scholarly journals 中國文化視野中的人與動物關係問題——以異種移植為例

2007 ◽  
Vol 5 (2) ◽  
pp. 79-91
Author(s):  
Ruipeng LEI
Keyword(s):  
Cultural Context ◽  
Chinese Culture ◽  
Ethical Issues ◽  
Natural World ◽  
Human Beings ◽  
Present Generation ◽  
Digital Commons ◽  
High Esteem ◽  
Relationship Of ◽  
Different Cultures

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在不同的文化中，關於如何對待動物是可接受的或者說人與動物的關係問題存在各種不同的觀點。本文主要從中國文化的視角來討論和分析這一倫理問題，梳理儒釋道三種思想體系中所包含的生態倫理思想，分析它們對人與動物關係問題的態度，尤其是對異種移植中使用動物問題的倫理論證的有益啟示。從儒家的視角，以貫穿儒家理論與實踐體系的仁愛思想為主線，揭示出由親而疏、由近及遠地踐行“仁”，是完善和提升人性的必要途徑，也是實現普遍的愛的現實的人類行動方式。儒家強調“愛物”的美德， 但不排斥在得到倫理辯護的基礎上使用動物﹔從佛家的視角，以“不殺生”的戒律和“十界論”的生命觀為基礎， 闡明佛家哲學對動物生命的絕對尊重與保護﹔從道家的視角，以“道法自然”和“ 厚德載物”思想為線索，釐清道家哲學崇尚自然、順乎自然的中心思想，以及對不干預自然秩序的強調。In different cultures there is a spectrnm of opinions regarding what it is acceptable to do to animals, including whether it is morally acceptable or not to use them as a source of organs or tissues for transplants. This essay attempts to discuss these ethical issues in the Chinese cultural context. Chinese culture is primarily the combination of Confucianism, Buddhism and Taoism. There are diverse attitudes towards nature and differing views about the relationship of humans to animals. Confucianism emphasizes the principle of ren (benevolence) and demonstrates that the method of practicing ren is from near to far, from parents/siblings to other relatives, friends, co-workers, neighbors, patients, students etc, from present generation to future generations, from human beings to other animals, plants and eco-system or nature as a whole. On the other hand, Confucianism holds that humanity is most valuable in the world, certainly of a higher order than that of animals. These views would be compatible with the limited use of animals in medical procedures where the benefit to humans is clear, demonstrable and large. Buddhism emphasizes simple, non-violent, gentle living. Its first precept involves abstention from injury to life, and not depriving a living being of life. These views may entail a direct prohibition on the use of animals for medical purpose. Taoism places the harmony between human beings and nature in general in high esteem. It recognizes that human beings are not separate from nature but a small part of the natural world. Human beings should not seek to dominate or interfere with nature, but should instead stand in a relationship of care and concern for its continued flourishing. Accordingly, Daoism might regard any form of xenotransplantation as an unacceptable intervention with nature.DOWNLOAD HISTORY | This article has been downloaded 239 times in Digital Commons before migrating into this platform.

Chinese Familism and Leadership Formation

2015 ◽  
Vol 32 (1) ◽  
pp. 87-114
Author(s):  
Lu Shi-Min
Keyword(s):  
Cultural Context ◽  
Chinese Culture ◽  
Chinese History ◽  
Chinese Tradition ◽  
Leadership Formation ◽  
Opening Ceremony ◽  
Asian Leadership ◽  
Current Leadership ◽  
Relationship Of ◽  
The Last Two Millennia

