Journal articles on the topic '人權發展'

LANGUAGE NOTE | Document text in Chinese; abstract also in English.要解決諸如個人或國家因醫療引發的經濟上的“雙崩潰”，伴隨醫生個人權威的沒落和患者個人權利的提升造成醫療領域的“禮崩樂壞”和醫患之間道德異鄉人等的問題，首要是需要選擇一種文化為指引以便思想和行動。本文從多方面思考，認為儒家是最佳的和最具比較優勢的可選擇的文化。儒家生命倫理學的核心基礎是雙重人性觀和均衡發展論。儒家生命倫理學本質特徵是利他主義，它提供了一系列指令性、指導性和約束性的道德規範或道德標準，而這些標準在內容上更具備多樣性和包容性的價值和行為譜系，例如“仁”、“孝”。根據“孝”的道德規範，安樂死可以選擇，而自殺則不能被選擇；根據“禮”要求，儒家要建立一種基於禮樂文明的醫療衞生保健制度以進行衞生保健資源配置，這種制度完全不同於西方文化的現代財產制的分配制度。根據中庸的法則，生命倫理學的四原則可以被簡化為一個簡單的原則：微創原則。This paper discusses the possible application of the four principles of medical ethics advocated by Beauchamp and Childress to the current healthcare reform and transition in China from the perspective of someone who has many years of experience as a physician. It aims to show that many of the medical problems and solutions identified in the West also make sense in the Chinese context, although different moral language may be used. I believe that traditional resources such as the Confucian moral/ritual system can be reconstructed to handle ethical questions both in theory and in practice in China. It is argued that hospitals and physicians administer medicine through the art of benevolence. Using Confucian morality as a guide for healthcare reforms may help to make the transition period easier, and the four principles may help to standardize the regulations needed for hospitals.DOWNLOAD HISTORY | This article has been downloaded 505 times in Digital Commons before migrating into this platform.

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.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.作為一種法律學說，知情同意在西方社會已經存在多年，並且得到長足的發展。這一學說來源於《紐倫堡法典》。知情同意不僅僅是“法律文件”，也不是醫患“共同決策"，它是具有豐當倫理內涵的一個概念，是一個人實際理解並且真正在沒有他人控制下有意地批准和同意專業人員做某事。中國具有其獨特的文化傳統背景和經濟發展水平，西方國家基於自主的和權利的理論、信念以及方法在中國基於義務的和強調集體的傳統文化中尚缺乏一定的根基。中國文化傳統上的倫理決策是基於義務而不是基於權�的。這種根深蒂岡的傳統所肯定的是社會或者整體的利益，容易忽視的是個人應享有的權利。在中國文化傳統中，家庭和社區具有很強的凝聚力，家庭或社區協助和支持下的知情同意往往建立在更加充分的理解、思考基礎之上。這種知情同意獲得的方式很有價值：更加精緻，更加體現了尊重人的倫理學原則。但是需要注意的是，這種協助不能完全超越自我決定性。另外，社區的“允許”並不等同於個人的“同意”，而且社區的允許也不應該取代個人的同意。另外，目前在中國，臨床藥理試驗，倫理審查委員會（IRBs）制度化，合理的補償與不正當的引誘的區別，基因研究中的知情同意問題以及利益衝突等很多現實問題都需要引起倫理學的關注，並進行大量的研究工作。In Western societies, the idea of informed consent as a legal account has long been there and developed significantly. This idea originated from the "uremberg Code". In fact, informed consent is neither a mere "legal document" nor a "common decision" made by the physician and the patient. It is a concept rich in moral content. It is about how an individual perceives and intentionally (without being controlled by others) agrees and allows professionals to carry out certain actions on him/her.China has a unique traditional cultural background and economic development level. Due to the emphasis on responsibility and collectiveness in Chinese cultural traditions, introducing the Western theory, beliefs, and practice based upon individual autonomy and rights to Chinese society does not have solid foundation. According to Chinese cultural traditions, people consider responsibility instead of rights during making ethical decisions. These deeply-rooted traditions assure the interests of the whole and tend to neglect the rights of the individual. Chinese families and communities have a very strong sense of cohesiveness. With the assistance and support of the family or community, the thinking and understanding of informed consent can be established on a more adequate and solid foundation. This kind of way to get informed consent is very valuable: it is more accurate and can also fulfills the ethical principle of respect. However, the assistance of the family or community should not override individual's autonomy in making decisions. Moreover, community "permission" is not equal to individual "consent". Indeed, it should not replace individual "consent".Contemporary China faces many practical problems, such as clinical medicine testing, establishing Institutional Review Broads (IRBs), differences between reasonable compensation and improper reward, conflict of interests in genetic research as well as the practice of informed consent. They demand ethical attention and a large amount of careful research.DOWNLOAD HISTORY | This article has been downloaded 13 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.對於沒有臨床救治希望的病人，要不要繼續治療？誰有最終的決定權？這既是臨床醫療問題，又是一個涉及社會倫理法規的問題。對於這樣的病人，不放棄治療可能意味著要消耗更多的醫療資源但又無法挽救病人，但是如果放棄治療，可能會遇到更多的來自社會傳統的、倫理法規的問題。