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陈, 泰羽. "国学经典之与时俱进的荀子思想—荀学与为人民服务." 现代教育前沿 1, no. 2 (September 30, 2020): 40. http://dx.doi.org/10.33142/fme.v1i2.2349.
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荀子思想集百家之所长，隆礼重法，注重实践，是现代社会最理性、最现实的治世思想，是共创人类命运共同体的宝贵智慧源泉，值得我们积极学习。荀子的思想以儒学为主，又吸收道家、法家和名家的精华，开启了由众家学说纷纭向兼容汇通发展的学术潮流，一定程度上促使了中华文化的大融合。荀子思想对中国历史，尤其是思想史产生了深远的影响。在新时代背景下，高举习近平特色社会主义思想旗帜，发展中国特色社会主义文化，是我们每一位文化教育工作者的新时期使命。而发展社会主义文化事业的宗旨就是践行为人民服务事业。为人民服务事业的社会属性、文化属性、精神属性融合了中华文化的精华，是中华文化之根本，之血脉，之人文精神。我们只有更好的通过理性实践应用于社会，"化道于自心-服务于人民"才能更好的用好中华优秀传统文化。
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王, 洪超, and 元态 谢. "权衡论：基于传统哲学与中医理论的另类经济增长理论初探." 财经与管理 4, no. 8 (August 14, 2020): 21. http://dx.doi.org/10.26549/cjygl.v4i8.4351.
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以数量统计为基本特征的实证研究方法一直是经济学研究经济增长的最主要研究工具，但这种方法的解释力普适性较差。受奥尔森《国家的兴衰》的方法论思想启发，论文基于传统哲学和中医理论提出了“权衡论”，将国家看作人体，运用整体观解释经济增长，认为经济增长是一个包括经济是国家的气血、政府是国家的头脑、社会是国家的生存基础以及饥饿感是国家的心肌力四部分的自稳平衡机制，并在此框架内，提出了对传统经济学若干基本问题的质疑与思考。
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春燕, 于. "《管子·轻重》篇成书年代浅析." 文化艺术创新 3, no. 5 (November 6, 2020): 85. http://dx.doi.org/10.26549/whyscx.v3i5.5721.
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黄, 志娟. "问题导学法在初中数学教学的应用分析." 国际教育论坛 2, no. 4 (April 30, 2020): 168. http://dx.doi.org/10.32629/jief.v2i4.1287.
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目前在教育大改革的背景之下，许多学科的要求都发生了变化，教师在这样的大环境背景之下，教师要使用一些有效的教学方法，要极大的提升学生的学习有效性。问题导学法在初中学科中逐渐应用起来，通过研究数据表明，初中教师选取这样的教学方法能够有效提升课堂的效率，大家都了解，初中生的思维想象能力较为丰富，在课堂上会思考许多与课堂知识无关的内容，此时，就需要教师进行思想方面的引导，抓住学生的注意力，提升课堂教学的有效性，保证教师课堂高效率的知识教授。
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지, 정민. "道德敎育의 代案的 觀點으로서의 儒家와 法家 思想." Journal of Moral Education 10, no. 1 (October 31, 1998): 133. http://dx.doi.org/10.17715/jme.1998.10.10.1.133.
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袁, 梦. "终身教育价值的研究." 现代教育前沿 1, no. 2 (September 30, 2020): 5. http://dx.doi.org/10.33142/fme.v1i2.2346.
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李, 芸. "中学思政教学中构建情境体验式学讲课堂的实践研究." 国际教育论坛 2, no. 7 (November 19, 2020): 69. http://dx.doi.org/10.32629/jief.v2i7.1908.
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随着素质教育理念的深入，中学思政教育工作的重要性凸显。中学生虽然具有正确的政治认识及道德观念，但在新媒体迅猛发展的新时代，其价值观、人生观及世界观容易受到外界不良因素的影响而产生动摇，甚至会驱使其作出过激的行为。中学生是党和国家事业发展及社会主义建设中重要的人才力量，其政治素养、思想觉悟、科学人文素质不仅会影响其对事物的看法及对国家、政治、经济、文化的认同感，还与新时代我国发展前途息息相关。文章基于中学思政课程的重要性，探究中学思政教学中构建情境体验式学讲课堂的实践路径。
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LEI, Ruipeng. "中國文化視野中的人與動物關係問題——以異種移植為例." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 79–91. http://dx.doi.org/10.24112/ijccpm.51446.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.在不同的文化中，關於如何對待動物是可接受的或者說人與動物的關係問題存在各種不同的觀點。本文主要從中國文化的視角來討論和分析這一倫理問題，梳理儒釋道三種思想體系中所包含的生態倫理思想，分析它們對人與動物關係問題的態度，尤其是對異種移植中使用動物問題的倫理論證的有益啟示。從儒家的視角，以貫穿儒家理論與實踐體系的仁愛思想為主線，揭示出由親而疏、由近及遠地踐行“仁”，是完善和提升人性的必要途徑，也是實現普遍的愛的現實的人類行動方式。儒家強調“愛物”的美德， 但不排斥在得到倫理辯護的基礎上使用動物﹔從佛家的視角，以“不殺生”的戒律和“十界論”的生命觀為基礎， 闡明佛家哲學對動物生命的絕對尊重與保護﹔從道家的視角，以“道法自然”和“ 厚德載物”思想為線索，釐清道家哲學崇尚自然、順乎自然的中心思想，以及對不干預自然秩序的強調。In different cultures there is a spectrnm of opinions regarding what it is acceptable to do to animals, including whether it is morally acceptable or not to use them as a source of organs or tissues for transplants. This essay attempts to discuss these ethical issues in the Chinese cultural context. Chinese culture is primarily the combination of Confucianism, Buddhism and Taoism. There are diverse attitudes towards nature and differing views about the relationship of humans to animals. Confucianism emphasizes the principle of ren (benevolence) and demonstrates that the method of practicing ren is from near to far, from parents/siblings to other relatives, friends, co-workers, neighbors, patients, students etc, from present generation to future generations, from human beings to other animals, plants and eco-system or nature as a whole. On the other hand, Confucianism holds that humanity is most valuable in the world, certainly of a higher order than that of animals. These views would be compatible with the limited use of animals in medical procedures where the benefit to humans is clear, demonstrable and large. Buddhism emphasizes simple, non-violent, gentle living. Its first precept involves abstention from injury to life, and not depriving a living being of life. These views may entail a direct prohibition on the use of animals for medical purpose. Taoism places the harmony between human beings and nature in general in high esteem. It recognizes that human beings are not separate from nature but a small part of the natural world. Human beings should not seek to dominate or interfere with nature, but should instead stand in a relationship of care and concern for its continued flourishing. Accordingly, Daoism might regard any form of xenotransplantation as an unacceptable intervention with nature.DOWNLOAD HISTORY | This article has been downloaded 239 times in Digital Commons before migrating into this platform.
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林, 坤将, 蕾雨 史, 敏华 苏, 绮丹 林, and 群. 丁. "基于 STEAM 教育模式下无人机课程的研究." 教育科学发展 2, no. 1 (February 26, 2020): 13–17. http://dx.doi.org/10.36012/sde.v2i1.760.
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论文结合 STEAM 教育模式对无人机课程进行研究，以心理学家皮亚杰的认知发展理论为主要指导思想，对无人机课程进行级别划分，采用内容分析法，结合 PBL、创客教育、MOOC 等新教育模式，对各级无人机课程的设计理念、课程结构及教学方法进行研究，运用 STEAM 教学方式加强课程的渗透，促使信息技术教学得到更好的发展，填补中国在无人机课程的空缺，为国家改革发展青少年科普教育的教学模式和方式提供参考示例。
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魏, 周金. "农村寄宿制学校学生德育教育的现状及对策分析." 国际教育论坛 2, no. 6 (June 30, 2020): 68. http://dx.doi.org/10.32629/jief.v2i6.1007.
