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Journal articles on the topic '屬性'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Fan, Xiaolei. "邢臺話「了1」的兩個變體 (The verbal-LE variants in Xingtai dialect)". Language and Linguistics / 語言暨語言學 19, № 3 (2018): 410–38. http://dx.doi.org/10.1075/lali.00015.fan.

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抽象河北邢臺話的動後時體詞「了1」有兩個語音形式：強變體「咾 [lau]」和弱變體「囒 [læ͊]」，二者在很大程度上是條件變體。經考察，漢語「了1」的使用受制於謂語的整體屬性（現實性狀況、話語地位）和謂語的構件屬性（賓語類型、動詞類型）兩大類語法因素，而邢臺話「了1」兩變體的分佈同樣受制於這些因素：謂語的整體屬性決定「了1」兩變體分佈的基本格局，謂語的構件屬性決定既定的「咾」或「囒」可換為另一變體的特殊情況。各項語法因素制約「了1」變體的作用強度存在一個優先等級「現實性狀況＞話語地位＞賓語類型＞動詞類型」。最重要的是，「了1」兩變體的分佈呈現出一個顯著的態勢：某語法環境中「了1」的句法自由度越高，則越排斥強變體「咾」、越接受弱變體「囒」。由此可對其他方言「了1」變體的分佈態勢提出多項理論預測，該現象也反映出北方漢語的「了1」是一個複雜的語法異質語素。本文「了1」的語法分析範式應有助於深入發掘漢語方言「了1」語素的事實，並推進對多項理論問題的認識。

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조은상. "淺談《臺戰演義》的版本與屬性". China and Sinology 19, № ll (2013): 179–93. http://dx.doi.org/10.17935/chinan.2013.19..179.

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Deng, Haoxi. "《漢語的量詞結構》介評". Language and Linguistics / 語言暨語言學 18, № 3 (2017): 505–20. http://dx.doi.org/10.1075/lali.18.3.07den.

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抽象漢語中量詞的句法結構及其功能一直是學界關注的熱點問題之一。《漢語的量詞結構》(Classifier Structures in Mandarin Chinese) 一書為漢語量詞的句法結構、句法位置以及語義解讀提供了精細的描寫和分析。基於 [Numerability] 和 [Delimitability] 兩個具有雙值特徵的屬性，本書提出了名詞的四分法，通過名詞的四分法來對漢語的量詞進行重新審視，進而為漢語量詞的功能提出了新看法。雖然本書仍有一些值得商榷之處，但本書的確是一本研究語言量詞結構及其相關屬性的具有重要價值的文獻。

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李惠宗, 李惠宗. "稅法個案漏洞論". 月旦實務選評 1, № 1 (2021): 136–59. http://dx.doi.org/10.53106/27889866010107.

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稅法適用個案上有漏洞，係屬法解釋論的問題，行政法院及稅捐機關均有職權，可以填補漏洞。而稅法適用上的漏洞可分「明顯漏洞」或「隱藏漏洞」而異其填補方法。前者使用「類推適用」，後者以「目的性限縮」填補。縱使法律有漏洞，也不應使用「實質課稅」的概念作為填補漏洞的方法，因為「實質課稅」根本不是「原則」；但如果是立法的「疏漏」，乃屬立法問題，須經立法，始可對人民予以課稅。儘管稅法漏洞可以填補，除產生「補稅」的法律效果以外，不應該立刻另外產生「加罰」的效果。

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Cui, Sixing. "漢語重疊的重音模式及其語體屬性研究". Language and Linguistics / 語言暨語言學 22, № 3 (2021): 377–409. http://dx.doi.org/10.1075/lali.00086.cui.

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6

Chen, Jong-Chen, та Mao-Hung Kuo. "不同領導型態對部屬之適應性的影響". Journal of the Chinese Institute of Industrial Engineers 17, № 4 (2000): 377–91. http://dx.doi.org/10.1080/10170669.2000.10432886.

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7

NG IP, Kit Wan Judy. "Physical Activity Patterns of Hong Kong Adolescents." Asian Journal of Physical Education & Recreation 4, no. 1 (1998): 61–66. http://dx.doi.org/10.24112/ajper.41204.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The present study utilized the physical activity log to investigate the physical activity patterns of the adolescents in Hong Kong. Results indicated that walking and watching television are the most common activities. Of the top 10 ranked activities, only two of them were sport-related activities, including recreational volleyball and basketball.本研究是利用自我紀錄方式表去探討青少年的活動模式。結果顯示青少年的活動偏向「走路」和「觀看電視」。在整體「等級排列」的頭十位，只有兩種屬於運動項目：康樂性質排球和康樂性質籃球。這方面是値得從事體育和康樂的專業人員留意的。

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崔, 志暉. "新來港人士的生活滿足感及歸屬感". Hong Kong Journal of Social Work 48, № 01n02 (2014): 29–44. http://dx.doi.org/10.1142/s0219246214000047.