筆者認為，在社會多元化發展的今天，面對臨床無效治療，應在尊重病人或病人家屬有最終決定權的前提下，以一定道德、法規為依據，按照一定的醫療程式和法律手續進行處理，可能是更為符合人道和社會公眾利益的理性選擇。There has not been a clear medical definition of futility. The concept of futile treatment involves not only medical, but also social, ethical, and legal components. This paper argues that in today's pluralistic moral circumstances, the patient and/or the family should have the final right to decision regarding futile treatment.Some are opposed to renouncing futile treatment, whatever futility is defined. For them, first, abandoning treatment is in conflict with the physician's basic duty of offering treatment. Second, giving up treatment also gives up the chance of making medical progress by attempting to treat the patient. Third, the patient would thereby lose the opportunity of prolonging the life. And finally, it would change the good image of the physician (as taking care of the patient). On the other hand, those who support renouncing futile treatment offer different reasons. First, giving up futile treatment will turn out to be respecting the value of the patient's life. Second, It would help people recognize the natural limit of contemporary medical development. Third, it would facilitate a reasonable pattern of distributing scarce medical resources. And finally, it could reduce the suffering of the patient. As a result, we face a social situation of moral pluralism: people disagree with each other regarding renouncing futile treatment.A difficult practical issue is who has the right to decide renouncing futile treatment. This paper argues that, giving individuals hold conflicting views of life, valoue and morality, the patient should have the final decision power regarding his/her own treatment. If the patient is incompetent, then the family should have the deciding right. In this respect we should overcome the longstanding medical paternalism. In addition, society should establish a prcocedure to regulate and facilitate the decision-mading of renouncing futile treatment.DOWNLOAD HISTORY | This article has been downloaded 16 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.一個道德上公正的醫療保健制度，不僅應該保障人人都可以均等地獲得基本的衛生保健服務，還應該是財務上可持續的。醫療保健制度籌資責任主體一般包括政府、個人、家庭等，各籌資主體責任大小對實現一國或一地區衛生資源的有效配置、為當地居民提供公平而又有效的醫療衛生服務至關重要。本文將建國以來中國城鎮地區醫療保健制度的發展演進劃分為四個階段，分別是計劃經濟時期、經濟制度轉軌時期、市場經濟初期、全民基本醫療保險時期，基於儒家生命倫理原則，對中國（內地）城鎮地區衛生籌資責任主體進行回顧、反思，分析認為中國衛生籌資責任主體發展經歷了「政府大包大攬、個人及家屬免費享受」——「政府財政逐漸退出、個人及家庭負擔加重」——「 政府責任回歸、個人負擔有所下降」——「政府、市場、個人責任逐漸趨於均衡」這一過程。基於儒家衛生正義觀，本文認為「仁政」不是絕對平均主義，也非個人全權負責；「家庭本位」的傳統文化在中國一直活躍至今，制度安排亟需家庭責任的回歸。在儒家看來，一個道德上合理的衛生籌資責任，應該是個人、家庭和政府的平衡與和諧。A morally justifiable health care system should not only ensure that everyone has equal access to basic health care services, but also be financially sustainable. It is normally supposed that governments, individuals and families take joint responsibility for health care in a certain country or region. Their levels of financial responsibility are a significant factor in the effective allocation of healthcare resources and fair delivery of health care services.This paper divides the historical evolution of health care financing responsibilities in urban China since 1949 into four periods: a planned economy period, an economic system transition period, an initial period of market economy and a universal health coverage period. Based on Confucian ethical principles, the author reflects on financing responsibilities in urban China. She determines that the financing responsibilities of different periods have changed from government- to individual-dominant, finally achieving a balance between government, the market and the individual. The author argues that from a moral standpoint, according to Confucian ethical appeals on health justice, a benevolent government should practice neither the doctrine of absolute equalization nor the principle of individual liberalism. As the idea that the family comprises the primary community is still active in contemporary China, family responsibility should be emphasized along with health care financing policy. According to Confucianism, a morally just health care financing responsibility requires a proper balance and harmony between individuals, families and governments.DOWNLOAD HISTORY | This article has been downloaded 401 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.