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我国教育体制改革以来，国家较为重视农村寄宿制学校学生德育教育，主要是因德育教育能够有效培养学生思想品德，并且规范学生日常生活中的道德修养，同时提升学生自身的人格魅力。但是，我国农村寄宿制学校学生德育教育存在一些问题，比如家庭教育弱化、与社会环境隔离等，导致学校德育教育质量无法得到有效提升。为此，学生需要遵循制度约束，并在此基础上通过自身的理解提高道德教育学习质量，并且在此基础上根据新课标要求把学生思想品德教育放在首位，这对教学质量的提升具有较大促进作用，同时也为学生的未来发展奠定良好的基础。
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王, 相贤. "王清国医学思想和医案研究." 亚洲临床医学杂志 3, no. 5 (October 21, 2020): 129. http://dx.doi.org/10.26549/yzlcyxzz.v3i5.4923.
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王清国先生（1940-），中国贵州省的著名老中医，2017 年中国基层名老中医药专家传承工作室项目专家，副主任中医师，1998年黔南州人民政府特殊津贴获得者，收载2018年卷《中国中医药年鉴》。王清国先生是贵州省贵定县人，生于四代名医家庭，自幼跟随祖父贵州省著名老中医王锡章研习中医，尽得真传。王老行医六十余年，医德高尚，医术精湛，勤学善思，学验具丰，对疑难杂症危重见解独到，临床疗效显著。主编《王锡章医案》，贵州科技出版社正式出版发行，荣获中华中医药学会学术著作三等奖，王老留下《王清国医案》墨迹 15 卷，《王清国经验方》墨迹 5 卷等手稿。笔者跟师嫡伯父王老临床二十余年，通过王老对病症的辨证论治和理法方药，体现出王老的中医特色，王老常说：“中医传承不容懈怠，中医传承意义深远，中医传承惠及民生。”论文旨在对王清国医学思想和医案进行研究，以供同道参考学习。
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翟, 艳芳. "小学数学教学中数形结合思想的渗透." 国际教育论坛 2, no. 9 (November 19, 2020): 109. http://dx.doi.org/10.32629/jief.v2i9.1782.
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我国经济发展越来越迅速，对教育也越来越重视，而小学教学作为孩子们学习的开端，更成为了国家改革的重点，传统的教学方式已经不适应现在这个经济科学都发达的时代了，所以教师应该顺应时代的发展，将信息技术运用到教学方法中，采取新的教学模式让学生们能够更加简单易懂的学习知识。数形结合是比较重要的一种教学方法，这种教学方式能够提高学生们对知识的理解和教师的教学效率。因此，本文将分析一下这种思想在小学数学教学中的渗透。
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张, 丽肖, and 丽娟 李. "行动导向教学在基础护理学实验教学中的应用研究." 教学方法创新与实践 3, no. 2 (April 7, 2020): 26. http://dx.doi.org/10.26549/jxffcxysj.v3i2.3521.
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目的： 在基础护理学实验教学中，应用行动导向教学法的效果满意度。 方法： 选取石家庄人民医学高等专科学校 2017 级护理专业的学生，共计 120 人，分为对照组以及观察组，每组各 60 名，对照组采用比较传统的教学方法，观察组采用行动导向教学法，最后实施理论以及技能考核。 结果： 观察组在理论、技能以及判断性思维等方面得分和对照组相比明显要高，可以看出采取行动导向教学对于基础护理学实验教学的重要作用。两者之间的差异具有非常明显的统计学意义，P ＜ 0.05。 结论：从本次研究结果来观察，在基础护理实验教学当中对行动导向教学方法进行运用不仅可以使学生的理论知识以及技能得到提高，还可以保障他们学会批判性思考以及自学的能力，教学效果非常理想。
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BIAN, Lin. "健康水平平等追求與中國綱常倫理——基於中國醫療衛生體制改革進程的思考." International Journal of Chinese & Comparative Philosophy of Medicine 15, no. 1 (January 1, 2017): 19–35. http://dx.doi.org/10.24112/ijccpm.151626.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國傳統綱常蘊含著深刻的生命道德原則，發掘、認識和理解這一傳統倫理文化的核心內容，對認識和審視當代中國以追求社會健康水準平等為目的的醫療衛生體制改革具有重要的道德價值。如果說綱常倫理是根基，而與綱常倫理一脈相承的儒家生命倫理思想，則能夠為認識和解決醫療衛生體制改革的具體問題提供理論支援和邏輯分析框架。用“差等之愛”的思想分析醫保籌資制度便是例證。中國醫改八年成就斐然，社會健康水準平等應當成為醫改的目標指向，中國傳統綱常中保障生命安全和提供生命基本供養的思想，能夠成為醫改的道德原則和倫理智慧，而儒家生命倫理學則能夠將綱常倫理思想轉化為實在的方法與路徑。Traditional Chinese ethics contain profound bioethical teachings and principles. For the purpose of understanding and reflecting on the ongoing health care system reform in mainland China in recent years, it is important to rediscover, recognize and understand the central teachings of traditional Chinese ethics, especially the cardinal Confucian virtues in Chinese traditions. It is implausible to pursue health equality for everyone, as individuals inevitably exhibit differences in their health conditions no matter what kind of health care system is maintained. However, it is plausible to accomplish health equality in the sense that everyone in society enjoys a similar public health care system. With the great achievements made during the eight-year process of health care system reform in China, health equality has rightly become the target of reform and been significantly improved. Following the cardinal Chinese ethical virtues and principles that advocate for both universal and differentiated/graded love, the Chinese reform should not only pursue health equality, but also allow individuals to pursue private insurance schemes for themselves and their family members to practice differentiated/graded love. The government should not only ensure equality of public insurance for everyone in Chinese society, but also leave sufficient room for individuals to purchase private insurance for better or quicker health care.DOWNLOAD HISTORY | This article has been downloaded 142 times in Digital Commons before migrating into this platform.
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姜, 晓慧. "论高校教师如何在教育教学实践中提升职业道德修养." 现代教育论坛 3, no. 7 (November 3, 2020): 127. http://dx.doi.org/10.32629/mef.v3i7.2583.
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ZHANG, Xianglong. "儒家會如何看待同性婚姻的合法化？." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 2 (January 1, 2018): 53–72. http://dx.doi.org/10.24112/ijccpm.161649.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.首先闡明儒家與基督教及古希臘文化各自對於同性戀的態度。儒家與基督教的嚴厲排斥和古希臘人的某種鼓勵皆不同，對同性戀持一種有保留的寬容態度，對於同性戀個人的評價更是以其道德行為為依據。為了理解儒耶在這個問題上分歧的深層原因，審視了西方的二元分叉和古代中國陰陽互補對生的不同思想方式。儒家因此將同性戀人群的產生歸為陰陽發生過程的可能產物，有其自然的原因，並不是一種罪惡。但是，也正是由於儒家信持這樣一個陰陽生發的結構，她不可能贊許同性婚姻的合法化，因為同性戀者的結合畢竟不是陰陽化生的原真形態，將它與異性婚姻在法律地位上等同看待會導致一些對於人類社群長久延續不利的後果。它們包括：這種合法化會從道理上打開通向群婚制的缺口；它還可能會傷害一些無辜者；它具有的某種示範效應可能會引導那些在性別取向上的徘徊者走上他們本來不一定要選擇的性道路。本文的第三部分第一節還依據中英原文，考訂了美國最高法院的甘迺迪法官所引用的孔子話語，說明它在表達形式上的不嚴格和內容上的大致可行。又闡述了此法官的基本思想與這段引文及其上下文所代表的儒家思路的衝突。First, the various attitudes towards homosexuality among Confucianism, Christianity and ancient Greek culture are considered. Distinguished from the Christian harsh repulsion and the Greek slight encouragement, Confucianism has been guardedly tolerant of homosexuality and judged homosexuals according to their personal moral behavior. To reveal the deep reasons for the distinction between Confucianism and Christianity on this issue, the paper examines the differences in thinking between the Western dichotomy and the Confucian genesis by the co-opposites of yin-yang. Confucianism explains homosexuality as one of the possible results of the yin-yang process. It is thereby a natural phenomenon, not an evil thing. However, it is due to this understanding that Confucianism cannot advocate the legalization of homosexual marriage, because a union between homosexuals does not belong to a true yin-yang means of combination and production. To treat it legitimately as being the same as a marriage between heterosexuals could lead to consequences that would be unfavorable to the longevity of human communities, which include, for instance, opening up the possibility of group marriage; hurting innocent people; and leading those who do not have a definite sexual tendency to make a homosexual decision. The third part of the paper refers to the Confucian saying cited by Anthony Kennedy, the Chief Justice of the Supreme Court of the USA, in his statement on the ruling on same-sex marriage, and shows that his citation was inaccurate, but its content was not far from the original meaning of Confucius’ saying. Further, the conflict between Kennedy’s basic thinking and the Confucian thought demonstrated in the citation and its context is exposed.DOWNLOAD HISTORY | This article has been downloaded 329 times in Digital Commons before migrating into this platform.
