scholarly journals 儒家倫理對構建醫師專業精神的若干啟示

2008 ◽  
Vol 6 (1) ◽  
pp. 129-146
Author(s):  
Enchang LI ◽  
Yumei XU ◽  
Yue TENG
Keyword(s):  
Healthcare Professionals ◽  
Confucian Ethics ◽  
Individual Autonomy ◽  
Medical Professionalism ◽  
Cultural Tradition ◽  
Primary Concern ◽  
View Point ◽  
The West ◽  
Medical Issues ◽  
Digital Commons

LANGUAGE NOTE | Document text in Chinese; abstract also in English.《新世紀的醫師專業精神—醫師宣言》所規定的醫師專業精神的三條原則中，將患者利益放在首位原則和患者自主原則，由於諸多原因而存在著悖論。中國儒家的仁術、德教為先、修身為本、慎獨、推己及人、高度人倫的思想對解決以上悖論有啟發意義：遵循道德形成和醫學技術提高的規律，通過各種學習、強化方法，使醫者真正確立患者利益第一的專業精神和具有精湛的專業技能。從而使醫者成為患者利益的真正代表，能在各種情況下有效保護患者的利益。As a dominant cultural tradition in China, Confucianism has greatly inf luenced the Chinese medical ethics. From the view point of Confucian ethics, medicine is the“ art of benevolence” (renshu ). For a Confucian, Confucianism and medicine share the same principle. The concept of patients-first is deeply rooted in the Confucian ethical system in which the“ virtue of a doctor” (yide ) is a primary concern in medical professionalism. This paper f irst discusses the major three principles of professionalism presented by“ The Declaration of Medical Professionalism in the New Century,” and attempts to deal with the limitations of the Declaration by introducing Confucianism with respect to healthcare professionals and a doctor-patient relationship.The paper explains that the Confucian principle of care for others determines that Confucians take human relationship very seriously in their dealing with the health issue, since they understand that a person’s health is deeply affected by, and in turnaffects, other people. Therefore, the rule of individual autonomy as well as individual right emphasized in the West should not be taken as the only legitimate one in dealing with medical issues. More importantly, that the Confucian physician considers medical practice as benevolent action and thus it is more than medical professionalism.DOWNLOAD HISTORY | This article has been downloaded 89 times in Digital Commons before migrating into this platform.

scholarly journals 從儒家傳統論中醫職業精神的形成機制

2014 ◽  
Vol 12 (1) ◽  
pp. 67-80
Author(s):  
Yunzhang LIU
Keyword(s):  
Medical Ethics ◽  
Medical Practice ◽  
Cultural Context ◽  
Moral Agent ◽  
Confucian Ethics ◽  
Medical Professionalism ◽  
Digital Commons ◽  
Confucian Teachings ◽  
Traditional Chinese Medical ◽  
Health Function

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國傳統醫師職業精神是中國優秀職業精神的有機組成部分，影響其形成與發展有着多方面因素，尤其是儒家思想。儒家的人本文化特質為醫學、醫療實踐與醫師職業精神營造出濃郁的文化背景；儒家的“不為良相，當為良醫”的價值觀逐步提升了醫學與醫師職業精神的社會地位與價值；儒家的核心價值思想——“仁”深刻揭示了醫師職業精神的內在本質與要求；儒家的責任倫理使醫師在行醫實踐中始終按照社會對醫師職業的整體責任要求、按照為病家謀幸福的個體責任要求規範自己的言行；儒家的“修身”促進了醫師職業精神的養成。所有這些都從不同側面促進了中國傳統醫師職業精神的形成。儒家思想對中國傳統醫師職業精神的形成為當下中國醫師職業精神建設提供了有益的啟示與借鑒。The “Regulations on Medical Ethics for Medical Professionals in the PRC” promulgated by the Chinese Ministry of Health function as contemporary moral rules for medical professionalism. The principles underlying these ethical rules are not that different from those underlying bio-medical ethics in the West, which provides a broad platform for medical ethics and moral codes. However, this paper explores Confucian moral teachings to supplement the current discourse related to professional ethics. The issue up for discussion is how medical professionalism can be reconstructed based on Confucianism. This paper outlines the Confucian ethics that formed the cultural context in which traditional Chinese medical practice is perceived and conducted.According to Confucianism and especially the tradition of ruyi (or literati-physicians), “humanness (ren) is the art of medicine and healing.” Medical practice is considered part of the process of moral self-cultivation. Accordingly, the principles of Confucian ethics in medicine are not confined to regulating the external conduct of the professional agent, but are extended to cultivate the internal disposition of the moral agent, allowing a physician to fully understand the appropriate relationship between the physician and patient. Moral codes and regulations are necessary and essential for sustaining any sound medical practice. However, according to Confucian teachings, it is more important for medical professionalism to involve a mechanism that can transform medical practice from a technical craft into a spiritual pathway.DOWNLOAD HISTORY | This article has been downloaded 591 times in Digital Commons before migrating into this platform.

