scholarly journals 遺體捐獻行為的中國文化困境

2017 ◽  
Vol 15 (1) ◽  
pp. 81-102
Author(s):  
Yanghui ZHANG
Keyword(s):  
Filial Piety ◽  
Chinese Culture ◽  
The Body ◽  
Value Conflicts ◽  
Secular Culture ◽  
Children And Parents ◽  
Digital Commons ◽  
Core Problem ◽  
Body Donation

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在中國文化中，保留個人軀體的完整性具有重要意義，這導致醫學教學和科研中的屍源短缺現象成為制約醫學發展的一大問題。中國傳統文化一直被各界認為是阻礙遺體捐獻的根源，但本文基於訪談和文獻分析，發現導致這一現象的原因遠較傳統文化的影響更為複雜，其核心問題在於子女與父母在看待身體、死亡和“孝”上存在的多元價值觀衝突。價值觀衝突的文化根源不僅是多數研究指認的儒家傳統文化，而是一個包含著傳統文化、現代文化、精英文化與世俗文化相互交融和衝突的複雜問題。同時，兩者雖然在觀念上存在矛盾衝突，但所追求的終極目標具有高度一致性，即實現人的“尊嚴”。In Chinese culture, the preservation of the integrity of the body is greatly significant, which has led to a shortage of corpses in medical teaching and research and become a major problem restricting the development of medical research and treatment in China. Accordingly, it is generally believed that traditional Chinese culture has been a barrier to body donation in China. However, based on interviews and literature analyses, this paper shows that the factors leading to the body donation shortage in China are much more complicated than this simple “cultural” belief. The core problem, as our investigation finds, is that children and parents are in conflict over the value of the body and death and the virtue of filial piety. The cultural root of this conflict is not merely the nature or content of the traditional Confucian culture as identified by most researchers. Rather, it is a result of the complex interplay between modern scientific, revolutionary and traditional ethical views on the role of the body, the function of the Chinese patriarchal clan system and the blending of elastic spirit and modern secular culture. Finally, the paper argues that although donators and their children may have different understandings and value conflicts, their ultimate goal is highly consistent, that is, to achieve human dignity as expressed in modern Chinese society.DOWNLOAD HISTORY | This article has been downloaded 6231 times in Digital Commons before migrating into this platform.

scholarly journals 支援父母捐獻遺體不孝麼？

2015 ◽  
Vol 13 (1) ◽  
pp. 43-54
Author(s):  
Yao FANG
Keyword(s):  
Medical Research ◽  
Filial Piety ◽  
The Body ◽  
Whole Body ◽  
Organ Shortage ◽  
Value System ◽  
Digital Commons ◽  
Confucian Virtue ◽  
Research And Education ◽  
Body Donation

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在當今中國遺體捐獻中，常常會出現這樣的現象，即子女反對或反悔父母生前留下的有關遺體捐獻的遺願，其最大因素是子女擔心背上“不孝”之名。本文通過徵引《論語》和《孝經》的儒家經典文獻，對“孝”的具體意義進行梳理與論證。作者認為，子女支持並完成父母捐獻遺體的遺願符合儒家孝道的核心思想，因為孝道首先意味著子女應該順從父母的意願，即便這個意願會產生爭議。當然，當父母的意願不合於“道”時，子女有諫爭的義務，但遺體捐獻顯然是符合於道的行為。According to recent statistics, the global organ shortage is particularly serious in China. Some scholars argue that filial piety, a key principle of Confucianism, is the main deterrent to organ donation in China. The same is true of whole-body donation for medical research and education. Most hospitals and medical schools in China refuse to accept bodies even when the donors have provided written consent in their wills, due to pressure from the donors’ children.In this essay, the author uses a recent case in Zhejiang Province to illustrate the difficulties faced by children in carrying out their parents’ planned body donation, even when donation is understood as a moral act. The author shows that children are dissuaded primarily by adherence to the Confucian virtue of filial piety, as keeping the body of one’s parent intact after death is viewed as a form of filial reverence. Many Confucian scholars today argue that the opportunity to save lives by donating one’s organs or body is more valuable than preserving the integrity of the dead body. However, it is not unusual for the relatives of the willing donor, particularly their children, to refuse to carry out the donor’s wishes for fear of accusations of violating the precept of filial piety.The author shows that filial piety is widely considered to epitomize the Confucian value system. According to the Confucian text The Book of Filial Piety, for example, filial piety is “a perfect virtue and all-embracing rule of conduct.” However, the question here is whether children’s fulfillment of their parents’ desire to donate their bodies is a more filial gesture than keeping their parents’ dead bodies intact. The author argues that honoring one’s parents’ wish for body donation is consistent with the Confucian emphasis on family reverence and the provision of ancestral rites for deceased parents. Body donation is an act of ren (benevolence) and yi (rightness), as it benefits medical research and thus society at large. Fulfilling this desire to help others is an appropriate way of remembering and honoring one’s parents.DOWNLOAD HISTORY | This article has been downloaded 166 times in Digital Commons before migrating into this platform.

