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LEE, Hsien-Chung. "「指物」與「齊物」的認知觀點比較/Comparison of the Cognitive Perspective of “Referring to Things” and “Equality of Things”." Asian Studies, no. 1 (September 25, 2012): 45–64. http://dx.doi.org/10.4312/as.2012.-16.1.45-64.
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摘要「指物」是名家公孫龍的觀點，「齊物」是道家莊子的看法。莊子在〈齊物論〉中強烈批評公孫龍的「指物」思想。公孫龍的〈指物論〉基本上是主客二元認知模式，而莊子〈齊物論〉的認知觀點則是「道通為一」的感通模式。本文從認知的目的、方式、結果等方面進行比較；說明「指物」的認知觀點容易走入懷疑或不可知論，而莊子的「齊物」觀點，雖有神秘色彩，但在認知方法上，提供了階段性的「整體把握」。「指物」與「齊物」的認知觀點，在傳統中國哲學認知問題上具有相輔相成的意義。關鍵詞：指物、齊物、主客二元、道通為一While Gong Sun Longzi advocated the cognitive perspective of “referring to things”, (zhi wu 指物) Zhuangzi advocated the cognitive position of “equality of things” (qi wu 齊物), which strongly criticized the former. The cognitive model of Gong Sun Longzi is basically a subject-object dualism, but Zhuangzi’s cognitive perspective is that all things are penetrated into One by Dao. The purpose of this article is to compare the cognitive purpose, methods, and results between Gong Sun Longzi and Zhuangzi and to illustrate that the cognitive perspective of “referring to things” may easily fall into scepticism, or agnosticism, and Zhuang zi’s “equality of things” point of view is, although mysterious, a cognitive approach, providing a stage for “overall grasp”. Both of them have complementary significance of the cognitive problems in the traditional Chinese philosophy.
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LI, Hongwen. "莊子的生命自由觀及其生命倫理學意義." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 2 (January 1, 2008): 53–73. http://dx.doi.org/10.24112/ijccpm.61463.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.莊子的生命自由觀是一種用自由來定義生命的哲學觀念，其核心內容是追求無待的絕對自由觀，以“吾喪我”來消解人的主體意識、“齊萬物”的平等精神，以及同生死的觀念。無待的自由是指一種絕對的、不依賴於外在條件的自由，它體現為無己、無功和無名。“無待”的主旨就是超越主觀和客觀的對立，超越有限的自我，達到無限而自由的自我。“喪我”便是摒棄偏執的我、固執的我。這個偏執的“我”是封閉的我，是假我；喪失了“我”的“吾”才是開放的我，才是拋棄了偏執的本真之我。莊子的“吾喪我”乃是一種消解主體意識的方式，超越了西方主體哲學的主觀和客觀的二元對立模式。“齊物論”闡發的是平等思想，它包括三個方面：即物物平等、人人平等、人與萬物平等。莊子認為人的生死是自然世界中的一個普通事件，人的身體乃是由外在物質世界元素（氣）假借而成，只是暫時的湊集，終究是要滅亡的。這些哲學觀念對中國生命倫理學的建構具有重要的意義，主要表現在：消解人的主體性和自主性，以區別於西方生命倫理學尊重自主性原則；物物平等、人人平等以及人與萬物平等的思想對生命倫理學提出了更高的要求；以貴生、養生的方法來善待生命，反對對生命的強干涉主義。Freedom is a key concept in the philosophy of Zhuangzi. This kind of freedom requires a deconstruction of the “subject…predicate” logic and an attitude that views all things equally. The ethical views of Zhuangzi focus on the notion of “losing oneself” or “forgetting oneself”, the purpose of which is to subvert the position between subject and object and to see things as they are. Unlike the Western idea of individual autonomy, Zhuangzi’s concept of freedom is based on the interconnectedness between individuals. This essay contends that the Daoist position on the meaning of human life and freedom can serve as a source of inspiration when we consider the many bioethical issues we face today—including the issue of life and death—and how to interpret those issues within the Chinese context.DOWNLOAD HISTORY | This article has been downloaded 4268 times in Digital Commons before migrating into this platform.
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BARON, Richard J. "溝通臨床距離: 已有知識的再發現." International Journal of Chinese & Comparative Philosophy of Medicine 1, no. 2 (January 1, 1998): 77–99. http://dx.doi.org/10.24112/ijccpm.11336.
