, motivate or adequately prepare the needs of learners in the 21st Century. The application of the technical-rationality model for preparing teachers, where gaining theoretical knowledge as a prelude to practice, is being questioned. The problem is that the teaching of theoretical knowledge has not been adequately tied to actual practice of physical education in an effective fashion. This paper presents a frame work for a unique master’s degree program focused on preparing physical education teachers with an emphasis on technology. Known as the POLAR Scholar program, the uniqueness of the program emerges from the unique blend of seven curricular components in a holistic fashion. These include: 1) linking practice with theory, not the reverse; 2) creation of a total immersion, contextually based learning environment; 3) emphasis on the use of technology; 4) daily ongoing engagement with a master physical education teacher; 5) opportunities to use reflection as a strategy to improve professional practice; 6) extension of learning environments to partner organizations beyond the school, leading to greater community engagement; and 7) recruitment and selection of students to operate within cohort groups.
 面對21世紀教育的發展趨勢，體育教師的培養面臨挑戰，如何鼓舞，激勵和迎合學生的需要成為關注的重點。以技術理性為主，從理論到實踐的教師培訓模式正在受到質疑。問題是，理論知識在體育教學中並沒有得到有效的實踐和應用。本文闡述了一 種獨特、創新的大學與社區合作的體育碩士培訓課程 -- POLAR Scholars，由美國北愛荷華大學，格蘭迪中心社區學校和芬蘭Polar Electro, Inc.合辦。該課程運用以科技為主的沉浸式教學方法，使用POLAR心率監控器為依據來觀測小學生體育課的運動負荷量，提高學生終身體育與健康意識。課程設計以綜合全面的培訓模式作為重點，包括七個方面: 1) 參加課程培訓的教師從實踐到理論來獲得的直接體育教學經驗，而不是理論到實踐; 2) 採用沉浸式教學方法在學校和社區進行實踐學習；3) 科技教學手段的實際運用; 4) 實習教師與輔導教師的之間的日常協作與夥伴關係；5) 通過實踐學習，提高反思能力；6) 學校和社區相結合，提供與社區交流的機會，讓學生走進社區進行實踐學習; 7) 每年進行全國的招募，審核和挑選優秀的學生參加課程培訓。
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LI, Daniel Y. K. "Development of Physical Education Curricula in Hong Kong: Towards 1997." Asian Journal of Physical Education & Recreation 2, no. 1 (1996): 16–21. http://dx.doi.org/10.24112/ajper.21164.
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LANGUAGE NOTE | Document text in English; abstract in Chinese only.本文通過分析和比較香港與廣州的體育課程，建議香港未來的體育課程，應作出若干改革。香港與廣州的體育課程，有頗多相異之處。在內容方面，香港的體育課程，缺少了中國傳統體育項目。在課程組織和評鑑方面，香港的課程給予校本發展的空間較大。一般來説，香港課程的深層價值取向，在於協助學生養成個人的積極生活模式；然而，執行的過程，卻多偏重學生運動技能的提升。香港未來體育課程發展在「一國兩制」、「五十年不變」的原則下，應該「改革」而非「革命」；它應有四個路向：1〕發展「全民運動」；2〕促進學生的體適能；3〕考慮加入中國傳統體育項目；4〕改善課程的組織和設計。香港體育課程可貴之處在於其校本化。校本課程要求敎師同時扮演執行者、設計者和發展者的角色；這一點是香港體育課程值得保留的地方。
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CHIN, Ming Kai. "Connection of the New Education Reform and the 2002 Physical Education Immersion Program (Jiangsu - China) of The Hong Kong Institute of Education: Reflections and Suggestions." Asian Journal of Physical Education & Recreation 9, no. 2 (2003): 8–18. http://dx.doi.org/10.24112/ajper.91284.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.Primary and secondary physical education teachers play an important role in the education reform, which emphasizes on the holistic development and life-long learning. The 2002 Physical Education Immersion Program (Jiangsu-China), organized by The Hong Kong Institute of Education, provided an opportunity for physical education students to improve their teaching and sports skills through interaction with staff and students from Inland China. This paper describes the objectives, contents, and assessments of the outcomes of the program. By examining and comparing the current curriculum structures and teaching strategies in physical education between Hong Kong and Inland China through this experience, the author looks forward to the change of the future of physical education in Hong Kong with reflections and suggestions. The aim of these changes is to improve the physical education curriculum and teaching strategies in order to better meet the needs of the current education reform that is occurring in Hong Kong, Inland China and world-wide.中、小學體育敎師在全面實施素質敎育，培養具有創新精神和實踐能力的新型人材中扮演著重要的角色。高等師範院校體育敎育專業則是培養和訓練這支跨世紀新型體育師資隊伍的搖籃。如何在體育敎育專業的敎學大綱和課程設置中體現實踐的重要性，創造機會讓學生走出課堂，通過觀摩、交流和實踐的手段來提高其敎學能力，是關係到能否培養出適應未來挑戰的中小學體育師資的關鍵。本文介紹了香港敎育學院體育及運動科學系舉辦的首次體育沉浸課程(Immersion Program)(中國-江蘇)2002交流活動，並就該課程的目標、內容、效果進行了分析，及在對香港中、小學體育敎學的現狀與內地的體育敎學進行了比較後，作者探討了香港體育敎育專業敎學改革的方向，並提出了一些可行的建議，以供香港體育工作者參考。