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本研究以抗逆力視野來探討本地新來港人士的生活滿足感及歸屬感等各方面的狀況，並尋找促進新移民正向適應的保護因子及阻礙其發展的危機因子。研究以街頭訪問的方式搜集了1,012位被訪者的資料，當中男性佔35.4%, 女性則有64.3%; 平均年齡為37.7歲。結果顯示新來港人士比本地出生的居民及非本地出生但居住香港多於七年的居民兩個群組在廣東話的溝通能力、自尊感、社會網絡、社區歸屬感及生活滿足感等5個方面的表現均較差。結構模式的分析顯示自尊感、社區歸屬感及社會網絡是促進生活滿足感的保護因子；而溝通能力差是阻礙新移民正向適應的危機因子。根據研究結果，文中提議一些服務來改善新來港人士的生活滿足感。 This study adopted the resilience perspective to explore the life satisfaction and community attachment of new arrivals in Hong Kong, and to examine the protective factors and risk factors that affecting their well-being. The study used the street interview and the accidental sampling to collect da

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YU, Kim Lung. "從屬性論及關係論看胎兒在道教的道德地位". International Journal of Chinese & Comparative Philosophy of Medicine 17, № 1 (2019): 77–91. http://dx.doi.org/10.24112/ijccpm.171666.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方對於胎兒道德地位的討論，以胎兒是否人類為焦點；然而細讀文本，即可發現胎兒能否算是人並不是道經最關心的問題。討論胎兒是人與否可能未必是最適合於分析道教的胎兒觀。因此，本文嘗試以道經文本為起點，以屬性論和闢係論為進路，考察胎兒在道教中是否及如何具有道德地位。本文發現胎兒在道教中不必被明言被定義為人，也能獲取與成人相同的道德地位。因為道經中對胎兒的定義可分為兩大類：一是以之為反映宇宙空間結構、重覆宇宙創生過程、寓居萬神的顯聖物。從屬性論的進路分析，可見此等胎兒具有與成人一樣的神聖屬性，因而也與成人一樣具有同等的道德地位；二是胎兒與母親有宿世冤仇的關係。從關係論的進路分析，可見此等胎兒與其母親具有密切的身心聯繫，因而也應與其母親一樣具有同等的、完整的人的道德地位。The West generally focuses on whether a fetus is a human being when discussing its moral status. However, a carefully reading of the Taoist scriptures indicates that this question is less important

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ZHANG, Ellen Y. "《莊子》的生命倫理觀與臨終關懷". International Journal of Chinese & Comparative Philosophy of Medicine 6, № 2 (2008): 91–108. http://dx.doi.org/10.24112/ijccpm.61465.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.臨終關懷也稱為“安寧療護”、“善終服務”、“寧養服務”，主要指對生命臨終病人及其家屬進行生活護理、醫療護理、心理護理、社會服務等的關懷照顧，是現代社會一種強調身—心—靈的全人、全家、全社會、以及全程的全方位醫療方式。其目的是為臨終者及家屬提供心理及靈性上的支持照顧，使臨終者達到最佳的生活品質，並使家屬順利度過與親人分離的悲傷階段。本文以現代生死學為框架，從道家哲學，特別是《莊子》一書中所體現的生命倫理觀，探討構建道家臨終關懷的可能性與現實性。In the past, the term “hospice” was rooted in the centuries-old idea of offering a place of shelter and rest, or “hospitality,” to weary and sick travelers on long journeys. In 1967, Dame Cicely Saunders first applied the term “hospice” to the specialized care of dying patients at St. Christopher's Hospice in

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CHOU, Wanling. "大腦移植對於道德責任歸屬的挑戰: 人格同一性判準的反思". International Journal of Chinese & Comparative Philosophy of Medicine 16, № 1 (2018): 11–27. http://dx.doi.org/10.24112/ijccpm.161636.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.當今社會，作為治療方式的器官移植手術(organ transplantation)已經相當普遍。然而，如果大腦作為器官的一種，並且在技術上成為可能，那麼我們如何透過大腦的提供者和接收者的關係去界定人格同一性的問題？我們又如何在傳統的同一性的概念上去解釋道德責任的歸屬呢？本文主要探討大腦移植手術對於人格同一性判準的挑戰與可能的回應。筆者認為，西方傳統以來在探討關於人格同一性的概念時，多從生物層次的個體以及心理層次的自我來思考問題，並沒有跳脫個人的視角。文章試圖從儒家思想對人格同一性問題，探討跳脫西方既有的將人化約的思維脈絡來重新思考人格同一性判準。Organ transplantation is now accepted as a common medical treatment. However, the potential for the transplantation of the brain, like any other organ, to become technically feasible gives rise to a series of ethical issues. This essay focuses on the chall

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LEI, Jin-cheng, та 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, № 2 (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 u

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李玉君, 李玉君. "專家說了算？行政機關的判斷餘地與司法審查──從臺灣士林地方法院107年度簡字第20號判決談起". 月旦法學雜誌 316, № 316 (2021): 187–95. http://dx.doi.org/10.53106/1025593131610.

