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.

scholarly journals LITERARY REVIEW OF THREE HERBS (BRAHMI, SANKHAPUSPI, JATAMANSHI) USE FOR PROMOTION OF MEDHA (INTELLECT)

2021 ◽  
Vol 9 (10) ◽  
pp. 2450-2457
Author(s):  
Madhumita Das ◽  
P.B Kar Mahapatra
Keyword(s):  
Well Being ◽  
Human Beings ◽  
Great Role ◽  
The Public ◽  
Modern Period ◽  
Therapeutic Uses ◽  
Nardostachys Jatamansi ◽  
Complete State ◽  
Spiritual Well Being ◽  
Late Modern

Health is a complete state of physical, psychological, social, and spiritual well-being. Every human being will reach the ultimate success of their life when they are full of Intellect. So, Ayurveda has been playing a great role in providing health to personal and the public from the very inception of human civilization. From the ancient era, many herbs were mentioned in Ayurveda which help in the promotion of the intellect of human beings. Acharya Charaka has mentioned in Charaka Chikitsa Rasayana Chapter some Medhya Rasayana herbs which help to in- crease our Medha (intellect), Improve Grahana Sakti (power of perception), Smriti (power of recalling), Agni (power of digestion and metabolism), Varna (complexion) and Svara (voice). Medhya Rasayana drugs improve mental faculties and mental function with the help of their properties. The present article reviewed different Ayur- vedic Classics of Samhita Period, Sangraha Period, Nighantu Period, Late Modern Period and of Contemporary Period to collect the information’s regarding the pharmacodynamics of drugs and their therapeutic uses to furnish here within a methodical manner for better understanding of their therapeutic efficacy of this drug by the scholars of this field. Through the review of the literature regarding Brahmi (Bacopa monnieri), Sankhapuspi (Convolvulus pluricaulischois), Jatamanshi (Nardostachys jatamansi) it has been observed that these drugs are potent Medhya(intellect) with the properties as mentioned in this article. Keywords: Medha, Intellect, Brahmi, Sankhapuspi, Jatamanshi.

scholarly journals An Inquiry into the Semiotic Thought of Laozi

2020 ◽  
Vol 1 (1) ◽  
pp. 26-39
Author(s):  
Dong Zhu ◽  
Wei Ren
Keyword(s):  
Social Stability ◽  
Chinese History ◽  
Human Beings ◽  
Tao Te Ching ◽  
The World ◽  
Imperial China ◽  
The Universe ◽  
Natural Life ◽  
Origin Of The Universe ◽  
The Way

Abstract Tao Te Ching, the masterpiece of Laozi the renowned philosopher of Pre-Imperial China, plays an important role in Chinese history. Laozi’s philosophy centres on such concepts as ming (names), li (rituals), and dao (the way). Ming, originally developed as a result of human beings’ endeavours to understand the world in which they live and to bring order to their society, has degenerated into the sources of evils and the reason for turbulence when people stop at nothing for fame and fortune; Li, an effective and efficient means for the kings of West Zhou Dynasty to maintain social stability, has become but a collection of empty sign vehicles with the disintegration of rituals and music; Dao concerns Laozi’s metaphysical reflection on the origin of the universe and its ultimate laws. Ming and li are but artificial restraints imposed on human intelligence whereas dao provides the way out. Therefore, to lead a simple and natural life, it is advisable to eliminate ming and li, and worship dao. In semiotic terms, this means that desemiotisation is the solution to the crisis.

scholarly journals 新冠疫情背景下的人類命運共同體探析

2020 ◽  
Vol 18 (2) ◽  
pp. 51-56
Author(s):  
Junxiang LIU ◽  
Qiang YUE ◽  
Xiaomu MA
Keyword(s):  
Well Being ◽  
Mutual Aid ◽  
Human Beings ◽  
Common Goal ◽  
Pursuit Of Happiness ◽  
Digital Commons ◽  
Continuous Progress ◽  
The Common ◽  
And Control ◽  
Health And Well Being

LANGUAGE NOTE | Document text in Chinese; abstract in English only.The COVID-19 pandemic requires people and political bodies to reflect on the abundant and complicated relationships between human beings, governments, and organizations. We hold that Prof. Sass emphasizes the urgency and necessity of the view that “life is interconnected.” With the continuous progress of globalization, mankind has become an interdependent community with a shared future. However, global cooperation and communication face numerous challenges due to the diversity of cultures, national conditions, and competing interests. The COVID-19 pandemic has driven individuals and political bodies to discuss effective measures and control the disaster together, which demands that a basic consensus be reached on how to manage the tension between individual freedom and interests and public health and well-being. Even more importantly, the pursuit of happiness is the common goal of mankind. Solidarity and mutual aid are required to create a stable, harmonious, healthy, and orderly community. Chinese traditional philosophy can contribute some wisdom and strategies to build similar but not identical bodies and societies. DOWNLOAD HISTORY | This article has been downloaded 8 times in Digital Commons before migrating into this platform.

