Academic literature on the topic '搬家'

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在中國，無論是對公共衞生內涵的理解還是公共衞生建設的相應理念等在很大程度上都存在因襲、甚至照搬西方模式的問題。在公共衞生責任主體的界定問題上，中國政府強調其對公共衞生的有限責任，認為公共衞生建設是需要政府、社會、團體和民眾的廣泛參與、共同努力的系統工程；學者們卻對政府提出了更高的期望。基於政府應當在公共衞生中承擔主要責任的立場，筆者強調各責任主體在公共衞生中的合作關係。相比於西方社會，中國缺少第三部門 (或非牟利團體) 的社會現實決定了我們必須找尋適合中國自己的出路。通過對傳統儒家家庭觀的批判繼承，筆者認為應當借鑒指導中國家庭的組織與建構，進一步重塑家庭在當代中國公共衞生中的角色。筆者希望借助家庭作為中國社會傳統資源的優勢，讓其在當代轉型社會中充當連接政府和個人的橋樑。一方面，筆者試圖從傳統儒家思想出發建構其理論基礎，另一方面，筆者亦希望該努力能為中國的公共衞生建設找到一條有效途徑，以期為構建中國自己的公共衞生找尋到一條現實而合理的出路。The SARS epidemic in China in 2003 highlighted the significant role played by public health in contemporary society. It also stimulated public health research in Chinese academia. Although the area is too complex to be concisely defined, it is widely recognized that public health focuses mainly on prevention, protection, and promotion. In China, we have usually attempted to copy Western models to deal with Chinese problems in general and public health issues in particular. A serious problem, however, is that such models may fit Chinese contexts well. Chinese scholars have engaged in Western theoretical debates without considering China’s unique conditions. I think that this is not an effective way to conduct public health research in China.China faces three major problems in public health services. First, different kinds of chronic diseases severely affect people’s everyday lives, and there is wide regional disparity in public health. Second, it is very difficult to carry out public health services in many regions in the absence of a decent nation-wide minimum healthcare system and a trust relationship between physicians and patients. Finally, because of the one-child policy, the Chinese population has become old before the nation becomes wealthy.It is impossible for the government alone to deal with all of these difficult problems. Although public participation has been suggested, little has been done to encourage it. It is high time that China adopted a suitable strategy that is based on its unique traditional resources. The family is the key to public health in China. For more than five thousand years, Chinese society has been family based. Although the structure and functions of the family have greatly changed in contemporary times, the resources of the family cannot be overlooked in addressing public health in China. Confucian ethics, which underlie contemporary Chinese society, stem from ideas of proper family life, relationships, and management. If we seriously consider certain public health areas, including health education, disease prevention, and health promotion, then the role of the family is inevitably highlighted. The various elements of Confucianism, such as human flourishing, harmonious family life, filial duty, and mutual respect among family members, constitute the ethical guidelines for the construction of a theory of Chinese public health services and the practical application of such a theory. In addition, compared with Western countries, China still has a long way to go regarding third parties or nongovernmental organizations (NGOs) contributing to public health work. Perhaps family-based associations, such as traditional family clans, will be able to act as Confucianist NGOs and play a significant role in promoting Chinese public health.DOWNLOAD HISTORY | This article has been downloaded 642 times in Digital Commons before migrating into this platform.

Purpose The purpose of this study is to gain an “insider” understanding of contemporary methods and operations in parallel trading in the North District. Design/methodology/approach Drawing from in-depth interviews and field observations, we explore how this demand has led to two major consequences. Findings First, contemporary parallel trading has resulted in the rise of an organized system with coordinated roles and a range of workers moving in concert colloquially understood as the ant-moving-home (“螞蟻搬家” or “maangai bungaa”) approach. Second, the demand for parallel goods has led to alterations in the border landscape disturbances to daily order, shortages of daily goods and rising prices which, in turn, have led to organized protests around political identity and new challenges for policing the border. Research limitations/implications Our objective is to gain an “insider” understanding of contemporary methods and operations in parallel trading in the North District. A second limitation is the problem of generalization. Given the relatively small number of interviews and limited time for field observations, this study cannot provide a generalized account of the operation of the grey economy in the North District. Originality/value This article has drawn from several data sources to construct a holistic understanding of parallel trading and the associated public disorder in the North District. While parallel trading exists in many other countries, the situation in Hong Kong is somewhat distinct, in part, because the border trading site involves “one country but two systems” and accordingly is associated with other problems in relation to public security, social disturbance and identity conflict. These newly emerged issues on policing, not covered in this study, are important to future research.

关于早期海外华人银行的研究甚少， 且停留在概述层面。 本文以个案研究的方式， 使用员工口述历史、 传记、 银行内部文档、 报章报道等一手资料， 聚焦在1933年新马地区发生的史无前例的华人银行合并， 关注事件主角华侨银行在合并前后发生的改变。 华人银行作为股份制现代企业， 在管理、 组织、 经营模式等方面都和一般华人家族企业有所不同。 本文通过具体分析华侨银行在1933年前后进行的管理组织的调整、 如何创建发展公司文化、 扩大设立为华人服务的经营业务， 探讨银行如何将传统儒家理念与西方现代企业制度结合， 呈现出中西合璧的华人现代化特色， 解释了早期华人银行为何能与传统金融机构（钱庄）、 西方银行竞争。 这一发展历程揭示： 华人企业中传统与现代的关系未必是冲突关系， 也有共存、 融合的状态， 也反映了华人企业在传统与现代二分法之外的一种情况。 更重要的是， 这次变革发生在1932年经济大萧条过后。 关键性的时间点暗示了海外华人银行的现代化并没有照搬西方套路， 而是华人通过经济全球化的动荡了解自身的缺陷和不足， 根据其经历背景而灵活地进行改革， 以满足市场发展形势和当地华人社会的需要， 使银行得以生存并发展壮大。

