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邓, 芳艳, and 海燕 康. "浅析突发公共事件下的家庭理财." 财经与管理 4, no. 10 (November 25, 2020): 113. http://dx.doi.org/10.26549/cjygl.v4i10.5939.
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Xia Ting, Fang, Wong Mun Wui, and Herman . "DEFINISI DAN KATAGORI BAHASA LELUHUR MANDARIN SISWA ( 华语祖语生的界定与类别 )." Jurnal Cakrawala Mandarin 1, no. 1 (April 11, 2017): 86. http://dx.doi.org/10.36279/apsmi.v1i1.31.
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刘良妮. "新西兰的中国跨国移民." 华人研究国际学报 06, no. 01 (June 2014): 41–71. http://dx.doi.org/10.1142/s1793724814000054.
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基于47份在不同国家（中国大陆、新西兰、澳大利亚）展开的对中国移民的深入访谈，本文专注于探讨中国移民初始移民新西兰的原因、定居该国后回归中国或移民到第三国现象，以及长期频繁往返于原居地和移民国的深层动机。本文还着重讨论家庭问题在跨国移民决策中的考量、移民对未来定居地的选择和跨国移民倾向，以及对国籍、身份认同和对“家”这个研究移民的重要概念的理解。探讨途径以移民家庭为考察单位，将每场独立面谈置于受访者的家庭背景和实际情况中分析。研究结果表明，中国移民的跨国移民机动性十分灵活，许多中国移民在移民新西兰后还具有强烈的再移民倾向。他们跨国移民的原因和动机是多重的。这些原因可以是宏观的，联系到社会的体制与经济的前景，也可以是个体或家庭层面的原因。本研究也发现对不同家庭成员需要的考量，在中国移民跨国移民的轨迹中占有重要的主导性。移民的孩子和年老的父母是影响移民家庭做出跨国移民决定的两项重要考虑。中国移民的多国跨越性决定了他们对“家”、国籍、身份认同等相关概念认知的多样性。
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BU, Lijuan, and Xiaoyang CHEN. "儒家倫理視閾下家庭醫療儲蓄帳戶之“家庭”的界定." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 1 (January 1, 2012): 67–81. http://dx.doi.org/10.24112/ijccpm.101514.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.家庭醫療儲蓄帳戶的概念自提出以來，引起了國內外同仁的廣泛關注，學者們也都紛紛就自己的理解發表獨特看法。這一新概念引起中國生命倫理學術界的共鳴，根源性是因為它與中國的家庭倫理思想和家本位的價值觀念相契合。家庭醫療儲蓄帳戶的意義和積極作用是毋容置疑的，而有一點卻讓研究者駐足深思：家庭醫療儲蓄帳戶的家庭範圍該如何去界定？這個問題不僅僅是理論界定那麼簡單，它更涉及到家庭醫療儲蓄帳戶的可行性和可操作性。筆者在2011 年12 月份舉辦的“醫療儲蓄帳戶、深化醫改及儒家生命倫理”國際學術會議時曾試圖從社會學的角度進行分析，但是沒有文化背景與倫理理論的支持，終覺失去了根基。而傳統倫理學是我們應用倫理學去釐定問題的觀念背景， 也是我們分析問題的主要工具和解決問題的核心價值依據。鑒於此本文轉向中國傳統的主流倫理學去尋找答案。儒家倫理學作為一種傳統倫理學，也必然在一定程度上為我們醫療儲蓄帳戶的建構提供一種觀念背景、分析工具和價值選擇。筆者首先論述了家庭的重要性，同時探討了家庭範圍界定的複雜性，然後轉而向儒家倫理學思想尋求觀念、價值和倫理的依據。本文以家庭的血緣關係和婚姻關係為主線，以儒家家庭倫理為依據，將家庭醫療儲蓄帳戶中家庭的範圍界定從倫理的角度操作化。這將有利於挖掘儒家生命倫理的潛在價值，為解決當代醫療改革問題提供依據，使傳統的主流倫理價值融入現代的生活中，去解決現實中存在的問題，同時這也是儒家生命倫理當代建構的一個方面。The notion of family health savings accounts has attracted wide attention from academic circles, both domestic and international. Many Chinese scholars understand the importance of this notion and support the establishment of family health savings accounts in Chinese society, because it fits very well with Confucian family ethics and the family-oriented values that are vibrant in Chinese society. However, to pursue fully the significance and function of the family in operating appropriate health savings accounts, we must explore the question of how the family should be defined.The problem is not only in offering a theoretical definition, but also related to the feasibility and operability of family health savings accounts. However, we cannot begin our inquiry from nowhere. We must rely on the traditional ethical resources that are still operating in Chinese society to develop a conceptual background and value basis for analyzing the problems we face in attempting to define a suitable notion of the family in Chinese society. Accordingly, this paper turns to Chinese traditional mainstream ethics, namely Confucian ethics, to identify the intellectual and moral resources to provide a conceptual background, analysis tools and value choice. The authors first discuss the importance of the family in the Confucian tradition and explore the complexity in defining the scope of the family. The paper then draws on particular Confucian ethical ideas and values to seek proper solutions. Specifically, based on the Confucian central commitments, we draw on both blood relationships and marriage relationships to consider the nature and scope of the family in the Confucian tradition. We thus form the main line of our argument to establish Confucian family ethics as the basis for defining the suitable scope of the family for adequate family health savings accounts in contemporary Chinese society. Basically, we conclude that nuclear families should be basic family institutions for health care in general and health savings accounts in particular, while adult children must be allowed, indeed encouraged, to supplement their elderly parents’ health savings accounts. This will be conducive to using the potential value of Confucian family-based and family-oriented ethics to provide the motivation to solve the difficult problem of health care reform in contemporary Chinese society.DOWNLOAD HISTORY | This article has been downloaded 286 times in Digital Commons before migrating into this platform.
