Relevant bibliographies by topics / 親密性

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Book chapters

Academic literature on the topic '親密性'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic '親密性.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "親密性"

1

CAI, Yu. "儒家“誠”基礎上的器官家庭捐獻." International Journal of Chinese & Comparative Philosophy of Medicine 16, no. 1 (January 1, 2018): 61–74. http://dx.doi.org/10.24112/ijccpm.161639.

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先探討了儒家的“誠”與作為人之本性的“仁”之間的關係，指出“誠”是“仁”的前提與基礎。筆者認為“誠”賦予“仁”三個基本特徵：“真摯性”、“無外在目的性”和“客觀性”。這三個特徵都與儒家家庭和家庭成員間的“親親之愛”緊密聯繫。其後，本文提出儒家排斥“鄉願”式的器官捐獻。同時，文章指出，由於“誠”的要求，儒家認為對家庭成員的“親親之愛”應該是對非家庭成員的仁愛的前提、基礎和不可或缺的必要條件。因而，個人捐獻原則是與“誠”的價值觀存在一定的矛盾，而家庭捐獻原則才是符合儒家倫理的。最後，本文對人體器官的家庭捐獻原則進行了制度設計。Organ donation is the gift of an organ to help someone who needs a transplant to survive. Yet with limited organs available, the following question arises. Who should be given priority in terms of donation procedures—the individual who has personally committed to offer his/her organs to anyone in need, or the legal next of kin, i.e., family members? This essay approaches this question with reference to the Confucian ethics of sincerity (cheng), which is viewed as a precondition for the ethics of humanness (ren), arguing that family members should be given priority in decisions on organ donation. The author recommends that a policy of family consent for organ donation be implemented, as such a policy would reflect the significant role that family should play in making decisions on critical issues such as organ donation. The essay concludes that rather than emphasizing the right of individuals to decide what will happen after they die, a policy of family involvement would encourage more people to become donors and avoid conflict in cases of disagreement between donors and family members.DOWNLOAD HISTORY | This article has been downloaded 75 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
2

LI, Juping. "DNA 親子鑒定的倫理與法律思考: 以未成年人權益保護為視角." International Journal of Chinese & Comparative Philosophy of Medicine 8, no. 2 (January 1, 2010): 87–103. http://dx.doi.org/10.24112/ijccpm.81494.

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國大陸 DNA 親子鑒定機構日益增多，但缺乏統一標準和法律監管，訴訟外個人申請親子鑒定數量攀升，DNA 親子鑒定的技術分析異化為一些男性“鑒妻定子”的工具，其結果傷害了無辜的孩子。分析指出，僅靠道德約束不能消除DNA 親子鑒定機構間的無序的商業化運作，從而減少給未成年人造成的傷害。建議儘快制定“親子鑒定法”，確認子女利益最佳原則、親子鑒定受限原則和親子關係推定原則，建立親子鑒定監管機制、確立親子鑒定機構的考核標準和DNA 親子鑒定的認定標準、嚴格限定親子鑒定的範圍和申請人、規定親子鑒定的複檢制度、資料保護和DNA 隱私保密制度。Due to the ever increasing number of family disputes over the identification of children in mainland China, more couples are turning to DNA tests to disclose the identification of their children. The number of DNA test agencies has significantly increased in recent years, and it is reported that the number of tests has increased by 20% every year. In some developed areas such as Guangdong province, the annual rate of increase is as high as 40-50%. These DNA test agencies seem to be free of any authoritative supervision or legal regulation, and operate with commercial motives. There is thus a danger that DNA tests are being abused in practice.This essay argues that it is not enough to simply discuss the moral issues involved in using DNA tests. It is crucially important to formulate proper policy and law to supervise and regulate DNA testing agencies to protect the innocent children involved in such cases. The essay proposes and argues for the adoption of several principles to guide the formulation of proper policy and law in this regard. The first is the principle of the best interests of the child, which should be promoted to protect the children involved. The second is the principle of restriction, which should set down certain conditions to limit the use of DNA identification tests. The third is the principle of constructive parent-child relations, which could be used to determine parent-child relations without the need for a DNA test. Based on these principles, this essay proposes that China should set up a proper standard to measure the qualification of DNA testing agencies, and establish a suitable regulatory mechanism to manage them.DOWNLOAD HISTORY | This article has been downloaded 257 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
3

