scholarly journals 《莊子》生死觀對臨終者的生命關懷

2016 ◽  
Vol 14 (1) ◽  
pp. 55-68
Author(s):  
Cuiting CHEN
Keyword(s):  
Hospice Care ◽  
Natural Transformation ◽  
Human Life ◽  
Death And Dying ◽  
Human Relations ◽  
True Nature ◽  
Life And Death ◽  
Transient Nature ◽  
Digital Commons ◽  
Self Transcendence

LANGUAGE NOTE | Document text in Chinese; abstract also in English.臨終關懷的兩大議題是疼痛和死亡，對於臨終患者來說，死亡的話題有為凸顯，患者在死亡面前普遍表現出濃重的焦慮和恐懼。本文試圖通過追溯《莊子》的生命哲學，從中汲取面對死亡的智慧，揭開死亡的神秘面紗，消解臨終患者對死亡的恐懼。將死亡從繁複的人倫關係中抽離出來，以期還原死亡的本真狀態。本文闡述了莊子自然主義思想對人們面對生死問題的啟發，並進一步論述從“觀化”的角度，消融狹隘的個體本位，才能實現形上生命的自我超越。而明瞭生死一條的道理，將死亡視作一種可能性經驗，則是對生的最為深刻的覺醒。Two major issues in hospice care are pain and death. For those who are facing death and dying, the issues are intensified. This paper discusses the issues relating to death and hospice care in a framework of the Daoist philosophy on life and death, as outlined in the Zhuangzi. The author attempts to show that the wisdom of Daoism can help us to deal with the finitude and vulnerability of human life when facing death. According to the Zhuangzi, the world of experience is constantly transforming and death is part of that transformation. Therefore, it is possible for the adaptive qualities of the perfectly well-adjusted person to remain balanced in the midst of this unavoidable stage of change and transformation (hua). This realization of the impermanence of life and the transient nature of worldly things, even human relations, leads to the Daoist attitude of non-attachment that enables one to realize the true nature of life and death. The paper concludes that a positive attitude toward life and death, as represented in the Zhuangzi, can help patients and their family members to deal with the pain of illness and death. The author also points out that embracing natural transformation is a way for the Daoist to attain the self-transcendence that ultimately dismantles the dichotomy between life and death.DOWNLOAD HISTORY | This article has been downloaded 1379 times in Digital Commons before migrating into this platform.

scholarly journals 《莊子》的生命倫理觀與臨終關懷

2008 ◽  
Vol 6 (2) ◽  
pp. 91-108
Author(s):  
Ellen Y. ZHANG
Keyword(s):  
Terminal Illness ◽  
Hospice Care ◽  
Symptom Control ◽  
Death And Dying ◽  
Spiritual Needs ◽  
Life And Death ◽  
Contemporary World ◽  
Transient Nature ◽  
Dying Patients ◽  
The Individual

LANGUAGE NOTE | Document text in Chinese; abstract also in English.臨終關懷也稱為“安寧療護”、“善終服務”、“寧養服務”，主要指對生命臨終病人及其家屬進行生活護理、醫療護理、心理護理、社會服務等的關懷照顧，是現代社會一種強調身—心—靈的全人、全家、全社會、以及全程的全方位醫療方式。其目的是為臨終者及家屬提供心理及靈性上的支持照顧，使臨終者達到最佳的生活品質，並使家屬順利度過與親人分離的悲傷階段。本文以現代生死學為框架，從道家哲學，特別是《莊子》一書中所體現的生命倫理觀，探討構建道家臨終關懷的可能性與現實性。In the past, the term “hospice” was rooted in the centuries-old idea of offering a place of shelter and rest, or “hospitality,” to weary and sick travelers on long journeys. In 1967, Dame Cicely Saunders first applied the term “hospice” to the specialized care of dying patients at St. Christopher's Hospice in London. In the contemporary world, hospice care now refers to care that is targeted specifically at terminally ill patients. Sometimes called “end-of-life” care, hospices aim to provide humane and compassionate care for people in the last phases of an incurable disease, so that they may live as fully and comfortably as possible.This essay discusses issues relating to hospice care in China, from the framework of the philosophy of death and dying and the Daoist viewpoint on life and death, as outlined in the Zhuangzi. According to Zhuangzi, the world of experience is constantly transforming and death is part of that transformation. Hence, it is possible for the adaptive qualities of the perfectly well-adjusted person to remain balanced in the midst of this maelstrom of change and transformation. This realization of the impermanence of life and the transient nature of worldly fame and wealth leads to the Daoist ethical positions of “non-attachment” (wuzhi) and “non-self” (wuwo), which can help the individual to ultimately transcend the dichotomy between life and death, or life-affirmation and life-egation.This essay argues that a positive view towards life and death,as represented in Daoism, can help the patient and their family to deal with the pain of terminal illness. The essay also points out that good hospice care, which includes the physical, emotional, and spiritual needs of the patient, is an ethical and social issue that requires attention from both academia and society. The ideal model for hospice care should involve H (Hospitality), O (Organized Care), S (Symptom Control), P (Psychological Support); (Individual Care), (Communication), and E (Education).DOWNLOAD HISTORY | This article has been downloaded 1423 times in Digital Commons before migrating into this platform.

