Journal articles on the topic '系統實作'

LANGUAGE NOTE | Document text in Chinese在本文作者的用法，『原則主義』（principlism） 是指這樣的做法， 即以「原則」 取代道德理論、特殊的道德規則和理想，來處理源自醫務中的道德問題。作者的論點是，這些「原則」並未發揮原則主義主張的那種功能，而其使用在實踐和理論上都是誤導的。實際上，「原則」並非行為的指導，毋寧說，它們只是名目，指涉處理道德問題時，一組有的待考量，但關係卻慮淺的事項。每一「原則」之間，未有系統性關係，且往往相互衡突。而這樣的衡突是無法解決的，蓋因未有統一化的道德理論，據之而推導出所有原則。為了作一比較，作者勾勒出使用一個統一化道德理論的優點。DOWNLOAD HISTORY | This article has been downloaded 166 times in Digital Commons before migrating into this platform.

提要身處東南亞的馬來西亞是眾多華人聚居的國家。在馬來西亞，華人堅持華語（普通話系統）及華文教學已經有兩百多年的光輝歷史。從小學、中學，到大學，華語及華文教學形成了獨立、完整而且系統的 “一條龍” 教學體系。目前馬來西亞華人的年輕一代大都接受過正規的華文教育，能說流利的華語（並使用和內地相同的簡化中文）。無可置疑，馬來西亞華語是全球華語的重要組成部分，馬來西亞華文教學是全球華文教學的一個耀眼的典範。由於馬來西亞是一個多民族的國家，英語、馬來語、華語及泰米爾語構成了當地四大主流語言。而由於幾百年來移居馬來西亞的華人又多來自於中國華南的廣東、福建、海南等省份，因而中國南方的各地方言，包括廣東話（粵語）、福建話（閩南語）、客家話（客語）。海南話（閩語）、潮汕話（閩語）等都在華人各生活地域裡普遍流行或通行。但是經過馬來西亞華人教育及傳媒的不懈努力，當今的華人社區已經逐漸使用華語和正規華文作為華文教育部門和華人社會內部溝通的主要語言，並形成了社會主流。馬來西亞多民族，多語言、多方言的社會現狀，使得當地的華語具有鮮明的地域特點，尤其是其詞彙系統和語法系統，顯示著多語言多方言參雜和普遍語碼轉換的狀況。本文在經歷實地考察以及對比研究的基礎上，試圖探究當今馬來西亞主流華語及華文的詞彙特點，並探討今後馬來西亞華語教學的若干實際問題，力圖提出一些實際、實用且具有實效的對策與建議。

提要 關於《蒙古字韻》所反映的漢語方言音系，本文得出了以下結論：①中古音四聲已分爲陰陽八調。②疑、云母的實現形式ꡃ <ŋ> [ŋ-]和ꡝ <’> [ʔ-]都是/ʔ-/ （陽調）的條件變體。③中古音微母、日母、以母 （各自對應於ꡓ <w>、ꡔ <ž>、ꡭ <y1>）爲[v-, ʐ-, jɦ-]，中古音奉母、禪母、部分匣母（對應於ꡤ <f1>、ꡚ <š1>、ꡯ <h1>）變爲[fɦ-, ʂɦ-, xɦ-]。這兩個音變構成一套鏈移 （chain shift）。④中古音全濁聲母除了邪母和部分匣母以外都變為“清音濁流” [Cɦ-]。⑤硬顎音聲母/c, cʰ, ç, j, ɲ/有獨立的地位，但是/c, cʰ, ç/沒有專用字母。⑥韻腹有/a, e, ɤ, i, u, y, ï/，韻尾有/j, w, m, n, ŋ/，介音有/w, ɥ, i/。介音/i/只與韻腹/a, e/相配。 元朝人沒有現代語言學的知識。從韻書等資料構擬出一套語音系統的科學研究是一項嶄新的嘗試。使用表音文字構擬脫離實際方言的語音系統並且還制定拼法，這是一項遠比現代人能想像的難得多的工作。本文認爲，哪一個字屬於哪一個小韻很可能是根據前代韻書而決定的，同時還認為，語音系統本身很可能是反映著實際方言音系的相當部分。 創造八思巴字拼寫的原則很可能是，蒙古語母語話者如同讀八思巴字蒙古語一樣發音，就能夠自然地念出近似漢語的語音。換句話說，八思巴字拼寫系統是爲了方便蒙古人而設計出的。

抽象 7–10 世紀的吐蕃古藏文中具有 yin 和 lags 兩個系動詞，同時兩者還語法化為表達時體功能的助動詞。語用上，前者用於統稱，後者用於敬稱。句法上，系動詞在肯定性的陳述句中並非強制性的，而是可選性的，但當處於否定句，以及含有對比焦點時，往往不可省略。lags 的敬語功能使其通常用於他稱的語境中，這種句法環境和語用功能使其逐步獲得了「敘實」的示證意義。在此基礎上，經由語用推理，yin 便獲得了「向自我」的示證意義。後世大多數藏語支語言系動詞所表達的示證系統即在此基礎上發展而來。yin和 lags 在句法上的非強制性特徵，在其他藏緬語中也有表現，可以作為分析古藏文此類句法現象的有力佐證。

一般來說，有精神病暴力紀錄的案主往往是令社會工作人員和專業人士最感頭痛的一群。工作人員往往覺得他們無法溝通、瞭解和建立關係，最後只能以控制、禁錮和強迫服藥作爲介入手法。其實在能耐取向的介入手法下，不少的研究都指出，精神分裂的症狀，如幻像、幻聽、妄想都是可以理解的，而暴力行爲也是可以預知的，並與妄想病人經驗支持系統有關。作者更以一實例顯示如何幫助案主建立互信和溝通讓他們發展所長、重返社會。 Clients with psychosis and record of violence has long been a challenge for social work interventions. Workers tend to insert social control by involuntary hospitalization and medical treatment. Based on a strengths perspective and by means of a case illustration, this paper shows that clients' delusion and hallucination are meaningful. Violent behaviours and outbreaks are predictable and related with stress in clients' psychosocial environments. Once their capabilities and strengths are properly developed, they can recover and enjoy a normal life as other persons in the society.

