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陈, 瑶. "追寻和谐社会———海明威《白象似的群山》中的生态女性意识分析." 图书馆与文化研究 2, no. 1 (August 22, 2020): 98–100. http://dx.doi.org/10.36012/lcs.v2i1.1487.
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霍, 少华. "从近代女性报刊看女性意识的改变." 图书馆与文化研究 2, no. 1 (August 22, 2020): 125–27. http://dx.doi.org/10.36012/lcs.v2i1.1497.
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陳, 鳳儀, and 玉蘭 曾. "再思零散工婦女的就業風險與應對策略." Hong Kong Journal of Social Work 50, no. 01n02 (January 2016): 67–75. http://dx.doi.org/10.1142/s0219246216000061.
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在婦女與就業的討論上，主流社會工作對女性的理解，均以家庭照顧者、家長或母親角色為主，可以說女性在工作場境中的身份是隱性的，且較以「受助人」身份或受制於家庭經濟策略來理解女性參與工作。一些以女性作為「服務參與者」的討論，也多環繞其「義工」身份，這種取向自然較少討論女性就業保障議題，更重要的是沒有處理女性在面對「風險社會」(risk society)的挑戰時，如何在工作場境爭取「自主性」，以致追尋實現「自我」。因此，突顯女性在工作意義上的探討，正能補充主流社會工作討論的欠缺。就著這種研究取向，我們在二零一二年完成了一項「再思零散工婦女的就業風險與應對策略」報告，記錄了十五位零散工婦女的深入訪談。本文集中探討她們對工作的體會與選擇，目的是透過理解零散工婦女的個人經歷與就業風險，讓我們重新思考「工作」對女性的獨特含義。
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陈, 炜舜, and 颖聪 方. "女仔馆余绪： 香港早期女性教育的进程." 华人研究国际学报 10, no. 02 (December 2018): 21–45. http://dx.doi.org/10.1142/s1793724818000147.
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1868年女仔馆的结业, 不仅标志着当时华人女性中英双语教育的失败、华洋社会文化矛盾的白热化，也透露出女性（特别是华裔及混血）地位的亟待改善。此后，无论是1869年创设的曰字楼男女馆、 1880年创设的飞利女校、 1892年飞利接受孤子院女生、抑或1899年创设的拔萃女书室，都可视为女仔馆的余绪。本文考察曰字楼男女馆如何转化成男校、飞利女校如何吸纳曰字楼女生、拔萃女书室如何成立、招收华人女生及开设中文科，以见香港早期女性及双语教育事业艰难奋进的历程。
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张, 澄., and 君. 杨. "子宫内膜癌相关的肿瘤标志物的研究进展." 亚洲临床医学杂志 3, no. 3 (June 19, 2020): 82. http://dx.doi.org/10.26549/yzlcyxzz.v3i3.3935.
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子宫内膜癌作为女性生殖系统发病率较高源自上皮细胞的恶性肿瘤，多见于绝经后女性，约占女性生殖系统恶性肿瘤发病率的 20%-30%。近年来，子宫内膜癌患病女性逐渐趋于年轻化，且发病率呈明显上升趋势，成为发病率仅此于宫颈癌的女性生殖系统恶性肿瘤。为了提高患者的生存质量及改善患者预后，早发现、早诊断、早治疗显得尤其重要。近年来，肿瘤标志物越来越多的被应用在恶性肿瘤的诊断中，论文对与子宫内膜癌相关的肿瘤标志物的研究及进展情况做一综述。
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LEUNG, Mee Lee. "Sports Participation For Hong Kong Women And Hong Kong Initiatives." Asian Journal of Physical Education & Recreation 1, no. 2 (December 1, 1995): 28–30. http://dx.doi.org/10.24112/ajper.11162.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.Historically, sports was globally understood within the context of a masculine value system both in the Eastern and Western Societies. The 'Ying' and the 'Yang' stand for female and male in the Chinese culture implied that the female are more fragile and submissive where as the male being more aggressive and stronger. With 90% of the population in Hong Kong being Chinese, the cultural belief in a Chinese society that "Women's place should be in the home" has confined women to attend household chores and child bearing activities. In early 20th century, with the changing role of women in China and especially in Hong Kong, women are more active that they were a decade ago. Women are equal nowadays in a wide range of activities because they are better educated, play a more committed role and live a more active life. Thus, their participation in sports has increased in the past decade both in recreation and in competition. This paper attempts to report on Hong Kong women's participation in major games and also to recommend strategies which can further enhance women's place in sports.歷史上，無論東西方社會，運動廣泛地被視為屬於雄性的項目。正如中國以陰陽來代表女男一樣，女性被認為較順從和脆弱的，而男性則較強壯和具攻擊性。在九成人口都是中國人的香港社會中，「女性應該留在家裡」的觀念曾規限著女性須要處理家務和照顧孩子的責任。踏入20世紀，女性對社會事務的參與也開始積極起來。時至今日，香港的女性在多方面都能跟男性般獲得平等對待。她們不單止得到較佳的敎育機會， 在社會的角色也越來越重要。因此，無論在運動比賽及健體活動上，女性的參與比十年前的大為提高。究竟香港女性過去在主要運動競賽上的參與情況和未來女性在運動發展上方針應該如何?這都是本文探討的綱領。
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Markelova, Katerina. "影像: 女性强者." Jiaokewen zuzhi xinshi 2020, no. 1 (June 25, 2020): 27–35. http://dx.doi.org/10.18356/a29cb7e2-zh.
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김다희. "「悪女」に見る東アジアの女性たち." Japanese Cultural Studies ll, no. 42 (April 2012): 41–62. http://dx.doi.org/10.18075/jcs..42.201204.41.
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Lee, Jae Bok. "铁凝的 大浴女 中反映的女性像." Comparative Korean Studies 25, no. 3 (December 31, 2017): 241–63. http://dx.doi.org/10.19115/cks.25.3.8.