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唐, 洪. "科学思维方法——归纳法与演绎法在高中英语语法课堂中的运用研究." 教学方法创新与实践 2, no. 7 (November 26, 2019): 53. http://dx.doi.org/10.26549/jxffcxysj.v2i7.2523.
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根据《高中英语课程标准》：当前中国社会的发展以及经济建设对中国公民的外语素质提出了更高的要求。高中阶段的外语教育是培养公民外语素质的一个重要过程，它既要满足学生心智以及情感态度的发展需求，高中毕业生就业、升学和未来生存发展的需要，同时还需要满足国家的经济建设和科技发展对人才培养的要求。在高中外语教育阶段英语是主要的语种。高中的英语课程在普通高中的外语教学中是一门主要课程。高中的学生学习外语这一门课程，可以促进心智、情感、态度与价值观的发展以及综合人文素养的提高。同时，掌握一门国际通用语种——英语可以为学习其他国家先进的文化、科学、技术以及进行国际交往创造有利的条件。开设英语这门课程有利于提高民族素质；有利于中国对外开放和国际交往；也有利于增强中国的综合国力。因此，高中阶段的外语教育具有很高的社会意义。同时，在这一过程中，高中英语教学中的语法教学占了极其重要的地位。但是，教师认为语法教学比较困难，学生也觉得语法学习很复杂、很难学懂。因此，本篇文章旨在运用思想政治理论课《自然辩证法概论》第五讲第二节科学思维的基本方法——归纳和演绎来解决高中英语语法教学的问题。旨在提升教师的语法教学以及学生的英语运用水平。
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WANG, Yungling. "對虐貓事件的儒家生命倫理學思考——兼論動物權利." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 65–78. http://dx.doi.org/10.24112/ijccpm.51445.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.二O O 六年春，中國發生了一次女子虐貓引發民眾憤怒的事件。許多批評者措詞激烈，不少媒體也介入了對該事件的報道和評論。在這種報道和評論中，包括記者和專家在內，幾乎毫無例外地對女子虐貓的行為給予了否定，他們認為女子虐貓行為殘忍變態，激進者認為虐貓行為侵犯動物權利，中國應當對動物權利保護立法。但是這些認識和評論或者源於生活經驗，或者源於道德直覺，或者源於糢糊不清的道德認知，卻缺乏其正理性的深入的哲學或者倫理學思考，在儒家生命倫理學看來是荒謬的。對動物權利的主張起源於動物保護運動， 今天的主要代表人物是辛格和湯姆．雷根 (Tom Regan)。但在儒家生命倫理學看來，他們關於動物與人平等和動物享有權利的觀點都是站不住腳的。儒家生命倫理學認為， 萬物之中人為貴， 人的地位無可爭辯地高於動物。儒家思想家幾乎從來沒有把動物放在與人平等的地位上加以考慮， 而是把人放在差等之愛的最高地位。此外，在儒家思想體系中， 動物不但地位低下，而且其心智、認識、行為均不可與人相比。儒家思想家會同意湯姆．雷根關於人是“生活的主體”的觀點，但卻不承認動物也能成為“生活的主體”，理由很簡單，動物沒有父子之親，沒有男女之別，沒有行為規範。儒家經典著作認為，人獸之別，還在於人有禮，而動物則沒有。在儒家看來，道德與倫理只與人類生活有關，而與動物無闕，人與動物的關係不能成為道德之一倫。總之，動物權利無法得到儒家生命倫理學的辯護。動物權利論危害甚大。抬高動物的權利地位，其實質就是降低人類的權利地位，傷害人類，或者說反人類。主張為動物權利或動物福利立法，是十分危險的事情。In the spring of 2006, a Chinese woman maltreated a cat and caused indignation in Chinese society. Many individuals launched critiques on the woman with severe tongue, and public media took part in the report and critique of the incident. Some individuals argue that the woman infringed animal rights and the Chinese government should formulate a law to protect animal rights. This essay draws on Confucian moral and intellectual resources to contend that animals do not have rights and the Chinese government should not issue any law on animal rights.The proposition of animal rights came from the modern Western "animal-protecting movement". The primary representative scholars who attempt to argue for animal rights are Peter Singer and Tom Regan: they hold that human beings and animals are equal and animals should have rights. This view, however, cannot fit into Confucian bioethics. On the Confucian view, human beings are the noblest beings in the world. The status of human being is without question higher than the status of animals. Confucian scholars would never give a position to animals that would be same as human beings. Although Confucian scholars can agree with Tom Regan on the view that human beings are "the subjects of life," they cannot accept the view that animals could be "the subjects of life." The Confucian arguments are very clear: Animals do not have the virtue of qin (intimacy) between the father and the son; they do not have the virtue of bie (difference) between the male and the female; and they do not have behavior norms (de). In short, human beings and animals are essentially difference, on Confucianism, because human beings can cultivate the virtues based on the practice of rituals (li, 禮), while animals do not have the practice of rituals at all. Accordingly, from the Confucian perspective, morality or ethics is only related with human life, but is outside of animal life. The relationship between human beings and animals does not belong to the moral relationship. In a word, animal rights cannot be accepted by Confucian bioethics.Upholding animal rights is consequently undesirable. Heightening animal status is equivalent to debasing human status. This is to harm human beings. This paper concludes that legalizing animal rights is very dangerous.DOWNLOAD HISTORY | This article has been downloaded 169 times in Digital Commons before migrating into this platform.
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罗, 余红. "情感目标引领下的高中生物教学策略." 国际教育论坛 2, no. 5 (May 31, 2020): 19. http://dx.doi.org/10.32629/jief.v2i5.1355.
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YANG, Tongwei, and Zhangqi FENG. "知情同意的權利主體: 儒家倫理視角下的考察." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 17–28. http://dx.doi.org/10.24112/ijccpm.61452.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.“ 知情同意”這個在西方文化背景中產生的倫理和法律術語在中國仍然是一個比較新的概念。尤其是對於知情同意的權利主體這一基本問題，在立法實踐和臨床實務中仍存在認識模糊和不一致之處。本文基於儒家家庭倫理的基本精神——尊重個人意願與家庭關懷的統一，提出了關於知情同意權利主體的立法建議。在儒家倫理中，主張“和而不同”、“互以對方為重”，體現了尊重個人意願的思想。在儒家倫理中還主張“父慈子孝”、“兄友弟恭”、“夫婦和順”，體現了家庭關懷。可見，在儒家倫理視野下，知情同意權利並非由家屬包辦，也非僅僅屬於患者而和家庭無關，而是在患者做主前提下的家庭參與，是患者做主與家庭關懷的統一。所以，對於有同意能力的患者而言，其本人所作的同意表示才具有法律效力；只有在某些特殊的情形下患者家屬才可以代為簽署知情同意書或者代行知情同意權利。Informed consent has been a core principle endorsed by modern Western medical ethics. It involves patient-physician relationship as well as family relationship. It has been a focus of debates since it was introduced to the Chinese world whether informed consent is agreeable to the cultural ethos of China, and if not, whether it can be applied transculturally. This paper first discusses three principles in the policy of informed consent: 1. the principle of individual autonomy; 2. the principle of non-maleficence; and 3. the principle of effectiveness. Then the paper explores the issue informed consent within the framework of the Confucian concept of family and family values, indicating that in Confucian ethics, the idea of“ harmony in diversity” acknowledges the importance of individuality whereas the notion of reciprocal relationship emphasizes the interconnectedness of everyone in family and society at large. We should always look for a balanced point between the right of the patient and the duty of the physician, and between the interest of an individual person and the interest of the family as a unit.DOWNLOAD HISTORY | This article has been downloaded 183 times in Digital Commons before migrating into this platform.