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本案之爭點在於：健保署對被保險人「合理住院日數」所為之判斷是否合法？此一問題涉及何謂「合理、適當之醫療服務」不確定法律概念的解釋與適用。本案判決援引判斷餘地理論，認為「被保險人合理住院日數」之判斷職權，涉及高度之屬人性、專業性、經驗性之專業判斷，鑑於法官審查能力有限與權力分立原則，法院應尊重健保署基於專業醫師本於專業審查結果之判斷，駁回原告之訴。本文歸納學說與司法實務已發展出之判斷餘地類型與法院審查項目，從法律的適用步驟建立行政法院對行政機關適用不確定法律概念之思考路徑。據此，檢視後得出結論：本案判決因限於專家迷思，未能指出健保署之原處分有應考量之因素而未考量與判斷理由不備之違法情事。<br />

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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 (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

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WANG, Jianguang. "技術生命的“道”“用”之思". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 1 (2010): 11–32. http://dx.doi.org/10.24112/ijccpm.81483.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨著現代科學技術的發展，生命技術已經將人與技術的傳統物化關係和對象化的二元關係變成了一種“技術人”的關係。這種技術人一方面豐富了傳統的“人”的生物學屬性，另一方面也挑戰著人的社會角色和道德的主體屬性。生命的傳統價值內涵及其歷史主體性地位也因之受到弱化、虛化或被改寫。這不僅影響到人的生存方式，而且道德行為的虛幻化也侵蝕了人的責任和義務的道德基石，模糊了人的法律責任和道德自律性。在此基礎上，使人應當承擔的道義責任變成了一種可以進行技術性解讀的智識化命題。這種因技術而改寫的生命形象也挑戰著傳統的應用倫理原則。中國生命倫理學的建設，不應脫離中國歷史文化的語境和社會現實，並在此基礎上對現代生命技術和技術生命的倫理內涵進行創造性的解讀。它要反映中國文化在新的技術作用下對“人”的內涵進行的一種倫理模式的檢討。這種解讀也應當重視那種從當下的“百姓日用”的角度進行的道用之思。這種道用之思不僅要堅持道用一致、體用相即的原則，更是要植根於中國文化的人生觀、價值觀中，以體現出對現代技術與人的關係的倫理把握。在某種意義上，人類社會倫理的發展史就是不斷地否定和放棄一些舊道德而接受和適應新道德及其標準的過程。因此，中國生命倫理學的建構也就必須重視生命倫理內涵和標準的發展性。Bio

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CAI, Yu. "論醫療中的家庭決策". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 2 (2010): 33–45. http://dx.doi.org/10.24112/ijccpm.81490.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先通過引入“家庭決策”揚棄“家屬決策”之概念而統一了家庭、患者和家屬之意願，消弭了長久以來醫療決策領域存在的患者決策和家屬決策之矛盾與紛爭。其後，文章從中國儒家文化中的“仁愛”、“孝悌”與“家庭觀”之視角立論了家庭決策的妥當性與可行性，並在西方倫理的自由主義和主體性思想中找到了家庭決策之落腳點。This paper begins with a definition of “family decisions.” I emphasize that family decisions are made jointly by all close family members on a voluntary basis. This decision-making mechanism is designed to embody the spirit of Confucian family ethics and maximize the benefit of family involvement in medical decision making.Introducing this concept allows us to abandon the outdate

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Qiyong (郭齊勇), Guo. "Dialogues and Narratives Surrounding Confucius and His Disciples in the Shanghai Museum Manuscripts (上博楚簡有關孔子師徒的對話與故事)". Bamboo and Silk 1, № 1 (2018): 1–31. http://dx.doi.org/10.1163/24689246-00101001.

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This article is a study of narratives and dialogues surrounding Confucius and his disciples in the Shanghai Museum Manuscripts, focusing on their relationship with received texts, as well as their periodization and genre division. The Shanghai Museum narratives seem to be situated between Lun yu (Analects) and Han Shi waizhuan (Han Ying’s Outer Commentary to the Poetry), in that they are not as succinct and precise as the former, but also not overly elaborate like the latter. These narratives are possibly the work of Confucians from the mid to late Warring States period. 通過討論上博簡中孔子與顔淵、子路、子貢等的對

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Tzeng, Gwo-Hshiung, June-Jye Chen, Jin-Di Teng та Jyh-Sheng Pan. "適合台灣地區電動機車電池之評選—模糊多屬性決策之應用". Journal of the Chinese Institute of Industrial Engineers 14, № 3 (1997): 319–31. http://dx.doi.org/10.1080/10170669.1997.10433351.

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霍原, 霍原. "中國民法典視角下尊嚴死的概念界定、權利屬性和立法模式". 月旦醫事法報告 57, № 57 (2021): 062–79. http://dx.doi.org/10.53106/241553062021070057005.