scholarly journals 病人自主性與家庭本位主義之間的張力

2002 ◽  
Vol 4 (2) ◽  
pp. 70-84
Author(s):  
Jin-cheng LEI ◽  
Zhi-qing XIE
Keyword(s):  
Informed Consent ◽  
Basic Unit ◽  
Individual Autonomy ◽  
Cultural Tradition ◽  
The West ◽  
Cultural Contexts ◽  
Patient’S Autonomy ◽  
The Family ◽  
The Difference ◽  
The Individual

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在中國幾千年小農經濟和傳統文化背景下，個人利益、個人權利一直被置於家庭之下，個人自主性被包含在家庭自主性之內，表現為一種家庭本位主義。源自西方歷史、文化的知情同意移植到中國後，受傳統文化概念的影響，中國人對知情同意的認知、理解以及實踐方式均不同於西方人。這種不同集中表現在人們對家屬同意權的認可。以個人本位主義為背景的病人自主性與中國文化中的家庭本位主義之間存在張力。對知情同意在不同文化環境中不同踐行方式，應以文化寬容主義的態度對待之。不同文化背景下的倫理觀念，不僅存在差異性，而且也存在可通約性和相容性。由於種種原因，家庭同意並不能等同於病人本人的意願。隨著全球化進程的加速和人們相互交往的密切，類似知情同意這樣一些原本屬於個人的自然權利，將會愈來愈多地為各國人民接受。我們應當在某些條件具備時，盡可能地將家屬同意限制在合理的範圍，讓病人更好地表達自己的意願。Family has a long history. With China's small-scale peasant economy and traditional cultural background for centuries, family has been the most basic unit of polity, economy, and socio-cultural life. Interests and rights of the individual are always placed below those of family; individual autonomy is often included in family autonomy. All this can be called familism. There are deeper and determining economic reasons for familism. The economy of the family is controlled by the head of the family or clan so that the individual usually has no independent economic measures to support his or her autonomous rights.Informed consent originated in the Western culture. The theoretical premise of informed consent is respect for the patient's autonomy. The patient's autonomy is closely related with individualism in the West. After informed consent is spread from the West to China, due to the influence of traditional Chinese culture, the Chinese perception, understanding, and practice of are different from those of the West. The difference mainly lies in Chinese familism. To focus on the autonomy of the family reflects the influence of traditional familism upon informed consent. As a result, there exits a tension between the patient's autonomy based on individualism and familism in Chinese culture.Informed consent is not a culture issue, but it is closely related with cultural tradition. It is impossible to get away with cultural norms in the practice of informed consent. To different practicing methods of informed consent in different cultural contexts, the spirit of cultural tolerance is needed. In China, with the principle of cultural tolerance as a practical guidance, we should establish a set of procedure and ways of practicing informed consent with Chinese characteristics. Fundamentally, informed consent is to balance the unbalanced power between doctors and patients. According to the principle of cultural tolerance, the difference in the practice of informed consent at different cultural contexts should be tolerated so long as the basic purpose of informed consent is not violated. There exists a variety of cultural ideas among contemporary Chinese. The individual patient and his or her family are essential part of informed consent, with both having their rationality. Thus, we shouldn't reject absolutely some methods. From the angle of historical development, it is worthwhile noticing the transformation from family determination to individual autonomy. National and cultural differences are integrating in the age of globalization. Since laws, ethics, and customs in different countries and cultures are mutually exchanging, we should promote to make the practice of informed consent to become similar.DOWNLOAD HISTORY | This article has been downloaded 35 times in Digital Commons before migrating into this platform.