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NI, Peimin. "家道與“齊家”功夫." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 2 (January 1, 2013): 57–87. http://dx.doi.org/10.24112/ijccpm.111540.
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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.
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林, 红. "当幼专音乐教学遇见国际三大音乐教学法." 教学方法创新与实践 3, no. 10 (October 20, 2020): 93. http://dx.doi.org/10.26549/jxffcxysj.v3i10.5388.
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随着人类社会教育活动的不断深入和教育心理科学的迅速发展，世界儿童音乐教育的发展也发生了重大的变化，其标志之一便是富有特色的达尔克罗兹、柯达伊和奥尔夫三大儿童音乐教育体系的形成、确立和传播。体态律动专家玛丽安娜结合世界三大音乐教学法核心思想的教学，带给了我全新的音乐教学理念——人类的情感是音乐的来源，而情感通常是由人的身体动作表现出来的，在人的身体中包括发展、感受和分析音乐与情感的各种能力。颠覆了我们多年以钢琴、歌唱技巧为主的传统教学模式的理念，认识到音乐课堂应是融舞、说、唱、奏及戏剧为一体的教学内容与形式，使我们突破了音乐课单纯的课或器乐课的思路。
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ZHANG, Ellen Y. "導言." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 1 (January 1, 2010): 1–10. http://dx.doi.org/10.24112/ijccpm.81482.
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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.
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赵, 君. "小学班主任德育管理创新研究." 国际教育论坛 2, no. 9 (November 19, 2020): 143. http://dx.doi.org/10.32629/jief.v2i9.1816.
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小学是基础教育建设阶段的重点工程，这一时期是学生身心成长的关键环节，因此教师不仅要重视文化知识的传导，还应加强对学生德育思想的引导，让其秉行德育准则来践行德育行为，确保身心健康的良好发展。此外，德育教育引导不仅能够助力学生身心健康发展，还有利于其端正学习态度，与他人形成较为和谐的人际关系，有利于学生学科技能与品质的塑造。对此本文主要探究小学班主任如何在德育管理工作上做出努力，分析其如何高效渗透德育理念于各项教育管理工作想要全面落实德育，就必须从小学开始抓起。下面笔者就小学德育的教育实践，总结出推进德育教育的几大方法，给大家作为参考。
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LIANG, Chen, and Rui DENG. "受苦的心識——從大乘佛教觀點看頭顱移植." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 1 (January 1, 2018): 45–59. http://dx.doi.org/10.24112/ijccpm.161638.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.近幾年，“換頭術”或頭顱移植的倫理問題被炒得沸沸揚揚。據意大利神經外科專家賽吉爾．卡納維羅宣佈，2018 年頭顱移植將在活人身上實施。曾經的“天堂計劃”眼看成為現實。但是這項新的生命支持技術到底該不該存在、它的存在是不是符合倫理道德倫理，還有待進一步探討。本文試圖從大乘佛教的思想，根據佛教對認識、死亡、因果律等問題的看法，討論佛教對“換頭術”以及科技醫療等議題的看法。作者認為，像“換頭術”這樣的現代科技與佛教的基本倫理思想存在著不可融合的矛盾。譬如，淨土宗對人死與腦死的區分導致教徒認為“換頭術”或器官移植術，包括腦移植術會使死者因強烈的痛苦生嗔惱，因而障礙死者的往生過程。In recent years, “head replacement” or head transplantation has become a controversial issue in medical ethics. The Italian neurosurgeon Sergio Canavero announced that a head transplantation would be carried out in 2018, intensifying debate on medico-technological methods. This essay addresses the issue from the perspective of Mahayana Buddhism, using Buddhist ideas such as consciousness, brain death, karma, and compassion to discuss the incompatibility of modern technology with Buddhist ethics and beliefs. For instance, many Buddhists, Pure Land believers in particular, hold the view that the consciousness does not immediately leave a body pronounced dead. The removal of the head or a connected organ (such as the brain) from a “dead” person might thus be perceived as problematic in interrupting the final journey of rebirth.DOWNLOAD HISTORY | This article has been downloaded 168 times in Digital Commons before migrating into this platform.
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BU, Lijuan, and Xiaoyang CHEN. "儒家倫理視閾下家庭醫療儲蓄帳戶之“家庭”的界定." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 1 (January 1, 2012): 67–81. http://dx.doi.org/10.24112/ijccpm.101514.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.家庭醫療儲蓄帳戶的概念自提出以來，引起了國內外同仁的廣泛關注，學者們也都紛紛就自己的理解發表獨特看法。這一新概念引起中國生命倫理學術界的共鳴，根源性是因為它與中國的家庭倫理思想和家本位的價值觀念相契合。家庭醫療儲蓄帳戶的意義和積極作用是毋容置疑的，而有一點卻讓研究者駐足深思：家庭醫療儲蓄帳戶的家庭範圍該如何去界定？這個問題不僅僅是理論界定那麼簡單，它更涉及到家庭醫療儲蓄帳戶的可行性和可操作性。筆者在2011 年12 月份舉辦的“醫療儲蓄帳戶、深化醫改及儒家生命倫理”國際學術會議時曾試圖從社會學的角度進行分析，但是沒有文化背景與倫理理論的支持，終覺失去了根基。而傳統倫理學是我們應用倫理學去釐定問題的觀念背景， 也是我們分析問題的主要工具和解決問題的核心價值依據。鑒於此本文轉向中國傳統的主流倫理學去尋找答案。儒家倫理學作為一種傳統倫理學，也必然在一定程度上為我們醫療儲蓄帳戶的建構提供一種觀念背景、分析工具和價值選擇。筆者首先論述了家庭的重要性，同時探討了家庭範圍界定的複雜性，然後轉而向儒家倫理學思想尋求觀念、價值和倫理的依據。本文以家庭的血緣關係和婚姻關係為主線，以儒家家庭倫理為依據，將家庭醫療儲蓄帳戶中家庭的範圍界定從倫理的角度操作化。這將有利於挖掘儒家生命倫理的潛在價值，為解決當代醫療改革問題提供依據，使傳統的主流倫理價值融入現代的生活中，去解決現實中存在的問題，同時這也是儒家生命倫理當代建構的一個方面。The notion of family health savings accounts has attracted wide attention from academic circles, both domestic and international. Many Chinese scholars understand the importance of this notion and support the establishment of family health savings accounts in Chinese society, because it fits very well with Confucian family ethics and the family-oriented values that are vibrant in Chinese society. However, to pursue fully the significance and function of the family in operating appropriate health savings accounts, we must explore the question of how the family should be defined.The problem is not only in offering a theoretical definition, but also related to the feasibility and operability of family health savings accounts. However, we cannot begin our inquiry from nowhere. We must rely on the traditional ethical resources that are still operating in Chinese society to develop a conceptual background and value basis for analyzing the problems we face in attempting to define a suitable notion of the family in Chinese society. Accordingly, this paper turns to Chinese traditional mainstream ethics, namely Confucian ethics, to identify the intellectual and moral resources to provide a conceptual background, analysis tools and value choice. The authors first discuss the importance of the family in the Confucian tradition and explore the complexity in defining the scope of the family. The paper then draws on particular Confucian ethical ideas and values to seek proper solutions. Specifically, based on the Confucian central commitments, we draw on both blood relationships and marriage relationships to consider the nature and scope of the family in the Confucian tradition. We thus form the main line of our argument to establish Confucian family ethics as the basis for defining the suitable scope of the family for adequate family health savings accounts in contemporary Chinese society. Basically, we conclude that nuclear families should be basic family institutions for health care in general and health savings accounts in particular, while adult children must be allowed, indeed encouraged, to supplement their elderly parents’ health savings accounts. This will be conducive to using the potential value of Confucian family-based and family-oriented ethics to provide the motivation to solve the difficult problem of health care reform in contemporary Chinese society.DOWNLOAD HISTORY | This article has been downloaded 286 times in Digital Commons before migrating into this platform.
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FAN, Ruiping. "導言: 中美生命倫理學——幼稚與無聊." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 1 (January 1, 2002): 1–8. http://dx.doi.org/10.24112/ijccpm.41417.
