Academic literature on the topic '規制行政'

金融科技時代來臨後，給予非金融機構得以進入金融服務市場之空間。金融科技當欠缺細部之監理規則時，明顯存在著不確定性及適用上之灰色地帶。此時若有不肖業者打著金融科技之旗幟，以金融創新之名行監理套利之實，傷害金融秩序，國家必須負起金融監理之責任。面對企圖透過多重架構來謀求套利可能、屢次規避法規且忽視公司治理之業者，金融主管機關的確應以審慎監理之視角，處以行政處分等金融監理手段以收管理之效；但從管制謙抑性之觀點，監理機關更應思考如何以公私協力、自主規制及軟法治理之行政法理思維，再塑經濟管制，與業者共同建構金融監理生態圈之合作治理體系。<br />

憲法未列舉之「健康權」，終於經由釋字第785號解釋，透過憲法第22條納入憲法第二章的「人權清單」。在此之前的漫長時間裡，國家並不能因憲法規定的疏漏，就怠於保障人民的健康，故除退而求其次的援引具基本國策性質的憲法第157條規定：「國家為增進民族健康，應普遍推行衛生保健事業及公醫制度。」以及憲法增修條文第10條有關促進或保障健康等規定，作為概括的憲法依據外，大多分別制定民事、刑事、行政等性質的法律保障之，惟其功效往往因立法形成自由或國家保護義務範圍的不定而生爭議，乃有健康權入憲的問題意識。本文除先就相關論理基礎與脈絡論述外，續對具有里程碑意義的釋字第785號解釋就健康權的詮釋，從國際人權規範觀點提出一些補充與展望意見，至盼日後違憲審查者能賡續強化並累積健康權的理論與實務，以面對健康權多元化的艱巨挑戰，並嘉惠人民。

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國的醫療制度存在着很多問題。很多人歸究於中國政府錯誤地將醫療推向缺乏足夠監管的市場。本文認為，中國的醫療制度存在着很多問題固然是由於缺乏足夠的市場監管。但是，亦涉及到醫療行業人員的專業失德的問題。本文即旨在探討醫療行業人員的“醫德”問題。本文對比兩種不同的“醫德”觀，它們分別為規則式的醫德觀和以德性為本的醫德觀。本文認為規則式的醫德觀會遇到很多困難，而以德性為本的醫德觀卻較能克服有關困難。China faces many healthcare problems. Many people, such as experts Prof. William Hsiao and Li Ling, attribute these problems to the unregulated marketization of the country’s healthcare system. This paper argues that although the unregulated marketization of its healthcare system contributes to many of China’s healthcare problems, a lack of professionalism is also an important factor. Furthermore, it argues that the Chinese medical profession requires both regulation and professionalism. It focuses on the moral aspect of medical professionalism (i.e., medical professional ethics) by discussing the rule- and virtue-based approaches to ethics. Alasdair MacIntyre initially observed the differences between these two approaches in his book, After Virtue. This paper discusses how the two approaches can be used to flesh out rule- and virtue-based medical professional ethics. It argues that rule-based medical professional ethics encounter severe difficulties from which virtue-based medical professional ethics are immune, and that there is therefore an urgent need to research virtue-based medical professional ethics.DOWNLOAD HISTORY | This article has been downloaded 358 times in Digital Commons before migrating into this platform.

