Journal articles on the topic '行為表現'
To see the other types of publications on this topic, follow the link: 行為表現.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic '行為表現.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
LAM, Tak Ching Eddie, and James J. ZHANG. "Comparison of the Leadership Behavior of Winning and Losing Basketball Coaches." Asian Journal of Physical Education & Recreation 3, no. 1 (June 1, 1997): 41–45. http://dx.doi.org/10.24112/ajper.31184.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract in Chinese only.從研究得悉，球隊之比賽成績會影響敎練之領導行為。不過，大多數這類研究都在美國進行。然不同之文化背景會對運動員之表現及敎練之領導行 為產生一定之影響力。這份研究主要是比較香港勝方與負方中學籃球敎練之領導行為。參與研究者共有56名男性，全屬香港中學92-93年度學界男子甲組籃球比賽之籃球敎練。所用之問卷"運動敎練領導行為量表"共測試五類領導行為，分別是：正面反映、訓練及指導、交誼上的支持、民主行為、及專制行為。研究結果發現勝方與負方之籃球敎練在領導行為沒有明顯之差異。建議將來之研究須考慮不同文化背景及其它因素。
2
連, 金發. "台灣閩南語「煞」的左緣化." Bulletin of Chinese Linguistics 14, no. 1 (June 17, 2021): 139–51. http://dx.doi.org/10.1163/2405478x-01401005.
Full textAbstract:
摘要 本文探索現在閩南語中「煞」的句法語義表現。「煞」為多功能的語詞，可充當動詞、動相補語、連接性副詞及助詞。「煞」的語義轉變都與它的句法結構位置息息相關。從「煞」和其他功能範疇的相對語序，可以驗證句法位置與語義詮釋的互動關係。從功能範疇層級觀點來看，「煞」充當動詞，因在動詞詞組中，所以可以預測出現於否定轄域中；而表言談層次或發話者取向的「煞」佔據句標階層中語勢之上的言談行為層，因此必然會出現於否定詞之前。此外，句末助詞所表現的主觀估量語義也反映出其位居言談行為層的結構特性。
3
TENENBAUM, Gershon, and Jeff J. SUMMERS. "Reconsideration of Motivational Theories in Sport: An Integrated Model." Asian Journal of Physical Education & Recreation 2, no. 1 (June 1, 1996): 3–15. http://dx.doi.org/10.24112/ajper.21163.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.This article is proposed to develop an objective testing procedure which is believed to have predictive for measuring adherence, consistency, and performance in sport. The model and testing procedures are theoretically based, but the assessment procedures are new. They are aimed at replacing the introspective measures which have been in use for many years and found to be very insufficient in the sport milieu. Despite the conceptual development from trait personology to transactionism (person-task-environment) the introspective measures and their inherited biases were believed to be the main cause for failing to account for objective sport behaviours such as adherence, consistency, and performance (Auweele et al., 1993). In this article the authors extensively review the literature related to achievement and competitive behaviours and postulate an alternative model to better account for the development process of skilled athletic behaviours.本文作者建議製訂一套可供運動上的依附，穩定和表現等行為的客觀預測程序。所用的程序及模式雖源自理論基礎，但評核程序是新的。使用此法的目的在於取代在運動界採用多年但嫌不足的內省測量法。 縱使內省測量法的概念架構已由注重人格特質轉變為兼顧個人與工作和環境相互影嚮的關係模式，但其測量法本身存在的偏見卻被視為導致運動上的依附，穩定和表現等行為的預測不夠客觀的主要原因。透過有關成就與競賽行為方面的文獻的詳盡檢討和分析，作者提出一種更有效地評估運動行為的模式。
4
蕭, 惠貞, and 安琪 梁. "提升隱喻意識對二語詞彙學習和記憶存留之探究." Chinese as a Second Language Research 7, no. 1 (April 25, 2018): 141–70. http://dx.doi.org/10.1515/caslar-2018-0006.
Full textAbstract:
提要本文旨在探討若呈現隱喻映射原則，顯示展現詞彙之相關理據，藉此提升二語學習者之隱喻意識於詞彙學習，此輔助方式對於其戰爭類商業詞語學習及記憶留存之效應為何？我們以「商場如戰場」（BUSINESS IS WAR）映射原則為主題，選取十個常見高頻戰爭類相關之商業隱喻詞語為內容，調查了 31 名日籍中級以上之華語學習者。實驗組接受隱喻映射圖指導，透過連結「來源域（戰爭）」與「目標域（商業）」之對應關係，學習相關隱喻詞彙，控制組則以一般詞解和例句學習詞語，其後進行即時後測、及一週後之延時後測。結果發現：(1) 實驗組即時後測之整體詞彙學習成效明顯優於控制組（M=8.34 vs. 7.57, t(29)=2.07, p=0.024），此情況同樣見於延時後測（M=8.53 vs. 7.50, t(29)=2.24, p=0.017）； (2) 即時後測中，實驗組文意理解表現顯著較佳（M=7.19 vs. 6.40, t(29)=1.87, p=0.036）；(3)實驗組於即時後測的隱喻動詞整體表現較好，兩組達顯著差異（M=5.00 vs. 4.30, t(29)=2.76, p=0.01），而未曾教授之隱喻名詞表現則相約。
5
HASLAM, Ian R., and Dan E. SMITH. "Investigation of the Coaching Behaviours among Singapore Coaches." Asian Journal of Physical Education & Recreation 7, no. 1 (June 1, 2001): 21–25. http://dx.doi.org/10.24112/ajper.71248.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.Athletic performance is the result of interactions among the athlete, coach and performance environment. Each of these factors is critical to performance outcomes. This study is designed to improve our understanding of these interactions, with a focus on coaching in Singapore. Salmela (1996) and colleagues (Cote & Dowd, 1996; Cote, Salmela & Russell, 1995 a, b) recently conducted an in-depth and extensive research project on Canadian expert coaches. The results have provided a knowledge base grounded in coach's realities. The qualitative data gained from expert coaches has lead to the development of a questionnaire, the Coaching Behaviour Scale (CBS) aimed at assessing coaching behaviours from the athletes perspective. Preliminary tests of the Scale reveals most of the subscales to have a high degree of internal consistency and that the factor structure approximates the original theoretical framework. These are preliminary findings and there is need to develop the scale further. The purpose of this study is broadly two fold. Firstly the study will contribute to the on going validation of the CBS developed by Cote and Yardley from Brock University in Canada secondly, it will serve as a preliminary study of the coaching behaviours and overall coaching characteristics of Singapore national coaches.運動的成功之道有乃運動員本身、敎練員及其他環境因素的配合。本研究針對上述各因素之間的關係，探討星加坡敎練員在這方面的行為表現。並從運動員的層面，以敎練行為調查表來評估敎練員的行為，初步資料顯示出敎練行為調查表具備充分的可靠度，有效作為深入研究之用。
6
NONIS, Karen P., Dawne LARKIN, and Helen E. PARKER. "Strength of Preference in Girls' Lower Limb Tasks." Asian Journal of Physical Education & Recreation 12, no. 2 (December 1, 2006): 7–12. http://dx.doi.org/10.24112/ajper.121151.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.This study forms part of a larger study that investigated preference in girls' lower limb tasks. This paper reports the expression of girls' (N = 51) strength of preference over time. Strength of preference was analysed using two two-way ANOVA repeated measures designs. The first analysis had Age (4 levels) as the between subjects factor and Session (4 Sessions) as the within subjects factor while the second analysis used Task (6 tasks) as the within subjects factor. The results showed that the stability of girls' lower limb preference varied according to the task that they performed.本篇研究是一個以探討女孩在不同動作任務上其下肢動作偏向的研究之其中一部份。此篇報吿探悉五十一位女孩們在為期一對時間，對不同動作的任務，其下肢体的表現方法是否有一致性，或不一致性的現象。此研究使用雙向ANOVA 二因子重複量數變異數分析設計。第一次分析的兩個因子，分別為以"年齡"為因子(把受試者分為四個不同階段的年齡群)，和以"時段"為因子(單一受試者在四個不同動作測試的時段內)的兩因子重複量數變異數分析。第二次分析使用"任務"為因子(六種不同任務)和"每一受試者其個別下肢動作偏向"為因子，進行分析。研究結果顯示，女孩們對下肢動作的偏向，會依不同的動作任務，而有持續的不同表現方法。
7
Hu, Suhua, and Jing Zhao. "彝語諾蘇話雙及物及其他三個論元結構." Language and Linguistics / 語言暨語言學 20, no. 3 (June 14, 2019): 361–86. http://dx.doi.org/10.1075/lali.00038.hu.
Full textAbstract:
抽象 跨語言研究中的雙及物結構是一個句法－語義概念，由雙及物動詞及其三個論元——施事(A)、與事(R)和客體(T)組成，句法上可以有多種編碼方式，語義基礎為物品轉移義，其原型動詞是「給」。彝語諾蘇話「給」和其他的三個論元結構有一致性，可以將其公式化為：「N1:A-N2:T-ka³³-N3:R/L-V」或「N2:T-N1:A-ka³³-N3:R/L-V」，其語義基礎為處置義，ka³³是表示處置的輔動詞，支配客體T(heme)即N2；N3或為接受者R(ecipient)，或為處所L(ocation)；N1為施事者A(gent)。彝語諾蘇話沒有真正句法意義上的「雙及物」結構，而是通過兩個「單及物」結構，即連動結構來表示跨語言中的雙及物義。其中，第一個動詞為泛義的處置輔動詞ka³³，它也可以被表示具體的處置方式的實義動詞如「送」、「餵」、「賣」等替換，這些動詞與位於句末的第二個動詞「給」構成連動結構，此處的「給」有語義虛化的條件，但由於句法限制，不會在此結構中語法化為與格標記，因為彝語是動詞居末型語言。若兩個動詞都為實義動詞，則連動結構也不會出現動詞語法化的現象，如使動詞結構「T+『煮』+R+『吃』（使動）」中兩個動詞都不會產生語法化。簡言之，彝語諾蘇話中的這三類三個論元的句法結構表現都一致，用連動結構表達，它沒有真正意義上的雙及物結構，甚至沒有真正的三價動詞。「客體處置」義是這些結構共同的語義基礎。這一特點產生的原因是彝語諾蘇話核心論元的格標記不發達，語序是其論元組配的主要手段，連動結構是其表達策略。很顯然連動結構在彝語諾蘇話中具有能產、顯赫、多功能的特點。這是首次對彝語諾蘇話雙及物結構和其他相關結構進行詳細的描寫，為語言類型學研究提供了可資借鑒的語料，研究結論也對類型學的理論研究也有一定的啟示。
8
Andari, Putu Devi Ayu, Gede Satya Hermawan, and Ni Nengah Suartini. "ANALISIS TINDAK TUTUR PERMINTAAN PADA DRAMA RICH MAN POOR WOMAN." Jurnal Pendidikan Bahasa Jepang Undiksha 4, no. 3 (July 2, 2018): 260. http://dx.doi.org/10.23887/jpbj.v4i3.13327.
Full textAbstract:
Penelitian ini bertujuan untuk mendeskripsikan strategi tindak tutur yang diterapkan serta mengidentifikasi fungsi tuturan permintaan berdasarkan strategi yang diterapkan pada sebuah drama berjudul Rich Man Poor Woman. Penelitian ini merupakan penelitian deskriptif kualitatif dengan subjek penelitian pada sebuah drama Jepang yang berjudul Rich Man Poor Woman. Teori yang digunakan untuk menganalisis adalah teori strategi tindak tutur permintaan dan teori fungsi permintaan oleh Trosborg (1995). Metode pengumpulan data yang digunakan adalah studi pustaka yang dilanjutkan dengan metode simak dengan teknik catat. Metode analisis data yang digunakan adalah metode padan pragmatis dengan teknik analisis data menurut Miles dan Huberman (1984). Hasil penelitian ini menunjukkan bahwa strategi tindak tutur permintaan diterapkan dalam drama Rich Man Poor Woman menggunakan tujuh macam strategi yaitu isyarat, menanyakan kesediaan mitra tutur, menyarankan, menyampaikan keinginan penutur, menyampaikan kewajiban, performatif dan imperatif. Penerapan masing-masing strategi ini didasarkan pada perbedaan komponen tutur seperti peserta tutur, situasi formal atau non formal dan tujuan tuturan. Kemudian hasil penelitian kedua yaitu berdasarkan strategi tindak tutur permintaan yang diterapkan, terdapat tiga fungsi tuturan permintaan yaitu berfungsi sebagai tindak impositif, sebagai tindak FTA, dan sebagai tindak berbeda dari impositif. Selain tiga fungsi tersebut terdapat juga penggabungan fungsi permintaan yaitu sebagai tindak impositif sekaligus sebagai tindak FTA.Kata Kunci : tindak tutur permintaan, fungsi permintaan, strategi tindak tutur permintaan ドラマ『リッチマンプアウーマン』で使用される依頼表現の分析 要旨 本研究の目的は、ドラマ『リッチマンプアウーマン』による依頼表現の戦略し、依頼表現の戦略による依頼機能を特定したものである。対象は、日本語によるドラマであり、トロスボリ（1995）理論に基き定性的記述研究である。データの収集は、視聴により取り出した表現戦略をまとめ、マイル＆ヒューバーマン(1984) による語用論を参考に分析した。結果、ドラマ『リッチマンプアウーマン』による依頼表現は、合図、聞き手に対する問いかけ、提案、話し手の要望的伝達、義務的伝達、遂行、命令の7種類の戦略が認められた。また、表現の戦略は、年齢、上下関係、話し手と聞き手の親密性、フォーマルとインフォーマルの場面、依頼の目的、に応じ使い分けられている。7種類の表現戦略における機能は、使役的表現、FTA（顔を脅かす行為）、使役とは異なる表現の3種類以外に、使役的表現とFTAが結び付いた機能でもあった。 keyword : 依頼表現、依頼機能、依頼表現の戦略
9
CRUZ, Albert. "Coaching Behaviours and Philosophy of High Performance Secondary School Basketball Coaches." Asian Journal of Physical Education & Recreation 20, no. 1 (June 1, 2014): 21–38. http://dx.doi.org/10.24112/ajper.201811.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.
