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YEUNG, CAROLINE S. T., and WAI-MAN KWONG. "A STUDY OF THE ATTITUDES OF PRE-MARITAL COUPLES TOWARD MARRIAGE IN HONG KONG." Hong Kong Journal of Social Work 32, no. 01 (January 1998): 71–84. http://dx.doi.org/10.1142/s0219246298000060.
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This paper presents the findings of a survey study on pre-marital couples in Hong Kong. It is part of a research project to investigate the attitude of young people toward sex, love, marriage, and lifestyle choice in adulthood. The survey sample was a convenient sample. Data were collected through a self-administered questionnaire from prospective participants of marriage preparation programmes of the collaborating agency. A total of 284 valid questionnaires were collected. The major findings were presented around several thematic areas and implications for family life education were discussed. 本文目的，旨在分享一个探讨香港准婚男女婚姻观念的调查结果。这是一个有关青年人对性、爱、婚姻和成年期不同的生活方式研究计划的其中一个调查。是项调查的样本是便利样本，对象是参与合办机构婚前服务的准婚人士。调查采用问卷来搜集资料，由作答者自行填写。我们共收回二百八十四份有效的问卷。本文把主要结果归纳为几项主题，遂一介绍，并讨论有关结果对家庭生活教育的含义。
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CHERRY, Mark J. "婚姻與家庭生活僅僅是相互同意的個人之間的契約嗎？不同的道德基礎及社會轉化." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 7–28. http://dx.doi.org/10.24112/ijccpm.161643.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.本文探討關於婚姻與家庭生活的不同觀念的社會及文化意義，比較對於婚姻與家庭生活的兩種不同的理解。傳統的理解是契合於具體的宗教與文化之中的，而當代西方俗世的自由主義理解則尋求將婚姻重塑為自主個人之間的一種平等主義的社會契約。前者把家庭視為社會存在的一種規範形式，是圍繞著一夫一妻制婚姻以及他們的生物學子女（甚或收養子女）而形成的；而後者則把家庭看作符合於當代西方流行的社會公正及性別中立原則而合法構成的機構。This paper explores the social and cultural implications of different conceptions of marriage and family life. It compares traditional understandings of marriage and family, set within particular religions and cultures, to a Western secular liberal understanding, which seeks to recast marriage as a sort of egalitarian social contract between autonomous individuals. Rather than appreciating the family as a normative form of social being constituted around the monogamous marriage of husband and wife and their own biological (and perhaps adopted) children, here the family is to be appreciated as an institution legally to be molded more closely in line with currently popular Western principles of social justice and gender neutrality. Claims regarding individual autonomy, gender neutrality, and rights to sexual freedom have come to possess a commanding place within the West’s recasting of the family.DOWNLOAD HISTORY | This article has been downloaded 120 times in Digital Commons before migrating into this platform.
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FANG, Xudong. "權利與善——論同性婚姻." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 99–114. http://dx.doi.org/10.24112/ijccpm.161655.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文由兩個部分構成，第一部分闡述了不反對同性婚姻合法化的理由，逐一討論了對同性婚姻合法化的五種反對意見，認為它們都不成立。第二部分論述了儒家推崇異性婚姻的原因，其主要考慮是同性婚姻不能像異性婚姻那樣可以提供倫理的完整性。作者強調，作為公民權利，同性婚姻可以被自由追求，但作為儒家則以異性婚姻為婚姻的理想模式。前者事關權利，後者事關“善”，有各自的界限，不得逾越。This paper consists of two parts. In the first part, the author refutes, one by one, five objections to the legalization of same-sex marriage, including arguments grounded in naturalness, origin, reductio ad absurdum, compromising traditional marriage, and Jiang Qing’s doctrine of particular human rights. The strongest reason for advocating the legalization of same-sex marriage is the doctrine of equal rights. As contemporary people, we have no reason to deny that all individuals have equal rights. The second part discusses why Confucianism prefers heterosexual marriage. The main consideration is that same-sex marriages cannot provide ethical integrity, as heterosexual marriages do. The author emphasizes that, as a civil right, same-sex marriage can be pursued freely, but for a Confucian, heterosexual marriage is the ideal mode of marriage. The former concerns what is “right,” whereas the latter relates to what is “good.” There is an insurmountable boundary between right and good.DOWNLOAD HISTORY | This article has been downloaded 423 times in Digital Commons before migrating into this platform.
