Journal articles on the topic '中日關係'

LANGUAGE NOTE | Document text in English; abstract also in Chinese.As a city became more urbanized and industrialized, the health and quality of life of the residents changed. As a result of changing lifestyle and eating habits, coronary heart disease (CHD) has become a leading cause of death in many countries. It was found that among the various behavior-related CHD risk factors, physical inactivity was the most important independent factor. Although some researches indicated that the correlation between physical fitness and physical activity was low in children, this relationship increased with age. Current consensus suggests that people are aware of the importance of good health and the need to develop an active lifestyle as a primary prevention program against CHD. The present paper will attempt to discuss the importance of promoting physical fitness and developing mass sport in light of current research findings in this area.城市日益都市化及工業化，而居民的健康及生活質數也隨之改變，因生活的方式及飲食習慣的改變，在很多發達國家，冠心病更成為死亡的頭號殺手。研究所得，在眾多與冠心病連上關係的危基因素之中，身體不常活動是其中一個最主要的因素。雖然，有部份研究顯示，兒童身體適能與身體活動量之相關性很底。而此關係亦隨著年齡而增長。基於此概念，人們應有注重身體健康的意識及在日常生活當中，盡能安排可提高身體活動量之活動，以防止出現冠心病危基。此研究內容討論推廣體適能與重要運動之發展。

PurposeThis study examines the inter-linkages between Bitcoin prices and CEE stock markets (Hungary, the Czech Republic, Poland, Romania and Croatia).Design/methodology/approachThe dynamic contemporaneous nexus has been analyzed using both the multivariate DECO-GARCH model proposed by Engle and Kelly (2012) and quantile on quantile (QQ) methodology proposed by Sim and Zhou (2015). Our study is implemented using the daily data spanning from 6 September 2012 to 12 August 2019.FindingsFirst, the findings show that the average return equicorrelation across Bitcoin prices and CEE stock indices are positive, even though it is found to be time-varying over the research period shown. Second, the Bitcoin-CEE stock market association has positive signs for most pairs of quantiles of both variables and represents a rather similar pattern for the cases of Poland, the Czech Republic and Croatia. However, a weaker and primarily negative connectedness is found for Hungary and Romania, respectively. Furthermore, the interconnectedness between the co-movements in the Bitcoin market and stock returns changes significantly across quantiles of both variables within each nation, indicating that the Bitcoin-stock market relationship is dependent on both the cycle of the stock market and the nature of Bitcoin price shocks.Practical implicationsThe evidence documented in this study has significant implications for divergent economic agents, including global investors, risk managers and policymakers, who would benefit from a comprehensive knowledge of the Bitcoin-stock market relationship to build efficient risk-hedging models and to conduct appropriate policy reactions to information spillover effects in different time horizons.Originality/valueThis paper is the first study employing both the multivariate DECO-GARCH model and QQ methodology