scholarly journals 知情同意的權利主體: 儒家倫理視角下的考察

2008 ◽  
Vol 6 (1) ◽  
pp. 17-28
Author(s):  
Tongwei YANG ◽  
Zhangqi FENG
Keyword(s):  
Informed Consent ◽  
Family Relationship ◽  
Family Values ◽  
Reciprocal Relationship ◽  
Confucian Ethics ◽  
Individual Autonomy ◽  
Digital Commons ◽  
The Family ◽  
Physician Relationship ◽  
The Right

LANGUAGE NOTE | Document text in Chinese; abstract also in English.“ 知情同意”這個在西方文化背景中產生的倫理和法律術語在中國仍然是一個比較新的概念。尤其是對於知情同意的權利主體這一基本問題，在立法實踐和臨床實務中仍存在認識模糊和不一致之處。本文基於儒家家庭倫理的基本精神——尊重個人意願與家庭關懷的統一，提出了關於知情同意權利主體的立法建議。在儒家倫理中，主張“和而不同”、“互以對方為重”，體現了尊重個人意願的思想。在儒家倫理中還主張“父慈子孝”、“兄友弟恭”、“夫婦和順”，體現了家庭關懷。可見，在儒家倫理視野下，知情同意權利並非由家屬包辦，也非僅僅屬於患者而和家庭無關，而是在患者做主前提下的家庭參與，是患者做主與家庭關懷的統一。所以，對於有同意能力的患者而言，其本人所作的同意表示才具有法律效力；只有在某些特殊的情形下患者家屬才可以代為簽署知情同意書或者代行知情同意權利。Informed consent has been a core principle endorsed by modern Western medical ethics. It involves patient-physician relationship as well as family relationship. It has been a focus of debates since it was introduced to the Chinese world whether informed consent is agreeable to the cultural ethos of China, and if not, whether it can be applied transculturally. This paper first discusses three principles in the policy of informed consent: 1. the principle of individual autonomy; 2. the principle of non-maleficence; and 3. the principle of effectiveness. Then the paper explores the issue informed consent within the framework of the Confucian concept of family and family values, indicating that in Confucian ethics, the idea of“ harmony in diversity” acknowledges the importance of individuality whereas the notion of reciprocal relationship emphasizes the interconnectedness of everyone in family and society at large. We should always look for a balanced point between the right of the patient and the duty of the physician, and between the interest of an individual person and the interest of the family as a unit.DOWNLOAD HISTORY | This article has been downloaded 183 times in Digital Commons before migrating into this platform.

scholarly journals 從儒家倫理學到“儒家生命倫理學”的距離

2011 ◽  
Vol 9 (2) ◽  
pp. 27-42
Author(s):  
Shuai WANG
Keyword(s):  
Moral Philosophy ◽  
Human Dignity ◽  
Moral Dilemmas ◽  
Confucian Ethics ◽  
Individual Autonomy ◽  
Moral Principles ◽  
Moral Standards ◽  
Digital Commons ◽  
Moral Choices ◽  
Confucian Moral

