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Journal articles on the topic '資源政策'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Ming-Dih Lin, 林明地, and 陳威良 Wei-Liang Chen. "國中小策略聯盟與校長在課綱轉化的學習領導." 教育研究月刊, no. 325 (May 2021): 4–24. http://dx.doi.org/10.53106/168063602021050325001.

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本文以個案研究法探討一個學區內的國中小校長如何透過策略聯盟，以轉化108課綱於學校（特別著重於發展校訂課程）的學習領導。以一個垂直式策略聯盟學校中的一位國中校長、三位國小校長及一位退休輔導校長為訪談參與者，於2020年3月至5月間及2020年12月至2021年1月間進行訪談，每位參與者每次的訪談時間約為30分鐘至1小時，訪談主題包括策略聯盟發展校訂課程的歷程、行政與教學團隊在策略聯盟過程中的學習、校訂課程發展成效，以及校長在策略聯盟轉化課綱過程中的學習。以質性資料的主題分析法進行資料分析，結果發現：一、策略聯盟學校校長的自主行動，激發了行政與教學團隊的主動性與能量；二、策略聯盟學校校長、行政團隊與教學團隊間的互動，產生了多層次的學習；三、策略聯盟的運作提升了各校校訂課程的品質，進而擴大聯盟資源，有助於108課綱在學校教育現場的轉化。最後，本文提供建議作為教育行政機關與未來研究參考。

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FAN, Ruiping. "導言: 生死決策的西方思想困境與儒家軟實力." International Journal of Chinese & Comparative Philosophy of Medicine 7, no. 2 (January 1, 2009): 1–8. http://dx.doi.org/10.24112/ijccpm.71475.

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LANGUAGE NOTE | Document text in Chinese生死決策是人生最重要的決策，也是生命倫理學中最艱難的決策。本期的六篇論文，除了最後一篇論述長期照護的政策之外，其餘各篇均探討生死決策問題，特別是有關墮胎、臨終關懷以及自殺方面的決策問題。綜合看來，這些論文表達了兩方面的思想。一方面是，西方主流生命倫理學在生死決策方面陷入了困境，難以自拔；另一方面是，儒家傳統在生死決策方面具有豐富的資源，構成了不同於西方主流思想的軟實力，值得我們認真探索。本前言將依據各篇論文，概述這兩方面的思想，供讀者參考。DOWNLOAD HISTORY | This article has been downloaded 147 times in Digital Commons before migrating into this platform.

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SAWADA, Kenji. "Mining Information and Mining Policy." Shigen-to-Sozai 120, no. 9 (2004): 532–34. http://dx.doi.org/10.2473/shigentosozai.120.532.

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4

Sasaki, Makoto. "Policies on energy resources in Akita prefecture." Journal of the Japanese Association for Petroleum Technology 77, no. 4 (2012): 250–54. http://dx.doi.org/10.3720/japt.77.250.

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YAGI, NOBUYUKI. "A short review of trade measures designed to supplement fishery resource managements." NIPPON SUISAN GAKKAISHI 75, no. 6 (2009): 1085–86. http://dx.doi.org/10.2331/suisan.75.1085.

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6

TEBAKARI, Taichi, and Supapap Patsinghasanee. "Current Status on Water Resources Policy in Thailand." JOURNAL OF JAPAN SOCIETY OF HYDROLOGY AND WATER RESOURCES 30, no. 4 (2017): 237–40. http://dx.doi.org/10.3178/jjshwr.30.237.

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7

TONG, Rosemare. "公正、勇敢、誠實地解決無效爭端." International Journal of Chinese & Comparative Philosophy of Medicine 3, no. 1 (January 1, 2000): 45–71. http://dx.doi.org/10.24112/ijccpm.31390.

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LANGUAGE NOTE | Document text in Chinese本文討論了“無效爭端”的歷史及促進醫療衛生專業人員、醫療衛生提供者（指醫院及其它醫療衛生機構）、患者和代理人偏袒某種無效定義的動機。引起無效爭端的因素有：醫療衛生體制改革、財政責任轉移、技術醫學進展及醫療衛生資源的定量配給。對作為目前爭端的一個組成部分的無效的定義進行了探討；同時還對“醫療衛生專業人員、醫療衛生提供者、患者和代理人在接受醫學的目的、能力和局限性方面的各自態度”進行了探究。特別是，醫療衛生專業人員／醫療衛生提供者與患者／代理人之間缺乏坦誠地交流被認為是制定以醫療衛生為核心的無效政策的主要障礙。最後，對醫院制定無效準則的各種初步嘗試進行了評價，旨在發現問題所在及提出改進措施。DOWNLOAD HISTORY | This article has been downloaded 16 times in Digital Commons before migrating into this platform.