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.中國古代醫學道德具有悠久的傳統。中國醫學史上“醫乃仁術”的命題，充分體現了中國醫學傳統十分重現醫療實踐的倫理價值。該文基於中國傳統文化的背景從四個方面討論了醫療行善的思想基礎和實踐意義。首先，文章追溯了中國古代儒、道、佛思想對醫療行善觀念的重要影響，指出中國傳統醫學的醫療行善觀念是以儒家仁愛思想為核心，融合了道家和佛家的仁慈、慈悲觀念而形成的一種多元價值取向的框架體系。其次，該文闡述了中國傳統醫學非常重視醫療實踐的道德價值，其中主要包括強調醫療活動以病人而不是疾病為中心；將病人視為一個整體的人而不是損傷的機器；主張關懷病人、尊重病人；重視醫患之間的合作關係；重義輕利、捨利取義的理想人格成為醫生的追求目標；反對義醫射利。再次，文章評述了在以儒家文化背景下醫療行善的社會道德價值，表現在：知識分子因各種原因不能治國安邦時，將行醫治病作為實現個人價值的重要途徑；將行醫治病作為增進家族或家庭和睦的有效手段；將行醫治病作為傳播宗教思想的重要途徑；將行醫治病作為政府舒緩民怨的良方。最後，該文簡要地比較了中西方醫療實踐中醫療行善觀念的異同，指出醫療行善作為醫療實踐的一項最基本原則在中西方得到普遍的認同，但是，在具體的實踐過程中，中西方對於醫療行善的理解和解釋依然存在着一定的差異。西方醫學倫理學認為醫療行善應服從於尊重病人自主權，醫療行為的善體現在以病人利益為目的，而中國醫學倫理學則是強調醫生救死扶傷的義務，主張醫療行為在注重病人利益的同時也應兼顧家庭的利益。China has a long standing of a dominant medical ethical tradition. This tradition can be characterized a medial beneficence. The physician, within this tradition, is morally required to pursue the best interest of the patient rather than the best interest of himself. The practice of this tradition is characteristic of the Chinese culture of family determination on medical issues and is also closely related to the basic virtues approved in the Chinese community.This tradition is rooted in three primary Chinese religions. First, Confucianism sets the basis of Chinese medical beneficence. Confucianism emphasizes humanity (ren) as the fundamental principle of human life. Humanity represents a specific human heart-mind that has been invested to every human by Heaven, the ultimate reality. The human heart-mind includes the potential of loving, respecting others, and distinguishing right and wrong. Accordingly, humanity, in its very basic sense, requires loving humans. Medicine provides a good means in practicing humanity. Thus in Chinese culture medicine is termed "the art of humanity." In addition, the Confucian virtue of filial piety has often been the impetus to push the Chinese physician to study and practice medicine effectively.Daoism cherishes human life and seeks to gain longevity in terms of Daoist techniques, such as doing physical exercise and making chemical drugs. It includes a strong idea of retribution. Heaven, earth, and man co-exist in a vast field of qi (flowing energy), where qi of each part influences others through the influence of the qi field. Good moral behavior, according to Daoism, becomes a necessary condition for one to be able to gain longevity or even immortality. Thus, Daoism joins Confucianism in stressing that the physician ought to do his best to help the patient improve health, both bodily and mentally.Chinese Buddhism is similar in this regard. A crucial idea involved here is the Buddhist concept of karma. Karma is literally "action," "doing," or "deed." It says that one reaps what one sowed. Until one is entirely enlightened, everyone goes through an infinite process of rebirth and the result of one's rebirth depend s upon one's accumulated karma. Hence one must do as much good as possible in order to obtain a better next life. Practicing medicine is an effective tool to achieve this goal. Besides, the Buddhist precepts such as "no killing" also plays an important role in Chinese medical practice.In short, Confucian, Daoist, and Buddhist teachings have shaped the Chinese tradition of medical beneficence. This tradition requires the physician to place the patient's benefit first and the physician's interest second. For Confucianism, this is the requirement of human appropriate ness, fairness, or justice. This tradition also shows a closely-knit team work between the physician and the family to seek the best interest for the patient. The consideration of truth- telling to the patient and the patient's right to medical decision has never been emphasized.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese.Cardiorespiratory (CR) fitness is an important component of the health-related physical fitness. CR fitness is related to oxygen delivery to muscles involving heart, lungs and circulatory system that enabling large muscles to work for a longer period of time. The most accurate reflection of CR fitness is maximal oxygen uptake (V02 max) at work. However, the test involves expensive laboratory equipment such as treadmill, cycle ergometer and gas analyzer. Field tests such as distance running tests and step tests are more appropriate to be used during physical education lesson. This article aims to introduce a few field tests for CR fitness to be used in schools.心肺功能是健康相關體適能要素裡其中一主要項目，心肺功能是指心臟、肺部和循環系統有效地供給氧份，使整個身體能作出較長時間的大組肌肉運動。最準確的心肺功能測驗方法是分析運動中的最大攝氧量(V02 max)，但這種方法需使用較昂貴的器材如跑步機、單車及氣體分析器等，而且只可在實驗室內進行。相反，一些可在一般場地進行的測試如跑步測試、台階測試等，均適合在學校的體育課中進行。本文將介紹幾種適合一般場地舉行的心肺功能測試並闡釋其運作理念。