scholarly journals The Buddhist Real Concept of Peace in Theory and Up Wards (Paṭisotagāmī) Practice Which Towards on Philosophical Revelation

1970 ◽  
Vol 2 (4) ◽  
pp. 40-56
Author(s):  
Wadigala Samitharathana Thero
Keyword(s):  
Social Institutions ◽  
Well Being ◽  
Social Consciousness ◽  
Modern World ◽  
Attitudinal Change ◽  
Human Beings ◽  
The People ◽  
Middle East Countries ◽  
Spiritual Well Being ◽  
Key Factor

In a fast-changing world different social institutions and organizations have emerged in order to maintain the well-being or the harmonious existence of human beings and much contribution has been done in the maintenance and the promotion of well-being of humanity. However, the modern era with its rapid developments confronted with many challenges such as environmental pollution, serious health issues, population growth and scarcity of food & sheltered specially the direct man-made issues related to the peace and co-existence of humanity. As a result, physical, social, mental and spiritual well-being has been greatly affected and damaged. Buddhist teachings emphasize that peace is dependent on the physical, social, mental and spiritual well-being of individuals living up wards in any society. Thus, it signifies a state of harmony and friendship, calmness and quietness and also the freedom from war and violence. Hence in the achievement of harmony and peace most significant is the identification and verification of the fundamental issues with impartiality, justice and honesty that lead to the warfare between the nations or countries which is the Buddhist standpoint. In the modern world warfare takes place from many aspects. They have been able to avoid such which is the only fact that humanity can be proud of in this civilized world. However, the situations within some countries are not satisfactory especially in some Asian and Middle East countries where there is divesting warfare between the divided groups who have the underhand support by the powerful. Such lead to the attitudinal change in the people where as their social consciousness becomes widened and deepened. Thus, the attitudinal change gradually takes place which is the key factor for lasting peace in the sustainable developmental countries. Thus (a) Respect for morality (b) Attitudinal change (c) Widening of social consciousness (d) Establishment of higher ideals are the key elements found in Buddhist teachings in theory and upwards practice.

Sustainable Agriculture - The Indian Way

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Naachimuthu K. P.
Keyword(s):  
Developing Countries ◽  
Well Being ◽  
Farm Animals ◽  
Human Beings ◽  
Holistic Learning ◽  
Divine Essence ◽  
The World ◽  
Natural Farming ◽  
The Universe

The five natural elements (earth, water, fire, air, and sky), the sun and the moon, plants, trees, birds, and animals, came into existence much ahead of the human beings. In fact, man, as a part of nature, was the last creation in the universe. Though, we (human beings) have been created with the superlative degree of intellect, there is so much that can be learnt from nature, traditions of wisdom from the world teach us that a divine essence flows through all creations. Together with nature, man can co-create groundbreaking ideas that would help create wealth and well-being, for nature offers solutions for inclusive growth and sustainable development. Food scarcity is the major issue concerning the developing countries these days, one out of every 8 person in the world goes to bed without food (FAO, 2012). Of the several hundred million hungry people in the world, 98 percent are in developing countries. There were several things done to alleviate this problem, but the consequences of those actions are even more costly. Usage of heavy machines, pesticides and chemical fertilizers in the soil created a lasting impact causing imbalance in ecosystem, degradation of soil, soil erosion and land degradation. Natural farming is an ancient form of agriculture which follows the principles of nature to develop systems for raising crops, and livestock that are self-sustaining. The present paper attempts to explicate the sustainable nature of natural farming, as against the quick fix solution agriculture of using fertilizers, and chemicals. This holistic learning outlook also tries to bring out the role of farm animals (and remain of farm animals, and farm produces), microorganisms in the soil, in creating food abundance, concerns about food loss and food wastage and its global impact.

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 Memahami Ekologi Hindu Melalui Ajaran Tri Hitha Karana

2020 ◽  
Vol 9 (1) ◽  
pp. 62
Author(s):  
Dewa Ketut Hendra Puspawan
Keyword(s):  
Qualitative Approach ◽  
Natural Cycle ◽  
Human Beings ◽  
Statistical Procedures ◽  
Living Things ◽  
Ancient Times ◽  
The Mind ◽  
Natural Ecology ◽  
The Universe ◽  
Supreme Being

<p><em>God created the universe and its contents is for the benefit of all beings present in nature, especially humans because man is the supreme being who is given the mind, the mind to utilize this world wisely for the sake of the need and the sustainability of life for all beings. Man, nature and environment are a perfect unity of God’s created ecosystem, interdependence among each other is a natural cycle. Hinduism since ancient times has participated in maintaining balance among other living things. The study was designed with a qualitative approach to obtain discoveries that could not be achieved by using statistical procedures or other means of quantification. All forms of disasters and calamities that occur can not necessarily be avoided, but we as human beings who think can still reduce the disaster if we are conscious and able to maintain the environment well, and contribute in the form of mind, action to reduce the greed of natural exploitation in an effort equating nature and other creatures, in order to preserve the natural ecology.</em><em></em></p>

scholarly journals Pendekatan Islam dalam Pembangunan Ekonomi: Satu Konsep Menuju Kesejahteraan Umat