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LANGUAGE NOTE | Document text in Chinese“生命倫理學為何變得如此無聊？”這是美國的一位老牌生命倫理學家Albert Jonsen 在美國《醫學與哲學期刊》2000 年最後一期中的論文標題。在Jonsen 看來，美國的生命倫理學已經讓人不勝其煩，她的思想已無新意，問題和論証總是美國式的（domesticated ），而且太多的東西都轉不出美國的風水之外（too much at home in accustomed places）（頁691 ）。Jonsen似乎懷念生命倫理學的先驅人物Paul Ramsey和Joseph Fletcher 在20 世紀60 年代包打天下 ，與當時的家長主義醫學大戰幾個回合的英雄時代。他們的充沛的思想激蕩，敏銳的政治感覺和無尚的道德勇氣在當今的生命倫理學中已屬昨日黃花，盛景不再（頁692）。如何克服當今美國生命倫理學的無聊呢？ Jonsen 開出了一服包含兩味葯劑的處方。其一，走出自己的專業（倫理學）行當，更多地瀏覽一下其他學科的情況－－不僅包括生物學，醫學和法學，還包括社會學，人類學，經濟學，歷史學等社會科學。其二是走出國門，到其他文化中去觀賞一番。Jonsen認為，只有在外國生活過一段的人才能認識到祖國的重要特徵（頁696 ）。只有通過與別人的比較才能看清美國生命倫理學的價值承諾，榮辱得失和根木所在（頁698 ）。DOWNLOAD HISTORY | This article has been downloaded 14 times in Digital Commons before migrating into this platform.
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岳, 晓东, 成荣 黄, and 宙桥 张. "香港与内地中学生偶像崇拜差异之调查与分析." Hong Kong Journal of Social Work 34, no. 01n02 (January 2000): 57–72. http://dx.doi.org/10.1142/s0219246200000061.
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本研究抽样调查了763名香港和中国大陆(南京、长沙和南通)中学生对自己偶像人物的看法。首先，受访者需提名三名其生活中最钦佩的人物，然后就其可成为个人之偶像或榜样的程度打分(1=最低，10=最高)。其后，受访者需填写一个26道题目的问卷，其中涉及个人在偶像崇拜方式、取向和选择方式的差异。结果表明，香港中学生主要提名娱乐界名人(如歌坛、体坛和演艺界名人)为其偶像，而中国大陆的中学生主要提名思想界名人(如著名政治家、科学家、文学家、企业家等)。此外，香港中学生所选择的偶像相当单一化和商业化，而中国大陆中学生所选择的偶像则相当多元化和政治化。最后，香港中学生在偶像崇拜中很看重偶像的浪漫性和性感特徵，而中国大陆中学生在偶像崇拜中很看重偶像的人格和思想性特徵。本文在结尾就香港和中国大陆青少年在偶像崇拜的差异进行了深入的探讨。 The present study examined how youths in Hong Kong and mainland China view idols in life; 763 high school students in Hong Kong, Nanjing, Changsha and Nantong (Tibetan students) participated in the study. They were first required to nominate three most admired people in their lives and rate them based on degrees to which these people could become their idols and models. Then, they were required to complete a 25-item questionnaire that examined their differences in manners, motives and perceived influence of idol worship. Hong Kong students mostly nominated recreational celebrities in the entertainment and sports industries while mainland Chinese students mostly nominated ideological celebrities in politics and academics. The most admired people nominated by mainland Chinese youths were a lot more diverse than those nominated by the Hong Kong youths. Hong Kong students were more interested in romantic and sexual characteristics while mainland Chinese students were more interested in personality and ideological characteristics of those whom they admire. The different idol worship cultures in Hong Kong and mainland China may be attributed to a strong commercialisation of adolescent idol worship culture in Hong Kong and a strong ideological identification of adolescent idol worship culture in mainland China.
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Blake, Susan. "Wang, Xiaobo 王曉波, Dao and Fa: Explanation and Analysis of Legalist Thought and Huang-Lao Philosophy 道與法 : 法家思想和黃老哲學解析." Dao 8, no. 3 (June 26, 2009): 353–56. http://dx.doi.org/10.1007/s11712-009-9123-z.
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LEE, Hsien-Chung. "「指物」與「齊物」的認知觀點比較/Comparison of the Cognitive Perspective of “Referring to Things” and “Equality of Things”." Asian Studies, no. 1 (September 25, 2012): 45–64. http://dx.doi.org/10.4312/as.2012.-16.1.45-64.
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摘要「指物」是名家公孫龍的觀點，「齊物」是道家莊子的看法。莊子在〈齊物論〉中強烈批評公孫龍的「指物」思想。公孫龍的〈指物論〉基本上是主客二元認知模式，而莊子〈齊物論〉的認知觀點則是「道通為一」的感通模式。本文從認知的目的、方式、結果等方面進行比較；說明「指物」的認知觀點容易走入懷疑或不可知論，而莊子的「齊物」觀點，雖有神秘色彩，但在認知方法上，提供了階段性的「整體把握」。「指物」與「齊物」的認知觀點，在傳統中國哲學認知問題上具有相輔相成的意義。關鍵詞：指物、齊物、主客二元、道通為一While Gong Sun Longzi advocated the cognitive perspective of “referring to things”, (zhi wu 指物) Zhuangzi advocated the cognitive position of “equality of things” (qi wu 齊物), which strongly criticized the former. The cognitive model of Gong Sun Longzi is basically a subject-object dualism, but Zhuangzi’s cognitive perspective is that all things are penetrated into One by Dao. The purpose of this article is to compare the cognitive purpose, methods, and results between Gong Sun Longzi and Zhuangzi and to illustrate that the cognitive perspective of “referring to things” may easily fall into scepticism, or agnosticism, and Zhuang zi’s “equality of things” point of view is, although mysterious, a cognitive approach, providing a stage for “overall grasp”. Both of them have complementary significance of the cognitive problems in the traditional Chinese philosophy.
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龚, 留柱. "On Chao Cuo’s “New Legalism School” Ideology." Open Journal of Historical Studies 02, no. 01 (2014): 1–10. http://dx.doi.org/10.12677/ojhs.2014.21001.
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留柱, 龚. "On Chao Cuo’s “New Legalism School” Ideology." Open Journal of Historical Studies 03, no. 01 (2014): 1–10. http://dx.doi.org/10.12677/ojhs.2014.31001.
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SUN, Sihan. "中國第一起嗎啡勝訴案的背後——臨終關懷病人使用嗎啡的儒家倫理問題." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 1 (January 1, 2018): 75–95. http://dx.doi.org/10.24112/ijccpm.161640.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.緩解癌痛是終末期癌症患者安寧療護的重要目標之一。世界衛生組織提出，嗎啡等鴉片類藥物被列為癌症止痛和安寧療護的首選或必備藥物。而談起嗎啡時，人們常常聯想到毒品。尤其在中國這樣一個深受兩次鴉片戰爭影響的國家，人們畏懼嗎啡，並更加謹慎地使用嗎啡。在臨床上，嗎啡的確能夠有效地緩解患者臨終前因癌症引起的疼痛，但不合理地使用也會引起患者的呼吸抑制，導致其死亡。那麼，臨床上到底應該如何正確地使用嗎啡？嗎啡的使用有哪些制度上的支援？嗎啡被當作主動安樂死的一種手段又是否能夠得到儒家倫理學上的辯護？筆者認為，無論在臨床中，還是在制定嗎啡的相關法律法規中，都應將嗎啡的兩種作用：合理劑量的鎮痛作用和加大劑量的主動安樂死作用嚴格的區分開來。用嗎啡安樂死的行為違背了儒家的孝道、弘毅美德以及儒家生命觀和仁愛的思想。本文將通過探究嗎啡的歷史、臨床使用、政策和儒家倫理四個方面，對嗎啡的使用進行具體的研究和分析。Pain control is one of the most important goals of end-of-life care for cancer patients in the terminal phase. The World Health Organization recommends that morphine be considered optimal and even indispensable as a means of relieving pain and providing palliative care. However, people often associate this opioid with illicit drugs, particularly in the context of Chinese culture, due to its close association with the two Anglo–Chinese Opium Wars of the mid-19th century. In clinical settings, morphine is usually the preferred treatment for moderate or severe cancer-related pain. However, excessive morphine use may result in respiratory depression and death. Exploring morphine’s history and clinical usage, relevant policies, and Confucian ethics, this essay shows that a clear distinction must be made between relieving pain and performing active euthanasia in cases of morphine use in current Chinese palliative care and bioethics. The essay offers an approach based on Confucian ethics to analyze how euthanasia via morphine use violates the principles of filial piety (xiao) and humaneness (ren), two virtues emphasized in Confucian tradition.DOWNLOAD HISTORY | This article has been downloaded 432 times in Digital Commons before migrating into this platform.
