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.

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 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 Organ Donation in an African Culture

2020 ◽  
Vol 10 (1) ◽  
Author(s):  
Ayinde Jamiu Kunle
Keyword(s):  
Organ Donation ◽  
The Body ◽  
The Other ◽  
Organ Shortage ◽  
Rare Occurrence ◽  
African Culture ◽  
African Countries ◽  
X Ray ◽  
Life After Death ◽  
The One

This paper is an attempt to examine the traditional Yoruba beliefs about organ donation. Organ donation and transplantation remain a rare occurrence in African, this to a large extent can be as a result of the traditional African orientation on the one hand and the advancement in medical research that come with transplanting organ on the other. In this paper, we x-ray the problem of organ shortage in most African countries. We identified that apart from lack of awareness on organ donation, Africans traditionally would not be willing to donate their organs after death. This paper critically examines beliefs in some African cultures and their relationship with organ donation. We analyze life after death in the Yoruba tradition and the belief in the continuation of the body after death. The paper concludes that the African belief in the continuation of the body in the afterlife contributes to the non-willingness of Africans to donate an organ after death. 

Ka mura ka muri: understandings of organ donation and transplantation in Aotearoa New Zealand

2021 ◽  
pp. medhum-2020-012038
Author(s):  
Rhonda Shaw ◽  
Robert Webb
Keyword(s):  
New Zealand ◽  
Organ Donation ◽  
Well Being ◽  
The Body ◽  
Cultural Meanings ◽  
Aotearoa New Zealand ◽  
Values And Beliefs ◽  
History Of ◽  
Research Findings ◽  
Interview Studies

In this article, we refer to the separation of solid organs from the body as bio-objects. We suggest that the transfer of these bio-objects is connected to emotions and affects that carry a range of different social and cultural meanings specific to the context of Aotearoa New Zealand. The discussion draws on research findings from a series of qualitative indepth interview studies conducted from 2008 to 2013 with Māori (the Indigenous people of Aotearoa New Zealand) and Pākehā (European settler New Zealanders) concerning their views on organ donation and transplantation. Our findings show both differences and similarities between Māori and Pākehā understandings of transplantation. Nevertheless, while many Māori draw on traditional principles, values and beliefs to reflect on their experiences in relation to embodiment, gift-giving, identity and well-being, Pākehā tend to subscribe to more Western understandings of identity in terms of health and well-being, in line with international literature on the topic. Rather than reflecting individualistic notions of the body and transplantation as the endpoint of healthcare as do Pākehā, Māori views are linked to wider conceptions of family, ancestry and belonging, demonstrating how different rationalities and ontologies affect practices and understandings surrounding organ transfer technology. In the article, we focus predominantly on Māori perspectives of organ transfer, contextualising the accounts and experiences of our research participants against the backdrop of a long history of settler colonialism and health inequalities in Aotearoa New Zealand.

scholarly journals Organ Shortage, Will People's Knowledge be a Path to the Solution?

2019 ◽  
pp. 44-49
Author(s):  
Cantarovich Félix
Keyword(s):  
Organ Donation ◽  
Economic Incentives ◽  
University Education ◽  
Basic Knowledge ◽  
Organ Shortage ◽  
Loved One ◽  
Social Risks ◽  
The Social ◽  
Medical Teams ◽  
Main Protagonist

Organ shortage transforming death into life, which is what organ transplants symbolize, needs the end of somebody life, a scientific miracle of our times, but as well a social problem. Prejudices or ignorance inhibits to offering life to another human being. The consequence of this conflicting situation is that patients waiting for transplantation, “unfairly” die every day. States and Social Security should be involved in this problem. Programming efficient education will be important for change social conduct towards organ donation. As well, several studies emphasize the persistence of an insufficient university medical teams training in transplantation. Organ shortage and waiting lists patient’s mortality is a failure of social communication on organ donation and transplantation. Proposals to review social and university education in current organ shortage crisis might be an ethical duty for states health and education officials. Solidarity is a positive people’s feeling, nevertheless faced with death of a loved one; it does not seem to be an enough reason to justify authorization to donate. For many people, organ donation represents a perverse and unjustified action of mutilation. Considering the negative reactions that often can occur in the moment in which the alternative of deciding the donation of organs of a loved one is presented; we have proposed the inclusion in the social education plans the following concepts: • Organ shortage is a health emergency. • Throughout our lives, we might need organ or tissue transplantation. • Our body after death is a unique source of health to be shared. • Organ donation meant to” share life” more than “to gift life”. • Organ donation should be a social agreement. • People should know the social risks involved in establishing economic incentives for donation. This analysis is made to provide a basic knowledge of a vital medical crisis, and to suggest to decision makers of educational programs useful suggestions for this serious problem. In addition, and very particularly this work is directed to the Society, the main protagonist of this problem, requiring to receiving a correct and detailed information on the dilemma of the lack of organs, in quest that the donation decision will be an act of full awareness. A french philosopher, Jean Rostand has said "To dream you have to know".