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

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方對於胎兒道德地位的討論，以胎兒是否人類為焦點；然而細讀文本，即可發現胎兒能否算是人並不是道經最關心的問題。討論胎兒是人與否可能未必是最適合於分析道教的胎兒觀。因此，本文嘗試以道經文本為起點，以屬性論和闢係論為進路，考察胎兒在道教中是否及如何具有道德地位。本文發現胎兒在道教中不必被明言被定義為人，也能獲取與成人相同的道德地位。因為道經中對胎兒的定義可分為兩大類：一是以之為反映宇宙空間結構、重覆宇宙創生過程、寓居萬神的顯聖 物。從屬性論的進路分析，可見此等胎兒具有與成人一樣的神聖屬性，因而也與成人一樣具有同等的道德地位；二是胎兒與母親有宿世冤仇的關係。從關係論的進路分析，可見此等胎兒與其母親具有密切的身心聯繫，因而也應與其母親一樣具有同等的、完整的人的道德地位。The West generally focuses on whether a fetus is a human being when discussing its moral status. However, a carefully reading of the Taoist scriptures indicates that this question is less important and may not be the best way to consider the status of the fetus in Taoism. Therefore, this study focuses on the Taoist scriptures, using the approaches of the theory of attributes and the theory of relationships, to determine whether a fetus has a moral status and what it is. It is found that it is not necessary for a fetus to be a human being to have a moral status as an adult. Indeed, in the Taoist scriptures, the definition of a fetus is divided into two categories: 1. A fetus is a hierophany parallel to the structure of the cosmos, a process of repetitive creation of the cosmos in which gods and goddesses live. Based on the theory of attributes, a fetus has the same sacred attributes as an adult and therefore has the same moral status. 2. A fetus has a relationship with the mother as enemies and creditors of past lives. Based on the theory of relationships, a fetus has a physical and spiritual relationship closely related to the mother and should therefore have a moral status equal to that of a complete human being.DOWNLOAD HISTORY | This article has been downloaded 50 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
4

KATSURAYAMA, Yasuo. "Inventing Intimacy." Annual review of sociology 1999, no. 12 (1999): 188–98. http://dx.doi.org/10.5690/kantoh.1999.188.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

KONDO, Yukiko. "Intimacy in Silence:." Journal of African Studies 2015, no. 88 (2015): 13–28. http://dx.doi.org/10.11619/africa.2015.88_13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

BATTIN, Margaret P. "早走，晚走: 關於艾滋病中自殺決策的合理性." International Journal of Chinese & Comparative Philosophy of Medicine 1, no. 4 (January 1, 1998): 141–66. http://dx.doi.org/10.24112/ijccpm.11353.

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese對於那些即將死於艾滋病的人來說，在自殺協助可以得到的地方，如美國西海岸的同性戀社區和荷蘭，我們必須考察醫生和朋友（包括情人、配偶、家庭成員、宗教顧問、支持團體的成員，以及其他熟人）在協助一個艾滋病患者決定和行使自殺的過程中所起的不同作用。本文作出一個中心假定：在自殺協助可以獲得的地方，盡可能地保護和加強選擇的合理性是他人的道德義務。在關於艾滋病中自殺的理性選擇中，可以識別出四種成分－－不管它是贊成自殺的選擇還是反對自殺的選擇。艾滋病患者可能自問的問題可以表述如下：（1）“自殺是我想考慮的選擇嗎？”（2）“我應當保留治愈的機會嗎？”（3）“我應如何確定自殺的時間？”（4）“我將給他人的幸福和利益以何種份量？”儘管醫生經常作出與（1） 相關的斷言，但他們恰當地涉及的只是（3）；儘管朋友和親密的伙伴經常提供給病人與（3） 相關的趣聞軼事，但他們主要涉及的是（1）。簡言之，醫生和病人經常干預艾滋病患者就自殺所作出的選擇的錯誤部分。DOWNLOAD HISTORY | This article has been downloaded 16 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
7

김양숙 and Sanghyun Park. "韓日における家族間の親密性についての比較考察 -リメイク版のドラマ分析を通して-." Journal of japanese Language and Culture ll, no. 21 (April 2012): 289–305. http://dx.doi.org/10.17314/jjlc.2012..21.015.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

LIANG, Li. "患者利益至上——傳統情懷與現實挑戰." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 2 (January 1, 2012): 35–49. http://dx.doi.org/10.24112/ijccpm.101519.