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杨, 安湍. "赤崁女史蔡碧吟之作品与其生平概述." 商业创新期刊 3, no. 3 (July 1, 2021): 298–304. http://dx.doi.org/10.52288/jbi.26636204.2021.07.31.
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WONG, Day. "女性主義倫理與香港的墮胎問題." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 103–20. http://dx.doi.org/10.24112/ijccpm.51440.
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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.
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宋, 皓. "文学伦理学批评视角下的东西方女妖形象比较研究." 文化艺术创新 3, no. 6 (December 22, 2020): 49. http://dx.doi.org/10.26549/whyscx.v3i6.6041.
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女妖是东西方魔幻文学作品中常见的角色，融合了女性形象和魔幻形象，具有独特的文学意义和教诲功能。从文学伦理学批评的视角来看，女妖作为人世间的高等生命形态有其独特的伦理身份，在作品的伦理环境中也必然遵守一定的伦理准则。论文从伦理准则和伦理意识两个方面对东西方女妖代表形象进行比较研究，认为因为文化差异驱动作者赋予了女妖迥异的伦理身份，因此在文学作品中表现出各异的伦理意识和伦理选择。此外，这种伦理方面的差异性也是彼时社会伦理环境的投影。
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Chan (陈颖), Shelley. "空间 、 身体 、女权: 中国都市女性写作." Transtext(e)s Transcultures 跨文本跨文化, no. 3 (September 1, 2007): 43–51. http://dx.doi.org/10.4000/transtexts.136.
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陶, 梓仪, and 军. 李. "代际收入传递性研究——基于性别差异的视角." 经济学 3, no. 4 (August 31, 2020): 122. http://dx.doi.org/10.32629/ej.v3i4.484.
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本文基于对代际收入传递影响机制的研究中忽视性别差异影响因素并缺少实证分析的背景,以全国150个城市的近6000个家户数据为研究样本,通过从性别差异视角对代际收入传递进行OLS分析,并利用分位数回归分析法进一步了解性别差异是怎样影响收入分配。研究发现：(1)代际传递存在性别差异,儿子的代际收入弹性小于女儿。(2)儿子的代际传递弹性整体低于女儿,但是他们的代际传递弹性都遵循同一规律,即随着分位数提高呈现先下降后上升的趋势。
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LAI, DANIEL W. L., and CONITA K. C. IP. "SEX DIFFERENCES IN MENTAL HEALTH OF OLDER PEOPLE." Hong Kong Journal of Social Work 39, no. 01n02 (January 2005): 33–48. http://dx.doi.org/10.1142/s0219246205000033.
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This study examines the differences in mental health between older men and women. A cross-sectional telephone survey was conducted with a representative sample of 504 older adults aged 55 years and older. Mental health was measured by a revised Chinese version of the Geriatric Depression Scale and the Mental Component Summary (MCS) of a Chinese version of SF-36. Mental health differences between men and women were not identified, but gender was found to have an effect on mental health in the 54 to 64 age group, when being a female predicted a poorer status of mental health. The poorer financial status of women was the reason for the gender effect. Mental health predictors for men and women were also compared. The findings concluded that interventions to strengthen financial assistance for aging women were important for enhancing mental health. 這研究對五百零四名五十五歲或以上的長者進行電話調查。結果發現男、女長者精神健康差別在五十五至六十四歲的組別中顯示，較差的經濟狀況是影響女性精神健康的因素。比較男、女精神健康指標的結果顯示，經濟援助對強化女性精神健康的重要性。.
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王, 静. "共享出行平台之女性视角感知风险与选乘意愿影响探究." 会展前瞻 2, no. 1 (March 1, 2021): 114–21. http://dx.doi.org/10.52288/mice.27069273.2021.03.14.
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随着交通运输新业态不断涌现及发展，共享出行平台日渐增加。由于女性特殊的心理与生理特征，感知风险已经成为女性消费者对网约车选乘意愿的一项重要参考要素。本研究基于网约车女性消费者视角，发放问卷并回收有效问卷252份，运用 SPSS 25.0 进行数据分析，并通过模型相关验证来研究感知风险对网约车选乘意愿之间的关系。研究得出感知风险的五个维度心理风险、时间风险、经济风险、服务风险和隐私风险与购买意愿呈显著的负相关关系，并在此基础上提出相关建议。
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杨, 芳. "中医治疗痤疮的疗效观察和心得." 亚洲临床医学杂志 2, no. 5 (March 5, 2020): 163. http://dx.doi.org/10.26549/yzlcyxzz.v2i5.3042.
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痤疮是一种慢性毛囊皮脂腺性疾病，多在青春期的男女颜面、额部、下颌、胸背皮脂腺丰富部位发病，无性别差异，只是女性发病早于男性，临床表现以粉刺、丘疹、脓疱、结节、囊肿以及疤痕等多行性皮肤损伤为特征，常常伴有皮脂溢出，也常称为“青春痘”。属中医学“粉刺”范畴，病程缠绵，迁延日久难愈，痤疮对皮肤的损害是以损坏真皮组织而形成疤痕，疤痕以皮肤表面凹凸不平为表现，而且这些疤痕不易消退，对青少年心理和社交影响很大。
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毓雯, 张. "中国屯堡已婚妇女首服探析." 文化艺术创新 3, no. 5 (November 6, 2020): 59. http://dx.doi.org/10.26549/whyscx.v3i5.5713.
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冯, 雨婷. "学习《琵琶行》增强技工院校女生自我价值感." 教育科学发展 2, no. 4 (September 8, 2020): 52–53. http://dx.doi.org/10.36012/sde.v2i4.1858.
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Tajima, Misako. "Gender Concerns in Japan’s Skype Eikaiwa Industry." JALT2018—Diversity and Inclusion 2018, no. 1 (August 1, 2019): 1. http://dx.doi.org/10.37546/jaltpcp2018-01.