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Minamikawa, Hideki. "Steps toward the Disposed and Circulation of the Sound Masters and Materials in Japan." Material Cycles and Waste Management Research 22, no. 3 (2011): 193–94. http://dx.doi.org/10.3985/mcwmr.22.193.

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9

NAGATA, Kenji. "Reconstruction Assistance Policy of Water Resources Sector in Afghanistan." JOURNAL OF JAPAN SOCIETY OF HYDROLOGY AND WATER RESOURCES 30, no. 4 (2017): 221–36. http://dx.doi.org/10.3178/jjshwr.30.221.

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10

Satoh, Toyonobu. "Policies for Resource Conservation and Utilization in Mountain Regions." Journal of Rural Problems 28, no. 1 (1992): 18–26. http://dx.doi.org/10.7310/arfe1965.28.18.

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Doi, Tokihisa. "Concerning the Symposium “Policy of Sweetening Resources and Sugar of Domestic Products”." TRENDS IN THE SCIENCES 4, no. 6 (1999): 48–51. http://dx.doi.org/10.5363/tits.4.6_48.

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12

SATOH, YOHEI. "Rural resource management with management agreements in the Netherland." JOURNAL OF RURAL PLANNING ASSOCIATION 7, no. 3 (1988): 19–27. http://dx.doi.org/10.2750/arp.7.3_19.

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13

FAN, Ruiping. "大疫當前: 訴諸儒家文明的倫理資源." International Journal of Chinese & Comparative Philosophy of Medicine 18, no. 2 (January 1, 2020): 81–107. http://dx.doi.org/10.24112/ijccpm.181701.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文論證對於新冠狀病毒疫情只做政治學論證是不夠的，還需要倫理學的反思，因為一個社會的倫理價值承諾才是對其現實政治的一種基礎性指導而不是相反。中華傳統文化的倫理精神同現代西方文化的倫理精神大異其趣。如果突出其不同特點的話，可以分別標識為儒家的天命美德倫理及其家庭主義與和諧主義的特點，針對現代的世俗原則倫理及其原則主義與自由主義的特點。東亞國家對於這次疫情的應對，至少在疫情明顯出現之後，總體上處理得較之西方國家更好，背後實有不同的倫理精神的反應和支撐。本文訴諸儒家美德倫理學的資源，宣導人類進行倫理學的範式轉向：我們需要和諧主義（而不是科學主義）的發展觀、美德主義（而不是原則主義）的決策觀、家庭主義（而不是契約主義）的天下觀。的確，不少人憂慮，這次疫情將會扭轉近些年的全球化發展趨勢，使國際社會進入互相敵對的、封閉的惡性競爭時代。儒家美德倫理學所攜帶的美德、和諧和和平的資訊，應該給予我們深遠的啟示。Why have some countries done better than others in dealing with the coronavirus crisis so far? One popular answer is in terms of politics: everything depends on state capacity, the level of political trust in society, and the quality of leadership. This paper suggests the need to go beyond politics and turn to ethics. If one does not delve into the ethical spirit and substance that underlie tangible political decisions and activities to combat the coronavirus pandemic in a state, one will fail to see the cultural momentum of the people’s responses in that state and miss the moral foundation of the social practices embedded within that state’s civilization in comparison with other civilizations. In particular, this paper argues that the spirit and substance of Chinese ethics differ from those of the contemporary mainstream Western ethics characteristic of secular principlism, which, although they possess important advantages and merits, suffer from a series of defects and failures, including untenable reductionism, a type of dogmatism, and even radicalism. In contrast, Confucian civilization provides the Chinese with a virtue ethics that is not principlism. It is rather an exposition of Confucian virtue (de), as a powerful but peaceful moral force, that is entrenched within the fundamental structures of the universe (as portrayed in the images of yin-yang, the eight trigrams, and the 64 hexagrams in the Classic of Change) and within the ritual activities of human beings (as described in the ceremonial and minute rituals in the three Confucian ritual classics) to shape the Confucian moral character. Confucian virtue principles and rules are implicit in such structures and the rituals to be formulated in connection with them, but they cannot be created through pure reason. They play their roles in human practices along with structures and rituals but can never exhaust their richness and profundity. The paper indicates that this virtue ethics contains a Confucian notion of harmonious freedom (that can counter scientific determinism) and a familist ethic (that can be adopted to check and balance runaway contractualism), which can be fruitfully used to direct political decisions and activities to combat the coronavirus pandemic and to accomplish peaceful and fruitful outcomes in society.DOWNLOAD HISTORY | This article has been downloaded 9 times in Digital Commons before migrating into this platform.