to shed light on the nexus between Bitcoin prices and the stock markets in CEE countries. The DECO model uses more information to compute dynamic correlations between each pair of returns than standard dynamic conditional correlation (DCC) models, declining the estimation noise of the correlations. Besides, QQ approach allows us to capture some nuanced features of the Bitcoin-stock market relationship and explore the interdependence in its entirely. Therefore, the main contribution of this article to the related literature in this field is significant.研究目的本研究旨在探討比特幣的價格與中東歐股市(匈牙利、捷克共和國、波蘭、羅馬尼亞和克羅地亞) 之相互聯繫.研究設計/方法/理念研究使用恩格爾與凱利(2012)(Engle and Kelly (2012)) 提出的多變量DECO-GARCH模型及Sim 與Zhou(2015)(Sim and Zhou ( 2015)) 研製的分位數-分位數方法來分析動態同期的聯繫。我們的研究使用由2012年9月6日至2019年8月12日期間取得的每日數據來進行.研究結果首先、研究結果顯示、跨比特幣價格與中東歐股價指數的平均回報當量關聯是正相關的，即使在研究期間被發現是隨時間而變化的。第二、比特幣與中東歐股市之聯繫在大多數兩變數分位數對而言出現正相關跡象，而且，這聯繫在波蘭、捷克共和國及克羅地亞而言表現一個頗相似的模式。唯就匈牙利而言、這聯繫則較弱、而羅馬尼亞則主要是負聯繫。研究結果亦顯示: 比特幣市場內的聯動與股票回報間之內在關聯會在每個國家內跨兩個變數的分位數而顯著地改變，這顯示比特幣-股市關係是取決於股市的週期和比特幣價格衝擊的本質.實際的意義本研究所記載的證據、對不同的經濟行為者而言極具意義 (這包括國際投資者、風險管理經理和政策制定者)，因他們會受惠於對比特幣-股市關係的全面認識，他們可建立有效的風險對沖模型、及在不同時間範圍對資訊溢出效應進行適當的政策反應.研究的原創性/價值本文為首個研究使用多變量DECO-GARCH模型和分位數-分位數(QQ)方法、來解釋比特幣價格與中東歐國家之股市的關係。這DECO模型使用比標準動態條件關係模型更多資訊，來計算每對回報間之動態關係，這能減少估測雜訊，而且，QQ方法讓我們可以取得比特幣-股市關係的一些細微特徵及全面地探索其相互依賴性。因此，本文的主要貢獻是在這學術領域內有關的文獻上.

提要本文旨在探討若呈現隱喻映射原則，顯示展現詞彙之相關理據，藉此提升二語學習者之隱喻意識於詞彙學習，此輔助方式對於其戰爭類商業詞語學習及記憶留存之效應為何？我們以「商場如戰場」（BUSINESS IS WAR）映射原則為主題，選取十個常見高頻戰爭類相關之商業隱喻詞語為內容，調查了 31 名日籍中級以上之華語學習者。實驗組接受隱喻映射圖指導，透過連結「來源域（戰爭）」與「目標域（商業）」之對應關係，學習相關隱喻詞彙，控制組則以一般詞解和例句學習詞語，其後進行即時後測、及一週後之延時後測。結果發現：(1) 實驗組即時後測之整體詞彙學習成效明顯優於控制組（M=8.34 vs. 7.57, t(29)=2.07, p=0.024），此情況同樣見於延時後測（M=8.53 vs. 7.50, t(29)=2.24, p=0.017）； (2) 即時後測中，實驗組文意理解表現顯著較佳（M=7.19 vs. 6.40, t(29)=1.87, p=0.036）；(3)實驗組於即時後測的隱喻動詞整體表現較好，兩組達顯著差異（M=5.00 vs. 4.30, t(29)=2.76, p=0.01），而未曾教授之隱喻名詞表現則相約。

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.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.從現代生命倫理觀研究的現實出發，解析老子關於生命倫理觀的思想精髓及其現代意蘊，對於理解與認識現今社會發展中人與自然、人與社會和人與人之間關係所存在的問題，對於促進社會中人自由而全面的發展，都具有重要的價值和意義。從中國傳統思想文化出發，依託社會發展的現實，從倫理學角度對生命的解讀就不能僅僅局限於醫學領域，而應該是在社會這一更為寬泛的領域中進行研究。老子的思想深刻地揭示了自然、人以及社會存在和發展的內在規律，他的思想閃耀著獨特的人性的、智慧的光芒。在其博大深遠的思想之中顯現若現代意義的關於生命倫理觀的意蘊，其基本思想是：人的存在和發展必須是基於對自然和社會發展本質規律（“道”）的深入認識以及積極能動地尊重和適應﹔人的生命價值的實現和生命尊嚴的獲得必須是基於人與自然和社會良好的互動關係中得以實現的。人與外在因素互動過程中， 基本上形成了人與自然、人與社會和人與人之間三個層次的關係。在人與自然的關係中， 老子認為天之道也即是人之法，自然法則也應是人的行為規範， 應把對自然法則的認識上升到人類行為價值的高度。人對自我生命的愛護、尊重與保全，是以尊重與遵循自然之道為前提的，人的生命的存在與發展必須與自然保持和諧統一。在人與人的關係中， 老子首先認為在對待他人的利益方面，應該做到以寬厚仁慈的心態待人接物，成人之美，與人為善。其次，老子強調的是個體對自我心態和行為的約束。再者，在對待與他人的矛盾方面，老子認為“夫唯不爭，故天下莫能與之爭”。在分析社會與人的關係中，老子首先認為國家政策的實施，應該是循序漸進的，必須考慮到普通人的承受能力。其次老子認為社會和政府必須協調、平衡人與人之間的各種差距，政策的制定與實施應盡可能關照到最大多數人的利益。再者老子認為社會中人與人利益的不均衡，必將致使社會存在風險。老子的思想對於我們今天從倫理的角度認識人生命的尊嚴、權利與價值，對於理解人以及社會的和諧發展都具有重要的現實意義和價值。第一、隨著經濟的快速發展，人類對自然環境的破壞也日漸加劇。人類存在和發展的權利與自然是平等的，不能以犧牲生態環境、犧牲人生命存在和發展的價值去發展經濟，因為社會的可持續發展依存於人類與自然的和諧統一。第二、目前社會發展存在諸多方面的不均衡狀態。政府有責任縮小包括經濟、醫療和教育等方面的差距，使得公眾在各種資源的佔有上盡可能地趨向均衡狀態，使公眾擁有相對平等的生存權、發展權、生命健康權和接受教育的權利等，以維護其生命的尊嚴和促進其生命價值的實現。