The purpose of the study was to examine the coaching behaviours and philosophy of four high performance secondary school basketball coaches during their in-season practice sessions. A mixed-method approach was used to identify the coaching behaviours used by the four coaches in the practice environment and to generate an insight into the rationales that underpinned their use. They were videotaped and observed coaching four practice sessions with their own teams. The videotaped sessions were coded using the Arizona State University Observation Instrument (ASUOI) (Lacy & Darst, 1984). Data generated by the ASUOI provided information of the percentages of coaching behavioral categories of the coaches. The four coaches were interviewed after their practice sessions. Qualitative data were collected through field observations and interviews. Constant comparison and analytic induction were used to organize and categorize the data. Data analyzing attempted to provide explanations and rationales for their coaching behaviours and philosophy in the practice sessions. Findings of the study helped to provide a more holistic understanding of the coaching behaviours and philosophy of high performance basketball coaches. This information is invaluable and significant in the training and advancement of both apprentice and veteran coach in basketball as well as other sports areas.
本研究目的是探究四位出色表現中學籃球教練在賽季訓練時的教練行為及哲學理念。研究方法是採用混合模式去識別教練行為及其背後理念。教練被錄影及觀察四節球隊訓練課。訓練課利用ASUOI觀察系統分析教練行為及提供行為百分比資料。四位教練於訓練課後接受訪談。以持續比較法分析歸納訪談及觀察數據說明教練行為及哲學理念原因。研究結果協助全面理解教練行為及哲學理念。此等資料對於培訓新手及經驗籃球教練及其他運動教練圽為重要。
10
周漾沂, 周漾沂. "煽惑犯罪與政治言論──重新思索刑法第153條第1款之限縮解釋策略." 月旦法學雜誌 316, no. 316 (September 2021): 140–54. http://dx.doi.org/10.53106/1025593131607.
Full textAbstract:
要以政治言論自由合法化煽惑他人犯罪的行動，較適當的方式是透過合目的性限縮解釋，將其排除於刑法第153條第1款之罪的射程範圍之外。由於本罪旨在確保公眾關於個人社會生活安全的認知穩定性，因此煽惑概念的成立須滿足釋出犯罪訴求──適於引發真實犯罪聯想──適於動搖認知穩定性──適於影響參與社會交往意願四個要素。依此，當煽惑犯罪行動呈現政治意涵時，可能的合法化途徑有二：首先，當公眾可輕易判讀行為人藉由煽惑行動僅為發洩負面情緒或表達特定訴求時，該煽惑行動即不適於令公眾產生真實犯罪聯想。其次，當煽惑行動鼓動攻擊的對象具有高度特定性，尤其是針對政治體制的攻擊時，即可能給予公眾此僅為特殊個案的認知，而不適於動搖認知穩定性。<br />
11
RIORDAN, J. W. "Use Of Ergogenic Aids in Eastern Europe Ethics And Ethos." Asian Journal of Physical Education & Recreation 1, no. 1 (June 1, 1995): 6–13. http://dx.doi.org/10.24112/ajper.11154.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract in Chinese only. 今日國際級運動競技已變得職業化和商業化。運動員的成敗已成為大眾傳媒爭相報導的焦點。其影響力不止於運動員本身，也連帶牽涉國家的名聲。因此，對運動員使用違禁藥物來增加運動表現的探討，亦不能光從影響運動本身著手。濫用藥物，不單止有損運動員健康，更有違運動公平競爭的精神。為了對抗這股歪風的泛濫，尋根究底是需要的。鑑於使用禁藥的個案在東歐出現較多，若能選擇這個地域的國家，並依循道德倫理與社會文化的途徑來進行研究，必成一個有價值的課題。
12
SENEVIRATHNE, Walter. "Study on Gender Differences in Food Habits and Sport Performance among Secondary School Boys and Girls in Sri Lanka." Asian Journal of Physical Education & Recreation 16, no. 1 (June 1, 2010): 48–52. http://dx.doi.org/10.24112/ajper.161796.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.
The objectives of this research were to identify the significant difference between students food habits at different periods of sport activity, to identify gender differences in food habits and to identify sport performance in food habits and, sport performance among secondary school boys and girls. A descriptive survey method was adopted. The situation sampling method (non-randomized) was used to select 10 secondary schools and 100 students (N=100) including 50 girls and 50 boys who are aged between 17-19. Data were obtained by distribution questionnaires to the sample and the data were analyzed using a bi-nominal probability test and Pearson's chi-square test and descriptive method. The mixed results were revealed in this research (both significant difference and no significant difference) in food habits and sport performance. The bi-nominal probability test implies that in the pre exercise period, those who got good food habits shows high level of performance among girls than boys. However for the water intake no significant difference was recorded During the exercise period those who got good food habits instead of showing high level of performance among girls than boys. However no significant difference in other drinks habits. Regarding post exercise period significant difference was recorded with interruptions for food habits and protein intake. Pearson’s chi squire test, shows DF (12) P value = 0.839 twelve cells with expected counts less than 5.0. According to the chi test, no significant difference of sport performance with two habits were found in terms of gender and nature of game (indoor and outdoor). This study also reveals that the food habits of both boys and girls were quite traditional.
本文旨在探討斯里蘭卡中學生的飲食行為與運動表現，採用問卷形式共調查了一百位男女中學生，結果顯示他們的飲食行為與運動表現都較為傳統的。
13
妘珊, 周., and 蕭. 惠貞. "句對閱讀中的連貫作用." Chinese as a Second Language Research 10, no. 1 (March 30, 2021): 75–99. http://dx.doi.org/10.1515/caslar-2021-0004.
Full textAbstract:
提 要 本文旨在探究漢語母語者閱讀由不同因果關聯以及語意關聯所組成之連貫句對時, 連貫關係作用於句對處理之影響。整個實驗透過E-Prime軟體進行, 調查母語者閱讀不同句對時, 其反應在連貫性評估、目標句閱讀時間以及目標句回憶表現的情況與差異。研究結果發現, 首先, 當因果關聯的連貫關係高, 受試者認為該句對較有連貫性, 語意關聯亦是如此。第二, 因果關聯高的句對, 其目標句閱讀時間較短;語意關聯的效果僅在高因果時, 使高語意的目標句閱讀時間較低語意來得快。第三, 受試者閱讀因果關聯和語意關聯皆高的句對時, 其目標句回憶表現較佳。
14
ZHANG, Daqing. "醫療行善: 中國醫學道德傳統的詮釋." International Journal of Chinese & Comparative Philosophy of Medicine 2, no. 2 (January 1, 1999): 31–51. http://dx.doi.org/10.24112/ijccpm.21367.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國古代醫學道德具有悠久的傳統。中國醫學史上“醫乃仁術”的命題，充分體現了中國醫學傳統十分重現醫療實踐的倫理價值。該文基於中國傳統文化的背景從四個方面討論了醫療行善的思想基礎和實踐意義。首先，文章追溯了中國古代儒、道、佛思想對醫療行善觀念的重要影響，指出中國傳統醫學的醫療行善觀念是以儒家仁愛思想為核心，融合了道家和佛家的仁慈、慈悲觀念而形成的一種多元價值取向的框架體系。其次，該文闡述了中國傳統醫學非常重視醫療實踐的道德價值，其中主要包括強調醫療活動以病人而不是疾病為中心；將病人視為一個整體的人而不是損傷的機器；主張關懷病人、尊重病人；重視醫患之間的合作關係；重義輕利、捨利取義的理想人格成為醫生的追求目標；反對義醫射利。再次，文章評述了在以儒家文化背景下醫療行善的社會道德價值，表現在：知識分子因各種原因不能治國安邦時，將行醫治病作為實現個人價值的重要途徑；將行醫治病作為增進家族或家庭和睦的有效手段；將行醫治病作為傳播宗教思想的重要途徑；將行醫治病作為政府舒緩民怨的良方。最後，該文簡要地比較了中西方醫療實踐中醫療行善觀念的異同，指出醫療行善作為醫療實踐的一項最基本原則在中西方得到普遍的認同，但是，在具體的實踐過程中，中西方對於醫療行善的理解和解釋依然存在着一定的差異。西方醫學倫理學認為醫療行善應服從於尊重病人自主權，醫療行為的善體現在以病人利益為目的，而中國醫學倫理學則是強調醫生救死扶傷的義務，主張醫療行為在注重病人利益的同時也應兼顧家庭的利益。China has a long standing of a dominant medical ethical tradition. This tradition can be characterized a medial beneficence. The physician, within this tradition, is morally required to pursue the best interest of the patient rather than the best interest of himself. The practice of this tradition is characteristic of the Chinese culture of family determination on medical issues and is also closely related to the basic virtues approved in the Chinese community.This tradition is rooted in three primary Chinese religions. First, Confucianism sets the basis of Chinese medical beneficence. Confucianism emphasizes humanity (ren) as the fundamental principle of human life. Humanity represents a specific human heart-mind that has been invested to every human by Heaven, the ultimate reality. The human heart-mind includes the potential of loving, respecting others, and distinguishing right and wrong. Accordingly, humanity, in its very basic sense, requires loving humans. Medicine provides a good means in practicing humanity. Thus in Chinese culture medicine is termed "the art of humanity." In addition, the Confucian virtue of filial piety has often been the impetus to push the Chinese physician to study and practice medicine effectively.Daoism cherishes human life and seeks to gain longevity in terms of Daoist techniques, such as doing physical exercise and making chemical drugs. It includes a strong idea of retribution. Heaven, earth, and man co-exist in a vast field of qi (flowing energy), where qi of each part influences others through the influence of the qi field. Good moral behavior, according to Daoism, becomes a necessary condition for one to be able to gain longevity or even immortality. Thus, Daoism joins Confucianism in stressing that the physician ought to do his best to help the patient improve health, both bodily and mentally.Chinese Buddhism is similar in this regard. A crucial idea involved here is the Buddhist concept of karma. Karma is literally "action," "doing," or "deed." It says that one reaps what one sowed. Until one is entirely enlightened, everyone goes through an infinite process of rebirth and the result of one's rebirth depend s upon one's accumulated karma. Hence one must do as much good as possible in order to obtain a better next life. Practicing medicine is an effective tool to achieve this goal. Besides, the Buddhist precepts such as "no killing" also plays an important role in Chinese medical practice.In short, Confucian, Daoist, and Buddhist teachings have shaped the Chinese tradition of medical beneficence. This tradition requires the physician to place the patient's benefit first and the physician's interest second. For Confucianism, this is the requirement of human appropriate ness, fairness, or justice. This tradition also shows a closely-knit team work between the physician and the family to seek the best interest for the patient. The consideration of truth- telling to the patient and the patient's right to medical decision has never been emphasized.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.
15
Chirkova, Katia, and Dehe Wang. "甘洛爾蘇話動詞的體貌範疇." Language and Linguistics / 語言暨語言學 18, no. 3 (July 10, 2017): 355–82. http://dx.doi.org/10.1075/lali.18.3.02chi.
Full textAbstract:
抽象 本文通過語法問卷和長篇語料收集到的材料，以甘洛縣則拉鄉爾蘇話為例，對爾蘇語體貌系統的主要表達手段及其之間的關係進行了探討。本文確定了爾蘇語體系統的核心部分（即完整體與非完整體的對立）以詞彙和派生手段（動詞和動詞前綴）構成。本文指出爾蘇語較次要體的類型（如經驗體等）依靠語法形式手段（體貌標記）表達。本文發現爾蘇語大多數體標記兼表體與示證的意義。最後，本文分別介紹了體貌系統的主要表達手段和相關語料依據。
16
BARNEY, David, and Gary LIGUORI. "Student Teachers' Interactions with Students during Middle School Physical Education Game Play." Asian Journal of Physical Education & Recreation 14, no. 2 (December 1, 2008): 20–25. http://dx.doi.org/10.24112/ajper.141736.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.
Teacher/student interactions are a daily occurrence during a class period. What the teachers say, and how they say it, can affect student learning (Rink, 2002). The purpose of this study was to investigate the types of interactions student teachers had with the students during their middle school physical education game play. The subjects were two male senior physical education majors who were concluding their course work with their student teaching experience. For this study students wore a wireless microphone in order for the researcher to hear the types or interactions they had with their students during class time. It was found that these student teachers generally had positive and general interactions with students. Many of the interactions that were given usually included the word “good” or “nice” in it. It is recommended that student teachers are more specific in their interactions with students during class work.