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LOUIE, Lobo, and Pui Shan CHAN. "Use of Pedometry to Assess the Physical Activity of Hong Kong Secondary School Students during School Lunch Period." Asian Journal of Physical Education & Recreation 8, no. 1 (2002): 9–14. http://dx.doi.org/10.24112/ajper.81256.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The intent of the researchers was to determine the physical activity level of the secondary school students during their lunch period in regular school days in Hong Kong. The physical activity for the following two distinct groups were studied: Mandatory Group - students who are not permitted to have lunch meal outside the school, and Free Group - students who are free to go away the school for a meal. Subjects' age ranged from 13 to 18 with a mean of 14.6. Pedometers were utilized to assess the physical activity in terms of the step counts recorded. The step counts for the free group were significantly (p < .05) larger than that of the mandatory group, indicating that more physical activity was achieved when the students were free to move outside the school during lunch time. In addition, boys were more active than girls in both groups. Recommendations for the promotion of students' habitual physical activity during lunch period were made.本文作者旨在探討本港中學生於午膳間的身體活動量，利用輕便的步數記錄儀來比較兩組群之身體活動量分別：留在校內組及離開校園組。學童年齡由13至18歲不等，平均為14.6歲。結果顯示：留在校內組的身體活動量較離開校園組顯著少（P < .05)，引證出學童留在校內午膳時，缺乏足夠的身體活動。而且女生的活動量也較男生顯著減少，校內學生活動量下降的問題，值得體育工作者的關注。
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WANG, Jue. "儒家生命倫理之基礎與方向——一個初步的分析". International Journal of Chinese & Comparative Philosophy of Medicine 10, № 2 (2012): 17–33. http://dx.doi.org/10.24112/ijccpm.101518.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.雖然越來越多研究者認識到儒家倫理資源對當代生命倫理研究的價值，但“儒家生命倫理學”仍然是一個頗具爭議的提法。本文試圖表明，儒家生命倫理學是一種以本土文化傳統為主體，從完整的生活世界出發，以糾正原則主義偏狹的理論努力。因此，一種構建儒家生命倫理學的理論努力成功與否，取決於它在多大程度上能夠在現實生活中恢復儒家的生活世界（如儒家共同體）以及與之相應的道德關懷。依據這一視角，本文嘗試為儒家生命倫理學建構提供一種合法性論證，並對儒家生命倫理學的方法、結構和方向作出初步的探討。Although increasingly more scholars are realizing the significance of Confucian intellectual and moral resources to bioethics in China, the phrase “Confucian bioethics” remains controversial today. What is Confucian ethics? Is there such a thing? Is it even possible? The debate on bioethics has gone global due to a rapid growth in biotechnology and life sciences that impact people all over the world, and there is heightened demand for understanding the many associated issues from various socio-cultural and philosophic-ethical perspectives. Yet some people argue that current bioethical considerations should be couched in terms of “universal principles” that render a specifically Chinese or Confucian bioethics irrelevant. What that position ignores is the importance of cultural context in determining how such principles should be understood and implemented. This essay argues there are elements in bioethics that require it clearly to be Chinese (and Confucian). It pointsout that Confucian ethics should be reconstructed and based on a life-world in which Confucianism is a lived tradition rather than a piece of art exhibited in a museum. From a contemporary perspective, the Confucian way of living is a new form of creation, meeting the challenge of modernity and postmodernity in terms of ethics in general and bioethics in particular. The essay also addresses issues concerning the methodology, structure, and direction needed for the creation of a Confucian bioethics.DOWNLOAD HISTORY | This article has been downloaded 413 times in Digital Commons before migrating into this platform.