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CHAN, Jonathan. "導言." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 1–3. http://dx.doi.org/10.24112/ijccpm.51434.
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LANGUAGE NOTE | Document text in Chinese生命倫理學深受英美的道德哲學（尤其是自由主義）的影響，這是無庸置疑的事實。大部分當代生命倫理學的著作都是從自由主義的道德前提出發來論証關於生命倫理課題的結論。然而必須提出的問題是，從事生命倫理學的探究是否必須從自由主義的道德前提出發？Norman Daniels 等生命倫理學家在其近作From Chance to Choice: Genetics & Justice 一書的一篇附錄裏指出，自由主義的道德架構是目前得到最佳表述和辯護的道德思想架構，其言下之意是理所當然地我們應從此一架構的道德前提出發從事生命倫理學的探究。然而， 倘若我們接受著名道德哲學家Alasdair Macintyre 對道德探究的看法，我們就不會同意Daniels 等人的看法。Macintyre 認為自由主義只是眾多的道德傳統之一，他在Whose Justice? Which Rationality?一書里指出並沒有跨越不同傳統的理性標準可用以支持自由主義具有普遍的合理性。相反，他認為不同傳統本身就其備了它的合理性。DOWNLOAD HISTORY | This article has been downloaded 19 times in Digital Commons before migrating into this platform.
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YANG, Guoli. "從儒家到生命倫理學四原則." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 1 (January 1, 2010): 99–119. http://dx.doi.org/10.24112/ijccpm.81487.
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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.
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孙, 光富. "An Analysis of French Political Thinkers’ Ap-plication of Eastern Studies Introduced to the West." Open Journal of Historical Studies 08, no. 04 (2020): 33–39. http://dx.doi.org/10.12677/ojhs.2020.84005.
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王, 潇. "高职院校辅导员工作经验浅谈." 教学方法创新与实践 2, no. 7 (November 26, 2019): 72. http://dx.doi.org/10.26549/jxffcxysj.v2i7.2595.
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高职院校辅导员的工作应该紧紧围绕“立德树人”为中心指导思想，体现在工作中，就是要了解学生的动态，包括学习、生活、朋友圈以及家庭等一系列会对学生产生影响因素，从而与学生的沟通，对症下药，在具体的实施过程中，服务学生需求，尊重学生意愿，引导学生情感，管理学生纪律。同时，在班级管理中，要建立合理的班级制度，引导学生积极上进；营造出一种积极向上的外部环境；加强学生日常生活管理，培养学生良好的生活习惯；鼓励学生多参与集体活动，增强学生的集体荣誉感和团队意识；适当培养学生班干部领导班子，发挥带头作用；适当鼓励学生参与社会实践活动，增强学生社会责任感、参与感；严格班风、纪律制度，对奖励和惩罚措施都要落实到位，起到鼓励和警示作用。除此之外，高职院校辅导员还应不断完善自身，提高自身的教学管理理念与方法。
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YANG, Tianming. "簡析老子的生命倫理觀及其現代意蘊." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 105–20. http://dx.doi.org/10.24112/ijccpm.51448.
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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.
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Fisher, Gareth. "Lay Buddhists and Moral Activism in Contemporary China (当代中国的佛教居士与道德能动主义)." Review of Religion and Chinese Society 4, no. 2 (November 30, 2017): 247–70. http://dx.doi.org/10.1163/22143955-00402005.
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The last few decades have seen the rise of grassroots groups of lay Buddhists in post-Mao China who, through the composition, exchange, and discussion of Buddhist-themed media, foster moral discourses that critique what they perceive as the materialistic direction of contemporary Chinese society. Disseminated at legal but unregulated spaces within Buddhist temples, these discourses empower the economically marginalized lay practitioners who gather there and provide them with new purpose in life. Practitioners are also able to transmit these moral discourses through networks to other temple spaces. However, they do not yet possess the means to use them to influence the social direction of Chinese society at large. This is due to (1) political restrictions against the circulation of religious-themed materials outside of approved religious activity sites; (2) economic obstacles faced by the practitioners who seek to spread anti-materialistic messages; (3) a lack of organizational cohesiveness among the practitioners; and (4) the influence on practitioners of doctrines within Buddhism that caution against proselytizing to those who do not already possess a pre-fated bond with the Buddha and his teachings. As a result, lay Buddhists do not as yet constitute a social movement in the way the term is conventionally used by sociologists.佛教居士组成的草根社会团体在毛时代之后的几十年快速发展。通过书写、交流与讨论与佛教主题相关的文献，他们促进形成了一套批判当前中国社会拜金主义倾向的道德话语。这套话语在合法且相对自由的佛教寺院中传播，鼓励了经济窘迫的信徒，帮助他们获得新的生活目的。这一道德话语也借由信徒进一步传播给其他的寺院。但是因为以下原因，这些草根团体无力影响中国社会的整体方向：1)宗教政策限制了宗教思想在寺庙以外的传播；2)信徒的经济地位较低，难以宣传反对拜金主义的话语；3)信徒中间缺乏组织凝聚力；4)反对向那些与佛陀无缘的人宣传佛家思想的信条。因此到目前为止，佛教居士团体还没有形成社会学意义上的社会运动。
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LI, Hongwen. "道、技與自然——現代生物科技的莊子式批判." International Journal of Chinese & Comparative Philosophy of Medicine 9, no. 2 (January 1, 2011): 61–77. http://dx.doi.org/10.24112/ijccpm.91506.
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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.
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Li, Lijie. "Stages and Characteristics of Development in Chinese International Student Education Over a 70-Year Period, 70年来来华留学生教育的发展历程与基本特征." Journal of International Students 10, S(1) (January 1, 2020): 6–17. http://dx.doi.org/10.32674/jis.v10is(3).1767.
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This study discussed international education in China from the perspectives of social background, policies and regulations, guiding principles, enrolment scales and admission levels. Based on the discussion, the study proposed seven development stages of China’s international student education, i.e. start-up, stagnation, recovery, exploration and development, expansion of development, regulation of the development, and improvement of quality and efficiency. The study also revealed the characteristics of international education development in China, i.e. the increasingly diverse factors driving the changes of international education policy, and the increasing number of international students, particularly those from “Belt and Road” countries and those pursuing degree education. Recommendations are given for the further development of international education in China. 从来华留学生教育发展的时代背景、政策法规、指导思想、招生规模、招生层次等出发，系统梳理来华留学生教育的发展脉络，将中华人民共和国成立70年来的来华留学生教育发展过程分为启动、停滞、恢复、探索发展、扩大发展、规范管理、提质增效7个阶段。70年来，来华留学生教育表现出了如下一些特征：政策制定动因由单一转向多元；来华留学生规模不断扩大，“一带一路”沿线国家的留学生仍是主力；生源结构持续调整与优化，学历层次不断提高。在此基础上，为加快推动来华留学生教育改革发展，提出了构建符合中国发展阶段、文化特征和时代特点的来华留学生教育政策建议。
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陈煜. "南洋大学校园规划与建筑设计(1953–1980)." 华人研究国际学报 03, no. 01 (June 2011): 31–59. http://dx.doi.org/10.1142/s1793724811000046.