scholarly journals 評《大乘中觀哲學的生死觀》一文

2016 ◽  
Vol 14 (2) ◽  
pp. 87-91
Author(s):  
Kam Ming YIP
Keyword(s):  
Hospice Care ◽  
Death And Dying ◽  
The Other ◽  
Fear Of Death ◽  
Contemporary Society ◽  
Life And Death ◽  
Central Thesis ◽  
Digital Commons ◽  
Other World ◽  
Major Defect

LANGUAGE NOTE | Document text in Chinese; abstract in English only.This article comments on Zhang Ying’s essay “Death and Dying in Chinese Madhyāmika Buddhism”. The central thesis of Zhang’s essay is that Madhyāmika’s non-dualist approach to samsara and nirvana, this world and the other world, and life and death helps narrow the gap between life and death and consequently remove our fear of death, which in turn has important implications for hospice care. However, Zhang did not explain how this non-duality can be put into practice, which is a major defect of Zhang’s paper. And if accessibility to non-duality in practice is not fully explained, people’s confusion around hospice care remains. Moreover, Zhang’s essay fails to explain the implications of Madhyāmika’s non-dualist approach for the practice of hospice care in contemporary society, which Zhang promised to do so.DOWNLOAD HISTORY | This article has been downloaded 147 times in Digital Commons before migrating into this platform.

scholarly journals 儒道死亡思想之比較

1999 ◽  
Vol 2 (3) ◽  
pp. 99-115
Author(s):  
Fenglin JIN
Keyword(s):  
Human Life ◽  
Life And Death ◽  
Human Control ◽  
Four Seasons ◽  
Depth Analysis ◽  
Digital Commons ◽  
Human Tendency ◽  
Life Itself ◽  
Attitude Toward Death ◽  
Human Death