As the home computer and the Internet are becoming more and more popular, social service agencies in Hong Kong are beginning to show interests in making use of the new technology to extend social welfare services to the community. This paper presents the results of an empirical study to evaluate the Cyber-Parenting Project as a pioneer attempt in providing parenting education through the Internet and gives recommendations for future attempts of similar nature. The discussion covers the conceptualisation, design, implementation and utility of the Cyber-Parenting Project, and the recommendations include issues on system design, provision, testing, and monitoring of web-based social service programs. 由於家用電腦及萬維網的應用日益普及，本港的社會服務機構亦開始思考如何應用這新科技去進一步延展社會福利服務到社區；而“Cyber親職教育網”便是利用萬維網去提供親職教育的一項創新計劃。本文就對該計劃進行的實證研究結果去評估該計劃在構思、設計、執行、及效用各方面的得失，並因應評估結果作出關乎系統設計、提供、測試、及監控等多方面的建議，供有興趣發展網上服務的福利機構及人仕參考。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.可檢驗性是區分科學與偽科學的一個關鍵。它至少包含三層意思：第一，它意味着科學實驗是最基本的科學實踐活動，實驗方法是科學的標誌。第二，它為科學假說提供了一個基本的方法論原理，不論是提出假說還是鑒別假說。第三，它是科學發現獲得社會承認的基本條件。如果一個假說在原則上是不可檢驗的，那它就不能稱為科學。偽科學乃是打着科學旗號、冒充科學的虛假的東西，我們需要仔細分辨，予以揭露。同時，我們也需要認識到，在現代社會的複雜系統中，雖然科學起着主導作用，但科學不是全體，是不是一切。有許多非科學的東西，如宗教、藝術、習俗等，對於社會發展是十分重要的，不能一概否定。但它們也不必硬說成是科學。There is an important way to distinguish science from pseudo-science：empirical testability. It has three basic implications. First, scientific experiments are the fundamental scientific activities, and the method of experiment marks empirical science. Second, empirical testability constitutes the first methodological principle for proposing or affirming a scientific hypothesis. Finally, it is also a basic condition for a scientific discovery to be accepted by society. If a hypothesis cannot be tested even in principle, it cannot be termed as a scientific hypothesis.In contemporary Chinese society, there are varieties of pseudo-sciences. They use the name of science to identify themselves, but cannot pass the serious requirement of empirical testability. We should carefully examine such pseudo-sciences and disclose the nature of their hypotheses and activities as non- or anti-science. At the same time, we should also recognize that, although science is dominant in contemporary society, it is not everything valuable. There are a great deal of other items, such as religion, art, and customs, which are nonscientific but are extremely important to the development of society. We should not deny the value of non-scientific theories or activities. Neither should we mark them as science.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese.Based on data derived from the International Sport Management Questionnaire (ISMQ) and the National Sport Development Index (NSDI), tendencies are revealed of a nation's development in three domains of sport. These domains (termed Mass Sport, Educational Sport, and Elite Sport) provide insight into national sport culture; low NSDI scores, for instance, divulge a sport delivery system for that domain which is at low level, is de-emphasised, or nonexistent. Data is provided for 14 Asian nations including overall NSDI score as well as the distinct domains mentioned above. From this data, ensuing discussion revolves around a concept of national character of sport for Asian nations such as Japan, China, and Hong Kong, among others.根據國際體育管理問卷調查(ISA/IQ)和國家體育發展指數(NSDI)的資料顯示，一個國家的體育發展主要表現在三個方面，即群眾體育、學校體育及競技體育。而從這三方面可以了解這一國家的體育文化。例如，NSDI評分低者，體育管理運作系統在這一方面往往處於較低水平，或者不重視，甚至是名存實亡的。這些調查資料涉及14個亞洲國家，包括其上述三個不同方面的狀況極其NSDI評分。根據這些資料，本文圍繞著日本、中國、香港等亞洲國家和地區的體育特征進行了討論。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.改革開放以來，中國醫藥衞生體制改革實踐面臨諸多問題，其中包括政治、經濟、社會、文化和倫理議題。醫護人員的價值觀念、道德判斷、行為規範和專業精神的危機集中體現在生命倫理學結構性困境狀況之中。現時中國醫患關係空前絕後的結構性緊張狀況正是最典型的例證。本文試圖從中國道德哲學、道德社會史、中國社會史和醫學社會史等視角，運用文獻回顧、衞生政策比較研究和案例分析等方法，回顧西方倫理學史及其個人主義生命倫理學典範之歷史演變；並在中國社會結構性轉型與醫藥衞生體制改革的宏觀社會處境下，分析中國道德哲學和生命倫理學的思想傳統及其面臨的挑戰。文章根據醫藥衞生體制改革和生命倫理學實踐，提出具中國特色的“結構性倫理學和結構性生命倫理學”。作者試圖闡述“結構性倫理學與結構性生命倫理學”體系的內涵外延、構成要素、範圍內容、基本特點和結構性成因，尤其是這種體系對目前中國醫藥衞生體制改革政策之意義。The medical reform in China over the past decade is facing various challenges, such as physician-patient relations, healthcare allocation, and the ethics of medical professionalism. This paper attempts to argue that the medical situation in China today cannot be fully understood without examining its cultural, social, and political superstructure, which clarifies the situation in China in the current transitional stage. The studies described in the paper are based on documented literatures that include various “ideal types” in terms of moral philosophies and governmental policies intended to resolve the problems at the practical level. Nevertheless, the attempt to uncover what they refer to as a form of “structural bioethics” could directly influence the on-going medical reform today as well as the re-construction of bioethical theory in China. The approach taken in the paper is historical, textual, and sociological.DOWNLOAD HISTORY | This article has been downloaded 61 times in Digital Commons before migrating into this platform.

