scholarly journals 引言: 哲學的挑戰

2001 ◽  
Vol 3 (3) ◽  
pp. 1-5
Author(s):  
Ruiping FAN
Keyword(s):  
Digital Commons

LANGUAGE NOTE | Document text in Chinese氣功涉及許多中國人的生活。千千萬萬的人習練著各種類型的氣功，以求強身健體。氣功還成為一些人的基本生活方式，同他們的道德素質和精神境界結合在了一起。最後，氣功還常常同人體特異功能結下不解之緣，內氣外氣，撲朔迷離，難以分辨。遺憾的是，儘管氣功和人體特異功能可謂當代中國社會的一大熱門，但真正嚴肅、認真和高質量的哲學探討實屬鳳毛麟角，難以看到。DOWNLOAD HISTORY | This article has been downloaded 14 times in Digital Commons before migrating into this platform.

The Tragedy of the Digital Commons

2004 ◽  
Author(s):  
Gian Maria Greco ◽  
Luciano Floridi
Keyword(s):  
Digital Commons

scholarly journals 公正、勇敢、誠實地解決無效爭端

2000 ◽  
Vol 3 (1) ◽  
pp. 45-71
Author(s):  
Rosemare TONG
Keyword(s):  
Digital Commons

LANGUAGE NOTE | Document text in Chinese本文討論了“無效爭端”的歷史及促進醫療衛生專業人員、醫療衛生提供者（指醫院及其它醫療衛生機構）、患者和代理人偏袒某種無效定義的動機。引起無效爭端的因素有：醫療衛生體制改革、財政責任轉移、技術醫學進展及醫療衛生資源的定量配給。對作為目前爭端的一個組成部分的無效的定義進行了探討；同時還對“醫療衛生專業人員、醫療衛生提供者、患者和代理人在接受醫學的目的、能力和局限性方面的各自態度”進行了探究。特別是，醫療衛生專業人員／醫療衛生提供者與患者／代理人之間缺乏坦誠地交流被認為是制定以醫療衛生為核心的無效政策的主要障礙。最後，對醫院制定無效準則的各種初步嘗試進行了評價，旨在發現問題所在及提出改進措施。DOWNLOAD HISTORY | This article has been downloaded 16 times in Digital Commons before migrating into this platform.

scholarly journals 現代自由主義、女性割禮，及傳統的合理性

2007 ◽  
Vol 5 (1) ◽  
pp. 5-34
Author(s):  
Jeffrey P. BISHOP
Keyword(s):  
Digital Commons

LANGUAGE NOTE | Document text in Chinese寬容是西方自由主義的核心，它讓相互排斥的觀念與行為可以相互和平的共存， 而不是讓這些觀念與行為的支持者們相互消滅。但是，在對寬容的挑戰方面，遜奈、女性割禮、陰蒂切除或生殖器殘害等帶來的的挑戰可以說是獨一無二的。在這篇文章中，我對西方人對上述行為的批評進行了批判，這並非是要為它們作辯護，而是要指出，西方自由主義本身並沒有提供一個跨文化和永恆的原理，因為它的原理只是在自由主義傳統內部才獲得融貫的。西方人對於遜奈的批評經常將非洲婦女的身體象徵化為陰蒂，這是西方關於性和政治自由概念的象徵。遜奈實踐在其信仰、傳統的網絡之內是融貫的，施行者就是在這些網絡內實施它們的，並因此在這些傳統中得到合理性的辯護。麥金泰爾關於道德質詢的概念於不同傳統間的文化及道德對話這一複雜世界裏，給我提供了一個指導。DOWNLOAD HISTORY | This article has been downloaded 92 times in Digital Commons before migrating into this platform.

scholarly journals 醫學的工具理性與儒家的中庸之道

2009 ◽  
Vol 7 (1) ◽  
pp. 59-74
Author(s):  
Linjuan ZHENG
Keyword(s):  
Science And Technology ◽  
Scientific Development ◽  
Human Flourishing ◽  
Scientific Medicine ◽  
Medical Field ◽  
Material Wealth ◽  
Middle Way ◽  
Intrinsic Values ◽  
Digital Commons ◽  
Practice Of Medicine