LANGUAGE NOTE | Document text in Chinese; abstract also in English.生命倫理學由於強調平等和尊重的價值而使個體在道德困境中的抉擇顯得尤為重要，同時道德困境本身也要求個體具有一定的道德抉擇能力。就此而言，構建“儒家生命倫理”可能面臨兩個挑戰：從生命倫理學科性質而言，儒家面臨的是關於西方式“個體”概念缺失的問題；另外從個體抉擇方面而言，儒家似乎又面臨著缺乏道德抉擇能力的困境。前者是生命倫理學科的本質要求，後者則似乎是儒學內部的理論困境。二者似乎表明，儒家與生命倫理學科不能相容。面對當下中國令人憂慮的道德現狀，澄清上述問題就顯得必要。本文將通過分析儒家倫理思想來澄清上述兩個挑戰。由於儒家理解世界的方式不同於西方，我們就不能以西方流行的生命倫理學科標準來衡量儒家倫理學說。文章指出，儒家將一般人與儒者區別開來，也並不以要求君子的道德標準來要求一般人。儒家將承擔道義的責任更多的賦予了代表“天命”的儒者，以道在倫常日用之中的實用理性精神為本質特徵，開創了儒家理解道德和解決道德困境的獨特維度。然而，鑒於當代儒家的遭遇，構建“儒家生命倫理”依舊任重道遠。Contemporary bioethics and moral principles often emphasize values such as human dignity, equality, and individual autonomy, particularly in the case of moral dilemmas. Given that traditional Confucian ethics does not speak of these values, the effort to construct “Confucian bioethics” today may face challenges from two aspects: (1) the notion of individualism, and (2) individual autonomy that makes moral choices possible. The paper contends that there is an ethical incommensurability between traditional Confucian moral philosophy and contemporary bioethics. This leads to the argument that one cannot simply apply the moral principles of bioethics to assess and judge Confucian ethics. It also contends that the Confucian ethical viewpoint represents a kind of elitism that sets up moral standards for a minority, rather than for everyone in society. Therefore, Confucianism by default will not be able to answer many of the questions raised by bioethics, which has been highly influenced by a modern democratic system.DOWNLOAD HISTORY | This article has been downloaded 673 times in Digital Commons before migrating into this platform.

scholarly journals Ethos in Early Chinese Rhetoric: The Case of “Heaven”

Humanities ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 7
Author(s):  
Yong-Kang Wei
Keyword(s):  
Cultural Heritage ◽  
Chinese Society ◽  
Cultural Tradition ◽  
The West ◽  
Chinese Tradition ◽  
Rhetorical Tradition ◽  
Chinese Rhetoric ◽  
Human Desire ◽  
Collective Ethos ◽  
The Universe

Though applicable in many Western historical-cultural settings, the Aristotelian model of ethos is not universal. As early Chinese rhetoric shows in the example of cheng-yan or “ethos of sincereness,” inspiring trust does not necessarily involve a process of character-based self-projection. In the Aristotelian model, the rhetor stands as a signifier of ethos, with an ideology of individualism privileged, whereas Chinese rhetoric assumes a collectivist model in which ethos belongs, not to an individual or a text, but rather to culture and cultural tradition. This essay will be concentrating on the concept of Heaven, central to the cultural and institutional systems of early Chinese society, in an attempt to explore collective ethos as a function of cultural heritage. Heaven, it shall be argued, plays a key role in the creation of Chinese ethos. This essay will also contrast the logocentrism of Western rhetorical tradition with the ethnocentrism of Chinese tradition. The significance of Heaven in its role as a defining attribute of Chinese ethos is reflective of a unique cultural heritage shaped by a collective human desire in seeking a consciousness of unity with the universe. Just as there are historical, cultural, and philosophical reasons behind logocentrism in the West, so the ethnocentric turn of Chinese rhetoric should be appreciated in light of a cultural tradition that carries its own historical complexities and philosophical intricacies.

基於儒家家庭本位思想的知情同意原則的思考

2013 ◽  
Vol 11 (1) ◽  
pp. 33-44
Author(s):  
Xiangjin KONG ◽  
Mingjie ZHAO
Keyword(s):  
Decision Making ◽  
Filial Piety ◽  
Moral Virtue ◽  
Family Members ◽  
Confucian Ethics ◽  
Medical Decision ◽  
Individual Autonomy ◽  
The Family ◽  
Family Decision ◽  
Opinion Polls

