Journal articles on the topic '本質主義'

LANGUAGE NOTE | Document text in Chinese本文將文獻中所提出的無效分為四種主要型：生理無效、臨死無效、致命性疾病無效和質量無效；提出了任何無效定義必須滿足的五個條件：精確性條件、預期性條件、社會認可條件、顯著性條件和不同意條件。文章認為，迄今文獻中所提出的無效定義無一滿足這五個條件，其主要原因是，定義的提出者未對支援其定義使用的資料的問題性給予足夠的重視。DOWNLOAD HISTORY | This article has been downloaded 24 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.Physical fitness is the basement of the ability of one's life activity, physical activity, and work. It is an important content of constructing socialist material civilization in China to enhance national physical fitness. The more advanced economic development, the more attention is paid to national physical fitness by Chinese government. Though Chinese government thinks highly of national physical fitness, research of physical fitness is backward in China. This paper compares knowledge of physical fitness between China and U.S., by definition of fitness, content and norm of measurement of physical fitness, and content of research of fitness. By means of finding gap of research of physical fitness between China and U.S., we can probe into how to develop research of physical fitness in China.體質是人的生命活動、勞動、以及工作能力的基礎。增強國民的體質是我國社會主義物資文明建設的重要內容。隨著我國經濟建設的不斷進步與發展，國民體質也越來越受重視。雖然，我國政府對國民體質很重視，但我國的體質研究卻較落後。本文試通過體質的定義、體質測試的內容和指標、及體質的研究內容等方面，對中、美兩國對體質的認識進行比較。從中發現我國體質研究的不足，從而探討如何發展我國體質的研究。

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.

作為一個以「執行」與「實踐」為主的專業，社會工作主要是以不同的介入手段，促成人或事情的改變；而為了保障我們的工作合符專業規範與水平，並且向服務資助方說明我們工作的專業性與價值，完善與具質素的文書紀錄、例如方案書、個案紀錄和計劃報告等，對社工都有重要的價值。或者因為文書工作的數量一直在增加，近年社工界興起的反管理主義討論中，文書工作就被認定為管理主義的標誌。而作為一位資深公務員社工，本文作者以日常工作經驗和反思，說明了文書工作對社工的確切重要性，並且提出改進相關能力的意見，以供同業參考。

LANGUAGE NOTE | Document text in English; abstract also in Chinese. Man believed that the world was composed of man, the subject and non-human entities, the objects. Philosophy attempts to locate the nature of either subjects or objects, thus, the argument between subjectivism and objectivism. Such metaphysical arguments go on for thousands of years without coming to an agreement. Philosophers in the last century turn their attentions away from the subject - object argument. They focus on the bridge of the two - language, which is the focus of postmodernism. This paper tries to elaborate briefly the nature of post-modernity and its influence on current education practices, particularly on physical education. It is not meant to claim academic rigor in this short essay for the purpose of it is only to inform those, PE teachers in particularly, who are new to postmodern thoughts. It is only an alignment of some relevant writings gearing to this purpose. 哲學是探討應該如何活在世上、何種事物是存在的及此類事物的本質、什麼算是真的知識以及什麼是推理的正確原則的一門學科。哲學並不存在一個沒有爭議的定義，這個領域隨著時代轉變而不斷地擴張，且根據不同的時代對不同的問題也有改變。後現代主義把哲學定義為創造概念的學術、本文嘗試從哲學觀點探討後現代主義與體育教學的關係。

LANGUAGE NOTE | Document text in Chinese從20世紀70年代後期以來，美國對中國醫學倫理學的評價及中國對美國生命倫理學的反應，經歷了從坦直的批評到熱情的讚揚，從拒絕到接受的過程。但是無論在美國還是在中國，美國的生命倫理學與中國的醫學倫理學一直被認為分別代表了個性主義和社區主義或集體主義這兩種不同取向。這種一般性的對比被人們廣泛地接受，於是中美醫學倫理道德自身的巨大差異，特別是中國醫德經歷的內在多樣性，即使不說被全部忽略了，至少是不幸地被輕視了。不管是美國的生命倫理學還是中國的醫學倫理學，二者都不只有一種占主導地位的思維方式。在美國和中國－－傳統與現代－－的醫學倫理都是複雜與多樣的。例如，美國和中國的文化與醫學倫理都顯示出個人主義與社區主義的傳統。無論是一般的生命倫理學還是跨文化生命倫理學從本質上都是詮釋性的。詮釋性的跨文化生命倫理學重視任何文化中醫學倫理道德的多元性。通過詮釋，跨文化生命倫理學可作為一種社會與文化批評的重要手段。DOWNLOAD HISTORY | This article has been downloaded 31 times in Digital Commons before migrating into this platform.

摘要1950年代，港臺新儒家曾提出「儒學開出民主論」。在他們與臺灣自由主義者的辯論之中，此說也成為雙方爭論的焦點之一。對筆者而言，此說的意涵並不複雜難解，但奇怪的是：它卻不斷引起誤解與質疑。多年來，筆者曾針對這些誤解撰寫了一系列的論文，故本文不再重述相關的細節，而是從宏觀的角度申論一些未盡之意。關鍵詞: 台灣新儒家, 儒學開出民主論, 自由主義, 政治思想, 良知的自我坎陷AbstractIn the 1950s, Contemporary Modern Confucians of Hong Kong and Taiwan have exposed the theory of the “Development of Democracy from Confucianism”. In their controversies with the Taiwanese liberals, this theory also became one of the main points of debate. The author of the present article believes that the contents of this theory are not too complicated to understand; however, it nevertheless often became subject of various misunderstandings and questionings. During the past years, the author has written several studies on this topic, aiming to clarify such misunderstandings and to responding to such questionings. Therefore, the present article does not restate the details of this theory, but rather aims to provide further explanations of its essential meaning.

LANGUAGE NOTE | Document text in Chinese有一種正統說法已然形成，它聲稱美國保健系統有危機，需要加以改革。本文挑戰這種正統說法，其方法是指出美國並沒有保健系統。我們有一個保健的非系統（a non-system of health care），正如同實質上我們所有基本的社會制度那樣。挑戰當前的正統說法，使一直都受忽略的兩個倫理議題浮出檯面：創造一個保健系統會（1）使家長主義再次檯頭並（2）威脅到道德多元論。DOWNLOAD HISTORY | This article has been downloaded 12 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.現代生物科技的廣泛應用引發了一系列社會、法律和倫理問題，它帶來的負面效應正如它的正面效果一樣多。現代生物科技的基本邏輯體現在：它採取還原論的思維模式，秉承改善生命的宗旨，以及持有技術樂觀主義的態度。作者運用莊子的哲學思想對現代生物科技展開一般性批評。作者指出，現代生物科技首先表現出強烈的反自然性，它向自然提出過分要求，干擾、阻止事物順其自然、按其本性來展示自己。現代生物科技還表現出異化特徵，主要體現在物質化和資本化兩個方面。物質化將人的活動限制在物的層面，片面追求物的有用性；資本化則導致生物資本主義的發展。用莊子道家的語言，技術的非自然性和異化的直接原因是“道”“技”分離。因此，為了走出現代生物技術的陷阱，應該採取莊子“道技合一”的方式，實現“技不離道”、“以道馭技”、“道法自然”之完美結合。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses such as engineering, technology, and medical research. This paper highlights the social, legal, and moral issues brought about by modern biotechnology. It is particularly concerned with materialism, capitalism, and commercialism where biotechnological means are explored and exploited without ethical boundaries. The result of biotechnological abuse is that we human beings will become increasingly alienated from our authentic nature and being.Daoism was one of the major philosophical traditions of ancient China, based on the teaching of Laozi and Zhuangzi. This paper focuses on the Daoist view of human life and its relation to the natural world from Zhuangzi’s perspective. It will be contended that we must put “human flourishing” – the Dao – first, before we care about the utility of science and technology – the Ji. According to Daoism, true human self-realization depends on the unity between the Dao and the Ji.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.人的尊嚴概念是一個包含多重含義的概念。其首要含義是作為一個整體的人類所具有的尊嚴。人類整體的尊嚴的來源是人類物種特有的本質，其道德要求在於維護人類本質並促進其發展。在生命倫理研究中，人的尊嚴概念常被視為同人權、自主相似的概念，甚至被認為可以被人權和自主的概念所替換。通過分析作為一個整體的人類所具有的尊嚴及其道德要求，可以論證，人的尊嚴不等同於人權，其更重要的角色是人權的基礎；人的尊嚴也不等同於自主，尊重人的尊嚴在很多情境下要求我們對自主行為進行限制。面對當代科學技術發展帶來的倫理挑戰，人類整體的尊嚴將在生命倫理研究中發揮更重要的作 用。Human dignity is a concept with multiple dimensions. Its primary dimension should be the dignity of the human species as a whole. The basis of the dignity of the human species rests on certain essential characteristics of the species, and the moral demand of the dignity of the human species is to maintain and promote these characteristics. In bioethical research, human dignity has often been equated with human rights or autonomy. Some people have even suggested that the concept of human dignity can be replaced with the concept of human rights or autonomy. However, the analysis of the dignity of the human species and its moral demand shows that human dignity cannot be equated to human rights or autonomy. Instead, it is the basis for human rights and requires restrictions on autonomous behaviors in certain situations. In the face of the ethical challenges posed by new technologies, the dignity of the human species will play a more crucial role in bioethical research.DOWNLOAD HISTORY | This article has been downloaded 52 times in Digital Commons before migrating into this platform.

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。

LANGUAGE NOTE | Document text in Chinese寬容是西方自由主義的核心，它讓相互排斥的觀念與行為可以相互和平的共存， 而不是讓這些觀念與行為的支持者們相互消滅。但是，在對寬容的挑戰方面，遜奈、女性割禮、陰蒂切除或生殖器殘害等帶來的的挑戰可以說是獨一無二的。在這篇文章中，我對西方人對上述行為的批評進行了批判，這並非是要為它們作辯護，而是要指出，西方自由主義本身並沒有提供一個跨文化和永恆的原理，因為它的原理只是在自由主義傳統內部才獲得融貫的。西方人對於遜奈的批評經常將非洲婦女的身體象徵化為陰蒂，這是西方關於性和政治自由概念的象徵。遜奈實踐在其信仰、傳統的網絡之內是融貫的，施行者就是在這些網絡內實施它們的，並因此在這些傳統中得到合理性的辯護。麥金泰爾關於道德質詢的概念於不同傳統間的文化及道德對話這一複雜世界裏，給我提供了一個指導。DOWNLOAD HISTORY | This article has been downloaded 92 times in Digital Commons before migrating into this platform.