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本文以两部分回溯南洋大学校园选址与规划、建筑设计与建造。第一部分侧重分析南大校址择定与校园规划，指出南大校园体现当时新马华社思想中传统观念与现代性的并存。南大校园一方面有着现代规划的整体观念和分区组团概念，另一方面，在校园空间序列的构建上，流露出华人传统的等级观念和文化意识。第二部分集中探讨南大校园建筑，将其归纳为“华族传统复兴式建筑”与“具有热带特征的现代建筑”两大类，两者均采用现代建筑材料和技术建造，满足现代建筑功能要求，前者采用中国传统建筑元素表达民族特征，后者考虑到经济性和热带气候特征。本文将南大建设分为三个阶段：“民间自主期”、“师生自助期”、“政府参与期”，指出新马华社转变中的“中国意识”与“本土意识”。建校初期以优秀的中国大学为模式，采用华社传统方法募款与建设，逐渐转变为有意识地追求现代性和国际认同，后期政府介入校园建设，反映出新加坡独立后新生政权极力淡化种族意识，塑造国家认同感。
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ZHOU, Guowen. "自然生命的倫理思慮." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 2 (January 1, 2008): 13–33. http://dx.doi.org/10.24112/ijccpm.61461.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.以老莊的道家思想為憑鑒，切入對自然之物的生命倫理審視，萬物的發端離不開生命之道，生命的兩重價值在於健康與自由。理解生命之端倪在於合乎自然，它不僅善待自然界中的有機物與無機物，而且有效地遵循自然界的生命規律。對人類生命與自然生命的關係的認識是在交互超越主義的框架下進行，它們之間無所不在、無時不在的互動提供了一種視域融合式的自然辨證法觀念。在一個更寬廣的生命倫理學層面，我們必須把生命主體的範圍由人類推廣至自然界的所有生物，它們的生命不僅與人類一樣擁有內在價值，而且也應該被賦予道德權利。對自然生命的倫理審視，是對人類在生命倫理學的生態系統層面所提出的要求。自然生命保護的倫理原則，基本上可歸類為：健康原則、權利原則、自主原則、公正原則、關懷原則與尊重原則。Daoism is a life philosophy that concerns living in line with the rules and patterns of nature. It is ecocentric instead of anthropocentric. In other words, Daoism sees the universe as an organic whole in which there is an intrinsic interconnectedness between the natural world (including animals) and human beings. The two values emphasized by Daoism are health and freedom, both of which are linked to the Daoist conception of nature and naturalness. The Daoist idea of naturalness (ziran) is based on the cosmological view that all things come from the Dao and that all things transform according to its pattern.This essay examines the Daoist ethics of “natural life” and how it is understood within the bigger picture of an ecosystem shared by all living things. The author contends that the principle of health—the physical and spiritual well-being of a person—and the principle of human freedom should be associated with the ecological concerns of today.DOWNLOAD HISTORY | This article has been downloaded 544 times in Digital Commons before migrating into this platform.
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LO, Ping Cheung. "儒化中醫哲學與當代基因改造人性道德爭論." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 147–79. http://dx.doi.org/10.24112/ijccpm.61459.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.當代世界其中一個重大道德爭議是，以基因科技改造人性應否進行。一些平常學術著作不討論這類問題的西方哲學家（如Habermas, Fukuyama, Sandel）也紛紛加入討論，可見這問題的劃時代重要性。本文希望透過整理及分析傳統中國思想來看這個道德爭議。直到今天，傳統中醫並不依賴高科技。其中一個原因是《黃帝內經》中的“人與天地相應”這基本看法。然而，醫治病人始終是一個人為行動，而非天地自然所為。如何在一個強調人配合天工的思維框架中為醫者的人工行為辯護，是明清時期不少醫學哲學所討論的議題。《黃帝內經》原與《周易》及《老子》皆有相通之處，到明清時期，由於儒醫的大量出現，及朱子理學的官學地位，很多儒化（理學化）的中醫哲學便冒現。透過“人補造化”、“人補天之缺陷”、“人補天功”、“人挽回天”等新瓶，承載《中庸》的人參贊天地化育的舊酒。本文會嘗試說明這個中醫哲學的天人觀，蘊涵支持基因科技的治療用途，但不蘊涵支持基因科技的優生用途。本文的用意並非要提供一個決定性或最終的論證，終極地反駁所有贊成基因改造人性的論證。本文所起的作用，只在提供一個非西方式的思考方法，以傳統儒化中醫哲學為資源，協助人類以多元文化角度思考當代重大道德爭議。Traditional Chinese Medicine (TCM), even in modern time, does not rely on high technology. This is partly due to TCM's worldview in which the oneness of human beings with nature is of paramount importance. But this non-reliance on high technology does not prevent TCM thinkers from recognizing that healing is still an artificial act. A philosophical justification for this artif iciality within the worldview of human-nature oneness is needed. Such philosophical justifications became more frequent in the Confucianized medicine manuals of the Ming and Qing Dynasties (1368-1644, 1644-1911 C.E.). This paper surveys and analyzes these seldom-discussed medical-philosophical writings and attempts to articulate a representative Confucian philosophical justif ication for“ human intervention into nature” in the practice of TCM. Both the necessity and the moral limits of this intervention will be noted. I shall then argue that such a worldview of“ limited human intervention into nature” is significantly different from that of the modern West since Francis Bacon, which informs some contemporary Western enthusiastic advocates of the genetic enhancement of human beings. This model will then serve illustrating an Asian way of thinking about science, technology, and values which is very different from a predominant Western paradigm.DOWNLOAD HISTORY | This article has been downloaded 368 times in Digital Commons before migrating into this platform.
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LI, Enchang, Yumei XU, and Yue TENG. "儒家倫理對構建醫師專業精神的若干啟示." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 129–46. http://dx.doi.org/10.24112/ijccpm.61458.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.《新世紀的醫師專業精神—醫師宣言》所規定的醫師專業精神的三條原則中，將患者利益放在首位原則和患者自主原則，由於諸多原因而存在著悖論。中國儒家的仁術、德教為先、修身為本、慎獨、推己及人、高度人倫的思想對解決以上悖論有啟發意義：遵循道德形成和醫學技術提高的規律，通過各種學習、強化方法，使醫者真正確立患者利益第一的專業精神和具有精湛的專業技能。從而使醫者成為患者利益的真正代表，能在各種情況下有效保護患者的利益。As a dominant cultural tradition in China, Confucianism has greatly inf luenced the Chinese medical ethics. From the view point of Confucian ethics, medicine is the“ art of benevolence” (renshu ). For a Confucian, Confucianism and medicine share the same principle. The concept of patients-first is deeply rooted in the Confucian ethical system in which the“ virtue of a doctor” (yide ) is a primary concern in medical professionalism. This paper f irst discusses the major three principles of professionalism presented by“ The Declaration of Medical Professionalism in the New Century,” and attempts to deal with the limitations of the Declaration by introducing Confucianism with respect to healthcare professionals and a doctor-patient relationship.The paper explains that the Confucian principle of care for others determines that Confucians take human relationship very seriously in their dealing with the health issue, since they understand that a person’s health is deeply affected by, and in turnaffects, other people. Therefore, the rule of individual autonomy as well as individual right emphasized in the West should not be taken as the only legitimate one in dealing with medical issues. More importantly, that the Confucian physician considers medical practice as benevolent action and thus it is more than medical professionalism.DOWNLOAD HISTORY | This article has been downloaded 89 times in Digital Commons before migrating into this platform.
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ZHU, WENJUN JUNE, MONIT CHEUNG, and PATRICK LEUNG. "CHILD WELFARE POLICY REFORM IN CHINA: HISTORICAL MILESTONES AND CURRENT EVALUATIONS." Hong Kong Journal of Social Work 50, no. 01n02 (January 2016): 27–45. http://dx.doi.org/10.1142/s0219246216000048.