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Wu (吴海龙), Hailong. "The Decline of Extended Families and Changes in Bride Price in Lineage Villages in Northern Guangdong (大家庭式微：理解粤北宗族村落彩礼变迁的一种视角——基于城村的考察)." Rural China 15, no. 1 (April 4, 2018): 31–53. http://dx.doi.org/10.1163/22136746-01501002.
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The amount of bride price in the lineage-centered villages in northern Guangdong has decreased, in sharp contrast to its escalation throughout the country. This article examines changes in life styles in the rural communities of northern Guangdong through an analysis of local activities in relation to bride prices. Indicative of the deterioration of the extended family and the weakening of the authority of parents in decision-making, the determination of bride price has shifted from the senior generation to adult children, and the importance of bride price in marriage has decreased accordingly, as has its amount. All these suggest the growing importance of emotion as a defining factor in the family as a result of changes in family relations and the household economy that have undermined traditional family morality. 粤北宗族村的彩礼相对于全国彩礼高涨的形势，不增反而相对下降。本文通过婚姻彩礼行为的分析，透视了粤北传统宗族村落家庭生活方式的变迁。在大家庭生活式微的过程中，婚姻彩礼从由长辈主导到由子女主导。彩礼在婚姻中的作用逐渐弱化，彩礼价格也相对下降。大家庭逐渐丧失公共性，长辈从家长的公共角色转变为父母这样的私人角色。随着家庭政治经济的嬗变，家庭内的伦理道德丧失了存在的需要和基础，情感成为家庭中起主导作用的力量。
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CHEUNG, SIU-KAU. "ASSESSMENT OF MARITAL COMMUNICATION AND CONFLICT RESOLUTION: PSYCHOMETRIC PROPERTIES OF TWO SCALES." Hong Kong Journal of Social Work 34, no. 01n02 (January 2000): 11–25. http://dx.doi.org/10.1142/s0219246200000036.
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Preliminary psychometric data are presented for two Chinese self-report scales that assess marital communication and conflict resolution. These scales were based on English versions of the scales but adapted to fit the local cultural context. Results showed that the 11-item Marital Communication Scale and the 8-item Chinese Ineffective Arguing Scale produced scores that were internally consistent. Their correlations with the Kansas Marital Satisfaction Scale were high and significant. There was moderate evidence to support that the scales distinguished between respondents with and without marital problems. 本文报导关於两个婚姻关系量表的发展过程和检订结果。量表之一名为「婚姻沟通量表」，它的内容主要取材于西方有关的量表。在检订前，研究员已按本地文化修订其项目，亦就其原内容不足之处增添了两条题目。第二个量表名为「无效的争辩方式」量表，它有八条题目，亦是按有关的西方量表经修订后采用的。检订结果显示，婚姻沟通量表在删除一条题目后，有颇高的内在一致性信度，而无效的争辩方式量表中八题的分数亦有很高的内在一致性。两个量表的分数和肯萨斯州婚姻满意程度量表有很高的相关，量表的分数亦有助区分带有婚姻问题者和没带婚姻问题者。这些结果都为量表的信度和效度，提供初步的支持。
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王, 丹. "论《一位女士的画像》中的空间意象与自由主题." 文化艺术创新 3, no. 1 (March 2, 2020): 30. http://dx.doi.org/10.26549/whyscx.v3i1.3398.
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曾, 江垚. "作者对读者的情感牵引——以小说主人公 Effi Briest 为例." 文化艺术创新 3, no. 3 (July 14, 2020): 66. http://dx.doi.org/10.26549/whyscx.v3i3.4334.
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正如作者 Theodor Fontane 本身提到的，在其小说《Effi Briest》中，对读者的有意识的情感牵引是一个尤其重要的主题。因此，本论文以小说主角 Effi Briest 为例，来探讨作者对读者的情感牵引。诚然，人们在阅读的过程中，对主角 Effi 会产生强烈的同情与共情，甚至期望她能有一个幸福的人生，尽管 Effi 本身是一个在婚姻中不忠的女人，这在当时来说是违背了社会准则和道德观念的。相反，Effi 的丈夫 Innstetten，一个具有那个时代所有优秀品质的政客，却很少被读者喜爱，他甚至被许多读者认为是应该对整个悲剧故事负责的人。本论文的中心问题即：对 Effi 的好感牵引是如何实现的？读者能够明显感受到，Effi 在这段不幸的婚姻中一直被巨大的孤独和无助感围绕，因此人们对她产生了强烈的同情，并且认为她是社会环境的被动受伤害者。她的脆弱和无辜不仅仅通过她的周围环境，也通过她自己的行为举止表现出来。论文以主角 Effi Briest 为例，探讨重要的对读者进行情感牵引的规则，并且分析 Fontane 在本小说中有意识的对读者的情感牵引是如何实现的。
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曾, 江垚. "作者对读者的情感牵引——以小说主人公Effi Briest为例." 教学方法创新与实践 3, no. 12 (November 6, 2020): 187. http://dx.doi.org/10.26549/jxffcxysj.v3i12.5506.