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.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.於 2005 年9 月30 日至10 月2 日期間，在加拿大蒙特利爾(Montréal) 一個討論人權及基本藥物獲取的研討會上，與會者草擬了一份名為〈蒙特利爾獲取基本藥物的人權宣言〉 (以下簡稱〈宣言〉)。該〈宣言〉主要是針對貧窮國家的人民無法獲得基本藥物去治療一些普通的疾病，而備受痛苦煎熬的狀況，並指出“我們有責任去達成一種社會的和國際的秩序，在這種秩序中的人權，包括取得基本藥物的權利，是獲得充分實現的。這項責任必須在制度和政制策劃上確認及體現出來。在個別國家及全球層面上，那些政策、規則和制度必須促使‘取得基本藥物’這一權利得以實現。”本文並不反對為貧國人民爭取合理的待遇，本文所要探討的是〈宣言〉把社會及國際秩序奠基在人權 (包括取得基本藥物的權利) 是否有充分的理論根據這一問題。本文的基本論旨是：人權倘若被理解為一種自由主義式的自然權利，那麼人權就並非人類的共同道德的核心。本文通過泰勒 (Charles Taylor) 稱之為“原子論 ”(Atomism) 的一種社會哲學觀點來說明自由主義式的自然權利的性質，並由此而證成上述論旨。如此一來，〈宣言〉把社會及國際秩序奠基在人權(包括取得基本藥物的權利)是否有充分的理論根據就不無疑問。An international workshop entitled Human Rights and Access to Essential Medicines: The Way Forward was held from September 30 to October 2, 2005 in Montréal, Canada. At the conclusion of the workshop, the participants drafted the Montréal Statement on the Human Right to Essential Medicines, which was reprinted in a paper written by Thomas Pogge. Article 3 of the statement claims that we have a responsibility to achieve a social and international order in which human rights—including the right to essential medicines—are fully realized and that this obligation must be recognized and reflected in the design of institutions and policies. I examine that claim in this essay, and argue that if the concept of rights is understood as liberal rights, then the claim is dubious. Liberal rights imply an individualistic moral perspective that not all moral traditions endorse, including Daoism. This will be shown by analyzing the nature of liberal rights in terms of atomism, the philosophical doctrine that Charles Taylor uses to characterize liberal thought.DOWNLOAD HISTORY | This article has been downloaded 234 times in Digital Commons before migrating into this platform.

The definition of global human resources provides a useful way to evaluate study abroad options for university students. In this qualitative study, study abroad and study + work abroad students’ narratives were analyzed for growth in English language use, initiatives to take challenges and responsibility, and intercultural learning. Participants who studied and worked abroad described more growth in elements of global personnel development, particularly in taking the initiative to engage in a fruitful study abroad experience. This study suggests that study abroad experiences should include student-directed challenges outside the classroom to assist in developing graduates with global personnel characteristics. グローバル人材の定義を用いれば、様々な大学の海外留学プログラムを評価することが可能となる。この質的研究では、外国で語学学習のみを経験した者と、就業経験を伴う語学留学経験者が書いた文章とを比較・分析した。グローバル人材の定義の3要素は、1）語学力およびコミュニケーション能力、2）主体性・チャレンジ精神・責任感、3）異文化学習である。語学と就業の両方を経験したグループの方が、3つの要素すべてにおいて、語学学習経験のみのグループに比べて高い度合の成長が見受けられた。本論は、グローバル人材の要素を兼ね備えた卒業生を生み出すためには、教室外の学生主体の活動を含む海外留学経験が必要であると提案する。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.基因醫學的進步，有朝一日將使得一個人在出生時的基因組合，不再只是純然的運氣，而是社會體制可以影響和決定的。會這一天來臨時，社會正義是否要求社會提供給父母親必要的基因醫療資源，以避免讓下一代因為基因差異而在機會上不平等？是否要求社會應該提供所有成員必要的基因醫療服務，以確保人與人之間在基因組合上平等？本文從合理契約論的角度來分析對這兩個問題，提出負面的答案。合理契約論的正義觀結合了亞里斯多德與羅爾斯對於正義之概念的分析，主張：社會有欠於每個成員去選擇一個他不能合理拒絕的體制。在這個架構下，本文把基因差異所衍生出來的機會不平等，置於分配正義的脈絡來考察。本文分析了泛公平式的機會平等原則、中立化基因差異原則、基因平等原則，並且指出這些原則的困難。本文認為，為了避免社會成員因為基因缺陷而有生不如死的抗議，社會有義務要做到讓所有的人帶有一定程度的基因品質。但由於基因工程可能會改變人的同一性，本文論證，在合理契約論的架構下，社會並沒有義務去提供必要的基因醫療資源來中立化基因差異，更沒有義務去落實基因平等。但本文也論證，在允許資源不平等、尊重家庭自主性的體制裡，公平式的機會平等要求社會必須補償基因組合較差者。而為了避免補償不足，社會也許應該提供基因醫療資源，縮小人與人之間因為基因差異而衍生的機會不平等，雖然這並不是社會有欠於基因組合較差者的義務。Genetic medicine has made so many unthinkable things possible these days that someday we might be able to determine the features of anyone's genetic profile. Once this is feasible, then the distribution of genetic profiles is no longer a matter of natural lottery. It is then to be decided by social institutions and to be assessed in term of social justice. This paper is concerned with the questions as to whether society then should provide genetic medical resources for parents so that the impact on opportunity of genetic inequalities could be neutralized or minimized, and whether society should bring about genetic equality. I answer both questions negatively from the perspective of a conception of justice, which I have been developing. I call this conception reasonable contractarianism, which holds that society owes to each member a duty to choose an institutional scheme that he or she (if properly motivated) could not reasonably reject. I argued that the brute luck view of equal opportunity, which might give positive answers to the questions I pose, is implausible. In my view, society is obligated to make sure that no one could complain that given his genetic profile, he would rather prefer not being born at all to living. To discharge this obligation, I argue, society should provide gene-based medical resources to help parents give birth to genetically healthy babies. Such provision is necessary for society to do what it owes to its members. I also argue that choosing an institutional scheme that respects the autonomy of family allows unequal distribution of resources, amounts to choosing a scheme that is unfair to those who are genetically inferior. Society should compensate for them. In the end, I suggest that in order not to fail to provide sufficient compensation, society might have to reduce the inequality of opportunity induced by the autonomy of family via genetic measures, despite that this is not what society owes to those who would come to exist with genetically inferior profiles.DOWNLOAD HISTORY | This article has been downloaded 24 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese本期主題是與艾滋病有關的問題。一個幽靈在地球上游誨。這個幽靈就是艾滋病。艾滋病是跨世紀的全球流行病，人類將在21世紀面臨艾滋病的更嚴重挑戰，在一定意義上，人類的未來將決定於人類對它的挑戰回應如何。艾滋病比任何其他疾病都顯示出它的生物－－心理－－社會性質，對艾滋病的回應不僅是一個生物醫學問題，而且涉及一系列的概念、觀念、理論、價值、道德、政策和法律問題。然而，無論在中國，還是在全世界，對這些問題的探討很不充分。希望本期的論文和譯文能夠促進華人國家、地區和社區對這些問題的關注，引出對這些問題更有價值的研究成果。DOWNLOAD HISTORY | This article has been downloaded 17 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese生命倫理學同文化的關係是一個複雜的問題。顯然，文化有不同的定義，人們有不同的理解；每一種文化都通過具體的語言、藝術、物品和技術來表達、傳達、發展和轉化。然而，人們有理由相信，文化的核心其實是人們所持的信念、態度和習俗的總和；正是這些不同的觀念及其實踐，把世界上的人群分屬為不同的文化，諸如基督教文化、自由主義文化、儒家文化，等等。儘管文化也可以粗略分為較大的文化（如“中華文化”）、或者細分為較小的文化（如“儒家文化”），但其負載一套價值觀念以及體現在一定的實踐活動中的本質，則是相同的。由此說來，每位學者都不免帶有雙重身份。一重是學術身份，由所研究的對象來決定，如自然科學家，社會科學家，人文學家，等等。在這種意義上，研究生命倫理學的學者當然是生命倫理學家（我這裡所說的“家”並非專指“大學者”而言）。另一重則是文化身份，由學者所持的價值觀念來決定：如基督教學者、世俗的自由主義學者、儒家學者，等等。相對而言，自然科學家的學術身份與文化身份較易分開。例如，我們讀一篇分子生物學論文，大概無法（也沒有必要）察覺作者的基督徒身份。但就生命倫理學研究而言，學者的兩重身份則是很難分得清楚的，因為生命倫理學的問題本身以及對於它們的分析、判斷和解決方案，都負荷著明顯的價值觀念。想要撇開自己的價值觀念來論述一套生命倫理，大概只會雲遮霧罩、不知所云。也就是說，生命倫理學研究是無法同文化脫了關係的，因為處於文化核心地帶的東西正是價值觀念。DOWNLOAD HISTORY | This article has been downloaded 35 times in Digital Commons before migrating into this platform.

Social work education comprises an indispensable part ߝ the field practicum, as revealed in the curricula of social work degree programmes all over the world. Here the question is about the positivist curriculum design and fieldwork assessment, which reduces human understanding to matters of technicality. There is a growing discussion about the reflective paradigm – practice wisdom – in human professions, which may be deemed to be more desirable for accommodating the nature of social work practice. A four-dimension framework is developed for the epistemological understanding of practice wisdom, in order to guide research on unravelling how practice teachers exercise pedagogical practice wisdom in advancing students' learning. The findings reveal student factor that might hinder or facilitate practice teachers in bringing pedagogical practice wisdom to their teaching. Implications for those concerned with the enhancement of students' learning in social work field practicum, particularly social work educators, are discussed. 實習是全球社會工作訓練的核心一環，實証主義為本的課程設計及實習評估被受質疑。近年，另一個知識樣式 —— 實務智慧，於人本專業被廣泛討論。它較能兼容社會工作實務特性。作者建立一個四維知識概念架構，展示對實務智慧的理解，並研究實習導師如何使用教學實務智慧，從而為學生帶來良好學習。本文討論一些可促進或阻礙實習導師使用教學實務智慧的學生因素，目的是促進學生在實務上的學習。