scholarly journals PERANAN PAGUYUBAN TIONGHOA PURBALINGGA DALAM PELESTARIAN TRADISI CAP GO MEHPERANAN PAGUYUBAN TIONGHOA PURBALINGGA DALAM PELESTARIAN TRADISI CAP GO MEH

2013 ◽  
Vol 4 (1) ◽  
Author(s):  
Rina Fitriyani
Keyword(s):  
Filial Piety ◽  
Chinese Culture ◽  
Qualitative Approach ◽  
Chinese Society ◽  
Chinese Community ◽  
Interactive Analysis ◽  
Development And Utilization

Tujuan penelitian ini adalah menggambarkan peran Paguyuban Tionghoa Purbalingga (PTP) dalam menjaga kebudayaan Tionghoa, khususnya tradisi Cap Go Meh. Sebelum  Paguyuban Tionghoa Purbalingga terbentuk, perayaan Cap Go Meh hanya dirayakan dalam lingkup keluarga dan di dalam rumah saja, akan tetapi setelah adanya Paguyuban Tionghoa Purbalingga tradisi ini dirayakan secara terbuka sehingga tidak hanya golongan Tionghoa yang merasakan akan tetapi juga masyarakat Purbalingga. Penelitian ini menggunakan pendekatan kualitatif dengan lokasi penelitian di kabupaten Purbalingga. Menggunakan bentuk analisis interaktif, penelitian ini menghasilkan fakta-fakta sebagai berikut. Bentuk-bentuk pelestarian tradisi Cap Go Meh meliputi perlindungan, pengembangan, dan pemanfaatan tradisi Cap Go Meh. Makna tradisi Cap Go Meh bagi masyarakat Tionghoa Purbalingga adalah wujud syukur, dan sarana berkumpul. Tradisi ini mengandung nilai 8 Jalan Kebenaran bagi golongan Tionghoa sesuai ajaran Tridharma Tionghoa yaitu kesetiaan (loyality), integritas (integrity), kesopanan (propriety), kebenaran moral (righteousness), kehormatan (honour), bakti (filial piety), kebajikan (kindness), kasih sayang (love).The objective of this study is to describe the role of Chinese Society of Purbalingga (PTP) in conserving Chinese culture, especially the tradition of Cap Go Meh. Before the establishment of the Chinese Society of Purbalingga, Cap Go Meh was celebrated only in the sphere of family and home, but after the Chinese Society of Purbalingga was established, the tradition was celebrated openly so that not only the Chinese but also people of Purbalingga can feel its presence. The study method used is qualitative approach and the research sites is in the district Purbalingga. Using the form of interactive analysis, this research found the following facts. Preservation of Cap Go Meh tradition include these practices: protection, development, and utilization of Cap Go Meh tradition. The meaning of Cap Go Meh tradition for the Chinese community in Purbalingga is an act of gratitude, and means of assembly. Besides, this tradition contains the value of 8 way sof truth according to the teachings of the Chinese Tridharma, loyality, integrity,  propriety, righteousness, honor, filial piety, kindness, and love.