第三、在醫學活動中，其正實踐“預防為主”的方針，有效控制和消除引發疾病的各種自然和社會的因素，激發人自身的潛能，順應生命存在與發展的自然和社會的內在規律，引導公眾崇尚並踐行健康、文明、科學的生活方式，在“預防為主”科學理念的引領下積極維護人的生命健康權。第四、個體人文素質的提高是社會文明發展的重要標誌，它能夠促進人與人之間關係的協調，能夠喚醒和增強個體關注與維護他人生命的尊嚴、權利、價值。重視優良傳統道德文化在社會中的作用與價值，以制度化的方式加強優秀傳統道德文化的教育和實踐，培養公眾的人文主義精神。以社會現實為基礎，從生命倫理觀的角度出發對老子思想的研究，必然能夠加深對人以及生命的尊嚴、權利、價值的維護與實現的理解，促進人與自然、社會的和諧發展，促進人自由而全面的發展。This paper attempts to show that Laozi's thought covers a sense of bioethics and carries profound moral implications for contemporary society. His basic thought includes: Human existence and development must be based on the essential rule of nature (dao); a thorough understanding of dao can improve human adaptation; and human value and dignity must be realized based on natural and good social relations and interactions.In natural relations, Laozi thought that the dao of nature is also the rule of person; that is, natural rule should also be a person's behavior standards. Human existence and development must maintain a harmonious unification with nature. In personal relations, Laozi thought that one should treat other people generously and beneficially, helping others do well. At the same time, Laozi emphasized that one must control and restrict one's desires and passions. As he put it, "if you do not compete with anyone else, nobody will defeat you."Laozi’s thought has good ethical implications for today. First, along with fast economical development, humans should pay attention to the preservation of the natural environment. Society’s sustainable development depends on a harmonious human unification with nature. Second, government should have a responsibility to maintain harmonious relations among different classes and areas of human persons. Third, in medical activity, preventive medicine, rather than aggressive procedures, should be taken as the main medicine. Finally, seriously research into Laozi’s thought for the sake of bioethical studies can significantly deepen our understanding of humans, nature and development. DOWNLOAD HISTORY | This article has been downloaded 73 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese. The purpose of this study was to examine the relationships between competitive anxiety and self-confidence among collegiate varsity athletes. Participants were 96 athletes from a university in the United States, and their sport affiliations included baseball, volleyball, softball, track and field, and gymnastics. The following four questionnaires were administered to the participants: Competitive State Anxiety Inventroy-2, State Sport-Confidence Inventory, Sport Competition Anxiety Test for Adults, and Trait Sport-Confidence Inventory. Data were analyzed by Pearson product-moment correlations. Results showed that athletes who possessed a low level of competitive trait anxiety on a regular practice day tended to have low levels of cognitive state anxiety and somatic state anxiety, as well as high levels of state self-confidence and state sport­-confidence on a competition day. In addition, athletes who possessed a high level of trait sport-confidence on a regular practice day tended to have low levels of cognitive state anxiety and somatic state anxiety, and high levels of state self­-confidence and state sport-confidence on a competition day. The present investigation also found that cognitive state anxiety and somatic state anxiety were the predictors to estimate athletes’ self-confidence and performance. 