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，中國大陸生命倫理學的形成過程恰恰缺失了西方生命倫理學所具有的這種統一性。在邊林看來，中國生命倫理學的形成與發展本來也應該是歷史與邏輯的統一，可惜的是，事實並非如此。由於特定歷史階段中國社會現實以及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性的缺陷。而且，在其發展過程中，先天缺陷並沒有得到矯正，邏輯演化過程出現了失常。邊林概述的這種缺陷和失常，在本期其他論文所論述的問題上也得到了印證和例示，諸如蔡昱所討論的臨床醫療決策權之歸屬問題，姜蘭姝等所關注的老人長期照護問題，鄧蕊所探討的倫理審查的制度歷史、運行現狀與困境問題，以及李菊萍所報告的DNA 親子鑒定的倫理與法律問題。最後，邊林深刻地指出，中國現在所具有的生命倫理學並不是、至少從根本意義上說還不是中國自己的生命倫理學，因為它所具有的並不是生長在與它應該相連的根系上，因而不能形成以此為基礎的本體論承諾。從這種意義上我們可以認為中國還沒有生命倫理學，所以中國的生命倫理學就必然產生需要建構的問題。DOWNLOAD HISTORY | This article has been downloaded 23 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.知情同意原則自引進中國以來，遭遇到能否與中國文化相適應的質疑。這樣的質疑，基於以下兩個事實判斷：一是，在現實的臨床和研究的同意過程中，往往是家庭共同參與或代替病人或研究參與者決策，而不是由他們本人單獨作決定；二是，從文化傳統來看，中國文化似乎不具備知情同意的理論基礎。由此，一些學者認為中國文化對知情同意形成了挑戰。本文認為，這兩個事實判斷不足以證明中國文化對知情同意構成了挑戰。這不僅因為這樣的事實不是全部的、或真正的事實，而且還因為事實判斷不能代替倫理判斷。倫理的判斷需要更為廣泛的視角。當我們試圖以一些事實說明家庭同意是合理的，那麼我們須要考察，家庭同意是否保護了病人和受試者的利益和權利？當我們斷言說中國文化缺乏自主性的特質時，除了事實的說明外，還須要對自主性的內涵及其意義作出分析，從而能夠判斷這樣的結論是否具有普遍性。自主性之所以是重要的，並成為知情同意的理論基礎，是因為借此病人和受試者可按照自己的利益、意願來行動、決定和選擇，從而達到保護他們的目的。從這個意義上說，沒有必要去深究家庭同意是否撼動了知情同意的基礎，或重新構建知情同意的理論基礎。知情同意的文化敏感性更應該著眼於操作層面。Since its introduction into China as a bioethical principle, informed consent has been a controversial topic. Many doubt its adoptability in the Chinese context. They claim that in China, it is often the family and not the patient that makes the decision about patient care in real clinical practice or medical research. In addition, Chinese culture appears incompatible with the principle of informed consent. As a result, many scholars conclude that Chinese culture constitutes a challenge to the application of informed consent in China.This essay contends that such an argument does not hold water, or at least, is not well justified. First, such a claim obviously fails to tell everything about the situation in China. In addition, a factual judgment cannot take the place of an ethical one, while an ethical judgment should be made taking a wide perspective. When we seek to determine the justifiability of family consent with certain facts, we need to consider also whether it is conducive to the protection of the rights and benefits of the patient. When people assert that autonomy is not part of Chinese culture, they should not rely on just a factual presentation. Rather, they should go a step further, to work at the meaning and significance of autonomy, so that they can determine whether such a claim is universally true. In fact, Confucian Chinese culture features rich intellectual and moral resources that support individual independence, creativity, and freedom. For example, in the Confucian classics, including the Analects, we can easily find sayings of Confucian sages that emphasize a free, independent, and strong will, which underlies informed consent.Autonomy, which is the theoretical basis of informed consent, is important because it plays a decisive role in helping to safeguard the rights and benefits of patients. It should be quite clear that it is irrelevant to try to determine whether family consent damages the theory of informed consent, or to try to reconstruct the theoretical framework for informed consent. This essay contends that the key issue to be addressed is to improve the necessary operational measures for implementing informed consent.DOWNLOAD HISTORY | This article has been downloaded 112 times in Digital Commons before migrating into this platform.

Inclusive education is becoming increasingly important thanks in large part to international policy guidance by the United Nations, though country-specific policy often lags behind global standards. An overview of the history of inclusive education in Japan will be provided to help contextualize how different policies for compulsory and postsecondary education take different approaches to meet international standards as outlined in the UN’s Convention on the Rights of Persons with Disabilities. Key policies that included provisions for inclusive education in Japan are then analyzed and discussed. Finally, additional considerations will be provided for how English language teachers can teach inclusively and help safeguard quality language education as a human right for all students. インクルーシブ教育は、国別の政策が国際水準にたいして後れをとっていることが多いものの、国連主導の国際的な政策指針のおかげで、ますます重要性を増している。本稿は、義務教育と中等教育後の学習機関の異なる政策が、国連で採択された「障害者権利条約」にある国際水準を満たすべく、いかに異なるアプローチを取りうるのかを考察するために、日本におけるインクルーシブ教育の歴史を概観する。その後、日本におけるインクルーシブ教育に関する条項を含む重要な政策について、分析し検討する。最後に、英語教師がどのようにしてインクルーシブ教育をおこない、すべての学生の人権として言語教育の質を保証することができるかという点において補足的な検討を加える 。

<p>教師專業發展的相關理論與實踐多集中於教育專業知能的提升，甚少關心教師的生活品質與生命提升，教育美學也很少觸及教師專業發展，未有將自然美感經驗融入教師專業的研究。本研究旨在以文獻分析法，輔以訪談法，探討自然美感經驗取向的教師專業發展之意涵、功能與實施方式。自然美感經驗取向的教師專業發展之意涵在透過自然美感的欣賞，豐富教師的生活與生命經驗，啟發教師對於生活、教學、教師志業、生命意義等靈性方面的省思，進而提升教師的專業能力。其功能有六項：提升主動進行教師專業發展的意願、提供課程與教學創新的源泉、促進教師的班級經營能力、提供生理與心理治療的效果、強化環境教育素養、提升生命品質，培養生命的智慧。本研究最後並提供一些具體的實施原則與建議供中小學參考。</p> <p>&nbsp;</p><p>Theories and practices of teachers’ professional development almost focus more on improvement of educational profession knowledge than life of teachers. Researches of educational aesthetics seldom apply natural aesthetic experiences on teachers’ professional development. This study aims at using literature analysis as the method, supplemented by interview, to inquire the meaning, function and implementation of teachers’ professional development based on natural aesthetic experience. The meaning of this approach is to enrich teachers&rsquo; life experience, and enlighten their reflection on daily life, teaching, vocation, and life meaning, then can improve professional competence further more. There are six functions of teachers’ professional development based on natural aesthetic experience as: improving the will to engage teachers&rsquo; professional development actively; affording the resource of innovation ideas on curriculum and teaching; improving competence of classroom management; affording effects on physical and psychological therapy; enforcing literacy of environmental education; promoting quality of life and life wisdom. Finally, this study also provides some principles and suggestions of implementation for elementary and junior high schools.</p> <p>&nbsp;</p>

There are several good reasons for the reluctance to call the overlapping waves of Chinese migration overseas since at least the 14th century, the Chinese diaspora. The term diaspora has come to refer to relatively homogenized groups with a strong sense of loyalty to the homeland. The overseas Chinese distributed over six populated continents are not homogenous. Yet the term diaspora is not entirely mistaken because the overwhelming bulk of the Chinese emigrant population left China over the last century and a half and developed some relationship of identity or loyalty with the homeland and the nation-state of China. To understand the diaspora historically, we need to outline the maps of consciousness—loyalties, interests, discourses, identities, projects and goals—that are relevant to the group being researched or investigated. A more embedded layer of activity often shapes and segments these maps of consciousness: these are the geopolitical and economic circumstances. The hinge between geopolitics and the maps of consciousness that has allowed Chinese communities to respond and navigate their ways through these changing circumstances have been their institutions and perhaps even more importantly, the ubiquitous and multiple networks in which most Chinese participate. Networks of native-place origins, lineages, provincial ties, language groups, religious groups and secret society groups, among others, have been historically well documented and need not detain us here. What this volume reveals however is other, perhaps more modern, networks: those constructed by the Japanese imperialist labor regime, and those developed along the dissemination of Christianity, political parties, academic research, financial capital, advertisement and even a legend of a Hokkien pirate among key global port cities. 一直以來都有一些拒絕把至少從十四世紀以來一波波出洋移居的華人通稱為「華僑」的看法，其中一個好理由是：「僑胞」所指涉的是一群相對同質、對原鄉帶有強烈忠誠的團體；而散居在六大洲的海外華人並不是同質的。但「僑胞」的概念卻又可以適切地反映出在過去一個半世紀以來，從中國移出的、並非同質的社群之間對於祖籍和中國這個民族國家所發展出的某種認同或效忠的關係。為了要歷史性地了解海外華人，我們必須探討所欲研究的各個團體所發展出來之意識的地圖──包括忠誠、利益、論述、認同、議程和目標等。這些意識的地圖鑲篏在地緣政治和經濟環境之上，後者往往會形塑或切割這些意識的地圖。透過華人的制度以及或許是更為重要的、無所不在和多元層次的華人網絡，華人社群得以回應並在各種變遷的地緣政治和經濟環境裡游移；這構成了地緣政治經濟和意識地圖之間的連結。既有的歷史資料已充分記載各種華人網絡，包括同鄉組織、宗族、省籍連帶、語言群、宗教和秘密社會等，在此毋庸贅言。本專輯卻呈現出不同的、或者是以更為現代的形式所出現的各種網絡：日本殖民主義主導下的勞工移民，以及華人在各全球港口之間散布的基督教、政黨、學術研究、金融資本、廣告甚至是閩南海盜傳說。 (This article is in English).