<p>本研究以參與「教育優先區─成功專案」之四個區19所國中小為研究對象，透過文件分析及質性訪談，分析成功專案籌備及實施第一年期間（2014至2015年）在四個區的運作情況。研究旨在探討專案學校如何推動成功專案、剖析成功專案在多大程度上促進改變，及阻礙改變產生的因素。研究發現區計畫書的經費配置取決於規劃者對基本學力的重視程度，區計畫書規劃策略深受學校行政教學分工及教育優先區計畫執行經驗之影響。成功專案在區層級所產生的改變為促進區內學校的交流與對話，在學校層級觀察到的改變則是調整補救教學實施和促進弱勢家長參與策略。缺乏行政權、共同討論時間和整合經驗，及人員流動是啟動與維持區變革之挑戰。本研究提出四項建議：（1）以提升學生基本學力為國中小整合主軸，發展行政人員課程領導能力；（2）引進結構化的補救教學模式，搭配與現場教學工作銜接的培訓課程，提升教師分析學生學習成效及差異化教學知能；（3）建立區內及校內行政人員與教師對話討論機制；（4）提供討論的鷹架與專業伴隨，以提升專案的綜效。</p> <p>&nbsp;</p><p>Since 1996, Taiwan has been implementing the Educational Priority Areas (EPA) Program to reduce the achievement gaps between students in different regions. However, according to the results from PISA, TIMSS, PILRS and the Basic Competence Test, the achievement gap has widened between urban and rural students over time. The Taiwanese Ministry of Education piloted the &quot;&quot;Success Program&quot;&quot; from 2014 to 2017, an experimental program in order to reform the EPA Program. This study sought to investigate the implementation of the Success Program. The researcher conducted semi-structured interviews with 26 school principals, division heads and teachers recruited from participating schools and utilized content analysis to analyze challenges, difficulties and compromises during the first two years of implementation. The purpose was to explore the extent to which the Success Program promoted educational change, the advantages and limitations of zone-based intervention, as well as the factors hindering educational change. Suggestions are provided for improving area-based intervention. Results: The results indicate that the Success Program facilitated inter-school cooperation among elementary teachers at the zone level. Besides, the adjustment of remedial teaching and parental involvement strategies were observed at the school level. However, no change was found at the classroom level. In addition, there was a goal displacement at the school level. In terms of zone integration, lacking of administrative power, short of discussion time, insufficient collaboration skills as well as high teacher turnover rate were main challenges of initiating and sustaining educational change. Policy recommendations: (1) Cultivating instructional leaders and concentrating the focus of zone integration on basic competences. (2) Providing instructional guidance and introducing school-based workshops to strengthen instructional practices. (3) Establishing the discussion mechanism between the administrative team and teachers. (4) Providing scaffolding and expert consultations to support collaborative discussions.</p> <p>&nbsp;</p>