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Yu (余练), Lian. "Capitalization without Labor-Hiring: The Family Farm as a New Type of Agricultural Management in Pingzhen of Southern Anhui (无雇佣化的资本化：对新型农业经营主体家庭农场性质再认识——以皖南萍镇粮食家庭农场为例)." Rural China 15, no. 1 (April 4, 2018): 81–125. http://dx.doi.org/10.1163/22136746-01501004.
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Unlike capitalist farms or traditional peasant household organizations or commodified agriculture with the proletarianization of the peasantry as examined in classic studies, the so-called “family farm” 家庭农场 proposed by the CPC in its “No. 1 Document” is a characteristically Chinese concept that needs further examination and clarification. Based on long-term fieldwork, this study of family farms for grain production in Pingzhen in southern Anhui demonstrates that the rise of these family farms is a result of both policy implementation and response to the pressure of capital bankruptcy, but it is also rooted in the endogenous efforts of middle-stratum, managerial farmers. With the size of 100 to 200 mu and rare use of hired laborers, the family farm operates by relying on family members. Yet its high level of capitalization (as seen in the use of machinery and other forms of modern input) and hence high level of labor productivity permits its prevalence over small farmers as well as large capitalized farms. But the family farm is more than an economic unit; it also performs multiple social functions. Its development, therefore, has to be moderate, adaptive, and incremental. 从经典作家笔下的资本主义农场到农民家庭组织，再到商品化条件下农民的无产化，中央一号文件所提出的家庭农场是一个颇具中国特色的概念，因此对其性质需要进一步厘清。根据在皖南萍镇粮食家庭农场所做的长期调查，笔者发现家庭农场的形成既有政策和外力的推动，也有中农和职业农民内生性力量的承接。在当前核心家庭为主的家庭人口结构背景下，一二百亩的家庭农场，雇工比例极低。无长工、少短工，依靠家庭劳动力，成为家庭农场在劳动力方面的主要特征。家庭农场在保证土地生产率的同时，通过使用机械、扩大规模，增加了土地总产出，同时增加了自身收益。但家庭农场土地获得需要较高租金，固定资本投入也多，另外对种子、农药和化肥等生产要素投入积极。高资本和高劳动生产率构成家庭农场击败小农、中农和资本型农场的根本。不过，在社会效益上，小农和中农具有多方面功能，家庭农场的发展只能是适度的、局部的，只能循序渐进。
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徐, 宁霞. "学习型社会背景下社区教育资源整合研究." 国际教育论坛 2, no. 9 (November 19, 2020): 77. http://dx.doi.org/10.32629/jief.v2i9.1746.
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王, 艳玲. "例谈家国情怀在高中历史教学中的培养." 国际教育论坛 2, no. 6 (June 30, 2020): 10. http://dx.doi.org/10.32629/jief.v2i6.956.
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随着高中新课程改革的不断推进，新课程标准改变了高中历史教学的要求，从过去强调知识教学转向注重学科核心素质的培养，把家乡和乡村的情怀提高到了一个新的高度新高度。作为一种基本价值观，家庭和国家的情感体现出强烈的人文色彩和人文关怀。它是学习和认识历史的重要精神，符合社会主义核心价值观，有利于弘扬民族精神和时代精神。在新课程改革的背景下，在课堂教学中培养学生的乡土情怀，实现教学目标，是一线教师的共同追求。
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YANG, Tongwei, and Zhangqi FENG. "知情同意的權利主體: 儒家倫理視角下的考察." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 17–28. http://dx.doi.org/10.24112/ijccpm.61452.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.“ 知情同意”這個在西方文化背景中產生的倫理和法律術語在中國仍然是一個比較新的概念。尤其是對於知情同意的權利主體這一基本問題，在立法實踐和臨床實務中仍存在認識模糊和不一致之處。本文基於儒家家庭倫理的基本精神——尊重個人意願與家庭關懷的統一，提出了關於知情同意權利主體的立法建議。在儒家倫理中，主張“和而不同”、“互以對方為重”，體現了尊重個人意願的思想。在儒家倫理中還主張“父慈子孝”、“兄友弟恭”、“夫婦和順”，體現了家庭關懷。可見，在儒家倫理視野下，知情同意權利並非由家屬包辦，也非僅僅屬於患者而和家庭無關，而是在患者做主前提下的家庭參與，是患者做主與家庭關懷的統一。所以，對於有同意能力的患者而言，其本人所作的同意表示才具有法律效力；只有在某些特殊的情形下患者家屬才可以代為簽署知情同意書或者代行知情同意權利。Informed consent has been a core principle endorsed by modern Western medical ethics. It involves patient-physician relationship as well as family relationship. It has been a focus of debates since it was introduced to the Chinese world whether informed consent is agreeable to the cultural ethos of China, and if not, whether it can be applied transculturally. This paper first discusses three principles in the policy of informed consent: 1. the principle of individual autonomy; 2. the principle of non-maleficence; and 3. the principle of effectiveness. Then the paper explores the issue informed consent within the framework of the Confucian concept of family and family values, indicating that in Confucian ethics, the idea of“ harmony in diversity” acknowledges the importance of individuality whereas the notion of reciprocal relationship emphasizes the interconnectedness of everyone in family and society at large. We should always look for a balanced point between the right of the patient and the duty of the physician, and between the interest of an individual person and the interest of the family as a unit.DOWNLOAD HISTORY | This article has been downloaded 183 times in Digital Commons before migrating into this platform.