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文對儒道死亡思想進行了深入細緻的比較研究，認為在對待死亡的態度上，儒家重生輕死，對死存而不論；道家則由反對悅生惡死，進而歌頌、讚美死亡。在對死亡本質的認識上，儒家從天命角度出發，認為死由命定，是天意的體現；道家則認為死是氣聚氣散的結果；同時二者又都認為死亡本質上是一種安息。在對待死亡價值問題上，儒家強調把死亡落實到道德價值的開拓上；而道家則堅決反對給死亡以價值判斷，強調避死全身才是人生之根本。在超越死亡的途徑上，儒家認為人只要生治充實，為理想而奮鬥，創造了某種永恆之物，便可超越死亡；而道家則強調通過，“心齋”、“坐忘”，達到與大道合一，從而實現死而不亡。儒進上述對死亡及死後狀態的體認，派生出積極入世、奮發有為和純精神修練、不問世事的截然不同的人生態度和準則，對中國的後世哲學產生了重大而深遠的影響。This essay is a comparative and in-depth analysis of the Classical Confucian (Confucius, Mencius) and Classical Daoist (Lao Zi, Zhuang Zi) views on death. Four aspects of these two philosophies of death (attitude toward death, philosophical articulation of the essence of death, valuation of death, and transcending death) are analyzed and critically contrasted.First, regarding the general attitude toward death, Confucianism is more rational whereas Daoism is more mystical. Confucianism deems that the problem of human life is more important than the problem of human death, and hence speaks little of death. Daoism, however, is strongly against the human tendency to avoid the topic of death. Since human life and human death alternates like the four seasons, death should by no means be detested. On the contrary, death should be greeted with enthusiasm.Concerning the nature of death, Confucianism deems that death is a manifestation of the decree of Heaven, which is beyond our control. Death is fate, and is not subject to our autonomy. Daoism understands life and death in terms of the presence and the dispersion of qi (vital force), which is also beyond human control. Besides, both philosopies concur that death is the time of rest；it is a release from the labor of this world.Regarding the value of death, Confucianism strongly thinks that death, like life itself, should be used to serve the cause of ren and yi (i.e., morality). Hence death can be potentially full of moral significance, and we should try our best to give as much moral meaning to it as possible. We therefore should be prepared to give up our life for the sake of a moral cause. Daoism strongly disagrees with Confucianism in this regard, and takes a naturalistic stance toward death. Since death is an intrinsic part of life, it should neither be delayed nor hastened. Life should be lived to its temporal fullness and should not be sacrificed for any human cause. To die for morality is as bad as to die for financial gain.Lastly, both Confucianism and Daoism try to transcend the negation and annihilation imposed by death. Confucianism thinks that as long as we live altruistically we will not be bothered by death and not be affected by the anxiety over death. Besides, though one's biological life will perish, one can attain immortality through one's lasting influence to subsequent generations. Daoism, on the other hand, emphasizes the importance of being one with the Dao through meditation and other spiritual disciplines. The end result will be a total mindlessness of death.DOWNLOAD HISTORY | This article has been downloaded 36 times in Digital Commons before migrating into this platform.

scholarly journals 莊子的生命自由觀及其生命倫理學意義

2008 ◽  
Vol 6 (2) ◽  
pp. 53-73
Author(s):  
Hongwen LI
Keyword(s):  
Predicate Logic ◽  
Human Life ◽  
Individual Autonomy ◽  
Life And Death ◽  
Western Idea ◽  
Digital Commons ◽  
Subject And Object ◽  
Bioethical Issues ◽  
The Subject ◽  
The Many

LANGUAGE NOTE | Document text in Chinese; abstract also in English.莊子的生命自由觀是一種用自由來定義生命的哲學觀念，其核心內容是追求無待的絕對自由觀，以“吾喪我”來消解人的主體意識、“齊萬物”的平等精神，以及同生死的觀念。無待的自由是指一種絕對的、不依賴於外在條件的自由，它體現為無己、無功和無名。“無待”的主旨就是超越主觀和客觀的對立，超越有限的自我，達到無限而自由的自我。“喪我”便是摒棄偏執的我、固執的我。這個偏執的“我”是封閉的我，是假我；喪失了“我”的“吾”才是開放的我，才是拋棄了偏執的本真之我。莊子的“吾喪我”乃是一種消解主體意識的方式，超越了西方主體哲學的主觀和客觀的二元對立模式。“齊物論”闡發的是平等思想，它包括三個方面：即物物平等、人人平等、人與萬物平等。莊子認為人的生死是自然世界中的一個普通事件，人的身體乃是由外在物質世界元素（氣）假借而成，只是暫時的湊集，終究是要滅亡的。這些哲學觀念對中國生命倫理學的建構具有重要的意義，主要表現在：消解人的主體性和自主性，以區別於西方生命倫理學尊重自主性原則；物物平等、人人平等以及人與萬物平等的思想對生命倫理學提出了更高的要求；以貴生、養生的方法來善待生命，反對對生命的強干涉主義。Freedom is a key concept in the philosophy of Zhuangzi. This kind of freedom requires a deconstruction of the “subject…predicate” logic and an attitude that views all things equally. The ethical views of Zhuangzi focus on the notion of “losing oneself” or “forgetting oneself”, the purpose of which is to subvert the position between subject and object and to see things as they are. Unlike the Western idea of individual autonomy, Zhuangzi’s concept of freedom is based on the interconnectedness between individuals. This essay contends that the Daoist position on the meaning of human life and freedom can serve as a source of inspiration when we consider the many bioethical issues we face today—including the issue of life and death—and how to interpret those issues within the Chinese context.DOWNLOAD HISTORY | This article has been downloaded 4268 times in Digital Commons before migrating into this platform.