LANGUAGE NOTE | Document text in English; abstract also in Chinese.阿爾貝‧卡繆（Albert Camus）在《瘟疫》中講述了一個霍亂瘟疫的故事，流行病不僅奪去了人們的生命，還摧毀了鎮上的政治和商業機構。現實的新冠肺炎大流行將會如何殺死或傷害我們、我們的朋友和家人，以及毀壞我們的技術、企業、文化和政治實體的綜合互動呢？如果災難或壞人造成我們喪失電能，我們將如何獲得水、食物和資訊呢？我們將如何找到共同生活在健康、和平與自由中的新的穩固形態？最後，我還有五個問題想邀請讀者和我一起進一步思考：(1)"內迴圈"和"幸福總值"的改善能否為政治實體皫穩定和健康提供新的機遇？(2) "一帶一路"倡議能否為所有相關實體提供一個穩采的解決方案？(3) 規模較小的政治和企業團體能否變得更強大、更健康？我們應該如何培育它們？(4) 人工智能是否能成為未來的政治機構的堅固環節，還是會瓦解、摧毀傳統建制？(5) 整合生命倫理學和生命政治學能否找到其他出路？La Peste (1947) by Albert Camus relates the story of a cholera plague that not only killed people in a town but also devastated the town’s political and business bodies. How is the COVID-19 pandemic harming not only us, our friends, and our families, but also the integrated interactions of our bodies with technologies, corporations, cultures, and politics? How will we get water, food, and information if we have no electricity, due to either the COVID-19 disaster or immoral people? How will we find new solid forms of living together in health, peace, and liberty? I pose the following five questions.(1) Will better “domestic circulation” and “gross happiness products” offer new opportunities for stable and healthy political bodies? (2) Will the Belt-and-Road Initiative have healthy solutions for all bodies involved? (3) Will smaller political and corporate bodies be more robust and healthier, and how can we grow them? (4) Will artificial intelligence build strong organs in future political bodies, or will they disintegrate and destroy them? (5) Will integrated bioethics and biopolitics find other solutions?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.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.通過對中國大陸艾滋病蔓延途徑以及商業性性交易與艾滋病傳播相關關係的分析，本文指出了中國大陸現行艾滋病控制政策的缺陷，建議在承認現實的基礎上，根据倫理原則來重新界定政府、社會、個人在艾滋病控制中的價值，修改、改良直至重構現行的某些法律規定、公共政策以及大眾傾向。The conception that commercial sex is a high risky behavior and prostituting women are one of major high risky group has been prevalent in mainland of China and formed one of the conceptual basis on which public policy of HIV prevention was shaped. But it should be challenged as it is not sound and fair.There are safe protective measures that can reduce HIV infection and control HIV transmission. HIV was transmitted between prostitutes and clients due to the shortage of protective measures. Surveys that there are many cases ranging from 65.6% to 98.4% in which condom is never used in commercial sex. The reason is mainly that male clients refused to use condom when prostitutes asked them to wear. Prostituting women are powerless in the bargain with clients on the use of condom. So it is clients who should be mainly responsible for HIV infection and transmission in commercial sex. There are some cases in which clients are infected with HIV by their prostitutes, but more cases show that prostitutes are infected with HIV by their clients. Clients constitute more risky group than prostitutes and should be main target in HIV prevention.In mainland of China AIDS/HIV is taken as associated with immoral and illegal behaviour first, and then as disease. And persons living with AIDS/HIV are taken as sex wrongdoers, and then as patients. So they have to get access to medical advocacy only after they are morally blamed. And prostitutes are morally condemned much more than they clients are. But AIDS is first a disease, and it cannot form a premise on which a moral judgement is made. Secondly, persons living with AIDS/HIV are patients, victims of a disease, not moral defendants. As prostitutes and their male clients both take risk to be infected with HIV, but the right to health care of prostituting women as well as women in general are ignored, neglected or even rejected.The unjust treatment of prostituting women highlights vulnerable powerless status of women in general. It is the gender inequality that made women in a disadvantaged position in employment and education, and thus pushed them enter into prostitution. The society should be accountable for that. But instead the society condemned them, treated them as criminals. Policy and law involving HIV prevention should be reformed on the basis of conceptual change.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.近年來得益於女性地位的提升與名人效應，單身女性凍卵問題日趨成為社會輿論關注的焦點，由此也引發了法學界對單身女性生育權的討論。然而，單身女性凍卵不僅僅是一個法律議題，更是一個倫理問題。不僅法律和法規的制定和修訂中多有涉及對倫理的關照，凍卵的臨床實踐中也廣泛存在對倫理的考量。在結婚率和生育率持續走低當下社會，相當一部分單身 女性選擇凍卵的動機是希望脱離婚姻而進行自主的生育行 為。值得深思的是，東亞的儒教國家對輔助生殖的使用限制最為嚴格、政策最為保守。本文試圖通過分析儒家會如何看待脱離婚姻的生育行為，來探討儒學倫理對單身女性凍卵抱有怎麽樣的態度、能夠帶來怎麽的啟示。本文認為，儘管在法律維度上應該肯定單身女性擁有生育權，但在倫理層面上，脱離婚姻的生育行為應該極為審慎，因為其有違儒家倫理中對家庭秩序的看重，同時也讓“雙親撫育”難以得到實現。In recent years, thanks to the promotion of the status of women and the celebrity effect, the issue of the frozen eggs of single women has become a focus of public opinion, leading to discussion of the reproductive rights of single women in the legal arena. However, single women's frozen eggs are also an ethical issue. The laws and regulations not only involve ethics, but also ethical considerations in the clinical practice of frozen eggs. In today's society, in which the marriage rate and fertility rate continue to decline, many single women choose to freeze their eggs to distinguish between reproductive activities and marriage. It is worth thinking about the fact that Confucian East Asia has the strictest restrictions and most conservative policy on the use of assisted reproduction. This paper explores how Confucian ethics have a different position on single women’s frozen eggs by analyzing how Confucianism views fertility behaviors that are separated from marriage. It argues that although it is certain that a single woman has the right to give birth in the legal dimension, ethically, the procreative behavior of marriage should be taken with caution, as it violates the Confucian ethic of the family order by making parental care more difficult.DOWNLOAD HISTORY | This article has been downloaded 45 times in Digital Commons before migrating into this platform.

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.