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國現代社會醫學領域中出現的種種怪異現象，不幸印證了這樣一個事實：現代醫學的發展與人類發展醫學之真實目的顯現出背道而馳的趨向。本文以上海某醫院一系列引人深思的事件解析其中的原因，規範醫院的行為確實離不開外在的監督，但筆者認為更深層次的原因是科學主義所導致的現代科學迷信和個別醫務工作者的私慾膨脹，最終歸結為工具理性膨脹對上海某醫院一系列引人深思的事件難辭其咎。針對以上弊端，我們可以從中國儒家思想中尋找到應對的思想資源：首先闡明儒家對科學技術的態度；其次闡明儒家的義利觀；最後闡明儒家的科技態度和義利觀得以實現的路徑——中庸之道。通過對儒家思想的現代轉化，可以用於超越和克服現代醫學領域中的工具理性弊病。Recent years have witnessed various unusual events in the medical field in China. This essay explores one particular event that has attracted intense attention and generated broad discussion: the use of a new but unapproved and unaccredited medical technique in a large Shanghai hospital that caused the death of a patient. Also examined are the series of incidents that led up to this tragic occurrence. Such events and incidents indicate that modern scientific medicine in China has taken a direction that may not be consistent with medicine as health care. Specifically, recent medical developments show an instrumentalist rationality – medicine as a tool for scientific development rather than the treatment of illness and disease.This essay argues that the trend in China towards scientism and instrumentalism in medicine must be overcome by drawing on the moral and intellectual resources of Confucianism. It contends that the Confucian middle way is exactly what is needed to change the current direction in Chinese medical development. First, Confucianism sees science and technology as tools for human flourishing. The current focus on scientism – which seems to hold that science and technology have intrinsic values – is mistaken and should be corrected. Chinese medical technological innovation and application must be directed and mediated by the Confucian moral values of human flourishing and happiness. Second, Confucianism does not reject the gaining of material wealth or medical profit through the practice of medicine, but does require that medical activities be constrained by Confucian virtues, including humanity and righteousness, to ensure that unrighteous profit is not made. The essay concludes by contending that the practice of medicine should be based on embracing the so-called middle way, namely, Confucian virtues and moral concerns, rather than pursuing advanced scientific and technological development.DOWNLOAD HISTORY | This article has been downloaded 134 times in Digital Commons before migrating into this platform.

scholarly journals 倫理學的辯護和支持: 放棄治療

2000 ◽  
Vol 3 (1) ◽  
pp. 111-126
Author(s):  
Zhizheng DU
Keyword(s):  
Necessary Condition ◽  
Chinese Society ◽  
Medical Sciences ◽  
Incurable Disease ◽  
Digital Commons ◽  
Futile Treatment ◽  
Administrative Procedures ◽  
The Right ◽  
Society Today ◽  
Medical Situation

LANGUAGE NOTE | Document text in Chinese; abstract also in English.儘管醫學在飛速進步，但由於種種原因，放棄治療在臨床中有日益增多的趨勢。放棄治療是人們的一種理性選擇。合理的放棄治療是醫學人道主義在某種特殊情況下的理性表現。區分放棄治療的不同情況，正確界定放棄治療的範圍，合理選擇放棄治療的措施，確保不發生不應放棄治療的病人被放棄，在全過程中始終尊重病人的自主權，妥善處理對於是否放棄中的分岐，並維護病人的整體利益，是履行放棄治療中倫理學應予充分注意的問題。Many believe that giving up treatment always conflicts with physicians' duty and responsibility. However, although societies have achieved the rapid advancing of medical sciences and technologies, and although patients and families sometimes want to maintain life-sustaining interventions at any cost, renunciation of futile treatment remains an unavoidable issue facing physicians in their clinical practice. This is especially the case for Chinese society today. This paper argues that withdrawing life-sustaining therapy is not always opposite to moral requirement.Specifically, the paper explores the following important issues around the decision making of renouncing treatment. First, in what medical situation does the patient and the family's request for withdrawing treatment should be granted by the physician? this paper contents that a necessary condition must be that the patient suffers an incurable disease. Second, who has the right to make the decision of renouncing treatment? This paper argues that, in considerations of Chinese ethical and societal character, some practical measures should be establishes in Chinese society medical and moral consideration should all be balanced and integrated. Finally, in order to avoid unnecessary ambiguities and disputes, this paper suggests that legal and administrative procedures and guidelines should be adopted regarding the decision of renouncing treatment.DOWNLOAD HISTORY | This article has been downloaded 31 times in Digital Commons before migrating into this platform.