scholarly journals 大乘中觀哲學的生死觀

2016 ◽  
Vol 14 (2) ◽  
pp. 65-86
Author(s):  
Ellen Y. ZHANG
Keyword(s):  
Hospice Care ◽  
Death And Dying ◽  
Well Being ◽  
The Body ◽  
Religious Support ◽  
Religious Traditions ◽  
Life And Death ◽  
Philosophy Of Life ◽  
Other World ◽  
General Desire

LANGUAGE NOTE | Document text in Chinese; abstract also in English.生死是任何哲學和宗教都不能迴避的問題，佛教更是如此。相比中國傳統的儒家思想，佛教對死亡，甚至如何去死具有更詳盡的梳理和論證。而佛教的生死觀又源於佛教的核心的教義以及其背後的哲學思考。根據佛教的教義，覺悟、解脫或涅槃意味著從根本上去除人生的煩惱，而佛教認為，人生最大的煩惱便是生死輪迴之煩惱。但大乘佛教的反對將覺悟與紅塵、涅槃與輪迴看作絕對的二元對立，因此強調在生死煩惱中體驗超越的時空和宇宙的真理。本文以大乘中觀學派為主，從其「緣起性空」的哲學脈絡和「相即不二」的辦證思維，審視大乘佛教的生死觀以及它對中國儒道傳統的補充與融合。最後，文章論述中觀學的生死觀在當代臨終關懷中的啟示意義。Death is one of the major issues for all religious traditions; it is especially so for Buddhism, as Buddhist teaching is centered upon death and the impermanence of life. This essay discusses death and dying from the framework of the philosophy of life and death, as outlined in the Māhayānic Buddhism of China. The discussion centers on early Madhyāmika Buddhism and its non-dualist approach to samsara and nirvana, this world and the other world, and life and death. The essay shows that the notions of reincarnation and karmic action offer an alternative perspective on the finitude of human existence and reflection upon life’s uncertainty pertaining to the experience of death. The author contends that the theory of interdependent origination explicated by Madhyāmika Buddhism helps Buddhists to develop adaptive qualities that enable a person to remain balanced in the maelstrom of change and impermanence. This realization of the impermanence of life and the emptiness of interdependent origination leads to the Buddhist ethical positions of no self and non-attachment.The essay also addresses the question of hospice care from the perspective of Buddhism as a religious support system. Although Buddhists understand that suffering is a part of life, there is a general desire to avoid suffering whenever possible. Hospice care is important in Buddhism not only because Buddhists recognize the weakness and fragility of the body and mind in the process of death and dying, but also because Buddhists see the connection between the patient’s end-of-life needs, both physical and spiritual, and the well-being of other people associated with the patient. The essay argues that a positive attitude toward life and death, as presented in Madhyāmika Buddhism, can help patients and their families to deal with the pain and anxiety of terminal illness.DOWNLOAD HISTORY | This article has been downloaded 1527 times in Digital Commons before migrating into this platform.

scholarly journals 儒家生命倫理視野下人工生殖倫理觀之構建

2011 ◽  
Vol 9 (1) ◽  
pp. 71-84
Author(s):  
Caixia WANG ◽  
ZHANG ◽  
Shuo ZHANG
Keyword(s):  
Human Life ◽  
Reproductive Technology ◽  
Policy Formulation ◽  
Human Beings ◽  
Artificial Reproduction ◽  
Life And Death ◽  
Ethical Conflicts ◽  
Digital Commons ◽  
Sentient Beings ◽  
Artificial Reproductive Technology

LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨著人工生殖技術的發展和應用，相伴而來的社會倫理問題也日益增多。為了使該技術真正做到以人為本、為人類的生存和發展而服務，及為人類的圓滿生活造福，探討和構建一種適應現代人工生殖技術發展和應用的倫理觀有十分逼切的需要，以指導並引領人工生殖的研究和運用及發揮技術的正面效應。儒家生命倫理以“仁愛”、“以義制利”、“天人合一”及對人類的終極關懷作為生命科技發展的最高價值判斷標準，為現代人工生殖倫理觀的構建提供了深厚的文化底蘊和理論依據。儒家生命倫理觀不僅能為該技術的應用提供價值標準，而且最重要的是能引領世人以理性的態度，從人與人、人與社會以及人與自然之間三個方面和對人的終極關懷、對現代生命科技發展及其應用進行反思，從人類整體的利益去認識現代生命科技的弊端和危害，從而調整人類自身行為，限制自身欲望，實現人類可持續發展。因此，重新認識和發掘儒家生命倫理思想，從儒家生命倫理視野下構建人工生殖倫理觀有著深遠的社會意義。With the development and application of artificial reproductive technology, humans are able to “artificially reproduce.” However, a series of ethical problems and conflicts have arisen from the practice of artificial reproduction, suggesting that modern artificial reproductive technology serves as a kind of “double-edged sword” – it provides both benefit and harm to human beings. How to attend to the ethical conflicts arising from artificial reproduction, and more importantly, how to develop adequate contemporary ethics to provide guidance to society regarding artificial reproduction, are crucially important ethical tasks that must be addressed. This essay argues that Confucian ethical wisdom and principles should be drawn upon to develop a legitimate Chinese bioethics and a suitable Confucian ethical construction of artificial reproduction in contemporary Chinese society.Based on Confucian ethical wisdom and insights, this essay argues that a Confucian ethical construction of artificial reproduction should include the following principles to direct relevant policy formulation and guide human conduct. The Confucian principle regarding human life is that humans are the most noble of all sentient beings. Regarding the relation between morality and benefit, Confucianism advocates a harmonious association, in which benefit should be pursued under the constraint of morality. Regarding a suitable view of nature, Confucian wisdom emphasizes the unity of Heaven and human – the Dao of Heaven is, in the metaphysical sense, followed by both nature and humanity. Regarding lives and things in the world, Confucianism upholds the ideal of honoring life and caring for things to create an ordered world. Regarding life and death, the Confucian vision is that life should be happy and death should be peaceful. Regarding one’s social responsibility, the Confucian principle is that one must follow the call of righteousness (yi) and should never violate righteousness for one’s self-interest. This essay argues that these valuable intellectual and moral resources should be drawn upon in shaping a contemporary Confucian ethical construction of artificial reproduction.DOWNLOAD HISTORY | This article has been downloaded 140 times in Digital Commons before migrating into this platform.

DHAMMONG : A RAIN RITUAL IN MADURA (A STUDY ON ITS HISTORY, FUNCTION, AND HISTOR ORY SIMBOLIC MEANING)

2020 ◽  
Vol 18 (2) ◽  
pp. 205-227
Author(s):  
Nor Hasan ◽  
Edi Susanto
Keyword(s):  
Human Life ◽  
Phenomenological Analysis ◽  
Dry Season ◽  
Time Sequence ◽  
Symbolic Meaning ◽  
Human Relations ◽  
The Earth ◽  
Younger Generation

This article attempted to trace the existence of Dhâmmong tradition in the following scopes, namely: (1) Madurese perception against Dhâmmong , (2) the function and symbolic meaning of Dhâmmong in human life, and (3) the efforts of the Madurese community to preserve the Dhâmmong tradition. Through a descriptive phenomenological analysis, this study revealed that Dhâmmong is a hereditary tradition carried out by the Madurese community, it is urged by the community’s anxiety caused by the long dry season (némor lanjheng). Dhâmmong functionsas a means for salametan, paying respect for the ancestors, strengthening human relations (silaturrahim ), Bhek Rembhek, and nguri berkah (the fertility of the earth). The offerings and mouth-music by imitating the sounds of animals represent a strong desire and wishof the community for the immediate rainfall that could pour out blessings for the community. Hence, the community’s efforts to preserve Dhâmmong are: (1) introducing and involving the younger generation in the ritual, and (2) setting and changing the time sequence of Dhâmmong implementation from night to daytime.