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正如作者 Theodor Fontane 本身提到的，在其小说《Effi Briest》中，对读者的有意识的情感牵引是一个尤其重要的主题。因此，本论文以小说主角 Effi Briest 为例，来探讨作者对读者的情感牵引。诚然，人们在阅读的过程中，对主角 Effi 会产生强烈的同情与共情，甚至期望她能有一个幸福的人生，尽管 Effi 本身是一个在婚姻中不忠的女人，这在当时来说是违背了社会准则和道德观念的。相反，Effi 的丈夫 Innstetten，一个具有那个时代所有优秀品质的政客，却很少被读者喜爱，他甚至被许多读者认为是应该对整个悲剧故事负责的人。本论文的中心问题即：对 Effi 的好感牵引是如何实现的？读者能明显感受到，Effi 在这段不幸的婚姻中一直被巨大的孤独和无助感围绕，因此人们对她产生了强烈的同情，并且认为她是社会环境的被动受伤害者。她的脆弱和无辜不仅仅通过她的周围环境，也通过她自己的行为举止表现出来。论文以主角 Effi Briest 为例，探讨重要的对读者进行情感牵引的规则，并且分析 Fontane 在本小说中有意识的对读者的情感牵引是如何实现的。
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FAN, Ruiping. "前言: 同性婚姻問題: 支持倫理討論." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 1–6. http://dx.doi.org/10.24112/ijccpm.161642.
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LANGUAGE NOTE | Document text in Chinese同性婚姻是否應當合法化？這不僅是一個法律問題，也是一個倫理問題。不幸的是，倫理討論似乎不受待見，持有不同觀點的學者們樂得三緘其口。本刊本期所登載的三篇主題論文及十五篇回應論文生動顯示，倫理討論富有學術成效，其實大有可為。本刊能夠成功組織這一專題專期，首先需要向積極參與的三位元主題論文作者及十五位評論作者，表示衷心感謝！DOWNLOAD HISTORY | This article has been downloaded 1091 times in Digital Commons before migrating into this platform.
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LAU, YUK-KING. "MULTIPLE FAMILY GROUP MODEL FOR POST-SEPARATION AND POST-DIVORCE FAMILIES — AN EXPLORATORY STUDY." Hong Kong Journal of Social Work 32, no. 01 (January 1998): 55–69. http://dx.doi.org/10.1142/s0219246298000059.
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Divorce is a family issue and not only an individual concern; a family systems perspective is proposed as a more appropriate framework when working with the post-divorce families. This is an intervention model. Guided by the family systems perspective, two multiple family groups for post-separation and post-divorce families were organised. The evaluation results of the two groups and their implications to the social work profession at clinical and macro levels will be discussed in this article. 离婚是一项影响深远的家庭事件，在离婚适应过程中，家庭成员的功能间存著互为影响的关系，以提升个人功能为主辅导模式并未能处理这种关系，家庭系统理论则能补此不足。多家庭小组是结合家庭系统理论及小组辅导的一种创新性介入模式，本文将简介两个多家庭小组的检讨结果及其对社会工作专业在实务和宏观层面之启示。
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TU, Ming-Te. "禮的「俗化」與「宗教化」--以現代中國的婚禮與喪禮為例 台灣 高雄師範大學 杜明德/“Secularization” and “Religion” of Ceremony––Modern Chinese Wedding and Funeral." Asian Studies, no. 2 (September 25, 2012): 99–108. http://dx.doi.org/10.4312/as.2012.-16.2.99-108.