Full text
Abstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.以患者利益為重被視為醫學的傳統美德，也是醫生的職責。它的基本宗旨是將患者的利益放在首位。當醫生的利益不受其他因素干擾時，他們較能承擔“患者利益至上”這一責任。而當出現利益衝突時，醫生則會面臨特殊的挑戰，有時還有可能需要做出一定的自我犧牲。西方醫學倫理在強調醫師職業道德的同時也通過制度建設盡量避免利益衝突的發生，以更好維護患者和醫生雙方的利益。中國傳統醫學倫理中，“患者利益至上”雖然沒有作為具體道德原則予以規定，但在醫療實踐中卻常常可以體現出醫生“患者利益至上”的情懷。之所以如此，與儒家文化的影響密不可分。儒家“仁”的思想強調愛人，提出對待病人要“皆如至親之想”。儒家將愛親的情感擴展到病人身上，同時也將“博施於民而能濟眾”視為自己高尚的道德追求。在義利關係問題上，儒家提出了獲取利益的正當性問題，即“不以其道得之，不處也”。醫生受其影響，反對“恃己所長，專心經略財物”，強調維護病人健康利益的重要性。另一方面，儒家修身的實踐精神有助於“仁”、“義”等從一種自然情感上升為真正意義上的道德德性，而古代重視家庭親情的傳統對於醫生的品德修養也起到了重要作用。醫生在修德的同時注重自身專業技能的訓練和提高，良好品德和精湛的技藝為維護患者的利益提供了重要條件。目前，患者利益至上的職業精神正面臨著經濟、政治、科技等多方面的挑戰，中國傳統文化缺失帶來的個體道德情感的弱化使這一問題更為突出。The doctor-patient relationship in China is currently experiencing a crisis of trust brought on by the absence of traditional morals and values in healthcare. The Confucian doctrine of ren (benevolence) is based on the possibility of moral perfection in humanity, which in turn guides one how to treat others in family and non-family social relationships. Ren as a relational virtue is particularly important for the doctor-patient relationship. That is why the Confucian idea of “treating a patient like a family member” was popular in traditional medical practice. However, current medical practice is designed around the people who deliver the care, who happen to pay more attention to their own interests and benefits than those of their patients.The essay contends that although Confucian teaching does not exclude the pursuit of self-interest or self-benefit, it does emphasize virtue and personal character, especially for doctors. No doctor is expected to make a profit that is not within the scope of moral principles, even in a resource-constrained setting. It is thus time to realign the values of the Chinese healthcare system based on Confucian virtues so that the patient is again the center of attention. The essay puts forward suggestions for medical professionals to discipline themselves by ensuring good professional and interpersonal skills.DOWNLOAD HISTORY | This article has been downloaded 228 times in Digital Commons before migrating into this platform.
APA, Harvard, Vancouver, ISO, and other styles
9

TAKAHASHI, Hiroyuki. "MODIFICATION AND DEVELOPMENT OF ^|^ldquo;INTIMACY STATUS^|^rdquo; AND AN EXAMINATION OF SEX DIFFERENCES IN THE RELATIONSHIP OF IDENTITY TO INTIMACY STATUS." Japanese Journal of Educational Psychology 38, no. 3 (1990): 240–50. http://dx.doi.org/10.5926/jjep1953.38.3_240.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

TSUTSUI, Junya. "Future of Intimacy and Couple Relationships." Japanese Sociological Review 64, no. 4 (2013): 572–88. http://dx.doi.org/10.4057/jsr.64.572.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "親密性"

1

田中, 亜以子. "男たち／女たちの恋愛――近代日本における「自己」のジェンダー化." Kyoto University, 2017. http://hdl.handle.net/2433/228247.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

中森, 弘樹. "失踪の社会学 -親密性と責任の関係性についての試論." Kyoto University, 2016. http://hdl.handle.net/2433/217185.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