本文旨在檢驗大學生運動員的競賽焦慮與自信之間的相關聯繫，研究對象為美國一所大學的九十六名大學生運動員，他們所在的運動隊包括壘球、排球、棒球、田徑和體操。四個調查問卷(其中兩個用於測量競賽焦慮，兩個用來調查運動員的自信心)被用來收集數據。並採用佩爾森運動相關係數檢驗法對數據進行了分析。結果表明:在正常訓練日裡具有低水平特質性競賽焦慮的運動員傾向於在競賽之日具有低水平的認知性焦慮和軀體性焦慮，但具有較高水平的狀態運動性自信心。而在正常的訓練日具 有高水平的特質性運動自信心的運動員傾向於在競賽之日具有低水平的認知性焦慮與軀體性焦慮。本研究也證實了認知性焦慮與軀體性焦慮為兩項預測運動員自信心與競技表現的有效指示。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.針對中國現代社會轉型期的醫患信任危機，本文試從儒家“誠”、“信”的倫理思想出發，揭示儒家誠信思想之本質在於將“誠”作修身之本，以“信”為人倫之道。並通過分析儒家誠信思想側重對人品人格的內在德性的強調，進一步結合傳統社會的醫患交往模式得出傳統社會醫患誠信的特徵是基於醫者篤行“誠信”儒志的人格信任的結論。進而指出儒家誠信思想對改善現代社會轉型期市場經濟衝擊下，醫生逐利失信、患者寓信於利，雙方產生信任危機是具有現實意義的。本文總結出，在社會轉型和醫患關係日趨複雜化的當今，患者弱勢和醫學本質的內在要求從根本上決定了，只有形成一種以醫生為主的道德性信任，即醫生在充分正確認識醫學目的和醫患利益關係後形成作為醫學專業人員的種人生態度和專業精神，進而贏得患者的信任。同時，這種相對穩固的信任關係的形成，也離不開有效的監督機制與合理的制度建設等社會誠信機制的建立。A crisis of trust exists in the doctor-patient relationship in contemporary transitional China. This essay applies the Confucian notions of sincerity and trustworthiness to analyze the causes of the crisis. It argues that sincerity is the root of trust in human relations. For trust to develop between patients and doctors, sincerity must be cultivated. Without sincerity mediating human relations, trust between doctors and patients is impossible.The Confucian doctrine of sincerity is based on one’s inherent moral personality, and is part of the virtuous treatment of others. In Confucianism, love is a relational virtue, meaning one should practice filial piety, be kind to one’s children, sympathetic to strangers, and so forth; however, one must also be reliable and trustworthy in whatever type of relationship in which one is engaged. To gain the trust of their patients, doctors must demonstrate Confucian virtues in their activities. In addition, with regard to benefits, doctors must not forget virtue or righteousness. They should not make a profit that is not within the scope of Confucian virtue. This point is particularly applicable to today’s crisis of trust, because many consider that doctors have violated Confucian principles by making a profit.The essay concludes that a strong doctor-patient trust relationship cannot be built in contemporary transitional China without the cultivation of the Confucian notion of sincerity. Without doubt, the doctor-patient relationship is complicated by the high-tech medical environment, inevitable vulnerability of patients, and rapid development of the healthcare market. All of these factors make it even more important that doctors form a life attitude that incorporates sincerity and trustworthiness, which are manifested in the virtuous practice of their profession. The Confucian notions of sincerity and trustworthiness will equip doctors to properly understand and achieve professional goals and interests in the care of their patients. Finally, to help in the maintenance of a strong trust relation between doctors and patients, proper public policy, social mechanisms, and effective supervision and regulation based on sincerity and trustworthiness are indispensable.DOWNLOAD HISTORY | This article has been downloaded 340 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.