LANGUAGE NOTE | Document text in Chinese; abstract also in English.針對中國現代社會轉型期的醫患信任危機，本文試從儒家“誠”、“信”的倫理思想出發，揭示儒家誠信思想之本質在於將“誠”作修身之本，以“信”為人倫之道。並通過分析儒家誠信思想側重對人品人格的內在德性的強調，進一步結合傳統社會的醫患交往模式得出傳統社會醫患誠信的特徵是基於醫者篤行“誠信”儒志的人格信任的結論。進而指出儒家誠信思想對改善現代社會轉型期市場經濟衝擊下，醫生逐利失信、患者寓信於利，雙方產生信任危機是具有現實意義的。本文總結出，在社會轉型和醫患關係日趨複雜化的當今，患者弱勢和醫學本質的內在要求從根本上決定了，只有形成一種以醫生為主的道德性信任，即醫生在充分正確認識醫學目的和醫患利益關係後形成作為醫學專業人員的種人生態度和專業精神，進而贏得患者的信任。同時，這種相對穩固的信任關係的形成，也離不開有效的監督機制與合理的制度建設等社會誠信機制的建立。A crisis of trust exists in the doctor-patient relationship in contemporary transitional China. This essay applies the Confucian notions of sincerity and trustworthiness to analyze the causes of the crisis. It argues that sincerity is the root of trust in human relations. For trust to develop between patients and doctors, sincerity must be cultivated. Without sincerity mediating human relations, trust between doctors and patients is impossible.The Confucian doctrine of sincerity is based on one’s inherent moral personality, and is part of the virtuous treatment of others. In Confucianism, love is a relational virtue, meaning one should practice filial piety, be kind to one’s children, sympathetic to strangers, and so forth; however, one must also be reliable and trustworthy in whatever type of relationship in which one is engaged. To gain the trust of their patients, doctors must demonstrate Confucian virtues in their activities. In addition, with regard to benefits, doctors must not forget virtue or righteousness. They should not make a profit that is not within the scope of Confucian virtue. This point is particularly applicable to today’s crisis of trust, because many consider that doctors have violated Confucian principles by making a profit.The essay concludes that a strong doctor-patient trust relationship cannot be built in contemporary transitional China without the cultivation of the Confucian notion of sincerity. Without doubt, the doctor-patient relationship is complicated by the high-tech medical environment, inevitable vulnerability of patients, and rapid development of the healthcare market. All of these factors make it even more important that doctors form a life attitude that incorporates sincerity and trustworthiness, which are manifested in the virtuous practice of their profession. The Confucian notions of sincerity and trustworthiness will equip doctors to properly understand and achieve professional goals and interests in the care of their patients. Finally, to help in the maintenance of a strong trust relation between doctors and patients, proper public policy, social mechanisms, and effective supervision and regulation based on sincerity and trustworthiness are indispensable.DOWNLOAD HISTORY | This article has been downloaded 340 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文藉分析“家”的生物學、社會學和理想價值之三重不同含義及其相互關係，指出社會學意義的家和應當作為人類家園的社會，目的在於為人的生存和生命的延續提供理想條件。雖然家的形式對生活的方式和質量都有很大制約，但如果家不“齊”，任何形式的家都可能成為牢籠。齊家既是人類生存的基本功，也是一門艱深藝術。宋明儒的“功夫”概念為理解儒家齊家思想提供了一把鑰匙。家的理想狀態，需由個人自身的高度修養以及“權（衡）”的功夫而來，而不能只靠權威、家規或對文化傳統的尊重。齊家學說不僅照顧到弱勢者對家庭的需要，也提供了由“道中庸”而致“極高明”的途徑。正是從家庭開始而往外延伸的人際關係，使人的生命得以超出自我，並獲得“即凡而聖”的意義而成就不朽。儒家“四海之內皆兄弟”的精神擴展了親緣關係，使其能夠在現代社會中容納非傳統的家庭形態，並指導我們在各種家庭形態允許的條件下獲得美好生活。儒家“家齊而後國治，國治而後天下平”的觀念，與著名西方家庭療法大師薩蒂爾之觀念、早期馬克思的人本主義觀念和美國文化人類學家艾斯勒關於復歸遠古“夥伴關係”的觀點，都有相通之處：人類應當在更高級的形態上，消除人的自身生產被物質經濟生產所左右的異化，並以具理想價值意義的家為模式去改造社會，從而達致把天下家園化的目標。Starting with a brief analysis of the biological, sociological, and axiological senses of the term “family,” this article points out that the purpose of a sociological family is to provide ideal conditions for human survival (which is primarily biological) and flourishing (which is axiological).Although the sociological family structure significantly affects both the way of life and the quality of life, any sociological family can become a fetter instead of a home if family relations are not properly regulated. Regulating the family is both a basic principle for human survival and a challenging art, which is best understood through gongfu [aka. kung fu], a term that Song-Ming Confucians used frequently to describe the purpose of Confucian learning.While authority and rules of conduct are necessary for regulating the family, effective authority must rely on virtue for its transformative effect, and rules of conduct must be accompanied by the use of discretion, an art that cannot be formalized. Both the exercising of authority and the application of rules are means rather than ends. Their proper use depends on whether they are conducive to the growth, transformation, and enablement of the relevant members. Rigid adherence to authority and rules can be potentially counter-constructive, as illustrated by cases of medical ethics in which adherence to patients’ rights to be kept informed and to give consent may prove to be inhumane to the patient, and yet adherence to the family’s right to make decisions for patients may also lead to problems. The matter has to be determined not merely on the basis of respecting cultural traditions, but ultimately on the well-being of the people involved.The theory of regulating the family not only accommodates the need for family in various stages and conditions of human life in which a person is vulnerable – which is difficult to perceive in the West as the predominant conception of the “person” is modeled after a male, adult, autonomous rational being – it also provides a path for “reaching to the highest and brightest limits.” It is in the human relations starting from the family that a person’s life can go beyond the individual self and obtain sacredness within the secular life and thus become immortal.The Chinese culture informed by the Confucian teaching of “rectification of names” has a rich variety of “names” to specify human relations, and hence is able to instill the sense of role-specific responsibilities. Yet the Confucian spirit of “all within the four seas are brothers” stretches family relations beyond the biological, and thereby allows Confucianism to embrace non-traditional types of family, such as adoptive families, cohabitation, same-sex marriage, and other modern institutions of living together such as kindergartens and nursing homes. It offers valuable instructions for obtaining the gongfu of leading a life as good as the structure of the family allows.The far-reaching significance of “regulating the family” is evident in the Confucian idea that “when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world.” The idea has resonances in the contemporary “family therapy” of Virginia Satir, the humanism of early Karl Marx, and Riane Eisler’s idea of reviving the “partnership” relation of the pre-historical era: humans must eliminate the alienation of allowing material production and economics to dominate the creation of human life; we must reform our society according to the axiological concept of the family so that the world can become our shared home.DOWNLOAD HISTORY | This article has been downloaded 718 times in Digital Commons before migrating into this platform.

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.

I will consider the Echigo-Tsumari Art Triennale in Niigata, Japan as an “agentic assemblage” (Jane Bennett) that moves beyond the conception of “land” or “site” as an inert stage for human artistic intentions. The festival functions as the distributed agency of an assemblage including rice fields, river corridors, rural villages and villagers, landslides, heavy snowfall and art objects. This view suggests a fractal causality in which art is conceived within a network of human and nonhuman activity. As artistic practice, the Triennale makes visible webs of relationships that move beyond notions of site specificity or socio-ecological restoration. From a New Materialist perspective, the festival’s interaction within a mosaic satoyama landscape becomes a visible representation of an evolution of art away from exclusively anthropocentric intentionality. This view suggests deeper readings of the festival’s practice, particular artworks, and of the emphasis on performative food production and consumption – the mutual transformation of material bodies. 私は、人間のアート製作という目的のための単なる舞台として「土地」や「場」を捉えるのではなく、「行為主の集合体」（ベネット）という観点から越後妻有トリエンナーレ（新潟県、日本）について考察する。この トリエンナーレは田圃、河川回路、地方の村と村人、がけ崩れ、大量の降雪とアートを含み込むひとつの集合体の分散的な行為体として機能している。この見方はフラクタルな因果関係を思わせ、その因果関係のなかでアートは人間及び人間以外のモノによる活動のネットワークとして理解される。 アート実践として、このトリエンナーレはサイト・スペシフィック性あるいは社会やエコロジーの回復といった考え方をさらに越えていくような関係性の網目を、眼に見える形にしている。ニュー・マテリアリズムの見地からすれば、このトリエンナーレのモザイク的な里山風景のなかでの相互作用は、過度に人間中心主義的な意図性から離れていくアートの進化を明瞭に表している。このように見ることで、越後妻有トリエンナーレの実践、個々の作品、そしてパフォーマンス的な食物生産と消費の強調−−−−物質的なもの同士の相互の変形−−−−をより深く解釈できるのである。 This article is in Japanese.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.要解決諸如個人或國家因醫療引發的經濟上的“雙崩潰”，伴隨醫生個人權威的沒落和患者個人權利的提升造成醫療領域的“禮崩樂壞”和醫患之間道德異鄉人等的問題，首要是需要選擇一種文化為指引以便思想和行動。本文從多方面思考，認為儒家是最佳的和最具比較優勢的可選擇的文化。儒家生命倫理學的核心基礎是雙重人性觀和均衡發展論。儒家生命倫理學本質特徵是利他主義，它提供了一系列指令性、指導性和約束性的道德規範或道德標準，而這些標準在內容上更具備多樣性和包容性的價值和行為譜系，例如“仁”、“孝”。根據“孝”的道德規範，安樂死可以選擇，而自殺則不能被選擇；根據“禮”要求，儒家要建立一種基於禮樂文明的醫療衞生保健制度以進行衞生保健資源配置，這種制度完全不同於西方文化的現代財產制的分配制度。根據中庸的法則，生命倫理學的四原則可以被簡化為一個簡單的原則：微創原則。This paper discusses the possible application of the four principles of medical ethics advocated by Beauchamp and Childress to the current healthcare reform and transition in China from the perspective of someone who has many years of experience as a physician. It aims to show that many of the medical problems and solutions identified in the West also make sense in the Chinese context, although different moral language may be used. I believe that traditional resources such as the Confucian moral/ritual system can be reconstructed to handle ethical questions both in theory and in practice in China. It is argued that hospitals and physicians administer medicine through the art of benevolence. Using Confucian morality as a guide for healthcare reforms may help to make the transition period easier, and the four principles may help to standardize the regulations needed for hospitals.DOWNLOAD HISTORY | This article has been downloaded 505 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.儒家的養老觀念具有深刻的思想根源。它有形上根據，也有現實原因。從表現形式上看，儒家的養老觀蘊含在儒家的“孝道”思想之中，由於孝道在儒家那裏既有著形上的天道根源，亦發揮著宗教性的功能，這使得蘊含在這一孝道思想中的養老觀念也兼具了這兩種思想特徵，即儒家養老觀既是形上的天道的要求，同時又具有宗教性關懷的內蘊。基於血親的自然情感因素和人對老年生活狀態的憂慮則構成了儒家養老觀念現實的、直接的緣由。這種由孝道維繫的養老觀念決定了儒家對“老人”界定的特殊性和養老方式的特殊性。在家庭中，“老”是相對於盡孝的義務而言的，而社會層面的“老”則需要加以特殊規定，以便於社會層面的養老實踐。而在養老方式上，這種由孝道維繫的養老觀也決定了家庭或子女是主要的、基本的養老場所和主體，但國家或政府在宣導、維護這種養老觀念上，以及為家庭養老創造必要的物質條件和保障方面，則負有絕對的義務和責任。China’s citizens are growing old at an alarming rate. The increase in the country’s elderly population has created profound social and economic complications that can be solved only by appropriate policies and moral decisions on caring for aging people. Who will take care of the elderly? Should elderly people depend on their families or on the government? The author of this paper shows that filial or familial piety—the Confucian ideal of moral responsibility for one’s elderly relations—is intrinsic to the traditional Chinese value system, and should continue to shape Chinese society today. The author contends that filial piety is the key ethical principle of Confucianism based on its metaphysical foundation of the Dao. Instead of talking about the rights of elderly people, we should emphasize the moral duty of their adult children.However, the traditional emphasis on filial piety has been challenged by social changes in the last few decades, especially since China’s economic reform. There are fewer and fewer households with “three generations under one roof,” due to China’s urbanization and one-child policy. More and more people are choosing to invest in institutional care (such as nursing-home care and residential care) as an alternative to traditional familial care. Despite these changes, the author maintains that filial piety, as the core value of the Confucian ethical system, should play an important role in modern Chinese society. Supporting one’s elderly relations (both emotionally and financially) offers not only a practical solution to the problem of elderly care in China, but also an ethical way for family members to fulfill their moral duties and maintain family solidarity. Although Western approaches to community care that combine formal and informal sources of support may in some cases help to meet the welfare needs of vulnerable elderly people in China, a complete rejection of traditional filial piety is far from appropriate. The author concludes that commitment to the traditional ethical value of filial piety enables people to live together in peace and harmony.DOWNLOAD HISTORY | This article has been downloaded 2849 times in Digital Commons before migrating into this platform.