老師與學生的互動作用是在學校內常見的現象。老師所説的和所做的事情都能夠影響學生的學習(Rink, 2002)。這項研究的目的是調查師生之間互動作用的種類，實習教師與學生的體育遊戲活動。本研究以兩位男性體育教師為對象，了解他們與學生的互動行為。學生佩帶一個無線話筒，研究員能聽見所表現的互動行為。結果顯示實習教師與學生一般有正面的互動作用。教師時常給予互動作用的詞語有「好」，這是一種很多的師生互動。
17
CHEN, Hua, and Yonghui MA. "知情同意臨床實踐實證研究——第一人稱視角的考察." International Journal of Chinese & Comparative Philosophy of Medicine 15, no. 2 (January 1, 2017): 9–20. http://dx.doi.org/10.24112/ijccpm.151631.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.知情同意作為一項權利，患者成為闡述其體驗的首要主體。實證調查表明，患者對於其權利認知還存在不足，多數偏好於患者與家庭共用模式；在實踐中，知情與同意在主體層面存在分離現象。對於病情的告知傾向於任選模式，但家庭是不可或缺的告知物件，對於診療、護理等相關資訊，傾向於患者模式；在同意方面，家屬成為獲取同意的主體。經濟因素成為患方“不同意”的首要原因。對於不同維度的調查表明，基於女性相對脆弱性特點，他們對於家庭的依賴性更強，其維權意識更強；在年齡層面，青少年對於權利的認知更理性，具有現代契約精神。在地域層面，縣級以上城市居民對於權利認知度更高；職業往往與教育程度相關，表明農民的個體依賴性更強；政府機關以及事業單位人員個體主體性更強。為此，需要加強患者權利教育，提升主體意識；對醫務人員加強職業道德教育，履行告知義務，強化醫患信任；深化醫療衛生體制改革，為知情同意的踐行提供空間與時間。An informed consent document is vital for all surgical procedures and medical treatments. Proper documentation and counseling of patients is important for informed consent. Opinion polls conducted in this essay show that the majority of people in China today have accepted informed consent as a legally binding medical policy, yet they do not fully understand the ethical and legal connotations involved, particularly the idea of the patient’s autonomy. As a result, the patient’s own experience as a first-person narrative is often ignored and his/her subjectivity is blurred when his/her family’s subjectivity intervenes. According to the essay, the problem appears when liberalism—which emphasizes individual autonomy and rights—does not square with the Confucian tradition that emphasizes family as a coherent unit. The essay also points out that there is a huge difference in patients’ perceptions of “individual rights,” due to their different levels of education. The author argues that informed consent could be better practiced if both doctors and patients were “well informed” and understood the moral and legal implications of informed consent.DOWNLOAD HISTORY | This article has been downloaded 97 times in Digital Commons before migrating into this platform.
18
LIU, Chengzhong. "經絡現象研究的沉寂與出新." International Journal of Chinese & Comparative Philosophy of Medicine 1, no. 2 (January 1, 1998): 101–14. http://dx.doi.org/10.24112/ijccpm.11337.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.經絡現象主要指循經感傳。它的表現形式是當向人體上施加一點刺激時，其所產生的定位覺會緩慢地移動走行，或者走行到軀體的病灶 處，或者走行到頭頂。它的走行軌跡呈現為特殊的分佈形式，在中華醫學中被稱為經絡。從現代醫學的角度來看，循經感傳的科學稱呼應該是移動性定位覺或知覺延伸。這是一個很常見但卻不被人們所認識的高等臨床神經學現象。多年來，誤認為循經感傳的軌跡是一個有結構的管道，曾經投入大量的人力與財力企圖找到它的實物或物質基礎，但卻是遠遠失敗，使中國的經絡現象研究陷入沉寂。《臨床經絡現象學》與《高等臨床神經學》兩本書的出版；季鍾樸學術思想的成熟與彰明；以經絡現象為研究對象與「透過現象看本質」的正確路線的被承認；經絡研究新一輪五年計劃的啟動。中國的經絡現象研究正在走向出新。Channel-phenomenon (or jingluo phenomenon, in Chinese) is a special sensational phenomenon discovered by traditional Chinese medicine over two thousand years ago. When stimulating certain points on a patient's skin, the patient will have a sensation moving along specifiable routes, terminating at the location of disease or the top of the head. With a definite distribution pattern on the human body, such specifiable routes are named jingluo by traditional Chinese medicine and constitute the theoretical and practical basis for the treatment of acupuncture. In modern medicine, this propagated sensation along channels can be called "moving topesthesia", or "perceptual extension."For many years researchers on channel-phenomenon had concentrated their efforts on attempting to discover a concrete tubing structure below the specified routes. They wanted to find an observable anatomical structure or particular physical basis so as to ground the channel-phenomenon on a solid basis. According to their understanding, the essence of channel-phenomenon had to lie in particular anatomical tubes as a physical basis. Without such a physical basis, the channel-phenomenon could not have real objective existence. However, although tremendous amount of labor and energy were invested in the hope of finding particular anatomical tubes for channels, it was done in vain. Consequently, Chinese intellectual research on channel-phenomenon came to silence.However, it is mistaken to believe that the essence of channel-phenomenon has to lie in a particular physical basis. The propagated sensation along channels as a phenomenon has been there for thousands of years and continue to be confirmed by patients in the present time. Why must research on channel-phenomenon be separated from patients’ vivid experiences and instead be focused only on looking for special anatomical structures? On reflection, it happened that some had held a very narrow-minded and simplified notion of objectivity. Indeed, objectivity does not always require a particular physical basis. Patients’ experiences and feelings are equally objective facts for intellectual research.Fortunately, as we can learn from the lessons and experiences we had in the past, we will readjust our research orientation. With the recent publication of the two new books about higher clinical neurology in the field, it looks that the research on channel-phenomenon will encounter its renaissance.DOWNLOAD HISTORY | This article has been downloaded 38 times in Digital Commons before migrating into this platform.
19
Xing, Xiangdong. "從幾種語法現象透視晉語對元白話的繼承和發展 (Research into the inheritance and development of Jin dialects on vernacular in Yuan Dynasty from several grammatical phenomena)." Language and Linguistics / 語言暨語言學 19, no. 3 (June 4, 2018): 473–99. http://dx.doi.org/10.1075/lali.00017.xin.
Full textAbstract:
抽象 本文通過三種語法現象來觀察晉語對元白話語法的繼承和發展。1.「來」表商請語氣：古代漢語、近代漢語中「來」表商請語氣的主要句式為「VP+去+來」，部分晉語繼承了元白話的用法，並發展了「咱每+VP+來」格式。2.「V/A+得來+補語」結構與提頓詞「來」：元白話用「V/A+得來+補語」結構表達動作的結果和性狀達到極高的程度，晉語不僅保留了這種格式，還同吳語一樣發展出了「V/A+得來」的隱含式。晉語之所以能夠發展出「V/A+得來+補語」結構，其更大的背景是「來」大量充當提頓詞的用法。3.「V將來/去」結構：晉語的特點是趨向動詞只有「來、去」，甚或只有「來」，沒有「V+將+複合趨向補語」，保留了元代乃至五代時期的特點。4. 其他語法特點：用表格形式臚列了 9 條晉語與元白話可能存在繼承關係的語法現象，同 《原本老乞大》 進行簡單對比。
20
DU, Zhizheng. "導言." International Journal of Chinese & Comparative Philosophy of Medicine 4, no. 2 (January 1, 2002): 1–10. http://dx.doi.org/10.24112/ijccpm.41426.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese知情同意是現代生命倫理學最重要的概念之一，也是現代生命倫理學所以充滿活力和備受世人囑目的重要原因。知情同意這一概念雖然已經歷100 多年的歷史，但在《紐倫堡法典》誕生以前，知情同意往往只是作為醫生爭取病人的配合和支持，以提高治療效果，或者為防範醫療糾紛而採取的一種手段。只是在《紐倫堡法典》問世後，特別是伴隨著聯合國的《世界人權宣言》發表後50 多年的人權運動蓬勃發展，知情同意獲得了新的意義，它首先被理解為對人的生命權和健康權的尊重，對人的權利的尊重。的確，人的生命和健康首先是屬於自己的，因而對生命和健康的任何干預，當然理應得到本人的同意，儘管這種干預有益於生命和健康的維護。特別是在當代醫學對人體生命和健康干預的力度越來越大，後果越來越嚴重，影響越來越深遠的情況下，人們怎能不關心醫學可以給本人帶來的後果呢？怎能不把對本人生命和健康的處置權利掌握在自己的手中呢？正因為如此，知情同意在全世界不同地域、不間民族和不同文化背景的國家，都得到了廣泛的認同，並體現在許多國家醫事和科學研究的法律檔中，體現在廣大醫務人員的行動中。但是，人們對知情同意的理解和認識，由於各自的文化背景和國家體制的差異，卻存在眾多的不同；同時，由於各自國家的醫療習慣和傳統的不同，在實踐知情同意原則時也遇到了各種各樣的問題。為了推動對這一問題的研究，本刊這一期就此發表了一組文章，從不同角度就知情同意原則做了分析，我們希望引起對知情同意的進一步討論和研究。DOWNLOAD HISTORY | This article has been downloaded 11 times in Digital Commons before migrating into this platform.
21
CHAN, Ada S. Y., and Bik C. CHOW. "Physiological and Psychosocial Health among Adults with Mental Disability: A Mini Study." Asian Journal of Physical Education & Recreation 16, no. 1 (June 1, 2010): 73–78. http://dx.doi.org/10.24112/ajper.161807.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese. Obesity is an important worldwide public health problem and sedentary lifestyle has been associated with increasing rates of overweight and obesity. This presentation aims to study the relationship between psychosocial health, obesity and the lifestyle among the intellectual disability. A total of 16 adults over the age of 18 with mild to moderate intellectual disability (ID) (6 males, 6 females), (N=16, mean age 34.4.23 ± 51 years, SD= 8.67), were recruited from St. James settlements. Pedometer step counts were recorded on 4 consecutive (week) days, BMI and waist circumstance were recorded. Questionnaires regarding adult's outcome expectation, perceived barriers to exercise and performance self efficacy on physical activity were examined. Result showed that adult with intellectual disability mean on total daily step counts was 7458.44 steps, (SD=5048.19), the mean BMI is 26.43, and both performance self efficacy and barrier to exercise among them were not high. The study concluded that both physiological and psychosocial health among adult with intellectual disability were low and more physical activity is needed. 殘疾人士痴肥情況比一般普通成人嚴重，而且平均壽命較短，對健康的需求比較高。可是研究對於在職智障成年人的調查比較少，對於可行而且有效的運動計劃亦缺乏資料。為了提高在職智障成年人士的生心健康，一項了解智障成年人士的運動量以及他們對運動的態度的研究是需要的。是次調查對象為成年智能障礙人士，級別為輕，中度智障(本研究不包括重，極重度智能障礙者)，所有參與者人士都是來自於聖雅各福群會，共有16位自願參與者而他們都是18歲以上成人，參與者平均年齡為34.4 (23 ± 51歲，SD 8.67)。我們派發一個數步器(型狀跟傳呼機相似)給參與者，數步器需佩戴在右邊腰身上連續4日，在第五天早上研究人員為參與者除去數步器，並記錄總步行數量。同時我們亦派發一份有關活動量及對活動態度的問卷，內容包括:對運動預期結果，面對運動阻礙，對運動表現自我效能。調查所得出之結果顯示參與者平均每日步數為7458步(SD=5048.19)。脂肪比例為26.4，面對運動阻礙(Mean=1.8, SD=.39)和對運動表現自我效能(Mean=.8, SD=.64)顯示為不太高。結論是成年智障人士需要在工作地方有一個運動課程從而提高他們生理和心理的健康發展、成長。
22
LEE, Shui Chuen. "中國文化中的人論與醫學: 儒家之醫學模式." International Journal of Chinese & Comparative Philosophy of Medicine 13, no. 2 (January 1, 2015): 49–66. http://dx.doi.org/10.24112/ijccpm.131592.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方醫學界近年有學者提出新的「生物心理社會精神」醫藥模式以回應西方現代醫藥模式的問題。本文首先指出西方傳統之以醫藥為針對身體的正常功能之失效為主，而此一失能是身體之物理生理的表現，因而其他心理或精神的病狀或病態都必須能化約為身體的物理生理情狀，才被認可為疾病。此自然排除了心理或精神，以及由社會宗教價值失調而來的疾病。雖然此模式需要修訂，但此缺失不足以重新引入宗教教義作為診治疾病的判準。本文同時檢討了西方醫學以物種正常功能作為疾病的判準，以及近年流行的「實證醫學」政策診治模式所延續與隱含的仍然是以物理生理為主的醫藥模式，並不真能包含源自文化與價值的心理與心靈的疾病或病態。由於文化與價值的不同，中醫的醫藥模式與西方醫學不同。中國哲學以人為與天地萬物同出一源，人的生命與宇宙相對應，因此，疾病被理解為人身之小宇宙失調，而治療則以順大自然的運行法則而行。這是建立在中國傳統的儒與陰陽五行的哲學而來。儒家哲學以仁心貫通天人，因而中醫自始即不限於氣化流行的現象，而有深入了解天道運行的意義，視人為與宇宙一體的生命，身體官能之運作與宇宙之陰陽五行之氣化相應，而其中以仁心之天道貫通疾病與醫病之關係，構成中醫之儒醫理念與「醫乃仁術」的模式。心靈與心理的疾病有不同的病源和對治的方式，不能化約為物理生理的情況。在此模式中，社會文化與價值失調的疾病和病態可以被正視和治療，這亦反映了醫藥乃是文化的一環。A new conception of medicine has been proposed in response to some of the problems of the modern Western model of medicine. In this paper, I posit the view that modern Western medicine takes disease to be a bodily deviation from normal species functioning. Such malfunctioning is regarded as of the physical and physiological kind. Other types of deviations such as psychological or spiritual deviations must be reducible to symptoms before they are regarded as a disease in medical terms. Hence, psychological or mental disorders resulting from social or religious values are not catalogued as diseases, and are thus left untreated. I argue, however, that although this situation needs correction, there is no justification for introducing religious doctrine as a category of disease. This paper examines the presuppositions of the normal species functioning criterion and recent trends in evidence-based medicine, and reaches the conclusion that the present Western medical model does not readily admit some of the diseases of the human psyche caused by disorders in culture and values.Chinese medicine, which is grounded in a different culture and different values, takes a different approach to medicine. Chinese philosophy takes human beings to have the same source as the universe, and thus to represent the cosmos writ small. Disease is regarded as a disorientation of the bodily cosmos, and treatment is basically a restoration of the body and mind as a whole in harmony with natural cosmological operations. Chinese philosophy draws on Confucianism, Daoism, and the Yin-Yang School. Confucianism views empathy as unifying human beings with Heaven. Thus, in Chinese medicine the evolutionary process of the cosmos bears deeply humane and transcendental values. The correspondence between body and universe results in a conception of medicine as the operation of the principle of ren, or humanity. Accordingly, the physician is honored as a Confucian doctor, and medicine is seen as an art or humanity. Mental and psychological diseases can have independent sources, and should never be reduced to the physical and physiological. In the Chinese model, social, cultural, and value disorders are regarded as proper diseases, and can be treated as such. It allows full realization of the cultural factors at play in medicine.DOWNLOAD HISTORY | This article has been downloaded 895 times in Digital Commons before migrating into this platform.
23
Kawashima, Chie. "Pragmatic Roles of Visuals in ELT Textbooks." JALT Postconference Publication - Issue 2020.1; August 2021 2020, no. 1 (August 1, 2021): 290. http://dx.doi.org/10.37546/jaltpcp2020-36.
Full textAbstract:
This study explored how visual elements are used in textbooks to convey information about pragmatics. The data analysed was visual information collected from beginner level ELT textbooks. The outcome of the study revealed: (a) 4-5 percent of the visuals provide contextual information associated with speech acts, (b) the majority of these visuals represent speaker-hearer power relations and social distance in relation to language use, and (c) these visuals tend to be associated with the speech acts particular to the language use of the speaker-hearer relationship depicted in the visual. In addition, the weakness of visuals as contextual information, which provides the viewers few opportunities to be aware of indirectness or politeness to be used in certain situations, was discussed accordingly. Some practical suggestions were made as to how teachers might supplement contextual information provided with visuals and compensate for their insufficiencies. 本論においては、語用論に関する情報伝達に関して語学学習教材の中で紹介されている視覚的要素の有用性の探査を、初級レベル学習者向けの英語教材から収集した視覚情報の分析により行った。その結果、教材に紹介されている発話行為使用における話し手と聞き手の関係が描写されている視覚要素の割合、話し手と聞き手の力関係ならびに社会的距離、またそれに伴う発話行為の種類が明らかになった。したがって、それぞれの話し手と聞き手の関係において特徴的な言語使用が検証され、同時に丁寧表現や間接的表現の使用場面の欠如といった問題点も指摘された。最後に、教材に含まれている視覚情報に関連する言語使用情報の不十分さを補うための教師作成による補助教材の実用性も示唆された。
24
LEE, Shu Lin, Chuan Show CHEN, Tzyy Yuang SHIANG, Mu San CHANG, Hsin I. LO, and Mei Chich HSU. "Passive Repetitive Isokinetic Training Compared with Resistance Training: Effects on Performance and Hormones in Untrained Men." Asian Journal of Physical Education & Recreation 13, no. 1 (June 1, 2007): 20–28. http://dx.doi.org/10.24112/ajper.131321.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese. The purpose of this study was to investigate the effects of 10 weeks Passive Repetitive Isokinetic Training (PRI) training on hormone concentrations and physical performance. Nineteen untrained men were randomized to intervention with either PRI training (n=10) or traditional resistance training (n=9). PRI group performed five sets with ten repetitions with corresponding 70-75% repetition maximum (RM) loads on the PRI platform and 2-min rest periods, whereas TR group performed the same protocol with squat exercise. Strength and power performance testing were measured before and after 10-week training. Resting hormones were measured at pre-training (week-0), week-6, and post training (week-10). The results of our study were that after 10 weeks of PRI training, vertical jump, running vertical jump, 30-m sprint time and maximal strength by squat-test were significantly higher with respect to pre-training (p<0.05). In TR group, maximal strength by squatting test was significantly increased compared with pre-training (p<0.05), while no significantly changes were observed for the other power tests. There were no significantly changes in GH, IGF-1, testosterone, cortisol, and T/C ratio during the 10-week training period in both groups. The data indicated that PRI and traditional resistances training have similar hormonal states. The PRI training significantly increased power and strength performance. 被動反覆衝擊式訓練(Passive Repetitive Isokinetic Training；PRI)主要是依據伸展縮短循環(Stretch-Shortening-Cycle)特性所發展出的一種訓練肌力和爆發力的器材，然而PRI訓練對訓練效果及人體體內荷爾蒙的影響，尚無相關的實驗數值來證實。因此，本研究目的在探討PRI訓練前後安靜期血液中荷爾蒙之變化及肌力與爆發力等運動表現的影響。研究中共有19名受試者，隨機分為PRI訓練組(n=10)及傳統蹲舉訓練組(TR；n=9)，進行每週三次共10週之訓練，並於訓練前、訓練第6週及訓練後分別進行安靜時的血液採集，分析安靜時血液中生長激素(Growth hormone；GH)、類胰島素生長因子(Insulin-likc growth factor)、睪固酮(Testosterone)及皮質醇(Cortisol)的濃度我於訓練前後進行肌力及爆發力測試，結果發現：PRI組其肌力及爆發力表現在訓練後顯著的提升，而TR組僅增加最大肌力，兩組間以變化百分比進行比較：PRI在肌力及爆發力的變化百分比皆顯著高於TR組。血液荷爾蒙的結果：第6週和第10週時之安靜生長激素、類胰島素生長因子、睪固酮及皮質醇的濃度，組內訓練前後相比並無顯著性的改變；PRI組與TR組兩組間安靜期的荷爾蒙濃度反應亦無差異。由本研究得知：為期10週之PRI訓練能有效的提升肌力以及爆發力之運動表現，然而安靜期的荷爾蒙於訓練前、中、後並無顯著的變化。
25
Higashi, Takahiro, and Yunjia Wang. "北京話連去變調的成因及其與詞重音的關係." Language and Linguistics / 語言暨語言學 18, no. 3 (July 10, 2017): 430–51. http://dx.doi.org/10.1075/lali.18.3.04hig.
Full textAbstract:
抽象 北京話去聲連讀存在前去變成升調的社會變體，對於這種變體的成因，學界的看法不盡相同。本文用個案語音和文本分析的方法對北京話連去變調與詞重音之間的關係進行了研究。首先通過聲學測量和兩個聽辨實驗確定了變調樣本的重音格式，發現前去能夠變為升調的兩字組基本上都是聽感上的後重型。然後通過與若干輕音詞表的對比確認發生前去變調的雙音節詞在北京口語中不存在前重式。文章分析了北京話中兩種去聲變調格式——前去變為升調和後去變為低降調——的形成原因以及詞重音對變調格式的作用。作者認為，連去組合中的兩種變調格式實質上都是在重音保留本調原則、重讀音節同化非重讀音節原則和減少曲折原則的基礎上，相鄰音節音高同化作用的結果，同時，去聲連讀中的順向同化和逆向同化作用間接也說明了北京話的雙音節詞存在前重和後重兩種重音模式。
26
CRUZ, Alberto. "Class Management of In-Service Physical Education Student Teachers." Asian Journal of Physical Education & Recreation 11, no. 2 (December 1, 2005): 14–23. http://dx.doi.org/10.24112/ajper.111306.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.Classroom management is essential to effective teaching. However, there is little information about how physical education student teachers manage their classes. Berliner (1988) proposed five stages of learning to teach and argued that experience is a predominant element to the development of expertise in pedagogy. Cruz (2000) suggested that the in-service student teachers taught better than their pre-service counter-parts as they had more in-field experience. The purpose of the study was to examine the class management practices of in-service physical education student teachers. Three in-service student teachers were randomly selected and invited to participate in the study. They were observed teaching two ball games lessons and took part in two pre-lesson interviews and two post-lesson stimulated recall sessions. Qualitative data were collected through lesson observations and interviews. Constant comparison and analytic induction were used to organize and categorize the data. Results showed that there were common managerial behaviours and management strategies adopted by the student teachers during teaching. Teaching style, organization and supporting were the identical managerial behaviours observed, whilst the preventive management, equipment management and interactive class management were the common class management strategies identified. The findings hold implications for the preparation of physical education teachers.班級經營與敎學效能息息相關。Berliner(1988)提出五階段學習歷程理論及敎學經驗為發展成敎學專家主要元素。Cruz(2000)指出在職師訓學生的敎學表現較職前師訓學生為佳是他們有較多實踐經驗。本研究目的是探討在職師訓學生的班級經營行為及策略。三位在職師訓學生被隨機抽樣參與此研究。他們被觀察兩敎節球類課及接受兩次課前訪問及課後刺激回憶訪談。其後以持續比較法分析蒐集資料。結果顯示師訓學生有其共通班級經營行為策略及給予體育師資培訓啟示。
27
WANG, Jingyue. "“紫河車”倫理研究." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 55–72. http://dx.doi.org/10.24112/ijccpm.51437.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.“紫河車”已超越了中醫藥材的一般意義，成為一種賦予了倫理內涵的文化現象，代表了中國特有的服用人胎盤的傳統習俗和道德觀念，並對現會社會於人胎盤利用產生正反兩方面的深刻影響。本文從生命倫理學的角度，反思“紫河車” 文化的傳統觀念和社會現象，研究和探討現代“紫河車”文化的道德向度和倫理體系。一、人胎盤為何物的現代道德訴求與“紫河車”文化之異同﹔二、醫用人胎盤必須遵循“知情同意”的倫理原則， 謹慎施行有償捐贈，填補“紫河車”文化的空白﹔ 三、醫學利用人胎盤遵循具有時代性的倫理道德原則，發揚並超越“紫河車”文化精神﹔四、反思“紫河車”文化現象的社會時弊，從規範倫理、自德倫理和制度倫理等方面，建構現代“紫河車”倫理。The "Purple River Vehicle" (Human Placenta) has transcended a general meaning of the Chinese medicine and it is in line with the Chinese traditional conventions and morality. This phenomenon has deep ethical and cultural meaning. However, there is debate today regarding its use. This paper will look into the problem from a bioethics perspective: 1. What does the placenta mean according to today’s morality, and how does this differ from its meaning as the "Purple River Vehicle" in the culture; 2. Using the placenta in the medical sciences should go by an ethical principle of "Informed Consent", and the placenta donation should be implemented carefully; 3. Using the placenta in the medical sciences should follow a principle of the current ethical morality, and honor the cultural spirit of the "Purple River Vehicle"; 4. The phenomenon of the "Purple River Vehicle" creates problem of great moral importance to society so there is a need of developing a modem ethics of the "Purple River Vehicle", from precept, virtue and regime ethics.DOWNLOAD HISTORY | This article has been downloaded 56 times in Digital Commons before migrating into this platform.
28
Liu, Cheng-Hui. "中古梵漢語言接觸引發的一種語法演變." International Journal of Chinese Linguistics 2, no. 2 (December 30, 2015): 300–315. http://dx.doi.org/10.1075/ijchl.2.2.05liu.