以家庭為本位，以血緣關係為紐帶是把握中國傳統的儒家倫理觀和婚姻觀的兩條主線。經過千百年文化積澱，傳統儒家倫理的核心價值和人倫精義早已融入廣大民眾的日常生活和觀念世界，並通過多種多樣的民俗、風俗或習俗得以流傳和積澱，潛移默化地影響和左右人們的觀念與行為。在全球一體化的新世紀，以輔助生殖技術為代表的現代醫療技術在為人類帶來福音的同時，也以前所未有的力量衝擊著傳統的儒家倫理觀念，向傳統的婚姻和家庭關係提出最嚴峻的挑戰。因此，從傳統儒家倫理的視角，理性地審視中國傳統倫理社會的深層本質和家庭婚姻觀念，有助於深化人們對輔助生殖技術倫理問題的認識，促進科學技術與生命倫理的良性互動和協調發展，從而使人類的生殖和繁衍更加科學。Chinese traditional Confucian ethics recognizes the fundamental importance of the family. Appropriate blood-tie relationships have become a major concern in Chinese marriages and family life. As the Confucian ethical tradition has been established for thousands of years, the core values and meanings of Confucian family ethics are implicit in Chinese life and embodied in everyday activities. The family has been taken as a foundation of the state, and family regulation has been taken as an indispensable element in the Confucian societal ideal of “personal cultivation, family regulation, state governance, and the whole world made peaceful.”Assisted reproductive technology (ART) has benefitted Chinese families who have difficulty conceiving naturally. However, it also poses severe challenges to the traditional model of marriage and family relations according to Confucian ethics. The first challenge is that ART causes a separation between reproduction and marriage – gametes from a person outside of the marriage could be used to procreate children, which presents the grave risk of changing the blood-tie-based structure of the family. We must also face the second challenge posed by ART, which is that the application of such technology may inflict harm to the child thus conceived. There have already been Chinese cases involving disputes over who should be considered the legitimate parents of the children conceived through ART. Such cases are enormously controversial and the children are put into quite vulnerable situations.From the perspective of traditional Confucian ethics, Chinese society should be very cautious in applying ART. We should recognize that the problems of infertility involve complicated psychological and social factors that cannot entirely be solved by using advance technology. Moreover, necessary laws and regulations should be formulated according to proper Chinese ethical views that reflect traditional Confucian family ethics. It would be helpful to set up hospital ethics committees to provide consultancy and advice in difficult cases. In short, it is essential to understand the ethical problems involved in the application of ART and to promote a positive interaction and coordination of reproductive technology and Chinese bioethics.DOWNLOAD HISTORY | This article has been downloaded 618 times in Digital Commons before migrating into this platform.

