Journal articles on the topic '性惡'

The section of the Xunzi called “Xing e” 性惡 (xing is bad) prominently and repeatedly claims that people's xing is bad. However, no other text in the Xunzi makes this claim, and it is widely thought that the claim does not express Xunzi's fundamental ideas about human nature. This article addresses the issue in a somewhat indirect way, beginning with a detailed examination of the text of “Xing e”: identifying a core text, removing a series of interpolations, analyzing the structure of the core text, and distinguishing between three positions that are defended there. This analysis shows that the claim that people's xing is bad is not really central to “Xing e.” More ambitiously, it supports the conclusion that Xunzi's ideas about people's xing changed over time. Though Xunzi did claim that people's xing is bad, he later abandoned the claim, and replaced it with an account of wei 偽 “artifice.”

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文從歷史的角度考容了西方社會對待同性戀的態度的演化，從同性戀被譴責為罪惡到被認為是一種精神疾病，一直到最近根據經驗研究和跨文化研究，國際醫學和心理學共同體確認人類性傾向的多樣性是一種正常現象，同性戀與異性戀一樣是自然的。The term 'homosexuality' was invented by 19 century German physician Benkert. It means that a man cannot respond to opposite sex, but is attracted by the other of same sex. Before Benkert homosexuality was condemned as a sin by Christian church, and even illegal in some European countries. With the industrial revolution the condemnation against homosexuality came from civil society and medical profession rather than religion.In the end of the 19th century there was a tendency in which homosexual orientation was taken as a diagnostic unit in European and American countries. In 1920s a movement of homosexuality was born in Germany, but the Nazi regime promulgated a law to prohibit it, thousands of homosexuals were arrested and died in concentration camps. Then Freud fled to Britain and announced that homosexuality is not a pathological phenomenon in the sense of psychiatry.While men and women joined together in an unprecedented way in the Second World War, but in 1950s homosexuality as well as communists was cracked down in a movement initiated by Joseph McCarthy in United Sates. However, Alfred Kinsey and his associates found many men have experienced homosexual behaviour. Then many physicians and psychiatrists made great efforts to treat homosexuality with hormones, shock therapy, castration and even surgery, but failed eventually.In 1970s psychologists and psychiatrists came to realize that · homosexuality is not a mental illness on the basis of empirical studies. ln 1980s three empirical studies led international medical community and psychological community to the consensus that homosexuals are as normal and natural as heterosexuals.DOWNLOAD HISTORY | This article has been downloaded 73 times in Digital Commons before migrating into this platform.

近年越來越多人關注男士面對的困境與壓力，與此同時，社會服務機構亦逐漸發展男士服務。然而，香港社會服務界對於如何理解男士面對的困境及男士服務的取向等問題，一直都未有深入的討論。基於此，我們於2011年底舉辦了一場研討會，約有40多位從事男士服務的社工及從事有關研究的學術界人士參與，進行了深入的研討與交流。當中帶出有很多值得深思的討論。本文嘗試將這些討論整理，作爲香港推展男士服務的參考。 本文整理出11個重要的課題，這些課題大致上可歸納爲服務發展方向與服務技巧兩大範疇。研討會中提出其中一個重要討論，面對男士的問題不能只局限從個人的溝通技巧著手，而必須要理解爲傳統性別角色定型或是性別交往結構 (structure of gender practice) 所帶來的惡果。要解決這些問題，社會服務必須要從 ⌈性別爲本實務取向⌉ (gender-based approach/practice) 入手。目的不是要發展另一套理想 ⌈好男人⌉ 模範，而是鼓勵男士多元發展，在平等的性別關係基礎上，尋求工作、家庭、個人生活等各方面的平衡發展。社會服務機構在發展男士服務方面應更著重男士之間的差異與多元性，更應關注邊緣男性社群的需要。社工訓練機構及學院應加强性別覺知的培育，推展性別教育主流化。