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在具有家庭主義特徵的中國社會文化語境下，儒家家庭本位思想對病人知情同意權的影響是客觀實在。以自由主義和個人主義為理論基礎的個人自主知情同意原則要想在中國本土的醫療實踐中發揮應有作用，突顯家庭在知情同意過程中的主導地位是重要前提。在中國的醫療實踐中，知情同意的模式必須融入中國儒家家庭本位思想，才能更好地發揮其作用。Opinion polls released recently show that the majority of people in China today think that informed consent in medical practice is necessary, with more than half favoring family decision making over individual, autonomous patient decision making. Based on these opinion polls, this essay argues that the liberalism and liberal individualism that emphasize individual autonomy do not square with the Confucian tradition.The essay submits that the “family decision” model is designed to embody Confucian family ethics and maximize the benefit of family involvement in medical decision making. The family model includes both the patient and his or her close family members in the decision making process. The Confucian ethics of humanness (ren) – the highest moral virtue – and filial piety (xiao) – the foundation of all moral virtue – support family as the most appropriate authority for medical decisions. Further, the essay explores how the family as a unit is better positioned to work with the physician at critical moments to protect the interests of the patient. This means that the family, not the patient, is in authority, and that in some cases, it is acceptable for family members to hide “medical information” from the patient with the cooperation of the physician. The essay concludes that the family is, and should be treated as, a significant moral participant in medical decision making.DOWNLOAD HISTORY | This article has been downloaded 99 times in Digital Commons before migrating into this platform.

scholarly journals Autonomous decisions by couples in reproductive care

2020 ◽  
Vol 21 (1) ◽  
Author(s):  
Amal Matar ◽  
Anna T. Höglund ◽  
Pär Segerdahl ◽  
Ulrik Kihlbom
Keyword(s):  
Healthcare Professionals ◽  
Genetic Diseases ◽  
Reproductive Technologies ◽  
Individual Autonomy ◽  
Carrier Status ◽  
Final Decision ◽  
Joint Decision ◽  
Ethical Rationale ◽  
Autosomal Recessive Diseases ◽  
Preconception Expanded Carrier Screening

Abstract Background Preconception Expanded Carrier Screening (ECS) is a genetic test offered to a general population or to couples who have no known risk of recessive and X-linked genetic diseases and are interested in becoming parents. A test may screen for carrier status of several autosomal recessive diseases at one go. Such a program has been piloted in the Netherlands and may become a reality in more European countries in the future. The ethical rationale for such tests is that they enhance reproductive autonomy. The dominant conception of autonomy is individual-based. However, at the clinic, people deciding on preconception ECS will be counselled together and are expected to make a joint decision, as a couple. The aim of the present study was to develop an understanding of autonomous decisions made by couples in the context of reproductive technologies in general and of preconception ECS in particular. Further, to shed light on what occurs in reproductive clinics and suggest concrete implications for healthcare professionals. Main text Based on the shift in emphasis from individual autonomy to relational autonomy, a notion of couple autonomy was suggested and some features of this concept were outlined. First, that both partners are individually autonomous and that the decision is reached through a communicative process. In this process each partner should feel free to express his or her concerns and preferences, so no one partner dominates the discussion. Further, there should be adequate time for the couple to negotiate possible differences and conclude that the decision is right for them. The final decision should be reached through consensus of both partners without coercion, manipulation or miscommunication. Through concrete examples, the suggested notion of couple autonomy was applied to diverse clinical situations. Conclusions A notion of couple autonomy can be fruitful for healthcare professionals by structuring their attention to and support of a couple who is required to make an autonomous joint decision concerning preconception ECS. A normative implication for healthcare staff is to allow the necessary time for decision-making and to promote a dialogue that can increase the power of the weaker part in a relationship.

scholarly journals Western Objections to the Islamic Concept of Gender Equality: A Critical Review

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 55-70
Author(s):  
Dr Aurangzeb
Keyword(s):  
Gender Equality ◽  
Critical Review ◽  
Critical Analysis ◽  
View Point ◽  
Significant Progress ◽  
The West ◽  
The Past ◽  
Viable Solution ◽  
The World ◽  
Islamic View