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In this paper, I draw on accounts from Japanese male learners and Filipina teachers engaged in Skype eikaiwa and explore gender concerns within this new educational sector. The data analysis shows that Filipina teachers are often positioned as gendered entities through the men’s discursive practices. This trend is similar to the constructions of white male teachers as romanticized commodities in eikaiwa schools based on Japanese women’s akogare (longing/desire) for the West. Yet I suggest that what matters in the Filipino Skype eikaiwa industry is not so much the discourse of akogare as the Japanese men’s feelings of masculinity. I conclude with an argument that given the many existing studies on Japanese male exploitation of Filipinas, the gender concerns within this industry should be discussed further in terms of the historical and economic relations between Japan and the Philippines and the long-established emotional and somatic connections between Japanese men and Filipinas. 本稿ではスカイプ英会話に関わる日本人男性学習者とフィリピン人女性教師の語りに依拠し、この新しい教育部門におけるジェンダー問題を探究する。データを分析したところ、フィリピン人女性教師は、男性の言説実践を通じてしばしばジェンダー化されることが明らかとなった。この傾向は、日本人女性の西洋へのあこがれを土台とし、英会話学校で白人男性教師が理想化された商品として構築される現象と類似している。しかし、フィリピン系スカイプ英会話で重要なのは、あこがれ言説というよりも日本人男性のマスキュリニティ意識である。かれらによるフィリピン人女性の搾取にまつわる数多くの先行研究に鑑み、この産業におけるジェンダー問題に関しては、日本・フィリピン間の歴史的・経済的関係および長きにわたり確立されてきた日本人男性・フィリピン人女性間の情緒的・身体的つながりという視点からの議論がさらに必要であることを主張して本稿の結びとする。
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Asai, Hinayo, and Ayako Morise. "働く女性を対象とした「輝く女性」に関するイメージ調査." JAPANESE JOURNAL OF RESEARCH ON EMOTIONS 28, Supplement (2020): ps09. http://dx.doi.org/10.4092/jsre.28.supplement_ps09.
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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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赵, 波., 玲. 邓, and 宇辉 黄. "体育明星对激发和培养中学生运动兴趣的探讨." 教育科学发展 2, no. 5 (December 6, 2020): 29–32. http://dx.doi.org/10.36012/sde.v2i5.2097.
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论文旨在运用问卷调查、数据统计等方法，真实的去了解体育明星对激发和培养中学生运动兴趣中起的作用。结果显示：1.在调查的中学生中，体育明星的受欢迎程度很高，中学生喜欢的体育明星主要集中在媒体曝光度比较高的项目上，中学男生喜欢的体育明星集中在对抗性强的项目上，中学女生喜欢的体育明星集中在观赏性、艺术性较强的项目上。2.中学男生处于运动兴趣浓厚阶段，女生处于运动兴趣较浓厚阶段，男生运动兴趣高于女生。3.中学生的运动兴趣与其对体育明星的喜爱程度呈正线性相关。体育明星对于中学生物质兴趣、精神兴趣、直接兴趣、间接兴趣的影响各异。
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WANG, Yanguang. "女性主義關懷倫理學與生命倫理學." International Journal of Chinese & Comparative Philosophy of Medicine 3, no. 4 (January 1, 2001): 117–34. http://dx.doi.org/10.24112/ijccpm.31415.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.女性主義倫理學家將生命倫理學諸理倫，如 Engelhardt 的把自主性放在第一位的“世俗多元倫理學”，Veatch的“契約論倫理學”，Pellegrino以有利或行善原則為基礎的倫理學，羅爾斯的“正義倫”倫理學；道義論倫理學，後果論倫理學，以及Beauchamp 和Childress的原則倫理學等統稱為“正義倫理學”（Ethics of Justice），其理論模型稱“工程模型”（Engineering Model），將它們與“關懷倫理學”（Ethics of Care）及“關懷模型”（Caring Model）相對立，以女性主義的視角，對生命倫理學理論和實踐進行了批評。審視女性主義對生命倫理學的批評，對照和比較女性主義關懷倫理學與生命倫理學，我們發現女性主義關懷倫理學的理論和內涵，確實給人以清新的感覺，女性主義關懷倫理學與生命倫理學如能互補，將對倫理推理和倫理難題的解決，提供較好的倫理理論和實踐方法。Feminists find that females tend to focus on details about the relationships among the persons involved and to seek innovative solutions that protect everyone's interest. In contracts, males typically try to identify and apply a relevant principle or rule (which they take to be universal or valid from an impartial perspective), even if doing so means sacrificing someone's interest. Feminists call the former approach an ethics of care (or responsibility) and the latte an ethics of justice.Feminism thinks ethics of justice includes bioethical theories such as Engelhardt's "Secular Bioethics", Veatch's "Contract Ethics", Deontological Theory, Utilitarianism, Beauchamp and Childress' principlism, Pellegrino's virtue and duty-based ethics, and so on. Feminists criticize ethics of justice or all of bioethical theories seriously. The ethics of care challenges all of these dominant bioethical theories as deductivism and principle-based ethics. Feminists down play the role of rights and allegedly universal principles and rules, in favor of an emphasis on caring, interpersonal relationships, and context.I think a view about ethics of care and ethics of justice should meet each other in the practice of bioethics arrived after reviewing the criticism of feminists. The essay concludes that there is no reason to consider the ethics of care inferior or the ethics of justice inferior. An ideal bioethics should incorporate both approaches. DOWNLOAD HISTORY | This article has been downloaded 86 times in Digital Commons before migrating into this platform.
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林, 常薰. "明初 朝鮮 貢女의 性格." JOURNAL OF ASIAN HISTORICAL STUDIES 122 (March 31, 2013): 173. http://dx.doi.org/10.17856/jahs.2013.03.122.173.
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Ledford, Heidi, Anna Petherick, Alison Abbott, and Linda Nordling. "輝く女性科学者たち." Nature Digest 10, no. 6 (June 2013): 10–15. http://dx.doi.org/10.1038/ndigest.2013.130610.
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Egawa, Makiko. "てんかん女性と妊娠." Journal of the Japan Epilepsy Society 38, no. 3 (January 31, 2021): 211–15. http://dx.doi.org/10.3805/jjes.38.211.
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Landsberry, Lauren, and Tenesha Kanai. "Foreign Working Women and Child-Rearing." JALT2018—Diversity and Inclusion 2018, no. 1 (August 1, 2019): 31. http://dx.doi.org/10.37546/jaltpcp2018-05.
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Most foreign women living and working in Japan, while raising multicultural children, may find it challenging to manage their roles as caregivers and cultural and linguistic transmitters while pursuing their professional goals. In a patriarchal society, where more old-fashioned expectations of women prevail, foreign working mothers must endeavor to navigate their way not only culturally and linguistically but also professionally. The aim of this study is to explore foreign working mothers’ efforts across their multiple roles in Japan. Data obtained via questionnaires consisting of qualitative and quantitative items from working foreign women practicing multicultural child-rearing were scrutinized and statistically analyzed to provide a rich understanding of the participants’ experiences. Findings outline the challenges they face in tending to their roles and responsibilities and the strategies they adopt to deal with the challenges experienced. The authors further canvass and discuss the societal and familial factors that have contributed to their journeys. 日本在住で仕事をしている多くの外国人女性は、キャリアを追求しつつ、多文化の子育てをするうえで、子育てと自らの文化および言語の伝達という役割を困難に感じているであろう。家父長制の社会においては、女性に対して、より保守的な考えが流布しており、仕事を持つ外国人女性は、文化的言語的観点からだけではなく職業的観点からも自身の進路を切り開く努力をしなければならない。この研究目的は、日本で子供を持つ外国人女性の多文化的役割への取り組みを調査することである。仕事を持つ外国人女性の多文化的子育てについての量的、質的質問項目から構成されたアンケートを用いてデータ取集を行い、データを精査し統計分析を行った。その結果、被験者の経験について深い理解に行き着いた。彼女達の役割や責任において直面した課題とその課題への対処法を、研究結果として概説する。彼女らの道程に寄与した社会的家族的要因についても、詳しく調査し議論する。
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任, 静. "媒体对女大学生特质自我物化的影响：理想美内化的中介作用." 教育科学发展 2, no. 5 (December 6, 2020): 71–74. http://dx.doi.org/10.36012/sde.v2i5.2113.
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为探讨媒体、女大学生特质自我物化和理想美内化的关系，研究采用媒体影响问卷、理想美内化问卷、女性特质自我物化问卷对 318 名女大学生进行问卷调查，结果发现：（1）媒体、女大学生自我物化和理想美内化两两之间呈显著正相关关系；（2）媒体对女大学生自我物化有显著的直接预测作用。结果：理想美内化在媒体与女大学生自我物化之间起部分中介作用，其效应占总比的 9.2%，因此理想美内化在媒体与女大学生自我物化之间存在中介作用。研究结果也进一步揭示了媒体暴露对女大学生自我物化的内在心理作用机制，能为社交网络媒体时代的女大学生的身心健康发展，提高身体满意度发展正确的自我概念提供有益建议。
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蘇, 細清. "中國大學生情緒表達性之探索性研究." Hong Kong Journal of Social Work 42, no. 01n02 (January 2008): 89–101. http://dx.doi.org/10.1142/s0219246208000077.
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The present research is an exploratory research focused on emotional expressivity of university students in China. The methodology of the research combined quantitative and qualitative, including Berkeley Expressivity Questionnaire (BEQ, Gross & John, 1995) drawn from U.S.A., and in-depth interview. 1531 participants from 13 universities in Beijing with 829 females and 702 males were invited to participate in the research, and 15 students with 7 females and 8 males (about 1% of Ss) received the in-depth interview. In this research, data shows that Chinese university students are highly in emotional expressivity generally, especially in positive emotional expressivity (M=5.25, SD=.80), while relatively low in negative emotional expressivity (M=4.02, SD=.99). Significant differences are found in Chinese students' emotional expressivity in gender, and major (p<.05). Females are higher than males, and students who study Arts display higher emotional expressivity than students who study Science. From in-depth interview data analysis, strong Chinese culture characteristics can be found in students' emotion expressivity, including relation-focus, the doctrine of the medium, and family-value-focus, etc. Gender difference in emotional expressivity can be tracked to Chinese traditional concept of gender expectation as "Male dominate outside while female dominate inside" (男主外女主內). Since most of the Arts students are female, they higher in emotional expressivity may also be tracked to gender expectation of emotional discourse. The present research is to present some principle of emotional expressivity of university students in China, and the finding of the research can be the empirical basis for university students' emotional education, psychological counseling and the further research, not only in practice but also in future researches. 本文是關於中國大學生情緒表達性的探索性研究，研究方法採用了質性研究和量化研究，包括了採用伯克利大學的情緒表達性量表 (Gross & John, 1995) 和深入訪談方法。參加此次的問卷調查是來自北京13所大學 (約占北京市高校13%) 的1531位大學生 (829女702男) ，從中抽取15位學生 (7女8男，約占總數1%) 進行深入訪談。結果表明中國大學生情緒表達性總體而言並不低，尤其積極情緒的表達傾向性較高(M=5.25, SD=.80)，消極情緒表達性相對較低(M=4.02, SD=.99)。性別和學生所學專業較明顯地影響學生的情緒表達性(p<.05)，總體而言，女生高於男生，而文科類學生高於理工科類學生。從訪談的結果可以看出，學生的情緒表達性深受中國文化的影響，包括維護人際關係和諧、中庸之道以及家庭價值為中心等傳統文化與價值。性別的差異可以追溯到中國傳統文化對不同性別在情緒上的不同期望，尤其受 "男主外女主內" 的傳統文化影響較多。本研究首次描述了中國大學生情緒表達性的現狀，研究結果希望為大學生的情緒健康教育、心理輔導等在實踐和研究提供實證性基礎。
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彭, 增安, and 晓莉 闫. "国际汉语教材中的中国人物性别角色." Chinese as a Second Language Research 8, no. 1 (April 24, 2019): 85–118. http://dx.doi.org/10.1515/caslar-2019-0004.