PurposeThis study examines the inter-linkages between Bitcoin prices and CEE stock markets (Hungary, the Czech Republic, Poland, Romania and Croatia).Design/methodology/approachThe dynamic contemporaneous nexus has been analyzed using both the multivariate DECO-GARCH model proposed by Engle and Kelly (2012) and quantile on quantile (QQ) methodology proposed by Sim and Zhou (2015). Our study is implemented using the daily data spanning from 6 September 2012 to 12 August 2019.FindingsFirst, the findings show that the average return equicorrelation across Bitcoin prices and CEE stock indices are positive, even though it is found to be time-varying over the research period shown. Second, the Bitcoin-CEE stock market association has positive signs for most pairs of quantiles of both variables and represents a rather similar pattern for the cases of Poland, the Czech Republic and Croatia. However, a weaker and primarily negative connectedness is found for Hungary and Romania, respectively. Furthermore, the interconnectedness between the co-movements in the Bitcoin market and stock returns changes significantly across quantiles of both variables within each nation, indicating that the Bitcoin-stock market relationship is dependent on both the cycle of the stock market and the nature of Bitcoin price shocks.Practical implicationsThe evidence documented in this study has significant implications for divergent economic agents, including global investors, risk managers and policymakers, who would benefit from a comprehensive knowledge of the Bitcoin-stock market relationship to build efficient risk-hedging models and to conduct appropriate policy reactions to information spillover effects in different time horizons.Originality/valueThis paper is the first study employing both the multivariate DECO-GARCH model and QQ methodology to shed light on the nexus between Bitcoin prices and the stock markets in CEE countries. The DECO model uses more information to compute dynamic correlations between each pair of returns than standard dynamic conditional correlation (DCC) models, declining the estimation noise of the correlations. Besides, QQ approach allows us to capture some nuanced features of the Bitcoin-stock market relationship and explore the interdependence in its entirely. Therefore, the main contribution of this article to the related literature in this field is significant.研究目的本研究旨在探討比特幣的價格與中東歐股市(匈牙利、捷克共和國、波蘭、羅馬尼亞和克羅地亞) 之相互聯繫.研究設計/方法/理念研究使用恩格爾與凱利(2012)(Engle and Kelly (2012)) 提出的多變量DECO-GARCH模型及Sim 與Zhou(2015)(Sim and Zhou ( 2015)) 研製的分位數-分位數方法來分析動態同期的聯繫。我們的研究使用由2012年9月6日至2019年8月12日期間取得的每日數據來進行.研究結果首先、研究結果顯示、跨比特幣價格與中東歐股價指數的平均回報當量關聯是正相關的，即使在研究期間被發現是隨時間而變化的。第二、比特幣與中東歐股市之聯繫在大多數兩變數分位數對而言出現正相關跡象，而且，這聯繫在波蘭、捷克共和國及克羅地亞而言表現一個頗相似的模式。唯就匈牙利而言、這聯繫則較弱、而羅馬尼亞則主要是負聯繫。研究結果亦顯示: 比特幣市場內的聯動與股票回報間之內在關聯會在每個國家內跨兩個變數的分位數而顯著地改變，這顯示比特幣-股市關係是取決於股市的週期和比特幣價格衝擊的本質.實際的意義本研究所記載的證據、對不同的經濟行為者而言極具意義 (這包括國際投資者、風險管理經理和政策制定者)，因他們會受惠於對比特幣-股市關係的全面認識，他們可建立有效的風險對沖模型、及在不同時間範圍對資訊溢出效應進行適當的政策反應.研究的原創性/價值本文為首個研究使用多變量DECO-GARCH模型和分位數-分位數(QQ)方法、來解釋比特幣價格與中東歐國家之股市的關係。這DECO模型使用比標準動態條件關係模型更多資訊，來計算每對回報間之動態關係，這能減少估測雜訊，而且，QQ方法讓我們可以取得比特幣-股市關係的一些細微特徵及全面地探索其相互依賴性。因此，本文的主要貢獻是在這學術領域內有關的文獻上.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.從現代生命倫理觀研究的現實出發，解析老子關於生命倫理觀的思想精髓及其現代意蘊，對於理解與認識現今社會發展中人與自然、人與社會和人與人之間關係所存在的問題，對於促進社會中人自由而全面的發展，都具有重要的價值和意義。從中國傳統思想文化出發，依託社會發展的現實，從倫理學角度對生命的解讀就不能僅僅局限於醫學領域，而應該是在社會這一更為寬泛的領域中進行研究。老子的思想深刻地揭示了自然、人以及社會存在和發展的內在規律，他的思想閃耀著獨特的人性的、智慧的光芒。在其博大深遠的思想之中顯現若現代意義的關於生命倫理觀的意蘊，其基本思想是：人的存在和發展必須是基於對自然和社會發展本質規律（“道”）的深入認識以及積極能動地尊重和適應﹔人的生命價值的實現和生命尊嚴的獲得必須是基於人與自然和社會良好的互動關係中得以實現的。人與外在因素互動過程中， 基本上形成了人與自然、人與社會和人與人之間三個層次的關係。在人與自然的關係中， 老子認為天之道也即是人之法，自然法則也應是人的行為規範， 應把對自然法則的認識上升到人類行為價值的高度。人對自我生命的愛護、尊重與保全，是以尊重與遵循自然之道為前提的，人的生命的存在與發展必須與自然保持和諧統一。在人與人的關係中， 老子首先認為在對待他人的利益方面，應該做到以寬厚仁慈的心態待人接物，成人之美，與人為善。其次，老子強調的是個體對自我心態和行為的約束。再者，在對待與他人的矛盾方面，老子認為“夫唯不爭，故天下莫能與之爭”。在分析社會與人的關係中，老子首先認為國家政策的實施，應該是循序漸進的，必須考慮到普通人的承受能力。其次老子認為社會和政府必須協調、平衡人與人之間的各種差距，政策的制定與實施應盡可能關照到最大多數人的利益。再者老子認為社會中人與人利益的不均衡，必將致使社會存在風險。老子的思想對於我們今天從倫理的角度認識人生命的尊嚴、權利與價值，對於理解人以及社會的和諧發展都具有重要的現實意義和價值。第一、隨著經濟的快速發展，人類對自然環境的破壞也日漸加劇。人類存在和發展的權利與自然是平等的，不能以犧牲生態環境、犧牲人生命存在和發展的價值去發展經濟，因為社會的可持續發展依存於人類與自然的和諧統一。第二、目前社會發展存在諸多方面的不均衡狀態。政府有責任縮小包括經濟、醫療和教育等方面的差距，使得公眾在各種資源的佔有上盡可能地趨向均衡狀態，使公眾擁有相對平等的生存權、發展權、生命健康權和接受教育的權利等，以維護其生命的尊嚴和促進其生命價值的實現。第三、在醫學活動中，其正實踐“預防為主”的方針，有效控制和消除引發疾病的各種自然和社會的因素，激發人自身的潛能，順應生命存在與發展的自然和社會的內在規律，引導公眾崇尚並踐行健康、文明、科學的生活方式，在“預防為主”科學理念的引領下積極維護人的生命健康權。第四、個體人文素質的提高是社會文明發展的重要標誌，它能夠促進人與人之間關係的協調，能夠喚醒和增強個體關注與維護他人生命的尊嚴、權利、價值。重視優良傳統道德文化在社會中的作用與價值，以制度化的方式加強優秀傳統道德文化的教育和實踐，培養公眾的人文主義精神。以社會現實為基礎，從生命倫理觀的角度出發對老子思想的研究，必然能夠加深對人以及生命的尊嚴、權利、價值的維護與實現的理解，促進人與自然、社會的和諧發展，促進人自由而全面的發展。This paper attempts to show that Laozi's thought covers a sense of bioethics and carries profound moral implications for contemporary society. His basic thought includes: Human existence and development must be based on the essential rule of nature (dao); a thorough understanding of dao can improve human adaptation; and human value and dignity must be realized based on natural and good social relations and interactions.In natural relations, Laozi thought that the dao of nature is also the rule of person; that is, natural rule should also be a person's behavior standards. Human existence and development must maintain a harmonious unification with nature. In personal relations, Laozi thought that one should treat other people generously and beneficially, helping others do well. At the same time, Laozi emphasized that one must control and restrict one's desires and passions. As he put it, "if you do not compete with anyone else, nobody will defeat you."Laozi’s thought has good ethical implications for today. First, along with fast economical development, humans should pay attention to the preservation of the natural environment. Society’s sustainable development depends on a harmonious human unification with nature. Second, government should have a responsibility to maintain harmonious relations among different classes and areas of human persons. Third, in medical activity, preventive medicine, rather than aggressive procedures, should be taken as the main medicine. Finally, seriously research into Laozi’s thought for the sake of bioethical studies can significantly deepen our understanding of humans, nature and development. DOWNLOAD HISTORY | This article has been downloaded 73 times in Digital Commons before migrating into this platform.