This paper aims at illustrating that it is a critical moment for the translocal community of Quemoy for the reason that the price of land in their hometown has risen dramatically in the age of globalization. Land is like the Achilles heel for the construction of translocal community of overseas Quemoy immigrants. When land is well protected, the diasporic solidarity grows energetically, and nourishes the translocal community; when it is badly damaged, the translocal affections might wither, and lead their community to an end. After explaining the reason why the land stands as such an important role for the people of Quemoy at home and abroad, this paper will establish an ideal-type to explore the way people perceive their attachment to the land. This ideal-type of land attachment is constructed by two axes, which are Erich Fromm’s “to be” and “to have,” in conjunction with the “individual-community” metaphoric contrast. To be and to have being two essential forms of human bonding, the “individual-community” contrast refers to the civilizing process, and the tension of human bond with an “object.” Accordingly, land is represented as inspiring nostalgia, as a public sphere, as capital for speculation, and as communal property; these are the four ideal-types of attachment. This paper concludes that the form of land attachment has become more and more diversified since the end of martial law in Quemoy, and the study of the configuration of land attachment will provide an insight into the development of its translocal community. 《大學》中提到：「有德斯有人，有人斯有土，有土斯有財」。土地在華人社會中扮演著重要的角色，更是宗族中的經濟生養與社群凝聚的關鍵。在後冷戰的時期裡，土地價值在全球或多或少都出現了價格飆漲的現象，金門也不例外，甚至由於鄰近中國而更加激烈。有鑑於此，土地的商品化是否會衝擊跨域華人的社群凝聚，也就成為一個重要的課題。藉由金門的個案，本文首先指出追求土地的最高商品價格，並不是人們處理土地時的唯一邏輯，土地在商品化之外，還有其它的產權形式；其次，為能系統地理解土地之產權形式，本文透過了Erich Fromm所提出來之「存有—佔有」的對比，來掌握人與物之間的情感關係，並藉由Karl Polanyi所提到的雙重運動，發展出一組能夠表現現代經濟之緊張的二元架構，即「市場經濟—道德經濟」的隱喻。如此一來，也就能夠發展出四種「土地之情感依附的理念型」，即鄉愁、族產、剬共空間，與商品，據此說明現代人面對土地之情感依附的模式；再者，本文進一步指出，由於金門社會濃厚的宗族色彩，相對傳統的土地觀念卻在戰地政務解除之後，面對全球化的新自由主義及中國的經濟崛起，而呈現了「高強度的混雜現代性」，這不僅使得金門社會對於土地的情感更加複雜，也直接地影響了跨域的金門社群之認同的建構。本文指出，誠然土地會因為市場經濟的運作，而在商品化過程中消解了跨域金門社群內部的連帶，但土地仍可能組合了其它形式的理念型，像是剬共空間、鄉愁，及族產，而生成跨域金門人社群的凝聚，並從中建構社群身份的認同。 (This article is in English.)

LANGUAGE NOTE | Document text in Chinese; abstract also in English.即將到來的新世紀，使中國醫院經營面臨著許多新的問題和嚴峻挑戰。首先，醫學教育與知識經濟的發展很不適應。其次，醫院設備與社會需要很不適應。第三，醫院經營模式與市場運行很不適應。第四，醫療服務模式與人口結構變化很不適應。第五，醫務勞動補償模式與醫務勞動消耗很不適應。醫院經營面臨的上述問題是涉及國家與醫院兩個方面多層次的發展戰略與策略的問題，也是涉及全國各行各業和廣大人民切身利益的問題。解決問題的根本出路在於改革。首先，應真正解放思想和更新概念，擺正衛生事業在國民經濟和社會發展中的地位。第二，應改革醫學教育制度和內容，把醫學高科技教育作為學位教育和繼續教育的重點；同時搞好人事制度改革。第三，應積極地引進高新技術設備，努力提高醫院基本設施和診療儀器的現代化水平。第四，應盡快改革醫院經營體制，建立和完善新的經營模式與經營機制。為此，應着重搞好醫院布局和組織結構調整，以及醫療服務結構的調整；實行醫院的所有權與經營權分離，讓醫院法人組織和法定代表依法自主經營；按照市場經濟規律的要求，建立和完善醫院經營的動力機制、醫療技術機制、自我約束調控機制、法人領導機制。第五，應改革醫療衛生服務體制，建立適應人口結構和疾病譜變化的新的防治服務模式。為此，應擴大預防工作範圍和擴大保健人群範間，建立醫院、社區、家庭相結合的醫療衛生保健服務模式。At the threshold of a new millennium, China's hospitals face a series of problems in their management. This essay attempts to analyze these problems and explore appropriate solutions to them.First, the contemporary Chinese pattern of medical education is not suitable to the rapid growth of medical knowledge. Ever increasing new theories, methods, and technologies in diagnosis, therapeutics, and prognosis promote the quality of medical care tremendously. However, most health care professionals in China's hospitals are unable to follow up-to-date developments of medical information. Very few medical scientist s or physicians in China's medical care field are recognized as leading or authoritative in the world. The solution to this problem calls for an emphasis on and respect for the values of human resources in medicine, improvement of current medical education, and establishment of a mechanism for reeducating medical professionals.Second, the current pattern of hospital management is not suitable to the market. The manner of hospital management in China is the product of China's central-planning mode of economy. Each hospital