我国生鲜电商作为电商品类中的后起之秀，一直备受关注。伴随着现代经济的快速发展，人们对于生活态度有了很大的转变，其中年轻高知人群尤其注重产品的质量与服务。在日常生活中，人们除了追求健康、高质的同时，更加关注生活便捷性、舒适度的提高，在线购买日常生活产品逐渐成为中高收入家庭的常态，生鲜电商应需而生，而行业中的每日优鲜公司通过首创「前置仓+全品类精选」模式，将仓库搬到顾客家附近，实现半径三公里覆盖，解决了生鲜电商「最后一公里」的瓶颈难题，快速成为行业中的领跑者，在国内生鲜电商的市场占有一定的地位。 但生鲜电商在快速发展的同时也面临着许多问题，如产品质量良莠不齐，库存渠道多受限制等等，因此，探索生鲜电商的未来发展道路并为相应问题提供行之有效的建议，具有非常重要的研究意义。本文通过运用PEST模型对行业进行宏观环境分析，以及运用波特五力模型对行业进行微观环境分析，阐明生鲜电商行业目前所处在的环境，并以极具行业代表性的每日优鲜股份有限公司为例，探讨生鲜电商运营现状，通过相关电商理论知识及相关数据整理，分析每日优鲜企业存在的问题，给予一定的建议。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文從一位生命倫理學家關於一個精神病患者的醫療倫理決策的法律案例評論出發，探討中國的儒家家庭主義倫理同美國的現代個人主義倫理之間所存在的重大差別，提出不應該照抄照搬美國生命倫理原則及其分析來做出中國的生命倫理決策。本文基於中國倫理觀點，特別是儒家倫理觀點，論證適合於中國醫療的社會現狀，並在道德上可以得到辯護的不同於美國個人主義的中國生命倫理學及其精神病患者的醫療倫理決策模式。This essay provides a Confucian moral response to American bioethicist Arthur Caplan’s comments on an American case. The case involves the issue of abortion and sterilization regarding a 32-year-old pregnant woman from Massachusetts, known as Mary Moe, who suffers from severe schizophrenia and bipolar mood disorder. Caplan argues that the appellate court was right to decide that neither sterilization nor abortion should be imposed. However, he thinks the court gave the wrong reason – that if Moe were competent she would not want an abortion. As Caplan sees it, this is a hopeless quest because Moe is too sick to tell us anything. In addition, Moe’s parents are already raising one of her children, so their stake in this situation disqualifies them from deciding what ought to happen. Caplan agrees that Moe needs to be on permanent birth control. As to abortion, he insists on a negative answer. He concludes that “If Moe’s medicines put the fetus at risk, then try to lower the dose. If Moe herself becomes even more impaired, stop. If Moe cannot possibly raise the baby and her parents cannot either, then adoption is the best road to follow.”From a Confucian perspective, Caplan’s view on this case has several problems. First, absolute individual self-determination is ethically improper. Caplan is right that Moe is incapable of making medical decisions, but his comments imply that if she were competent, she would have an exclusive right to make such decisions. The author has experienced several cases in China that indicate that this is an improper individualistic view. Second, Caplan seems to make an inappropriate balance between Moe’s interests and the interests of the fetus. As he sees it, allowing Moe to become pregnant again is not in her best interests, while ending the life of her fetus is not in the best interest of the fetus. Accordingly, his balanced solution is not to allow abortion but to lower (and even stop) her medications to prevent impairment to the fetus. However, this would impair Moe’s mental health, and we cannot see how this can be in Moe’s best interests. Finally, Caplan’s view on the relation between Moe and her parents is ethically misleading. He thinks the parents are disqualified from the decision making in this case because there is a conflict of interests as they are already raising one of Moe’s children. This is unfair to Moe’s parents. That Moe’s parents suggest abortion at this point isclearly in the best interests of Moe. If Moe does not have an abortion, the parents’ interests are not conflicted because they have no obligation to raise another child of Moe’s. In short, this essay concludes that Caplan’s view is too individualistic and family-unfriendly, which should not be copied by Chinese bioethicists in dealing with Chinese cases.DOWNLOAD HISTORY | This article has been downloaded 685 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese生命倫理學於20 世紀70 年代在北美出現。生命倫理學(bioethics)一詞本是美國生化學家波德(Van Rensselaer Potter II)所創造的一個新概念，用以指生態學意義下的“生存之科學”(science of survival )，與今日通用的意義有所不同。今天，生命倫理學有時也稱之為醫藥倫理學(medical ethics)，而它已經成為一個重要的倫理學科。作為應用倫理學的一個部分，生命倫理學的特質在於不同學科的交叉，其中包括醫學、生物學、哲學、政治學、法學等等。就其思想淵源來講，西方啟蒙理性、個人主義、原則主義又是生命倫理學的核心部分，而原則主義又是以個人的理性主義為其理論基礎。無疑，生命倫理學是一門從裡到外道地的“西學”。因此，當我們談論建構中國生命倫理學這個議題時，有些問題是不能迴避的。譬如，我們是否可以照搬西方思想？如果不能，中國的國學如何與西學接軌？DOWNLOAD HISTORY | This article has been downloaded 111 times in Digital Commons before migrating into this platform.