Full textAbstract:
中古的佛經翻譯活動造成漢語長期與梵語接觸，翻譯佛經文獻語言究竟帶給漢語多大的影響，是近十多年漢語語法史研究的熱點之一。本文在此脈絡下討論譯經專用帶有梵語特徵的語法格式〔VP+已，下句〕如何感染《世說新語》存古形式〔既+VP，下句〕的語法與文篇表現。首先指出上古漢語動後標記「已」和副詞「既」的由來，其次根據一組註記「相對過去」的副詞「既」、「已」、「嘗」在上古到中古幾種敘事作品的分布，確認漢語時間標記使用趨勢，最後以《世說新語》偏離漢語趨勢的副詞「既」的用例與中古譯經動後「已」的相似之處印證梵語特徵被複製到中古書面語的現實。簡言之，漢語固有的〔VP+已，下句〕僅以「VP+已」指涉前行事件，翻譯梵語獨立分詞形態的「VP+已」主要指涉前行事件，但也容許指涉時間重疊的伴隨情況；上古漢語通行的「既+VP」在連動式指涉前行事件，而《世說新語》某些「既+VP」指涉伴隨情況，甚或為冗贅，應是受到譯經「VP+已」的感染。這種現象意味梵語〔獨立分詞+主要子句〕先已透過譯經的〔VP+已，下句〕影響中古漢語使用者的認知，進而影響到書面語的存古形式。
29
WAH, Vera, Sarah KOH, Denise NG, Grace WANG, and Steven QUEK. "Effects of the Amount of Dietary Nitrates Consumption on Endurance Performance." Asian Journal of Physical Education & Recreation 23, no. 1 (June 1, 2017): 15–18. http://dx.doi.org/10.24112/ajper.231766.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese. The current study examined the effects of dietary nitrates consumption on endurance performance of recreational athletes in Singapore. The consumption of dietary nitrates has been shown to reduce whole body oxygen cost of submaximal exercise and enhance tolerance to high intensity exercise. Beetroot, which is concentrated in dietary nitrates, is a popular natural food that has been associated with enhancement of endurance performance. Majority of studies on the effects of beetroot consumption on endurance performance have been carried out using 500ml of beetroot juice. To make the juice more palatable, and hence encourage consumption by the young athletes, this study used 250ml of beetroot juice, mixed with 250ml of apple and orange juice. 23 subjects (10 males and 13 females aged between 12 and 24) were recruited for the study. Subjects performed the Multi-stage Fitness Test (MST) on two separate days after consuming 500ml of Apple and Orange (AO, Control Group) juice or Apple, Beetroot and Orange (ABO, Experimental Group) juice. The VO2 max obtained from both tests were compared using a Paired Sample t-test. Paired Sampled t-test (t = -0.08, p < 0.05) showed that there was no significant difference between the VO2 max of the experiment group and the VO2 max of the control group. Results of the present study suggests that 250ml of beetroot juice combined with 250ml of apple and orange juice did not result in significant differences in endurance performance. 本文旨在探討膳食補充硝酸鹽如何影響新加坡休閒運動員的耐力運動表現。過去研究顯示在日常飲食內攝取膳食硝酸鹽， 可以降低亞極量運動的氧價，並增強對激烈運動的耐受力。由於甜菜根高含硝酸鹽，眾人深信食用甜菜根是能提升耐力運動的 表現。多數研究在實驗內利用500毫升的甜菜根汁來探測它對耐力表現。為了鼓勵年輕運動員飲用甜菜根汁，本研究混合了250 毫升的甜菜汁及250毫升的蘋果和橙汁。23名12歲至24歲的休閒運動員(10名男性與13名女性)參與本研究。實驗在分別兩天喝 了500毫升蘋果與橙汁(控制組)或500毫升蘋果，橙與紅甜菜根汁(實驗組)之後，進行了多階段體能測試(Multi-stage Fitness Test 短稱 MST)。實驗採用相似樣本T鑒定法比較從這兩次MST測試到的最大攝氧量。相似樣本T鑒定(t=-0.08, p<0.05)顯 示控制組與實驗組的VO2 max之間沒有顯著的差異。因此，本研究顯示250毫升甜菜根加入250毫升蘋果和橙混合汁對耐力運動 表現沒有顯著的影響。本文旨在探討膳食補充硝酸鹽如何影響新加坡休閒運動員的耐力運動表現。過去研究顯示在日常飲食內攝取膳食硝酸鹽， 可以降低亞極量運動的氧價，並增強對激烈運動的耐受力。由於甜菜根高含硝酸鹽，眾人深信食用甜菜根是能提升耐力運動的 表現。多數研究在實驗內利用500毫升的甜菜根汁來探測它對耐力表現。為了鼓勵年輕運動員飲用甜菜根汁，本研究混合了250 毫升的甜菜汁及250毫升的蘋果和橙汁。23名12歲至24歲的休閒運動員(10名男性與13名女性)參與本研究。實驗在分別兩天喝 了500毫升蘋果與橙汁(控制組）或500毫升蘋果，橙與紅甜菜根汁(實驗組)之後，進行了多階段體能測試(Multi-stage Fitness Test 短稱 MST)。實驗採用相似樣本T鑒定法比較從這兩次MST測試到的最大攝氧量相似樣本T鑒定(t=-0.08, p<0.05)顯示控制組與實驗組的VO2 max之間沒有顯著的差異。因此，本研究顯示250毫升甜菜根加入250毫升蘋果和橙混合汁對耐力運動表現沒有顯著的影響。
30
ZHANG, Qiaoxia. "醫學倫理思想在《聖濟經》中的體現." International Journal of Chinese & Comparative Philosophy of Medicine 12, no. 1 (January 1, 2014): 55–66. http://dx.doi.org/10.24112/ijccpm.121556.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.宋代政治、經濟、科技、哲學、風尚等諸多因素促進了醫藥學的發達與繁榮。《聖濟經》猶如宋代醫藥學百花園中一朵瑰麗的奇葩，為後人從醫理到實踐提供了寶貴的資料。《聖濟經》（10卷，分42 篇，注重理論）同《政和聖濟總錄》（亦稱《聖濟總錄》，醫學百科，200 卷，分66 門，闡述病因、病理及醫治藥方）都是由宋徽宗趙佶(1082-1135) 親自主持編纂的醫學大作。《聖濟經》除了確立儒家的綱常倫理之外，更在本體宇宙論的氣論框架下構建了道家身心平和的基本醫學原理。《聖濟經》所體現的醫學倫理思想，如“陰陽合而夫婦正”、“五行有殊相”、 “氣者生之元也”、“子之在母”、 “去邪輔正，以平為期”等，突出表現了儒道相容的陰陽觀、五行觀、整體觀和辯證觀，同時展現了宋代獨特的政治生態和文化特徵。According to Chinese medical history, the Shengjijing (Canon of Sagely Benefaction) was commissioned by Emperor Huizong (1100-1125) of the Song Dynasty. It is usually compared with another great project of the time, the Shengji zonglu (Medical Encyclopedia: Classic of Sagely Benefaction). The emperor wrote prefaces for two large formulary compilations. The Canon of Sagely Benefaction, which comprises 10 chapters of medical theories, was published in 1118, and the Medical Encyclopedia: A Sagely Benefaction, which comprises 200 chapters of formularies, was published in 1122.This paper focuses on the ethical dimensions illustrated by the Canon of Sagely Benefaction. It explores fundamental Chinese concepts such as qi energy, yin and yang, the five phases and their mutual transformation as implemented in the medical text. The author argues that these key concepts are well incorporated into medical practice and function as a guide for both physical health and moral cultivation. Such combinations of the medical with the ethical and the physical with the spiritual can be considered a fusion of the Daoist and Confucian traditions, a popular practice during the Song period.DOWNLOAD HISTORY | This article has been downloaded 114 times in Digital Commons before migrating into this platform.
31
SUN, Muyi. "身體倫理醫學模式對生物－心理－社會醫學模式的“僭越”." International Journal of Chinese & Comparative Philosophy of Medicine 13, no. 2 (January 1, 2015): 9–26. http://dx.doi.org/10.24112/ijccpm.131586.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.身體倫理醫學模式是生命（身體）政治意志的表達與實現，其修正了生物心理社會醫學模式的錯訛，並能夠最整全地反映人類對於身體或醫學的寄託，成為醫學的基礎和疾病救治、身體康復的指導與希望。身體為醫生治療行為與施愛的直觀物件，身體是屬人的，人必須力圖把“我的意識”統一於“我的身體”；這一道德觀成為醫學模式的人性前提，即是說，人的身體、包括患病的身體，不是一般性地沒於世界，而應該建立身體、人、醫學與政治活動之間的道德關係。身體倫理醫學模式有利於人和醫學回歸倫理的和諧；由此，在後現代背境下，可以認為，身體宗教醫學模式是身體倫理醫學模式的淵源之一，身體倫理醫學模式隱含著生命（身體）政治醫學模式的政治倫理功能，能夠實現對生物心理社會醫學模式的歷史性“僭越”。Body ethics constitute a genuine expression of both human life and the physical body. They represent the spiritual will of medicine, correcting the errors of the bio-psycho-social medical model. Body ethics reflect both the holistic human body and the true spirit of medicine, forming the basis for medical intervention and physical rehabilitation. For medical doctors guided by the bio-psycho-social medical model, the human body is nothing more than a behavioral and psychological object. However, the real body is a being, an individual human being, who must try to unify “consciousness” with “the body.” The moral premise of the body ethics medical model transforms “dead” materials into humanity, i.e., the human body, including even the sick body. This model incarnates the transcendent dimension of the human body in a comprehensive whole, manifesting the proper relations among physical, moral, humane, and political activities in medicine. The body ethics model of medicine contributes to a return to the harmonious nature of medicine and ethics on the one hand and the inseparability of medicine and religion on the other. Accordingly, even in a postmodern context, it can reasonably be held that both the physical and religious dimensions of the body are sources of the medical ethics of the body and that this body ethics model of medicine contains the spiritual, moral, and political functions of the body in itself. Finally, this model goes beyond the bio-psycho-social medical model through its transcendent dimension.DOWNLOAD HISTORY | This article has been downloaded 132 times in Digital Commons before migrating into this platform.
32
YANG, Tongwei, and Yunling WANG. "儒家的“生生”理念及其衍生的生命倫理原則." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 2 (January 1, 2007): 121–31. http://dx.doi.org/10.24112/ijccpm.51449.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.“天地之大德曰生”這一命題是儒家生命哲學的集中體現。這裏的“天地”不僅是客觀的存在，還具有德性倫理的光輝﹔這裏的生命，同時也是人文的終極意義所在——使生命成為生命，使人與自然界相統一而共同歸宿於整個宇宙的精神生命、宇宙生命。天以“生”為其大德，這說明天不僅具有生命意義，而且具有價值意義。生命遵循本體原則，生生不已，發用流行。由此可見，在儒家的“生生”理念中，內含著對“天命”與“理”的深深敬重：對生命起源的敬重、對天地間萬物的敬重、對天地人相通的敬重。在敬重原則的指引下，悲天憫人，珍重生命就成為儒家的重要思想。儒家所言的生命，是指能夠自我發展、自我創造、自我演化、自我更新的存在物。所以在“生生”理念中內含著目的性：凡生命都是有目的性的，“生”的目的性是完善和完美。這樣，出於對生命的敬重和對生命目的性的認識，“生生”理念便衍生出“盡性”原則：萬物各盡其性分。盡興原則，在先秦儒家那裏體現為取之以度、用之以時的生態倫理思想。而後世儒家則進一步認為，在整個自然界和社會中任何一人任何一物均有其各自獨立的生命價值和生命意義，因此皆應予以尊重理解和愛護。在儒家看來，認識的目的在於為其道德實踐服務。在道德實踐層面，“生生”表現為一種追求和諧的“生生”，即人要順從自然以達到天、地、人之間的和諧。生生和諧摒棄了人與自然的對立，是一種仁民愛物、萬物一體的內在人文主義思想。通過生生和諧，使自然、人類、社會成為一個系統的有機的整體。這既代表了人類肯定、培護、滋潤自我生命的需要，也代表了人類生存、發展的方向。"The great virtue of Heaven and Earth is life" – this proposition is a concentrated expression of the Confucian philosophy of life. Here, "Heaven and Earth" is not just an objective existence, but also has the virtue that is ethically brilliant. That "life" is the great virtue of Heaven shows that Heaven not only has the meaning of life but also has the sense of value. Thus, the Confucian philosophy of life, which holds a deep respect for "fate", and "truth", respects the origin of life, respects everything between heaven and earth, and respects the link among heaven, earth and person. Under this principle of respect, cherishing life becomes an important Confucian thinking.The life that Confucian said is the existence that can have self-development, self-creation, self-evolution and self-renewal. Therefore, the "life" idea including the principle of purpose: every life is purposeful, the purpose of life is to improve and perfect. Due to the respect for life and the purpose of life, "life" idea leads to the "development" principle: all things are full with the development. Confucians in the Qin dynasty thought that the development principle implies an ecological ethics that is limited to the use of season. Later, the Confucian further thought that any one or any person has its own independent life value and meaning of life. So all things should be respected, understood and loved.From the Confucian view, the purpose of cognition is service to moral practice. On morally practical level, "life" involves a pursuit of harmony. People ought to attempt to attain the harmony among heaven, earth and the people. It is an inherent humanism thinking that love should go for all the people, with differentiation notwithstanding. Through harmony, natural, human and social systems will come as an organic whole. This not only represents the needs of humans to cultivate and nurture self-life, but also represents a developmental human direction.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.
33
游, 達裕, 超雄 張, and 志強 朱. "「建構有效家庭服務： 綜合家庭服務中心模式實施情況檢討」的評論和反思." Hong Kong Journal of Social Work 47, no. 01n02 (January 2013): 37–49. http://dx.doi.org/10.1142/s0219246213000053.