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.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.首先闡明儒家與基督教及古希臘文化各自對於同性戀的態度。儒家與基督教的嚴厲排斥和古希臘人的某種鼓勵皆不同，對同性戀持一種有保留的寬容態度，對於同性戀個人的評價更是以其道德行為為依據。為了理解儒耶在這個問題上分歧的深層原因，審視了西方的二元分叉和古代中國陰陽互補對生的不同思想方式。儒家因此將同性戀人群的產生歸為陰陽發生過程的可能產物，有其自然的原因，並不是一種罪惡。但是，也正是由於儒家信持這樣一個陰陽生發的結構，她不可能贊許同性婚姻的合法化，因為同性戀者的結合畢竟不是陰陽化生的原真形態，將它與異性婚姻在法律地位上等同看待會導致一些對於人類社群長久延續不利的後果。它們包括：這種合法化會從道理上打開通向群婚制的缺口；它還可能會傷害一些無辜者；它具有的某種示範效應可能會引導那些在性別取向上的徘徊者走上他們本來不一定要選擇的性道路。本文的第三部分第一節還依據中英原文，考訂了美國最高法院的甘迺迪法官所引用的孔子話語，說明它在表達形式上的不嚴格和內容上的大致可行。又闡述了此法官的基本思想與這段引文及其上下文所代表的儒家思路的衝突。First, the various attitudes towards homosexuality among Confucianism, Christianity and ancient Greek culture are considered. Distinguished from the Christian harsh repulsion and the Greek slight encouragement, Confucianism has been guardedly tolerant of homosexuality and judged homosexuals according to their personal moral behavior. To reveal the deep reasons for the distinction between Confucianism and Christianity on this issue, the paper examines the differences in thinking between the Western dichotomy and the Confucian genesis by the co-opposites of yin-yang. Confucianism explains homosexuality as one of the possible results of the yin-yang process. It is thereby a natural phenomenon, not an evil thing. However, it is due to this understanding that Confucianism cannot advocate the legalization of homosexual marriage, because a union between homosexuals does not belong to a true yin-yang means of combination and production. To treat it legitimately as being the same as a marriage between heterosexuals could lead to consequences that would be unfavorable to the longevity of human communities, which include, for instance, opening up the possibility of group marriage; hurting innocent people; and leading those who do not have a definite sexual tendency to make a homosexual decision. The third part of the paper refers to the Confucian saying cited by Anthony Kennedy, the Chief Justice of the Supreme Court of the USA, in his statement on the ruling on same-sex marriage, and shows that his citation was inaccurate, but its content was not far from the original meaning of Confucius’ saying. Further, the conflict between Kennedy’s basic thinking and the Confucian thought demonstrated in the citation and its context is exposed.DOWNLOAD HISTORY | This article has been downloaded 329 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.異體頭身重建手術已被提上臨床醫學議程，引起了倫理學和醫學界的廣泛關注。從儒家生命倫理的角度探討“換頭術”，能夠避免陷入西方傳統對弗蘭肯斯坦式“造人”的本能厭惡，也能夠提供不同於技術理性和個人主義的儒家視角。在“生生原則”的導引下，以對人類生命的尊重為第一原則，將身心看作交互關聯的整體，將自我放在家族血脈的代際傳遞中考量個體選擇，是儒家生命倫理學對“換頭術”引發的倫理爭議所作出的可能回應。Head transplant surgery has aroused extensive concerns in the field of biomedical ethics since it was put on the clinical medicine agenda a few years ago. This paper shows that analyzing the ethical controversy over head transplant surgery from the perspective of Confucianism not only helps to avoid the intuitive disgust at “Frankenstein” medical action from a Western tradition, but also provides an innovative perspective different from the instrumentalist rationality and individualism that prevails in Western thought. Under the guidance of the Confucian Principle of Life, people must respect the lives of others and should regard the body and mind as comprising an integrated life. From the Confucian viewpoint, the self is part of the transmission of family generations, which means that one should consider the place the self in one’s family network when making ethical decisions. As stated previously, these cultural and intellectual Confucian views constitute a useful framework through which Confucian bioethics can respond to the ethical controversy generated by head transplant surgery.DOWNLOAD HISTORY | This article has been downloaded 263 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文論證對於新冠狀病毒疫情只做政治學論證是不夠的，還需要倫理學的反思，因為一個社會的倫理價值承諾才是對其現實政治的一種基礎性指導而不是相反。中華傳統文化的倫理精神同現代西方文化的倫理精神大異其趣。如果突出其不同特點的話，可以分別標識為儒家的天命美德倫理及其家庭主義與和諧主義的特點，針對現代的世俗原則倫理及其原則主義與自由主義的特點。東亞國家對於這次疫情的應對，至少在疫情明顯出現之後，總體上處理得較之西方國家更好，背後實有不同的倫理精神的反應和支撐。本文訴諸儒家美德倫理學的資源，宣導人類進行倫理學的範式轉向：我們需要和諧主義（而不是科學主義）的發展觀、美德主義（而不是原則主義）的決策觀、家庭主義（而不是契約主義）的天下觀。