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。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.由於新冠病毒的特性和難以防诸，新冠肺炎病毒很快成為全球性的流行病。而在此疫情中，受到感染和死亡的地區與人數急升，不但造成全球性的恐慌，同時產生許多心理、生活和文化上的嚴重問題。本文從倫理與文化，特別是儒家的精神，檢討我們與此病毒共存時，如何調整我們的生活與價值，建立生命共同體的觀念，以減輕或免除由此嚴峻疫情所受到的個人與社會的創傷和後遺症。本文分析了在地球村的緊密關係之下，我們必須保持有效的防疫工作才可以開封和進行經濟生產、物品流通，否則會在目前和日後不斷發生重覆的社區感染。人類必須圑結互助、共同承擔和接受各種不便，互讓互該、助人助己，才能夠平安渡過此一巨大災難。公共衛生的防疫工作是一涉及個人自由與公共安全的嚴重的道德兩難的課題。在防疫上，我們的個人行動實涉及他人的生命安全與權益，我們必須放棄以個人自由權利為優先的觀點，採取在生活共同體中的仁愛與對他人的苦難所具有的同情共感的自我要求，以共同義務與關懷為主，這實是一「為己為人」的雙重義務，在疫情流行中，更需要發揮「老吾老以及人之老，幼吾幼以及人之幼」之仁愛精神；在工作上必謹守敬慎原則，超前部署防疫工作，防範醫療體崩潰，在疫情的政策要公開、透明、問責、方可望全民共同努力，共渡難關，實現「養生送死無憾」的人生願望。在疫情中，家人的互相照護不但是生活上也是情感上的最重要的支持和解慰，社會和政府也必須提供必要的生活用品和醫療資源的支助，以及截斷政治干涉，讓專家們進行公開的宣導工作、病情教育、回應疑難等，使社會、家庭和個人都得到 支援和共識。病毒的傷害無國界，是我們的共同敵人，防疫的工作也無國界，人類必須有跨國家和跨民族的一體同仁的意識，實現互愛互助，不但救助社群中的脆弱者，也要救助落後的國家地區的人們。我們要領取這次教訓，建立真確的疫情訊息分享的平台，建立全球的病毒研究的規範、合符嚴格要求的病毒研究室，拒絕利用病毒研究為生化與戰爭的工具。在疫情中可以推進世界和平，最後可以從病毒了解生命，在疫情中發揚倫理與文化的價值。The special properties of the new Covid-19 virus make it difficult to control, and it very quickly became a pandemic. The numbers of infected and deaths have increased so fast that it has incited a global panic and caused serious worldwide psychological, day-to-day, and cultural problems. This paper adopts a Confucian perspective to analyze the problems of living with the virus and to explore how to adapt our values and way of living to mitigate or eliminate personal and social traumatic experiences during this serious time. In this paper, I point out that as we live in a close-knit global village, we need an effective policy to keep the pandemic at bay before we can remove inter-city and international barriers to the production of materials and the flow of economic products. Otherwise, we may—and in fact have had—continuous repeated infections. People must develop global solidarity based on interpersonal and intersocial love to share our responsibilities and burdens, and to help ourselves as well as others in this terrifying pandemic.Public health pandemic prevention is a job involving a moral dilemma between personal rights and public safety. Because our preventative actions involve the lives of others, we must abandon prioritizing our personal rights and adopt the principles of benevolence and empathy toward others, taking our common responsibility and care toward others as our main basis of action. This principle also applies to us: benevolence needs to be extended from our family members to everyone else. We have to put precautionary principles into action in our prevention, publicity, transparency, and accountability efforts to overcome the pandemic.Family members are essential, as they provide both physical and emotional support during the pandemic. Society and governments have to provide the means to live as well as medical support, and political interference must be curbed so that medical professionals can take the lead on public interactions, education, and interviews to enable individuals, families, and society to build a consensus on the issues and policies of prevention. Our common enemy is the virus, which assaults human health indiscriminately. We need to help our people as well as those in other countries, especially society’s most vulnerable. We must learn from this calamity and build a platform to share information, establish norms regulating virus studies, enact rigorous regulations for safety in virus research laboratories, and reject using research results for chemical warfare. We hope this pandemic can bring about world peace as we learn to better our lives and further our ethical and cultural values.DOWNLOAD HISTORY | This article has been downloaded 29 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國大陸 DNA 親子鑒定機構日益增多，但缺乏統一標準和法律監管，訴訟外個人申請親子鑒定數量攀升，DNA 親子鑒定的技術分析異化為一些男性“鑒妻定子”的工具，其結果傷害了無辜的孩子。