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BU, Lijuan, та Xiaoyang CHEN. "儒家倫理視閾下家庭醫療儲蓄帳戶之“家庭”的界定". International Journal of Chinese & Comparative Philosophy of Medicine 10, № 1 (2012): 67–81. http://dx.doi.org/10.24112/ijccpm.101514.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.家庭醫療儲蓄帳戶的概念自提出以來，引起了國內外同仁的廣泛關注，學者們也都紛紛就自己的理解發表獨特看法。這一新概念引起中國生命倫理學術界的共鳴，根源性是因為它與中國的家庭倫理思想和家本位的價值觀念相契合。家庭醫療儲蓄帳戶的意義和積極作用是毋容置疑的，而有一點卻讓研究者駐足深思：家庭醫療儲蓄帳戶的家庭範圍該如何去界定？這個問題不僅僅是理論界定那麼簡單，它更涉及到家庭醫療儲蓄帳戶的可行性和可操作性。筆者在2011 年12 月份舉辦的“醫療儲蓄帳戶、深化醫改及儒家生命倫理”國際學術會議時曾試圖從社會學的角度進行分析，但是沒有文化背景與倫理理論的支持，終覺失去了根基。而傳統倫理學是我們應用倫理學去釐定問題的觀念背景， 也是我們分析問題的主要工具和解決問題的核心價值依據。鑒於此本文轉向中國傳統的主流倫理學去尋找答案。儒家倫理學作為一種傳統倫理學，也必然在一定程度上為我們醫療儲蓄帳戶的建構提供一種觀念背景、分析工具和價值選擇。筆者首先論述了家庭的重要性，同時探討了家庭範圍界定的複雜性，然後轉而向儒家倫理學思想尋求觀念、價值和倫理的依據。本文以家庭的血緣關係和婚姻關係為主線，以儒家家庭倫理為依據，將家庭醫療儲蓄帳戶中家庭的範圍界定從倫理的角度操作化。這將有利於挖掘儒家生命倫理的潛在價值，為解決當代醫療改革問題提供依據，使傳統的主流倫理價值融入現代的生活中，去解決現實中存在的問題，同時這也是儒家生命倫理當代建構的一個方面。The notion of family health savings accounts has attracted wide attention from academic circles, both domestic and international. Many Chinese scholars understand the importance of this notion and support the establishment of family health savings accounts in Chinese society, because it fits very well with Confucian family ethics and the family-oriented values that are vibrant in Chinese society. However, to pursue fully the significance and function of the family in operating appropriate health savings accounts, we must explore the question of how the family should be defined.The problem is not only in offering a theoretical definition, but also related to the feasibility and operability of family health savings accounts. However, we cannot begin our inquiry from nowhere. We must rely on the traditional ethical resources that are still operating in Chinese society to develop a conceptual background and value basis for analyzing the problems we face in attempting to define a suitable notion of the family in Chinese society. Accordingly, this paper turns to Chinese traditional mainstream ethics, namely Confucian ethics, to identify the intellectual and moral resources to provide a conceptual background, analysis tools and value choice. The authors first discuss the importance of the family in the Confucian tradition and explore the complexity in defining the scope of the family. The paper then draws on particular Confucian ethical ideas and values to seek proper solutions. Specifically, based on the Confucian central commitments, we draw on both blood relationships and marriage relationships to consider the nature and scope of the family in the Confucian tradition. We thus form the main line of our argument to establish Confucian family ethics as the basis for defining the suitable scope of the family for adequate family health savings accounts in contemporary Chinese society. Basically, we conclude that nuclear families should be basic family institutions for health care in general and health savings accounts in particular, while adult children must be allowed, indeed encouraged, to supplement their elderly parents’ health savings accounts. This will be conducive to using the potential value of Confucian family-based and family-oriented ethics to provide the motivation to solve the difficult problem of health care reform in contemporary Chinese society.DOWNLOAD HISTORY | This article has been downloaded 286 times in Digital Commons before migrating into this platform.