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NAITO, Koh. "A Policy Aspect of Mineral Resources Development-A Basic Framework of Mining Legislation and Taxation-." Shigen-to-Sozai 120, no. 12 (2004): 663–66. http://dx.doi.org/10.2473/shigentosozai.120.663.

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15

ZHANG, Shunqing. "儒家正義論及其對醫療公正問題的啟示." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 1 (January 1, 2013): 45–61. http://dx.doi.org/10.24112/ijccpm.111530.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.正義是一個歷史範疇，任何具有實踐品格的正義理論都只能是與特定道德共同體特殊的善的規定相聯繫的正義論，從這一意義上說，儒家當然也有自己的正義論。儒家正義論是以天道性命的邏輯關係為起點，通過仁、禮、義三維一體的倫理結構而表現的正義論。這種正義論將社會正義與個人正義統一起來，總體上體現為一種“厚生”的思想意識和行動。由於“生”具有不同的實踐領域和境界層次，從而使儒家正義論具有多維的展現向度。把這種正義論應用於醫療公正領域，儒家主張醫療保健政策必須以維護國民的生命意義和完整實現為前提，主張政府應提供一種基礎性的全民性的醫療保障和保健制度。但儒家不認同單級的平等主義的分配制度，而是強調資源的差等分配，但資源差等分配的前提不在於每個人實際的貧富狀態，而取決於人的修德程度或者說後天努力與貢獻的程度。個體對自我生命的完整實現負有天定的義務，因此儒家主張在醫療保健領域應當賦予個體和家庭以更多的自主權。In the West, “justice” is a complex ethical principle, with meanings that range from the fair treatment of individuals to the equitable allocation of healthcare resources. Justice in bioethics is perhaps the most contested and controversial principle. This paper argues that the Confucian notion of justice is neither rights-based nor distributive; rather, it is based on the virtues of humanness and benevolence (ren), correct behavior and propriety (li), and uprightness and appropriateness (yi). Those virtues cherished in the Confucian tradition constitute what can be called a Confucian concept of justice, the primary principle of which is to respect human life. This means that in the healthcare system, the Confucian idea of justice is approached from the perspective of equality and fairness. On the one hand, the government should provide basic care for all persons according to the virtue of humanness/benevolence; on the other hand, the government should allow for diversity and differences in medical treatment and healthcare resource allocation according to the virtues of propriety and appropriateness, given that medical resources are limited and China supports a huge population. In other words, the government has the responsibility of providing public health care to those who cannot afford to pay for their own basic healthcare needs. At the same time, the government should allow for alternatives and should permit people to choose between ways of dealing with their medical issues.Clearly, the language of “rights” is absent from the Confucian tradition. However, this essay argues that because the Western notion of justice, particularly in the legal sense, does not take into account what is good, the Confucian virtue-based justice better fits the cultural milieu of medical practice in China. From the standpoint of Confucianism, healthcare and bio-medical ethics should be more concerned about what is good for society, family, and the individual than about absolute equality or the principle of fair equality, which engender both moral and economic hazards.DOWNLOAD HISTORY | This article has been downloaded 259 times in Digital Commons before migrating into this platform.

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HANASAKI, Naota, Yuji MASUTOMI, Kiyoshi TAKAHASHI, Yasuaki HIJIOKA, Hideo HARASAWA, and Yuzuru MATSUOKA. "DEVELOPMENT OF A GLOBAL WATER RESOURCES SCHEME FOR CLIMATE CHANGE POLICY SUPPORT MODELS." ENVIRONMENTAL SYSTEMS RESEARCH 35 (2007): 367–74. http://dx.doi.org/10.2208/proer.35.367.