分析指出，僅靠道德約束不能消除DNA 親子鑒定機構間的無序的商業化運作，從而減少給未成年人造成的傷害。建議儘快制定“親子鑒定法”，確認子女利益最佳原則、親子鑒定受限原則和親子關係推定原則，建立親子鑒定監管機制、確立親子鑒定機構的考核標準和DNA 親子鑒定的認定標準、嚴格限定親子鑒定的範圍和申請人、規定親子鑒定的複檢制度、資料保護和DNA 隱私保密制度。Due to the ever increasing number of family disputes over the identification of children in mainland China, more couples are turning to DNA tests to disclose the identification of their children. The number of DNA test agencies has significantly increased in recent years, and it is reported that the number of tests has increased by 20% every year. In some developed areas such as Guangdong province, the annual rate of increase is as high as 40-50%. These DNA test agencies seem to be free of any authoritative supervision or legal regulation, and operate with commercial motives. There is thus a danger that DNA tests are being abused in practice.This essay argues that it is not enough to simply discuss the moral issues involved in using DNA tests. It is crucially important to formulate proper policy and law to supervise and regulate DNA testing agencies to protect the innocent children involved in such cases. The essay proposes and argues for the adoption of several principles to guide the formulation of proper policy and law in this regard. The first is the principle of the best interests of the child, which should be promoted to protect the children involved. The second is the principle of restriction, which should set down certain conditions to limit the use of DNA identification tests. The third is the principle of constructive parent-child relations, which could be used to determine parent-child relations without the need for a DNA test. Based on these principles, this essay proposes that China should set up a proper standard to measure the qualification of DNA testing agencies, and establish a suitable regulatory mechanism to manage them.DOWNLOAD HISTORY | This article has been downloaded 257 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese. The Camp Adventure™ Youth Services program is a national award-winning model which provides a full range of innovative and dynamic age-appropriate leisure activities. The purpose of this study is to examine basic understanding of how Camp Adventure™ Youth Services uses an integrative cultural model joining leisure, health, physical activities, sport and generic skills in education. This study focuses specifically on applying these areas in Hong Kong primary school settings. A total of 112 Chinese children aged 8-12 year-old from Baptist (Sha Tin Wai) Lui Ming Choi Primary School in Hong Kong, who completed the four and half days residential camp program, served as subjects for this study. The evaluation survey given to the participants used a Likert-type-5-points scale ranging from 1 (strong disagree) to 5 (strongly agree). The participants were asked their opinions on the linkage of a number of generic skills with various camp activities; as well as their understanding of the culture of the United States of America following their participation in the program. The generic skills domain mean score (±SD) and the mean (±SD) for the understanding of the culture of United States of America were 4.14 ±0.60 and 4.14 ± 0.80, respectively. Participants tend to agree that they improve their generic skills and have a better understanding of the culture of the United States of America after participating the program. Participants were also asked in an open question format to identify the variables in the various learning areas that participants