的確，不少人憂慮，這次疫情將會扭轉近些年的全球化發展趨勢，使國際社會進入互相敵對的、封閉的惡性競爭時代。儒家美德倫理學所攜帶的美德、和諧和和平的資訊，應該給予我們深遠的啟示。Why have some countries done better than others in dealing with the coronavirus crisis so far? One popular answer is in terms of politics: everything depends on state capacity, the level of political trust in society, and the quality of leadership. This paper suggests the need to go beyond politics and turn to ethics. If one does not delve into the ethical spirit and substance that underlie tangible political decisions and activities to combat the coronavirus pandemic in a state, one will fail to see the cultural momentum of the people’s responses in that state and miss the moral foundation of the social practices embedded within that state’s civilization in comparison with other civilizations. In particular, this paper argues that the spirit and substance of Chinese ethics differ from those of the contemporary mainstream Western ethics characteristic of secular principlism, which, although they possess important advantages and merits, suffer from a series of defects and failures, including untenable reductionism, a type of dogmatism, and even radicalism. In contrast, Confucian civilization provides the Chinese with a virtue ethics that is not principlism. It is rather an exposition of Confucian virtue (de), as a powerful but peaceful moral force, that is entrenched within the fundamental structures of the universe (as portrayed in the images of yin-yang, the eight trigrams, and the 64 hexagrams in the Classic of Change) and within the ritual activities of human beings (as described in the ceremonial and minute rituals in the three Confucian ritual classics) to shape the Confucian moral character. Confucian virtue principles and rules are implicit in such structures and the rituals to be formulated in connection with them, but they cannot be created through pure reason. They play their roles in human practices along with structures and rituals but can never exhaust their richness and profundity. The paper indicates that this virtue ethics contains a Confucian notion of harmonious freedom (that can counter scientific determinism) and a familist ethic (that can be adopted to check and balance runaway contractualism), which can be fruitfully used to direct political decisions and activities to combat the coronavirus pandemic and to accomplish peaceful and fruitful outcomes in society.DOWNLOAD HISTORY | This article has been downloaded 9 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文論述了傳統中醫對待死亡本質的看法，對待死亡的態度和死從世界觀的基本觀點，比較了中醫生死概與西醫生死觀的差異及其在安樂死、養生觀等問題上的反映。本文認為，傳統中醫的生死觀點的特點是：在死亡概念上重人的精神特徵和社會特徵的喪失；在對待死亡態度上，樂天知命，安時而處順；對待惡疾等迫生狀況，認為迫生不如死，如命當夭折，便不以人助天；中醫亦關注死亡的判斷問題，但它的目的在於遠於死而近於生；中醫貴生重己，但以向死的生，未死先死為養生之策略。雖天道自然，但人道自己，人壽可以力移，死可以被超越。作者認為，中醫的死亡觀將為世界性的死亡觀的討論提供有益的啟示。The theoretical basis of traditional Chinese medicine lies in Confucianism and Daoism. Hence traditional Chinese medicine's perspectives on death have continuity with both the Confucian and the Daoist views on death. This essay analyzes many ancient Chinese medical texts and tries to articulate their views on death and dying.Concerning the definition of death, traditional Chinese medicine offers two theories. One theory sees death as the loss of shen (spirit) or the separation of shen (spirit) from the body. Shen is located in our vital organs, not just in the brain. Another theory sees death as the dispersion of qi (vital force) away from human body. Both theories regard human death as not just a biological event; it is regarded as more spiritual and social than physiological. In other words, human death is not defined in the same way as death of other organisms is defined.Chinese medicine aspires not only to cure diseases but also to enhance health. In