scholarly journals Principle of Number Six in Ancient Indian and Chinese Philosophy

2020 ◽  
pp. 64-67
Author(s):  
Vladimir Yurievich Yurinov ◽  
Artur Ravilevich Karimov
Keyword(s):  
Chinese Culture ◽  
Indian Philosophy ◽  
Chinese Philosophy ◽  
The Body ◽  
Ancient China ◽  
Special Significance ◽  
Ancient India ◽  
The Status ◽  
The Ancient Chinese

The paper discusses the role of the principle of the number six in the Vedic corps of ancient Indian phi-losophy and in the philosophy of ancient China. It is shown that number, counting, numerology in the culture of Ancient India and Ancient China played an important, metaphysical role. It justifies why in an-cient Indian philosophy there could be exactly six darshanas, since they exhausted the body of Vedic philosophy (astics). The rest of the schools of an-cient Indian philosophy, therefore, could not claim the status of darshan. The special significance of the number six for Chinese philosophy is also asso-ciated with the presence of six schools and with the Yin symbolism. Since the link «yin» – «yang» is im-portant for the ancient Chinese culture, the number «nine» (the symbol «yang») also acquires special significance for the ancient Chinese culture. It is assumed that together the numbers «nine» and «six» in Chinese culture mean «the number of the Sage».

scholarly journals Filial Piety (xiao 孝) for the Contemporary and Global World

Asian Studies ◽  
2014 ◽  
Vol 2 (1) ◽  
pp. 99-114 ◽  
Author(s):  
Loreta POŠKAITĖ
Keyword(s):  
Filial Piety ◽  
Chinese Culture ◽  
The United States ◽  
Point Of View ◽  
Theory And Practice ◽  
Contemporary World ◽  
Children And Parents ◽  
Family Ethics ◽  
Cultural Dialogue ◽  
Global World

The relationships between children and parents seem to be one of the most urgent issues in the contemporary world, spanning from the United States and European countries to East Asian societies, as a consequence of the transformation of traditional family ethics, values and institutions brought about by the processes of modernization and globalization. The present paper aims to reveal the ways and problems of the application of xiao 孝 (filial piety) ethics in the contemporary Western and Chinese societies, as reflected in the works by a number of famous Western Protestant missionaries, religious philosophers, sinologists and present-day Lithuanian Sinology students, and counterbalance their views with the insights of contemporary Chinese sociologists. The place of xiao in the contemporary inter-cultural dialogue will be discussed from the point of view of dialogue between religions, theory and practice, Western and Chinese culture, traditional and modern societies and values.  

scholarly journals 《家道與齊家工夫》書後

2013 ◽  
Vol 11 (2) ◽  
pp. 89-91
Author(s):  
Wenming TANG
Keyword(s):  
Filial Piety ◽  
Modern Society ◽  
Confucian Ethics ◽  
Intergenerational Relationship ◽  
Public Interests ◽  
Parents And Children ◽  
Digital Commons ◽  
The Family ◽  
Private And Public

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor Ni’s essay on the role of the family provides insights into Confucian ethics. Here I indicate four points. First, the proper approach to understanding Confucian ethics is through virtue theory, not deontology. Second, filial piety can be used as the pretext for grabbing egoism. Third, filial piety entails an equilibrium between private and public interests. Fourth, the reconstruction of the three cardinal guides is necessary in modern society. I also point out two problems with the essay. First, the Confucian idea of marriage is based on the intergenerational relationship between parents and children, not romantic love between a man and a woman. Second, in practice, the strategy is important but the principle is fundamental.DOWNLOAD HISTORY | This article has been downloaded 44 times in Digital Commons before migrating into this platform.

scholarly journals 儒家倫理是器官捐獻的觀念障礙麼？——如何理解“身體髮膚，不敢毀傷”