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謝定亞, 謝定亞. "公共工程上不可抗力約款之分析──以當前COVID-19疫情衝擊為核心". 月旦法學雜誌 316, № 316 (2021): 125–39. http://dx.doi.org/10.53106/1025593131606.

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行政院公共工程委員會為減輕疫情對於國內公共工程造成之衝擊，於2020年3月6日針對履約中政府採購案件，提供各機關相關處理方式之函示。綜合觀察公共工程委員會近期函示，可大致歸納公共工程因應疫情之重點，包括此次疫情屬不可抗力事由、已通案性影響履約進度、造成部分個案考慮停工，及影響公共工程之履約成本。本文分析公共工程委員會相關函示內容，比較相關採購契約範本約款，以解析機關依據前開函示因應疫情相關處理方式之潛在立場衝突點，並嘗試由FIDIC等國際慣例之角度，檢討相關配套措施，並提出具體建議供各界參考。<br />

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LAM, Tak Ching Eddie, and James J. ZHANG. "Comparison of the Leadership Behavior of Winning and Losing Basketball Coaches." Asian Journal of Physical Education & Recreation 3, no. 1 (1997): 41–45. http://dx.doi.org/10.24112/ajper.31184.

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LANGUAGE NOTE | Document text in English; abstract in Chinese only.從研究得悉，球隊之比賽成績會影響敎練之領導行為。不過，大多數這類研究都在美國進行。然不同之文化背景會對運動員之表現及敎練之領導行為產生一定之影響力。這份研究主要是比較香港勝方與負方中學籃球敎練之領導行為。參與研究者共有56名男性，全屬香港中學92-93年度學界男子甲組籃球比賽之籃球敎練。所用之問卷"運動敎練領導行為量表"共測試五類領導行為，分別是：正面反映、訓練及指導、交誼上的支持、民主行為、及專制行為。研究結果發現勝方與負方之籃球敎練在領導行為沒有明顯之差異。建議將來之研究須考慮不同文化背景及其它因素。

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FANG, Yao. "儒家倫理是器官捐獻的觀念障礙麼？——如何理解“身體髮膚，不敢毀傷”". International Journal of Chinese & Comparative Philosophy of Medicine 12, № 1 (2014): 11–20. http://dx.doi.org/10.24112/ijccpm.121553.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.通過引證《孝經》的傳統的重新注釋，本文指出中國生命倫理學界對“身體髮膚，受之父母，不敢毀傷”的理解有不足之處，既未注意到“毀傷”可作“刑傷”解，也未注意到“毀傷”即使作“損傷”解，以上說話也不排除親屬之間器官捐獻的可能性。此外，身體之完整在儒家倫理體系中並非最高道德原則，因為身與義的關係是需要考察具體的情境來做道德評判。在從新註釋儒家文本的前提下，筆者試圖證明，今天在中國大陸要推進器官捐獻事業，並不需要否定《孝經》中這一要求保持身體完整性的原則，因為儒家倫理體系與贊同器官捐獻並非不可化解的矛盾，問題的關鍵不是否定“不敢毀傷”，而是肯定器官捐獻的選擇合乎仁義，符合“立身行道”。論證捐獻器官挽救他人生命是一種值得讚美的高貴選擇可以將捐獻者及其家屬從所謂“不孝”的輿論壓力之下解脫出來。There is an organ shortage worldwide and particularly in China. Many researchers in the field of bioethics agree that Confucianism impedes the modern notion of organ donation due to its pos

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CHEN, Hua, та Yonghui MA. "知情同意臨床實踐實證研究——第一人稱視角的考察". International Journal of Chinese & Comparative Philosophy of Medicine 15, № 2 (2017): 9–20. http://dx.doi.org/10.24112/ijccpm.151631.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.知情同意作為一項權利，患者成為闡述其體驗的首要主體。實證調查表明，患者對於其權利認知還存在不足，多數偏好於患者與家庭共用模式；在實踐中，知情與同意在主體層面存在分離現象。對於病情的告知傾向於任選模式，但家庭是不可或缺的告知物件，對於診療、護理等相關資訊，傾向於患者模式；在同意方面，家屬成為獲取同意的主體。經濟因素成為患方“不同意”的首要原因。對於不同維度的調查表明，基於女性相對脆弱性特點，他們對於家庭的依賴性更強，其維權意識更強；在年齡層面，青少年對於權利的認知更理性，具有現代契約精神。在地域層面，縣級以上城市居民對於權利認知度更高；職業往往與教育程度相關，表明農民的個體依賴性更強；政府機關以及事業單位人員個體主體性更強。為此，需要加強患者權利教育，提升主體意識；對醫務人員加強職業道德教育，履行告知義務，強化醫患信任；深化醫療衛生體制改革，為知情同意的踐行提供空間與時間。An informed consent document is vital for all surgical procedures and medical treatments. Proper documentation and counseling of patients is i

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QUAN, Linchun. "墮胎——道家和道教的觀點". International Journal of Chinese & Comparative Philosophy of Medicine 10, № 2 (2012): 133–47. http://dx.doi.org/10.24112/ijccpm.101524.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout

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黃, 洪. "香港邊緣社群社會資本的貧乏". Hong Kong Journal of Social Work 38, № 01n02 (2004): 53–71. http://dx.doi.org/10.1142/s0219246204000051.