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摘要中國號為「禮義之邦」，「禮」對於中國人、家族、歷史、文化、政治發展等各方面都有深遠的影響。在傳統中國，「禮」的內涵包括貴族的飲食、婚姻、喪葬、祭祀等；而其傳播的型態，則主要透過儒家三《禮》經典及儒者講授，屬於貴族之學。但「禮」做為一般人民生活的規範準則，很早就出現「俗化」的現象，此在近現代中國人的婚禮儀式中甚為明顯。從另一個角度而言，「禮」的起源，與宗教相關；而宗教理論也可以彌補「禮」在形上思想的不足，因此，「禮」也可能出現「宗教化」的現象，此在近現代中國人的喪葬儀式中亦甚為明顯。本文將針對這兩個現象加以探討。關鍵字：禮、婚禮、喪禮、俗化、宗教化Although “etiquette” is the essence of traditional culture in China, due to the development of modern society, its perspective should include the requirement of human sympathy, transformation of objects, and the role or duty associated with one’s title so that an appropriate manner can be well maintained. The times have changed and if the traditional etiquette cannot follow the steps of civilization, it will be eliminated. Contemporary Chinese weddings have become popularized and funerals religionized; however, they cannot completely meet the expectations of the Confucianists, but rather follow the development of etiquette, while conforming to the principles underlying the legislation and implementation of the rules of etiquette. Furthermore, integration can be found in the phenomenon of popularized weddings and religionized funerals, fully making it obvious that religious behavior has combined with the local wedding ceremonies. Because of the influence of Taoism and Buddhism, local folklore characteristics can be seen in funeral rites. As a result, if the connotations of the etiquette are maintained, whether it is a popularized or religionized ceremony, such etiquette can still be accepted by the society.
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BAI, Jie. "儒家如何看待脱離婚姻的生育行為——由單身女性「凍卵」問題引發的法律與倫理討論." International Journal of Chinese & Comparative Philosophy of Medicine 17, no. 1 (January 1, 2019): 29–47. http://dx.doi.org/10.24112/ijccpm.171663.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.近年來得益於女性地位的提升與名人效應，單身女性凍卵問題日趨成為社會輿論關注的焦點，由此也引發了法學界對單身女性生育權的討論。然而，單身女性凍卵不僅僅是一個法律議題，更是一個倫理問題。不僅法律和法規的制定和修訂中多有涉及對倫理的關照，凍卵的臨床實踐中也廣泛存在對倫理的考量。在結婚率和生育率持續走低當下社會，相當一部分單身 女性選擇凍卵的動機是希望脱離婚姻而進行自主的生育行 為。值得深思的是，東亞的儒教國家對輔助生殖的使用限制最為嚴格、政策最為保守。本文試圖通過分析儒家會如何看待脱離婚姻的生育行為，來探討儒學倫理對單身女性凍卵抱有怎麽樣的態度、能夠帶來怎麽的啟示。本文認為，儘管在法律維度上應該肯定單身女性擁有生育權，但在倫理層面上，脱離婚姻的生育行為應該極為審慎，因為其有違儒家倫理中對家庭秩序的看重，同時也讓“雙親撫育”難以得到實現。In recent years, thanks to the promotion of the status of women and the celebrity effect, the issue of the frozen eggs of single women has become a focus of public opinion, leading to discussion of the reproductive rights of single women in the legal arena. However, single women's frozen eggs are also an ethical issue. The laws and regulations not only involve ethics, but also ethical considerations in the clinical practice of frozen eggs. In today's society, in which the marriage rate and fertility rate continue to decline, many single women choose to freeze their eggs to distinguish between reproductive activities and marriage. It is worth thinking about the fact that Confucian East Asia has the strictest restrictions and most conservative policy on the use of assisted reproduction. This paper explores how Confucian ethics have a different position on single women’s frozen eggs by analyzing how Confucianism views fertility behaviors that are separated from marriage. It argues that although it is certain that a single woman has the right to give birth in the legal dimension, ethically, the procreative behavior of marriage should be taken with caution, as it violates the Confucian ethic of the family order by making parental care more difficult.DOWNLOAD HISTORY | This article has been downloaded 45 times in Digital Commons before migrating into this platform.
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ZHANG, Yanliang. "自由主義與婚姻和家庭的變遷: 對查瑞教授一文的回應." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 49–52. http://dx.doi.org/10.24112/ijccpm.161648.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.This article makes a brief comment on Professor Cherry’s essay. After summarizing his main ideas, I put forward four different points of view. In short, I think his argument places too much emphasis on the impacts of liberalism on the transformation of marriage and family life, and overlooks the immense influences of technological developments and other societal changes.DOWNLOAD HISTORY | This article has been downloaded 305 times in Digital Commons before migrating into this platform.