Thanato-Laboratorien. Theorien von Tod und Sterben und Elias Canettis Buch gegen den Tod

2020 ◽  
Vol 4 (1) ◽  
pp. 67-86
Author(s):  
Elisabeth Heyne
Keyword(s):  
Human Life ◽  
Death And Dying ◽  
Point Of View ◽  
Visual Images ◽  
Elias Canetti ◽  
History Of ◽  
Series Of Experiments ◽  
First Time ◽  
Textual Form ◽  
Or History

AbstractAlthough visual culture of the 21th century increasingly focuses on representation of death and dying, contemporary discourses still lack a language of death adequate to the event shown by pictures and visual images from an outside point of view. Following this observation, this article suggests a re-reading of 20th century author Elias Canetti. His lifelong notes have been edited and published posthumously for the first time in 2014. Thanks to this edition Canetti's short texts and aphorisms can be focused as a textual laboratory in which he tries to model a language of death on experimental practices of natural sciences. The miniature series of experiments address the problem of death, not representable in discourses of cultural studies, system theory or history of knowledge, and in doing so, Canetti creates liminal texts at the margins of western concepts of (human) life, science and established textual form.

Ważyk metafizyczny? / Ważyk – A Metaphysician?

2013 ◽  
Vol 54 (1) ◽  
pp. 35-47
Author(s):  
Jerzy Święch
Keyword(s):  
Twentieth Century ◽  
Human Life ◽  
Late Phase ◽  
Human Condition ◽  
Theory And Practice ◽  
Strict Sense ◽  
Ontological Security ◽  
Life And Death ◽  
Avant Garde ◽  
Self Sufficiency

Summary Adam Ważyk’s last volume of poems Zdarzenia (Events) (1977) can be read as a resume of the an avant-garde artist’s life that culminated in the discovery of a new truth about the human condition. The poems reveal his longing for a belief that human life, the mystery of life and death, makes sense, ie. that one’s existence is subject to the rule of some overarching necessity, opened onto the last things, rather than a plaything of chance. That entails a rejection of the idea of man’s self-sufficiency as an illusion, even though that kind of individual sovereignty was the cornerstone of modernist art. The art of late modernity, it may be noted, was already increasingly aware of the dangers of putting man’s ‘ontological security’ at risk. Ważyk’s last volume exemplifies this tendency although its poems appear to remain within the confines of a Cubist poetics which he himself helped to establish. In fact, however, as our readings of the key poems from Events make clear, he employs his accustomed techniques for a new purpose. The shift of perspective can be described as ‘metaphysical’, not in any strict sense of the word, but rather as a shorthand indicator of the general mood of these poems, filled with events which seem to trap the characters into a supernatural order of things. The author sees that much, even though he does not look with the eye of a man of faith. It may be just a game - and Ważyk was always fond of playing games - but in this one the stakes are higher than ever. Ultimately, this game is about salvation. Ważyk is drawn into it by a longing for the wholeness of things and a dissatisfaction with all forms of mediation, including the Cubist games of deformation and fragmentation of the object. It seems that the key to Ważyk’s late phase is to be found in his disillusionment with the twentieth-century avant-gardes. Especially the poems of Events contain enough clues to suggest that the promise of Cubism and surrealism - which he sought to fuse in his poetic theory and practice - was short-lived and hollow.

scholarly journals Death and dying in the US: the barriers to the benefits of palliative and hospice care

2008 ◽  
Vol Volume 3 ◽  
pp. 595-599 ◽  
Author(s):  
Albert Finestone ◽  
G Inderwies
Keyword(s):  
Hospice Care ◽  
Death And Dying ◽  
The Us
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