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本文根據調查資料，分析香港邊緣社群（包括貧窮人士以及無業、不固定工作者）的社會網絡，並根據這些人士的社會網絡的規模及同質化程度，來衡量其社會資本的數量及性質。結果顯示貧窮人士社會網絡的規模明顯較非貧窮人士小，尤其以介紹工作網絡的差別最明顯，這顯示貧窮人士的社會資本較非貧窮人士少。貧窮戶的社會網絡中亦以無業人士居多，以致社會網絡出現同質化的情況。沒有工作及屬不固定工作人士的社會網絡的規模亦明顯小於有固定工作的人士，其社會網絡亦出現同質化，而無業或工作不穩定對男性造成同質化的影響較女性大。所以，無業及不穩定工作人士的社會資本較固定工作人士少。要真正解決香港的貧窮問題，必須增加貧窮人士的社會資本。 This paper, based on a sample survey, analysed the social network of the marginal groups including the poor, the un-employed and people with unstable jobs in Hong Kong. The quantity and quality of social capital of the above groups were measured according to the size and homogeneity of their social

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MA, Regine. "Nutritional Knowledge and Beliefs between Fitness Room Users and Swimmers." Asian Journal of Physical Education & Recreation 6, no. 2 (2000): 48–57. http://dx.doi.org/10.24112/ajper.61243.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The main purposes of the present study were to investigate the situation of nutritional knowledge and beliefs of 73 adults fitness room users (FRU) and 58 adult swimmers (SWR) and the ranged in age from 18 〜 65 years. Subjects selected from 5 different health clubs and swimming pools. It included community, commercial or corporate center and located at Hong Kong Island or Kowloon. A total 131 of adults completed the questionnaires, which included (a) background information, (b) multiple choice nutrition knowledge questions and

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ANG, Chloe, and Teik Hin KOH. "Efficacy of a Motorized Mechanical Oscillator in Abdominal Fat, Weight, and Waist Circumference Reduction - Two Case Studies." Asian Journal of Physical Education & Recreation 12, no. 2 (2006): 30–36. http://dx.doi.org/10.24112/ajper.121314.

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LANGUAGE NOTE | Document text in English; abstract also in Chinese.The importance of reducing health risk associated with high abdominal fat is frequently emphasized. Consequently, in Singapore, we have witnessed good sales on motorized mechanical oscillators touted to induce slimming based on the principles of acupressure. However, to date, no study has been done to evaluate the efficacy of such equipment. This pilot study aims to examine the efficacy of motorized mechanical oscillators in reducing waist circumference, weight and abdominal fat percentage over 4 weeks as well as augment the da

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SUN, Muyi. "身體倫理醫學模式對生物－心理－社會醫學模式的“僭越”". International Journal of Chinese & Comparative Philosophy of Medicine 13, № 2 (2015): 9–26. http://dx.doi.org/10.24112/ijccpm.131586.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.身體倫理醫學模式是生命（身體）政治意志的表達與實現，其修正了生物心理社會醫學模式的錯訛，並能夠最整全地反映人類對於身體或醫學的寄託，成為醫學的基礎和疾病救治、身體康復的指導與希望。身體為醫生治療行為與施愛的直觀物件，身體是屬人的，人必須力圖把“我的意識”統一於“我的身體”；這一道德觀成為醫學模式的人性前提，即是說，人的身體、包括患病的身體，不是一般性地沒於世界，而應該建立身體、人、醫學與政治活動之間的道德關係。身體倫理醫學模式有利於人和醫學回歸倫理的和諧；由此，在後現代背境下，可以認為，身體宗教醫學模式是身體倫理醫學模式的淵源之一，身體倫理醫學模式隱含著生命（身體）政治醫學模式的政治倫理功能，能夠實現對生物心理社會醫學模式的歷史性“僭越”。Body ethics constitute a genuine expression of both human life and the physical body. They represent the spiritual will of medicine, correcting the errors of the bio-psycho-social medical model. Body ethics re