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

LANGUAGE NOTE | Document text in Chinese; abstract also in English.近年來，人工智能（ＡＩ）技術在醫療領域中的應用探索十分活躍，ＡＩ診斷又是其中的關注焦點。它可以使診斷更加高效和準確，從而在整體上改善醫療診斷品質，提高醫療資源的供给效率和公平性。不論從ＡＩ診斷發展的技術邏輯還是西方現代醫學診斷思維來看，從智慧助手發展到ＡＩ醫生都具有一定的合理性與必然性。但這一技術具有其内在局限，即使已經發展到理想狀態，ＡＩ醫生也不能完全取代醫生，它能輔助醫生和患者更充分地發揮各自的能動性，卻有可能傷害醫患互動的關鍵内核：意義生成和人格構建。如何在充分利用ＡＩ診斷醫生的效率的同時避免其有可能帶來的負面影響，人們需要對ＡＩ診斷技術發展的底層邏輯提供足夠有力的理論拮抗，而不是停留在技術所限定好的語境中解決那些具體的問題。本文提出，有必要引入中國傳統醫學的診斷思維和儒家“成人”理論，作為針對西方現代醫學觀念和現代主體性哲學發起反思的重要理論資源，並在此基礎上重新審視技術與人文的關係。Applying AI in medical contexts, especially for diagnosis, has become very popular in recent years. AI has the potential to make diagnosis more efficient and accurate, improving the overall quality of medical diagnosis and making medical provisions fairer and more effective. Combining the logic of AI with that of modern Western medical diagnosis, it is to some extent intuitive to imagine AI physicians. However, even in its ideal form, AI technology has intrinsic limitations that will prevent it from completely replacing physicians. Although AI can help physicians and patients to develop their own agency, it may strike at the core of physician–patient interaction: generating meaning and constructing personhood/subjectivity. How can we make best use of the efficiency of AI diagnosis while avoiding its potential negative influence? There needs to be a powerful theoretical rejoinder to the fundamental logic of AI diagnosis. It is not enough to deal with specific issues within the realm already delimited by AI diagnosis technology. This paper highlights the need to incorporate the way of thinking of traditional Chinese medical diagnosis and the Confucian theory of “the way of becoming a person.” Both are important theoretical resources that can be used to counterbalance the way of thinking of modern Western medicine and modern Western philosophy, which emphasize subjectivity. On this basis, the relationship between technology and the humanities can be re-examined.DOWNLOAD HISTORY | This article has been downloaded 65 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.發表於1975年的〈主動及被動安樂死〉，雖然已成為醫學倫理學的經典著作，但該文引起的爭議，迄今未息。作者雷切爾斯在文章中攻擊傳統見解裡認為「主動／被動安樂死之區分在道德本有意義」的觀點。他的主要論証方式是對（i）「殺人在道德主跟見死不救有分別」提出質疑。其後，雷切爾斯回應論者對其論証的批評時，更否定（ii）判斷行為的道德對錯時，意圖的好壞是相干的考慮」。〈主動及被動安樂死〉所引發的辯論中，論者的焦點往往是雷切爾斯在該文中提出來的論據。本文則還論及他對批評者的回應，嘗試剖析雷切爾斯後來為自己所作的辯護，從而評價他的整體立場。本文第二節將簡要地說明幾個基本概念。在第三節，筆者透過對有關論爭的交代去說明「意圖」、「主動安樂死」 及「被動安樂死」 三者在雷切爾斯對有關問題的論述中如何互相緊扣。第四節採用雷切爾斯壇用的「相同化例子証明法」 指出他對（i）和（ii）的看法不能同時成立。第五節則通過對「雙重後果原則」的討論去進一步分析雷切爾斯對（ii）的批評。第六節嘗試正面說明我們應怎樣看「意圖好壞」和「殺人／見死不救」的考慮在道德評價活動中的互動關係，並據之而評析雷切爾斯所用的論証方法的根本問題。Twenty-six years on, the debate generated by James Rachels' 'Active and Passive Euthanasia' (1975), one of the most widely reprinted articles on euthanasia in bioethics, is still very much alive. The following policy statement cited and attacked by Rachels in the article has thus become familiar to many bioethicists: 'The intentional termination of the life of one human being by another - mercy killing - is contrary to that for which the medical profession stands and is contrary to the policy of the American Medical Association. The cessation of the employment of extraordinary means to prolong the life of the body when there is irrefutable evidence that biological death is imminent is the decision of the patient and/or his immediate family.' This statement, Rachels claims, endorses the 'conventional doctrine' that there is an important moral difference between active and passive euthanasia, i.e., that it is permissible, at least in some cases, to withhold treatment and allow a patient to die, but it is never permissible to take any direct action designed to kill the patient. Rachels' major objection is that this doctrine rests on the mistaken idea that there is a moral difference between killing someone and letting someone die.While commentators on Rachels' rejection of the distinction between active and passive euthanasia focus mainly on his arguments against the moral difference between killing and letting die as put forth in 'Active and Passive Euthanasia', this paper aims to give an evaluation of Rachels' overall position by examining also the way in which he defends his arguments in ' More Impertinent Distinctions and a Defense of Active Euthanasia', an article published in 1978. In this article, Rachels responds to the objection that his earlier arguments against the distinction between killing and letting die failed to take account of the role of intentions in our moral appraisal of acts. Rachels tries to undermine this objection by challenging a common conception about the moral relevance of intentions. A critical examination of Rachels' view on intentions and its bearing on his rejection of the distinction between passive and active euthanasia is worth undertaking if we are to give a proper evaluation of this most interesting debate. It is the aim of this paper to offer such an examination.Some preliminary clarifications are made in Section II. A variety of cases where futile therapy is withdrawn or withheld are not to be confused with passive euthanasia. Such a confusion can only be avoided by noting that an adequate definition of 'euthanasia' must make clear that it is the act of bringing about a gentle death that results from the intention of one person to kill another person or to let another person die. Similarly, the correct identification of intent is crucial for the distinction between active euthanasia and some other cases of causing death in medical contexts, otherwise the argument in favor of, say, some strategies for relieving pain that unavoidably cause death stands in danger of collapsing into an argument for active euthanasia.Section III clarifies the interplay between the issue about the moral relevance of intentions and that about the distinction between killing and letting die by tracing the development of the debate between Rachels and two representative critics. Rachels' contends that the idea that there is a moral difference between killing someone and letting someone die is mistaken can be shown by considering his example of 'Smith and Jones'. It is supposed to follow that active euthanasia is morally on a par with passive euthanasia. The AMA policy is therefore objectionable, Rachels argues, for it rests on a moral distinction between the two kinds of euthanasia. Thomas D. Sullivan and Bonnie Steinbock both accuse Rachels of misinterpreting the policy statement. In their views, the idea behind the AMA policy is not a doctrine about the distinction between active and passive euthanasia, but is simply a prohibition against intentional killing.Rachels tries to undermine this challenge by rejecting the traditional view that there is a definite sort of moral relation between act and intention. His example of 'Jack and Jill ', he argues, shows that the accompanying intention, though relevant to assessing the character of the person who does an act, is not relevant to deciding whether the act is right or wrong.Both in launching his attack and replying to critics, Rachels relies heavily on the method of equalized cases. Sections IV starts with an analysis of the form and structure of this method, followed by an example of equalized cases ('Wong and Lee') designed to show that Rachels' overall position is problematic. The example does its work by having the following feature: the bare difference between the two cases is one that involves both an act/omission aspect and an intentional aspect. Committed to a 'no relevance' -view regarding both aspects, Rachels would have to give a perverse, or highly contestable, assessment of the moral qualities of the acts in the example. This suggests that something is seriously wrong with his view.The root of the problem is that the two issues - that of the moral relevance of intentions and that of the distinction between act and omission - are subtly connected. Section V firstly addresses the problem about intentions and then sheds light on the subtlety by way of a discussion of the principle of double effect. Another pair of equalized cases ('The Two Pilots') is introduced to show why Rachels' view on intentions is flawed.The principle of double effect is an inconsequentialist one that recognizes the role of intentions in assessing acts. Many of our acts have both good and bad effects. This gives rise to the question of when an act of this kind is morally permissible. The principle defines that it is absolutely wrong to intentionally bring about a bad consequence but permissible to perform an action (in pursuit of a good) when the resulting harm is foreseeable but not intentionally procured. The example of 'Two Bombers' is given as an illustration, followed by considerations of some objections concerning the individuation of action and the identification of intent.Section VI elaborates the points emerged from these considerations. First, it is suggested that (a) whether, and how much, killing differs morally from letting die in any particular case may depend on what sort of intention is involved. Second, (a) can be further supported by considering one particular kind of equalized cases involving killing and letting die, i.e., those cases commonly encountered in everyday life where the killing, but not the letting die, is accompanied by an objectionable intention. Third, holding (a) allows us to maintain that (b) intentional killing is in general worse than unintentional letting die. (b) is of unique importance because in everyday life by far most of the comparable cases where we think it is important to make a moral distinction between killing and letting die fall under the category of 'intentional-act/unintentional-omission'. Intuitively, this sort of cases of 'killing vis-a-vis letting die' involves the greatest moral discrimination. And our common moral responses to these cases conform strongly to (b). No adequate moral view can afford to discount the intuitive force behind such conformity. Four, Rachels' consequentialist rejection of the moral difference between killing and letting die and the moral relevance of intentions is therefore bound to strike us as most disturbing in the 'intentional-act/unintentional-omission' type of cases. This explains why our example of 'Wong and Lee' tends to embarrass those who hold both negative theses that Rachels has offered. His example of 'Smith and Jones' did not strike us as particularly disturbing only because it is of a different type. In light of our analysis, one may explain Rachels' moral assessment of the acts of Smith and Jones in terms of some kind of counteracting effect, i.e., that the moral weight of the distinction between killing and letting die is counteracted by the presence of the malicious intention shared by the two protagonists.DOWNLOAD HISTORY | This article has been downloaded 115 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.健康是醫學哲學中最基本的概念之一。不少人認為，健康概念如同疾病一樣，受到不同價值觀念的影響，其內涵是多元化的，存在多種健康概念。筆者認為，我們所講的健康主要指人的健康，對健康的理解應當與對人的理解與界定聯繫起來。儘管不同哲學文化、思想觀念對人的界定各有側重，但都有共同的方面，健康概念也是如此。筆者認為， 世界衞生組織[World HealthOrganization (WHO)]的健康概念比較全面地揭示了健康的本質，已成為大多數人追求的健康目標。儒家對健康的理解主要基於人的道德意識和道德價值，強調修身養心、精神健康對維護軀體健康、構建和諧人際關係、社會環境的重要性，這與WHO 的定義有異曲同工之處。考察儒家思想對健康的理解，不僅有助於我們推進個體及人類健康，同時也有助於我們在價值多元化的後現代潮流中，為探尋不同民族文化、歷史傳統等之間的共同點提供思想基礎和實踐的可能性。Health is one of the basic concepts in the philosophy of medicine. Some philosophers hold that just as there are different concepts of diseases, there are different concepts of health, because such concepts are deeply influenced by value judgments. This papershows that health as we often talk about is the health of individual human beings, and that the concept of health should be based on an understanding of the essence of individual human beings. From this viewpoint, there is some common ground among the different concepts of health.The key issue discussed in this paper is what Confucian philosophy can contribute to the understanding and promotion of human health. Confucian philosophy claims that the essence of individual human beings lies in the virtues that distinguish human beings from animals. The main Confucian virtues are “ren,” “yi,” “li,” and “zhi” “Ren” means showing love to others, which is the core virtue and principle of perfecting oneself and having proper relationship with others. It emphasizes that personal mental health, good relationships with others, and a harmonious society are important factors of personal health. This paper argues that this Confucian viewpoint is closely aligned with the World Health Organization’s definition of health, and addresses the following relevant issues.1. In Confucian philosophy, “shen” (usually translated as “body”) has three meanings, referring not only to the physical body, but also to the unity of body and mind, and sometimes also to virtue. “Xin” mainly refers to the mind, but also refers tomoral consciousness.The holistic unity of body and mind urges people to pay attention to everyday life, especially diet, nutrition, and sleep. Mind is not another entity, but is embodied in the body.2. Confucian philosophy emphasizes that “xin” (mind) dominates “body.” It urges us to pay more attention to “xiu shen,” or perfecting ourselves. Emotions deeply influence health. In Confucian philosophy the “seven main emotions” are “love, anger, grief, joy, sadness, fear, and shock.” If these emotions are excessive, then they will cause illness and disease. Virtue can cultivate our character and help us to regulate these emotions correctly. Those who have virtue are always peaceful and long-lived. “Xiu shen” involves trying to be a “junzi,” or one who has moral virtue.3. Confucian philosophy emphasizes “xiu shen” and the individual’s obligation to personal behavior and health. Although the social environment and life conditions influence personal behavior and health, we are also responsible for our bhavior and health. A “junzi” is a kind of man who can persist with his virtue and resist lures. Medical knowledge and technology cannot cure all diseases, so everyone should take preventative measures.However, this does not mean that health is the result of virtue, or that disease is the result of immorality. Virtue is a necessary but not a sufficient condition for health. “It is a misfortune to lose health, but not misconduct.”4. Confucian health emphasizes that “xiu shen” and good interpersonal relationships are important to personal health. The core meaning of “ren” is to love and help others: what you do not want to be done to yourself, do not do to others. This principle helps one to get along well with family members, neighbors, and friends, and to construct ordered, harmonious interpersonal relationships and a favorable social environment. This benefits personal health and the welfare of human beings as a whole.In brief, Confucian philosophy promotes health, and helps people to live a happy life by developing perfect virtue. It is worth sharing with other nations.DOWNLOAD HISTORY | This article has been downloaded 768 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.