belongs to a central or local government, or to a state-owned enterprise.It does not have power to make decisions about its own management. Neither does it care about cost-benefit balancing because hospital financing relics entirely on government revenue. However, new problems have occurred during Chin's transition to a free market economy from the centrally-planned economy since the 1980s. Though many enterprises have been allowed to manage themselves according to the circumstances of the market, hospitals have been emphasized as welfare providers that cannot be allowed to make money. The government continues to set strict low prices for medical services and, at the same time, does not provide sufficient financing to hospitals. As a result, hospitals have to make their ends meet by increasing unnecessary medication prescriptions and overusing high-technology diagnostic and therapeutic instruments. Overtreatment and waste in hospital care have generated universal complaints. Accordingly, serious reform must be made in the direction of appropriately adjusting the ownership of hospitals as well as changing the ways of hospital management so that they can adapt themselves to the need of the health care market.Finally, there are other serious problems involved in China's hospital management. These problems are multi-faceted. For instance, medical facilities and instruments have not been up-to--dated and cannot meet the needs of patients in medical care, the structure of hospital services does not suit the need of the ever-increasing numbers of senior citizens in China, etc. The only way to resolve these problems is reform. This requires ordinary Chinese citizens as well as Chinese leadership to free themselves from the restrictions of the previous centrally-planned economic theory and to seek a new health care model.DOWNLOAD HISTORY | This article has been downloaded 15 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.流行學的調查數據表明，我國目前藥物濫用和艾滋病發展的趨勢不容樂觀。本文力圖從倫理道德的角度和公共衛生的觀點討論我國現行的一些預防藥物濫用和艾滋病的策略和措施，并介紹一些國外在這方面工作的成功經驗。希望既往的教訓，他人的成功經驗以及現代科學技術的研究成果能改變我們對藥物濫用的負性態度和看法。從而能在公共衛生政策的制訂及實際項目的實施方面做出必要的調整，這樣才有利於保護公眾的健康和個人的正當權利。The prospect of drug use and HIV epidemic cannot be optimist in China. More and more people, mainly young men or women use drug and are infected with HIV, while the effective intervention is short. The preventive measures usually are aimed at the target of the general public, but cannot meet the demand of diverse social groups.Traditional ideology in China is that individual should be subordinated to community, community to the society at large, and marginalized group to mainstream group. It follows from th.is ideology that preventive method is stereotyped with same pattern to everyone and cannot meet various demands of various target groups.In China drug use is traditionally deemed as a sin or crime to her/his family, country and nation, and should be severely punished. But this attitude toward drug users is unfair. Drug use itself does not offend China's criminal Jaw, and does not do harm to others, society and country. There is no legal basis to treat drug users as criminals, and put them into addiction release rehabilitation farms that are built with the money of taxpayers. This practice is useless to control drug use and spread of HTV infection. The moral judgment of drug use as moral deterioration also caused negative impact on the control of drug use and HIV prevention.The change of a fixed behaviour is very difficult, but substituting a behaviour with another is easier than prohibiting it. It has been shown by the success of programmes providing methadone, clean needles or/and syringes, disinfected water etc. However, all of these programmes are difficult to be introduced and implemented in China, because one concept has to be built, i.e. a drug user is a patient, but not a criminal.DOWNLOAD HISTORY | This article has been downloaded 19 times in Digital Commons before migrating into this platform.