scholarly journals 關於放棄臨床無效治療的倫理學思考

2000 ◽  
Vol 3 (1) ◽  
pp. 127-140
Author(s):  
Yongsong GUO
Keyword(s):  
Social Situation ◽  
Final Decision ◽  
Moral Pluralism ◽  
Medical Progress ◽  
Digital Commons ◽  
The Family ◽  
Futile Treatment ◽  
Definition Of ◽  
The Right ◽  
Other Regarding

LANGUAGE NOTE | Document text in Chinese; abstract also in English.對於沒有臨床救治希望的病人，要不要繼續治療？誰有最終的決定權？這既是臨床醫療問題，又是一個涉及社會倫理法規的問題。對於這樣的病人，不放棄治療可能意味著要消耗更多的醫療資源但又無法挽救病人，但是如果放棄治療，可能會遇到更多的來自社會傳統的、倫理法規的問題。筆者認為，在社會多元化發展的今天，面對臨床無效治療，應在尊重病人或病人家屬有最終決定權的前提下，以一定道德、法規為依據，按照一定的醫療程式和法律手續進行處理，可能是更為符合人道和社會公眾利益的理性選擇。There has not been a clear medical definition of futility. The concept of futile treatment involves not only medical, but also social, ethical, and legal components. This paper argues that in today's pluralistic moral circumstances, the patient and/or the family should have the final right to decision regarding futile treatment.Some are opposed to renouncing futile treatment, whatever futility is defined. For them, first, abandoning treatment is in conflict with the physician's basic duty of offering treatment. Second, giving up treatment also gives up the chance of making medical progress by attempting to treat the patient. Third, the patient would thereby lose the opportunity of prolonging the life. And finally, it would change the good image of the physician (as taking care of the patient). On the other hand, those who support renouncing futile treatment offer different reasons. First, giving up futile treatment will turn out to be respecting the value of the patient's life. Second, It would help people recognize the natural limit of contemporary medical development. Third, it would facilitate a reasonable pattern of distributing scarce medical resources. And finally, it could reduce the suffering of the patient. As a result, we face a social situation of moral pluralism: people disagree with each other regarding renouncing futile treatment.A difficult practical issue is who has the right to decide renouncing futile treatment. This paper argues that, giving individuals hold conflicting views of life, valoue and morality, the patient should have the final decision power regarding his/her own treatment. If the patient is incompetent, then the family should have the deciding right. In this respect we should overcome the longstanding medical paternalism. In addition, society should establish a prcocedure to regulate and facilitate the decision-mading of renouncing futile treatment.DOWNLOAD HISTORY | This article has been downloaded 16 times in Digital Commons before migrating into this platform.

scholarly journals 萬物之靈與死亡: 我們的死亡法律定義在形而上學錯在哪裡？

1999 ◽  
Vol 2 (3) ◽  
pp. 59-87
Author(s):  
John P. LIZZA
Keyword(s):  
Digital Commons

LANGUAGE NOTE | Document text in Chinese本文對1981年醫學以及生物醫學和行為科學研究倫理問題總統委員會的建議提出異議，該委員會建議美國的所有司法機構應該採納統一死亡確定法案，該法採取全腦死亡定義，而不是高級腦死亡定義。我要論証委員會以哲學家們或一般人群對構成“萬物之靈”（personhood）的是甚麼沒有一致意見為理由，擯棄支持高級腦定義的“萬物之靈論據”是錯誤的。我主張，哲學家們同意認識功能的某些潛力是萬物之靈的必要條件，這一條件不存在於無腦畸形和持續性植物狀態（PVS），所以這類人應被認為死人。我進一步論証，一般人群之間缺乏一致意見在很大程度上是由於對PVS的醫學現實有誤解，以及受到對處於PVS的特殊個人的感情的影響。我也考查並反對曾用來支持委員會立場的兩個可能的論據：高級腦定義會威脅年遇老年人和嚴重致殘者，目前沒有充分的醫學技術來確定何時高級腦活動已經停止。DOWNLOAD HISTORY | This article has been downloaded 26 times in Digital Commons before migrating into this platform.

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