order to achieve this goal, medicine often uses death as a threat to remind people to keep fit and to cultivate healthy life styles. Only when one is constantly death-conscious will one be able to stay away from death. ln traditional idiom, the goal of medicine is to cure a disease before the disease arises.Many traditional Chinese medical codes of practice stipulate that doctors should terminate treatment when the patient is in a terminal condition rather than prolong the agony. A tormented life is considered worse than death and is detestable. Hence there has been a strong interest to detect vital signs other than breathing and heartbeat so that an early detection of death can be possible. One can then avert death when it just starts to arise. However, once death is diagnosed as inevitable traditional Chinese medicine deems that it is unfitting for human beings to meddle with nature through strenuous efforts to avert death.Though traditional Chinese medicine fully acknowledges human mortality, it also advises people to transcend death. While Confucianism emphasizes the cultivation of virtue, Daoism stresses the oneness with nature so that one does not fear death when death arrives and does not delight in life while one is enjoying life. In so doing, the negating and annihilating effect of death will be mitigated.DOWNLOAD HISTORY | This article has been downloaded 29 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國農村貧困地區衛生保健面臨籌資與組織等方面的問題，尤其是貧困地區經濟發展滯後，嚴重影響了衛生保健需求的購買力，因而形成了因病致貧和因貧致病的惡性循環，嚴重阻礙着生產力的發展。儘管貧困地區的政府對衛生保健的投資力度不大，但衛生資源的利用極不充分，表現為人力過剩，業務量不足，設備閑置。調查中發現，貧困地區農民在煙酒、求神拜佛、請客送禮等方面的開支甚大，故仍存在保健籌資的潛力。在保健制度方面，合作醫療比例不大，婦幼保償制和免疫保償制覆蓋面低，病人流向在不同保健制度之間差別較大。調查中發現，經濟與保健有着雙向互制作用。衛生保健應與經濟發展同步。政府應承擔發展保健事業的主要責任，加大對保健的投入，引導農民調整消費結構，改善籌資環境，普及健康教育，同時採取分步到位的辦法，逐步建立合作性質的保健制度，並建立相應的法規。Approximately sixty million Chinese people live in China's poverty-stricken rural areas (annual income per capita is lower than 400 Chinese yuan, or US $50). Most people in these areas do not have any level of health insurance. About 72.6% of the individuals who need to visit physicians are not unable to do so because of financial difficulties. The death rate of newborns is as high as 10%. Many households are caught up in a vicious circle: they contract disease because of poverty, and they become poor because of disease.It is vitally important to establish a basic level of health care insurance for these people. According to our investigation and calculation, it requires about 18 hundred million Chinese yuan per year in total (based on medical prices in 1993) to provide a minimum amount of health care for these people, including four prenatal care visits and delivery service, vaccine shots for children (thirteen times total for every child before the age of 13), and basic medical care (including three clinic visits and half a day hospitalization per capita per year). In our investigation, most people in these areas support such a plan for basic health care insurance and express their willingness to pay part of premium.Currently, the average health care spending per capita per year in these areas is 17.40 yuan, or 3.75% of the annual income per capita. Accordingly, there should be no serious difficulty for everyone to pay 2.50% of their annual income for health insurance, except for those whose annual income is lower than 200 yuan. In addition, our investigation found that about 28% of the average household expenditures in these areas are spent for tobacco and liquor. Individuals can be encouraged to save this type of spending for their medical care. Currently, from individual premiums (2.50% of annual income), particular funds from villages and towns, and special government financial subsidies, the total amount of funding can reach about 