Body Image and Acceptance of Plastic Surgery Among College Students in South Korea

2021 ◽  
Vol 10 (2) ◽  
pp. 104-115
Author(s):  
Kathy L. Lin ◽  
Vaishali V. Raval ◽  
Ji-Yeon Lee
Keyword(s):  
College Students ◽  
Body Image ◽  
South Korea ◽  
Plastic Surgery ◽  
Cultural Context ◽  
Filial Piety ◽  
The Body ◽  
Negative Evaluation ◽  
Self Report ◽  
Sociocultural Factors

Abstract. Studied more extensively in Western societies, body image in other cultures is less researched. South Korea provides a unique context to examine body image given its flourishing plastic surgery industry, which is indicative of negative body image and plastic surgery acceptance. The current study examined whether relevant sociocultural factors in South Korea (i.e., fear of negative evaluation [FNE] and filial piety [FP]) play a role in the association between body image and acceptance of plastic surgery. College students in South Korea ( n = 227) completed self-report measures of body image, FNE, FP, and acceptance of plastic surgery. Students with plastic surgery experience reported greater FNE and acceptance of plastic surgery than those without. Significant negative indirect effects of body image on acceptance of plastic surgery through FNE were found in the full sample. FP was found to moderate the body image-acceptance of plastic surgery link such that for individuals low in FP, lower body areas satisfaction was associated with greater acceptance of plastic surgery. The findings highlight the importance of understanding body image within a cultural context and provide implications for body image concerns in South Korean individuals.

scholarly journals Awareness regarding body and organ donation amongst the population of an urban city in India

2015 ◽  
Vol 05 (04) ◽  
pp. 051-057 ◽  
Author(s):  
Vaishaly K. Bharambe ◽  
Rathod H. ◽  
Paranjape V. M. ◽  
Kanaskar N. ◽  
Shevade S. ◽  
...  
Keyword(s):  
Organ Donation ◽  
Health Care Professionals ◽  
The Body ◽  
Organ Donors ◽  
Urban City ◽  
The People ◽  
Deceased Organ Donation ◽  
Knowledge And Attitude ◽  
End Stage ◽  
Body Donation

Abstract Purpose : Bodies for purpose of dissection and organs for transplantation surgeries are needed for education of medical students and treatment of cases of end-stage organ failure. However deceased organ donation rate in India is very dismal. In the present study the authors assess the knowledge and attitude of the people living in an urban city in India towards organ and body donation. Materials/Methods : A questionnaire was distributed amongst all willing patients and their relatives attending the out-patient Department at our Hospital. This was followed by an awareness session wherein the researchers discussed body and organ donation and its need in India. Information sheet was handed to all and the willing respondents were given eye and body donation forms, and donor cards. Result: 41/65 people consented to participate. 41.5%, 31.7%, 12.2% and 12.2% had obtained knowledge regarding organ donation from newspaper, television, family members and internet respectively. 26.8% claimed that they were imparted knowledge by health care professionals. 78%, 53.7% and 19.5% were aware about eye, kidney and liver donations respectively. 17.1% were aware of body and lung donation each. Awareness of donation of other organs was found to be in the range between 4.9% to 14.6%. 43.9% were willing to be organ donors and 3 persons filled the body donation forms. Conclusion: Newspapers, healthcare professionals could be utilized to further the awareness regarding body and organ donation. Carrying out awareness programmes will help to reach information to each individual, clarifying any myths and increasing understanding and motivation levels among

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