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张, 钊. "略论20世纪30、40年代旅暹潮侨赡家性汇款的类别与功能." 华人研究国际学报 09, no. 02 (June 2017): 1–17. http://dx.doi.org/10.1142/s1793724817000165.
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近代以来，大量潮汕人迫于生计背井离乡远赴暹罗谋生，往往在稍有积蓄后便汇款回乡以便改善家乡亲人的生活条件。这些用于赡养家人的汇款类别众多，功能不一：基本物质生活支出、与家乡习俗有关的支出，以及缓解家庭债务状况的支出等。其中，用于满足基本物质生活的支出主要包括日常所需的柴米油盐、修建房屋、购置土地、购买日用品、医药费、教育费用等；与家乡习俗有关的支出主要包括给长辈祝寿、过年的利市、婚礼费用、祭祀费用、葬礼费用，以及民俗活动的费用；用于偿还债务的支出则既包括华侨本身因出洋谋生所欠下的债务，也包括家中因各种原因欠下的费用。总的来看，这些华侨寄回家乡的赡家性汇款覆盖了家庭生活中许多方面的需求。可以说，华侨汇款回乡的目的之一，就是要在各方面为家庭提供财力支持以维持家庭的正常运转。
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Na, Young-hun. "The cost of wedding ceremony who “princess of Myoungon(明溫公主)” and follow of precedent and fixed rule." CHOSON DYNASTY HISTORY ASSOCIATION 83 (December 31, 2017): 361–98. http://dx.doi.org/10.21568/cdha.2017.12.83.361.
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CHEUNG, Pui Yee. "Survey on Females' Constraints in Physical Recreation Participation." Asian Journal of Physical Education & Recreation 11, no. 1 (June 1, 2005): 39–43. http://dx.doi.org/10.24112/ajper.111304.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.Female of all age groups and socio-economic status do face a number of constraints in pursuing physical recreation activity. The present paper aimed to study the constraints of female's physical recreation participation, and the relationship of perceived constraints and the level of participation between different occupation status, education level, and marital status. Two hundred and eight females aged 18 to 60 were invited to fill in the Physical Recreation Participation Questionnaire (PRPQ) to identify their perceived constraints and level of physical recreation participation. Results indicated that there were certain constraints factors, such as psychological constraints, accessibility constraints and time constraints, more related to the constriction in female physical recreation participation. When analyzing the constraint dimensions with different status towards participation frequency, the result was not necessary negatively related. Only housewives and middle education level women with lower perceived constraints demonstrated higher physical recreation participation than their counterparts.在參與康樂性質的體能活動時，無論年紀多大或有何種社會地位，女性均會面對不同的參與阻礙，本研究旨在了解其中的參與阻礙與女性的職業、敎育水平及婚姻狀況的關係。208位女士被邀請填寫「參舆體育康樂活動問卷」(PAPQ)。結果顯示心理因素、場地因素及時間因素為主要的參與阻礙；但是，參與阻礙與參與頻率並沒有呈反相關。另外，經常參與活動的家庭主婦及中等程度學歷的女士均面對較低的參與阻礙。
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HE, Miao. "輔助生殖技術對傳統儒家倫理的挑戰與反思." International Journal of Chinese & Comparative Philosophy of Medicine 9, no. 1 (January 1, 2011): 55–69. http://dx.doi.org/10.24112/ijccpm.91499.
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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.
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FAN, Ruiping. "前言: 家破——人亡." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 2 (January 1, 2013): 1–6. http://dx.doi.org/10.24112/ijccpm.111533.
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LANGUAGE NOTE | Document text in Chinese儒家文化重視家族、家庭，舉世皆知。近代以來，經歷“幾千年未有之大變局”，西風東漸，社會動盪，家族破碎，人生扶搖。文革時代，人們高唱“天大地大不如黨的恩情大，爹親娘親不如毛主席親”的荒唐歌謠，上演夫妻互相揭發、孩子痛毆父母的慘烈景象。往事不堪回首！好在大災大難之後，中國人的家庭倫理還是大致保留了下來。不管一家還能生幾個孩子，親子關係依舊緊密；經濟上不分彼此，決策上總是為家人著想（用梁漱溟先生的觀點來說，“眼裡只見家人，不見自己”）；為了孩子的前途而樂於犧牲自己的享樂，相互忍讓，心繫後代，離婚率較低，單身、單親家庭很少；成年子女總是牽掛著年老父母的孤獨生活，“常回家看看”成為心底的強烈呼喚。凡此種種，千千萬萬的中國人還是一如既往地攜帶著“齊家”的個人身份：家人之間的緊密關係、天倫之樂，依然塑照著個人的生活意義和人生價值。不誇張地說，就我們這個文化的主要徵象(prime symbols)而言，如果大部分人的“家”不存在了，我們這種意義上的人也就不存在了。把一個成語的意思稍微調整一下，那就是：家破——人亡！DOWNLOAD HISTORY | This article has been downloaded 37 times in Digital Commons before migrating into this platform.