The display of the slogan ‘harmony’ in the opening ceremony of the 2008 Olympics in Beijing seems to signify that China is moving toward a new conception of Communism. However, the pursuit of a harmonious society is not new in Chinese history. It is actually rooted in the complex Chinese tradition, especially that of Confucianism. The idea ofren(benevolence) is often considered as the prime ideology of Confucianism, but through a closer look at Chinese traditions, one will find that Chinese familism is positioned at the core of Chinese culture. The harmony the Confucianist seeks is situated in the unequal relationship in propriety defined by familism which has profound impact on the Chinese leadership formation as shown in the Chinese imperial system. Since Confucianism is deeply rooted not only in Chinese culture but also in the cultures of its neighborhood, understanding leadership formation in the context of Confucianism can be crucial to the effectiveness for mission leaders involved in Asian leadership in the marketplace and in the ecclesial practices. It is my argument that harmony, as expressed in the unequal relationship of Chinese familism, which is the driving force of leadership formation for the Chinese over the last two millennia, can be revitalized through the expression of harmony as defined by Max De Pree in his conception of leadership formation: mutually edifying participation between persons who are stewarding God-given gifts. The first task of this paper is to define Chinese familism. This is followed by a comparative analysis of leadership formation within the Chinese cultural context, in light of the current leadership discoveries emanating from the West. The paper concludes with a presentation of potential ways in which familial ideals might be integrated with De Pree’s leadership principles.

墮胎——道家和道教的觀點

2012 ◽  
Vol 10 (2) ◽  
pp. 133-147
Author(s):  
Linchun QUAN
Keyword(s):  
Medical Technology ◽  
Natural World ◽  
Human Beings ◽  
The Past ◽  
One Child Policy ◽  
Child Policy ◽  
Digital Commons ◽  
Bioethical Issues ◽  
The One ◽  
The Relationship

LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.

scholarly journals 從莊子生命哲學到生命倫理學四原則的互補整合

2010 ◽  
Vol 8 (1) ◽  
pp. 61-79
Author(s):  
Yunzhang LIU ◽  
Jinping ZHAO ◽  
Jia XIE
Keyword(s):  
Ethical Issues ◽  
Moral Dilemmas ◽  
Biomedical Ethics ◽  
Human Beings ◽  
The West ◽  
Life And Death ◽  
Philosophy Of Life ◽  
Western Idea ◽  
Digital Commons ◽  
Bioethical Issues

LANGUAGE NOTE | Document text in Chinese; abstract also in English.構建中國生命倫理學基本原則所秉持的根本方法應是整合。筆者認為，莊子的生命哲學思想與比徹姆 (Tom L. Beauchamp) 和丘卓斯(James F. Childress) 的生命倫理四原則從不同的角度，為這種整合提供了理論資源。莊子的生命哲學內涵豐富，關注生命本身、關注生命的平等和關注生命存在的本真價值與意義；秉持生是適時，死是順應的自然主義生死觀；追求超越世俗的自由“逍遙”的生存狀態；重視“養生”、“可以盡年”，實踐無慾無為的養生觀；主張“以天地為棺槨”，反對“厚葬”的陋習等等，這些都具有積極意義。這些思想歸結起來就是要“和諧”。和諧是自然萬物的存在秩序，是人的身心健康的根本保障，也是我們在構建中國生命倫理學基本原則時所需要把握的核心價值。而比徹姆和丘卓斯的生命倫理四原則從醫療衞生事業的發展與醫療實踐的角度為我們提供了更清晰、更明確去解決生命倫理問題的原則指導。在此基礎上構建起來的中國生命倫理學基本原則是以“和諧”為中心的體現，在多領域中的原則總體，包括人與自然領域的“和諧生態”原則、人與社會領域的“和諧社會”原則、人與自身領域的“和諧人格”原則、人與醫學領域的“和諧醫學”原則等。運用這些基本原則指導人們的現實倫理生活，規範、分析和解決人們現實生活中存在的種種生命倫理問題，推進社會文明的進步與人類自我價值的提升。The four-principles approach to bioethics developed by Beauchamp and Childress in Principles of Biomedical Ethics is no doubt the most well known and influential example in the West of principle-based approaches to resolve ethical issues. The four principles are autonomy, non-maleficence, beneficence, and justice. This essay explores whether the four principles can be considered a universal core of morality that can be used in China to deal with current bioethical issues. It argues that although the four principles provide general guidelines, their implementation is much more complex. This essay attempts to show that Daoist thought, particularly Zhuangzi’s philosophy of life and death, conveys a certain sense of bioethics and carries profound moral implications that can overcome some of the limitations of principle-based ethics. The synthesis of the two traditions may help contemporary China to deal with various kinds of moral dilemmas. The Daoist notion of the interconnection among human beings and between human beings and nature challenges the Western idea of individualism and individual autonomy.DOWNLOAD HISTORY | This article has been downloaded 553 times in Digital Commons before migrating into this platform.