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LEI, Jin-cheng, and Zhi-qing XIE. "病人自主性與家庭本位主義之間的張力." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 2 (January 1, 2002): 70–84. http://dx.doi.org/10.24112/ijccpm.41431.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在中國幾千年小農經濟和傳統文化背景下，個人利益、個人權利一直被置於家庭之下，個人自主性被包含在家庭自主性之內，表現為一種家庭本位主義。源自西方歷史、文化的知情同意移植到中國後，受傳統文化概念的影響，中國人對知情同意的認知、理解以及實踐方式均不同於西方人。這種不同集中表現在人們對家屬同意權的認可。以個人本位主義為背景的病人自主性與中國文化中的家庭本位主義之間存在張力。對知情同意在不同文化環境中不同踐行方式，應以文化寬容主義的態度對待之。不同文化背景下的倫理觀念，不僅存在差異性，而且也存在可通約性和相容性。由於種種原因，家庭同意並不能等同於病人本人的意願。隨著全球化進程的加速和人們相互交往的密切，類似知情同意這樣一些原本屬於個人的自然權利，將會愈來愈多地為各國人民接受。我們應當在某些條件具備時，盡可能地將家屬同意限制在合理的範圍，讓病人更好地表達自己的意願。Family has a long history. With China's small-scale peasant economy and traditional cultural background for centuries, family has been the most basic unit of polity, economy, and socio-cultural life. Interests and rights of the individual are always placed below those of family; individual autonomy is often included in family autonomy. All this can be called familism. There are deeper and determining economic reasons for familism. The economy of the family is controlled by the head of the family or clan so that the individual usually has no independent economic measures to support his or her autonomous rights.Informed consent originated in the Western culture. The theoretical premise of informed consent is respect for the patient's autonomy. The patient's autonomy is closely related with individualism in the West. After informed consent is spread from the West to China, due to the influence of traditional Chinese culture, the Chinese perception, understanding, and practice of are different from those of the West. The difference mainly lies in Chinese familism. To focus on the autonomy of the family reflects the influence of traditional familism upon informed consent. As a result, there exits a tension between the patient's autonomy based on individualism and familism in Chinese culture.Informed consent is not a culture issue, but it is closely related with cultural tradition. It is impossible to get away with cultural norms in the practice of informed consent. To different practicing methods of informed consent in different cultural contexts, the spirit of cultural tolerance is needed. In China, with the principle of cultural tolerance as a practical guidance, we should establish a set of procedure and ways of practicing informed consent with Chinese characteristics. Fundamentally, informed consent is to balance the unbalanced power between doctors and patients. According to the principle of cultural tolerance, the difference in the practice of informed consent at different cultural contexts should be tolerated so long as the basic purpose of informed consent is not violated. There exists a variety of cultural ideas among contemporary Chinese. The individual patient and his or her family are essential part of informed consent, with both having their rationality. Thus, we shouldn't reject absolutely some methods. From the angle of historical development, it is worthwhile noticing the transformation from family determination to individual autonomy. National and cultural differences are integrating in the age of globalization. Since laws, ethics, and customs in different countries and cultures are mutually exchanging, we should promote to make the practice of informed consent to become similar.DOWNLOAD HISTORY | This article has been downloaded 35 times in Digital Commons before migrating into this platform.
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宇波, 张. "精妙捕捉动态瞬间的美——探究埃德加·德加的芭蕾舞女题材作品." 文化艺术创新 3, no. 5 (November 6, 2020): 75. http://dx.doi.org/10.26549/whyscx.v3i5.5718.
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CAO, Yongfu. "中國醫療保障代際公平的實現策略: 論基於“愛有差等”的儒家家庭醫療儲蓄帳戶." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 1 (January 1, 2013): 63–77. http://dx.doi.org/10.24112/ijccpm.111531.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.不同於發達國家以及其他發展中國家，中國大陸的人口老齡化及其趨勢有著自己獨特的背景：一方面是在實施人口控制政策的過程中形成的，另一方面具有“未富先老”的顯著特徵。這樣，中國的人口老齡化就帶來了“代際公平”的嚴重挑戰：人們如果不在年輕時期為自己年老的時期儲蓄和積累必要的財富，就從一定意義上構成了對現時年輕一代的不公平：年輕一代為此要為年老一代付出過多的負擔和責任！但令人遺憾的是，中國大陸目前的醫療保健制度設計並沒有充分考慮到“代際公平”問題。因為考慮代際公平的醫療保障制度設計，至少應該以“家庭”為本位和含有“儲蓄”元素。為此，筆者提出“家庭醫療儲蓄帳戶”的設想，認為家庭醫療儲蓄帳戶有利於實現醫療保障的代際公平，即縱向公平。家庭醫療儲蓄帳戶的儒家倫理基礎符合儒家的“仁者愛人”價值，符合儒家的“愛有差等”的家庭價值觀。Healthcare resource allocation, which has medical, ethical, and economic dimensions, has sparked recent controversy China. However, neither the concept of equality nor the concept of rights addresses the real problem of healthcare allocation that China is facing as its aging population increases. Given the real crises of the growing elderly population and the increased demands on the limited resources of the healthcare system, the author contends that a Confucian model that favors family management in the form of family savings accounts is more a feasible method for China than state management. Moreover, the family savings account model represents traditional Confucian family values and the Confucian concept of “love with distinction.”The argument in support of the family savings account model is reinforced by the problem of the aging population and the idea of “inter-generation equity.” From an investment perspective, inter-generational equity follows the principle that an endowed institution’s spending rate must not exceed its after-inflation rate of compound return, so that investment gains are spent equally on the current and future constituents of the endowed assets. This idea also works well with the family-oriented health savings accounts, because the family as “a saving institution” is accountable for safeguarding against the unnecessary medical spending that often occurs when the money belongs to a public account or when savings are not allowed to be passed along to the next generation.DOWNLOAD HISTORY | This article has been downloaded 54 times in Digital Commons before migrating into this platform.