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

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文通過中國和美國的醫學生對同一個案例的不同看法，提出了醫學倫理學教育的本質問題，即如何實現醫學生的道德？作者根據芝加哥大學臨床倫理中心和北京大學醫學倫理學教研室工作的實際情況繪出了兩個單位的工作示意圖，基於此，作者嘗試對北京大學和芝加哥大學醫學倫理學教育和實踐械制進行比較研究。總的來說，無論是從學生入學時的年齡和學生對學醫目的的明確上，還是從醫學倫理學的教學方法上，以及學校在醫學倫理學的教育體制等方面，二者都存在很大的差別。我國的醫學倫學教學雖然已經比較普及地進行案例教學。但案例教學若想深入下去還是比較困難的，若不成功，非常容易使學生得出學習醫學倫理學之後沒有什麼長進的感覺，表面上看是因為學科本身的對案例分析沒有明確答案的原因，但本質上是教師在引導學生思考的方式、角度和啟發性存在問題，沒能真正提高學生分析和解決問題的能力。所以，本文提出了我國的醫學倫理學教育是個系統工程，需要在案例分析方法、教師的素質本身的提高、帶教老師的倫理學培訓、教師與醫生聯合進行課題申請和研究、醫院成立醫院倫理委員會和IRB兩個與倫理學有關的職能部門等方面必須加強，也開展定期的發生在醫院內的案例討論，這樣既可以使醫學倫理學教學和科研人員能通過正常渠道進入醫療實踐中，充分實現醫學倫理學的實踐性，並反映到醫學倫理學的教學中，也能在醫學生的培養、醫學生成為醫生之後的繼續教育等方面取得突破性進展。Based on the fact that medical students at Peking University and at the University of Chicago have different moral responses to a case of medical ethics, this essay raises a question regarding the education of medical ethics: how can medical students realize their medical morality? It firstly offers a general introduction to the distinct working systems of the Center of Clinical Ethics at the University of Chicago and the Teaching and Research Office of Medical Ethics at Peking University Health Science Center. Then it compares the essential differences of the two institutions in their working systems. Generally speaking, there exist differences between the two institutions in the age of students at medical school, their objectives of choosing to study medicine; methods of medical ethics teaching, and education systems. In particular, even though case study as an important educational method is used commonly in current China, it is difficult to deepen the content and strategy of the teaching. Sometimes students think they have not learned anything from the teaching of medical ethics. Simply speaking, it is because there are no fixed, black-or-white answers to many cases used in the course. More essential reason, however, lies in the quality of medical ethics teachers themselves. They often cannot do a good job on the way of teaching and fail to lead students to think carefully. As a result, they cannot assist students to improve their ability to analyze and resolve ethical issues. The essay concludes that education of medical ethics is a systematic moral engineering. It should be paid attention not only to the effective methods of teaching (such as case analysis) and the promotion of the quality of medical ethics teachers, but also to the combination between medical ethics teachers and physicians in clinical practice, and the establishment of hospital ethics committees and IRBs. The essay recommends that Chinese medical ethics teachers, hospital managers and university administrators should appreciate the importance of medical ethics education and help medical ethics teachers and researchers go into practice through certain routine channels, strengthen the training of the humanities on the side of medical ethics teachers, and at the same time make good progress in the continuous ethical education of physicians.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.在中國古典知識論當中，醫學（以及所有的技藝之學）與先王之法、諸子之藝本為一體，後世所謂“醫儒相通”、“醫易相通”之說源起於此。但知識論上的共同起源並不能保證醫學在歷史流變中能夠保持其地位，經過春秋時期諸子興起、學術分裂，和《漢書．藝文志》對古典知識體系進行的分類排列，醫學的知識論地位及醫者的社會地位便一路下行，諸子，尤其是儒學與技藝之學的高下、先後、體用次第關係逐漸被固定下來。到宋代援儒入醫，以“仁術”統攝之，在某種意義上進一步貶低了醫學作為技藝之學這一維度，將其落實為幫助儒家實現“仁”之價值目標的工具。經過這一知識論分裂和儒學反身侵入的知識學改造，醫學知識內部的“目的之善”與“技藝之善”的割裂也隨之加劇，再也不能回歸到原始醫家熔融自在的自然純樸狀態。所以，想要超越今天西方因為天人二分、醫學技術與道德分離等問題而形成的倫理難題與道德困境，建構一種有效的“中國醫學倫理學”，恐怕不能用“天人合一”、“醫儒相通”等大而化之的概念輕易穿越，還有大量艱苦的工作需要一步步的來完成。This essay offers a genealogy of medical epistemology in ancient China, which, unfortunately, lost its independent status after the Song Dynasty, when Confucian morality became the dominant discourse in all disciplines, including medicine. The author challenges the common view held by Confucian scholars that medicine does not constitute a self-contained domain of activity with its own morality and ethics, because it is seen as a realm of “applied ethics.” This view makes medicine, medical techniques, and medical ethics instruments for the embodiment and actualization of the Confucian virtue of benevolence (ren), but undermines the complexity of medicine and medical practice.It is concluded that the moralization of medicine can be a dangerous practice. It is equally dangerous when ancient Chinese ideas such as “the unity of heaven and humanity” (tianren heyi) and “mutual identification between medicine and Confucianism” (yiru xiangtong) are used to explain and resolve contemporary problems without qualification.DOWNLOAD HISTORY | This article has been downloaded 557 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.東漢時代的張仲景是中醫歷史最重要的醫家之一，被稱之為中國的希波克拉底。其名著《傷寒雜病論》成為中華醫學最重要的經典。在該書的序言中，張仲景系統闡述了其醫學倫理思想和行醫原則。認為醫師行醫的前提是實踐對自我與族群生命的熱愛；行醫的橋樑是用人類理性去發現健康與疾病的規律及控制的手段；行醫的準則是對醫術的認真與創新的態度。就其醫學倫理思想而言，張仲景醫學倫理的基本框架與中國傳統的儒家思想相吻合，反映了醫儒同道的精神。其思想對宋代以後“醫學儒化”的風尚具有一定的影響。作者認為，張仲景醫學倫理學亦對構建當代中國生命倫理學的構建具有啟發意義。Zhang Zongjing (150-219), known as the Chinese Hippocrates, was one of the most eminent physicians in China during the Han Dynasty. In the Shanghailun, a famous treatise on cold pathogenic diseases, Zhang not only described past medicinal discoveries but provided regulations for contemporary medical practice. The Shanghailun is thus an important text for scholars of the history of traditional Chinese medicine. The treatise was privately transmitted with no public acknowledgment until the Jin Dynasty (265-420), when it was re-edited and rearranged. The treatise received more attention and became increasingly popular during the Song Dynasty, when a Confucian basis for medical practice was endorsed by the government. Zhang has since been regarded as a sage of Chinese medicine. The Shanghailun also became part of the compulsory curriculum at China’s Imperial Medical Academy. Zhang has a special status in the history of Chinese medicine due to his efforts to create an orthodox system of medical practice in line with the Confucian (Ru) tradition.In this paper, Zhang Zongjing’s major ideas on medical ethics and practice are explored. The author illustrates the critical role played by Zhang’s approach to medicine in the later Confucianization of medicine during the Song Dynasty, which in turn created the ideal of the traditional Confucian physician. The author also compares the ethical views of Zhang Zongjing with those of Sun Simiao (541-682), another key figure in the history of traditional Chinese medicine, who combined Confucian ethics with the moral teachings of Daoism and Buddhism.DOWNLOAD HISTORY | This article has been downloaded 237 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in English; abstract also in Chinese.人工智能（ＡＩ）將如何促進人類的醫療保健？如果我們擔心人工智能介入醫療的風險，我們又應該關注什麽呢？本文試圖概述此類問題，並對人工智能介入醫療的風險與希望作一個初步評價。人工智能作為一種研究工具和診斷工具具有巨大的潛力，特別是在基因組學和公共衛生領域中。人工智能在醫療中的廣泛使用可能還會對醫療系統的組織方式和商業實踐產生深刻的影響，而這些影響的方式與程度還沒有被充分認識到。在人工智能醫學的熱情擁護者看來，應用人工智能可以幫助醫生集中精力在對他們和病人而言真正重要的問題上。然而，本文將論證這些樂觀的判斷是基於對現代醫療環境下機構和經濟運行規則的一些不合情理的假設之上。本文將聚焦於如下一 些重要議題：大資料中的隱私、監管和偏見，過分信任機器的風險，透明度問題，醫療專業人士的“去技能化”問題，人工智能重塑醫療保健的方式，以及人工智能對醫療保健中權力分配的影響。其中有兩個關鍵的問題尤其值得哲學家和生命倫理學家的進一步關注。第一，當醫生不僅需要處理人而且需要處理資料的時候，醫療實踐會呈現出什麽樣的形態？第二，在醫療決策權衡中，我們應該给予來自機器的意見以多大的權重？What does Artificial Intelligence (AI) have to contribute to health care? And what should we be looking out for if we are worried about its risks? In this paper we offer a survey, and initial evaluation, of hopes and fears about the applications of artificial intelligence in medicine. AI clearly has enormous potential as a research tool, in genomics and public health especially, as well as a diagnostic aid. It’s also highly likely to impact on the organisational and business practices of healthcare systems in ways that are perhaps under-appreciated. Enthusiasts for AI have held out the prospect that it will free physicians up to spend more time attending to what really matters to them and their patients. We will argue that this claim depends upon implausible assumptions about the institutional and economic imperatives operating in contemporary healthcare settings. We will also highlight important concerns about privacy, surveillance, and bias in big data, as well as the risks of over trust in machines, the challenges of transparency, the deskilling of healthcare practitioners, the way AI reframes healthcare, and the implications of AI for the distribution of power in healthcare institutions. We will suggest that two questions, in particular, are deserving of further attention from philosophers and bioethicists. What does care look like when one is dealing with data as much as people? And, what weight should we give to the advice of machines in our own deliberations about medical decisions?DOWNLOAD HISTORY | This article has been downloaded 119 times in Digital Commons before migrating into this platform.