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17

WANG, Jue. "養老領域中的代際衝突與代際公平——基於儒家倫理的視閾." International Journal of Chinese & Comparative Philosophy of Medicine 17, no. 1 (January 1, 2019): 11–28. http://dx.doi.org/10.24112/ijccpm.171662.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.從世界範園看，代際公平早已經是一個與養老金改革、醫療資源配置等問題深度捆綁的核心議題。代際公平危機首先凸顯在養老金赤字上，並進一步危及到社會養老保險制度的公平性，危及到養老保障制度的基礎－－代際契約。就倫理層面而言，如何在老齡化的壓力重構代際契約成為決定代際公平辯論走向的關鍵。本文擬簡述目前在代際公平辯論中佔主導地位的解釋範式，並批判性地審查其倫理意蘊與局限性。在此基礎上，本文擬提供一種基於儒家倫理思想的替代性的解釋範式。本文試圖論證儒家倫理及其蘊含的代際契約不僅為解決代際公平問題提供了新的思路，而且也為當前中國養老制度改革提供一些重要的政策建議。From a global perspective, generational equity has long been a core issue in pension reform and medical resource allocation. Indeed, discussion of generational equity involves a financial crisis related to pension deficits and the fairness of the pension system, which is a crisis that threatens the ethical foundation of the social insurance institution, i.e., the intergenerational contract. From an ethical perspective, how to reconstruct the intergenerational contract under the pressure of aging is crucial to the debate on generational equity. This study critically examines the dominant framework of the debate on generational equity and proposes an alternative interpretation framework based on Confucian ethics. Finally, this study argues that Confucian ethics and the interpretation of the intergenerational contract not only shed new light on the issue of generational equity but also provide important policy implications for the current pension system reform in China.DOWNLOAD HISTORY | This article has been downloaded 33 times in Digital Commons before migrating into this platform.

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YASUDA, Yasoi. "Recycling and Resource Recovery-from the Standpoint of Economics. Waste Management Problem and Resource Recycling Policy; Some Remarks and A Survey." Waste Management Research 2, no. 2 (1991): 99–104. http://dx.doi.org/10.3985/wmr.2.99.

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Hashimoto, Osamu. "Policy of Waste Reduction and Resource Recovery through Waste Management Planning." Waste Management Research 13, no. 6 (2002): 315–21. http://dx.doi.org/10.3985/wmr.13.315.