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毛, 美娜. "主题曲《胡同儿北京人》的作曲与艺术构思——2018 年度金刺 猬全国大学生戏剧节获奖剧目《护国胡同》." 教学方法创新与实践 2, no. 1 (April 9, 2019): 30. http://dx.doi.org/10.26549/jxffcxysj.v2i1.1414.
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话剧《护国胡同》于 2018 年度荣获金刺猬中国大学生戏剧节“优秀剧目奖”，该剧由中国北京联合大学和中国北京师范大学联合出品，剧目主题曲《胡同儿北京人》由笔者完成音乐的创作。该剧是一部带有北京味道的现实主义题材原创话剧。故事以中国北京城内什刹海地区一个面临自愿腾退的四合院为背景，围绕四合院内几户人家对外迁的态度为主线展开，同时讲出了院内老少对外迁政策的看法，以及住在这个四合院里的四个家庭、三代人，始终将人世间的温暖与牵绊代代相传。剧目的点睛之笔处需要一首极具代表性的音乐，既展现老北京人的风貌，又呈现新时代、新气象、新北京的风韵。“民族更流行”便是该曲的创作构思。
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朱, 铭歆. "编剧构思——北京味道话剧《护国胡同》." 教学方法创新与实践 2, no. 1 (April 9, 2019): 49. http://dx.doi.org/10.26549/jxffcxysj.v2i1.1416.
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话剧《护国胡同》是一部带有北京味道的现实主义题材原创话剧。故事以北京城内什刹海地区一个面临自愿腾退的四合院为背景，围绕四合院内几户人家对外迁的态度为主线展开，同时讲出了院内老少对外迁政策的看法，以及住在这个四合院里的四个家庭、三代人，始终将人世间的温暖与牵绊代代相传。老北京澡堂修缮、生活条件恶劣如何改善、滑稽性的劝说腾退、老人埋在心底的等待、对老北京建筑及文化的保护……一个四合院，一场关于腾退的劝说，演绎的都是普通人面对现实所展现的真实情感。在外迁政策下，面对家业、情感、生活条件、文化传承等诸多因素，演绎普通人对“根”的各执一词。随着修缮老北京建筑、保护京城文化、改善居民生活条件、发展文创产业等新政策的出台，这个百年四合院仍然顽强保持着它的形象……
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Murai, Yoko, and Toyoko Okuda. "Survey of Bean Intake at Home." Japanese Journal of Nutrition and Dietetics 68, no. 2 (2010): 95–103. http://dx.doi.org/10.5264/eiyogakuzashi.68.95.
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Hayashi, Akifumi. "T01 On Development of Household Insecticides and Social condition in JAPAN." Medical Entomology and Zoology 49, Supplement (1998): 28. http://dx.doi.org/10.7601/mez.49.28.
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Gaspar, Sofia. "Chinese Migration to Portugal (葡萄牙中国移民)." Journal of Chinese Overseas 13, no. 1 (May 2, 2017): 48–69. http://dx.doi.org/10.1163/17932548-12341343.
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The number of Chinese migrants settling in Portugal has been growing since the 1980s, and more rapidly since the turn of the century. However, studies focusing on these immigrants are still scarce and do not consider their diversity, including their different origins — essentially Macao, Mozambique, and China itself. The aim of this paper is to update the existing literature on Chinese migration to Portugal, particularly by looking at the immigrants’ diversity as a group (Macanese, Chinese Mozambicans, economic migrants, students, and business migrants). Additionally, data from the 2011 Census is analyzed for Chinese economic migrants in terms of the light it can shed on some dimensions related not only to their migratory paths, family contexts and labor market but particularly to their professional and economic strategies. 上个世纪八十年代以来，葡萄牙的华人人口不断增长，新千年初期尤其迅速。然而，学术界有关华人社会的研究仍然缺乏，并且未顾及华人社会的多元性。其实，生活在葡萄牙的华人源自澳门、莫桑比克和中国大陆。本文主要通过探视华人社会作为一个族裔群体所体现的多元性，更新有关旅葡华人的现有文献。通过分析2011年人口普查的有关数据，本文将对葡萄牙华人的移民途径、家庭背景和劳动市场，尤其是就业策略和经济策略，作出探讨。 This article is in English.
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JIE, WANG. "Educational Continuation and Early Occupational Attainments Among Undergraduates in China." Journal of Educational Sociology 76 (2005): 245–63. http://dx.doi.org/10.11151/eds1951.76.245.
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陈, 慧. "Research on Family Insurance Planning Strategies under the Background of the Normalization of the New Crown Epidemic." Finance 11, no. 05 (2021): 411–15. http://dx.doi.org/10.12677/fin.2021.115046.
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贾, 夏怡. "Comparative Analysis of Changes in Household Financial Management and Consumption under the Background of COVID-19." Advances in Social Sciences 10, no. 05 (2021): 1241–46. http://dx.doi.org/10.12677/ass.2021.105169.
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YAMASAKI, Kayoko. "高橋睦郎の世界/The World of Mutsuo Takahashi." Asian Studies 3, no. 1 (July 24, 2015): 185–99. http://dx.doi.org/10.4312/as.2015.3.1.185-199.
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要旨 本稿は、日本現代詩を代表する詩人高橋睦郎をとりあげ、初期の作品から今日に至るまでの作品について、樹木のモチーフの変化を分析する。父の早世など、過酷な幼児期は、自叙伝的な家庭史と神話を絡ませた円環形式をもつ詩集『姉の島』(1995) に結晶した。だが、2000年以降は、環境破壊、家族崩壊、テロなどの社会問題など、外の世界へと向かっていく。社会的なテーマは、日本の詩歌では歴史が浅いが、逆説的なレトリックによって、高橋睦郎は多義的で抒情的な思想詩を生み出した。東北地方太平洋沖大震災のあった2011年以降の作品は、核エネルギーの問題、情報化時代を背景とした言語の空洞化を主題として新しい展開を見せている。 AbstractThis paper presents the poetry of Mutsuo Takahashi, one of the most important contemporary Japanese poets. We particularly focus on analysing the tree motif in the poems created since the poets’ early stages to the present day. The collection of poetry Sister’s Islands (1995), inspired by the poet’s childhood, full of tragic events such as his father’s premature death and his mother’s abandonment of him, interweaves autobiographical and mythological elements in a ringlike structure. However, after the year 2000 a new creative phase in his work ensued, wherein the poet deals with the problems facing our world such as ecological issues, disintegration of the family, terrorism, etc. The poems created after the great earthquake in Tohoku in 2011 open up new topics such as the ecological catastrophe caused by nuclear energy, loss of the meaning of words in the contemporary era, when information is exchanged at a lightning speed.
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ZHANG, Daqing. "醫療行善: 中國醫學道德傳統的詮釋." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 2 (January 1, 1999): 31–51. http://dx.doi.org/10.24112/ijccpm.21367.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國古代醫學道德具有悠久的傳統。中國醫學史上“醫乃仁術”的命題，充分體現了中國醫學傳統十分重現醫療實踐的倫理價值。該文基於中國傳統文化的背景從四個方面討論了醫療行善的思想基礎和實踐意義。首先，文章追溯了中國古代儒、道、佛思想對醫療行善觀念的重要影響，指出中國傳統醫學的醫療行善觀念是以儒家仁愛思想為核心，融合了道家和佛家的仁慈、慈悲觀念而形成的一種多元價值取向的框架體系。其次，該文闡述了中國傳統醫學非常重視醫療實踐的道德價值，其中主要包括強調醫療活動以病人而不是疾病為中心；將病人視為一個整體的人而不是損傷的機器；主張關懷病人、尊重病人；重視醫患之間的合作關係；重義輕利、捨利取義的理想人格成為醫生的追求目標；反對義醫射利。再次，文章評述了在以儒家文化背景下醫療行善的社會道德價值，表現在：知識分子因各種原因不能治國安邦時，將行醫治病作為實現個人價值的重要途徑；將行醫治病作為增進家族或家庭和睦的有效手段；將行醫治病作為傳播宗教思想的重要途徑；將行醫治病作為政府舒緩民怨的良方。最後，該文簡要地比較了中西方醫療實踐中醫療行善觀念的異同，指出醫療行善作為醫療實踐的一項最基本原則在中西方得到普遍的認同，但是，在具體的實踐過程中，中西方對於醫療行善的理解和解釋依然存在着一定的差異。西方醫學倫理學認為醫療行善應服從於尊重病人自主權，醫療行為的善體現在以病人利益為目的，而中國醫學倫理學則是強調醫生救死扶傷的義務，主張醫療行為在注重病人利益的同時也應兼顧家庭的利益。China has a long standing of a dominant medical ethical tradition. This tradition can be characterized a medial beneficence. The physician, within this tradition, is morally required to pursue the best interest of the patient rather than the best interest of himself. The practice of this tradition is characteristic of the Chinese culture of family determination on medical issues and is also closely related to the basic virtues approved in the Chinese community.This tradition is rooted in three primary Chinese religions. First, Confucianism sets the basis of Chinese medical beneficence. Confucianism emphasizes humanity (ren) as the fundamental principle of human life. Humanity represents a specific human heart-mind that has been invested to every human by Heaven, the ultimate reality. The human heart-mind includes the potential of loving, respecting others, and distinguishing right and wrong. Accordingly, humanity, in its very basic sense, requires loving humans. Medicine provides a good means in practicing humanity. Thus in Chinese culture medicine is termed "the art of humanity." In addition, the Confucian virtue of filial piety has often been the impetus to push the Chinese physician to study and practice medicine effectively.Daoism cherishes human life and seeks to gain longevity in terms of Daoist techniques, such as doing physical exercise and making chemical drugs. It includes a strong idea of retribution. Heaven, earth, and man co-exist in a vast field of qi (flowing energy), where qi of each part influences others through the influence of the qi field. Good moral behavior, according to Daoism, becomes a necessary condition for one to be able to gain longevity or even immortality. Thus, Daoism joins Confucianism in stressing that the physician ought to do his best to help the patient improve health, both bodily and mentally.Chinese Buddhism is similar in this regard. A crucial idea involved here is the Buddhist concept of karma. Karma is literally "action," "doing," or "deed." It says that one reaps what one sowed. Until one is entirely enlightened, everyone goes through an infinite process of rebirth and the result of one's rebirth depend s upon one's accumulated karma. Hence one must do as much good as possible in order to obtain a better next life. Practicing medicine is an effective tool to achieve this goal. Besides, the Buddhist precepts such as "no killing" also plays an important role in Chinese medical practice.In short, Confucian, Daoist, and Buddhist teachings have shaped the Chinese tradition of medical beneficence. This tradition requires the physician to place the patient's benefit first and the physician's interest second. For Confucianism, this is the requirement of human appropriate ness, fairness, or justice. This tradition also shows a closely-knit team work between the physician and the family to seek the best interest for the patient. The consideration of truth- telling to the patient and the patient's right to medical decision has never been emphasized.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.
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Mariani, Paul P. "Gender, Catholicism, and Communism in 1950s Shanghai (1950年代上海的性别、天主教与共产主义)." Review of Religion and Chinese Society 4, no. 2 (November 30, 2017): 193–214. http://dx.doi.org/10.1163/22143955-00402003.
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In the 1950s, Shanghai witnessed a conflict between the Chinese Communist Party (ccp) and the Shanghai Catholic community. The ccp wanted this community to break ties with the pope and form an “independent” Catholic Church that would fall under the authority of the Chinese government. Many Catholics in Shanghai soon resisted what they perceived to be the unjust religious policies of the ccp. One of the “backbone elements” of Catholic resistance in Shanghai was young women. This study investigates how three young Catholic women dealt with the ccp’s encroaching religious policies. All three came from similar backgrounds and they all initially formed part of the Catholic resistance to ccp religious policies during the early 1950s. Afterward their trajectories differed dramatically due to the particular way in which the Communist revolution intervened in the life of each woman. This study thus illuminates the contested area of religious faith, state power, and gender in the early years of the People’s Republic of China. 上世纪五十年代，上海见证了中共与上海天主教会之间的冲突。中共命令上海天主教会断绝与教宗的联系，成为一个听命于中国政府的“独立”教会。上海的许多天主教徒很快就起来抵制这些他们视为不公正的宗教政策。反抗运动中的许多“骨干分子”是年轻女信徒。本文探究了三位年轻的女天主教信徒如何应对当时中共侵权的宗教政策。她们有相似的生活背景，并都在50年代初期参与了抵制中共宗教政策的运动。但是因为中共革命介入她们生命的不同方式，她们之后的人生轨迹大相径庭。这项研究因此阐述了在中华人民共和国初期，宗教信仰、国家政权与性别之间充满张力的互动。
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ZHAI, Xiaomei. "知情同意的若干問題." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 1 (January 1, 2002): 131–47. http://dx.doi.org/10.24112/ijccpm.41424.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.作為一種法律學說，知情同意在西方社會已經存在多年，並且得到長足的發展。這一學說來源於《紐倫堡法典》。知情同意不僅僅是“法律文件”，也不是醫患“共同決策"，它是具有豐當倫理內涵的一個概念，是一個人實際理解並且真正在沒有他人控制下有意地批准和同意專業人員做某事。中國具有其獨特的文化傳統背景和經濟發展水平，西方國家基於自主的和權利的理論、信念以及方法在中國基於義務的和強調集體的傳統文化中尚缺乏一定的根基。中國文化傳統上的倫理決策是基於義務而不是基於權�的。這種根深蒂岡的傳統所肯定的是社會或者整體的利益，容易忽視的是個人應享有的權利。在中國文化傳統中，家庭和社區具有很強的凝聚力，家庭或社區協助和支持下的知情同意往往建立在更加充分的理解、思考基礎之上。這種知情同意獲得的方式很有價值：更加精緻，更加體現了尊重人的倫理學原則。但是需要注意的是，這種協助不能完全超越自我決定性。另外，社區的“允許”並不等同於個人的“同意”，而且社區的允許也不應該取代個人的同意。另外，目前在中國，臨床藥理試驗，倫理審查委員會（IRBs）制度化，合理的補償與不正當的引誘的區別，基因研究中的知情同意問題以及利益衝突等很多現實問題都需要引起倫理學的關注，並進行大量的研究工作。In Western societies, the idea of informed consent as a legal account has long been there and developed significantly. This idea originated from the "uremberg Code". In fact, informed consent is neither a mere "legal document" nor a "common decision" made by the physician and the patient. It is a concept rich in moral content. It is about how an individual perceives and intentionally (without being controlled by others) agrees and allows professionals to carry out certain actions on him/her.China has a unique traditional cultural background and economic development level. Due to the emphasis on responsibility and collectiveness in Chinese cultural traditions, introducing the Western theory, beliefs, and practice based upon individual autonomy and rights to Chinese society does not have solid foundation. According to Chinese cultural traditions, people consider responsibility instead of rights during making ethical decisions. These deeply-rooted traditions assure the interests of the whole and tend to neglect the rights of the individual. Chinese families and communities have a very strong sense of cohesiveness. With the assistance and support of the family or community, the thinking and understanding of informed consent can be established on a more adequate and solid foundation. This kind of way to get informed consent is very valuable: it is more accurate and can also fulfills the ethical principle of respect. However, the assistance of the family or community should not override individual's autonomy in making decisions. Moreover, community "permission" is not equal to individual "consent". Indeed, it should not replace individual "consent".Contemporary China faces many practical problems, such as clinical medicine testing, establishing Institutional Review Broads (IRBs), differences between reasonable compensation and improper reward, conflict of interests in genetic research as well as the practice of informed consent. They demand ethical attention and a large amount of careful research.DOWNLOAD HISTORY | This article has been downloaded 13 times in Digital Commons before migrating into this platform.
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谭, 雅兰. "The Effects of Family Intimacy and Adaptability on Fertility Motivation of Women of Childbearing Age in Chongqing under the Background of Low Fertility Rate." Advances in Psychology 11, no. 08 (2021): 1956–62. http://dx.doi.org/10.12677/ap.2021.118220.
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Kiyomizu, Kensuke, Yasuhiro Tsuboi, Tetsuya Tono, Shizuo Komune, Satoko Abe, Hideichi Shinkawa, Koji Tsukamoto, and Shinichi Usami. "A Case of Enlarged Vestibular Aqueduct Syndrome with PDS Gene Mutations." Nippon Jibiinkoka Gakkai Kaiho 105, no. 2 (2002): 174–77. http://dx.doi.org/10.3950/jibiinkoka.105.174.
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曾, 泽淅, 然. 魏, and 佳曜 伍. "网课模式下家长作业辅导的“困境” ———基于五户家庭的质性访谈研究." 教育科学发展 3, no. 2 (February 28, 2021): 29–30. http://dx.doi.org/10.36012/sde.v3i2.2925.
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肖, 红球. "双线互融,助力中小学家长学校课程开发——以深圳市C学校和深圳市L学校为个案." 教育研究 3, no. 6 (June 30, 2020). http://dx.doi.org/10.32629/er.v3i6.2828.
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2020年全国“两会”期间,关于家庭教育的问题频上热搜,其实,家庭教育成功与否,与家长的教育水平细细相连。因此,办好家长学校成为国家教育政策的重要内容之一,科学合理的课程开发是办好家长学校的基本保障。本文以深圳市C学校和深圳市L学校家长学校课程开发为研究个案,结合互联网+背景的社会大环境,以学生成长和家长学习为出发点,按照以人为本的原则,从确立课程目标、选择课程内容、组织课程实施和完善评价体系四个方面,提出互联网背景下,双线互融,助力中小学家长学校课程开发。
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李, 晓东, and 天娇 李. "摇摆的芦苇——新时代女性“不婚”的现状浅析." 教育研究 2, no. 5 (May 31, 2019). http://dx.doi.org/10.32629/er.v2i5.1841.
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"分家析产、家庭伦理与农村代际关系变动——一个浙北村庄的社会学诠释." Rural China 12, no. 1 (March 26, 2015): 106–33. http://dx.doi.org/10.1163/22136746-12341263.
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How do we explain the changes in intergenerational relations in China’s rural areas? The author puts forward a framework for the explanation through the angle of the division of property and of family ethics. The traditional model of the division of family property is centered on the inheritance of land, from which was derived the principle of “maintenance” which forms the core of family ethics, thereby making up the traditional system of “ inheritance—maintenance.” Since 1949, changes in land rights and the rise of market economy have changed this system fundamentally. The reproduction of family ethics is no longer possible and the elderly face a big crisis in old-age maintenance. Meanwhile, young and middle-aged parents have abandoned the traditional expectation of old-age maintenance by their children, and have sought to accumulate wealth separately and independently, purchased old-age insurance, and have formed new ideas of old-age maintenance. Pushed by this new idea, the division of property has become more and more rational. In general, the process of intergenerational relationship in rural China has gone from equilibrium to disequilibrium to a new equilibrium. This article is in Chinese. 在社会转型背景下，中国农村家庭的代际关系发生了怎样的变化？本文从分家析产与家庭伦理的角度提出了一个解释框架。在传统分家析产模式中，以土地的继承为核心，再生产了以“养”为核心的家庭伦理观，形成了传统的“继—养”体系。20 世纪中期以来，地权的变革和市场的兴起根本改变了这一模式，导致家庭伦理的再生产难以为继，并引发了农村老年人的养老危机。与变化了的家产模式相适应，中青年父母们转变了传统的养老预期，开始独立地积蓄财富、购置养老保险，形成了新的养老观念。在这种新的养老观念的推动下，家产的分割呈现出有限、理性的特征，一种新的、理性的代际关系开始形成。总的来看，农村代际关系经历了平衡——失衡——新的平衡的变动趋势。
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李, 香贞. "三全育人模式下如何做好毕业生精准资助研究." 现代教育论坛 2, no. 7 (July 31, 2019). http://dx.doi.org/10.32629/mef.v2i7.176.
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高, 健. "家庭的嬗变与重构——新历史主义视域下的《如此世道》." 教育研究 3, no. 2 (March 19, 2020). http://dx.doi.org/10.32629/er.v3i2.2465.
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《如此世道》是英国王朝复辟时期威廉·康格里夫的代表作。这部作品以17世纪末的真实历史为背景,通过描写一个上层阶级家庭中发生的故事来映射现实社会在政治、文化、财产制度、思想观念等方面发生的变化,进而展现当时英国社会在急剧动荡时期的形态,并通过虚构的情节来重构新的历史。本文就以新历史主义为视角,着重研究作品中历史与文本的互动,指出作品所体现的文本的历史性和历史的文本性。即研究历史对作者的影响、《如此世道》所记述的历史事实以及《如此世道》中所构建的历史。
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"中国农业转型中地方模式的比较研究." Rural China 10, no. 1 (2013): 5–35. http://dx.doi.org/10.1163/22136746-12341235.