SummaryThis unique book systematically describes the range of approaches used in music imagery and Guided Imagery and Music across the lifespan, from young children through palliative care with older people.Covering a broad spectrum of client populations and settings, international contributors present various adaptations of the Bonny Method of Guided Imagery to accommodate factors such as time restraints, context (including hospitals, schools, and the wider community), client symptomology, and the increasing use of contemporary music. Each chapter presents a different model and includes background information on the client group, the type of approach (including length of the session, choice of music, verbal interventions during the music, and discussion of the experience), theoretical orientation and intention. A nomenclature for the range of approaches is also included. This information will be a valued guide for both practitioners and students of Guided Imagery and Music and receptive methods of music therapy.GermanGuided Imagery and Music (GIM) und Music Imagery Methoden in der Einzel- undGruppentheraie, herausgegeben von Denise Grocke und Torben MoeLiz MoffittDieses einzigartige Buch beschreibt systematisch den Umfang der praktizierten Ansätze von music imagery und Guided Imagery and Music im Laufe eines Lebens, von jungen Kindern bis zur palliativen Versorgung älterer Menschen.Das Buch deckt ein weites Spektrum an Klientenpopulation und Settings ab. Internationale Autoren präsentieren unterschiedliche Adaptionen der Bonny Methode der Guided Imagery um damit Elemente wie Zeitbegrenzung, Kontext (incl. Kliniken, Schulen und umfassendere Gemeinschaften), Symptomatologie der Klienten, und den zunehmenden Einsatz zeitgenössischer/aktueller Musik unterzubringen. Jedes Kapitel stellt ein unterschiedliches Modell vor und erläutert Hintergrundwissen der jeweiligen Klientengruppen, die Art des Ansatzes (incl. Dauer der Sitzung, Auswahl der Musik, verbale Interventionen während der Musik und Diskussion der Erfahrung), theoretische Orientierung und Intention.Am Ende ist ein umfassendes Namensverzeichnis angeführt. Diese Informationen liefern wertvolle Anregungen sowohl für Praktiker als auch für Studenten der GIM und anderer rezeptiver musiktherapeutischer Methoden.Japanese個別および集団療法における、音楽によるイメージ誘導法（GIM）と音楽イメージメソッド。Denise Grocke and Torben Moe 編著リズ・モフィット要約本書は、幼児期から高齢者対象の緩和ケアまで、GIMや音楽イメージを活用した幅広いアプローチがどのような役割をもたらすかについてシステマティックに解説しているユニークな図書である。世界各国からの執筆者が、幅広い対象者および臨床現場を網羅しながら、GIMの様々な要素に対する適応について述べている。これらには、時間的な制限、コンテクスト（病院、学校、さらに広いコミュニティを含む）、クライエントの症状、そしてコンテンポラリー音楽の活用などが含まれる。各章では、異なる治療モデルが紹介されており、それぞれにクライエント集団の概要と情報、アプローチの種類（セッション時間、選択した音楽、音楽使用時における言語的介入、体験に関するディスカッション）、理論的背景と意図が記述されている。 幅広いアプローチにおける専門用語集も含まれている。これらの情報は、GIMや受動的音楽療法を行う臨床家のみならず、それを目指す学生たちにとっても、必読の書といえよう。Chinese這本獨特的書以系統性的描述帶領讀者認識引導想像音樂治療在生命各階段──從稚齡兒童到臨終照護與年長者──如何被運用。書中廣泛的涵蓋各種族群與治療場域，各國作者亦在本書中呈現依現實因素對邦尼式引導想像音樂治療法所做出的調整以符合現實狀況，如時間限制、環境(包括醫院、學校及廣泛的社區)、個案的症狀，並增加現代音樂的使用。每章呈現一種不同的模式，並將個案群體的背景、方法種類(包括療程長度、音樂選擇、口語在音樂中的介入及討論歷程) ，及理論概念等訊息包含在內。各方法的術語表也包含在本書中，這些資訊對於從事引導想像音樂治療與接受式音樂治療的實務工作者及與學生而言，是很有價值的參考指南。Korean유도된 심상과 음악기법(GIM)과 개인 및 집단 치료를 위한 음악과 심상 기법: Denise Grocke& Torben Moe 편저서- Liz Moffitt초록본 서적은 어린 아동부터 노인에 이르기 까지 광범위한 대상과 완화의료 세팅에서 음악과 심상, 유도된 심상과 음악 및 일생동안 사용된 음악의 다양한 접근법들에 대해 설명하고 있다. 광범위한 내담자군과 환경을 포함시킬 때, 여러 저자들은 시간제약, 환경(병원, 학교, 더 넓은 사회 등을 포함), 내담자의 징후, 점차 증가하는 현대 음악 사용 등과 같은 요소들을 반영하기 위해 Bonny의 유도된 심상과 음악 기법의 다양한 수정버전을 제시한다. 각 장은 각기 다른 모델을 제공하며, 내담자 집단, 접근법의 유형(세션의 길이, 음악 선택, 음악을 하는 동안의 언어 중재, 경험 논의 등을 포함) 등에 대한 배경 정보와 이론적 방향 및 취지 등을 포함하고 있다. 다양한 접근법에 대한 명명법도 포함되어있다. 본 문헌은유도된 심상과 음악, 수용적인 음악 치료 방법 등과 관련해서 전문가들과 학생들에게 귀중한 지침을 제공할 것이다.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文試圖綜合本期各篇文章的主要觀點，依據“目的”、“體驗”和“價值”三條線索來對傳統中醫和現代西醫做一初步的評價。由於醫學的內在目的在於防治疾病、維護健康，而不是追求真理、認識世界，因而中醫與西醫都可以發揮作用，現代化研究與傳統式探索也可以並行不諱，只要有助於醫學的目的即可。此外，西方醫學從傳統走向現代的過程，乃是從重視病人的親身感受轉向注重病理解剖事實的過程，而中醫學體系提供了一種不同的臨床現象學。最後，醫學是負荷看價值和意識形態的人類活動，應當超越當前的技術烏托邦傾向，成為良好生活方式的一個和諧部分。The contemporary world is characteristic of science-fetishism and technological utopia. Every social issue is explored in the name of science, and all difficult problems are to be resolved by renovated technologies. This is even more so in modern China than in the West. The people attempt to modernize their lives in all respects. For many of them, everything old needs to be weighed on a modern scientific scale and anything unscientific must be rejected. This constitutes the context in which traditional Chinese medicine is generally evaluated. This essay argues that this context is misleading. It intends to reevaluate traditional Chinese versus modern Western medicine in consideration of the internal aim of medicine, patients, experiences, and ideologies and values.There has been a long-standing debate in China in this century regarding whether or not traditional Chinese medicine is a science. Both sides of the debate, ironically, agree that if traditional Chinese medicine is not a science, it should be abandoned. However, this debate is non-sensical. Medicine as medicine, whether it is a traditional medicine or a modern medicine, is not a science. Medicine is not a science because its internal aim differs from the aim of science. While the internal aim of science can be identified as pursuing truth and knowing the world, the internal aim of medicine consists in maintaining health as well as treating and preventing diseases. Undoubtedly, modern Western medicine is scientific. Its theories and practices are based upon typical modern sciences such as physics, chemistry and biology. But medicine as medicine does not have to be scientific. Given the internal aim of medicine, as long as a practice or method contributes to the treatment of disease or the promotion of health, it is legitimate. The existence of varieties of non-scientific alternative medicine and faith medicine in the US where modern science and technology are most advanced, is a good example of this. To put it in a famous Chinese saying, "whether it is a white cat or a black cat, as long as it catchesthe mouse, it is a good cat."No one can deny the tremendous achievements that modern scientific medicine has made in fighting diseases. However, focused on a technologized anatomico-pathologic view of the body and diseases, contemporary medicine discounts the significance of patient complaints and it is naturally easy to lose sight of the non-technological aspects of medical practice, especially the experience of the sick person. Traditional Chinese medical theory and practice provide a heuristic alternative. By viewing the essence of illness as symptom-complex rather than anatomico-pathological lesion, by identifying imbalanced climate and emotional factors rather than disease entities as the sources of illnesses, by using ordinary contacts rather than complicated lab and mechanical investigations as medical examining tools, by focusing on the experience of being sick rather than on pathological anatomy, by following balancing rather than curing as the treatment principle, and by emphasizing prevention rather than treatment, traditionalChinese medicine offers a systematic medical phenomenological system in which a patient’s life experience and intuitive knowledge of the body is the center of clinical practice.Finally, medical theory and practice are value-laden. "Our ideologies and expectations concerning the world move us to select certain states as illnesses because of our judgment as to what is dysfunctional or a deformity and to select certain causal sequences,etiological patterns, as being of interest to us because they are bound to groups of phenomena we identify as illnesses" (Engelhardt). Our ideologies and expectations also move us to select certain modes of medicine and therapeutic methods as most useful and promising because of our judgments about the appropriateness and efficacy of practical instruments. Accordingly, practicing and accepting medicine is part of a way of life. As people accept different value systems and life expectations, they must be careful about what medicine and technology they want to accept and develop. We must reflect on the contemporary ideology of technological utopia that intends to resolve all problems by newly developed complicated technologies. Not all conflicts and tensions of life can be resolved by technologies. What is worse, the overwhelmingly powerful incentive to develop high tech medicine in the third-world countries would drain on their scarce health care resources, which would significantly harm most people in those countries.DOWNLOAD HISTORY | This article has been downloaded 15 times in Digital Commons before migrating into this platform.