久木山, 健一, and Kenichi KUKIYAMA. "対人葛藤状況の親密性,被害性と社会的情報処理の関連." 名古屋大学大学院教育発達科学研究科, 2003. http://hdl.handle.net/2237/3170.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

郝, 洪芳. "越境する親密性 ー東アジアの紹介型国際結婚とグローバルな家族." Doctoral thesis, Kyoto University, 2021. http://hdl.handle.net/2433/263370.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

三島, 浩路, and Kouji Mishima. "友人関係における親密性と排他性 : 排他性に関連する問題を中心にして." 名古屋大学大学院教育発達科学研究科, 2004. http://hdl.handle.net/2237/7579.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

近藤, 有希子. "現代ルワンダの親密性―継続する暴力下に生きる人びとの沈黙と応答能力の可能性―." Kyoto University, 2019. http://hdl.handle.net/2433/242761.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

上田, 竜平. "親密な異性間関係の構築と維持を支える認知神経機構の統合的解明." Kyoto University, 2019. http://hdl.handle.net/2433/242297.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

山中, 一英. "対人関係の親密化過程に関する研究 : 関係性の初期差異化現象に関する検討(平成4年度教育心理学専攻修士学位論文概要)." 名古屋大学教育学部, 1993. http://hdl.handle.net/2237/3923.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

王如梅. "成年親職化男性親密關係經驗敘說之研究." Thesis, 2012. http://ndltd.ncl.edu.tw/handle/31501346973405824894.

Full text
Abstract:
碩士
國立彰化師範大學
輔導與諮商學系所
100
The Narrative Analysis of Intimate Relationship for Masculine Parentification. Abstract This study aims to explore the intimate relationship of men with masculine parentification experience by analyzing the cultural context including, relational self, familism, and Filial piety. The result indicates that the intimate relationship of men with masculine parentification experience features as follows: 1. In choosing their partners, men with masculine parentification experience falls into two types, giver and receiver, and both types share a common desire of being compensated by the intimate relationship for the loss in their childhood. 2. They may act like either parent or child, rather than like a partner, in the intimate relationship. 3. The intimate relationship may be shadowed by the sacrifice and suffering taken in their childhood. 4. Giving as a control mechanism and make the partner be too dependent to leave the relationship. 5. The imbalance between giving and receiving may results in a relationship of one person taking excessive responsibility and the other being not capable of giving and just enjoy the one-way giving. 6. Ask for the return of the partner while giving. 7. Men with masculine parentification experience may not be able to be true to themselves. They may obtain the harmony in the relationship at the expense of ignoring their true feelings. One may conclude at this point that the self-identification of men with masculine parentification experience results in oscillations between spectra of being oneself and of being obedient, in which they struggle to find a balance. The main finding of this study is that men with masculine parentification experience is not never ask for return for their giving as the conventional assumption, on the contrary, they ask for a proper respond from the partner accordingly. In addition, the method of analyzing the cultural context, other than pathological study, is also proposed for prompting application by the present study. The masculine parentification experience has positive and negative effects for the men: they may cultivate empathy in themselves from the experience and be more willing to take care of others; on the other hand, they may also struggle between spectra of being oneself and of being obedient. Finally, discussions and recommendations are made for the future further study and the practical exercise on the parentification experience. Key words:Masculine Parentification,intimate relationship,relational self
APA, Harvard, Vancouver, ISO, and other styles
10

Huang, Yi-Ching, and 黃怡菁. "女性親密關係與經前症候群之探討." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/37065513207979621951.

Full text
Abstract:
碩士
國立臺北教育大學
心理與諮商學系碩士班
96
The study investigated the correlation of intimate relationship and premenstrual syndrome (PMS). Data were collected from 412 women aged 18-45 with regular menses. Women with intimate relationship (N=315) completed Premenstrual Assesment Form (PAF) and Intimate Relationship Scale, and the others（N=97）completed PAF. Data were analyzed by the methods of one-way ANOVA, Pearson product-moment correlation, and multivariate regression. The major findings were as follows: 1. The majority of women felt more than one change in premenstrual periods, and 55% Ss (N=174) met criteria for minor or major depression of PMS. 2. There were significant differences in the change of PMS by women’ age and the level of education. 3. PMS negatively associated with intellectual intimacy experience and intimate relationship satisfaction. 4. Women with no depression or minor depression of PMS had more intellectual intimacy experience than those with major depression of PMS. 5. Age was the most important predicting factor. Recreational intimacy experience, intimate relationship satisfaction, and intellectual intimacy experience also had predicting power. Based on the results, the study raised recommendations for women and their partner, educational administration institution, counselors and further direction of research.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "親密性"

1

"Chinese Text of Mengshan’s Dharma Talks (Translation 1)." In Core Texts of the Sŏn Approach, translated by Jeffrey L. Broughton and Yoko Watanabe, 223–28. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197530542.003.0013.