10 hundred million yuan yearly. In order to obtain 18 hundred million yuan as required, about 8 hundred million yuan a year needs to be raised.China used to attempt to provide basic medical care for people by way of providing financial support to health care providers, i.e., hospitals and clinics, so that they could offer cheap medical care for patients. This has not turned out to be a good strategy. The government should, instead, directly provide financial support to health care recipients, especially those living in poverty-stricken rural areas, so that they will financially be able to set up basic health care insurance for themselves. In contemporary times, it is vitally important to help them establish a basic amount of health care insurance.DOWNLOAD HISTORY | This article has been downloaded 14 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文檢討贊成和反對器官買賣的論據，討論了五個反對和兩個贊成器官買賣的論據。五個反對器宮買賣的論據是：（一）器官買賣剝削窮人；（二）器官買賣促進罪惡；（三）器官買賣製造家庭矛盾；（四）器官買賣鼓吹金錢萬能；（五）器官買賣貶低人性尊嚴。兩個贊成器官買賣的論據是：（一）買賣器官是個人權利；（二）買賣器官令資源得到更有效運用。筆者認為兩方面的論據都缺乏說服力，器官買賣並不是一個是非分明的問題，而是一個有待深思的倫理學難題。容許器官買賣，並不是等於完全容許自由買賣。在特定的限制下，例如：（一）限制買賣的類別；（二）限制賣方的資格；（三）限制買方的資格；（四）限制售賣的價格；（五）限制售貴的方式，可以將容許器官買賣的好處提高，及將容許器官買賣的壞處減低。在特定的情況下容許買賣，可以給予人們金錢利益以提高其供應器官的意顧，並不可以與完全自由買賣器官混為一談，值得進一步的認真探究。ln this paper I examine the arguments for and against the buying and selling of human organs . I examine five opposing and two supporting arguments. The five opposing arguments are: (I) exploitation of the poor; (2) fostering crime; (3) creating a conflict between a person and his family; (4) contributing to the prevailing ethos of everything being for sale; (5) degrading human dignity. The two supporting arguments are: (1) self-ownership of human beings; (2) effective use of resources.I argue that none of the opposing and supporting arguments are convincing. The buying and selling of human organs is not a problem with a clear and easy answer. It is instead a difficult ethical problem.The use of the profit incentives to increase the supply of organs should not be mixed up with a literal commodification of human organs. There can be different ways of selling organs. Although human organs may have a special status quite different from other commodities, this may just mean that human organs should be sold very differently rather than that they should not be sold at all.Organ selling can be restricted in the following ways: (1) buyer, e.g. only the government can be the buyer; (2) seller, e.g. only the "host" can be the seller (i.e. no resale is allowed); (3) price, e.g. one price system; (4) form, e.g. financial gain but no cash payment (such as reduction of insurance premium or compensation of estate); (5) content, e.g. only cadaveric organs can be sold; (6) purpose, e.g. only for transplantation.Under such or similar restrictions, the advantages of allowing buying and selling organs can be promoted and the disadvantages can be avoided. Such arrangements deserve further investigation. If we take such restrictions into consideration, many objections against organ selling are not as convincing as they first appear to be.My conclusions are as follows: (I) The arguments against the selling of organs as outlined in this paper can at most show that an unrestricted free market of organs is wrong, but they cannot show that the use of monetary incentives to increase the supply of organs is wrong. (2) The arguments for the selling of organs as outlined in this paper cannot show that people have a right to sell their organs. (3) It does not seem unreasonable to hold the view that the use of monetary incentives is acceptable but an unrestricted free market of human organs is not.DOWNLOAD HISTORY | This article has been downloaded 1039 times in Digital Commons before migrating into this platform.