<p>本研究以參與「教育優先區─成功專案」之四個區19所國中小為研究對象，透過文件分析及質性訪談，分析成功專案籌備及實施第一年期間（2014至2015年）在四個區的運作情況。研究旨在探討專案學校如何推動成功專案、剖析成功專案在多大程度上促進改變，及阻礙改變產生的因素。研究發現區計畫書的經費配置取決於規劃者對基本學力的重視程度，區計畫書規劃策略深受學校行政教學分工及教育優先區計畫執行經驗之影響。成功專案在區層級所產生的改變為促進區內學校的交流與對話，在學校層級觀察到的改變則是調整補救教學實施和促進弱勢家長參與策略。缺乏行政權、共同討論時間和整合經驗，及人員流動是啟動與維持區變革之挑戰。本研究提出四項建議：（1）以提升學生基本學力為國中小整合主軸，發展行政人員課程領導能力；（2）引進結構化的補救教學模式，搭配與現場教學工作銜接的培訓課程，提升教師分析學生學習成效及差異化教學知能；（3）建立區內及校內行政人員與教師對話討論機制；（4）提供討論的鷹架與專業伴隨，以提升專案的綜效。</p> <p> </p><p>Since 1996, Taiwan has been implementing the Educational Priority Areas (EPA) Program to reduce the achievement gaps between students in different regions. However, according to the results from PISA, TIMSS, PILRS and the Basic Competence Test, the achievement gap has widened between urban and rural students over time. The Taiwanese Ministry of Education piloted the ""Success Program"" from 2014 to 2017, an experimental program in order to reform the EPA Program. This study sought to investigate the implementation of the Success Program. The researcher conducted semi-structured interviews with 26 school principals, division heads and teachers recruited from participating schools and utilized content analysis to analyze challenges, difficulties and compromises during the first two years of implementation. The purpose was to explore the extent to which the Success Program promoted educational change, the advantages and limitations of zone-based intervention, as well as the factors hindering educational change. Suggestions are provided for improving area-based intervention. Results: The results indicate that the Success Program facilitated inter-school cooperation among elementary teachers at the zone level. Besides, the adjustment of remedial teaching and parental involvement strategies were observed at the school level. However, no change was found at the classroom level. In addition, there was a goal displacement at the school level. In terms of zone integration, lacking of administrative power, short of discussion time, insufficient collaboration skills as well as high teacher turnover rate were main challenges of initiating and sustaining educational change. Policy recommendations: (1) Cultivating instructional leaders and concentrating the focus of zone integration on basic competences. (2) Providing instructional guidance and introducing school-based workshops to strengthen instructional practices. (3) Establishing the discussion mechanism between the administrative team and teachers. (4) Providing scaffolding and expert consultations to support collaborative discussions.</p> <p> </p>

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國邁入老齡化國家之後，失能老人的長期照護將會成為未來養老問題中的難點。失能老人作為病患的權利需要靠社會的福利制度來得以維繫，這在目前中國福利制度仍未十分健全的情況下是很難實現的。本文將通過對中國儒家倫理觀的思考，吸取其精華，探索老齡化背景下符合中國國情的長期照護發展之路。According to the standard set by the United Nations, if more than 10% of the population of a society is over 60 years old, then that society qualifies as an aging society. This means that China has been an aging society since 2000. Currently, China has one hundred and forty-nine million people over 60 years old, of which more than thirty million require long-term care to various degrees. 8% of elderly rural Chinese are unable to afford institutional long-term care, even if such institutional care is available. Obviously, China faces grave challenges in providing long-term care for its ever-increasing elderly population.Unfortunately, Chinese bioethics has failed to conduct careful research on these challenges to develop appropriate Chinese public policy on long-term care. This essay offers a Confucian ethical approach to the issue and proposes a series of policy recommendations framed in terms of Confucian ethical concerns. As is well known, Confucian ethics places great emphasis on the virtue of filial piety (xiao) on the part of children, who are expected to respect and take care of their elderly parents. It is the Confucian view that elderly people should, insofar as is possible, live at home, with the assistance of their children, and lead their elderly lives among their children and grandchildren. Living in an institution with other elderly people is not considered a normal, much less ideal, human living environment. This essay argues that this Confucian value should be preserved in contemporary Chinese society. This requires proper policy formulation and governmental contributions. First, in moral education, the Confucian virtue of filial piety and familial interdependence, rather than individual independence, should be promoted. Second, the government should provide financial incentives and awards to children who choose to stay home to take care of their elderly parents or grandparents. Finally, based on the Confucian virtue of beneficence (ren), the government should offer special assistance to families with seriously disabled elderly members. People should also be encouraged to organize volunteer groups to offer help to needy families. In short, the Confucian moral principle of reciprocity (“do not impose on others what you would not want others to do to you”) suggests that if we do not want to be abandoned by our children and by society when we become old, it is high time for us to act and set appropriate long-term policies.DOWNLOAD HISTORY | This article has been downloaded 935 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文的重點是從女性主義的角度思考墮胎問題。女性主義的貢獻，並不在於高舉女性的墮胎權比胎兒的生存權重要，而是讓我們跳出傳統倫理非此則彼的二元框架。女性主義確立女性是有能力作道德思考的主體，提倡透過聆聽女性的聲音，發展一套新的倫理觀——關懷倫理。本文的第一部分將會介紹關懷倫理的特色，包括考慮特殊處境的因素而非純粹應用普遍性原則﹔著眼於相互關係、而非個人權利。