Journal articles on the topic '自律規範'

憲法未列舉之「健康權」，終於經由釋字第785號解釋，透過憲法第22條納入憲法第二章的「人權清單」。在此之前的漫長時間裡，國家並不能因憲法規定的疏漏，就怠於保障人民的健康，故除退而求其次的援引具基本國策性質的憲法第157條規定：「國家為增進民族健康，應普遍推行衛生保健事業及公醫制度。」以及憲法增修條文第10條有關促進或保障健康等規定，作為概括的憲法依據外，大多分別制定民事、刑事、行政等性質的法律保障之，惟其功效往往因立法形成自由或國家保護義務範圍的不定而生爭議，乃有健康權入憲的問題意識。本文除先就相關論理基礎與脈絡論述外，續對具有里程碑意義的釋字第785號解釋就健康權的詮釋，從國際人權規範觀點提出一些補充與展望意見，至盼日後違憲審查者能賡續強化並累積健康權的理論與實務，以面對健康權多元化的艱巨挑戰，並嘉惠人民。

LANGUAGE NOTE | Document text in Chinese醫學倫理學結論的基礎和依據何在？這些基礎和依據是內在還是外在的？根據近來的討論，有三種不同的說法：一種是內在的解釋；一種是外在的解釋；還有一種是內在因素和外在因素給合的解釋。第一種是從醫學角度以及專業實踐的標準中發展一套倫理觀。第二種解釋醫學倫理學中的規範是以外在的標準為依據。例如公眾的意見、法律、宗教倫理觀或哲學倫理觀等。第三種則認為個別的醫學倫理權是從個別的文化架構產生出來的，而每一種文化都有管制醫生的規範。每一種觀點都有可取之處，但每一種也不足以支持它自己的論辯以及無法結合其他觀點中合理和可取的部分。本文建議的第四種解釋，它既可以提供一個避開上述三種觀點的限制的方法。同時又能保留每一種觀點當中最可圈可點的特徵。DOWNLOAD HISTORY | This article has been downloaded 15 times in Digital Commons before migrating into this platform.

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.

Traditionally, grammar classes have tended to follow a teacher-led, prescriptive curriculum with students given little opportunity to demonstrate understanding, or lack of it, on a given topic before being asked to tackle the next grammar point in a textbook. The university class under study made such an approach even more challenging by being open to students from a variety of year groups and language learning backgrounds. With a view to establishing a class which could allow students of all levels to examine the weaknesses in their grammar and share learning patterns, the curriculum was adjusted to allow for the variety of levels and encourage autonomous learning of grammar. The resulting classes made for a dynamic and collaborative learning environment which allowed students the freedom to examine and share a variety of learning styles of grammar points relevant to their English levels. 伝統的に文法の授業は教師に主導される規範的なカリキュラムに従う傾向がある。残念なことに、この方法では教科書の次の文法項目へと進む前に、現在の文法項目に対しての理解度を学生が示す機会がほとんどない。大学で様々な学年や学力の学生で構成されたクラスを教える場合、文法項目の理解度の差がより一層顕著になる。本論では、様々な学力の学生全員が、自身の文法の苦手分野を見つけ、新たな学習方法を互いに共有することができるようなクラスづくりを目指した。様々な学力に対応し、自律的な文法学習を促進するようにカリキュラムを調整した。このような形式のクラスは、学生に各自の文法の弱点を見つけ、様々な学習スタイルを共有する自由を与え、さらに活動的で、協働的な学習環境を形成する。