2019 ◽  
Vol 2 (1) ◽  
pp. 25
Author(s):  
Syamsuri Syamsuri
Keyword(s):  
Economic Development ◽  
Well Being ◽  
Natural World ◽  
Human Beings ◽  
Universal System ◽  
Seven Principles ◽  
The People ◽  
The Status ◽  
Spirit World ◽  
Islamic Economic

Abstract: Islam as a universal system of life always provided a humane solution (humanistic) based on the values in the Qur'an and the Hadith. Islam does not distinguish between the world and the hereafter, but Islam sees life as a single entity where the end of goal is to get lull of Allah SWT. . Therefore, the objective of the Islamic economic system is the perfect well-being in spirit as well as the bodies; welfare brings peace and inner enacting.  Then in the concept of economic development considering multy-dimensions, that is the balance between material and spiritual, qualitative and quantitative, external and internal, including the moral aspect that maintains the status of man is not degrading to the level of slave development. Finally, this article try to explain that the model of economic development for the people to prosperity is by making religion and morality as the basis of its main.  In the implementation of Islamic economic development must be based on seven principles; that is Islamic worldview as guideline to development, human beings as agents of development, the spirit world, the natural world and the hereafter as the time scale of development, science of fard 'ain as a frame of development, worship as the basis of development, natural resources as development tools, mardhotillah is the end of goal of development.  الملخص: يوفر الإسلام كنظام حياة عالمي دائمًا حلولًا إنسانية تستند إلى القيم الموجودة في القرآن والحديث. الإسلام لا ينفصل بين الحياة الدنياوية والأخروية، ولكن الإسلام يرى الحياة كوحدة هدفها النهائي هو تحقيق رضا الله سبحانه وتعالى، بحيث يكون هدف النظام الاقتصادي الإسلامي هو الرفاهية المثالية روحيا وجسديا على حد سواء، الازدهار الذي يجلب السلام بين كل من الظاهر والداخلي، وبالمثل في مفهوم التنمية الاقتصادية الذي يرى من أبعاد مختلفة، وبالتحديد التوازن بين المادي والروحي، النوعي والكمي، الخارجي والداخلي، بما في ذلك الجوانب الأخلاقية التي تحافظ على الوضع الإنساني بدلاً من الإهانة إلى مستوى تنمية الخادم. سيحاول هذا المقال شرح نموذج واحد للتنمية الاقتصادية نحو رفاهية الشعب، أي وضع الدين والأخلاق كأساس رئيسي. في تنفيذ التنمية الاقتصادية الإسلامية يجب أن تقوم على سبعة مبادئ، هي النظرة الإسلامية العالمية كدليل للتنمية، والبشر كوكلاء للتنمية، وعالم الروح، والطبيعة العالمية ومقياس ما بعد الحياة كمقياس زمني للتنمية، و فرض عين كإطار ، والعبادة كأساس للتنمية، والموارد الطبيعية مثل أدوات التنمية، مرضاة الله تعالى هو الهدف النهائي للتنمية. Abstrak: Islam sebagai sistem kehidupan yang universal senantiasa memberikan solusi yang manusiawi (humanistic) berdasarkan nilai-nilai yang terkandung di dalam al-Quran maupun hadith. Islam tidak mendikotomi antara dunia dengan akherat, akan tetapi Islam melihat kehidupan sebagai satu kesatuan yang tujuan akhirnya adalah mengapai keredhaan Allah SWT... Sehingga objektif dari sistem ekonomi Islam adalah kesejahteraan yang sempurna baik itu secara ruh maupun jasad, kesejahteraan yang membawa ketenangan secara zahir maupun batin. Begitu halnya dalam konsep ekonomi pembangunan yang melihat dari berbagai dimensi yaitu keseimbangan antara material dan spiritual, kualitatif dan kuantitatif, eksternal maupun internal, termasuk aspek moral yang mempertahankan status manusia bukan merendahkan derajat ke tingkat hamba pembangunan. Artikel ini akan mencoba menjelaskan satu model pembangunan ekonomi untuk menuju kesejahteraan umat yaitu dengan cara meletakkan agama dan akhlak sebagai dasar utamanya. Dalam pelaksanaannya pembangunan ekonomi Islam harus berdasarkan pada tujuh prinsip yaitu worldview Islam sebagai pedoman pembangunan, manusia sebagai pelaku pembangunan, alam roh, alam dunia dan alam akhirat sebagai skala waktu pembangunan, ilmu fardhu ‘ain sebagai bingkai, ibadah sebagai dasar pembangunan, sumber alam sebagai alat pembangunan, mardhotillah merupakan tujuan akhir dari pembangunan. 

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.

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.

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