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黄, 坚立. "陈嘉庚与南洋富商李光前之翁婿互动." 华人研究国际学报 08, no. 02 (December 2016): 31–48. http://dx.doi.org/10.1142/s179372481600016x.
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陈嘉庚（1874–1961）和李光前（1893–1967）两位不只是20世纪南洋华社的富商与风云人物，也是近亲属。拙文的主轴线是他们之间的翁婿互动，研究的起点和重点选择放在李光前，期望能够从这一位后辈的角度来探讨两者之间的关系。李光前的成名致富之路，与他的婚姻和陈家长女婿的地位多少是有一定的连贯性。虽然这一段的翁婿关系，现有的著作里都有提及，但是总有不足之感。轮廓略图已有，但似有一层面纱，图面还是较为模糊朦胧。拙文试图把面纱揭开，从三方面来增加此事的透明度。第一是讨论导致隐蔽的史料局限和历史情景。第二部分将刻画出近期历史动态的变迁是如何增加了翁婿关系的亮度。第三是详细地鉴定他们两位战前和战后时期的接触点，以便进一步探讨翁婿的互动细节。尾声的部分将反省如何能够把陈嘉庚与东南亚亲友们关系的研究提升到更高的境界。
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Yajiri, Setsuko, Tomoko Takaoka, Yuriko Akane, Chikako Oeda, Taeko Narumi, and Shigeo Kobayashi. "Wearing Practices and Psychological Effects of Women's Everyday Clothes. Differrences in Clothing Behavior on the Working Women and Housewives." Sen'i Kikai Gakkaishi (Journal of the Textile Machinery Society of Japan) 47, no. 2 (1994): T38—T45. http://dx.doi.org/10.4188/transjtmsj.47.t38.
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Ito, Yuko, and Junko Sagara. "Effects of Marital Commitment on Generativity and Subjective Well-Being from the Perspective of Gender Differences." Japanese Journal of Personality 26, no. 2 (2017): 121–28. http://dx.doi.org/10.2132/personality.26.2.6.
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CHUNG, CHAN YUK. "COMBATING VIOLENCE AGAINST WOMEN: HINDSIGHT FROM A DECADE OF NEWS REPORTS ON FAMILY VIOLENCE IN HONG KONG." Hong Kong Journal of Social Work 31, no. 01n02 (January 1997): 83–96. http://dx.doi.org/10.1142/s0219246297000077.
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This paper is based on a research project entitled A Documentation of Newspaper Reports on Family Violence in Hong Kong in the Past Decade carried out between 1992 and 1994. Based on a content analysis of news coverage of domestic violence in a local Chinese newspaper between 1 January 1981 and 31 December 1990, the author identified a number of findings in this study. First, it was found that 80% (N=91) of the victims of spousal abuse were women. Second, news coverage on violence against women in conjugal relationships were skewed with reports of violence that are of a physical nature (94%). Third, the reports represented only the most serious cases and, therefore represents only the tip of the iceberg insofar as violence against women is concerned. This is because: (i) a large number of these cases involved the use of deadly weapons such as choppers and knives. (ii) all the cases required police intervention; and (iii) 93% of non-fatal cases required immediate medical attention. Lastly, the present study found that the discourse on tended to view violence against women in the newspaper under study to view it as a private, rather than public, issue. On the basis of these findings, the paper discusses the implications for social work practice. 本文乃是根据香港理工大学应用社会科学学系于1992至1994年间所进行一项题为《过去十年香港报章对家庭暴力案件之报导》的研究结果而写成。是项研究的结果可归纳为四点。第一，八成以上的婚姻暴力受害人为女性。第二，94%的报导案件为身体暴力性质。第三，绝大部份的报导案件都涉及危险武器之使用，因此所有的个案都有警方的介入，当中93%的非致命案件的受害人需要即时送院医理。由此看来，所报导的虐妻案件明显地只是代表了香港最严重的虐妻个案。最后，此研究亦发现该传媒主要是把虐妻看为一个个人的问题而非一个社会问题。根据以上的发现，本文作了相关的讨论和建议。
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BU, Lijuan, and 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, no. 1 (January 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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Hou, Jie. "[Book Review] The Depth Analysis of the Localization of Catholic in Modern China——the Book Review of Written by Xiuli-Zhao." CHUNGGUKSA YONGU (The Journal of Chinese Historical Researches) 113 (April 30, 2018): 315–20. http://dx.doi.org/10.24161/chr.113.315.