Full textAbstract:
2008年，香港大學顧問團受社會福利署的委託而進行綜合家庭服務中心服務檢討，於2010年完成研究並發表「綜合家庭服務中心服務模式實施情況檢討」報告書。 本文深入分析港大研究報告書後，發現該報告書欠缺分析過往相關文獻的討論；重複過往研究的結果，結論卻沒有進一步分析和探究；概念含混，沒有清晰的標準作評估準則；只引用社工的意見而沒有進一步分析或評論，尤其在一些重要的議題上，前後不一致；推論不合邏輯。 從這研究的資料所見，綜合家務服務中心的角色和功能不斷受到社會基層和相關持份者所修正和界定，因此我們亦應反思社會工作的政治實踐。 我們相信港大顧問團眾多學者都具備足夠能力去進行具學術水平的研究，正因為這緣故，它令我們對學者的角色和研究報告所帶來的倫理責任進行反思。
34
WANG, Mingxu, Wen ZHANG, and Xueliang WANG. "器官捐獻的家庭同意原則: 儒家倫理的現代應用." International Journal of Chinese & Comparative Philosophy of Medicine 6, no. 1 (January 1, 2008): 51–75. http://dx.doi.org/10.24112/ijccpm.61454.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.從儒家倫理的視角解讀中國新實施的《人體器官移植條例》，以第8 條中“共同表示同意”為著力點，認為，儒家的家庭倫理不僅深刻地影響者中國人的思維方式和行為方式，而且至今被人們認為是構建家庭倫理的最根本原則，有著廣泛的社會基礎和現實根據。分析了儒家倫理支持器官捐獻的理據，結合案例指出：家庭的知情同意並不違背個人的知情同意；應當在儒家的家庭倫理的基礎上探討這一條例的相關問題，從而幫助完善和實施這一條例，使我國有關人體器官移植和屍體捐獻的立法更加完備，為推動器官移植技術的發展建立更為有效的法律保障機制。並提出在在條例實施過程中還有五個相關問題需要澄清和解決。Organ donation is the gift of an organ to help someone else who needs a transplant. Hundreds of people’s lives are saved each year by organ transplants. Yet the question remains: Who should give the priority in terms of donation procedures - the individual who feels a strong, personal commitment to offer his/her organ or the legal next-of-kin, i.e., the priority order of the family members? This has been greatly debated bioethical issue in China in recent years. Rather than emphasizing the right of individuals to decide what will happen after they die, or removing the burden of making a decision about organ donation from families dealing with the traumatic death of a loved one, the policy of family consent indicates the signif icant role of family in making the decision. That is to say, the consent, or lack of objection, of those closest to the patient is always sought before organs can be donated. The family involvement could avoid discomfort with the process on the one hand, but also cause conf licts when there is a disagreement between the donor and family members on the other.This paper focuses its discussion on the context and impacts of the“ Rules regarding Organ Transplant” implemented in China since 2007. Then, it turns to traditional Confucian ethics to talk about the meaning of life and Confucian concept of family to show that Confucianism would support the idea of organ transplant. To prove the claim, the paper offers two recent examples of organ donation. Organ transplant should be advocated but the rules should be tighten in order to prevent unqualified doctors and profithungry hospitals from abusing patients and organ donors.DOWNLOAD HISTORY | This article has been downloaded 301 times in Digital Commons before migrating into this platform.
35
WONG, Del P., Karim CHAMARI, Anis CHAOUACHI, Tze Chung LUK, and Patrick Wing Chung LAU. "Heart Rate Response and Match Repeated-Sprint Performance in Chinese Elite Youth Soccer Players." Asian Journal of Physical Education & Recreation 17, no. 2 (December 1, 2011): 42–49. http://dx.doi.org/10.24112/ajper.171875.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese. The purpose of this study is to investigate the heart rate (HR) repose and repeated-sprint performance throughout the match among Chinese elite youth soccer players. Two elite youth soccer teams each consisted of 11 players participated in the study. The HR measurement and repeated-sprint test were conducted (age: 17.1±0.85, height: 173± 5.2cm; weight: 64.2± 8.1kg). HR was recorded every 5s throughout the match, while repeated-sprint consisted of three 30m sprints separated by a 25s active recovery period that was conducted: 5min before the match (T1), 5min before the end of the first half (T2), 5min before the start of the second half (T3), and 5min before the end of the second half (T4). HR was in the range of 160-169bpm for 25% of total play time, followed by 170-179bpm for 23.6%. HR during the 46-60min was significantly lower than other intervals (P<0.05), and repeated-sprint time at T3 was significantly slower than others. The intensity of the match was lower than those found in European players, indicating the cardiovascular fitness and repeated-sprint performance are needed among the players. High-intensity and low-volume interval training, and re-warm up before the start of second half are suggested in the training program. 本研究旨在測定中國青年足球運動員比賽時的心率及重覆衝跑測試表現。對兩支分由11人組成的足球隊運動員(年齡17.1±0.85歲，身高：173±5.2釐米，體重; 64.2±8.1公斤)進行了心率測量以及重覆衝跑測試。比賽時每5秒鍾記錄一次心率。重覆衝跑測試由3次30米衝跑組成，每次有25秒動態休息。重覆衝跑測試共進行四次，分別在：賽前5分鐘(T1)，中場前5分鐘(T2)，下半場開始前5分鐘(T3)及比賽結束前5分鐘(T4)進行。結果在25%的比賽時間內，運動員的心率在每分鐘160-169之間，其次是23.6%的時間內為每分鐘170-179。在46-60分鐘的比賽中，運動員的心率顯著低於其他時段(P<0.05),而運動員在第三次重覆衝跑測試時的速度顯著低於其他三次測試。本次研究結果顯示比賽強度低於歐洲青年足球員進行的同類測試，說明中國青年足球運動員需要加強心肺功能及提高重覆衝跑的表現。建議訓練時進行大強度低密度的間歇訓練，及在比賽中場開始前再次進行熱身。
36
GUO, Weihua. "儒家倫理如何為“生命”的道德辯護——以“人類輔助生殖技術”為例進行的考察." International Journal of Chinese & Comparative Philosophy of Medicine 10, no. 1 (January 1, 2012): 29–40. http://dx.doi.org/10.24112/ijccpm.101511.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.儒家倫理從“天道”的角度賦予人之生命以神聖性和超越性，而輔助生殖技術則通過技術使人之“生命”從神聖性、超越性的形上境遇被拋入到世俗境遇中，生命的“袪魅”成為這一趨勢的集中表現。並由此，引發了“生命”的形上界定和由技術展現世俗化的生命界定之間的矛盾和衝突。儒家倫理為技術干預下的“生命”進行道德辯護的關鍵在於：儒家倫理應以一種辯證、開放的態度為輔助生殖技術展現的世俗化的生命倫理提供形而上學的精神本源基礎。By profoundly intervening in human life, human assisted reproductive technology is challenging the convictions of all well-established ethics, Confucian ethics included. Through such technology, human life is thrown from the divine, transcendent metaphysical situation it has traditionally held into this-worldly circumstances. In particular, human assisted reproductive technology brings with it a series of ethical problems. First, the sanctity of life is put in jeopardy. From this perspective, every human life is unique and independent. However, human assisted reproductive technology has the potential to destroy such uniqueness and independence. Second, human subjectivity is lost. An essential attribute of human life is that humans exist as active subjects to be respected, rather than as passive objects to be manipulated. When human assisted reproductive technology is used to control human life, human subjectivity is thrown into crisis. Finally, the existence of human life is fragmented. Human beings are “group” animals, and they live in families built on the basis of blood and marriage. This basis is usually taken as the origin or foundation of Confucian ethics. However, human assisted reproductive technology (especially AIH and reproductive cloning technology) has broken the traditional family structure. It has caused a crisis in the notion of family as an ethical entity and life becomes nothing but “debris.”In the face of such moral crises, it is time to explore Confucian ethics to help people out of their plight. Traditionally, Confucian ethics has a profound and rich content. It takes human life as valuable, sacred, transcendent and eternal. From the Confucian perspective, human life means not only existence as a natural object, but also existence of value and significance in the universe. In developing a proper Confucian ethics to direct the application of human assisted reproductive technology and guide its technical intervention in human life, this essay argues that we must recognize the following crucial point: a dialectical exploration and an open attitude are needed to enable Confucian ethics to provide the Confucian spirit of metaphysical origins and concerns to a new bioethics of assisted reproductive technology. That is, on the one hand, a bridge must be built to connect the metaphysical condition of real life in Confucian ethics with the technical interference of human assisted reproductive technology. On the other hand, it must be noted that human assisted reproductive technology reveals that the problem domain is not merely a simple technology ethics, but also involves deep philosophical or ethical change. Such exploration provides formal support for considering the ethical problems of human assisted reproductive technology from a comic philosophical view that the Confucian bioethical discourse of life must undertake.DOWNLOAD HISTORY | This article has been downloaded 60 times in Digital Commons before migrating into this platform.
37
Deng (鄧琳), Lin. "Some New Insight into the Historical Source of the Chinese Copula Shì/*deʔ 是 (關於繫詞“是”歷史來源的新思考)." Bulletin of Chinese Linguistics 10, no. 1 (April 1, 2017): 3–28. http://dx.doi.org/10.1163/2405478x-01001002.
Full textAbstract:
The present study is mainly concerned with the nature of the demonstrative shì 是 as the historical source of the copula shì. Tracing the development of shì in bronze inscriptions from the 11th to 3rd centuries bce and comparing the patterns of change against two purportedly contemporary texts, Shī jīng 詩經 and Shàng shū 尚書, it argues that shì is not a typical demonstrative in origin because it only occurs pronominally and is strongly associated with the structural expression of focus in its early stage of development. On the basis of these observations, shì is analyzed as a special demonstrative that combines anaphoric and focalizing force to highlight and contrast a constituent that has been introduced into the discourse. It is then compared with the expressions wéi zhī 唯之and huì zhī 惠之 with the same function in the Shang oracle-bone inscriptions (13th–11th centuries bce). The investigation of whether shì is derived from wéi zhī only finds evidence indicating a morphological relationship with zhī, while the etymological link with wéi remains speculative. In conclusion, this study claims that the focalizing force of shì is important in answering the question why it is the only demonstrative evolving into a copula. The observed development of shì confirms that the origination of copulas is often related to the morphosyntactic expression of features of information structure. 本文擬對指示詞“是”的最初歷史來源進行探討。根據學界近年對指示詞的研究成果，本文提出“是”很可能在產生之初即具有促發其向繫詞轉變的特徵。通過對西周至春秋戰國金文資料中指示詞“是”的全部用例的研讀以及與《詩經》、《尚書》中用例的比照，本文發現“是”的早期用法均為復指，且僅出現在焦點位置，其產生與商代甲骨語言中獨有的“唯／惠之”的表達方式大有關聯，極大可能是“之”在焦點位置的形態變體。“是”以及“唯／惠之”在語篇中具有同樣的復指及聚焦的雙重功能，是焦點的句法表達手段，反映了繫詞產生與焦點的句法表達之間的密切聯繫。
38
ZHANG, Shunqing. "儒家正義論及其對醫療公正問題的啟示." International Journal of Chinese & Comparative Philosophy of Medicine 11, no. 1 (January 1, 2013): 45–61. http://dx.doi.org/10.24112/ijccpm.111530.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.正義是一個歷史範疇，任何具有實踐品格的正義理論都只能是與特定道德共同體特殊的善的規定相聯繫的正義論，從這一意義上說，儒家當然也有自己的正義論。儒家正義論是以天道性命的邏輯關係為起點，通過仁、禮、義三維一體的倫理結構而表現的正義論。這種正義論將社會正義與個人正義統一起來，總體上體現為一種“厚生”的思想意識和行動。由於“生”具有不同的實踐領域和境界層次，從而使儒家正義論具有多維的展現向度。把這種正義論應用於醫療公正領域，儒家主張醫療保健政策必須以維護國民的生命意義和完整實現為前提，主張政府應提供一種基礎性的全民性的醫療保障和保健制度。但儒家不認同單級的平等主義的分配制度，而是強調資源的差等分配，但資源差等分配的前提不在於每個人實際的貧富狀態，而取決於人的修德程度或者說後天努力與貢獻的程度。個體對自我生命的完整實現負有天定的義務，因此儒家主張在醫療保健領域應當賦予個體和家庭以更多的自主權。In the West, “justice” is a complex ethical principle, with meanings that range from the fair treatment of individuals to the equitable allocation of healthcare resources. Justice in bioethics is perhaps the most contested and controversial principle. This paper argues that the Confucian notion of justice is neither rights-based nor distributive; rather, it is based on the virtues of humanness and benevolence (ren), correct behavior and propriety (li), and uprightness and appropriateness (yi). Those virtues cherished in the Confucian tradition constitute what can be called a Confucian concept of justice, the primary principle of which is to respect human life. This means that in the healthcare system, the Confucian idea of justice is approached from the perspective of equality and fairness. On the one hand, the government should provide basic care for all persons according to the virtue of humanness/benevolence; on the other hand, the government should allow for diversity and differences in medical treatment and healthcare resource allocation according to the virtues of propriety and appropriateness, given that medical resources are limited and China supports a huge population. In other words, the government has the responsibility of providing public health care to those who cannot afford to pay for their own basic healthcare needs. At the same time, the government should allow for alternatives and should permit people to choose between ways of dealing with their medical issues.Clearly, the language of “rights” is absent from the Confucian tradition. However, this essay argues that because the Western notion of justice, particularly in the legal sense, does not take into account what is good, the Confucian virtue-based justice better fits the cultural milieu of medical practice in China. From the standpoint of Confucianism, healthcare and bio-medical ethics should be more concerned about what is good for society, family, and the individual than about absolute equality or the principle of fair equality, which engender both moral and economic hazards.DOWNLOAD HISTORY | This article has been downloaded 259 times in Digital Commons before migrating into this platform.