Music care is a developing approach to care that allows the therapeutic principles of music to inform caring practices in both formal healthcare settings and community or home-based contexts, and to create an integral role in developing more relational and person-centered cultures in caregiving. A significant part of the music care approach is a conceptual framework describing 10 domains of delivery. This article is the third in a three-part series on the theory and applications of a music care framework. Music is increasingly being recognized in health care communities as an effective psychosocial and rehabilitative intervention, increasing many aspects of quality of life. Currently, there is little standardization as to how music may best be integrated into individual care goals and care settings, though a growing body of literature supports the important impact of music in health care. It is this absence of standardization that has led the authors to develop a music care conceptual framework, so the varying scopes of practice that integrate music can be distinguished from one another and new possibilities for optimizing music in care can be identified. While the first study in this series examined how music care is understood in Canadian long term care facilities (1), the purpose of the second study explored how music could be optimized in complex continuing care environments, using one such facility in Ontario, Canada, as an exploration site (2). The 10 Domains of Music Care presented in this paper can be used as both a research tool and a practical, actionable tool for healthcare providers, managers, and decision makers. The paper discusses the 10 domains of music care delivery, need for a music care conceptual framework, and the implications and applications the framework provides. (1) Foster, B., Bartel, L. (2016) Understanding music care in Canadian facility-based long term care. Music Med, 1(8) 29-35.(2) Nelson, M., Foster, B., Pearson, S., Berends, A., Ridgway, J., Lyons, R., Bartel, L. (2016) Optimizing music in complex rehabilitation and continuing care: A Community Site Facility Study (Part 2 of 3), Music Med, 8(3) 128-136. Keywords: music care, person centered care, health arts, music therapy, 10 domains of music careSpanishParte 3 de 3: Diez dominios del cuidado musical. Un encuadre para ofrecer música en entornos médicos canadiensesResumen: el cuidado musical es un abordaje de atención en desarrollo que permite utilizar los principios terapéuticos de la música para informar las prácticas de asistencia tanto en abordajes de salud formales y comunitarios como en contexto domiciliarios, y crea un rol integral en el desarrollo de cuidados relacionales y centrados en la persona. La música está siendo reconocida de manera creciente en las comunidades de atención de salud como una efectiva intervención psicosocial y biomédica, mejorando varios aspectos de la calidad de vida. Actualmente en Canadá hay muy poca estandarización sobre cómo la música puede ser integrada en los objetivos asistenciales y en los settings de atención en salud. También hay un vacío en la regulación de lenguajes y competencias de la práctica para encontrar los tipos de asistencia musical que se brindará, aunque la creciente literatura sostiene la importancia del impacto de la música en la atención de salud. Contar con un marco conceptual para el entendimiento de la asistencia musical y cómo es brindada es beneficioso y sería una herramienta oportuna para direccionar estas discrepancias. Una parte significativa del abordaje de asistencia musical es el marco conceptual que describe diez dominios de servicio. Este artículo es el tercero en una serie de tres partes sobre la teoría y las aplicaciones del marco de la asistencia musical. La música está siendo reconocida de manera creciente en las comunidades de atención de salud como una efectiva intervención psicosocial y biomédica , incrementando varios aspectos de la calidad de vida. Existe poca estandarización sobre cómo la música puede ser integrada de la mejor manera en los objetivos individuales y en los settings de atención. Es esta ausencia en la estandarización la que ha llevado a los autores a desarrollar un marco conceptual para la asistencia musical, así la variedad competencias de la práctica que integra la música pueden ser distinguidas unas de otras y pueden identificarse nuevas posibilidades de optimizar la asistencia musical. El primer estudio de esta serie examina la optimización de la asistencia musical en instituciones de cuidado prolongado en Canadá, el propósito del segundo estudio fue explorar cómo la música puede ser optimizada en ambientes de cuidado complejo continuo, usando una institución en Ontario, Canadá como sitio de exploración.Los diez dominios de asistencia musical en el presente estudio pueden ser empleados tanto como herramienta de investigación y práctica como herramienta de acción para proveedores de salud, managers, y quienes toman decisiones. Este paper analiza los diez dominios de servicio de la asistencia musical, la necesidad de un marco conceptual de la asistencia musical, como así también las implicancias y aplicaciones que este marco provee. Palabras claves: asistencia musical, cuidado centrado en la persona, arte, musicoterapia, diez dominios de asistencia musicalGerman Teil 3 von 3: Zehn Bereiche von musikalischer Pflege: Ein Rahmen, um Musik im Canadischen Gesundheitsfürsorge zu verankernMusikpflege ist ein Ansatz zur Pflege, der es den therapeutischen Prinzipien von Musik erlaubt, über Pflegepraktiken sowohl in formalen Settings der Gesundheitsfürsorge und Einrichtungen oder ambulanten Zusammenhängen zu informieren – und damit eine wesentliche Rolle für eine beziehungsorientiertere und personenzentrierte Kultur in der Pflege schafft. Musik wird zusehends mehr in Gesundheitsfürsorgeeinrichtungen als eine effektive psychosoziale und biomedizinische Intervention anerkannt, die viele Aspekte der Lebensqualität (QoL) erhöht.Zur Zeit gibt es in Canada eigentlich keine Standardisierung, wie Musik am besten in individuelle Pflegeziele und Pflegesettings zu integrieren ist. Auch gibt es eine Lücke, in Praxisstilen und –bereichen, um Modelle von Leistungen der Musikpflege einzuordnen, obwohl eine wachsende Anzahl von Literatur den wichtigen Einfluss von Musik in der Gesundheitsfürsorge unterstützt. Ein konzeptueller Rahmen, um Musikpflege zu verstehen und wie sie einzuordnen ist, ist ein nützliches und aktuelles Mittel, um diese Diskrepanz anzugehen. Ein signifikanter Teil in dem Musikpflegeansatz ist ein konzeptueller Rahmen, der zehn Bereiche der Anwendung beschreibt. Dieser Artikel ist der dritte in einer dreiteiligen Serie über Theorie und Anwendung eines Rahmens der Musikpflege. Musik wird zusehends mehr in Gesundheitsfürsorgeeinrichtungen als eine effektive psychosoziale und rehabilitative Intervention