perceived as the most important. Variable responses are categorized into four groups: 1) sports (e.g. America football, baseball), 2) physical activity (e.g. games), 3) English Language learning, and 4) generic skills (e.g. time management, collaboration skill, creativity, self management, and independence). Physical activity was the most cited learning areas among the four categories. The implications for Camp Adventure™ Youth Services and Baptist (Sha Tin Wai) Lui Ming Choi Primary School in the Hong Kong Education Reform and an integrated model of leisure, health, physical activity, sport and generic skills in education are then discussed. Camp Adventure™ 青年服務是一個榮獲美國國家優異模型獎的計劃，它是一個創新，富有活力而且適合各年齡組別的休閒活動。本文的目的是闡釋Camp Adventure™ 青年服務計劃如何透過綜合文化模式把休閒運動與健康、體育活動、競技運動及基本共通能力融入到教育之中，並針對以上幾點在香港小學校本設計中的實踐情況進行了研究。112位(年齡：8—12歲)來自香港浸信會沙田圍呂明才小學，完成了為期四日半宿營的香港學生參與了問卷調查，問卷採用5分制的李克特式量表由1(極度不同意)至5(為極度同意)作為評分標準。問卷問及參與者對營中不同活動與共通能力之間關係的意見，以及對美國文化的認識。調查結果顯示，共通能力改善情況的平均值(±SD)及了解美國文化的平均數(±SD)分別被評為4.14 ± 0.60及4.14 ± 0.80。參加者普遍認為本次宿營帶給他們多方面的學習效能，可歸納為四大類：(1)競技運動(例：美式足球，棒球)，(2)體育活動(例：遊戲)，(3)英語學習，及(4)共通能力(例：時間管理、合作技巧、自我管理能力及獨立能力)。由此可見，通過本次活動提高了他們的共通能力及對美國文化的認識，其中體育活動被認為是四個項目中學習效能最高的一類。本文綜合Camp Adventure™ 青年服務計劃和香港浸信會沙田圍呂明才小學的合作結果，作者就此次活動對香港教育改革的影響，以及如何將休閒運動與健康、體育活動、競技運動和基本共通能力融入到教育之中進行了分析和探討，並提出了一些可行的建議，以供香港教育工作者參考。

There are several good reasons for the reluctance to call the overlapping waves of Chinese migration overseas since at least the 14th century, the Chinese diaspora. The term diaspora has come to refer to relatively homogenized groups with a strong sense of loyalty to the homeland. The overseas Chinese distributed over six populated continents are not homogenous. Yet the term diaspora is not entirely mistaken because the overwhelming bulk of the Chinese emigrant population left China over the last century and a half and developed some relationship of identity or loyalty with the homeland and the nation-state of China. To understand the diaspora historically, we need to outline the maps of consciousness—loyalties, interests, discourses, identities, projects and goals—that are relevant to the group being researched or investigated. A more embedded layer of activity often shapes and segments these maps of consciousness: these are the geopolitical and economic circumstances. The hinge between geopolitics and the maps of consciousness that has allowed Chinese communities to respond and navigate their ways through these changing circumstances have been their institutions and perhaps even more importantly, the ubiquitous and multiple networks in which most Chinese participate. Networks of native-place origins, lineages, provincial ties, language groups, religious groups and secret society groups, among others, have been historically well documented and need not detain us here. What this volume reveals however is other, perhaps more modern, networks: those constructed by the Japanese imperialist labor regime, and those developed along the dissemination of Christianity, political parties, academic research, financial capital, advertisement and even a legend of a Hokkien pirate among key global port cities. 一直以來都有一些拒絕把至少從十四世紀以來一波波出洋移居的華人通稱為「華僑」的看法，其中一個好理由是：「僑胞」所指涉的是一群相對同質、對原鄉帶有強烈忠誠的團體；而散居在六大洲的海外華人並不是同質的。但「僑胞」的概念卻又可以適切地反映出在過去一個半世紀以來，從中國移出的、並非同質的社群之間對於祖籍和中國這個民族國家所發展出的某種認同或效忠的關係。為了要歷史性地了解海外華人，我們必須探討所欲研究的各個團體所發展出來之意識的地圖──包括忠誠、利益、論述、認同、議程和目標等。這些意識的地圖鑲篏在地緣政治和經濟環境之上，後者往往會形塑或切割這些意識的地圖。透過華人的制度以及或許是更為重要的、無所不在和多元層次的華人網絡，華人社群得以回應並在各種變遷的地緣政治和經濟環境裡游移；這構成了地緣政治經濟和意識地圖之間的連結。既有的歷史資料已充分記載各種華人網絡，包括同鄉組織、宗族、省籍連帶、語言群、宗教和秘密社會等，在此毋庸贅言。本專輯卻呈現出不同的、或者是以更為現代的形式所出現的各種網絡：日本殖民主義主導下的勞工移民，以及華人在各全球港口之間散布的基督教、政黨、學術研究、金融資本、廣告甚至是閩南海盜傳說。 (This article is in English).