scholarly journals 道、技與自然——現代生物科技的莊子式批判

2011 ◽  
Vol 9 (2) ◽  
pp. 61-77
Author(s):  
Hongwen LI
Keyword(s):  
Human Life ◽  
Natural World ◽  
Human Beings ◽  
Human Flourishing ◽  
Moral Issues ◽  
Engineering Technology ◽  
The Social ◽  
Digital Commons ◽  
Modern Biotechnology ◽  
Living Organisms

LANGUAGE NOTE | Document text in Chinese; abstract also in English.現代生物科技的廣泛應用引發了一系列社會、法律和倫理問題，它帶來的負面效應正如它的正面效果一樣多。現代生物科技的基本邏輯體現在：它採取還原論的思維模式，秉承改善生命的宗旨，以及持有技術樂觀主義的態度。作者運用莊子的哲學思想對現代生物科技展開一般性批評。作者指出，現代生物科技首先表現出強烈的反自然性，它向自然提出過分要求，干擾、阻止事物順其自然、按其本性來展示自己。現代生物科技還表現出異化特徵，主要體現在物質化和資本化兩個方面。物質化將人的活動限制在物的層面，片面追求物的有用性；資本化則導致生物資本主義的發展。用莊子道家的語言，技術的非自然性和異化的直接原因是“道”“技”分離。因此，為了走出現代生物技術的陷阱，應該採取莊子“道技合一”的方式，實現“技不離道”、“以道馭技”、“道法自然”之完美結合。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses such as engineering, technology, and medical research. This paper highlights the social, legal, and moral issues brought about by modern biotechnology. It is particularly concerned with materialism, capitalism, and commercialism where biotechnological means are explored and exploited without ethical boundaries. The result of biotechnological abuse is that we human beings will become increasingly alienated from our authentic nature and being.Daoism was one of the major philosophical traditions of ancient China, based on the teaching of Laozi and Zhuangzi. This paper focuses on the Daoist view of human life and its relation to the natural world from Zhuangzi’s perspective. It will be contended that we must put “human flourishing” – the Dao – first, before we care about the utility of science and technology – the Ji. According to Daoism, true human self-realization depends on the unity between the Dao and the Ji.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.

scholarly journals 自然生命的倫理思慮

2008 ◽  
Vol 6 (2) ◽  
pp. 13-33
Author(s):  
Guowen ZHOU
Keyword(s):  
Well Being ◽  
Natural World ◽  
Human Freedom ◽  
Human Beings ◽  
Living Things ◽  
Digital Commons ◽  
Spiritual Well Being ◽  
Life Philosophy ◽  
The Universe ◽  
Natural Life

LANGUAGE NOTE | Document text in Chinese; abstract also in English.以老莊的道家思想為憑鑒，切入對自然之物的生命倫理審視，萬物的發端離不開生命之道，生命的兩重價值在於健康與自由。理解生命之端倪在於合乎自然，它不僅善待自然界中的有機物與無機物，而且有效地遵循自然界的生命規律。對人類生命與自然生命的關係的認識是在交互超越主義的框架下進行，它們之間無所不在、無時不在的互動提供了一種視域融合式的自然辨證法觀念。在一個更寬廣的生命倫理學層面，我們必須把生命主體的範圍由人類推廣至自然界的所有生物，它們的生命不僅與人類一樣擁有內在價值，而且也應該被賦予道德權利。對自然生命的倫理審視，是對人類在生命倫理學的生態系統層面所提出的要求。自然生命保護的倫理原則，基本上可歸類為：健康原則、權利原則、自主原則、公正原則、關懷原則與尊重原則。Daoism is a life philosophy that concerns living in line with the rules and patterns of nature. It is ecocentric instead of anthropocentric. In other words, Daoism sees the universe as an organic whole in which there is an intrinsic interconnectedness between the natural world (including animals) and human beings. The two values emphasized by Daoism are health and freedom, both of which are linked to the Daoist conception of nature and naturalness. The Daoist idea of naturalness (ziran) is based on the cosmological view that all things come from the Dao and that all things transform according to its pattern.This essay examines the Daoist ethics of “natural life” and how it is understood within the bigger picture of an ecosystem shared by all living things. The author contends that the principle of health—the physical and spiritual well-being of a person—and the principle of human freedom should be associated with the ecological concerns of today.DOWNLOAD HISTORY | This article has been downloaded 544 times in Digital Commons before migrating into this platform.