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Policy milestones from 1962 to 2015 highlight China's child welfare policy development in terms of its major implementation eras, characteristics, strengths, and limitations in policy enforcement. This review captures information from government and NGO reports published in the past four decades since the formalization of the one-child policy in China. In the 1960s, as population control was determined an urgent national priority, China's central government started to examine child developmental needs as a way to alert the public about future family issues. Since then, China's child welfare policy development has been characterized by an economy-driven, government-operated, localized, and healthy-child-focused system. The applicability of the public welfare laws in China has been in line with its policy focus on child protection and ending poverty. Policy reform guidelines are proposed to focus on promoting child and family welfare. 中國兒童福利政策於1962年至2015年期間的發展里程碑，是一份分析兒童福利政策的最佳資料，解釋了兒童福利政策在中國的階段性實施，以及每個階段制定的兒童福利政策的特點和利弊。這篇論文收集并分析了從一孩政策頒布伊始至今四十餘載的政府公報和非政府組織的報告。在20世紀60年代，中國中央政府將控制人口的急劇增長定位為社會發展的當務之急，並開始研究兒童發展的需求，以提升對未來家庭問題的警覺性。從此，中國的兒童福利政策的發展凸顯出經濟驅動的、政府運作的、地區差異化的、強調兒童健康成長環境重要性的特點。中國社會公共福利政策的立法呼應了中國兒童福利政策中保護兒童和消除貧困這一中心思想。政府部門在日後編寫政策改革的導論時，必須提出如何推進兒童和家庭福利政策的完善
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熊野宏昭, Kumano. "描画による感情表現と正しい言葉による対応がもたらす非連続的変化." Pragmatic Case Studies in Psychotherapy 11, no. 4 (January 1, 2016): 128. http://dx.doi.org/10.14713/pcsp.v11i4.1936.
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<p align="left">本事例研究は，パーソナリティ障害，統合失調性情動障害，非定型の精神病等の診断がつけられるほど重症であったクライエントが，描画を媒介としたセラピストとのやり取りの中で劇的に軽快したプロセスを詳細に検討したものである。私は心療内科医としてこの事例の重篤さに驚くとともに，行動療法家として日頃行っている査定や介入との異同を念頭に読み進めていった。事例報告の方法としては，「臨床家による語りの形式」をとっており，標準化された量的質問紙も効果判定に使われなかったとされているが，実は行動療法における単一事例実験計画と原理的な面で相違点よりも類似点の方が多いと思われる。本事例の介入は，描画とそれを媒介として成立したコミュニケーションによって行われたが，その中核は「描画による感情表現と正しい言葉による対応」と理解できる。介入が進むにつれて，描画とそれを描いたクライエントの中に「意識的努力をしないのに」非連続的な変化が生じたことが明らかになったが，それがどのような機序によってもたらされたのかを次に考察した。そこでは，連続的な変化を前提とし，機能分析というアセスメント法に基づいてひとまとまりの行動に介入をする行動療法とは対照的に，生活や人生の文脈自体が介入の対象とされ，新たな文脈を規定する初期条件と拘束条件を設定することによって介入が進められているものと想定された。そして本事例では，治療者の「目前の課題をよく把握してからそれに適合する方法を適用する」というアセスメントが初期条件となり，描画という自己表現をするための構造と，治療者のどんな場合にも逃げない率直な対応や返答がぶれない拘束条件を作り出したことが，決定的なセラピー促進要因になったと考えられた。最後に，本来治療者個人が「人生の行路に沿って時間をかけて積み上げていくほかない」介入のための技術が，いかに伝承されていくのかという点に注目し，事例研究の持つ機能にふれて，本論文の結びとした。</p>
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于, 庆娟. "践行美术核心素养，构建龙江艺术实践工作坊." 教学方法创新与实践 3, no. 10 (October 20, 2020): 51. http://dx.doi.org/10.26549/jxffcxysj.v3i10.5375.
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核心素养是作为一个全面发展的人的必备品格和关键能力，它的实质是将学科置于生活原点及运用，意味着学生主体与社会环境客体的交互过程和处理能力。在美术教学中，美术核心素养被定义为“图像识读、美术表现、审美态度、创想能力、文化理解”。以践行美术核心素养为目的，黑龙江地区中小学纷纷开展了各类艺术实践工作坊的建设工作，目前龙江区域的艺术实践工作坊构建已初具规模，包括泥塑、纸艺、书法、水彩等几大类别。同时，因为黑龙江独特的冰雪文化、我们更加注重把地域文化精髓内容有效融合进来，在践行美术核心素养的同时，加强龙江艺术元素的渗透与开发，开办了多种多样的冰雪类艺术实践工作坊。龙江艺术实践工作坊是黑龙江美术教育改革一个很好的尝试，学生们通过团队合作以及共同分享学习成果，展现自己的能力、胸怀和理解，但在批评性思维和跨学科跨领域合作方面还有欠缺。建议在践行“美术核心素养”的过程中，美术教师们重塑自己的教育理念，让学生的美术学习和综合能力的锻炼衔接起来。建议家长接受现代美育理念，不要盲目追求“画得像”，推崇那些天真的、本能的表达。最后，建议教师应保持“强势感”，关心自己的美术教育事业怎么做得更大。
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WANG, Jianguang. "“扁鵲見蔡桓公”——對一則古代案例的倫理學回顧." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 2 (January 1, 2012): 73–91. http://dx.doi.org/10.24112/ijccpm.101521.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.扁鵲是中國先秦時期著名的醫生，同時也是中國傳統醫學和醫學倫理的奠基者和實踐者之一。他在與蔡桓公的幾次會面中作出的對話，有著豐富的道德內涵，展示了傳統醫患之間的一種具有特色的醫學倫理。中國傳統的醫學倫理和職業精神並不把醫生僅僅看成是一個純粹的技術性職業，而是賦與其中豐富的人生道德內涵和家國天下的思想，所以在西方醫患關係中被認為是十分重要的知情同意問題，在中國傳統的醫患關係中雖然也存在，但並沒有成為中國傳統醫患關係的主體。與之相反，中國傳統的醫患關係因為是建立在“上醫醫國”的文化土壤中的，醫患之間的關係也是在綱常倫理的維度中加以調適的，所以這種關係不僅僅是今天意義上的權利和義務、知情和同意等法律屬性的關係。Bian Que is the earliest known Chinese physician of the Pre-Qin era (ca. 700 B.C.E), whose name is often associated with physicians of the highest medical caliber. One legend tells of how when Bian Que was in the feudal state of Cai, he visited the Lord Huan and told him that he had a serious disease. The Lord Huan thought Bian Que was trying to profit from the fears of his patients and declined the offer for treatment. Eventually, Lord Huan’s condition got worse. The last time Bian Que went to see Lord Huan, he knew that the lord would soon die and escaped from the state. This essay considers the ethical implications of the legend, such as the moral duty of the physician and the nature of the physician-patient relationship. Did Bian Que violate informed consent when he failed to tell the lord he would die of the disease if not treated immediately? The author concludes that the role of physician in ancient China was quite different from what one sees today. Thus, modern ideas and concepts such as informed consent and the language of rights cannot be applied to the case of Bian Que.DOWNLOAD HISTORY | This article has been downloaded 182 times in Digital Commons before migrating into this platform.
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WANG, Hongxia. "以儒家中庸思想探討生命倫理學基本理論和原則." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 2 (January 1, 2012): 115–31. http://dx.doi.org/10.24112/ijccpm.101523.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中庸是孔子儒學思想的核心。中庸既承認絕對道德的存在，即“玄德”的存在，又承認具體道德的相對性，即“時權”的方法。與此同時，中庸帶有一定的功利主義的思想。本文認為，中庸的思想可以用不同的方式，解決義務論和功利主義（或效益主義）之間的矛盾。由於中庸提倡既不能“過”，也不能“不及”，其思想為我們看待生命倫理學原則的一般性和特殊性的關係、義務性和功利性的關係，以及對我們解決生命倫理學中的具體問題，如生死，提供了理論與實踐的基礎。This essay explores the doctrine of the mean as the key concept in Confucian thought and practice, contending that it has both general and specific dimensions as it recognizes the absoluteness of moral and ethical principles while acknowledging the importance of relativity in concrete situations when those principles are used. The notion of the “mean” is thus not merely a moral virtue that enables the avoidance of extremes; rather, it is utilitarian because it looks for goodness and effectiveness.This essay points out that the Confucian notion of the mean can be applied to a wide range of bioethical issues, particularly the way we look at life and death in the case of euthanasia and abortion. In Western moral philosophy, there has always been some disagreement about the importance of principles and rules to morality exemplified by the debate between Kantians and utilitarians. The essay argues that the doctrine of the mean in Confucianism offers an alternative way of examining the differences between these two moral approaches.DOWNLOAD HISTORY | This article has been downloaded 300 times in Digital Commons before migrating into this platform.