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提要：国际汉语教材既是外国学习者学习汉语知识的工具，也是了解中国的一个重要窗口。教材中的人物设置及性别刻板印象会对学习者产生潜移默化的影响。本文从人物设定、作者性别、角色职业分布和角色职业出现的频次等方面着手，对较有代表性的五套国际汉语综合教材进行了数据统计和文本分析，发现国际汉语教材中确实存在对中国男女角色的性别刻板印象。文章分析总结了国际汉语教材中出现中国男女性别刻板印象的一些原因，并对如何消解教材中的中国性别角色刻板印象提出了几点建议。
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张, 宝国, and 骞. 刘. "普通高校女大学生就业压力分析与社会支持体系构建." 教育科学发展 2, no. 1 (February 26, 2020): 159–60. http://dx.doi.org/10.36012/sde.v2i1.828.
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LI, Gladys Shuk Fong, Hsiu Hua WANG, and Chen Yu HUANG. "Comparison of Functional Fitness and Self-esteem among Elderly Women Engaging Different Exercise Programs: Walking, Low Impact Aerobic, and Chi-kung." Asian Journal of Physical Education & Recreation 13, no. 2 (December 1, 2007): 49–55. http://dx.doi.org/10.24112/ajper.131827.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.
Purposes: 1) Elderly females engaging different exercise programs (walking, low impact aerobic, chi-kung) and sedentary elderly women were compared on self-esteem and functional fitness; 2) The predictability of the 6 functional fitness variables to self-esteem was also tested. Methods: 256 elderly females (55-75 years old) were selected from each of the 3-exercised group (walking, low-impact aerobic, and chi-kung class) and sedentary group respectively. Measuring instruments included Functional Fitness Test and Rosenberg Self-Esteem Scale (RSES). One-way ANOVA was utilized to compare the three exercised-group of subjects on the overall self-esteem score (Rosenberg, 1965), and the multiple regression analysis was utilized to determine whether the 6 functional fitness predictors add to a linear function of self-esteem. Results: ‘Flexibility' was found to be significant (p < .05) predictor of self-esteem. Self-esteem , ‘BMI', ‘FLEX', ‘BAL', and ‘AGIL' of the physically active elderly women were significantly (p<.05) better than the non-exercised women. Furthermore, Self-esteem , ‘BMI', ‘FLEX', ‘BAL', ‘MUSCU', and ‘AGIL' scores of the elderly women of low impact aerobic exercised-group was significantly higher than those of the walking and Chi-kung group. However, no significant differences (p>.05) were found among the three groups in the mean‘ CARDIO' scores. Conclusion: Elderly females engaging in low impact aerobic have higher self-esteem and better functional fitness. Furthermore, Flexibility is the most important predictor of self-esteem in elderly females.
目的：比較從事步行、低衝擊有氧、及氣功，與久坐生活形態之中老年婦女，其自尊值和功能性體適能之差異。同時評估六項功能性體適能指標對於自尊值的預測能力。方法：以256位自願參與，年齡介於55歲到77歲之中老年婦女為受測者，其中49位為久坐生活形態的中老年婦女，85位從事氣功；35位從事步行，以及87位從事低衝擊有氧運動。本研究之測量包括功能性體適能測驗以及羅斯伯格自尊心之測量。結果：一、功能性體適能中柔軟度為自尊程度的顯著(p<.05)預測用變項；二、從事規律運動的中老年婦女之自尊值、身體質量指數、柔軟度、平衡、及敏捷性顯著(p<.05)高於沒有從事規律運動的中老年婦女；三、從事低衝擊有氧運動之中老年婦女的自尊程度和功能性體適能顯著(p<.05)高於從事步行、氣功的中老年婦女。結論：從事低衝擊有氧運動的參與者有較高的自尊及較好的功能性體適能狀況。除此之外，柔軟度是「自尊」之重要預測用變項。
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Matsuno, Sumie. "Perspectives: Sexism in Japanese Radio Business English Program Textbooks." JALT Journal 24, no. 1 (May 1, 2002): 83. http://dx.doi.org/10.37546/jaltjj24.1-5.
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In Japanese society, “sexism” is still pervasive and has crept into EFL (English as a Foreign Language) textbooks. The Easy Business English series of textbooks, utilized by a nation-wide radio program in Japan from October 2000 to March 2001, are examined for sexism. A brief analysis of the omission of females is followed by a discussion of occupational roles of males and females, and then a discussion of gendered identities. Finally, word choices are investigated. This paper concludes that sexism is still an issue to be dealt with and suggests that EFL teachers reexamine the textbooks used in their classrooms. 日本の社会では現在もなお、性差別（sexism） が存在し、それが英語のテキストにも反映されている。本研究では全国ネットのラジオ局による語学プログラム「やさしいビジネス英語」で2000年10月から2001年3月まで使用されたテキストを取り上げ、性差別の観点から分析した。女性の過少評価の分析から始め、男女の役割、男女のアイデンティティ、言語差別等を調査した。その結果、性差別が存在することを明らかにし、英語教師が教室で使用するテキストに関しても、性差別の有無を再調査するよう提案している。
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何, 青青. "提升高中女生体育课教学效果的方案研究." 教学方法创新与实践 3, no. 2 (April 7, 2020): 179. http://dx.doi.org/10.26549/jxffcxysj.v3i2.3566.