anerkannt, die viele Aspekte der Lebensqualität (QoL) erhöht. Es gibt wenig Standardisierung, wie Musik am besten in individuelle Pflegeziele und Pflegesettings zu integrieren ist. Weil es eben keine Standardisierung gibt, haben sich die Autoren vorgenommen, einen konzeptuellen Rahmen für Musikpflege zu entwickeln, damit die verschiedenen Praxisbereiche voneinander unterschieden und neue Möglichkeiten, die Musikpflege zu optimieren, bestimmt werden können. Während die erste Studie dieser Serie die Optimierung der Musikpflege in Langzeiteinrichtungen in Canada untersuchte [1], war der Zweck für die zweite Studie zu untersuchen, wie Musik in komplexen Dauerpflegeeinrichtungen optimiert werden könnte, wobei eine dieser Einrichtung in Ontario, Canada als Untersuchungsort diente [2].Die Zehn Bereiche der Musikpflege, die in dieser Studie präsentiert werden, können sowohl als Forschungstool wie auch als durchführbares, einklagbares Tool für Gesundheitsfürsorger, Manager und Entscheidungsträger dienen. Dieser Artikel diskutiert die zehn Bereiche der Anwendung der Musikpflege, die Notwendigkeit eines konzeptuellen Rahmens für Musikpflege, und die Zusammenhänge und Anwendungen, die dieser Rahmen bereitstellt.Keywords: Musikpflege; personenzentrierte Pflege, Musiktherapie, zehn Bereiche der MusikpflegeItalianParte 3 di 3: Dieci Domini di Cura con la Musica: Un Modulo per Introdurre la Musica nei Sistemi Sanitari CanadesiLa cura con la musica è un approccio che si sta sviluppando nella cura che permette ai principi terapeutici della musica di informare le practiche sia nell’ambiente sanitaria formale che in contesti communitari o delle pratiche fatte da casa, e creare un ruolo di integrazione per uno sviluppo delle culture piú relazionale e piú incentrato su una cura sulla persona. La musica è sempre piú riconosciuta nelle comunitá di assistenza sanitaria come un efficace intervento psicosociale e biomedico in aumento. Attualmente in Canada c’è poca standardizzazione su come la musica puó essere meglio integrata I obbiettivi di cura individuali e in ambiti di cura. C’è anche un vuoto nel linguaggio regolamentato o in ambiti di pratica per la localizzazione di tipi di cura con la musica, anche se c’è una crescente materiale di letteratura che sostiene l’importanza della musica nella cura sanitaria. Un modulo concettuale per la comprenzione della cura con la musica e come viene effettuata è uno stumento utile e tempestivo per affrontare questa discrepanza. Una parte simportante del metodo di cura con la musica è un modulo concettuale che descrive dieci domini di consegna. Questo articolo è il terzo di una serie in tre parti sulla teoria e le applicazioni di un modulo di cura con la musica. La musica è sempre piú riconosciuta nella comunità di assistenza sanitaria come un efficace intervento psicosociale e riabilitativo, aumentando molti aspetti della qualità della vita. C’è poca standardizzazione su come la musica può essere meglio integrata in obbiettivi di cura individuali e ambienti sanitari. Mentre il primo studio di questa serie ha esaminato l’ottimizzazione delle cure con la musica nelle strutture di assistenza a lungo termine Canadesi [[i]], lo scopo del secondo studio ha eslorato come la musica può essere ottimizzata in complessi ambienti di assistenza continua, utilizzando un impianto I Ontario, Canada, come sito di esclorazione. (2)I Dieci Domini di Cura con la Musica presentato in questo studio può essere utilizzato sia come strumento di ricerca che come stumento pratico, come strumento operativo per gli operatori sanitari, manager e coloro che fanno le decisioni. L’articolo discute I dieci domini della cura con la musica, il bisogno di un modulo concettuale della cura con la musica, e le implicazioni e applicazioni che procura il modulo.Parole Chiave: cura con la musica, cura sulla persona, musicoterapia, dieci domini della cura con la musica Chinese音樂照護是一種發展中的照護方式，能夠讓音樂的治療原則運用在正規的醫療照護場所以及社區或居家照護，並在發展重視關係、以人為本的照護文化中扮演不可或缺的角色。以音樂作為心理社會以及生理醫學的有效處遇方式，在健康照護領域逐漸被認可，且能增加各層面的生活品質。最近加拿大正針對如何將音樂最佳的在照護場域中融入個人照護目標制定標準。目前音樂在照護場域的運用缺少正規的詞彙和定位音樂照護提供的實踐範圍。透過越來越多的文獻支持音樂在照護場域的重要影響，藉由此一概念性的架構來了解音樂照護，並以此有益而即時的工具來解決矛盾。 在音樂照護方法中一個很重要的部分為論述十種可提供的照護領域的概念架構。本文是三篇音樂照護概念理論與應用系列文章當中的第三篇。在健康照護領域，音樂逐漸被認定為是有效的物理與復健介入，並促進多方面的生活品質。關於音樂如何最佳的被融入個人照護目標或照護機構中則幾乎沒有任何標準。由於缺少了這樣的標準，作者於是發展出音樂照護的概念架構，如此一來，便得以區隔各種不同範疇的音樂照護並界定出最理想化的實踐。本系列中的第一篇評估了加拿大長期照護機構音樂照護的理想[[i]]，而第二篇的目的則實地考察加拿大安大略省的一個機構，探討音樂如何最佳的被運用在複合式照護環境中(2)。在最近的研究中所提到的十種音樂照護領域可同時作為研究工具方法，並提供臨床照顧者、經營者以及決策者可用的方法。本文討論了十種音樂照護的領域，對音樂照護概念架構的需求，以及此架構的影響與應用。 JapanesePart 3 of 3: ミュージックケアにおける１０の領域: カナダのヘルスケア施設に音楽を提供する枠組み ミュージックケアは、音楽の治療的原理を用いてヘルスケア施設やコミュニティおよび在宅介護で、療法的活動を行う開発途中のアプローチである。ケア提供において、対人関係を促し、パーソンセンタードな文化を向上させる重要な役割も果たしている。音楽は、心理社会的および生物医学的な介入におけるQOL（生活／生命の質）を向上させる効果的な方法として、ヘルスケア領域で認められるようになってきた。カナダでは、個別ケアの目的と実践の中に音楽がいかに統合され得るかについて、まだ最良の形態で標準化されていない現状がある。また、ヘルスケアにおける音楽の重要な効果に関する文献は顕著に増加しているものの、ミュージックケアの実践に関する用語や介護分類を表す言語が欠けているといえるであろう。ミュージックケアを理解しいかに提供するかという概念的枠組みを考えることは、上述の不足を 解決するためにも、有益である。ミュージックケアアプローチにおける重要な側面として、実践における１０の領域の概念的枠組みがある。本論文は、ミュージックケアの枠組みにおける理論と実践について書いた3部シリーズの第3部である。音楽は、心理社会的およびリハビリテーション医学的な介入におけるQOL（生活／生命の質）を向上させる効果的な方法として、ヘルスケア領域で認められるようになってきた。個別ケアの目的と実践の中に音楽がいかに統合され得るかについて、まだ最良の形態で標準化されていない現状がある。このような標準化の不足をふまえ、筆者達はミュージックケアの概念的枠組みを展開することにし、それによって様々な音楽を活用した活動との違いを明らかにし、ケアにおける音楽の適正な利用法の新しい可能性と役割を検証した。この研究の第1部では、カナダの長期ケア施設におけるミュージックケアの適正な活用法について考察し [[i]]、第2部ではカナダ・オンタリオにおける複合施設という状況下での音楽の適正な応用について探索した(2)。 本研究におけるミュージックケアにおける10の領域は、研究ツールとしても実践および活動ツールとしても、ヘルスケア提供者、管理者など治療を提供することを決定するすべての専門職が応用できるものとなっている。本論では、ミュージックケアの実践における１０の領域、ミュージックケアの概念的枠組みに対するニーズ、そしてこの枠組みが提供する実践と応用について考察する。 キーワード:ミュージックケア、パーソンセンタードケア、音楽療法、ミュージックケアにおける１０の領域 KoreanPart 3 of 3: 음악 치료의 10가지 영역: 캐나다 건강관리 환경에서 음악을 전달할 수 있는 체계음악 치료는 발전하고 있는 치료 접근법이며, 음악 치료 원칙들이 정규 의료 환경과 공동체(커뮤니티) 또는 가정에서 치료 관행을 알리고, 보다 관계 중심적이고 사람 중심적인 치료 문화를 개발하는 데 있어서 중요한 역할을 만들 수 있도록 만들어준다. 의료 사회에서 음악은 점점 효과적인 심리사회적, 생물의학적 중재 방법으로 인식되고 있으며, 삶의 질에 여러 가지 측면들을 증가시키고 있다. 현재 캐나다에는 음악을 개별 치료 목표와 치료 환경에 가장 잘 통합시킬 수 있는 방법에 대한 표준이 거의 없다.비록 점점 더 많은 문헌들이 건강관리에 음악이 끼치는 중요한 영향들을 뒷받침 해주고 있지만, 음악 치료 제공의 유형을 찾아내는 데 필요한 언어 및 관행 범위에는 여전히 빈틈이 있다. 음악 치료와 그것을 전달하는 방법을 이해하기 위한 개념적 토대는 이런 빈틈을 해결하는 데 유익한 도구이다. 음악 치료 접근법의 중요한 부분은 10가지 전달 영역을 설명하는 개념 체계이다. 본 연구는 음악 치료 체계의 이론과 적용에 대한 3가지 시리즈 가운데 세 번째 이다.음악은 의료 사회에서 삶의 질의 여러 측면들을 증진시켜주는 효과적인 심리 사회 및 재활 중재 방법으로 점점 더 인정을 받고 있다. 음악을 개별 치료 목표와 치료 환경에 가장 잘 통합시킬 수 있는 방법에 대한 표준화는 거의 없다. 저자들은 음악을 통합하는 관행의 다양한 범위를 구분하고 치료에 있어서 음악을 최적화시킬 수 있는 새로운 가능성을 확인할 수 있도록 제안한다. 또한 저자들이 음악 치료의 개념적 토대를 개발하게 만든 목적 역시 이러한 표준화의 부재에 대한 대안을 제시하고자 함이다. 이 시리즈 중 첫 번째 연구는 캐나다 장기 요양 시설에서의 음악 치료 최적화에 대해 조사한 반면, 두 번째 연구는 조사 현장으로 캐나다 Ontario에 있는 그런 시설 한 곳을 이용해서 음악을 복합한 지속 치료 환경에서 최적화 시킬 수 있는 방법을 조사했다. 의료 제공자, 관리자들, 의사 결정자들은 본 연구에서 제시한 음악 치료의 10가지 영역을 실용적인 도구이자 연구 도구로 사용할 수 있다. 본 논문은 음악 치료 전달의 10가지 영역, 음악 치료의 개념적 토대 필요성 및 그 토대가 제공하는 의의와 적용점 등에 대해 논의할 것이다. 키워드: 음악돌봄(music care), 사람 중심 치료, 건강 예술, 음악치료, 음악치료의 10가지 영역