LANGUAGE NOTE | Document text in Chinese儘管這些年來關於安樂死在道德上可辯護性的討論在增多，但對一個恰當的安樂死的定義沒有給予持續的注意。根據諸如安樂死、人工流產、自殺或謀殺等行動的分類不同，道德認可與法律認可的重大區別將是不言而喻的，因此，發展出一個令人滿意的安樂死定義，將有重要的實際結果。我們對這些行動的分類方式表示了我們對它們思考的方式，在目前情祝下，這樣的分類與醫學，倫理學和法律有直接的關係。在本文中，我們試圖既提供一個非規範性的安樂死定義（不作出道德結論的定義），也試圖提供一個不受反例駁斥的定義。我們將要論證，文獻中關於安樂死的所有其他定義都易受致命的反例的批評。我們通過考察其中一個有代表性的定義以及這些定義的難點所在開始我們的論證（第一節）。接下來我們要對一個定義進行論證，其包含邏輯上的必要條件和充分條件（第二節）最後，我們對針對我們這個定義可能提出的反對意見和反例進行考慮並作出反駁（第三節）。DOWNLOAD HISTORY | This article has been downloaded 755 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.從現代生命倫理觀研究的現實出發，解析老子關於生命倫理觀的思想精髓及其現代意蘊，對於理解與認識現今社會發展中人與自然、人與社會和人與人之間關係所存在的問題，對於促進社會中人自由而全面的發展，都具有重要的價值和意義。從中國傳統思想文化出發，依託社會發展的現實，從倫理學角度對生命的解讀就不能僅僅局限於醫學領域，而應該是在社會這一更為寬泛的領域中進行研究。老子的思想深刻地揭示了自然、人以及社會存在和發展的內在規律，他的思想閃耀著獨特的人性的、智慧的光芒。在其博大深遠的思想之中顯現若現代意義的關於生命倫理觀的意蘊，其基本思想是：人的存在和發展必須是基於對自然和社會發展本質規律（“道”）的深入認識以及積極能動地尊重和適應﹔人的生命價值的實現和生命尊嚴的獲得必須是基於人與自然和社會良好的互動關係中得以實現的。人與外在因素互動過程中， 基本上形成了人與自然、人與社會和人與人之間三個層次的關係。在人與自然的關係中， 老子認為天之道也即是人之法，自然法則也應是人的行為規範， 應把對自然法則的認識上升到人類行為價值的高度。人對自我生命的愛護、尊重與保全，是以尊重與遵循自然之道為前提的，人的生命的存在與發展必須與自然保持和諧統一。在人與人的關係中， 老子首先認為在對待他人的利益方面，應該做到以寬厚仁慈的心態待人接物，成人之美，與人為善。其次，老子強調的是個體對自我心態和行為的約束。再者，在對待與他人的矛盾方面，老子認為“夫唯不爭，故天下莫能與之爭”。在分析社會與人的關係中，老子首先認為國家政策的實施，應該是循序漸進的，必須考慮到普通人的承受能力。其次老子認為社會和政府必須協調、平衡人與人之間的各種差距，政策的制定與實施應盡可能關照到最大多數人的利益。再者老子認為社會中人與人利益的不均衡，必將致使社會存在風險。老子的思想對於我們今天從倫理的角度認識人生命的尊嚴、權利與價值，對於理解人以及社會的和諧發展都具有重要的現實意義和價值。第一、隨著經濟的快速發展，人類對自然環境的破壞也日漸加劇。人類存在和發展的權利與自然是平等的，不能以犧牲生態環境、犧牲人生命存在和發展的價值去發展經濟，因為社會的可持續發展依存於人類與自然的和諧統一。第二、目前社會發展存在諸多方面的不均衡狀態。政府有責任縮小包括經濟、醫療和教育等方面的差距，使得公眾在各種資源的佔有上盡可能地趨向均衡狀態，使公眾擁有相對平等的生存權、發展權、生命健康權和接受教育的權利等，以維護其生命的尊嚴和促進其生命價值的實現。第三、在醫學活動中，其正實踐“預防為主”的方針，有效控制和消除引發疾病的各種自然和社會的因素，激發人自身的潛能，順應生命存在與發展的自然和社會的內在規律，引導公眾崇尚並踐行健康、文明、科學的生活方式，在“預防為主”科學理念的引領下積極維護人的生命健康權。第四、個體人文素質的提高是社會文明發展的重要標誌，它能夠促進人與人之間關係的協調，能夠喚醒和增強個體關注與維護他人生命的尊嚴、權利、價值。重視優良傳統道德文化在社會中的作用與價值，以制度化的方式加強優秀傳統道德文化的教育和實踐，培養公眾的人文主義精神。以社會現實為基礎，從生命倫理觀的角度出發對老子思想的研究，必然能夠加深對人以及生命的尊嚴、權利、價值的維護與實現的理解，促進人與自然、社會的和諧發展，促進人自由而全面的發展。This paper attempts to show that Laozi's thought covers a sense of bioethics and carries profound moral implications for contemporary society. His basic thought includes: Human existence and development must be based on the essential rule of nature (dao); a thorough understanding of dao can improve human adaptation; and human value and dignity must be realized based on natural and good social relations and interactions.In natural relations, Laozi thought that the dao of nature is also the rule of person; that is, natural rule should also be a person's behavior standards. Human existence and development must maintain a harmonious unification with nature. In personal relations, Laozi thought that one should treat other people generously and beneficially, helping others do well. At the same time, Laozi emphasized that one must control and restrict one's desires and passions. As he put it, "if you do not compete with anyone else, nobody will defeat you."Laozi’s thought has good ethical implications for today. First, along with fast economical development, humans should pay attention to the preservation of the natural environment. Society’s sustainable development depends on a harmonious human unification with nature. Second, government should have a responsibility to maintain harmonious relations among different classes and areas of human persons. Third, in medical activity, preventive medicine, rather than aggressive procedures, should be taken as the main medicine. Finally, seriously research into Laozi’s thought for the sake of bioethical studies can significantly deepen our understanding of humans, nature and development. DOWNLOAD HISTORY | This article has been downloaded 73 times in Digital Commons before migrating into this platform.