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ZHANG, Ellen Y. "自殺與儒家的生死價值觀: 以《列女傳》為例". International Journal of Chinese & Comparative Philosophy of Medicine 7, № 2 (2009): 67–86. http://dx.doi.org/10.24112/ijccpm.71480.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文以《後漢書˙列女傳》為例，探討女性在節死問題上的道德取向及對自殺行為的道德詮釋。筆者認為，《列女傳》所體現的價值取向屬於儒家道德的大傳統，同時由於其“性別倫理”的特質，又涵蓋了特殊的生死觀，反映出儒家在“肉身”價值與“精神”價值議題上的考量。本文試圖說明，女性自殺有其背後特有的時代精神與文化傳統，因此對它的道德評估要比儒家大傳統中所謂“為己性”與“為他性”的劃分更為複雜，它既反映出儒家在女性問題上的奇特性，也反映出儒家在生死問題上的複雜性。“節死”議題所反映的不僅僅是一個單一的儒家價值取向，因為任何道德理論或規範在“具體化”的實踐過程中都會存在詮釋上的多元性與複雜性。The Lienüzhuan (LNZ) or the Collected Life-Stories of Women complied by the late-Western Han Confucian scholar Liu Xiang (79-8 B.C.E.), consists of 125 exemplary life stories of women covering a broad period from earlier legendary time to the H

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Song, Young-Jun, Gye Seung Lee, Kang Ho Shin, Youn-Che Kim, Bong Won Seo, and Si-Nae Yoon. "Adsorption of Heavy Metals on Sludge from the Treatment Process of Acid Mine Drainage." Journal of the Korean Institute of Resources Recycling 21, no. 4 (2012): 35–43. http://dx.doi.org/10.7844/kirr.2012.21.4.035.

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WANG, Jianguang. "“扁鵲見蔡桓公”——對一則古代案例的倫理學回顧". International Journal of Chinese & Comparative Philosophy of Medicine 10, № 2 (2012): 73–91. http://dx.doi.org/10.24112/ijccpm.101521.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.扁鵲是中國先秦時期著名的醫生，同時也是中國傳統醫學和醫學倫理的奠基者和實踐者之一。他在與蔡桓公的幾次會面中作出的對話，有著豐富的道德內涵，展示了傳統醫患之間的一種具有特色的醫學倫理。中國傳統的醫學倫理和職業精神並不把醫生僅僅看成是一個純粹的技術性職業，而是賦與其中豐富的人生道德內涵和家國天下的思想，所以在西方醫患關係中被認為是十分重要的知情同意問題，在中國傳統的醫患關係中雖然也存在，但並沒有成為中國傳統醫患關係的主體。與之相反，中國傳統的醫患關係因為是建立在“上醫醫國”的文化土壤中的，醫患之間的關係也是在綱常倫理的維度中加以調適的，所以這種關係不僅僅是今天意義上的權利和義務、知情和同意等法律屬性的關係。Bian Que is the earliest known Chinese physician of the Pre-Qin era (ca. 700 B.C.E), whose name is often associated with physicians of the highest medical caliber. One legend tells of how when Bian Que was in the feudal state of

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YAN, Qingshan. "弱勢群體捐獻器官的倫理問題: 對一個個案的分析". International Journal of Chinese & Comparative Philosophy of Medicine 4, № 1 (2002): 99–116. http://dx.doi.org/10.24112/ijccpm.41422.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在我國目前，弱勢群體或弱勢人群主要是指低收入階層和殘疾人。從倫理學的角度看，弱勢群體是一個需要保護、需要幫助的社令弱者群體，弱勢群體在維護自身生活和幫助社會的能力方面總體上是低於非弱勢群體的。如果這樣的人反過來要去救助他人的時候，就可能導致倫理難題，甚至難以得到社會的理解（如對其動機產生懷疑）。長沙《當代商報》在今年早些時候報道了一個個案：一位殘疾人家屬、一位下崗工人願意為尿毒症患者捐獻自己的腎臟，並因此進行了公證。我們這裏對該器官捐獻者進行了德性分析和責任倫理分析，從而對其動機的正當性作出了有限的辯護，也對其責任能力的有限性作出了討論。我們建議，應該有限制地勸而不是禁止弱勢群體的器官捐獻。同時，我們也希望通過德性分析和責任分析導向一種關注個體的倫理學。From an ethical view, the weak population is a group of people that need protection and assistance by society. Generally, their capacity for survival and supporting society is weaker than the others. It

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Trappe, Hans-Joachim, and Irini Maria Brecker. "Effects of Different Styles of Music on Human Cardiovascular Response: A Prospective Controlled Trial." Music and Medicine 8, no. 1 (2016): 8. http://dx.doi.org/10.47513/mmd.v8i1.448.

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Background The potential effects of classical music (CL) and heavy metal (HM) in comparison to silence (S [“controls CO]) or noise (N) on cardiovascular parameters (blood pressure [BP], heart rate [HR]) and cortisol levels (C) has not been studied before. Objective To analyse the effect of different music styles (intervention group) on BP, HR and C compared to S (control group). Methods 120 volunteers aged 25-75 years were studied. 60 volunteers were consecutively assigned in the intervention group (n=60). Sixty volunteers were matched according to age, sex, height and weight (control group).

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Cho, Yeongje. "The characteristics of tombs from Gara territory found by buried metal artifacts." Journal of Korean Ancient History 87 (September 30, 2017): 163–86. http://dx.doi.org/10.37331/jkah.2017.09.87.163.