Full text
Abstract:
[1.1]皖山正凝禪師示蒙山法語‎ 師見蒙山來禮。先自問云。爾還信得及麽。山云。若信不及。不到這裏。師云。十分信得。更要持戒。持戒易得靈驗。若無戒行。如空中架樓閣。還持戒麽。山云。見持五戒。師云。‎ 此後只看箇無字。不要思量卜度。不得作有無解會。且莫看經教語錄之類。只單單提箇無字。於十二時中四威儀內。須要惺惺如猫捕鼠如鷄抱卵。無令斷續。未得透徹時。當如老鼠咬棺材相似。不可改移。時復鞭起疑云。一切含靈皆有佛性。趙州因甚道無。意作麽生。既有疑時。默默提箇無字。迴光自看。只這箇無字。要識得自己。要識得趙州。要捉敗佛祖。得人憎處。但信我如此說話。驀直做將去。決定有發明時節。斷不誤爾。云云。‎ [1.2]東山崇藏主送子行腳法語‎ 大凡行腳須以此道爲懷。不可受現成供養了等閒過日。須是將生死二字釘在額上。十二時中裂轉面皮。討箇分曉始得。若秖隨羣逐隊打空過時。他時閻羅老子打算飯錢。莫道我與儞不說。若做工夫須要日日打算時時點撿。自轉皷起來至二更看。那裏是得力處。那裏是不得力處。那裏是打失處。那裏是不打失處。若如此做將去。定有到家時節。有一般辦道之人經不看佛不禮。才上薄團便打瞌睡。及至醒來又且胡思亂想。才下禪牀便與人打雜交。若如此辦道至彌勒下生。也未有入手底時節。須是猛着精彩提起一箇無字。晝三夜三與他廝睚。不可‎坐在無事匣裏。又不可執在蒲團上死坐。須要活弄。恐雜念紛飛起時千萬。不可與他厮鬪轉鬪轉急。多有人在這裏不識進退解免不下。‎ 成風成顛壞了一生。須向紛飛起處輕輕放下打一箇。轉身下地行一遭。‎ 又上床開兩眼担‎1雙拳。竪起脊梁依前提起。便覺清涼。如一鍋湯才下一杓冷水相似。但如此做工夫。日久月深自有到家時節。工夫未得入手。莫生煩惱。恐煩惱魔入心。若覺省力不可生懽喜。恐懽喜魔入心。種種病痛言之不盡。恐衆中有老成兄弟辦道者。千萬時時請益。若無將祖師做工夫之言語看一遍。如親見相似。而今此道難得其人。千萬向前望汝早早打破漆桶歸來爲我揩背。至囑至囑。‎ 1 Translation follows Changuan cejin禪關策進‎, T 2024.48.1098c28 = 揑‎. [1.3]蒙山和尚示衆語‎ 若有來此同甘寂寥者。捨此世緣。除去執着顛倒。真實爲生死大事。肯順庵中規矩。截斷人事隨緣受用。除三更外不許睡眠。不許出街。不許赴請。未有發明不許看讀。非公界請不許閱經。如法下三年工‎ 夫。若不見性通宗。山僧替儞入地獄。‎ [1.4]古潭和尚法語‎ 若欲叅禪。不用多言。趙州無字。念念相連。行住坐臥。相對目前。奮金剛志。一念萬年。迴光返照。察而復觀。昏沉散亂。盡力加鞭。千磨萬鍊。轉轉新鮮。日久月深。密密緜緜。不舉自舉。亦如流泉。心空境寂。快樂安然。善惡魔來。莫懼莫歡。心生憎愛。失正成顛。立志如山。‎ ...
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic '親密性' for particular source types:
Journal articles Dissertations / Theses
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography