Academic literature on the topic '婚姻觀'

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.

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Mark Cherry’s critical reflection on same-sex marriage is based on a general discussion of the culture war between the traditional view of the family and the liberal view. He discloses three kinds of social and moral risks in the cultural transformation from the traditional family to the post-modern family, and casts doubt on the goal of the legalization of same-sex marriage in contemporary society.DOWNLOAD HISTORY | This article has been downloaded 91 times in Digital Commons before migrating into this platform.

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

LANGUAGE NOTE | Document text in Chinese; abstract in English only.As the cornerstone of today’s pro-same-sex-marriage rhetoric, Western Liberalism is often placed in opposition to Christianity and Confucianism. Under a fashionable preference for liberal values, Christianity and Confucianism’s adaptation to the modern value of gender equality has been under-valued. Gender neutrality remains controversial in Christianity and Confucianism because distinct gender roles serve to maintain morality. Further, the shortcomings of liberally oriented family values and the danger of favoringindividuality over social norms are often undiscussed. This article aims to remind readers that rights ought to be balanced with morality, and that traditional values can still serve our present age, even in the face of change.DOWNLOAD HISTORY | This article has been downloaded 351 times in Digital Commons before migrating into this platform.

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.

LANGUAGE NOTE | Document text in English; abstract also in Chinese.Values and attitudes are the guiding force of one's behavior. His preferences and priorities are based on his attitudinal leaning which originate from the values prevailing in his close environment. Sport by its nature is a social activity in which large number of people are involved and interact for the shared purpose. Human beings learn to be social beings, because an individual affiliates and reaffiliates with different sports groups, resulting in the change of value system. These observations prompted the author to investigate the values of Indian male athletes. The sample of the study comprised 809 male athletes drawn from 14 different sports disciplines, undergoing regular diploma course at SAI NS NIS Patiala & Gandhinagar. The age of the subjects ranged between 18-30 years and Modernization Scale by Singh et al (1987) standardized on Indian population was administered to collect the data. The results revealed that inter game differences existed in marriage, educational and global values.運動的價值及對運動態度有關的研究多受到社會因素和環境的影響，人類懂得從運動中領略到價值的重要。本文旨在調查印度男性運動員對運動價值的觀點，受訪的809名18至30歲的男性運動員中，發現他們在婚姻及敎育的觀點上出現顯著分別。

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor Zhang Xianglong responded to the issue of legalization of same-sex marriage from the perspective of Confucianism, and expounded the possible attitude of Confucianism towards this issue. His ideas are new and important, but he may have neglected the applicability of Confucianism in modern society. If Chinese traditional culture, especially some specific Confucian concepts, such as Yin and Yang, male and female, patriarchal law, etc., does not undergo the transformation of modernity and is weighed against Western concepts, its power to explain the problems in the process of modernization will be greatly reduced.DOWNLOAD HISTORY | This article has been downloaded 166 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨着科技的發展，當代社會出現了好些新的道德議題。學者嘗試從不同的宗教、哲學及文化傳統，如儒家角度，回應這些議題。部分學者在詮釋儒家傳統時，卻往往只選取某些儒家的重要概念，或引用某些儒家重要的經典，然後論證儒家在回應某議題的適切性。但是，儒家並非僅僅是一套哲學的系統。儒家在過往千多年，一直為中國社會提供生活的指導原則。所以，我們關注的，應是如果將儒家這些原則應用到今天相關議題時，將出現怎樣的狀况；以及這些原則在歷史上的應用又能否為當代建構儒家倫理提供在概念與經典外的資源。本文探索的，正是建構儒家倫理的方法問題。筆者嘗試從儒家的婚姻家庭價值及其在歷史上的具體應用，看它對當代中國在生物科技方面的抉擇帶來什麼影響。如果儒家是一個活傳統，其價值觀在過往的應用亦應可為今日的處境帶來洞見，同時亦展現出儒家倫理歷久不變的價值。In response to the challenges presented by ever-emerging moral issues in contemporary society, ethicists try to obtain input from different religious, philosophical and cultural traditions, and Confucianism is a popular choice. In following Confucian ethics, people grasp important Confucian concepts, quote important passages from the Classics and engage in exegesis to argue for the contemporary relevancy of Confucianism and Confucian ethics. However, because Confucianism is a living tradition that has guided Chinese life for years, other questions must be addressed when considering Confucian ethics. How have Confucian principles been applied historically to handle similar issues? Can these past applications serve as a source for addressing contemporary Confucian ethics? This paper considers how people adhere to Confucian ethics. The author determines how select Confucian family values have been applied in the past to help the Chinese to achieve major objectives related to marriage and family, and shows how they apply to the use of biotechnology in contemporary China. The paper contends that if Confucianism remains a living Chinese tradition, its past applications should give insights, however heuristic, into how people currently adhere to Confucian ethics.DOWNLOAD HISTORY | This article has been downloaded 538 times in Digital Commons before migrating into this platform.

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.

碩士
國立嘉義大學
家庭教育研究所
94
Effects of Christian and Buddhistic Marital Values on Marriage Quality Mei-Lieth Chen Graduate Institute of Family Education National Chiayi University Abstract This research is discussing the effects of marital values of married people on marital quality, and also analyzing discrepancies of different backgrounds in marital values and marital quality The researcher used “Marital Quality Scale” and “Christian and Buddhistic Marital Values Scale” as questionnaires. To get useful information, the researcher sampled 730 married people from southern Taiwan, and used t-test, ANOVA, and multiple regression to analyze the data. The results are as follows: 1.Married people’s marital values are close to two domains, including “insist on the tradition v.s. elastically accommodate” and “positive engagement”. 2.The level of education, religion, the number of religion-believed years, and the level of religion-believed piety can affect marital values of married people. 3.As a whole, married people have positive evaluation to marital quality. 4.The level of education, economic status, and the level of religion-believed piety can affect marital quality. 5.The level of education, the level of religion-believed piety, and the domain “insist on the tradition v.s. elastically accommodate” are significant predictors on marital quality. Finally, the researcher provides some feasible suggestions about marital education and counseling based on the results for unmarried and married people, communions, and family life educators. Keyword：Buddhism, Christianity, marital quality, marital values

碩士
國立彰化師範大學
婚姻與家族治療研究所
102
The purposes of this study were to explore: 1. the process of decision-making and adjustment of marriage for long-distance newlywed; 2. the influence for long-distance newlywed’s interactions in their decision-making and adjustment of marriage. According to qualitative research and narrative analysis approach, two couples who realized they would be long-distance newlyweds before getting married were interviewed. Four interviewees, between thirty-one to thirty-four years old, were married and had been long-distanced for twenty-two to twenty-six months. They were in long-distance relationship before being married. Weather before or after being married, the frequency of staying together was nearly the same, about once one to three weeks. Results of this study are as followed: 1. Postponing occurred in the two couples while making their decisions of marriage. At first, interviewees were influenced by their “certainty and relationship satisfaction about their boyfriends/girlfriends”. In the middle and later romantic relationship, “being supportive and positively talking-responding interaction” and “family expectation, family relationship and religion” were gradually important. In their adjustment of marriage, the stages transformed from “challenges of newlywed: lack of being around, making use of money, changes of roles, and family interactions”, “transformation of the process: to face, to involve, and to open up”, to “lately maintenance: husband’s participation and coping, wife’s expectation and hope relighting.” Actions and adjustments were divided into “husband: tendency from intrapersonal to interpersonal” and “wife: focus on husband’s feelings, from intrapersonal (passive) to intrapersonal (positive).” 2. The influence of interaction changes in relationship: (1) In decision-making process, the “vacillating vs. steady” couple contributed to a gradually steady relationship. (2) In decision-making process, the “indebted vs. disadvantaged” couple conducted them to stay in the present situation. (3) Adjustment of marriage was based on the couple’s interaction before getting married. Negative interaction might occur under pressure. (4) The multiplicity of communication and interaction enhanced the flexibility of relationship. Based on the result of this study, the researcher provided relevant discussions of “whether marriage would be the end of a romantic relationship.” Furthermore, practical suggestions were presented for further study.