巫術與中國現代性：有関性别與身體宗教性的初步探討 摘要 近期在溫州農村和小鎮的實地考察显示出巫術、巫醫和靈媒在後毛澤東時代再次出現，減緩了其經歷明清時期新儒學佔據統治地位，和毛澤東時代壓制形成的長期下降趨勢。與同時期台灣、福建和其他華裔生活的東南亞地區，以及我們所熟知的中華帝國晚期的巫術文化不同，如今在溫州大部分的靈媒都是女性，並且，她們沒有像男巫師一樣在她們主導的剬開宗教儀式裡進行血腥和暴力的禮儀行為。本篇論文探討了四個可能的原因，解釋當今中國官方和主流社會對巫術和靈媒的反感和憎惡。文章中提出的第四個原因，關於巫師儀式表演和巫師的性別問題，至今未在有關中國巫術的研究中被深入挖掘。因此，這個問題需要在今後研究現代中國的靈魂控制等相關課題時得到更多的重視，不應把中國巫術作為一個孤立的個案，而應該把中國巫術研究放在更大的全球環境中，共同探討其在全球現代化中身體構造的重新組合。

Since independence, Kenyan has had to contend with a couple of social evils among them corruption and ruinous negative ethnicisation of national politics. The resolve and effort to fight and eradicate them has not borne any fruit. Today, sexual abuse occasioned by unmannerly pursuit of sexual pleasure by imprudent young and elderly men alike, has been on the increase and has given rise to another potentially devastating malevolence, that is, widespread underage pregnancies culminating in abortions or arduous teenage motherhood. The latest report by the National Council on Population and Development exposes the magnitude of the crisis of teenage pregnancies in Kenya: a nation that boasts of numerous child protection laws, improved access to education and a vibrant economic growth. Cruelties ranging from raping to murdering of girls have hit the ceiling. Although certain brutalities against the girl child may not have been completely unknown in the traditional African times, they were certainly not of the nature and magnitude they are today when civilization has permeated almost every corner of the globe. This paper seeks to juxtapose the portrait of an African child of the gone days against that of the current times with regard to the perception, reception and treatment before birth, up to the time of exiting childhood. The writer argues that, today’s untold cruelty the Kenyan girl child is going through is attributable to the erosion, adulteration and abdication of particular traditional African values through unmitigated globalization and an unwillingness of the current generation to visit the past to reclaim that which was valuable, but which was demonized and wittingly pushed aside at the time of colonization. The author invites the reader to draw justification from his argument for participation in every noble campaign that may seek justice for the besieged child in a bid to secure the future, cognizant of the fact that globalization is an irreversible ‘tsunami’ bearing both merits and demerits. Desde la independencia, Kenia ha tenido que lidiar con un par de males sociales entre ellos la corrupción y la etnicización negativa ruinosa de la política nacional. La determinación y el esfuerzo para combatirlos y erradicarlos no ha dado fruto. Hoy en día, el abuso sexual ocasionado por la persecución no tripulada del placer sexual por jóvenes imprudentes y ancianos por igual, ha ido en aumento y ha dado lugar a otra malevolencia potencialmente devastadora, es decir, embarazos generalizados de menores de edad que culminan en abortos o ardua maternidad adolescente. El último informe del Consejo Nacional de Población y Desarrollo pone de lado la magnitud de la crisis de los embarazos adolescentes en Kenia: una nación que cuenta con numerosas leyes de protección de la infancia, un mejor acceso a la educación y un crecimiento económico vibrante. Las crueldades que van desde violar hasta asesinar chicas han llegado al techo. Aunque ciertas brutalidades contra la niña pueden no haber sido completamente desconocidas en los tiempos tradicionales africanos, ciertamente no eran de la naturaleza y magnitud que son hoy en día cuando la civilización ha permeado casi todos los rincones del mundo. Este artículo busca yuxtaponer el retrato de un niño africano de los días pasados en contra