<p>近年來高校學生因學校對其違紀違規處理過當或者不能接受相應的處分結果，將母校告上法庭的案件時有發生。學生認為學校的處理結果嚴重的侵害到其受教育權或其他基本權利。這種現象一方面是高校學生的自我保護的法律意識不斷地提升，另一方面也反映出高校在處理學生違規行為時學生權利救濟程序存在著不合法之處。學位不僅僅是學術水準的象徵，而且是獲得相應的經濟地位和社會地位的前提條件。在高校作出學位撤銷的決定時，必須要同時兼顧實體公正和程序正當，既要達到維護學術價值和學術倫理，又要充分保護學生的合法權益。尤其是學位撤銷會給當事人帶來的負面影響是極其重大的，除了直接會影響到當事人名譽權、隱私權和工作權，乃至於當事人的人格尊嚴等。這種會造成當事人嚴重後果的行為，必須要完善救濟的途徑。目前因為學位撤銷而引起的糾紛已經納入到司法審查的範圍，不過，因為關係到高校的「學術自由」，法院對學位撤銷糾紛進行審理時，一般僅會審查高校在學位撤銷過程中是否遵循正當程序原則，至於實質性學術不端問題，法院一般不會進行審查。本文以北京大學撤銷于艷茹博士學位案為例，分析學位撤銷存在的爭點，企盼更全面認識中國大陸學生權益救濟法制。</p> <p>&nbsp;</p><p>In recent years, college students often take their alma mater to court because they have been punished or can not accept the corresponding punishment. Students think that the results of the school seriously infringe on their right to education or other basic rights. On the one hand, the legal consciousness of College Students’ self-protection is constantly improving, on the other hand, it also reflects the illegality of the student rights relief procedure in dealing with students’ violations. degree is not only a symbol of academic level, but also a prerequisite for obtaining corresponding economic and social status. When colleges and universities make the decision to cancel their degrees, they must take into account both substantive justice and procedural justice, not only to maintain academic value and academic ethics, but also to fully protect the legitimate rights and interests of students. In particular, the negative impact of degree revocation on the parties is extremely significant, in addition to directly affecting the party’s right to reputation, privacy and work, and even the party’s personal dignity. This kind of behavior will cause serious consequences of the parties, we must improve the way of relief. At present, the disputes caused by the revocation of degree have been included in the scope of judicial review. However, because it is related to the &quot;academic freedom&quot; of colleges and universities, when the court tries the dispute of revocation of degree, it generally only examines whether colleges and universities follow the principle of due process in the process of revocation of degree. As for the substantive academic misconduct, the court generally does not review it. Taking the case of the Yu Yanru’s doctorate degree from Peking University as an example, this paper analyzes the dispute points of degree withdrawal and hopes to have a better understanding of the legal system of student rights relief in Chinese mainland.</p> <p>&nbsp;</p>