39
CHOW, Bik C., and Yung Ching AU. "Validation of Parent Proxy Report with Pedometry on Preschool Children's Physical activity." Asian Journal of Physical Education & Recreation 15, no. 2 (December 1, 2009): 65–74. http://dx.doi.org/10.24112/ajper.151781.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.
The objective of this study was to assess the validity of the Habitual Activity Estimation Scale (HAES) as parent proxy report about the physical activity levels of five- to six-years-old children. Twenty-three children were randomly selected from upper classes in a preschool in Hong Kong. The children's physical activity levels on one typical weekday and one typical weekend were obtained by having their parents completed the HAES questionnaire. And daily steps taken by children on four consecutive days including weekdays and weekend were collected by the pedometer (Yamax, SW-700). The pedometer data were used to assess its agreement with the HAES parent proxy report of the children's physical activity levels. The results showed that the step counts of children between weekdays and weekend as well as between genders were not significantly different. The result also indicated that there was no significant correlation between the HAES proxy report and the daily step counts of children on both weekdays and weekend. To conclude, the validity of HAES parent proxy report in assessing five-years-old preschool children's physical activity levels was low when compared with pedometer data.
本研究旨在評估由家長觀察兒童使用「Habitual Activity Estimation Scale (HAES)日常活動推算表」的有效度，邀請了二十三名五至六歲的幼稚圍生參與作為觀察之用，他們的父母觀察及記錄兒童於上課日和非上課日的日常活動，並以步行計記錄身體活動量來作分析。結果顯示：Habitual Activity Estimation Scale (HAES)和步行計的相關系數沒有出現顯著的相關，指出了Habitual Activity Estimation Scale (HAES)的效度不高。
40
GU, Liyan, Guijie YOU, Yiming ZHANG, and Lan ZHANG. "The Effect of Distance Running on the Anthropometry and Body Functions for the Elderly." Asian Journal of Physical Education & Recreation 6, no. 2 (December 1, 2000): 26–30. http://dx.doi.org/10.24112/ajper.61240.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.Because of the population of the old people is increasing remarkably in today's society, due to the development of the standard of medical science and technique, there is the positive significance in improving old people's physique and health by understanding their present constitutional situation and health condition, and in studying in aging regulations and the function of anti-aging by doing exercise. The article has tested the function and sports quality of the subjects, part of whom are the retired staffs in some universities in Beijing, and others are the members of the Jogging Club of Old People. It is manifested that Most of the indexes in function and sports quality were significant better in aerobic exercise group than in common group no matter of males or females. It is concluded that longterm regular aerobic exercise can slow down the declining speed of cardio-pulmonary function, and maintain and improve the sports quality of old people.隨著人類社會進步和醫療科技的發展，人口老齡化已成為世界人口發展的必然趨勢。所以瞭解老年人的身體機能和素質，對研究衰老規律和運動抗衰老的作用，全面提高中國老年人體質與健康水平具有積極的意義。本文將227名北京部分高校退休敎職工和北京市老年長跑俱樂部的隊員，按受試者鍛煉和訓練情況劃分為普通組和有氧運動組，對他們進行了形態、身體機能和運動素質的測試。結果顯示，有氧組和普通組在形態、身體機能和運動素質的大多數指標上存在明顯差異，表現為，有氧運動組的形態、身體機能和素質等指標明顯優於普通組。這就説明長期堅持有氧運動對於減緩心肺功能下降的速度，維持和提高老年群體身體素質有積極的促進作用。
41
Greer, Tim. "Identity in interculturality: Using (lack of) cultural knowledge to disalign with an identity category." Language Teacher 34.3 34, no. 3 (May 1, 2010): 3. http://dx.doi.org/10.37546/jalttlt34.3-1.
Full textAbstract:
This article focuses on the notions of interculturality and identity. It outlines some of the ways in which identities can be made relevant in conversation when interactants orient to certain items of cultural knowledge that are normatively bound to those identity categories. By analyzing a brief instance of naturally-occurring talk, the study shows how identities are used as interactional resources to help accomplish social actions such as providing an account or disagreeing, in addition to aligning and disaligning with other people. 本稿では、interculturality(間文化性)の概念に焦点を合てる。対話の参加者が、一連の会話の中でどのように国民性アイデンティティを表象するのか、その経路を詳細に考察する。このようなアイデンティティは、あるカテゴリと密接に関連した文化的知識を参加者自身が適応することで具現化される。実際の自然会話のある断片を分析することで、アイデンティティが他者とのに協調・不協調、「理由付け」「意見の相違の示唆」などといった社会的行為の達成を促す相互作用のリソースとして使用されること実証する。
42
蘇, 細清. "中國大學生情緒表達性之探索性研究." Hong Kong Journal of Social Work 42, no. 01n02 (January 2008): 89–101. http://dx.doi.org/10.1142/s0219246208000077.
Full textAbstract:
The present research is an exploratory research focused on emotional expressivity of university students in China. The methodology of the research combined quantitative and qualitative, including Berkeley Expressivity Questionnaire (BEQ, Gross & John, 1995) drawn from U.S.A., and in-depth interview. 1531 participants from 13 universities in Beijing with 829 females and 702 males were invited to participate in the research, and 15 students with 7 females and 8 males (about 1% of Ss) received the in-depth interview. In this research, data shows that Chinese university students are highly in emotional expressivity generally, especially in positive emotional expressivity (M=5.25, SD=.80), while relatively low in negative emotional expressivity (M=4.02, SD=.99). Significant differences are found in Chinese students' emotional expressivity in gender, and major (p<.05). Females are higher than males, and students who study Arts display higher emotional expressivity than students who study Science. From in-depth interview data analysis, strong Chinese culture characteristics can be found in students' emotion expressivity, including relation-focus, the doctrine of the medium, and family-value-focus, etc. Gender difference in emotional expressivity can be tracked to Chinese traditional concept of gender expectation as "Male dominate outside while female dominate inside" (男主外女主內). Since most of the Arts students are female, they higher in emotional expressivity may also be tracked to gender expectation of emotional discourse. The present research is to present some principle of emotional expressivity of university students in China, and the finding of the research can be the empirical basis for university students' emotional education, psychological counseling and the further research, not only in practice but also in future researches. 本文是關於中國大學生情緒表達性的探索性研究，研究方法採用了質性研究和量化研究，包括了採用伯克利大學的情緒表達性量表 (Gross & John, 1995) 和深入訪談方法。參加此次的問卷調查是來自北京13所大學 (約占北京市高校13%) 的1531位大學生 (829女702男) ，從中抽取15位學生 (7女8男，約占總數1%) 進行深入訪談。結果表明中國大學生情緒表達性總體而言並不低，尤其積極情緒的表達傾向性較高(M=5.25, SD=.80)，消極情緒表達性相對較低(M=4.02, SD=.99)。性別和學生所學專業較明顯地影響學生的情緒表達性(p<.05)，總體而言，女生高於男生，而文科類學生高於理工科類學生。從訪談的結果可以看出，學生的情緒表達性深受中國文化的影響，包括維護人際關係和諧、中庸之道以及家庭價值為中心等傳統文化與價值。性別的差異可以追溯到中國傳統文化對不同性別在情緒上的不同期望，尤其受 "男主外女主內" 的傳統文化影響較多。本研究首次描述了中國大學生情緒表達性的現狀，研究結果希望為大學生的情緒健康教育、心理輔導等在實踐和研究提供實證性基礎。
43
Ardianti, Ni Putu Silvia, Kadek Eva Krishna Adnyani, and Ni Nengah Suartini. "ANALISIS SEMANTIK PENGGUNAAN VERBA JUNBI, YOUI DAN SHITAKU DALAM KALIMAT BAHASA JEPANG." Jurnal Pendidikan Bahasa Jepang Undiksha 5, no. 2 (July 11, 2019): 134. http://dx.doi.org/10.23887/jpbj.v5i2.18346.
Full textAbstract:
Penelitian ini bertujuan untuk menganalisis perbedaan penggunaan verba junbi, youi dan shitaku dalam kalimat bahasa Jepang. Sehingga didapatkan ketentuan penggunaan makna dari ketiga verba tersebut. Penelitian ini dilakukan karena terdapat kata-kata yang memiliki kesamaan makna sehingga pembelajar mengalami kesulitan dalam memahami makna. Data bersumber dari koran online Mainichi Shinbun dan dianalisis dengan metode kajian dokumen. Hasil penelitian menunjukkan bahwa verba junbi digunakan untuk menyatakan situasi mempersiapkan hal-hal yang abstrak, mempersiapkan sesuatu yang berhubungan dengan publik serta merupakan persiapan yang memerlukan proses dan waktu yang relatif lama. Verba youi digunakan untuk menyatakan aktivitas dapat dilakukan jika suatu benda telah dipersiapkan. Shitaku merupakan verba yang digunakan untuk menyatakan persiapan yang dilakukan karena mendekati batas waktu yang telah ditentukan. Berdasarkan penggunaannya, junbi merupakan verba yang memiliki tingkat penggunaan yang paling tinggi. Verba youi merupakan verba yang memiliki makna persiapan yang paling konkret. Shitaku merupakan verba yang memiliki tingkat penggunaan yang paling terbatas. Sehingga bagi pembelajar yang mengalami kesulitan ketika memilih verba yang digunakan, maka dianjurkan untuk menggunakan verba junbi. Kata Kunci : analisis penggunaan, semantik, sinonim 本研究の目的は日本語の動詞「準備」、「用意」、「支度」の使い分けを明らかにする。本研究を行った理由はその意味が重なり合う部分の区別が複雑なことから、日本語学習者には使い分けが困難で問題となる。体系的な記述のため毎日新聞オンラインから用例収集を行い、データ収集は書き留める記述である。その結果は「準備」は「抽象的な事柄に対する準備が整える」、「公的な行為の準備」そして「時間と過程が長期にわたる」という状況を使われる。「用意」は「揃えておくものを直後に行動を開始する」という状況を使われる。そして、「支度」は「時間的にもより実行に迫っている」という状況に使われる。それらの意味用法によって、3 つの表にまとめるのは「準備」の範囲が一番「広い」に焦点が置かれる。「用意」の表現が一番「具体的」ことである。そして「支度」の範囲が一番「狭い」ことが明らかになった。どれを使ったら良いか迷った場合は「準備」を使えば間違いない。 keyword : analisis penggunaan, semantik, sinonim
44
Irie, Kay. "What Do We Know About the Language Learning Motivation of University Students in Japan? Some Patterns in Survey Studies." JALT Journal 25, no. 1 (May 1, 2003): 86. http://dx.doi.org/10.37546/jaltjj25.1-4.