2014 ◽  
Vol 12 (1) ◽  
pp. 11-20
Author(s):  
Yao FANG
Keyword(s):  
Organ Donation ◽  
Filial Piety ◽  
The Body ◽  
Original Text ◽  
Organ Shortage ◽  
Body Hair ◽  
Digital Commons ◽  
General Kind ◽  
New Interpretation ◽  
Holding Back

LANGUAGE NOTE | Document text in Chinese; abstract also in English.通過引證《孝經》的傳統的重新注釋，本文指出中國生命倫理學界對“身體髮膚，受之父母，不敢毀傷”的理解有不足之處，既未注意到“毀傷”可作“刑傷”解，也未注意到“毀傷”即使作“損傷”解，以上說話也不排除親屬之間器官捐獻的可能性。此外，身體之完整在儒家倫理體系中並非最高道德原則，因為身與義的關係是需要考察具體的情境來做道德評判。在從新註釋儒家文本的前提下，筆者試圖證明，今天在中國大陸要推進器官捐獻事業，並不需要否定《孝經》中這一要求保持身體完整性的原則，因為儒家倫理體系與贊同器官捐獻並非不可化解的矛盾，問題的關鍵不是否定“不敢毀傷”，而是肯定器官捐獻的選擇合乎仁義，符合“立身行道”。論證捐獻器官挽救他人生命是一種值得讚美的高貴選擇可以將捐獻者及其家屬從所謂“不孝”的輿論壓力之下解脫出來。There is an organ shortage worldwide and particularly in China. Many researchers in the field of bioethics agree that Confucianism impedes the modern notion of organ donation due to its position on “filial piety” (xiao) in terms of “not damaging one’s body.” The Confucian concept of xiao demands that children obey their parents, serve them diligently, bury them respectfully and worship them afterward. It also proclaims that a person’s body, hair and skin are gifts from their parents that cannot be damaged.This essay intends to show that such an interpretation of the Confucian concept of xiao is misleading because it is based on a misreading of an important statement from the Xiaojing (Classic of Filial Piety). According to some exegeses, the idea of “damage” in the original text should be understood as “damage via criminal punishment” instead of a general kind of “damage.” The author contends that it is equally problematic for people to consider keeping one’s body intact as a supreme principle in Confucian moral teachings. Although filial piety is a key principle in Confucianism, it is not the primary factor holding back organ donation. Although traditional Confucian principles emphasize the “wholeness of the body,” they do not prevent many Confucian scholars from taking different views, as Confucius claims that “the man of humaneness (ren) is one who, desiring to sustain himself, sustains others.” This essay concludes that a new interpretation of the Confucian text and its meaning would help to encourage more people to volunteer as organ donors.DOWNLOAD HISTORY | This article has been downloaded 2088 times in Digital Commons before migrating into this platform.

Responsible Family Men

2020 ◽  
pp. 67-86
Author(s):  
Magdalena Wong
Keyword(s):  
Filial Piety ◽  
Chinese Culture ◽  
Parent Child Relationship ◽  
Women's Power ◽  
Child Relationship ◽  
Parent Child

The chapter both stretches out from and synthesizes the husband-wife and father-child dyads. The term 'a real man' is reprised and the different ways this is understood by unmarried partners who combine modern attitudes, such as female rights and independence, with traditional behaviour is contrasted. Men are shown to be simultaneously navigating the roles of father, son/son-in-law, and husband, with big changes in their spousal roles due to ideological changes in women's power, and to enjoy the new role of a more nurturing father. Filial piety is shown to be the single most crucial ideology that governs the parent-child relationship in Chinese culture, both historically and in the present. However, reciprocity now flows both ways and the trend is for prolonged parenting and delayed reciprocation.

scholarly journals 人工智能時代的價值轉向及倫理秩序重構——評＜在ＡＩ醫生和病人之間——人工智能診斷技術的內在邏輯及其對病人主體性建構的影響＞一文