 Fo Guang Shan (佛光山; Buddha’s Light Mountain), an international Buddhist movement headquartered in Taiwan, regularly runs what it calls a short-term monastic cultivation retreat, a week-long residential program designed to provide lay members with an opportunity for intensive cultivation (修養; xiuyang or 修行; xiuxing). Contributions to the anthropology of ethics have recently drawn sharp distinctions between ordered, systematic ethics associated especially with religious traditions, and the compromise and accommodation that result from the exigencies of everyday life. This retreat, we argue, shows that the experience of ethical shortcomings can be a positive instrument and aspect of religious striving. While much debate in the anthropology of ethics assumes an a priori conceptual framework that opposes ordinary or everyday exigency to ordered transcendence, exigency and order in the Fo Guang Shan retreat are instead mutually constitutive and dynamically related. Here, failing and being corrected are not imperfections in, but central and ritually scripted elements of its ethical pedagogy.
 
 摘要
 
 總部設於臺灣的佛光山是具有世界影響力的佛教組織。其各地道場定期舉行之「短期出家修道會」活動通常持續一周，旨在為信眾提供密集修行機會。目前倫理人類學研究領域已明確區分了兩種道德實踐：其一為具有完美性和秩序性特質之系統，如宗教；其二為在日常生活應對道德困境時形成的具有折衷性和適應性的倫理。本研究透過分析佛光山「短期出家」活動，提出：（1）「不圓滿」體驗在個人宗教修行中具有獨特的積極促進作用；（2）兩種倫理是相輔相成，互動共生的。在佛光山「短期出家」中，活動參與者的行為錯誤與被矯並非通常認為的「不圓滿」所在，而是修行教育體系中至關重要的核心部分。 
 
 摘要
 
 总部设于台湾的佛光山是具有世界影响力的佛教组织。其各地道场定期举行“短期出家修道会”，活动通常持续一周，旨在为信众提供密集修行机会。目前伦理人类学研究领域明确区分了两种道德实践：一是具有完美性和秩序性特质的系统，如宗教；二是在日常生活应对道德困境时形成的具有折衷性和适应性的伦理。本研究通过对佛光山“短期出家”活动的分析，提出：（1）“不圆满”体验在个人宗教修行中具有独特的积极促进作用；（2）两种伦理是相辅相成，动态共生的。在佛光山“短期出家”中，活动参与者的失败感与被矫正经验并非通常认为的“不圆满”所在，而恰是修行教育体系中至关重要的核心部分。