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SPARROW, Robert, та Joshua HATHERLEY. "人工智能醫學應用的前景與風險". International Journal of Chinese & Comparative Philosophy of Medicine 17, № 2 (2019): 79–109. http://dx.doi.org/10.24112/ijccpm.171678.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.人工智能（ＡＩ）將如何促進人類的醫療保健？如果我們擔心人工智能介入醫療的風險，我們又應該關注什麽呢？本文試圖概述此類問題，並對人工智能介入醫療的風險與希望作一個初步評價。人工智能作為一種研究工具和診斷工具具有巨大的潛力，特別是在基因組學和公共衛生領域中。人工智能在醫療中的廣泛使用可能還會對醫療系統的組織方式和商業實踐產生深刻的影響，而這些影響的方式與程度還沒有被充分認識到。在人工智能醫學的熱情擁護者看來，應用人工智能可以幫助醫生集中精力在對他們和病人而言真正重要的問題上。然而，本文將論證這些樂觀的判斷是基於對現代醫療環境下機構和經濟運行規則的一些不合情理的假設之上。本文將聚焦於如下一 些重要議題：大資料中的隱私、監管和偏見，過分信任機器的風險，透明度問題，醫療專業人士的“去技能化”問題，人工智能重塑醫療保健的方式，以及人工智能對醫療保健中權力分配的影響。其中有兩個關鍵的問題尤其值得哲學家和生命倫理學家的進一步關注。第一，當醫生不僅需要處理人而且需要處理資料的時候，醫療實踐會呈現出什麽樣的形態？第二，在醫療決策權衡中，我們應該给予來自機器的意見以多大的權重？What does Artificial Intelligence (AI) have to contribute to health care? And what should we be looking out for if we are worried about its risks? In this paper we offer a survey, and initial evaluation, of hopes and fears about the applications of artificial intelligence in medicine. AI clearly has enormous potential as a research tool, in genomics and public health especially, as well as a diagnostic aid. It’s also highly likely to impact on the organisational and business practices of healthcare systems in ways that are perhaps under-appreciated. Enthusiasts for AI have held out the prospect that it will free physicians up to spend more time attending to what really matters to them and their patients. We will argue that this claim depends upon implausible assumptions about the institutional and economic imperatives operating in contemporary healthcare settings. We will also highlight important concerns about privacy, surveillance, and bias in big data, as well as the risks of over trust in machines, the challenges of transparency, the deskilling of healthcare practitioners, the way AI reframes healthcare, and the implications of AI for the distribution of power in healthcare institutions. We will suggest that two questions, in particular, are deserving of further attention from philosophers and bioethicists. What does care look like when one is dealing with data as much as people? And, what weight should we give to the advice of machines in our own deliberations about medical decisions?DOWNLOAD HISTORY | This article has been downloaded 119 times in Digital Commons before migrating into this platform.
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He, Chuansheng, та Dandan Tan. "論漢語數詞-動量詞組合的成分完整性". Language and Linguistics / 語言暨語言學 20, № 3 (2019): 335–60. http://dx.doi.org/10.1075/lali.00044.he.