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李, 晓东, and 天娇 李. "摇摆的芦苇——新时代女性“不婚”的现状浅析." 教育研究 2, no. 5 (May 31, 2019). http://dx.doi.org/10.32629/er.v2i5.1841.
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刘, 娟. "浅谈在民法婚姻家庭编中规范夫妻债务关系." 经济管理研究 1, no. 2 (October 31, 2019). http://dx.doi.org/10.36012/emr.v1i2.596.
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"婚姻、革命与法律—陕甘宁边区的离婚法实践." Rural China 10, no. 1 (2013): 101–28. http://dx.doi.org/10.1163/22136746-12341239.
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Abstract Based on the judicial archive of the Shaan-Gan-Ning Border Region, this article examines the Border Region’s divorce law practice in the context of the Chinese Communist Revolution. Despite the withdrawal from the Soviet’s radical approach to divorce during the Yenan period, women were encouraged by various Revolution-introduced changes to exercise the right to divorce, and their failure or success in divorce litigation was closely associated with their respective positions or statuses as defined in connection with the Revolution. On the other side, male peasants, the major social force of the Revolution, experienced a downward movement in the marriage market, and their encounter with Gongjiaren in divorce litigation revealed the gap between the ideal of marriage as anticipated by the lawmakers and the marriage market in the reality. To a large extent, this tension contributed to the development of a mediation-focused judicial system, which would deeply influence the civil justice system of the People’s Republic of China. (This article is in Chinese.) 摘要 本文利用陕甘宁边区的司法档案, 在中国共产党革命的背景下考察陕甘宁边区的离婚法实践。尽管边区的婚姻立法已从苏维埃时期完全支持离婚的激进立场撤退, 但革命带来的各种现实变化, 尤其是对个人身份的重塑, 仍然激励妇女积极地行使离婚的权利, 而她们在革命中所处的位置或身份对于她们在离婚诉讼中权利的实现有重大关联。作为革命主要社会力量的男性农民在婚姻市场上经历了下滑, 他们和公家人在离婚诉讼中的对抗清楚地显示了立法者预期的婚姻理想和现实的婚姻市场之间的紧张关系。对此法官们创造性地摸索出一套以调解为主要手段的司法技术, 对于中华人民共和国的民事法律制度有根本性的影响。
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"婚姻、革命与法律—陕甘宁边区的离婚法实践." Rural China 10, no. 2 (2013): 221–57. http://dx.doi.org/10.1163/22136746-12341243.
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Abstract Based on the judicial archives of the Shaan-Gan-Ning Border Region, this article examines the Border Region’s divorce law practice in the context of the Chinese Communist revolution. Despite the retreat of the Chinese Communist Party (CCP) from its radical approach to divorce during the Yan’an period, women were encouraged by various changes introduced by the revolution to exercise the right to divorce, and their failure or success in divorce litigation was closely associated with their respective positions or statuses as defined in connection with the revolution. On the other side, male peasants, the major social force of the revolution, experienced a downward movement in the marriage market, and their encounter with gongjiaren in divorce litigation revealed the gap between the ideal of marriage as anticipated by lawmakers and the marriage market in reality. To a large extent, this tension contributed to the development of a mediation-focused judicial system, which would deeply influence the civil justice system of the People’s Republic of China. (This article is in English.) 摘要 本文利用陕甘宁边区的司法档案，在中国共产党革命的背景下考察陕甘宁边区的离婚法实践。尽管边区的婚姻立法已从苏维埃时期完全支持离婚的激进立场撤退，但革命带来的各种现实变化，尤其是对个人身份的重塑，仍然激励妇女积极地行使离婚的权利，而她们在革命中所处的位置或身份对于她们在离婚诉讼中权利的实现有重大关联。另一方面，作为革命主要社会力量的男性农民在婚姻市场上经历了下滑， 他们和公家人在离婚诉讼中的对抗清楚地显示了立法者预期的婚姻理想和现实的婚姻市场之间的紧张关系。对此法官们创造性地摸索出一套以调解为主要手段的司法技术，对于中华人民共和国的民事法律制度有根本性的影响。
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王, 飞华, 洁玉 陈, and 静. 何. "留学生来华前后对中国认识差异研究——以四川师范大学为例." 教育研究 3, no. 7 (July 28, 2020). http://dx.doi.org/10.32629/er.v3i7.2937.