Full textAbstract:
This review identifies patterns of motivation exhibited by Japanese university students by examining a representative selection of survey studies that have mainly employed factor analysis and which have been conducted since 1990. This collection of surveys includes works published in Japanese. Two sets of contrasting motivational concepts highlight the recurring patterns: (a) instrumental and integrative motivation and (b) mastery and performance goal orientation. The research suggests that Japanese university students appreciate a utilitarian value of learning English, and have an interest in communicating with native speakers of the target language. While performance orientation may be important, mastery orientation has been shown to relate more strongly to the use of strategies. The review also demonstrates the relevance and limitations of these constructs. 本論では１９９０年以降に発表された日本人大学生の言語学習モチベーション(L2motivation) に関するアンケート調査（日本語で発表されたものを含む）の報告にみられる傾向を検証する。理解を助ける為、二組の概念が用いられる。一つはすでによく知られているガードナーの道具的及び統合的動機、もう一つは比較的新しいマスタリーとパフォーマンス志向である。先行研究によると日本人学生は英語学習の道具的な価値を認め、旅行やNSとの交流に興味を持っていることがわかる。パフォーマンス志向の存在が認められるもののマスタリー志向の方がより強く学習ストラテジーの使用と関連性があると報告されている。本稿ではこれらのモチベーション概念が日本人大学生の動機づけを理解する上での妥当性及び限界考察する。尚、因子分析の役割と現在の言語学習モチベーションについても言及する。（３７４字）
45
CHIA, Michael. "Explaining the Maximal Intensity Exercise Performance of Young People." Asian Journal of Physical Education & Recreation 11, no. 1 (June 1, 2005): 14–34. http://dx.doi.org/10.24112/ajper.111302.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.Explanations for children maximal intensity exercise fitness in the literature fluctuate between the incapacity of young children to generate energy anaerobically and a reduced need for the metabolic pathway. A number of propositions are advanced to explain young children's relative inaptitude in anaerobic performance in comparison with older children and adults. These range from a smaller quantity of active muscle mass to perform the anaerobic task, to the quality of the muscle which may not yet be energetically, chemically or neurogenically mature, in comparison to their older and more mature counterparts. No one single factor, whether quantitative or qualitative in nature, however, can account exclusively for the anaerobic fitness of young people. The other persuasive argument advanced is that children are less reliant than adults on the anaerobic energy pathway, for their energy supply. Arguments supporting such a contention include a swifter oxygen uptake response in children during high intensity exercise, a greater blood flow to muscle and greater oxygen extraction capability, and a blunted response to catecholamines during high intensity exercise. Either way, the evidence in the current literature is equivocal. Future research employing the use of non-invasive methods such as MRI to determine muscle fibre type, MRS to determine baseline energy substrates and utilisation rates during exercise, as well as mass spectroscopy to analyse oxygen uptake kinetics and other ventilatory responses during high intensity exercise, may help bring to the fore new knowledge to a most interesting area of research in children's exercise.有關兒童最大強度運動能力的文獻報導結果不一。有些學者認為兒童的無氧代謝的能力非常低下，而有些學者則認為是因為兒童對無氧代謝的需求較低。一些文獻闡述了年幼兒童無氧代謝能力較少年或成人低下的原因是由於肌肉的數量，尤其是無氧代謝能力較強的肌肉數量較少以及肌肉在能量代謝、生物化學和神經支配方面的成熟度較成年人低。而僅以某一單一因素，無論是肌肉數 量還是成熟度，都不足以解釋兒童無氧代謝能力的特點。另一些研究則表明兒童對無氧供能的需求量較成年人低，主要表現在兒童進行大強度運動時其攝氧量急劇上升，肌肉的血流量和氧攝取量明顯增加，以及運動中對兒茶酚胺的反應不敏感等。然而，迄今為 止對於兒童最大強度運動能力的特點仍不十分清楚，需作進一步的研究。應用無創傷性方法，如應用核磁共振成像法檢測肌纖維類 型、核磁共振光譜分析法測定運動中的能量物質及其利用率，以及質譜法分析大強度運動過程中攝氧量的動態變化和通氣量的變化 等，則將有助於提高和促進兒童體育科學研究。
46
NONIS, Karen P., Helen E. PARKER, and Dawne LARKIN. "Development of Hopping: An observation Checklist for Educators." Asian Journal of Physical Education & Recreation 10, no. 1 (June 1, 2004): 8–18. http://dx.doi.org/10.24112/ajper.101291.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.This paper provides an observation checklist of the developmental stages of components of repetitive hopping-in-place and describes performance differences in hopping on the preferred and the non-preferred foot by children and adults. Females aged 3-7 years and 18-30 years performed the task of hopping-in-place on their preferred and non-preferred limb on three separate sessions. A behavioural checklist was used to describe the developmental sequence for leg and arm actions, trunk lean, balance control and foot landing style. Age differences in developmental levels in component actions were revealed in both the preferred and non-preferred limbs. The utility of a checklist which details the developmental stages of component parts of hopping and the need to analyse preferred and non-preferred limbs to more objectively quantify the quality of performance are discussed.這份報吿提供「重複單足跳」發展階段的觀察清單，並形容對於成人和小孩在選擇「較喜歡」與「較不喜歡」的腳之間單足跳的不同表現。女性年齡介於三至七歲和十八至三十歲參與了這項選擇「較喜歡」與「較不喜歡」的腳之間單足跳的三個各別測試。對於腿和臂的行動、腿部肌肉(trunk lean)、身體平衡的控制和足的著陸風格則是以一份行為式的清單來形容。年齡的差距在發展水準的組成部分上對於選擇「較喜歡」與「較不喜歡」的腳之間單足跳有一定的影響力。使用檢查單可更客觀地詳述對以上單足跳的發展階段以及分析在選擇「較喜歡」與「較不喜歡」的腳之間的需要。
47
LIN, Kun Yung, Alex, J. Y. LEE, Wei Hsiu LIN, and Ya Chen LIU. "Effects of Ten Weeks Table Tennis Training on Dynamic Visual Acuity." Asian Journal of Physical Education & Recreation 18, no. 2 (December 1, 2012): 41–45. http://dx.doi.org/10.24112/ajper.181845.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English. The purpose of this study was to investigate the effects of ten weeks table tennis training on dynamic visual acuity (DVA) on general population. Fourteen collegiate students were volunteered and ransom assigned equally as training group or control group. Training group underwent a ten weeks table tennis training program with 500 balls twice a week, but control group did not received any kind of exercise training during this period. DVA was measured with commercial software Athlevision to evaluate in four directions: right, left, up, and down, and calculated as horizontal (DVA-H), vertical, and total (DVA-T) abilities. Results reveal that training group showed significant improved DVA abilities in DVA-L (2.29±0.49 vs. 3.14±0.69, F = 7.09, p < .05), DVA-H (4.71±0.76 vs. 6.29±1.25, F = 9.64, p < .05), and DVA-T (9.57±0.98 vs. 11.29±1.60, F = 6.17, p < .05) after ten weeks table tennis training. The finding suggested that ten weeks regular table tennis training can improve the DVA ability on general population. It is possible that during this training, participants have to continual focusing/tracking the moving ball, and correctly predict the distance/space between the line, net, and the direction of coming ball, therefore, improved the rapid senses of fovea and the control of oculomotor system. 本研究目的在於探討十週規律桌球運動訓練對人體動體視力的影響。14位大學生自願參與並隨機分為桌球訓練組與一般組， 桌球訓練組需進行連續10週，每週2次，每次500球之桌球訓練，一般組則無接受任何運動訓練，兩組皆於訓練前後以Athlevision測試軟體評估其動體視力的變化。結果發現訓練後桌球組向左 (2.29±0.49 等級 vs.3.14±0.69 等級, F=7.09, p<.05)、水平 (4.71±0.76 等 級 vs.6.29±1.25 等級, F=9.64, p<.05) 與整體 (9.57±0.98等級 vs.11.29±1.60 等級, t=6.17, p<.05) 等動體視力表現有顯著改善。結論：規律桌球訓練可改善人體的動體視力表現，其機轉應與桌球訓練時需以視覺持續注視或追蹤高速旋轉移動的球體，且要正確判斷持拍與來球之間的距離、邊端線、網子與對方的位置，因而提升眼球中央小窩快速移動球體知覺與眼球控制能力。
48
ZENG, Howard Z., Raymond W. LEUNG, and Wenhao LIU. "Examination of Competitive Anxiety and Self-Confidence among College Varsity Athletes." Asian Journal of Physical Education & Recreation 14, no. 2 (December 1, 2008): 6–12. http://dx.doi.org/10.24112/ajper.141719.
Full textAbstract:
LANGUAGE NOTE | Document text in English; abstract also in Chinese.
The purpose of this study was to examine the relationships between competitive anxiety and self-confidence among collegiate varsity athletes. Participants were 96 athletes from a university in the United States, and their sport affiliations included baseball, volleyball, softball, track and field, and gymnastics. The following four questionnaires were administered to the participants: Competitive State Anxiety Inventroy-2, State Sport-Confidence Inventory, Sport Competition Anxiety Test for Adults, and Trait Sport-Confidence Inventory. Data were analyzed by Pearson product-moment correlations. Results showed that athletes who possessed a low level of competitive trait anxiety on a regular practice day tended to have low levels of cognitive state anxiety and somatic state anxiety, as well as high levels of state self-confidence and state sport-confidence on a competition day. In addition, athletes who possessed a high level of trait sport-confidence on a regular practice day tended to have low levels of cognitive state anxiety and somatic state anxiety, and high levels of state self-confidence and state sport-confidence on a competition day. The present investigation also found that cognitive state anxiety and somatic state anxiety were the predictors to estimate athletes’ self-confidence and performance.
本文旨在檢驗大學生運動員的競賽焦慮與自信之間的相關聯繫，研究對象為美國一所大學的九十六名大學生運動員，他們所在的運動隊包括壘球、排球、棒球、田徑和體操。四個調查問卷(其中兩個用於測量競賽焦慮，兩個用來調查運動員的自信心)被用來收集數據。並採用佩爾森運動相關係數檢驗法對數據進行了分析。結果表明:在正常訓練日裡具有低水平特質性競賽焦慮的運動員傾向於在競賽之日具有低水平的認知性焦慮和軀體性焦慮，但具有較高水平的狀態運動性自信心。而在正常的訓練日具 有高水平的特質性運動自信心的運動員傾向於在競賽之日具有低水平的認知性焦慮與軀體性焦慮。本研究也證實了認知性焦慮與軀體性焦慮為兩項預測運動員自信心與競技表現的有效指示。
49
Effiong, Okon. "Task repetition and extra-curricular speaking opportunities: Measuring gains in complexity, accuracy, and fluency." Language Teacher 38, no. 4 (July 1, 2014): 33. http://dx.doi.org/10.37546/jalttlt38.4-5.
Full textAbstract:
This paper reports a study which highlights the effectiveness of task repetition in promoting changes in learners’ interlanguage. Thirty-two randomly chosen third-grade junior high school students of both genders were divided into two groups and presented with an interview task. One group repeated the task four times while the second group did the same task twice over a four-week period. Statistical analysis of transcripts indicated that repetition enabled the learners to show improvement in measures of complexity, and to some extent, accuracy. Similarly, a holistic re-reading of the transcripts corroborated the quantitative result and showed gains in fluency, thereby supporting the argument that repetition can facilitate changes in learners’ language. The findings suggest that task repetition can promote language learning and overall language proficiency. 本論では、「繰り返し学習」で学習者の中間言語が促進されることを検証する。中学3年生男女32名を無作為に2つのグループに分け、インタビュー形式のタスクを実施した。4週間にわたり、同じタスクを1つのグループには4回、もう一方には2回行った。その結果、「繰り返し学習」で複雑な表現力の向上には統計的な有意差がみられ、正確さは向上する傾向がみられた。同様に、インタビュー内容全体を見返すと量的結果が裏付けられ、流暢さの向上がみられた。調査結果は、「繰り返し学習」は言語習得や全体的な言語能力を促進することを示唆している。
50
HE, Miao. "輔助生殖技術對傳統儒家倫理的挑戰與反思." International Journal of Chinese & Comparative Philosophy of Medicine 9, no. 1 (January 1, 2011): 55–69. http://dx.doi.org/10.24112/ijccpm.91499.
Full textAbstract:
LANGUAGE NOTE | Document text in Chinese; abstract also in English.以家庭為本位，以血緣關係為紐帶是把握中國傳統的儒家倫理觀和婚姻觀的兩條主線。經過千百年文化積澱，傳統儒家倫理的核心價值和人倫精義早已融入廣大民眾的日常生活和觀念世界，並通過多種多樣的民俗、風俗或習俗得以流傳和積澱，潛移默化地影響和左右人們的觀念與行為。在全球一體化的新世紀，以輔助生殖技術為代表的現代醫療技術在為人類帶來福音的同時，也以前所未有的力量衝擊著傳統的儒家倫理觀念，向傳統的婚姻和家庭關係提出最嚴峻的挑戰。因此，從傳統儒家倫理的視角，理性地審視中國傳統倫理社會的深層本質和家庭婚姻觀念，有助於深化人們對輔助生殖技術倫理問題的認識，促進科學技術與生命倫理的良性互動和協調發展，從而使人類的生殖和繁衍更加科學。Chinese traditional Confucian ethics recognizes the fundamental importance of the family. Appropriate blood-tie relationships have become a major concern in Chinese marriages and family life. As the Confucian ethical tradition has been established for thousands of years, the core values and meanings of Confucian family ethics are implicit in Chinese life and embodied in everyday activities. The family has been taken as a foundation of the state, and family regulation has been taken as an indispensable element in the Confucian societal ideal of “personal cultivation, family regulation, state governance, and the whole world made peaceful.”Assisted reproductive technology (ART) has benefitted Chinese families who have difficulty conceiving naturally. However, it also poses severe challenges to the traditional model of marriage and family relations according to Confucian ethics. The first challenge is that ART causes a separation between reproduction and marriage – gametes from a person outside of the marriage could be used to procreate children, which presents the grave risk of changing the blood-tie-based structure of the family. We must also face the second challenge posed by ART, which is that the application of such technology may inflict harm to the child thus conceived. There have already been Chinese cases involving disputes over who should be considered the legitimate parents of the children conceived through ART. Such cases are enormously controversial and the children are put into quite vulnerable situations.From the perspective of traditional Confucian ethics, Chinese society should be very cautious in applying ART. We should recognize that the problems of infertility involve complicated psychological and social factors that cannot entirely be solved by using advance technology. Moreover, necessary laws and regulations should be formulated according to proper Chinese ethical views that reflect traditional Confucian family ethics. It would be helpful to set up hospital ethics committees to provide consultancy and advice in difficult cases. In short, it is essential to understand the ethical problems involved in the application of ART and to promote a positive interaction and coordination of reproductive technology and Chinese bioethics.DOWNLOAD HISTORY | This article has been downloaded 618 times in Digital Commons before migrating into this platform.