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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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LEE, Shui Chuen. "新冠肺炎病毒疫情中的仁道: 從文化與倫理看病毒疫情之啟示." International Journal of Chinese & Comparative Philosophy of Medicine 18, no. 1 (January 1, 2020): 27–48. http://dx.doi.org/10.24112/ijccpm.181687.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.由於新冠病毒的特性和難以防诸，新冠肺炎病毒很快成為全球性的流行病。而在此疫情中，受到感染和死亡的地區與人數急升，不但造成全球性的恐慌，同時產生許多心理、生活和文化上的嚴重問題。本文從倫理與文化，特別是儒家的精神，檢討我們與此病毒共存時，如何調整我們的生活與價值，建立生命共同體的觀念，以減輕或免除由此嚴峻疫情所受到的個人與社會的創傷和後遺症。本文分析了在地球村的緊密關係之下，我們必須保持有效的防疫工作才可以開封和進行經濟生產、物品流通，否則會在目前和日後不斷發生重覆的社區感染。人類必須圑結互助、共同承擔和接受各種不便，互讓互該、助人助己，才能夠平安渡過此一巨大災難。公共衛生的防疫工作是一涉及個人自由與公共安全的嚴重的道德兩難的課題。在防疫上，我們的個人行動實涉及他人的生命安全與權益，我們必須放棄以個人自由權利為優先的觀點，採取在生活共同體中的仁愛與對他人的苦難所具有的同情共感的自我要求，以共同義務與關懷為主，這實是一「為己為人」的雙重義務，在疫情流行中，更需要發揮「老吾老以及人之老，幼吾幼以及人之幼」之仁愛精神；在工作上必謹守敬慎原則，超前部署防疫工作，防範醫療體崩潰，在疫情的政策要公開、透明、問責、方可望全民共同努力，共渡難關，實現「養生送死無憾」的人生願望。在疫情中，家人的互相照護不但是生活上也是情感上的最重要的支持和解慰，社會和政府也必須提供必要的生活用品和醫療資源的支助，以及截斷政治干涉，讓專家們進行公開的宣導工作、病情教育、回應疑難等，使社會、家庭和個人都得到支援和共識。病毒的傷害無國界，是我們的共同敵人，防疫的工作也無國界，人類必須有跨國家和跨民族的一體同仁的意識，實現互愛互助，不但救助社群中的脆弱者，也要救助落後的國家地區的人們。我們要領取這次教訓，建立真確的疫情訊息分享的平台，建立全球的病毒研究的規範、合符嚴格要求的病毒研究室，拒絕利用病毒研究為生化與戰爭的工具。在疫情中可以推進世界和平，最後可以從病毒了解生命，在疫情中發揚倫理與文化的價值。The special properties of the new Covid-19 virus make it difficult to control, and it very quickly became a pandemic. The numbers of infected and deaths have increased so fast that it has incited a global panic and caused serious worldwide psychological, day-to-day, and cultural problems. This paper adopts a Confucian perspective to analyze the problems of living with the virus and to explore how to adapt our values and way of living to mitigate or eliminate personal and social traumatic experiences during this serious time. In this paper, I point out that as we live in a close-knit global village, we need an effective policy to keep the pandemic at bay before we can remove inter-city and international barriers to the production of materials and the flow of economic products. Otherwise, we may—and in fact have had—continuous repeated infections. People must develop global solidarity based on interpersonal and intersocial love to share our responsibilities and burdens, and to help ourselves as well as others in this terrifying pandemic.Public health pandemic prevention is a job involving a moral dilemma between personal rights and public safety. Because our preventative actions involve the lives of others, we must abandon prioritizing our personal rights and adopt the principles of benevolence and empathy toward others, taking our common responsibility and care toward others as our main basis of action. This principle also applies to us: benevolence needs to be extended from our family members to everyone else. We have to put precautionary principles into action in our prevention, publicity, transparency, and accountability efforts to overcome the pandemic.Family members are essential, as they provide both physical and emotional support during the pandemic. Society and governments have to provide the means to live as well as medical support, and political interference must be curbed so that medical professionals can take the lead on public interactions, education, and interviews to enable individuals, families, and society to build a consensus on the issues and policies of prevention. Our common enemy is the virus, which assaults human health indiscriminately. We need to help our people as well as those in other countries, especially society’s most vulnerable. We must learn from this calamity and build a platform to share information, establish norms regulating virus studies, enact rigorous regulations for safety in virus research laboratories, and reject using research results for chemical warfare. We hope this pandemic can bring about world peace as we learn to better our lives and further our ethical and cultural values.DOWNLOAD HISTORY | This article has been downloaded 29 times in Digital Commons before migrating into this platform.

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LUO, Wujing. "中國農村貧困地區衛生保健問題及對策." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 1 (January 1, 1999): 139–52. http://dx.doi.org/10.24112/ijccpm.21364.

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LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國農村貧困地區衛生保健面臨籌資與組織等方面的問題，尤其是貧困地區經濟發展滯後，嚴重影響了衛生保健需求的購買力，因而形成了因病致貧和因貧致病的惡性循環，嚴重阻礙着生產力的發展。儘管貧困地區的政府對衛生保健的投資力度不大，但衛生資源的利用極不充分，表現為人力過剩，業務量不足，設備閑置。調查中發現，貧困地區農民在煙酒、求神拜佛、請客送禮等方面的開支甚大，故仍存在保健籌資的潛力。在保健制度方面，合作醫療比例不大，婦幼保償制和免疫保償制覆蓋面低，病人流向在不同保健制度之間差別較大。調查中發現，經濟與保健有着雙向互制作用。衛生保健應與經濟發展同步。政府應承擔發展保健事業的主要責任，加大對保健的投入，引導農民調整消費結構，改善籌資環境，普及健康教育，同時採取分步到位的辦法，逐步建立合作性質的保健制度，並建立相應的法規。Approximately sixty million Chinese people live in China's poverty-stricken rural areas (annual income per capita is lower than 400 Chinese yuan, or US $50). Most people in these areas do not have any level of health insurance. About 72.6% of the individuals who need to visit physicians are not unable to do so because of financial difficulties. The death rate of newborns is as high as 10%. Many households are caught up in a vicious circle: they contract disease because of poverty, and they become poor because of disease.It is vitally important to establish a basic level of health care insurance for these people. According to our investigation and calculation, it requires about 18 hundred million Chinese yuan per year in total (based on medical prices in 1993) to provide a minimum amount of health care for these people, including four prenatal care visits and delivery service, vaccine shots for children (thirteen times total for every child before the age of 13), and basic medical care (including three clinic visits and half a day hospitalization per capita per year). In our investigation, most people in these areas support such a plan for basic health care insurance and express their willingness to pay part of premium.Currently, the average health care spending per capita per year in these areas is 17.40 yuan, or 3.75% of the annual income per capita. Accordingly, there should be no serious difficulty for everyone to pay 2.50% of their annual income for health insurance, except for those whose annual income is lower than 200 yuan. In addition, our investigation found that about 28% of the average household expenditures in these areas are spent for tobacco and liquor. Individuals can be encouraged to save this type of spending for their medical care. Currently, from individual premiums (2.50% of annual income), particular funds from villages and towns, and special government financial subsidies, the total amount of funding can reach about 10 hundred million yuan yearly. In order to obtain 18 hundred million yuan as required, about 8 hundred million yuan a year needs to be raised.China used to attempt to provide basic medical care for people by way of providing financial support to health care providers, i.e., hospitals and clinics, so that they could offer cheap medical care for patients. This has not turned out to be a good strategy. The government should, instead, directly provide financial support to health care recipients, especially those living in poverty-stricken rural areas, so that they will financially be able to set up basic health care insurance for themselves. In contemporary times, it is vitally important to help them establish a basic amount of health care insurance.DOWNLOAD HISTORY | This article has been downloaded 14 times in Digital Commons before migrating into this platform.