雖然死亡問題一直是人類文化的重要主題，雖然古希臘人早就提出過“死亡學”這一術語，但真正意義上的死亡學尚未建立。生命倫理學也尚未給我們提供一種相對完整的死亡概念。由於人不僅是一般的自然存在物，而且是一種社會文化的存在物，人的死亡就不僅是一種自然事件，而且是一種社會文化事件。為了說明人的死亡與動物的死亡的區別，我們需要對死亡概念進行綜合考慮。中國的孔子早就提出過“未知生，焉知死？”這樣的問題。雖然中國文化十分重視生存的倫理問題，但中國人一刻也沒有停止對死亡的探索。從佛教對死亡的沉思冥想到道教對死亡的執著超越，從莊子對死亡的哲學思辨到帝王對長生不老的不斷追求，死亡問題就一直是中國文化關注的中心之一。在中文中，表示死亡的詞至少有150種，人的死亡方式，死者的年齡，死者與生者的關係，生者對死者的態度無一不體現在生活死亡的稱謂中。從中國的死亡文化中，我們可以發現人們對死亡的慎終追遠的心態。對死亡意識的普遍壓抑，畏死的真切心情或達觀的生死度。實際上，西方意義上的死亡教育在中國一直是一種普遍的社會實踐。人的死亡不僅是人的自然生命的終結，而且是人的社會生命和精神生命的終結。對人的生存意義和生命尊嚴的倫理關切使我們有必要建立死亡的倫理學，而臨終關懷的倫理學不過是它的一個部分而已。本文作者試圖通過對社會人類學資料和對死亡體驗的臨床觀察記錄進一步說明把人的死亡理解社會文化現象的必要性與重要性。同時也表明死亡體驗並不必然意味著痛苦，悲哀與恐懼，它也可能包含歡快。寧靜與希望等積極的心理因素，充分地認識和巧妙地利用這些因素對尊重臨死者的尊嚴和提高他們的生命質量這一人道目標具有無可置疑的重要性。The term "science of death" appeared at one time in ancient Greece. Socrates even said that "philosophy is a practice of death". However, although death has been viewed as an important subject in many fields of cultural studies, a science of death in the strict sense of the terminology has not come into being due to the lack of a rational and sophisticated methodology as well as an organic combination of theoretical speculation and empirical research. Up to date we have not even succeeded in coming up with a relatively comprehensive conception of what death means, even though we can find a variety of explanations of death in such disciplines as philosophy, religion, sociology, psychology, biology and medicine. Accordingly, we need synthetically take the concept of death into account.Although Confucius asked such question as "how could we understand death without understanding life?" Chinese have never ceased to probe into the issue of death. In the long tradition of Chinese thought, from Zhuang -zi's philosophical speculation of death to the modern culture of death, from the religious experience of the Taoist transcendence to the Buddhist meditation upon death, Chinese have always attached great ethical concerns to the issue of death. In the Chinese language, there are at least 150 words and phrases referring to death. From the Chinese ethos of death we can find the ultimate concern of life, the common concealment of death, the unvarnished mood of fearfulness as well as profound calmness in the face of death. As a matter of fact, death education in western sense of the word has become a popular social practice in current China.There is no doubt, death of a human being means not only the end of a human biological life but the end of a social and spiritual life. Establishment of ethics of death (part of which is ethics of care for the terminally ill) is indispensable for the development of our ethical concern about the dignity and meaning of human life. This paper clarifies the necessity and importance of our understanding of human death as a social and cultural phenomenon by analyzing the materials of social anthropology and clinical observations of death experience. It indicates that although death experience is often considered painful, sad and fearful, it probably also implies some positive psychological aspects such as hope, serenity and even euphoria. The arousal of these positive aspects of death is of great significance for maintaining the dignity of dying patients and increasing the quality of their lives.DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.近二十年來有關氣功的論爭有一個明顯的特點，即科學佔據了整個論爭的中心地位。懷疑論者用科學作為準則來對氣功的命題提出質疑，指斥外氣為迷信和騙術。氣功的支持者們則試圖通過科學實驗來證明外氣的存在和功效，卻又常常被指斥為偽科學。科學在當今的統治地位似乎已將問題定義為這麼一個兩難困境：要麼氣功為科學所證明，這就意味著它被歸結為常規科學所熟悉的解釋框架之中；要麼它不被科學所證明，於是它被指斥為迷信或偽科學。本文論證，對整個問題首先應當採取一個“康德式”的提問，即不是問氣功是否“科學”，而是問“氣功科學如何才是可能的”？本文的具體方法，是首先列舉氣功懷疑論者的主委論據，試析其如何將氣功變得不可科學地證明，然從列舉幾條氣功支持者們的主要理由，試析其如何使氣功變得幾乎不可證為。本文初步的結論是，氣功要成為科學，我們需要在七個方面保持適當的張力。The effectiveness of qigong (cultivation and application of qi-vital energy) is typically divided into two categories, the maintenance and improvement of the practitioner's own health and overall well being ("internal qi"), and the exertion of qi to affect external objects ("external qi"). Internal qi is less controversial partly because its effects are easier to be explained within the parameters of modern science, whereas external qi is much more controversial as its claims defray some deeply cherished common sense beliefs and well-received scientific laws. Skeptics take science as a measure to question qigong claims, accusing qigong, especially external qi, to be occult and superstition. Some advocators of qigong tried to conduct scientific experiments to prove the existence and effects of qi. In the public domain science has virtually become legislator for the legitimacy of qigong. But the encounters between qigong masters and scientists have been an unhappy marriage. Qigong claims were often denied by scientists as impossible right off the hand. Most scientists were unwilling to step into this field for the fear of being ridiculed by their colleagues. The dominant position of science in today's world seems to have defined the problem in such a way that, either qigong effects are scientifically proven, in that case it often means that they are reduced into normal frameworks of the accepted scientific practices and explanations, or that it is rejected on the bases of being scientifically unjustified, and therefore be treated no more than superstitions. In either case, qigong is rejected as a special science.Given the nature of the issue, it is necessary to take a Kantian approach by asking "How is qigong science possible?" The paper analyzes four major skeptical arguments against qigong, and three claims from qigong advocators, and draws a conclusion that only by keeping some essential tensions can qigong become science.The first skeptic argument is that, because some apparent qigong results could be duplicated by playing tricks, the qigong "masters" were therefore simply deceiving the public. This argument entails a logical confusion. Just like the fact that some may steal money does not prove all money come from stealing, duplication by playing tricks does not prove all paranormal phenomena should be rejected as such. Precautions should be taken to prevent frauds, but certain trust and respect must be observed for qigong to be science. If the argument were accepted as a valid disproof of qigong claims, it could reject all the claims, whether paranormal or normal. In this area, the principle of "assuming innocence until proven guilty" must also be applied.The second skeptic argument is that qigong claims violate well-established scientific laws and common sense beliefs, and are therefore simply impossible. The argument is based on the popular, though nai've, belief that common sense beliefs and well-established scientific laws are plain truth, and, instead of subjecting to further evaluations, they become standards themselves for measuring possibilities and impossibilities.The third argument is that qigong results could be explained by or reduced to normal physical or psychological phenomena, and they are therefore actually not unusual. While this approach can separate some merely apparent paranormal phenomena from genuine ones, it should be taken within certain limit. When reductionism is used as a regulative principle, it becomes "a constraint upon the acceptability of theories in the special science with the curious consequence that the more the special sciences succeed, the more they ought to disappear" (Fodor). Even when physical measures are detected in qi emitting environment, the measurements themselves tell us little about the real content of qi, just like the vibration of air tells us little about the meaning of a spoken sentence.The fourth argument from the skeptics is that qigong claims are not conclusive because they lack rigorous scientific justification. While this is a very legitimate concern, scientific standards and procedures themselves need to be examined. Laboratory experimentation maybe the worst way for testing qigong claims, since the prime variable in qigong is mental states, and they occur most likely in natural conditions. Mental states are also more difficult to re-create than physical states, especially if the function of these states depends on what Jung calls collective consciousness.Qigong advocators have three major claims that apparently make qigong unfalsifiable. The first is that experimenters' mental states may exert influence on the outcome. While this argument may be misused to explain away any failure, it does not make scientific study of qigong impossible. It requires the scientist to abandon their "objective" by-stander position, and adopt a positive attitude toward the experiment, or even become qigong practitioners themselves, but it does not demand self-deception. We can still empirically confirm or disconfirm a claim by asking whether the outcome is more likely to happen with the participation of sincere believers and diligent practitioners.Qigong advocators also claim that, when some qigong treatments were not effective, it is because the recipient did not believe that it had actually worked. Direct verification of this claim involves proof of counterfactual conditional statements. As no one can undo his mental activity, the claim remains a hypothesis. A more disturbing claim for the scientists is that even if the physiological test results turn out to be bad, the patient should still remain positive that she has been cured. To a scientist this sounds like a typical self-deception. Yet claims like these may well be actually profound. The metaphysical principle behind the claim is that words and thoughts do not merely describe or reflect facts; they are actions that affect facts. One's own words can be an action of affirmation. Even ordinary counterfactual claims cannot be proven by undoing what has been clone. If statistical data shows that in a critical amount of similar cases, the likelihood of the positive effect significantly increases with a positive attitude, and otherwise decreases, it would equally be plausible to make such claims.A third disturbing claim from qigong advocators is that qi is autonomous -- it makes its own choice about what problems to fix first. The difficulty for scientists to accept this claim is that it opens the door for any failure, in any kind of tests. This claim again involves counterfactual condition, and appears to be empirically unfalsifiable. Yet it is still acceptable if we find the practice or treatment is in significant amount of other cases effective. Scientists have long taken for granted that scientific facts must be publicly observable by ordinary perception. It seldom occurs to them that they may need to cultivate themselves to open the "third eye" and become a "competent judge." The claim can be justified in proportion to the amount of testimony from those judges. This hypothesis requires a radical shift in epistemology, but not abandonment of empirical justification.The discussion leads to the following tentative conclusions：Qigong science is possible only if we keep essential tensions between seven pairs of extremes: (1) a tension between blindly trusting any alleged qigong masters and dismissing qigong claims as fraud before investigating the cases; (2) a tension between dogmatically sticking to currently accepted common sense and scientific beliefs and naïve credulity; (3) a tension between reducing something unfamiliar to familiar frameworks forcefully, rejecting whatever that cannot be reduced, and casually adding new categories of variables and new hypothesis into scientific theories; (4) a tension between conceiving experimenters as totally outside observers and demanding uncritical blind believers; (5) a tension between taking language as descriptions and as actions; (6) a tension between requesting public observability for everything and taking whatever an alleged qigong master says without checking with other masters; and (7) a tension between truth and value, and understand that the legitimacy of qigong is not derived from science alone.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.