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抽象 傳統語言學界對漢語動量詞的研究儘管在細節方面有不同的分析方法，但是都認為數詞和動量詞構成一個句法整體，在具體結構中作狀語、賓語等。生成語言學者大部分也是把數詞和動量詞構成一個句法整體，也有生成語言學者不把數詞和動量詞構成一個句法整體，而是投射層級結構。本文評論Zhang (2017)的層級句法分析，首先指出Zhang提出的事實概括並非只支持層級分析，然後論證Zhang提出的兩個佐證也不支持動量詞的層級分析，甚至得出相反的結論，最後提出動量詞層級分析會導致多個難以解釋的句法語義方面的困難。
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WANG, Jianguang. "技術生命的“道”“用”之思". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 1 (2010): 11–32. http://dx.doi.org/10.24112/ijccpm.81483.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨著現代科學技術的發展，生命技術已經將人與技術的傳統物化關係和對象化的二元關係變成了一種“技術人”的關係。這種技術人一方面豐富了傳統的“人”的生物學屬性，另一方面也挑戰著人的社會角色和道德的主體屬性。生命的傳統價值內涵及其歷史主體性地位也因之受到弱化、虛化或被改寫。這不僅影響到人的生存方式，而且道德行為的虛幻化也侵蝕了人的責任和義務的道德基石，模糊了人的法律責任和道德自律性。在此基礎上，使人應當承擔的道義責任變成了一種可以進行技術性解讀的智識化命題。這種因技術而改寫的生命形象也挑戰著傳統的應用倫理原則。中國生命倫理學的建設，不應脫離中國歷史文化的語境和社會現實，並在此基礎上對現代生命技術和技術生命的倫理內涵進行創造性的解讀。它要反映中國文化在新的技術作用下對“人”的內涵進行的一種倫理模式的檢討。這種解讀也應當重視那種從當下的“百姓日用”的角度進行的道用之思。這種道用之思不僅要堅持道用一致、體用相即的原則，更是要植根於中國文化的人生觀、價值觀中，以體現出對現代技術與人的關係的倫理把握。在某種意義上，人類社會倫理的發展史就是不斷地否定和放棄一些舊道德而接受和適應新道德及其標準的過程。因此，中國生命倫理學的建構也就必須重視生命倫理內涵和標準的發展性。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses in areas such as engineering, technology, and medicine. This paper discusses the relationship between the Dao (i.e., the essence) of biotechnology and the function of biotechnology. In describing the situation in China today with regard to the exploration and development of biotechnology, this paper explicates the necessity of paying attention to the ethical implications and moral principles of science and technology. It is the author’s contention that we must put “humanity” and “human flourishing” (i.e., the common good of the Dao) first before we talk about the utility of science and technology. As China tries to catch up with the world in biotechnological technology such as stem cell research, xenotransplantation, regenerative medicine, and the use of genetically modified organisms, we need to be careful not to overstep our ethical boundaries.DOWNLOAD HISTORY | This article has been downloaded 49 times in Digital Commons before migrating into this platform.
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LO, Ping Cheung. "家庭作為弱勢人群的首重保障: 儒家倫理與醫療倫理". International Journal of Chinese & Comparative Philosophy of Medicine 11, № 2 (2013): 7–30. http://dx.doi.org/10.24112/ijccpm.111534.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.晚近國際生命倫理學的個人主義色彩仍然甚濃，本文以如何保護醫療弱勢人群（病人）為例，指出國際生命倫理委員會2009年報告書這方面的弊病。文中一方面解釋了儒家倫理學的“家庭共決” 模式，為何應當作為保護醫療弱勢人群的首重保障，另方面也梳理出其它價值體系的相關觀點，發現某些西方學者也有類似看法，只是未為重視。筆者最後以香港公立醫院對終止維持生命治療及預設醫療指示的道德指引為例，說明儒家的家庭共決模式實際如何運作。Individualism is still very much alive in “international” bioethics. Using two documents from the International Bioethics Committee as examples (Proposed Outline for a Report on Respect for Human Vulnerability and Personal Integrity, 2009; Report of the IBC on the Principle of Respect for Human Vulnerability and Personal Integrity, 2011), and focusing on hospital patients as a vulnerable group, this essay points out the pitfalls of individualistic bioethics. Confucianism advocates family co-determination rather than individual self-determination, and this model of decision making can serve as the first bulwark in protecting vulnerable patients. This model of medical decision making is not unique to Chinese culture, but is actually advocated by a small number of Western scholars. This essay also illustrates how family co-determination in medical decisions works using the example of two recent policies introduced in Hong Kong public hospitals, viz., forgoing life-sustaining treatment for the terminally ill and the use of advance directives.DOWNLOAD HISTORY | This article has been downloaded 342 times in Digital Commons before migrating into this platform.