關懷倫理的重點並不在於平衡一己和他人之利益﹔更準確的說法，是不把各方利益對立，把自己和他人（包括胎兒）視作互為倚賴、相輔相承的整體。女性主義倫理主張從婦女的具體經驗出發，反對以抽象思維或假設性問題來探討墮胎。第二部分將會從婦女的實存處境來思考墮胎背後的問題。女性為何需要墮胎？甚麼原因造成意外懷孕？因姦成孕對女性有何影響？為何墮胎之中胎兒的性別多是女性？這一連串問題，讓我們超越墮胎的對與錯，進一步反思婦女所受的種種壓迫。最後的第三部分，將會把女性主義倫理結連到香港社會的處境，關注本地女性面對的壓迫﹔透過女性的經驗，揭示醫護人員、社工、傳媒等如何歧視尋求墮胎的女性，及對女性身體和情慾進行家長式操控。This paper aims to discuss the issue of abortion from a feminist perspective. It argues that the strength of feminism does not lie in its defense of women’s rights vis-a-vis fetal rights, but rather in providing a way for us to think beyond the either/or framework of traditional ethics. Feminism affirms women’s agency in moral reasoning. It develops and advocates a new kind of ethics – an ethics of care – by listening to the moral voices of women. The ethics of care is characterized by consideration more of the factors in a specific context than of universalizing principles, and an emphasis on the entirety of relations than on individual rights. In contrast to traditional ethics which presupposes an opposition between self and others, the ethics of care sees self and others as interdependent. It is not so much about balancing the interests of oneself and others. Rather, it concerns recognizing the falsehood of this polarity and the truth of one's and others' ( including the fetus') interconnectedness.This paper will be divided into three parts. The first part introduces the ethics of care and shows how women can transcend the framework of selfishness and self-sacrifice in their moral consideration of abortion. Feminism values women's lived experiences and opposes to discuss abortion in an abstract or hypothetical way. It directs us to look at the link between women's needs for abortion and the social practices that oppress women. The second part of the paper will situate the issue of abortion in a wider context of oppression that are faced by women, and hence exposes the problems of limiting the discussion of abortion to the standard questions about the moral status of the fetus. The last part of the paper is an attempt to discuss the issue of abortion in the context of Hong Kong through a feminist lens.One should not equate feminist ethics with liberal defenses of women's right to choose abortion. Feminist ethics yields a different analysis of the moral questions surrounding abortion than that usually offered by the more familiar liberal approaches. In the discourse of rights, the relationship between women and the fetus is understood as adversarial. An examination of the process of women's moral reasoning allows us to see that their decision whether to have an abortion is often based on considerations of the entire relationship which involves their responsibilities to the fetus and other parties (including their other children), rather than a problem about abstract deontology. Their experience points towards an ethics of care which may help us reconstruct the notion of right.To conceive abortion from a feminist ethics is to view the issue not as singular but as a set of inter-related issues. The question whether abortion is right or wrong cannot be answered in isolation from other questions which probe into women's experiences of abortion. Why do women need to pursue abortion? What are the causes of unwanted pregnancies and why are they so common across different age groups of women? Why do many women find it difficult to refuse sexual requests? What is the impact of rape on women and why did some victims fail to seek an abortion in an early stage of pregnancy? How would women's lives be affected if they are not allowed to pursue abortion? How shall we explain the phenomenon that most of the aborted fetuses are female? These questions demand us to go beyond focusing exclusively on the moral or legal permissibility of abortion that has preoccupied traditional ethics. Only by reflecting on the actual experiences of women and the conditions of domination and subordination that govern the relationships between men and women can we come to an adequate understanding of the moral issue of abortion.In Hong Kong, it is legal to perform abortion in private and public hospitals or at the Family Planning Association of Hong Kong. However, local women are not free from oppression or prejudice when they pursue abortion. Women's experiences reveal the existence of social agents in the perpetuation of an institutional power which restricts women's autonomy over reproduction and sexuality. Many medical professionals and social workers discriminate against those who choose to have an abortion. They usually impose their moral judgments and carry out a form of moral policing towards these women. Such discrimination leads women to try very hard in hiding the fact that they have an abortion. It is still a long road ahead to promote a real sense of understanding of and respect for women's choice in abortion. Public education often presents an over-simplified picture and misleading messages. Many women have yet to face the challenge of how to think beyond the framework of selfishness and self-sacrifice. This paper concludes by urging those who truly cares about the issue of abortion in Hong Kong to work hard to eliminate discrimination, to promote an understanding of women's decisions, to advocate women's sexual autonomy, to encourage equality and mutual respect in sexual relationship, and to fight for provision of more affordable quality child care services.DOWNLOAD HISTORY | This article has been downloaded 1753 times in Digital Commons before migrating into this platform.