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LANGUAGE NOTE | Document text in Chinese我在本文中提出，現代醫學的疾病觀在描述疾病時通常排斥直觀知識，由此而造成一種從機能上說給人印象深刻的然而從人的角度說沒有什麼根據的醫學。受過技街化了的解剖病理學疾病觀訓練的醫生們，脫離了過去已知的大部分有關疾病的知識。他們不僅缺少一種嚴密的或規範的方法去面對醫學實踐中的那些非技術的方面，而且，許多人甚至看不見醫學的動機和目的。在此，我力主一種以直觀為基礎的、以人自身為根據的疾病本體論。這樣一種本體論以理解和把握病人的經驗而不是對病狀的所謂“客觀的”，描述作為自己的出發點。只有通過一門活生生的病症科學，人們才有可能達致一種真正的人本主義醫學。DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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改擺刨, 菈露打赫斯, 鴻瑞 林, and 莉莎 齊. "東河賽夏語中客語、閩南語和日語借詞之音韻探討." Cahiers de Linguistique Asie Orientale 49, no. 2 (October 26, 2020): 168–216. http://dx.doi.org/10.1163/19606028-bja10008.
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摘要 本文從音韻的觀點針對東河賽夏語中客語、閩南語及日語借詞展開更全面的比較研究。研究發現賽夏語的借音共15個，包括13個輔音以及2個元音。客語詞彙大量借入賽夏語，影響最深，除了來自日語的借音/d, g, z/ 外，客語概括閩南語和日語對賽夏語語音系統的影響。 本文也檢視及比較了在賽夏語中借詞所主導之音節結構的規則。客語和閩南語的規則相同，而日語的規則則有些不同。客語和閩南語單音節詞，借進賽夏語之後，為了符合實詞雙音節以上的規律，發生音節重整。日語單音節借詞借進賽夏語之後直接重疊。客語、閩南語與日語元音起首音節，借進賽夏語之後，為了符合賽夏語輔音起首之原則，自動加上喉塞音。客語與閩南語音節元音結尾，無論在第一音節或是第二音節，皆會元音延長；日語的規則則不同，第一音節不變，在第二音節會加上喉塞音。 最後，本文發現有些借詞同時來自客語、閩南語和／或日語造成有雙式借詞或三式借詞，須仔細地辨認每個借詞的來源，同時需要考量許多複雜的因素，包括發音人對不同語言熟悉度、借音以及音節結構的規則。
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Yeh, Jui-chuan. "現代台灣客語與「分佢」相關的致使結構之語法和語意特點." Language and Linguistics / 語言暨語言學 22, no. 3 (May 11, 2021): 475–512. http://dx.doi.org/10.1075/lali.00089.yeh.
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抽象的 從現代台灣地區客語出發，佐以巴色會客語和跨漢語方言中關於雙及物結構的考察，本文討論客語中由「分佢」和結果式動補（V-R）結構互動所產生的致使結構，並聚焦於「分佢」出現在V和R之中和之後的例子。本文主要觀點如下：第一，「分佢」句式表達言者主觀性，凸顯說話者的意志，但此特點不是因為「我者」視角，而是來自於構式本身；第二，「分佢」句式的複句性質仍然存在，但在語法化的路徑上，整個構式逐漸演變成單子句結構，其中的關鍵在於「佢」的指稱限制降低，經歷了「單數指稱>兼具單數、複數指稱>複數指稱>泛稱>無指稱」等演變階段，這造成了主語的泛化，帶動句式的整體變化，而隨著使用頻率的提高，「分佢」甚至合音成bi2 ，演變成單一的語法標記，單子句的性質益發明顯；第三，「分佢」致使結構不是構詞型，而是分析型；第四，「分佢」在這些結構中的句法位置和雙賓A和B式中接收者的位置有關，非因語意冗贅而產生的自由變換、非取決於R的語義指向、也非源自於雙及物結構中的介賓補語式和複合詞式中「分+賓語」的位置。
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TENENBAUM, Gershon, and Jeff J. SUMMERS. "Reconsideration of Motivational Theories in Sport: An Integrated Model." Asian Journal of Physical Education & Recreation 2, no. 1 (June 1, 1996): 3–15. http://dx.doi.org/10.24112/ajper.21163.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.This article is proposed to develop an objective testing procedure which is believed to have predictive for measuring adherence, consistency, and performance in sport. The model and testing procedures are theoretically based, but the assessment procedures are new. They are aimed at replacing the introspective measures which have been in use for many years and found to be very insufficient in the sport milieu. Despite the conceptual development from trait personology to transactionism (person-task-environment) the introspective measures and their inherited biases were believed to be the main cause for failing to account for objective sport behaviours such as adherence, consistency, and performance (Auweele et al., 1993). In this article the authors extensively review the literature related to achievement and competitive behaviours and postulate an alternative model to better account for the development process of skilled athletic behaviours.本文作者建議製訂一套可供運動上的依附，穩定和表現等行為的客觀預測程序。所用的程序及模式雖源自理論基礎，但評核程序是新的。使用此法的目的在於取代在運動界採用多年但嫌不足的內省測量法。 縱使內省測量法的概念架構已由注重人格特質轉變為兼顧個人與工作和環境相互影嚮的關係模式，但其測量法本身存在的偏見卻被視為導致運動上的依附，穩定和表現等行為的預測不夠客觀的主要原因。透過有關成就與競賽行為方面的文獻的詳盡檢討和分析，作者提出一種更有效地評估運動行為的模式。
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朱, 歧祥. "由文例對比論卜辭「其—祭牲」的句意." Bulletin of Chinese Linguistics 13, no. 2 (December 16, 2020): 359–64. http://dx.doi.org/10.1163/2405478x-01302007.