LANGUAGE NOTE | Document text in Chinese; abstract also in English.即將到來的新世紀，使中國醫院經營面臨著許多新的問題和嚴峻挑戰。首先，醫學教育與知識經濟的發展很不適應。其次，醫院設備與社會需要很不適應。第三，醫院經營模式與市場運行很不適應。第四，醫療服務模式與人口結構變化很不適應。第五，醫務勞動補償模式與醫務勞動消耗很不適應。醫院經營面臨的上述問題是涉及國家與醫院兩個方面多層次的發展戰略與策略的問題，也是涉及全國各行各業和廣大人民切身利益的問題。解決問題的根本出路在於改革。首先，應真正解放思想和更新概念，擺正衛生事業在國民經濟和社會發展中的地位。第二，應改革醫學教育制度和內容，把醫學高科技教育作為學位教育和繼續教育的重點；同時搞好人事制度改革。第三，應積極地引進高新技術設備，努力提高醫院基本設施和診療儀器的現代化水平。第四，應盡快改革醫院經營體制，建立和完善新的經營模式與經營機制。為此，應着重搞好醫院布局和組織結構調整，以及醫療服務結構的調整；實行醫院的所有權與經營權分離，讓醫院法人組織和法定代表依法自主經營；按照市場經濟規律的要求，建立和完善醫院經營的動力機制、醫療技術機制、自我約束調控機制、法人領導機制。第五，應改革醫療衛生服務體制，建立適應人口結構和疾病譜變化的新的防治服務模式。為此，應擴大預防工作範圍和擴大保健人群範間，建立醫院、社區、家庭相結合的醫療衛生保健服務模式。At the threshold of a new millennium, China's hospitals face a series of problems in their management. This essay attempts to analyze these problems and explore appropriate solutions to them.First, the contemporary Chinese pattern of medical education is not suitable to the rapid growth of medical knowledge. Ever increasing new theories, methods, and technologies in diagnosis, therapeutics, and prognosis promote the quality of medical care tremendously. However, most health care professionals in China's hospitals are unable to follow up-to-date developments of medical information. Very few medical scientist s or physicians in China's medical care field are recognized as leading or authoritative in the world. The solution to this problem calls for an emphasis on and respect for the values of human resources in medicine, improvement of current medical education, and establishment of a mechanism for reeducating medical professionals.Second, the current pattern of hospital management is not suitable to the market. The manner of hospital management in China is the product of China's central-planning mode of economy. Each hospital belongs to a central or local government, or to a state-owned enterprise.It does not have power to make decisions about its own management. Neither does it care about cost-benefit balancing because hospital financing relics entirely on government revenue. However, new problems have occurred during Chin's transition to a free market economy from the centrally-planned economy since the 1980s. Though many enterprises have been allowed to manage themselves according to the circumstances of the market, hospitals have been emphasized as welfare providers that cannot be allowed to make money. The government continues to set strict low prices for medical services and, at the same time, does not provide sufficient financing to hospitals. As a result, hospitals have to make their ends meet by increasing unnecessary medication prescriptions and overusing high-technology diagnostic and therapeutic instruments. Overtreatment and waste in hospital care have generated universal complaints. Accordingly, serious reform must be made in the direction of appropriately adjusting the ownership of hospitals as well as changing the ways of hospital management so that they can adapt themselves to the need of the health care market.Finally, there are other serious problems involved in China's hospital management. These problems are multi-faceted. For instance, medical facilities and instruments have not been up-to--dated and cannot meet the needs of patients in medical care, the structure of hospital services does not suit the need of the ever-increasing numbers of senior citizens in China, etc. The only way to resolve these problems is reform. This requires ordinary Chinese citizens as well as Chinese leadership to free themselves from the restrictions of the previous centrally-planned economic theory and to seek a new health care model.DOWNLOAD HISTORY | This article has been downloaded 15 times in Digital Commons before migrating into this platform.