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CHOW, Bik Chu. "Validity and Reliability of Bailey Bridge Test for Hong Kong Secondary School Students." Asian Journal of Physical Education & Recreation 4, no. 2 (1998): 7–11. http://dx.doi.org/10.24112/ajper.41206.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The test most often recommended for measuring upper body strength and endurance is the pull-ups which has often been criticized because of the large number of zero scores. In the last academic school year, twelve secondary schools under the Po Leung Kuk group administered the Bailey Bridge Test for measuring upper body strength and endurance in their own physical fitness test battery. The purpose of this study was to investigate the validity and reliability of the Bailey Bridge Test for secondary school students. A total of 1,906 secondary school students, aged 13-19, from 4 schools, participated in the study. Criterion validity was assessed by correlating Bailey Bridge Test with bent-knee push-up and hand grip strength. A sample of subjects were tested on two different days on Bailey Bridge Test to establish stability reliability. To conclude, the Bailey Bridge test shows unacceptable validity with barely acceptable reliability.一般用來測試上肢肌力的引體向上方法，受試者很常會取得零分而影響教師對學生的評估。去年本港保良局屬下十二間中學，製定出一套體適能測試方案，並採用了拾放豆袋測試來量度學生的上肢肌力。本文目的是評審拾放豆袋測試的效度和信度。共有1,906位13至14歲的中學生參與本研究，以屈膝掌上壓及手握力測試的相關系數作爲效標關聯效度的指標；再測法則用來計算信度。研究結果顯示拾放豆袋測試的效度未能被接受，信度也偏低。
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LOUIE, Lobo, and Hou Wai YUEN. "Physical Activity Level among Hong Kong Secondary School Students during Physical Education Lessons and Extra-curricular Activities: A Descriptive Study." Asian Journal of Physical Education & Recreation 8, no. 2 (2002): 38–42. http://dx.doi.org/10.24112/ajper.81268.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The purpose of this study was to collect preliminary physical activity data of Hong Kong secondary school students during their physical education lessons, extra-curricular activity, and the whole regular school days. Physical activity was measured in terms of the step count device - pedometer. Preliminary findings suggested that gender difference existed and diversified trends were observed. Further investigations were necessary to understand the underlying factors in order to promote physical activity in school settings.本文旨在收集本港中學生於體育課及課外活動時的身體活動量，作為初步的數據，以便日後進行全面性的研究。我們利用步數記錄儀量度身體的活動量，發現男生的活動量大大超越女生，而且觀察到不尋常的趨勢，值得我們關注。
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MAK, Jennifer Y., and Siu Yin CHEUNG. "Case Study: Participation Motives of Strength and Conditioning Training for College Students." Asian Journal of Physical Education & Recreation 17, no. 1 (2011): 58–64. http://dx.doi.org/10.24112/ajper.171888.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese. The aim of this study was to investigate the participation motives of college students taking part in strength and conditioning training. The subjects were four university students. Observations, interviews and documents were utilized as the primary sources of data collection. The data were analyzed using number checking and triangulation techniques. The findings were organized into the following sections: need recognition, and belonging and affection motives. The participants’ needs to work out included losing weight, keeping fit, staying in shape, securing physical appearance, releasing stress, and establishing healthy lifestyles. The most important motive for them to work out was spending time and interacting with friends. 本文旨在探討大學生參與肌力與體能訓練的動機。研究對象為四位大學生。資料收集主要途徑為觀察、訪問及文獻紀錄。所收集的數據以數字核對及三角測量法作分析。研究結果被分類為以下類別；被認同的需求、歸屬感及情感動機。研究對象做肌力與體能訓練的目的包括：減肥、健美、維持線條、保持外表、減壓及建立健康生活，當中做運動最重要的動機是與朋友消磨時間及維繫。