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摘要 本論文強調使用比較方法研究甲骨文的語法，就甲骨談甲骨。一是先由常態的句型分析，對比變異句型的產生原因和彼此的差異，而不是直接由變異句型入手去拆句子; 一是由早期句型分析，透過句型流變來了解晚出句型的特性，而不是單獨的由晚出句例看問題。這種反覆對比的觀察，才能客觀掌握甲文句型的具体用意。本文以晚期卜辭單獨應用的「其—祭牲」句為例，對比大量歲字句的用法，發現它是源出自歲字類祭祀卜辭。正確的理解這類句型，是句前省略了歲字類句意的祭祀陳述句，句後又省略了卜問祭祀宜否、時王安否或雨否等的詢問句，只保留著中間的一段陳述分句。這是目前所見簡略的「其一祭牲」句作為變異句型的演變過程。
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Ki, Yu-mi. "“A Study on Objective quantity and Subjective quantity Expressions in Chinese Proverbs”." JOURNAL OF CHINESE HUMANITIES 72 (August 31, 2019): 119–39. http://dx.doi.org/10.35955/jch.2019.08.72.119.
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NONIS, Karen P., Helen E. PARKER, and Dawne LARKIN. "Development of Hopping: An observation Checklist for Educators." Asian Journal of Physical Education & Recreation 10, no. 1 (June 1, 2004): 8–18. http://dx.doi.org/10.24112/ajper.101291.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.This paper provides an observation checklist of the developmental stages of components of repetitive hopping-in-place and describes performance differences in hopping on the preferred and the non-preferred foot by children and adults. Females aged 3-7 years and 18-30 years performed the task of hopping-in-place on their preferred and non-preferred limb on three separate sessions. A behavioural checklist was used to describe the developmental sequence for leg and arm actions, trunk lean, balance control and foot landing style. Age differences in developmental levels in component actions were revealed in both the preferred and non-preferred limbs. The utility of a checklist which details the developmental stages of component parts of hopping and the need to analyse preferred and non-preferred limbs to more objectively quantify the quality of performance are discussed.這份報吿提供「重複單足跳」發展階段的觀察清單，並形容對於成人和小孩在選擇「較喜歡」與「較不喜歡」的腳之間單足跳的不同表現。女性年齡介於三至七歲和十八至三十歲參與了這項選擇「較喜歡」與「較不喜歡」的腳之間單足跳的三個各別測試。對於腿和臂的行動、腿部肌肉(trunk lean)、身體平衡的控制和足的著陸風格則是以一份行為式的清單來形容。年齡的差距在發展水準的組成部分上對於選擇「較喜歡」與「較不喜歡」的腳之間單足跳有一定的影響力。使用檢查單可更客觀地詳述對以上單足跳的發展階段以及分析在選擇「較喜歡」與「較不喜歡」的腳之間的需要。
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CHENG, Guobin. "當代中國家庭醫療決策的倫理策略——一個有關家庭醫療決策的案例研究." International Journal of Chinese & Comparative Philosophy of Medicine 15, no. 2 (January 1, 2017): 21–41. http://dx.doi.org/10.24112/ijccpm.151632.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在當代中國家庭醫療決策過程存在以下幾個特點：第一，病人的自主權並未完全消失，但其實現程度和方式受到了諸多限制；第二，對病人的行為能力和權利限度的判斷上存在家長主義和後果論的特徵，在一定程度上構成了對病人權利的剝奪；第三，病人的最大利益和個人意願仍然是決策依據的重要方面，但對這兩者的解讀體現出了偏重客觀利益和共用價值觀的特點，又受到家庭具體權力結構的影響。在家人做出最終決策的形式背後隱藏著諸多豐富的細節，家庭醫療決策是一個傳統與現代、家庭與個人價值觀共同作用的複雜過程，用任何一個單一的理論模型都很難說清它的本來面貌。This essay points out that informed consent in China today is often replaced by the “family decision” model, which is designed to embody Confucian family ethics and maximize the benefit of family involvement in medical decision making. The author, a physician, uses a specific case he encountered when treating an elderly woman with late-stage colon cancer. Because the patient did not know the whole truth of her condition, most of the medical decisions regarding her treatment were made by her children. Ideally speaking, a “family decision” means that both the patient and his/her close family members will be involved in the decision-making process. Yet, the author’s experiences show that in most cases, decision-making responsibilities shift from the patient to the family, especially when the patient is an elderly parent. Theoretically speaking, the Confucian ethics of humanness (ren) and filial piety (xiao) support family as the most appropriate authority for medical decisions. However, in reality, the author finds that this could be problematic when family members hide medical information from the patient—sometimes with cooperation from the physician. The essay recommends that more respect and autonomy should be given to the patient if the “family decision” policy is truly implementedDOWNLOAD HISTORY | This article has been downloaded 202 times in Digital Commons before migrating into this platform.
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司徒, 明旺, 志慧 陳, and 永芳 陳. "日出山莊輔導有濫藥習慣的青少年成效評估調查." Hong Kong Journal of Social Work 43, no. 02 (January 2009): 157–74. http://dx.doi.org/10.1142/s0219246209000151.
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香港基督教服務處賽馬會日出山莊 ( 下稱 ⌈日出山莊⌋ ) 於2003年3月成立, 旨在為30歲以下濫用鴉片類藥物和濫用多種藥物人士, 提供一站式的人性化戒毒治療和康復服務, 重點並不單放在解決服務使用者的濫藥問題, 並更著重在他們的成長過程中加以協助, 期望他們能更有效地處理目前與將來要面對的種種問題, 故此, 中心著力於營造一個充滿愛的治療環境及製造機會供服務使用者成長. 日出山莊於06至08年間以量化和質性的混合研究模式評估服務成效. 透過客觀的數據分析和受訪者主觀的評價, 我們印證了日出山莊的服務確能使服務使用者戒除藥癮和獲得正面成長的效果 Hong Kong Christian Service Jockey Club Lodge of Rising Sun (LRS) has commenced its operation in 2003. The centre aims at providing one-stop and humanistic drug treatment and rehabilitation service for opiate and poly-drug abusers aged under 30. The focus of the treatment method adopted by the center is not merely to solve the clients' addiction problem. Rather, it is to assist the clients in their growth process, so that they can cope with current problems as well as future problems better. All effort aims at building a loving environment and creating opportunity for clients' growth. An evaluative research, which was done from 2006 to 2008, aimed at evaluating the effectiveness of the service provided by LRS through using a quantitative-qualitative mixed mode method. The result revealed that the service users have a significant improvement in their drug problems, and growth and development after receiving humanistic service provided by LRS.
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HSIAO, Hung En. "醫療的人性關懷——對生命的敬畏." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 35–54. http://dx.doi.org/10.24112/ijccpm.51436.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.“醫乃仁術”為中國歷來醫學之理念，“仁心仁術”更是當今醫療化之社會的期望﹔只是“仁心仁術”不能僅為一份善意，必要表顯於實際行動的對待，而醫療實踐的關鍵即在於生理、病理客觀呈現之“疾病”(disease) 的查察與個體 (individual) 或作為一位格實在之個人 (person) 主觀感受之病痛 (illness) 觀照此二面相 (dimension) 的綜合，而醫師的診斷或診療也就在此一綜合上的成就。另一方面，在當今醫療社會化的處境下， 整個社會對醫學的倚賴已不僅是個人之病症的解除，而且及於價值判斷的化約為醫師專業的診斷，某些一般人所面對的棘手問題（尤其是心理、精神方面的問題）都歸到了醫學的專業判斷上！這更是加重了醫學專業明辨的社會責任與對公共利益的觀護之承擔。由之，我們不難感受到，我們需要的是一個敬畏生命、熱愛生命、具人性關懷的醫學與社會醫療， 而不僅是一個醫療化的社會！我們希望面對的醫者是一個活生生、有熱度的人，而不僅是一名技術高起的專業工匠罷了！Practicing in deeds is historically one of the basic ideas of Chinese medicine. Benevolence entertained at heart and practiced in deeds is even more at present the expectance of today’s socialized medical treatment system. Yet, benevolence entertained at heart and practiced in deeds can not merely be a good will, it has to present itself on the treatment of practical acts. The key point of medical practice exists in the synthesis of viewing the two dimensions of examining the objectively presenting physiological and pathological diseases and interpreting the subjectively perceiving illnesses of an individual patient – a person, that is. The diagnosis and treatment by a doctor are also based on the achievement by this synthesis. Furthermore, in the situations of socialized medical treatment today, the dependence on medicine of the whole society is not only to relieve symptoms of a disease, but also to reach the judgment of values that is reduced to the diagnosis of medical professionals. Some of the thorny problems that people will face, especially the psychological and psychiatric ones, belong to the judgments of medical professionals. The burden of social responsibility is added to the medical professions when one thinks carefully and clearly about public interests. Hence, it is not difficult for us to feel that what we need is the medicine and medical treatments of a society which is life-revering, life-loving and people-caring, not a solely medically-treated society. We hope the doctor we visit is a caring and amiable medical professional, not merely a professional technician with exceptional skills.DOWNLOAD HISTORY | This article has been downloaded 45 times in Digital Commons before migrating into this platform.
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CAI, Yu. "儒家“誠”基礎上的器官家庭捐獻." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 1 (January 1, 2018): 61–74. http://dx.doi.org/10.24112/ijccpm.161639.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先探討了儒家的“誠”與作為人之本性的“仁”之間的關係，指出“誠”是“仁”的前提與基礎。筆者認為“誠”賦予“仁”三個基本特徵：“真摯性”、“無外在目的性”和“客觀性”。這三個特徵都與儒家家庭和家庭成員間的“親親之愛”緊密聯繫。其後，本文提出儒家排斥“鄉願”式的器官捐獻。同時，文章指出，由於“誠”的要求，儒家認為對家庭成員的“親親之愛”應該是對非家庭成員的仁愛的前提、基礎和不可或缺的必要條件。因而，個人捐獻原則是與“誠”的價值觀存在一定的矛盾，而家庭捐獻原則才是符合儒家倫理的。最後，本文對人體器官的家庭捐獻原則進行了制度設計。Organ donation is the gift of an organ to help someone who needs a transplant to survive. Yet with limited organs available, the following question arises. Who should be given priority in terms of donation procedures—the individual who has personally committed to offer his/her organs to anyone in need, or the legal next of kin, i.e., family members? This essay approaches this question with reference to the Confucian ethics of sincerity (cheng), which is viewed as a precondition for the ethics of humanness (ren), arguing that family members should be given priority in decisions on organ donation. The author recommends that a policy of family consent for organ donation be implemented, as such a policy would reflect the significant role that family should play in making decisions on critical issues such as organ donation. The essay concludes that rather than emphasizing the right of individuals to decide what will happen after they die, a policy of family involvement would encourage more people to become donors and avoid conflict in cases of disagreement between donors and family members.DOWNLOAD HISTORY | This article has been downloaded 75 times in Digital Commons before migrating into this platform.
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LI, John S. C. "SET for Quality in Sport: See - Experience - Transcend." Asian Journal of Physical Education & Recreation 5, no. 1 (June 1, 1999): 32–35. http://dx.doi.org/10.24112/ajper.51219.
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LANGUAGE NOTE | Document text in English; abstract also in Chinese.Quality is a word used very often at work and in delivering services to clients. However, judgement on quality is very subjective and judgement can only be made when one sees it or experiences it. It is not uncommon that there are many views from different people on quality of the same service or product. As a sport service agent, we want to evaluate our service achievement to ensure our quality. Quality measurement is a means to meet this purpose. This measurement is not just measured by the number of participants, the number of medals achieved, or whether a break-even account statement is attended. It is also important to conform to the standards, requirements, regulations, policies, procedures, and goals that are set for the services. The feedback from the participants and impact of the services to the society are also elemental to quality service. In sport, quality improvement begins with hardware - facilities, equipment, apparel - which people can easily SEE the difference. In the second stage, the software - professional coaches, administrators, quality programs and outstanding performance let people EXPERIENCE a change. The ultimate development and the beauty of sport, however, are the shared sporting spirit which TRANSCEND the essence of human being. This paper will focus on how SET is applied in current sport development in Hong Kong and to elevate the quality of sport into the year 2000 and beyond.個人對服務質素的要求因人而異，對服務的滿意程度亦須使用者親身看過或切身體驗後才可作出主觀評論。體育專業人員的工作目標是爲公衆人仕及運動員提供優質體育活動。用以評訂體育工作的成效，普遍以參加人數、獎牌數目、及賬目收支平衡作爲評審準則。客觀的評核應以共同爲體育設訂的理想、標準、要求、規則、政策、程序及目標爲指標。體育質數的提昇有一定的進程，通常體育發展多由爲人看到的硬件項目開始，如改善運動設施、器材、政策等。繼而開展軟件項目，如聘請優質數的教練及體育行政人員，提供多元化活動及後勤服務，務使參加者能親身體驗優質體育活動。體育發展的最終目標是希望能夠將體育精神超越體育，使參加者能應用體育的經驗及精神於日常生活及工作裡。本文探索香港在「觀看」到「體驗」至「超越」的體育發展進程，逐步邁向優質體育的理想。
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HUNG, Chang Hung, Jung Chi SU, and Lee Lan WU. "Service Quality Performance Matrix Applied in School Sports Facilities." Asian Journal of Physical Education & Recreation 10, no. 1 (June 1, 2004): 31–36. http://dx.doi.org/10.24112/ajper.101293.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.From the viewpoint of marketing, schools open sports facilities to the public is the same as the service industry. It is a significant index and challenge in successful management if the service quality satisfies customers. In this articles, base on a standardized service quality performance matrix which proposed by Hung et al., the satisfaction index(Ix) and expectation index (Iy) were used to build a service quality performance matrix with 16 quality zone. The managers can use service quality performance matrix to improve service quality. The satisfaction index and expectation index of the service items must be located in the service quality performance matrix Bij. Thus, the managers can measure the quality performance value r and draw up a tactic to improve service quality.以行銷觀點而言，校園運動設施開放使用，就如同服務業，其服務品質能否達到顧客的滿意，為評估營運成功與否的重要指標與挑戰。本文根據Hung等人所提之標準化的服務品質績效矩陣的概念，定義本文滿意度指標(Ix)及重視度指標(Iy)，建構一個16區塊的服務品質績效矩陣。管理者只需依服務要項的滿意度指標及重視度指標所在服務品質績效矩陣位置Bij，即可評量出各服務項的品質績效值r，並擬定出服務品質的改善的順序與策略。
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KONG, Xiangjin, and Mingjie ZHAO. "基於儒家家庭本位思想的知情同意原則的思考." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 1 (January 1, 2013): 33–44. http://dx.doi.org/10.24112/ijccpm.111529.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在具有家庭主義特徵的中國社會文化語境下，儒家家庭本位思想對病人知情同意權的影響是客觀實在。以自由主義和個人主義為理論基礎的個人自主知情同意原則要想在中國本土的醫療實踐中發揮應有作用，突顯家庭在知情同意過程中的主導地位是重要前提。在中國的醫療實踐中，知情同意的模式必須融入中國儒家家庭本位思想，才能更好地發揮其作用。Opinion polls released recently show that the majority of people in China today think that informed consent in medical practice is necessary, with more than half favoring family decision making over individual, autonomous patient decision making. Based on these opinion polls, this essay argues that the liberalism and liberal individualism that emphasize individual autonomy do not square with the Confucian tradition.The essay submits that the “family decision” model is designed to embody Confucian family ethics and maximize the benefit of family involvement in medical decision making. The family model includes both the patient and his or her close family members in the decision making process. The Confucian ethics of humanness (ren) – the highest moral virtue – and filial piety (xiao) – the foundation of all moral virtue – support family as the most appropriate authority for medical decisions. Further, the essay explores how the family as a unit is better positioned to work with the physician at critical moments to protect the interests of the patient. This means that the family, not the patient, is in authority, and that in some cases, it is acceptable for family members to hide “medical information” from the patient with the cooperation of the physician. The essay concludes that the family is, and should be treated as, a significant moral participant in medical decision making.DOWNLOAD HISTORY | This article has been downloaded 99 times in Digital Commons before migrating into this platform.
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JUENGST, Eric T. "在遺傳醫學中能否區別增強與預防？." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 4 (January 1, 1999): 111–29. http://dx.doi.org/10.24112/ijccpm.21384.
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LANGUAGE NOTE | Document text in Chinese對使用人類基因轉移技術治療健康問題與使用該技術增強或改善正常人遺傳特性加以區分已成為討論基因治療倫理學的標準。一些人對這一區分的規範力提出質疑，認為這忽視了如何在醫學上合法使用人類基因轉移技術預防疾病。例如，用基因工程增強免疫功能，改進DNA修復功能或增添細胞受體獲得和處理膽固醇的功能。一些批評者認為。如果疾病預防是醫學的正當目標，使用基因轉移技術增強人類健康維護能力將有助於實現這一目標。然而，“治療／增強”的區分法不能對合法的基因治療進行界定。我論證在基因治療的預防與增強（以及在基因治療醫學方面的正確使用與基因治療非醫學方面的使用）之間能夠劃一條線，但只有你願意接受以下兩種老式的主張：1）一些健康問題最好被理解為體現在生物系統中的各種過程或部分的實體，至少具備了像受抑制的功能一樣的本體論客觀性與理論意義。2）合法的預防性基因保健應該限於努力保護人的不受更強有力的病理實體的侵襲，而不是改變他們的身體以逃避社會的不公正。DOWNLOAD HISTORY | This article has been downloaded 15 times in Digital Commons before migrating into this platform.
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CUI, Hong. "病人自主決定與醫療行善." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 2 (January 1, 1999): 83–93. http://dx.doi.org/10.24112/ijccpm.21369.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.通過對“喉梗阻”患兒案例的分析和感受，本文試圖分別從醫生、患者和哲學研究者的角度進行較客觀的思考。從醫生的角皮看：“自主決定”和醫療行善存在矛盾，削弱了醫生的“自主”決定，醫生的角色是單純的醫療技術掌握者還是用此技術全心全意為病人服務的行善者？從患者的角度看：患者是否都有“自主決定”的能力？若醫生只是單純的醫療技術的掌握者，與患者無情感的溝通，患者在醫院是否有心理上的安全感？從思考者的角度看：在前面論述的基礎上，提出了“善”是相對的，“自主”是適度的，任何絕對的病人自主和醫生自主都行不通。總之，醫療行善，不能拘泥於某一形式。It is important to respect for patients' rights. The patient should be informed of medical interference and the physician must obtain the patient's consent to perform serious treatment. This is a sense of patients' self-determination in contemporary medical practice. This paper argues that, granted its importance, patients' self-determination should not be given unique emphasis independent of physicians' medical beneficence.The paper considers this issue from both Chinese physicians' and patients' perspectives. First, from the physician's perspective, the role of the physician as a professional ought not to be overlooked. Should the physician play a role no more than that of an ordinary salesman by displaying everything for the customer to choose? Traditionally Chinese medicine has always insisted that the physician should do more than. Having studied both human and technical values, the physician should play an active function to help the patient make the right decision. He should not passively follow whatever the patient chooses on the excuse of respecting for the patient's self-determination.Instead, being physician, he is naturally determined to do medical beneficence toward the patient. Of course, there may be fundamental value conflicts between the patient and the physician. For instance, they may believe in different religions. This difference may sometimes lead the patient to want or refuse something that the physician takes to be against the patient's interest. In such cases the physician and patient may best respect each other's fundamental values. However, most medical cases are unlike this. They don't involve any fundamental value conflict. The physician should do his best to persuade the patient to make the right decision, rather than passively to accept whatever the patients chooses.Moreover, Chinese patients' perspective also supports physicians' beneficence. The patient would say this. Look, the physician has been trained specially in their work. Technically they should know better regarding what the patient should do. Being sick is a weak time in the patient's life. The patient does not want to confront it lonely. On the one hand, the patient wants the family to take care of her and take the burden of making the decision in her best interest. On the other hand, the patient wants the physician to help the family in this difficult process of decision making. It is not appropriate for the physician to play a role of salesman and leaves everything in my hands. This is against the nature of physicians as the beneficent healers.In short, both Chinese physicians' and patients' perspectives support the combination of patients' determination and physicians' beneficence. It is inappropriate simply to stress the importance of patients' rights or self-determination without giving significant weight to the role of medical beneficence that physicians should play in medical practice.DOWNLOAD HISTORY | This article has been downloaded 17 times in Digital Commons before migrating into this platform.
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YANG, Tongwei, and Yunling WANG. "儒家的“生生”理念及其衍生的生命倫理原則." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 121–31. http://dx.doi.org/10.24112/ijccpm.51449.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.“天地之大德曰生”這一命題是儒家生命哲學的集中體現。這裏的“天地”不僅是客觀的存在，還具有德性倫理的光輝﹔這裏的生命，同時也是人文的終極意義所在——使生命成為生命，使人與自然界相統一而共同歸宿於整個宇宙的精神生命、宇宙生命。天以“生”為其大德，這說明天不僅具有生命意義，而且具有價值意義。生命遵循本體原則，生生不已，發用流行。由此可見，在儒家的“生生”理念中，內含著對“天命”與“理”的深深敬重：對生命起源的敬重、對天地間萬物的敬重、對天地人相通的敬重。在敬重原則的指引下，悲天憫人，珍重生命就成為儒家的重要思想。儒家所言的生命，是指能夠自我發展、自我創造、自我演化、自我更新的存在物。所以在“生生”理念中內含著目的性：凡生命都是有目的性的，“生”的目的性是完善和完美。這樣，出於對生命的敬重和對生命目的性的認識，“生生”理念便衍生出“盡性”原則：萬物各盡其性分。盡興原則，在先秦儒家那裏體現為取之以度、用之以時的生態倫理思想。而後世儒家則進一步認為，在整個自然界和社會中任何一人任何一物均有其各自獨立的生命價值和生命意義，因此皆應予以尊重理解和愛護。在儒家看來，認識的目的在於為其道德實踐服務。在道德實踐層面，“生生”表現為一種追求和諧的“生生”，即人要順從自然以達到天、地、人之間的和諧。生生和諧摒棄了人與自然的對立，是一種仁民愛物、萬物一體的內在人文主義思想。通過生生和諧，使自然、人類、社會成為一個系統的有機的整體。這既代表了人類肯定、培護、滋潤自我生命的需要，也代表了人類生存、發展的方向。"The great virtue of Heaven and Earth is life" – this proposition is a concentrated expression of the Confucian philosophy of life. Here, "Heaven and Earth" is not just an objective existence, but also has the virtue that is ethically brilliant. That "life" is the great virtue of Heaven shows that Heaven not only has the meaning of life but also has the sense of value. Thus, the Confucian philosophy of life, which holds a deep respect for "fate", and "truth", respects the origin of life, respects everything between heaven and earth, and respects the link among heaven, earth and person. Under this principle of respect, cherishing life becomes an important Confucian thinking.The life that Confucian said is the existence that can have self-development, self-creation, self-evolution and self-renewal. Therefore, the "life" idea including the principle of purpose: every life is purposeful, the purpose of life is to improve and perfect. Due to the respect for life and the purpose of life, "life" idea leads to the "development" principle: all things are full with the development. Confucians in the Qin dynasty thought that the development principle implies an ecological ethics that is limited to the use of season. Later, the Confucian further thought that any one or any person has its own independent life value and meaning of life. So all things should be respected, understood and loved.From the Confucian view, the purpose of cognition is service to moral practice. On morally practical level, "life" involves a pursuit of harmony. People ought to attempt to attain the harmony among heaven, earth and the people. It is an inherent humanism thinking that love should go for all the people, with differentiation notwithstanding. Through harmony, natural, human and social systems will come as an organic whole. This not only represents the needs of humans to cultivate and nurture self-life, but also represents a developmental human direction.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.
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"臺灣海陸客家話處所介詞「TU5」的用法及來源──兼論持續體標記「TEN3」的來源." Bulletin of Chinese Linguistics 9, no. 1 (December 9, 2016): 95–120. http://dx.doi.org/10.1163/2405478x-00901009.
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This article discusses the locativeTU5in Hailu Hakka and analyzes its syntactic behaviors and grammatical functions when used as a locative verb and a locative preposition. This article probes into the usages ofTU5in Hailu Hakka from the perspective of dialectal comparison and historical grammar. It not only presents the features of Hailu Hakka in the typology of Chinese dialects, but, through phonological and grammatical correspondence, also proves thatTU5derives from the word 著 in the construction of “V + (O) + 著 + L(ocation)”, which was widely used in the Six Dynasties of China. In addition, with a macro view to typological comparison in Chinese dialects, this article tries to suggest that the durative markerTEN3in Hakka is related to a locative suffixTEN1.本文討論海陸客家話引介處所的「TU5」，分析它作為存在動詞與作為引介處所的介詞時的句法行為與語法功能。本文從方言比較和歷史語法的觀點探討海陸客家話「TU5」的用法，除了呈現海陸客家話在漢語方言類型學上的特色外，還從語音和語法的對應證明「TU5」就是來源於魏晉南北朝大量用於「V+（O）+著+L（ocation）」格式中的「著」字。此外，本文也從漢語方言宏觀性的類型比較中，提出以梅縣為代表的客家話持續體「TEN3」可能來源於處所詞語，與來源於處所指代詞、後演變為方位詞或方位後綴的「TEN1」有關的看法。(This article is in Chinese.)