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随着社会经济文化的不断变化与发展，中国的教育体制在不断的改革与创新，这使得很多新的教学方法不断出现。由于女生的身体素质不如男生，所以各大学校开始重视女生体育课程的教学质量与水平。但是在新课标改革的背景下，要想更好地提高女生体育课教学的效果，需要利用多样化的教学模式，深入了解学生个性化的需求，循序渐进、脚踏实地地开展体育课程，全面深化体育教学改革。因此，本文针对高中女生的身心特点，提出了提升高中女生体育课教学效果的有效对策。
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Jeonghoon Ahn and 양수지. "當代男性作家文本中的女性性形态研究." Journal of the research of chinese novels ll, no. 29 (March 2009): 31–40. http://dx.doi.org/10.17004/jrcn.2009..29.003.
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杨, 朝刚, and 亮. 周. "女大学生蛙泳速成教学优化设计与实践." 教学方法创新与实践 3, no. 7 (July 28, 2020): 198. http://dx.doi.org/10.26549/jxffcxysj.v3i7.4760.
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张, 猛. "体操教学与训练对关节本体感觉（位置觉）的影响." 教学方法创新与实践 2, no. 8 (December 29, 2019): 55. http://dx.doi.org/10.26549/jxffcxysj.v2i8.2923.
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目的： 选取中国南京体育学院普通女大学生与女性体操运动员做为实验对象，讨论体操运动对人体下肢位置觉的影响，为减少下肢髋、膝、踝节运动时损伤的发生和体操的教学训练、比赛提供依据。运用等速测力仪，在一定速度下，对不同的受试者进行角度复位测试，发现体操运动员和普通女大学生相继测出的关节位置觉有着明显的差异；本体感觉能力具有一定的个体差异性，并且它会受到来自多方面的不同影响，有的人会被后天运动训练所影响，也有人会受到先天因素的制约；体操运动员下肢本体感觉能力的强弱，可以为体操运动员的能力、评定做一个参考指标。 方法： 选择普通女大学生 4 名，体操女运动员 4 名，使用等速系统测定下肢髋关节、膝关节、踝关节主动位置觉，使用 SPSS17.0 统计软件对测试指标进行分析。
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杨罗, 观翠, and 锦伟 余. "资本主义社会的女性地位." Hong Kong Journal of Social Work 31, no. 01n02 (January 1997): 49–61. http://dx.doi.org/10.1142/s0219246297000053.
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香港城市大学社会科学部于一九九五年以问卷的方式，访问了二百三十五名香港女性行政人员，该访问的其中一个主要目的，是探讨这阶层的妇女在家庭及工作单位的处境和地位。本文的目的，是报告是次研究的结果，并藉著有关的研究资料，讨论香港妇女在资本主义社会的地位。本文得到的结论，是不同阶层的妇女在工作岗位及家庭所经验的，并不一定相同。因此，就是在男权主导下的社会，有部份妇女在工作上既可取得高薪厚职，在家中又可取得较高的地位，是不足为奇的。然而，这并不表示，大部份妇女便可凭自己的工作能力，改善其社会地位。资本主义运作复杂，其如何影响妇女的社会地位，仍须进一步研究和分析。 In 1995, the Division of Social Studies in the City University of Hong Kong interviewed 235 women in managerial positions with the aim of exploring their status and roles in the family and workplace. This paper presents the findings of that study. Our main argument is that women from difference social classes have difference experiences in developing their careers and looking after their families. It is possible for some women to achieve a high status at work and, at the same time, enjoy a greater share of power at home in a capitalist society. However, this should not be taken as an indication that the majority of women in Hong Kong could enhance their social status solely through participation in the labour market. There are some structural factors in the capitalist system that require further exploration.
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SAM, Ka lam. "Valgus Knee Angle during Drop Landing in Female and Male Physical Education Major Undergraduate Students." Asian Journal of Physical Education & Recreation 16, no. 2 (December 1, 2010): 65–78. http://dx.doi.org/10.24112/ajper.161901.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese. Gender differences in lower extremity landing mechanics and muscle activation have been identified as potential causative factors leading to the increased incidence of anterior cruciate ligament (ACL) injuries in female athletes. Valgus knee alignment places greater strain on the anterior cruciate ligament than a more neutral alignment. Biceps Femoris (BF) may provide dynamic stability to the knee joint during landing, decreasing knee valgus and preventing placing strain on the anterior cruciate ligament. The purpose of this study was to determine if frontal-plane knee angle and Biceps Femoris (BF) activation differ between the sexes at initial contact (IC) and maximal knee flexion (MKF) during a drop landing. Nine male and eight female healthy subjects volunteered to participate in this study. Frontal-plane knee angle and BF average root mean square (aRMS) amplitude were measured using BTS (Bioengineering Technology & Systems) electromyography, video acquisition system and Kistler force platform. It was found that at initial contact, women landed in valgus, and men landed in varus (P < .001). At maximal knee flexion, men reached a greater varus position than women (P < .001). Women’s BF aRMS amplitude was less than men. At initial contact, BF aRMS amplitude significantly differed between groups (P < .05). However, no significance difference between groups at maximal knee flexion (P > .05). To conclude, women tended to land in more knee valgus than men. At initial contact, women performed different and less BF muscle activation than men. The stabilization mechanism in landing knee motion between initial contact and maximal knee flexion is still unknown. 股二頭肌能通過減輕膝外翻程度來增加著地時膝關節的穩定性，從而減輕前十字韌帶受到的張力。有研究表明，不同群體之間下肢著地技術和肌肉活動情況的差異是增加女子運動員前十字韌帶受傷幾率的兩大潛在因素。當膝外翻時，十字韌帶受到比膝蓋處於中立位時更大的張力。本研究通過運用Kistler測力台，肌電圖，以及BTS視頻採集系統對17名(男=9，女=8)主修體育的本科生進行測量，目的在於討論著地瞬間膝關節的角度和股二頭肌活動是否存在性別差異，以及測定著地緩衝後的最大膝角和股二頭肌活動是否存在性別差異。結果發現，在著地瞬間，女性較男性更容易出現膝外翻現象(p<.001)。肌電圖顯示，女性股二頭肌振幅 比男性要小且男女之間存在顯著性差異(p<.05)，但當緩衝至最大膝角時，男女之間的差異並不顯著(p>.05)。著地過程中，下肢肌肉的穩定機制與膝部運動的關係有待進一步探討。
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刘, 春颖. "弗洛伊德精神分析理论下的《藻海无边》." 图书馆与文化研究 2, no. 1 (August 22, 2020): 91–92. http://dx.doi.org/10.36012/lcs.v2i1.1483.
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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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伍, 梦烨. "中国民族民间舞男女对舞形式在中等职业舞蹈教育教学中的价值." 文化艺术创新 3, no. 6 (December 22, 2020): 4. http://dx.doi.org/10.26549/whyscx.v3i6.2669.
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对于舞蹈者来说，在舞蹈表演的过程中不仅需要将舞蹈作品完美地呈现出来，更应当让底下的观众感受到舞者所需要传递的信息，真正体会舞蹈背后蕴藏的深刻内涵，从而与舞者产生共鸣。男女对舞是舞蹈中的一种形式，舞者在舞蹈的过程中需要通过与同伴相互交流来呈现出不同的舞蹈动作，这样才能呈现出民族民间舞群众性、情感性、自娱性的特点，以此来提高舞蹈作品的呈现效果。在当前中职舞蹈教育教学开展的过程中，教师通过利用男女对舞的形式有助于帮助学生培养积极、乐观的心态，加强对民族民间舞蹈文化的认识。论文主要论述了男女对舞形式在中国民族民间舞蹈教学中的意义，并对其在中职舞蹈教学中的价值进行具体的分析。
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苏, 雄娟, and 晓菲 尹. "白族作家景宜小说的民俗文化." 教学方法创新与实践 2, no. 7 (November 26, 2019): 122. http://dx.doi.org/10.26549/jxffcxysj.v2i7.2606.
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WANG, Jin-Ling. "中國大陸的艾滋病與賣淫婦女: 女性主義的視角." International Journal of Chinese & Comparative Philosophy of Medicine 1, no. 4 (January 1, 1998): 123–40. http://dx.doi.org/10.24112/ijccpm.11352.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.通過對中國大陸艾滋病蔓延途徑以及商業性性交易與艾滋病傳播相關關係的分析，本文指出了中國大陸現行艾滋病控制政策的缺陷，建議在承認現實的基礎上，根据倫理原則來重新界定政府、社會、個人在艾滋病控制中的價值，修改、改良直至重構現行的某些法律規定、公共政策以及大眾傾向。The conception that commercial sex is a high risky behavior and prostituting women are one of major high risky group has been prevalent in mainland of China and formed one of the conceptual basis on which public policy of HIV prevention was shaped. But it should be challenged as it is not sound and fair.There are safe protective measures that can reduce HIV infection and control HIV transmission. HIV was transmitted between prostitutes and clients due to the shortage of protective measures. Surveys that there are many cases ranging from 65.6% to 98.4% in which condom is never used in commercial sex. The reason is mainly that male clients refused to use condom when prostitutes asked them to wear. Prostituting women are powerless in the bargain with clients on the use of condom. So it is clients who should be mainly responsible for HIV infection and transmission in commercial sex. There are some cases in which clients are infected with HIV by their prostitutes, but more cases show that prostitutes are infected with HIV by their clients. Clients constitute more risky group than prostitutes and should be main target in HIV prevention.In mainland of China AIDS/HIV is taken as associated with immoral and illegal behaviour first, and then as disease. And persons living with AIDS/HIV are taken as sex wrongdoers, and then as patients. So they have to get access to medical advocacy only after they are morally blamed. And prostitutes are morally condemned much more than they clients are. But AIDS is first a disease, and it cannot form a premise on which a moral judgement is made. Secondly, persons living with AIDS/HIV are patients, victims of a disease, not moral defendants. As prostitutes and their male clients both take risk to be infected with HIV, but the right to health care of prostituting women as well as women in general are ignored, neglected or even rejected.The unjust treatment of prostituting women highlights vulnerable powerless status of women in general. It is the gender inequality that made women in a disadvantaged position in employment and education, and thus pushed them enter into prostitution. The society should be accountable for that. But instead the society condemned them, treated them as criminals. Policy and law involving HIV prevention should be reformed on the basis of conceptual change.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.