African Worldviews, Biodiversity Conservation and Sustainable Development

2021 ◽  
Author(s):  
Workineh Kelbessa
Keyword(s):  
Sustainable Development ◽  
Biodiversity Conservation ◽  
Natural World ◽  
Environmental Knowledge ◽  
Future Generations ◽  
Human Beings ◽  
Moral Obligations ◽  
Present Generation ◽  
Peasant Farmers

This paper explores the role of African worldviews in biodiversity conservation and sustainable development. African worldviews recognise the interdependence and interconnectedness of human beings, animals, plants and the natural world. Although it is not always the case that what one does depends on what one thinks and believes, indigenous African people’s ideas and beliefs about the human–nature relationship have influenced what they have done in and to nature. In African worldviews, the present generation has moral obligations to the ancestors and future generations. It ought to preserve the environment, which is rich in biodiversity, for posterity. This paper insists that it is extremely urgent that every effort be made to document the knowledge of peasant farmers and indigenous people in general. This paper further stresses that indigenous environmental knowledge makes a big difference to sustaining diverse environments, and it is imperative to preserve such knowledge before it dies out.

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 Environmental Ethics: Catalyst for Human/ Nature Relationship in “A White Heron”

2020 ◽  
Vol 35 (2) ◽  
pp. 161-172
Author(s):  
Yashoda Chaulagain
Keyword(s):  
Environmental Ethics ◽  
Life Forms ◽  
Natural World ◽  
Human Beings ◽  
Natural Domain ◽  
The World ◽  
Relationship Of ◽  
Mother Earth ◽  
The Relationship ◽  
The City

All the life forms have fundamental right to live in this universe. Human beings have duties, rights, and responsibilities towards the non-humans, and natural world. By not having a systematic and comprehensive account regarding the relationship between humans and the natural world, human beings are denying the importance of the life forms of other creatures in the world. Hence, the present research attempts to analyze the biocentric relationship of human beings with nature and its stewardship by being aware and knowledgeable of the world around them and protecting the world species. The study further argues the cooperative mechanism and symbiotic relationship between nature and human beings in this natural domain with reference to Jewett’s protagonist, Sylvia, who represents the symbol of mother earth by saving White Heron from the hunter. She restricts the Hunter to mastery over it. In addition, the work encompasses the conflict of nature with civilization by portraying the relationship of Sylvia, who preserves nature, from a foreigner, the Hunter who is concomitant with the danger of civilization. The Hunter who tracks the White Heron is from the city and hence stained by civilizations, sees nature is a place to exploit and desires the White Heron as another piece of his collection. In this sense, Sylvia represents herself true lover and preserver of the natural world and the Hunter is considered in complete opposition to the tranquility of the woodland.

A Māori Girl Watches, Listens, and Learns – Coming of Age from an Indigenous Viewpoint: Mauri (Merata Mita, 1988)

2018 ◽  
Author(s):  
Alistair Fox
Keyword(s):  
Indigenous People ◽  
Coming Of Age ◽  
Natural World ◽  
Feature Film ◽  
Indigenous Woman ◽  
Spiritual Dimension ◽  
The World ◽  
Life Force ◽  
Relationship Of ◽  
The Relationship

This chapter examines Merata Mita’s Mauri, the first fiction feature film in the world to be solely written and directed by an indigenous woman, as an example of “Fourth Cinema” – that is, a form of filmmaking that aims to create, produce, and transmit the stories of indigenous people, and in their own image – showing how Mita presents the coming-of-age story of a Māori girl who grows into an understanding of the spiritual dimension of the relationship of her people to the natural world, and to the ancestors who have preceded them. The discussion demonstrates how the film adopts storytelling procedures that reflect a distinctively Māori view of time and are designed to signify the presence of the mauri (or life force) in the Māori world.

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