Over the past several years, despite the constant evolution of the legislation the problem of gender equality in the West has been steadily increasing. What is the reason why there is no significant progress in solving gender equality issues in the West yet? Several reports and researches have pointed out to this problem. On the contrary, Islam provides a viable solution to this ever increasing problem; for Islam has a comprehensive yet simple view of gender equality. But the West, instead of understanding Islamic principles objectively, raises objections without a thorough study. However, the Western principle of gender equality has completely failed. In this article a critical analysis of the western gender equality and Islamic principles has been carried out. It also highlights Islamic view point of gender equality. The study argues that the contemporary gender equality problems and issues that have engulfed the world particularly the Western countries can be mitigated by employing the Islamic principles of gender equality

scholarly journals ¿Es el cine japonés un cine nacional?

STUDIUM ◽  
2018 ◽  
pp. 245-272
Author(s):  
Marcos Centeno Martín
Keyword(s):  
Film Theory ◽  
Film History ◽  
The Other ◽  
Cultural Tradition ◽  
National Cinema ◽  
The West ◽  
Japanese Cinema ◽  
Palabras Clave ◽  
The One ◽  
Film Language

Resumen La construcción del cine japonés como cine nacional ha partido a menudo de una visión esencialista que ha ignorado la dimensión transnacional de esta filmografía. Por un lado, el descubrimiento occidental de ciertos autores japoneses en los años cincuenta condujo a la articulación del paradigma del cine nacional japonés a partir de películas dirigidas a asombrar al público europeo con imágenes exóticas de Japón. Los grandes maestros, Kurosawa, Mizoguchi y Ozu fueron escogidos como representantes de una supuesta japonesidad cinematográfica ignorando el peso de Occidente en sus obras. Por otro lado, el estudio de este corpus tradicionalmente ha evolucionado con herramientas teóricas desarrolladas en Occidente y necesita renovarse con conceptos de la tradición cultural, estética y filosófica propia. Pero además, es necesario evaluar cómo se implementaron los elementos del lenguaje fílmico en Japón para entender su relativismo respecto a la historia general del cine. Sus usos y formas no siempre han coincidido con los desarrollos occidentales, de forma que conceptos fílmicos occidentales no han tenido exactamente el mismo significado en el contexto japonés. Palabras clave: cine japonés, cine nacional, transnacionalidad teoría fílmica, cine de postguerra   Abstract The construction of Japanese cinema as a national cinema has often drawn on a essentialist vision neglecting the transnational nature of this filmography. On the one hand, the Western discovery of certain Japanese authors in the fifties triggered the articulation of the paradigm of the Japanese “national cinema” from films aiming to astonish European audiences with exotic images of Japan. The great masters, Kurosawa, Mizoguchi and Ozu, were chosen as main representatives of the apparent cinematographic japaneseness neglecting the weight of the West on their works. On the other hand, the study of this corpus has been traditionally evolved with theoretical tools developed in the West and need a renewal with concepts taken from Japanese philosophical, aesthetic and cultural tradition. Moreover, it is necessary to assess how the film language elements were implemented in Japan in order to understand its relativism regarding the general film history. Their usages and forms were not always equivalent to those in the West and as a consequence, Western concepts ended up having different meanings in the Japanese context. Key words: Japanese cinema, national cinema, transnationality, film theory, postwar cinema

scholarly journals CHINESE SCULPTURE IN THE NEW ERA

2021 ◽  
Vol 17 (5) ◽  
pp. 125-135
Author(s):  
Wei Xiao
Keyword(s):  
Cultural Tradition ◽  
Social Changes ◽  
The West ◽  
New Era ◽  
The Past ◽  
The Future ◽  
National Spirit ◽  
New Challenges ◽  
Cultural Content

With the advent of a new era, universal social changes pose new challenges for the art of sculpture. In terms of cultural content and practice, sculpture needs to keep pace with time. Chinese sculpture should participate in the global processes of modern sculptural development, guided by the literary and artistic concept «do not forget the past, absorb the foreign, look into the future». Not only should it receive inspiration and stimuli for development from the West but find its voice, preserving Chinese cultural tradition and Chinese national spirit.

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