Clinicians and researchers have provided strong evidence for the efficacy of Guided Imagery and Music (GIM) and similar therapies across a wide range of clinical conditions. What is still lacking is a theoretical framework that would allow for the identification of the ‘active ingredients’ in this process. This paper seeks to introduce a new systemic framework for investigating such therapies by examining the biological roots as well as the role of music in the regulation of individual and social life to maintain homeostasis via multimodality by means of arousal, imagery, attentional engagement, emotion, memory and analogous processes. Taking the work of Edelman, Damasio and other leaders of modern neuroscience as a point of departure, homeostasis and multimodality are presented as essential not only to the human life process in terms of our active mental life but also to the fullness of Edelman's "primary consciousness" and Damasio's "core self." The implications of these intricate cross-connections are considered as well as the unique propensity for music to spontaneously and multimodally engage these connections. Proposals are also made to evaluate these ideas and stimulate further research in both basic science and clinical practice. Keywords: multimodality, self, reentrant, signaling, homeostasis, consciousness, music therapySpanishImagineria Multimodal en musica: Ingredientes activos y los mecanismos que subyacen la participación musicalHarry Ballan , Anna AbrahamResumen: Clínicos e investigadores han provisto de sólida evidencia sobre la eficacia de la Imaginería Guiada y Música (GIM) y de terapias similares en un amplio rango de condiciones clínicas. Lo que aún falta es un marco teórico que permitiría identificar los “ingredientes activos” en este proceso. Este trabajo busca introducir un nuevo marco sistemático para la investigación de dichas terapias examinando los marcadores biológicos así como el rol de la música en la regulación del individuo y su vida social para mantener la homeostasis de manera multimodal por medio del alerta, la imaginería, el compromiso atencional, la emoción, la memoria y otros procesos análogos. Tomando el trabajo de Edelman, Damasio y otros líderes de la neurociencia moderna como punto de partida, la homeostasis y la multimodalidad son presentadas como esenciales no solo en los procesos de la vida humana en términos de nuestra vida activa mental sino también en la plenitud de la “conciencia primaria” de Edelman y del “core self” de Damasio. Las implicancias de estas intrincadas conexiones entrecruzadas son consideradas también como la propensión espontánea y multimodal de la música para enlazar estas conexiones. Se propone evaluar estas ideas y estimular nuevas investigaciones basadas tanto en la ciencia como en la práctica clínicaPalabras clave: msica, multimodal, imaginería, homeostasis, conciencia, musicoterapia GermanMultimodale Imagery in Music: Aktive Bestandteile und Mechanismen , die musikalischem Handeln zugrunde liegenHarry Ballan, Anna AbrahamKliniker und Forscher haben überzeugende Evidenz für die Wirkung von Guided Imagery and Music (GIM) und ähnlicher Therapien über ein weites Spektrum klinischer Zustände geliefert. Was noch fehlt, ist ein theoretischer Rahmen, der erlauben würde, die aktiven Bestandteile in diesem Prozess zu identifizieren. Dieser Beitrag versucht, einen neuen systemischen Rahmen für solche Therapien vorzustellen, indem die biologischen Wurzeln und die Rolle der Musik zur Regulation individuellen und sozialen Lebens untersucht werden, die über Multimodalitäten von Arousal, Imagery, attentionales Engagement, Emotionen, Erinnerung und analogen Prozessen Homöostase zu erhalten suchen. Wenn man die Arbeiten von Edelmann, Damasio und anderen führenden Personen der modernen Neurowissenschaften als Ausgangpunkt nimmt, werden Homöostase und Multimodalität als wesentlich nicht nur für den menschlichen Prozess unseres aktiven mentalen Lebens als auch als Fülle von Edelmans „primary consciousnes“ und Damasios „core self“ präsentiert. Die Verflechtungen dieser schwierigen Kreuz-Verbindungen werden sowohl als einzigartige Neigung für Musik bis zur spontanen und multimodalen Beteiligung dieser Verbindung angesehen. Es wurden bereits Vorschläge gemacht, diese Ideen zu evaluieren und weitere Forschung für Grundlagenwissenschaft und klinischer Praxis anzuregenKeywords: Musik, Multimodalität, Imagery, Homöostase, Bewusstsein, Musiktherapie. ItalianHarry Ballan, Anna Abraham Medici e ricercatori hanno forito una forte evidenza dell’efficacia della Guided Imagery and Music (GIM) e di terapie simili, applicate ad una vasta gamma di condizioni cliniche. Ciò che ancora manca è un quadro teorico che permetterebbe l’identificazione dei “principi attivi” in questo processo. Il presente documento si propone di introdurre un nuovo quadro sistematico per indagare tali terapia esaminando le radici biologiche, nonché il ruolo della musica nella regolazione della vita individuale e sociale mantenendo l’omeostasi per mezzo dell’eccitazione, l’immaginario, l’impegno dell’attenzione, emozione, memoria e altri processi analoghi. Prendendo il lavoro di Edelman, Damasio ed altri leader delle neuroscienze moderne come punto di partenza, l’omeostasi e la multimodalità sono essenzialmente presenti non solo per il processo della vita umana I termini di nostra vita mentale attiva, ma anche per la pienezza della “coscenza primadria di Edelman e il cuore di se stesso di Damasio. Le implicazioni di questi intricati collegamenti trasversali sono considerati come anche l’unica propensita per la musica di impegnare spontaneamente e multimodalmente quest connessioni. Le proposte per valutare queste idee e stimolare ultiriori ricerche sia nella scienza di base che nella pratica clinica sono fatte. Parole Chiave: musica, multimodalità, immaginario, omeostasi, musicoterapiaChinese音樂中的多元形式聯想：投入音樂帶來的活化元素與機制對於音樂引導意象(GIM)的廣泛應用及臨床上類似的治療法之效用，臨床工作者與研究者已提出許多有力的證據。然而，能用來定義在過程中的「活化元素」之理論架構則尚未完備。本文試以一種新的架構來研究這些治療，透過生理基礎以及音樂的多元形式與方法，如喚起、想像、集中注意力、將情緒和記憶類比的過程，調節社交生活並維持自我平衡。文中以Edelman、Damasio和其他現代神經科學領導者的觀點出發，以自我平衡及多元形式為基礎，不只是人類生活中的心智活動過程，也將Edelman所提的「首要意識」以及Damasio所謂的「核心自我」作為根基，將這些複雜而交錯連結的意義加以考慮，以音樂獨有的特性將這些多元的模式自發性的連結。作者建議未來要進一步評估這些想法，並激勵更多這方面的基礎科學研究與臨床實踐。Japanese音楽におけるマルチモーダル・イメージ： 音楽的エンゲージメントの基礎的な有効成分と仕組み Harry Ballan, Anna Abraham臨床家と研究者はGIM並びに広範囲での臨床条件における類似した療法の効能について強いエビデンスを提供してきた。理論構成上未だに不足しているのはこのプロセスにおける“有効成分”の証明を考慮に入れることである。本研究は、生物学ルーツの検証によってこれらの療法の調査のための新しいシステムの枠組み、 同時に、覚醒、心像、 注意の調和、感情、記憶、そして相違したプロセスを経たマルチモーダルを通じて恒常性を保持するための個人と社会生活の調整においての音楽の役割の紹介に努める。出発点として、Damasios Edelman氏の研究、そして他の現代の神経学の先駆者について、また、 恒常性とマルチモーダルの活動的な精神的生活の見地からの人類の生活のプロセス、そしてEdelman氏の“主意識”とDamasio氏の “中核的自己” の充満度について言及する。これらの複雑な相互関係の包含について、また、自発性とマルチモーダルをこれらの関係と噛み合わせるための音楽独特の性質が考察される。基礎的科学と臨床においてこれらの見解を評価し将来の研究を促すための提案がなされた。キーワード：音楽、マルチモーダル、イメージ、恒常性、意識、音楽療法 Korean음악의 다중 심상: 음악적 개입의 기초를 이루는 유효 요소와 장치들 Harry Ballan, Anna Abraham 임상의들과 연구자들은 다양한 임상 상황에서 심상 유도 음악(GIM)과 유사한 치료법들의 효능에 대한 강력한 증거들을 제시해왔다. 그러나 이 과정에서 효과적인 요소들을 식별할 수 있는 이론적 토대는 여전히 부족하다. 본 연구는 비유 과정(analogous processes), 기억, 정서, 주의 개입(attentional engagement), 각성(arousal), 심상(imagery) 같은 다중 접근법(multimodality)을 통해 항상성(homeostasis)을 유지하기 위해서 개인 생활 및 사회생활의 규제에서 음악이 하는 역할 뿐만 아니라 생물학적 근거를 조사함으로써 해당 치료법들에 대한 새로운 체계적 토대를 도입하려고 한다. Edelman, Damasio, 그리고 현대 신경 과학의 지도자들의 연구를 출발점으로, 항상성과 다중접근법(multimodality)을 우리의 활발한 정신생활과 관련된 인간의 일상 과정뿐 만 아니라 Edelman의 일차의식(primary consciousness)과 Damasio의 핵심 자아(core self)에도 꼭 필요한 것으로 나타났다. 음악이 다양한 측면에서 이런 연관관계에 개입할 수 있는 독특한 경향성이 있다는 것 뿐 만 아니라 또한 복잡한 교차적 연관관계가 갖는 의의도 고려해야 한다. 본 연구는 기초 과학과 임상현장 두 영역에서 이루어 질 수 있는 추가 연구에 대한 제안 및 평가에 대해 제안한다. 키워드: 음악, 다중의(multimodal), 심상, 항상성, 의식, 음악 치료

靈言與教會認同：聲音在塑造一個中國五旬節-靈恩基督教派 中所扮演的角色 摘要 靈言或說靈言是五旬節-靈恩基督教的主要特徵之一。有些語言學者卻認為靈言在音韻學上不符合邏輯，在語意學上也無意義，因此無法成為有效的溝通媒介。正統基督教則因為說靈言在儀式上有失莊重或根本打亂教會秩序而嗤之以鼻。本文不同意這樣的觀點，主張說靈言在形塑一個五旬節-靈恩基督教會的認同上，扮演相當關鍵的角色。靈言的聲音對於圈外人可能聽覺上感到刺耳，但對於信仰者而言聽來卻具撫慰與和諧特質，功能在賦予說靈言者一種特別的存在模式，也將他們整合成一個同質性的群體。為論證此一觀點，本文在理論方面擷取 Lawrence E. Sullivan 有關「聲音」與「語言」互為對比的說法，也採用 Alfred Schütz 所提「調入」與「內在時間」的見解。為說明起見，本文以真耶穌教會的靈言現象作為具體實例。