Rich with case material, this ground breaking volume provides a comprehensive overview of music therapy, from basic concepts to emerging clinical approaches. Experts review psychodynamic, humanistic, cognitive-behavioural, and developmental foundations and describe major techniques, including the Nordoff-Robbins model and the Bonny Method of Guided Imagery and Music. An expansive section on clinical applications examines music therapy with children and adults, as well as its recognized role in medical settings. Topics include autism spectrum disorder, school interventions, brain injury, and trauma. An authoritative resource for music therapists, the book also shows how music can be used by other mental health and medical professionals. The companion website features audio downloads illustrative of the Nordoff-Robbins model.FrenchManuel de Musicothérapie par Handbook par Barbara Wheeler Meganne K. Masko1 1Université du Dakota du nord.Livre : 607 pages | Editeur: The Guilford Press, (January 19, 2015) | Langue: Anglais | ISBN-10: 1462518036 | ISBN-13: 9781462518036 Riche en études de cas, ce volume innovant offre un aperçu complet de la musicothérapie, depuis les concepts de base jusqu’aux approches cliniques émergentes. Des experts y examinent les bases des approches psychodynamiques, humanistes, cognitivo-comportementales, et développementales et y décrivent les techniques principales, incluant le modèle Nordoff-Robbins et la “Bonny Method of Guided Imagery and Music”. Une grande partie consacrée aux applications cliniques examine la musicothérapie auprès des enfants et des adultes, ainsi que de son rôle reconnu dans le cadre médical. Les thèmes traités incluent les troubles du spectre autistique, les interventions en milieu scolaire, la lésion cérébrale et le traumatisme. Ce livre, qui fait référence pour les musicothérapeutes, montre également comment la musique peut être utilisée par d’autres professionnels médicaux et de la santé mentale. Le site web qui accompagne l’ouvrage propose des enregistrements audio téléchargeables illustrant le modèle Nordoff-Robbins.Mots clés : développement par le chant, développement de l’enfant, musicothérapie, lésion cérébrale chez l’enfant.GermanHandbuch MusiktherapieZusammenfassung:Mit reichem Fallmaterial ausgestattet, vermittelt dieser umfangreiche Band einen umfassenden Überblick über Musiktherapie, von Basiskonzepten bis zu klinischen Anwendungen. Experten besprechen psychodynamische, humanistische, kognitiv-behaviorale und entwicklungsbezogene Grundlagen und beschreiben die wichtigsten Techniken, inklusive Nordoff-Robbins und BGIM. Einen breiten Abschnitt nehmen die klinischen Anwendungsbereiche von Musiktherapie mit Kindern und Erwachsenen ein, ebenso ihre anerkannte Rolle in medizinischen Bereichen. Weitere Schwerpunkte sind Autismus Spectrum Disorder, Interventionen im schulischen Bereich, Hirnverletzungen und Trauma. Als eine maßgebende Quelle für Musiktherapeuten zeigt diese Buch auch, wie Musiktherapie auch von anderen Professionellen im Gesundheitsbereich und in der Medizin genutzt werden kann. Die begleitende Website zeigt audio- downloads, die die Nordoff-Robbins-Methode veranschaulichen. Keywords: Stimmentwicklung Entwicklung in der Kindheit, Musiktherapie Hirnverletzungen bei Kindern.Japanese要約この革新的でボリューム豊かな書物は、多くの実例とともに、基礎的な概念から最新の臨床アプローチまで幅広い領域をカバーし、音楽療法を包括的に概観している。各専門家たちは、精神力動的、人間主敵、認知行動的、そして発達的な理論を通覧し、ノードフ・ロビンズモデルやボニーメソッドによる音楽とイメージ誘導法（GIM）を含む需要な臨床技法を解説している。臨床的応用について論じている充実した項では、児童および成人対象の音楽療法について検証され、また医療現場で認知されている音楽療法の役割についても記述されている。これらのトピックには、自閉症スペクトラム障害、教育現場での介入、脳挫傷そしてトラウマなどが含まれている。本書は、音楽療法士にとって専門的なリソースを提供するだけでなく、他の精神保健や医療従事者がいかに音楽を活用することができるかについても解説している。連携するウェブサイトがあり、ノードフ・ロビンズ音楽療法モデルの音源をダウンロードすることができる。キーワード： 歌の発達、児童期の発達、音楽療法、児童期の脳挫傷Chinese擁有豐富的案例，這本突破性的音樂治療手冊從基礎概念到新興臨床方法，對音樂治療做了全面性的介紹。 書中除了透過專家回顧心理動力、人本、認知行為以及發展等理論基礎外，亦闡述幾種主要的音樂治療技術，包括諾朵夫-羅賓斯模式(Nordoff-Robbins model)及音樂引導意象的邦妮方法(Bonny Method)。書中特闢一個段落著墨於兒童及成人音樂治療在臨床應用的檢驗，以及音樂治療在醫療場域公認的角色。主題包括對自閉症的處遇，學校介入，腦傷與創傷。本書除了可作為音樂治療師權威性的資源索引外，亦可讓心理健康及醫療專業人員參考如何在這些領域中使用音樂。此外，用以說明諾朵夫-羅賓斯模式的音樂檔案在相關網站內可供下載。 