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LEE, Shu Chen. "再議台灣長期照護政策的性別正義問題與出路." International Journal of Chinese & Comparative Philosophy of Medicine 7, no. 2 (January 1, 2009): 87–113. http://dx.doi.org/10.24112/ijccpm.71481.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.面對快速高齡化的社會實況，台灣政府於2007年提出“長期照顧十年計劃”作為長期照護政策的依據。但是，該計劃卻未能具體而微地列明關乎性別正義的政策內容，例如：對於照護勞務的提供與分配尚未建立一套合於“性別主流化”要求的體制與實踐。就台灣長期照護政策與其實踐未能彰顯性別正義的現況，本文首先提出台灣社會從政府到家庭以至個體的性別觀點，尚未具備性別正義之充分實踐的因素。本文再進而探討道德與政治之間，為何必須以及應該如何考量性別正義，是合理且可證成的。女性主義者常批判長期照護是對女性的一種不公義的制度。女性主義者中的關懷倫理學家則嘗試以關懷的角度去說明女性之互相倚待性，並以關懷去疏解此中的性別歧視。但關懷倫理學是不能證立家庭在長期照護中的特殊角色和義務。對照於“性別主流化”的時代要求，本文認為孔孟的仁義思想實能就道德規範根源回應政治原則的合理性問題。儒家以家庭為倫理實踐的起點，家庭成員對長期照護有一自然的承擔義務而不必是性別歧視的。為確立本文觀點，進一步論述儒家“各盡其性分”的原則在道德與政治的面向之間，如何能於政策規範之內涵與實踐上回應政府、家庭以及個體合於性別正義的要求，並且有所殊勝於主張關懷倫理的女性主義之論說。Facing the ever increasing pace of ageing in society, the Taiwanese government proposed a “Ten-year Plan for Long-term Care” in 2007 as the basis of its long-term care policy. However, the plan clearly does not pay attention to the issue of gender justice in Taiwanese society. For example, the supply and distribution of care-giving labor as determined in the plan does not establish a system and practice that would conform to mainstream Taiwanese thought on gender issues. Feminists are keen to criticize that the long-term care of the elderly has been a burden and an indication of gender injustice in treating women. Care ethicists try to indicate the interdependence of family members and propose a fair share of the care burden between the sexes. However, they fail to offer an adequate justification for the share of the burden among family members or a proper account of the special role of the family in long-term care.In this essay I first explore the main factors that explain why the long-term care policy and practice are unable to achieve gender justice from the perspectives of the government, the family and the individual. I then argue that it is morally and politically reasonable to develop policy concerning gender justice. From the Confucian viewpoint, the family is the core of human life and the starting point of individual moral practice and family flourishing. The family is the basic unit that could offer a suitable ground for a proper public policy to enhance the quality of long-term care without gender discrimination. I argue that Confucius and Mencius’ ideas of Jen (benevolence) and Yi (righteousness) provide the moral foundation for a proper response to the demand for gender justice in government policy. To illustrate this point, I elaborate how the Confucian principle of the “utmost fulfillment of each being’s mandate” could be applied to the policy and action of the government, the family and individuals to accomplish gender justice. I conclude that this Confucian principle is better than the feminist care ethic in directing the formulation of a proper long-term care policy.DOWNLOAD HISTORY | This article has been downloaded 250 times in Digital Commons before migrating into this platform.
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Weinhold, Bob. "自身免疫性疾病中女性居多的假设验证." Environmental Health Perspectives 120, no. 4c (August 1, 2012): 14–15. http://dx.doi.org/10.1289/ehp.1204c14.
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BISHOP, Jeffrey P. "現代自由主義、女性割禮，及傳統的合理性." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 5–34. http://dx.doi.org/10.24112/ijccpm.51435.
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LANGUAGE NOTE | Document text in Chinese寬容是西方自由主義的核心，它讓相互排斥的觀念與行為可以相互和平的共存， 而不是讓這些觀念與行為的支持者們相互消滅。但是，在對寬容的挑戰方面，遜奈、女性割禮、陰蒂切除或生殖器殘害等帶來的的挑戰可以說是獨一無二的。在這篇文章中，我對西方人對上述行為的批評進行了批判，這並非是要為它們作辯護，而是要指出，西方自由主義本身並沒有提供一個跨文化和永恆的原理，因為它的原理只是在自由主義傳統內部才獲得融貫的。西方人對於遜奈的批評經常將非洲婦女的身體象徵化為陰蒂，這是西方關於性和政治自由概念的象徵。遜奈實踐在其信仰、傳統的網絡之內是融貫的，施行者就是在這些網絡內實施它們的，並因此在這些傳統中得到合理性的辯護。麥金泰爾關於道德質詢的概念於不同傳統間的文化及道德對話這一複雜世界裏，給我提供了一個指導。DOWNLOAD HISTORY | This article has been downloaded 92 times in Digital Commons before migrating into this platform.
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Powell, Kendall. "成人女性の卵巣から幹細胞." Nature Digest 9, no. 6 (June 2012): 7–8. http://dx.doi.org/10.1038/ndigest.2012.120607.
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NG, Siu Kuen Robert. "Body Image Discrepancy and Body Mass Index among Chinese University Students in Hong Kong." Asian Journal of Physical Education & Recreation 20, no. 1 (June 1, 2014): 12–20. http://dx.doi.org/10.24112/ajper.201810.
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Introduction: The purposes of this study were to examine (a) the relationship between Body Mass Index (BMI) and the perception of body image, (b) the body satisfaction level (BSS), and (c) the most satisfied and dissatisfied body part. Methods: 588 university students (aged: 20.0±2.2 years; BMI: 20.3±2.8 kg/m2) from four universities in Hong Kong indicated their perceived ‘ideal’ and the ‘healthiest’ male and female figure from 9-figure rating scale. Body Image Discrepancy (BID) between their ‘current’ and ‘ideal’ figure was calculated. Results: Men reported significantly higher level of BSS than women. BMI correlated with BSS in women (r=.-263, p<.01) but not in men; BMI correlated with BID in women (r=.446, p<.001) and men (r=.587, p<.001). Most respondents indicated ‘no part’ as their most satisfied body part. Men and women stated their most dissatisfied body part was abdomen and thigh respectively. BSS was the highest in normal weight men and underweight women. Overweight respondents rated significantly larger figure as their ‘ideal’ size than their underweight and normal weight counterparts. Conclusions: An increase in BMI aggravates an increase in their desire to be thinner. It is necessary to help university students in Hong Kong to develop a healthy and realistic body image.
探討大學生(1)身體質量指數(BMI)與身體形象差異的關係; (2)身體滿意度; (3)最滿意和最不滿意自己身體部份。588位大學生從香港四所大學在9個由瘦至肥的男女剪影公仔中選擇(1)“理想”和“最健康”的男女體型; (2)代表自己“現在”和“理想”的體型來計算出身體形象差異。女性的身體滿意度比男性低並與BMI成反比。大多數指無最滿意的身體部份，男女分別最不滿意腹部和大腿。正常體重男士和過輕女士最滿意自己身體。總結，BMI與減磅意欲成正比。