2019 ◽  
Vol 17 (2) ◽  
pp. 67-72
Author(s):  
Hui JIANG
Keyword(s):  
Health Care ◽  
Social Environment ◽  
Chinese Culture ◽  
Life Sciences ◽  
Disabled Persons ◽  
Human Beings ◽  
The Social ◽  
Digital Commons ◽  
Traditional Chinese Culture

LANGUAGE NOTE | Document text in Chinese; abstract in English only.This paper comments on the article "Between AI Physician and Patient: The Logic of AI Diagnosis and its Impact on Patient Subjectivity." The article's content is clear and its expression is precise. However, due to the theme and focus of the article and limitations on space, it does not thoroughly analyze the problems with AI and its potential combination with traditional Chinese culture. For example, it does not consider the ethical relationship between AI and human beings; Confucianism, personality and emotion after the formation of AI self-consciousness; the development of the role of AI doctors; temporary disability and patients’ primary status in health care; the social environment, rights and obligations of disabled persons and patients with chronic diseases; or the interaction between genetic editing and life sciences. There is still much room to pursue these challenging directions for research.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.

scholarly journals 中國傳統的整體觀的思維模式對意義與神聖價值的拯救

2015 ◽  
Vol 13 (2) ◽  
pp. 123-125
Author(s):  
Yu CAI
Keyword(s):  
Chinese Culture ◽  
Chinese Philosophy ◽  
Medical Model ◽  
The Body ◽  
Social Psychological ◽  
Western Model ◽  
The Enlightenment ◽  
Sacred Values ◽  
Digital Commons ◽  
The Mind

LANGUAGE NOTE | Document text in Chinese; abstract in English only.The failure to reform the modern Western model of medicine stems from the reductionist mode of thinking, as demonstrated by Prof. Jeffrey Bishop. Since the Enlightenment, the popular mode of thinking in Western medicine has been a kind of mechanical materialist reductionism, which is characteristic of instrumental rationality. It is also a spatial pattern of thinking—the body becomes separable from the mind. The thinking underlying Chinese medicine and Confucian bioethics based on Chinese philosophy, in contrast, is holistic in nature. Meaning and sacred values appears only in the mindset of the whole. From the Confucian bioethical perspective, a reasonable medical model is one based on the patient’s overall biological, social, psychological, and spiritual existence, rather than on any one of these as a discrete factor. Confucian bioethics is a mix of uncompromising realism and reasonable belief in the Dao of Heaven and the virtue of ren (humanity). It is rooted in traditional Chinese culture, and remains what the Chinese need today.DOWNLOAD HISTORY | This article has been downloaded 33 times in Digital Commons before migrating into this platform.

The Role of Polyphenols in the Modulation of Plasma Non-Enzymatic Antioxidant Capacity (NEAC)

2012 ◽  
Vol 82 (3) ◽  
pp. 228-232 ◽  
Author(s):  
Mauro Serafini ◽  
Giuseppa Morabito
Keyword(s):  
Antioxidant Capacity ◽  
Dietary Intervention ◽  
Ex Vivo ◽  
The Body ◽  
Dietary Polyphenols ◽  
Enzymatic Antioxidant ◽  
Endogenous Antioxidant

Dietary polyphenols have been shown to scavenge free radicals, modulating cellular redox transcription factors in different in vitro and ex vivo models. Dietary intervention studies have shown that consumption of plant foods modulates plasma Non-Enzymatic Antioxidant Capacity (NEAC), a biomarker of the endogenous antioxidant network, in human subjects. However, the identification of the molecules responsible for this effect are yet to be obtained and evidences of an antioxidant in vivo action of polyphenols are conflicting. There is a clear discrepancy between polyphenols (PP) concentration in body fluids and the extent of increase of plasma NEAC. The low degree of absorption and the extensive metabolism of PP within the body have raised questions about their contribution to the endogenous antioxidant network. This work will discuss the role of polyphenols from galenic preparation, food extracts, and selected dietary sources as modulators of plasma NEAC in humans.

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