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WANG, Jue. "重審生命倫理學視域下身體話語的地位——以臨終決策為線索". International Journal of Chinese & Comparative Philosophy of Medicine 13, № 1 (2015): 83–94. http://dx.doi.org/10.24112/ijccpm.131584.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.對於生命終極的關懷，臨終決策是現代生命倫理學不可忽視的一個重大話題。本文試圖從身體的角度論證當代生命倫理學話語由於失落了身體而陷入一場深刻的危機。具體而言，本文將通過對臨終決策困境的分析展示危機的根源，論證身體經驗及相關倫理關係是生命倫理學不可或缺的基礎。作者認為，只有作為身體倫理，生命倫理學才能充分實現它的學術追問和學科理念。身心二元論只是一個虛構，身體性存在才是人格同一性的真正基礎。因此，建設生命倫理學不只是擁抱某些抽象的自主原則，或是某些精緻的道德主體的體系，更關鍵的問題是要回答“我們希望成為何等樣的人，希望將來生活在怎樣的世界中”。How is the body articulated in language and discourse during end-of-life decision making? How do individuals and their family members represent and define the relationships between person, body, and self? Recently, studies have been conducted on the decision-making process in the field of end-of-life care. Most researchers focus on patients’ determination (vis-à-vis physicians’ beneficence), which gives rise to a plethora of issues, such as patients’ self-identity, self-continuity, relationships, freedom of choice,and rights.In this paper, end-of-life decision making is considered from the perspective of the relationship between the body and one’s personal identity. It is argued that the current bioethical discourse on individual autonomy and patients’ rights is inadequate to address the ethical issues relating to end-of-life decision making. Instead of purely theoretically conceptualizing the sovereignty of the patient over his or her body, the author explores the issue in relation to the phenomenology of lived-body experience as described by the American bioethicist Margret P. Battin. The rights available to the patient are not the only significant issue during end-of-life decision-making; aspects of the patient’s physicality are also relevant. Discourse on representations of the body and embodied action/autonomy aids our understanding of end-of-life choices. Finally, these body-related issues are linked with the Confucian understanding of what a person is. According to Confucian ethics, personal identity should not be viewed as an abstract “thing”; instead, it is defined by a person’s relationships with others, especially family members, in his/her most vulnerable moments.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.
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QIU, Ren-Zong. "導言". International Journal of Chinese & Comparative Philosophy of Medicine 2, № 4 (1999): 1–5. http://dx.doi.org/10.24112/ijccpm.21378.
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LANGUAGE NOTE | Document text in Chinese我們用“遺傳學與倫理學”為題作為最後一期來告別20世紀和舊的千年，迎接新的21 世紀和新的千年。20世紀的最大科學技術成就之一是我們深入人類細胞核的秘密，圍繞發現DNA 的雙螺旋結構和人類基因組計劃建立了新的遺傳學和人類基因工程。在新的21 世紀，可以預期隋著人類基因組DNA的測序和繪圖的完成，人類基因結構、功能和表達的調控的進一步暸解，醫學將發生新的革命。一方面，人類的疾病將得到進一步的控制，其中許多將得到治療，人類的健康將得到進一步的維護和促進，預期壽命將大為延長，生命質量將不會因壽命延長而日益降低；但另一方面人類的生老病死的自然安排將更加被人工安排所排擠，由此提出的社會、倫理和法律問題將更加尖銳，不同道德共同體和不同文化在這些問題上的碰撞將更加激烈。生命倫理學在這些領域上的學術爭論和政策分析將給21世紀的人類帶來更多的“光”和“泉”（培根）。DOWNLOAD HISTORY | This article has been downloaded 11 times in Digital Commons before migrating into this platform.