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杏, 花. "老年护理服务需求影响因素及对策研究." 现代教育论坛 3, no. 4 (July 16, 2020). http://dx.doi.org/10.32629/mef.v3i4.806.
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目的：分析影响老年人老年护理服务的因素，并提出有效措施进行探究。方法：本次研究纳入的人数共有90例，均为我院接受治疗的老年慢性疾病患者，选取时间段为2019年4月至2020年4月，调查分析护理服务的需求情况和影响因素，与此同时，针对性的将相应策略提出。结果：通过调查分析后发现，老年慢性疾病患者对护理需求情况表现为完全不需要、不需要、需要及完全需要，其病例数分别为3例、4例、9例、74例；通过分析发现，文化程度、婚姻状况、花费情况是影响老年慢性疾病患者护理服务需求的主要独立危险因素。结论：影响老年慢性疾病患者对护理服务需求的主要因素包括文化程度、婚姻状况及花费情况，为了提高患者护理质量，应针对这几个因素采取有效改善措施。
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姜, 澍霏. "单亲家庭儿童心理健康现状及改善策略研究." 幼儿教育科学 2, no. 1 (May 28, 2020). http://dx.doi.org/10.32629/eces.v2i1.673.
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"藤野月子著『王昭君から文成公主へ—中国古代の国際結婚』." Legal History Review 63 (March 30, 2014): 243–48. http://dx.doi.org/10.5955/jalha.63.243.
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"全球化的東方開打的「文化戰爭」：台灣保守基督教在同志婚姻合法化爭議中的現身及世俗主義的逆襲." Review of Religion and Chinese Society 4, no. 1 (April 27, 2017): 108–36. http://dx.doi.org/10.1163/22143955-00401006.
Full textAbstract:
An astonishingly large Christian coalition has emerged to protest the legalization of same-sex marriage in Taiwan, an alleged beacon for the promotion of gay rights in Asia. This article investigates how Taiwanese conservative Christianity, which had been politically inactive for decades, has publically mobilized itself since the early 2010s, particularly in reaction to the gay-rights movement. I examine how the shifting role of the state in Taiwan encouraged conservative Christians to stand up and speak against gay-rights issues. Transnational religious networks in East Asia facilitated Taiwanese conservative Christianity’s affiliation with a united and well-organized cross-denominational force targeting gay rights. Lately, religious entrepreneurs have emerged to integrate resources from business, politics, and academia that are necessary for political engagement. All these factors have contributed to this religious movement in the public sphere, a rarity in the Chinese world. I also analyze the ensuing secularist backlash: the anti-gay-rights movement is described as an anti-human-civilization movement in which charismatic leaders, portrayed as evil magicians, utilize a variety of strategies to deceive naive, ignorant believers.台灣——被西方媒體稱為同志權益促進的亞洲燈塔——近期出現了基督宗教團體為首的強大動員力道，反對同志婚姻合法化。本篇文章探討過去幾十年間對在政治參與上消極的台灣保守基督教，如何自2010年代初期開始，積極投身剬共參與，尤其是在反對同志權益促進的議題上。筆者首先探討台灣國家道德角色的轉變，如何迫使保守基督宗教現身抗議同志權益議題；接著討論東亞的跨國宗教網絡，如何協助台灣保守基督教轉型，形成跨教派、組織精良的反同力量；最後，宗教企業家的出現，整合各領域的資源，有效幫助宗教力量以嶄新方式參與政治。以上因素促成了這個華人世界中罕見的現身剬共領域的宗教運動。在結論之前，筆者同時也分析了宗教運動後續引發的世俗主義者的逆襲:他們如何把這運動刻畫成是反人類文明，而運動中的基督宗教領袖有如邪惡的巫師，運用各種不真實的手法蒙騙天真無知的信徒。 (This article is in English.)