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Chung (鍾淑敏), Shu-min. "Taiwanese Migrants and the Development of “Japanese Tawau” in Prewar British North Borneo (臺灣移民與戰前英屬北婆羅洲「日本人的斗湖」之開發)". Translocal Chinese: East Asian Perspectives 11, № 1 (2017): 8–29. http://dx.doi.org/10.1163/24522015-01101003.

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This paper examines two waves of Japanese recruitment of Taiwanese migrants to British North Borneo (Sabah, Malaysia today) before World Warii. The North Borneo Chartered Company that governed the region from 1881 encouraged the inflow of migrants and foreign capital. By the time when Japan started to kick off its first wave of labor recruitment Taiwan in around 1915, ethnic Chinese migrants from the Straits Settlements and South China had formed significant communities in the shores of British North Borneo. But local labor power could not meet up the demand of the bourgeoning Japanese enterpr

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Jung, Byung-Seok. "The Adoption of the Laozi’s View on Dao and Qi in Yizhuan and its New Interpretation - Is Yizhuan a Work Belonging to the Taoist School? -." Journal of the New Korean Philosophical Association 99 (January 31, 2020): 271–91. http://dx.doi.org/10.20433/jnkpa.2020.01.99.271.

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Cha, Jongmun, Jayhyun Park, and Heon Chan Kang. "Mineralogical Characteristics and Removal of Heavy Metals from Gum-poong Mine Tailings." Journal of the Korean Institute of Resources Recycling 21, no. 6 (2012): 51–57. http://dx.doi.org/10.7844/kirr.2012.21.6.51.

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CHENG, Guobin. "疫區、口罩與無症狀感染者——新型冠狀病毒疫情如何破壞了我們的公共生活". International Journal of Chinese & Comparative Philosophy of Medicine 18, № 1 (2020): 5–25. http://dx.doi.org/10.24112/ijccpm.181686.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.新型冠狀病毒疫情所帶來的巨大的、彌散的、不確定的威脅，使社會公共生活中人們熟悉和信賴的闢係與界限變得糢糊。在這種情沉下，人們最需要的就是發現“敵人”，重新為人際闢係和公共生活找到確定性。在精準、高效的科學檢測手段獲得普及之前，人們不得不選擇簡易的標籤化方法進行區分。疫區標籤是通過清潔與污染的劃分來保護現有的正常生活秩序，但在找到敵人的過程中有可能造成對無辜者的誤傷；口罩標數的使用則首先指向了人群的區分與界限，是想要在混亂之中先找到群體邊界和歸屬感，但有可能會轉變為主動去創造敵人。這些手段的根本目的都是為了實現自我保護，但在這樣的利害關係考量之外，還存在著某種個人對他人和公共生活的普遍義務，只有我們能夠在生存危機的巨大壓力下選擇堅持這一道德義務，才能為戰勝疫情奠定真正的希望。當代的公共生活是一個緊密地彼此闢聯、密切交通、相互滲入和共生性的整體，但這個共同體本身是十分脆弱的，在巨大的安全壓力之下很容易滑向分裂與隔離。新型冠狀病毒疫情既是一次嚴峻的挑戰，又是一次重要的演習，我們需要在其中學到足夠多的經驗，為未來可能出現的更大危機做好準備。The huge, diffuse, and uncertain threat brought about by th

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GUO, Yongsong. "關於放棄臨床無效治療的倫理學思考". International Journal of Chinese & Comparative Philosophy of Medicine 3, № 1 (2000): 127–40. http://dx.doi.org/10.24112/ijccpm.31394.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.對於沒有臨床救治希望的病人，要不要繼續治療？誰有最終的決定權？這既是臨床醫療問題，又是一個涉及社會倫理法規的問題。對於這樣的病人，不放棄治療可能意味著要消耗更多的醫療資源但又無法挽救病人，但是如果放棄治療，可能會遇到更多的來自社會傳統的、倫理法規的問題。筆者認為，在社會多元化發展的今天，面對臨床無效治療，應在尊重病人或病人家屬有最終決定權的前提下，以一定道德、法規為依據，按照一定的醫療程式和法律手續進行處理，可能是更為符合人道和社會公眾利益的理性選擇。There has not been a clear medical definition of futility. The concept of futile treatment involves not only medical, but also social, ethical, and legal components. This paper argues that in today's pluralistic moral circumstances, the patient and/or the family should have the final right to decision re

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FAN, Ruiping. "導言". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 2 (2010): 1–8. http://dx.doi.org/10.24112/ijccpm.81488.