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Yasuda, Yasoi. "Variable Rate Pricing Policy for Waste Management Aimed at Reduction and Recycling." Waste Management Research 7, no. 6 (1996): 445–55. http://dx.doi.org/10.3985/wmr.7.445.

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"パネル討論「エネルギー政策基本法制定の経緯と我が国の長期資源エネルギー政策」." Journal of the Atomic Energy Society of Japan 49, no. 7 (2007): 476–78. http://dx.doi.org/10.3327/jaesjb.49.7_476.

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Bulletin of the Association for Comparative Economic Studies 37, no. 1 (2000): 83–89. http://dx.doi.org/10.5760/jjce1993.37.83.

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"「社会基盤施設の建設材料――環境負荷軽減と資源の循環活用――」関博，井上武美，木村秀雄，秋山充良著 / 「資源政策と環境政策――日本の自動車リサイクル政策を事例に――」外川健一著 / 「女性が拓くいのちのふるさと海と生きる未来」下村委津子，小鮒由起子，田中克編：森里海を結ぶ (2)." Material Cycles and Waste Management Research 28, no. 6 (November 30, 2017): 487–88. http://dx.doi.org/10.3985/mcwmr.28.487.

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Naka, Yuji, and Takashi Kagiyama. Waste Management Research 18, no. 1 (2007): 34–47. http://dx.doi.org/10.3985/wmr.18.34.

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TRENDS IN THE SCIENCES 13, no. 4 (2008): 21–26. http://dx.doi.org/10.5363/tits.13.4_21.

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KOTANI, Seiichi. Journal of Environmental Conservation Engineering 22, no. 3 (1993): 132–33. http://dx.doi.org/10.5956/jriet.22.132.

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"「資源の循環利用とはなにか――バッズをグッズに変える新しい経済システム――」細田衛士著 / 「ごみと日本人――衛生・勤倹・リサイクルからみる近代史――」稲村光郎著 / 「環境政策論 (第 3 版) 環境政策の歴史及び原則と手法」倉阪秀史著." Material Cycles and Waste Management Research 26, no. 6 (November 30, 2015): 506–8. http://dx.doi.org/10.3985/mcwmr.26.506.

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Journal of African Studies 2013, no. 83 (2013): 69–71. http://dx.doi.org/10.11619/africa.2013.83_69.

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ASADA, Kuniko. Journal of Environmental Conservation Engineering 31, no. 4 (2002): 326–30. http://dx.doi.org/10.5956/jriet.31.326.

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"「再生の経営学――自動車静脈産業の資源循環と市場の創造――」粟屋仁美著 / 「環境リスク規制の比較政治学――日本とEUにおける化学物質政策――」早川有紀著 / 「未来の環境倫理学」吉永明弘，福永真弓編著 / 「もう「ゴミの島」と言わせない――豊島産業廃棄物不法投棄，終わりなき闘い――」石井亨著." Material Cycles and Waste Management Research 29, no. 5 (September 30, 2018): 414–17. http://dx.doi.org/10.3985/mcwmr.29.414.

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