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Abstract The development of markets and the penetration of capital into agriculture have started the agrarian transition in rural China, which is transforming smallholding, household-based agriculture into various forms of capitalistic production. This again raises in a new historical and social context the long-debated question in the agrarian transition literature: Can family farms survive the onslaught of capitalist agriculture based on wage labor and what shapes the confrontation between family farms and agro-capital? I argue that it is the local political economy—rather than some natural obstacles in agriculture to the penetration of capitalism—that shapes this confrontation and gives rise to a variety of local patterns in how family producers interact with agro-capital. Conceptually, the primary dimension in which local patterns diverge is how direct producers’ transactions with the product market are mediated. Based on this distinction, I identify three distinct local paths of agrarian transition—agribusiness-led corporate production, independent household production, and cooperative production. I use data collected from fieldwork and secondary sources to show how, in each model, characteristics of the local pattern are shaped by the local political economy. (This article is in English.) 摘要 市场的发展与资本的进入引发了中国的农业转型, 将小规模的家庭农业转变成各种形式的资本化农业。这在一个新的历史与社会背景中重新提出了农业转型研究中一个长期辩论的课题: 在资本化农业的冲击下, 家庭农业能否继续生存? 什么因素塑造家庭农场与农业资本之间的对抗? 本文提出, 是地方的政治经济, 而不是农业生产中某些能阻止资本扩张的天然障碍, 在塑造这种对抗, 并产生出一系列家庭生产者与农业资本之间互动的模式。这些模式间的差异首先来自于直接生产者是如何与产品市场对接。我根据此区分出三种农业转型的地方性路径: 企业带动的公司化生产、农户的独立生产、和合作化生产。我以实证资料来展示, 在每个模式中, 地方的政治经济如何塑造这一模式的特点。
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刘, 元平. "室内装饰在环境艺术设计中的创新探索." 工程建设 3, no. 1 (January 9, 2020). http://dx.doi.org/10.33142/ec.v3i1.1291.
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随着我国经济社会的不断发展，各行各业都得到了很大的进步，特别是城市现代化的需要给建筑行业的发展提供了极大的发展动力，建筑技术以及建筑相关设备的发展应用也帮助建筑行业取得了很大成就。生产力的提升带动了人们物质和精神生活水平的提高，在这个背景下，人们对生活、工作的环境要求也有很大的的提升。在这个背景下为了有效的满足人民群众对美好生活环境的需要，创造一个温馨、舒适、美好的环境。环境艺术设计行业实现了迅速的发展，受到了整个社会的高度关注。随着人们的经济条件越来越好，众多家庭都开始努力提高生活居住的环境，特别关注居住生活空间的内部环境的设计，并努力创造一个符合自己审美的环境。通过高品质、高水平的室内空间装饰设计工作，有效的改善室内环境的总体艺术装饰水平。打造一个符合业主审美情趣和生活习惯，彰显个人性格色彩的的居住生活空间。
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张, 交娜. "初中九年级数学课堂差异性教学研究." 国际教育论坛 2, no. 1 (March 14, 2020). http://dx.doi.org/10.32629/jief.v2i1.469.
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随着新课改的不断实施与推进，教师需要整体学生全部参与到实际教学课堂中，促使整体学生共同进步。但是，初中数学教师在实际教学的过程中，由于学生的家庭背景、生活环境以及学习方法等存在差异，教师需要针对学生存在的差异性，为学生制定合适的差异教学方法。因此，教师想要提高整体学生的学习能力，就需要重视学生的个体差异性，对学生实施差异性的教学方法。基于此，本文将主要围绕初中九年级数学课堂的差异性教学进行研究，结合学生与学生之间存的差异进行针对的教学，从而提高整体学生的数学能力。
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Hirano, Akemi. "Effects of Free Time on Quality of Life in Elderly Caregivers." Journal of Geriatric Medicine 3, no. 1 (May 7, 2021). http://dx.doi.org/10.30564/jgm.v3i1.2986.
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背景： COVID-19の世界的な広がりは、家族介護者のストレスレベル、介護者の負担、燃え尽き症候群を大幅に増加させることが報告されています。したがって、家庭での健康を改善し、COVID-19感染を防ぐ方法を考案する必要があります。この研究は、認知症患者の高齢介護者の健康関連の生活の質に対する自由時間の影響を調べることを目的とした。方法：介入群では、介護者は患者の世話を続けながら、週に2回30分ごとに自由時間を取っておきます。自由時間中、介護者は家で自由に時間を過ごし、好きなことをすることができました。対照群は通常のケアのみを受けた。介入期間は6ヶ月でした。結果： SF-36の活力サブスケールスコアは、参加者の半数以上（57.1％）がベースラインと比較してこのサブスケールのランクに改善または変化がないことを示したにもかかわらず、介入群で有意に減少しました。ランク検定（有意ではありません）。考察：介護者は、毎日の介護が肉体的疲労の蓄積をもたらし、精神的な余裕がほとんどないことを示しました。介護者も自由時間を確保することが困難であり、活力の向上を妨げている可能性があります。結論： COVID-19感染を防ぐために、介護者のストレスを軽減し、彼らの生活の質を改善することができる在宅プログラムを開発する必要があります。
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刘, 娟. "浅谈在民法婚姻家庭编中规范夫妻债务关系." 经济管理研究 1, no. 2 (October 31, 2019). http://dx.doi.org/10.36012/emr.v1i2.596.
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