SpanishCon un rico contenido en material de casos, este innovador volumen provee una visión global con respecto a la musicoterapia, desde los conceptos básicos hasta las aproximaciones clínicas emergentes. Un grupo de expertos revisa los fundamentos psicodinámicos, humanistas, cognitivo-conductuales y del desarrollo, así como se describe las principales técnicas, incluyendo el modelo Nordoff-Robins y el Método Bonny de Imagen Guiada y Música. Una extensa sección con respecto a las aplicaciones clínicas examina a la musicoterapia con niños y adultos, así como su reconocido rol en el campo médico. Los temas incluyen el trastorno del espectro autista, intervenciones en colegios, lesión cerebral, y trauma. Este libro es un recurso esencial para musicoterapeutas, muestra como la música puede ser empleada por otros profesionales de la salud mental así como del campo médico. Incluye una web complementaria que cuenta con descargas de audio que ilustran el modelo Nordoff-Robbins.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文旨在了解墮胎問題為甚麼那麼難解決。除了一些特殊的情況之外（例如母親如果不墮胎，性命將受威脅），究竟胎兒是不是人這個問題是解決墮胎問題的重要關鍵。我假設胎兒是不是人這問題，是跟多少粒沙便可成堆這個問題相類似，因為兩者都牽涉模糊性。然後我論證：正如沙的成堆度 (degree of heapness)取決於沙粒的多寡，那麼胎兒的成人度 (degree of personhood) 亦取決於胎兒生理上的發展。我進一步論證胎兒的內在價值或道德地位，是取決於它的成人度。問題是，我們不懂得如何去比較母親對自由的索求和胎兒對生命的索求，因為我們不懂得如何將道德地位和索求的種類合併：我們既沒有任何倫理演算法或概念上的工具，可用來衡量一個重要生物的較輕微索求（例如母親的自由），和一個較輕微生物的重要索求（例如胎兒的生命）。同樣地，在道德素食主義的問題上，我們不知道怎樣去衡量或比較一頭牛對生命的索求，和一個食家對味道的索求。因為這兩類索求不但是互相競爭，而且是不相稱的，因此墮胎和道德素食主義這兩個難題，是不能被解決的。起碼，它們的疑難，有一個我們還未探索的源頭。The aim of this article is to understand the apparent impasse in the problem of abortion. I admit that the particular circumstance in which an abortion is sought is morally relevant. Thus, if an abortion is sought because the mother’s life is endangered, or the fetus is grossly deformed, or the pregnancy was the result of rape, then abortion is morally justified, regardless of whether a fetus is a person or not. Notwithstanding these cases, whether a fetus is a person is morally vital for answering the question of whether abortion is justified in most other cases. I assume that whether a fetus is a person is analogous to the question of whether certain grains of sand can form a heap, in that the concepts of person and heap are both vague. I then argue that just as the degree of heapness supervenes on the number of grains, so the degree of personhood supervenes on the biological development of a fetus. I further argue that the intrinsic value, or moral status, of a fetus is a function of its degree of personhood.However, to resolve the problem of abortion in a “usual” case, we typically have to resolve the conflict of the mother’s claim to freedom and the fetus’s claim to life. That is, we have to take account of (1) the mother’s higher moral status as a person and the fetus’s lower moral status as having only a certain degree of personhood on the one hand, and of (2) the mother’s less weighty claim to freedom and the fetus’s weightier claim to life on the other hand, and then somehow compare the two claims. Yet we do not know how to combine “moral status” and “type of claim” into a single claim, as we do not have any ethical calculus or conceptual apparatus for doing so, or for comparing the lesser claim of a greater being (e.g., a mother’s freedom) and the greater claim of a lesser being (e.g., a fetus’s life). Hence, a mother’s claim to freedom and a fetus’s claim to life seem incommensurable. The same is true of a person’s claim to tasting a steak and a cow’s claim to life, for we do not know how to combine a cow’s lesser moral status (compared with the person’s higher moral status) and its more important claim to life (compared with the person’s claim to gastronomic pleasure) into a single claim, or compare it with the person’s claim to gastronomic pleasure (which has to take account of the person’s higher moral status and less weighty claim). Because these competing claims seem incommensurable, the problems of abortion and animal rights are irresolvable. At least, the difficulties of these problems have a deeper source than we have so far acknowledged.DOWNLOAD HISTORY | This article has been downloaded 967 times in Digital Commons before migrating into this platform.