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LANGUAGE NOTE | Document text in Chinese本期首先推出邊林對中國大陸生命倫理學的形成及三十年來的發展歷程進行總結和反思的論文。本文富有哲學見地，且不作現實粉飾，實話實說，值得關心這一學科的人認真閱讀。在邊林看來，一種學問的本質乃是對一個事物的邏輯構建，而任何事物的合理的邏輯構建都必須與這個事物的實際發展過程以及人們對它的認識過程相統一。生命倫理學當然也不例外，其合理的構建勢必是一種邏輯體系的構建。所以，歷史與邏輯的統一是考察具有哲學特性的生命倫理學學科的重要認識視角和方法根據。邊林認為生命倫理學在美國的產生與發展在本質上體現了歷史與邏輯的統一。生命倫理學肇始於美國，恰恰是在美國社會特定歷史階段的文化與科學兩大洪流衝擊下的產物：既是具有顯著學理特徵的西方現代、後現代哲學和倫理學向生命道德領域延伸和擴展的結果，也是科學技術特別是生命科學技術開始進入快速發展期帶來的社會觀念、社會心理以及倫理標準調整、醫學和生命倫理難題大量湧現導致強烈現實需求的產物。它是在一定意義上完成了對醫學倫理學的一個超越，用更寬闊的視野和更深入的思考來認識、評價生命的道德問題，並且將這一學科置於西方倫理傳統和現代思想完整而系統的本體論承諾上。無論道德多元化為“道德異鄉人”之間帶來多少道德矛盾和差異，西方生命倫理學大體都是在自由主義的旗幟下尋求行為的道德解釋和道德根據。相對比，中

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OOSIMA, Takahisa, Yoshihiro MIZUTANI, Akira TODOROKI, and Yoshiro SUZUKI. "314 The Assessment of Deformation of Metal Liner of the Composite Overwrapped Pressure Vessel on Soundness of the Vessel." Proceedings of the Materials and processing conference 2013.21 (2013): _314–1_—_314–2_. http://dx.doi.org/10.1299/jsmemp.2013.21._314-1_.

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Lee, Gye-Seung, and Young-Jun Song. "A study of Immobilizing Heavy metals by pellets manufactured from Coal tailings and Iron oxide." Journal of the Korean Institute of Resources Recycling 21, no. 1 (2012): 75–81. http://dx.doi.org/10.7844/kirr.2012.21.1.075.

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Wang (汪鋒), Feng, та Wen Liu (劉文). "Sound Correspondence and the Comparative Study of Miao-Yao Languages (語音對應與苗瑤語比較研究)". Bulletin of Chinese Linguistics 10, № 1 (2017): 95–119. http://dx.doi.org/10.1163/2405478x-01001006.

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Rigorous sound correspondence is fundamental to historical linguistics. It serves as a solid start in studying genetic relationship. Regarding the genetic position of Miao-Yao languages, Li (1937) proposed a hypothesis that the Sino-Tibetan language family consists of Chinese, Tibeto-Burman, Kam-Tai, and Miao-Yao. Benedict (1942; 1975) excluded Miao-Yao from the Sino-Tibetan language family since sound correspondences between Miao-Yao and Chinese were considered to be caused by language contact. The key point in this debate has been ignored for a long time: are the related morphemes proposed i

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BIAN, Lin. "中國生命倫理學建構問題探論: 基於歷史與邏輯統一的視角". International Journal of Chinese & Comparative Philosophy of Medicine 8, № 2 (2010): 9–31. http://dx.doi.org/10.24112/ijccpm.81489.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.任何事物的邏輯體系的構建必須與這個事物的實際發展過程和人類對它的認識過程相統一，才可能是正確的和合理的。所以歷史與邏輯的統一是考察具有哲學特性的生命倫理學學科建構的重要認識視角和方法根據。換言之，中國生命倫理學的形成與發展本質上應該是歷史與邏輯的統一。由於特定歷史階段的中國社會現實思想和人文環境的原因，中國大陸的生命倫理學在其形成階段就存在先天的缺陷，而在其發展過程中又因為先天缺陷沒有得到矯正而導致自身邏輯演化過程的某些失常，在當代中國社會轉型和科學技術快速發展引發生命倫理問題層出不窮的現實面前，中國應當構建具有自身傳統文化基礎和形而上學、真正屬於中國自己的生命倫理學。中國生命倫理學的進步，要在與哲學、與醫學和與社會三方面的對話能力的提升中實現。The rational logic of a thing is inevitably a reconstruction of its actual developing process in light of human understanding. That is to say, it is reasonable to investigate the circumstances and character

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Otero-González, Luis, Pablo Durán-Santomil, Rubén Lado-Sestayo, and Milagros Vivel-Búa. "Active management, value investing and pension fund performance." European Journal of Management and Business Economics ahead-of-print, ahead-of-print (2021). http://dx.doi.org/10.1108/ejmbe-08-2020-0237.

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PurposeThis paper analyses whether the active management and the fundamentals of the pension fund allow products that beat their peers to be identified in terms of risk-adjusted performance.Design/methodology/approachThe sample is composed of all the pension funds active in the period 2000 to 2017 investing in the Eurozone. What this means is that a greater similarity is guaranteed in terms of benchmark, assets available for investment and currency. All the data have been retrieved from the Morningstar Direct database.FindingsThe paper reveals that the degree of concentration and value for mon

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