del de los tiempos actuales con respecto a la percepción, recepción y tratamiento antes del nacimiento, hasta el momento de salir de la infancia. El escritor sostiene que, la crueldad incalculable de hoy por la que está pasando la niña keniana es atribuible a la erosión, la adulteración y la abdicación de valores africanos tradicionales particulares a través de la globalización sin paliativa y la falta de voluntad de la generación actual de visitar el pasado para reclamar lo que era valioso pero que fue demonizado y empujado a un lado en el momento de la colonización. El autor invita al lector a obtener la justificación de su argumento para participar en cada campaña noble que pueda buscar justicia para el niño sitiado en un intento de asegurar el futuro, consciente del hecho de que la globalización es un "tsunami" irreversible que tiene tanto méritos como deméritos. Depuis l’indépendance, le Kenya a dû faire face à quelques maux sociaux parmi eux la corruption et l’ethnicisation négative ruineuse de la politique nationale. La détermination et les efforts déployés pour les combattre et les éradiquer n’ont porté aucun fruit. Aujourd’hui, les abus sexuels provoqués par la poursuite sans pilote du plaisir sexuel par des jeunes hommes imprudents et âgés, ont augmenté et ont donné lieu à une autre malveillance potentiellement dévastatrice, c’est-à-dire des grossesses mineures généralisées qui ont abouti à des avortements ou à une maternité adolescente ardue. Le dernier rapport du Conseil national sur la population et le développement expose l’ampleur de la crise des grossesses chez les adolescentes au Kenya : une nation qui se vante de nombreuses lois sur la protection de l’enfance, d’un meilleur accès à l’éducation et d’une croissance économique dynamique. Des cruautés allant du viol au meurtre de filles ont atteint le plafond. Bien que certaines brutalités contre l’enfant fille n’aient peut-être pas été complètement inconnues à l’époque traditionnelle africaine, elles n’étaient certainement pas de la nature et de l’ampleur qu’elles sont aujourd’hui lorsque la civilisation a imprégné presque tous les coins du monde. Cet article cherche à juxtaposer le portrait d’un enfant africain des temps passés à celui de l’époque actuelle en ce qui concerne la perception, la réception et le traitement avant la naissance, jusqu’au moment de sortir de l’enfance. L’écrivain fait valoir que, la cruauté indicible d’aujourd’hui que traverse l’enfant kényane est attribuable à l’érosion, à l’adultération et à l’abdication de valeurs africaines traditionnelles particulières par la mondialisation sans relâche et au refus de la génération actuelle de visiter le passé pour récupérer ce qui était précieux mais qui a été diabolisé et sciemment mis de côté au moment de la colonisation. L’auteur invite le lecteur à tirer la justification de son argument en faveur de la participation à chaque noble campagne qui peut demander justice pour l’enfant assiégé dans le but d’assurer l’avenir, conscient du fait que la mondialisation est un « tsunami » irréversible portant à la fois des mérites et des déméritations. 自獨立以來，肯亞人不得不面對一些社會罪惡，其中包括腐敗和毀滅性的負面的民族化的國家政治。打擊和根除它們的決心和努力沒有取得成果。今天，輕率的年輕和年老男子對性快感的不謹慎追求所導致的性虐待一直在增加，並造成了另一種潛在的毀滅性惡意，即普遍的未成年懷孕，最終導致墮胎或少女母親難以為之。國家人口與發展委員會的最新報告揭露了肯亞少女懷孕危機的嚴重性：肯亞擁有許多兒童保護法律，受教育機會得到改善，經濟增長充滿活力。從強姦到謀殺女孩等殘忍行為都成為天花板。雖然在傳統的非洲時代，對女童的某些殘暴行為可能並非完全不為人知，但當文明幾乎滲透到全球每一個角落時，這些殘酷行為肯定不具有今天的性質和規模。本文力求將非洲兒童在出生前的感知、接受和治療方面的肖像與當前時代的畫像並列，一直並列在離開童年之前。作者認為，肯亞女童今天所經歷的難以言狀的殘酷，是由於全球化的全球化侵蝕、摻假和放棄特定的非洲傳統價值觀，以及這一代人不願意訪問過去，以收回在殖民化時被妖魔化和機智地推開的東西。作者請讀者從他參加每一個為被圍困兒童尋求正義的崇高運動的論點中引出理由，以確保未來，認識到全球化是一個不可逆轉的"海嘯"，既有優缺點，也是有缺點的。 <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0720/a.php" alt="Hit counter" /></p>