Добірка наукової літератури з теми "CALS技術"

LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨著人工生殖技術的發展和應用，相伴而來的社會倫理問題也日益增多。為了使該技術真正做到以人為本、為人類的生存和發展而服務，及為人類的圓滿生活造福，探討和構建一種適應現代人工生殖技術發展和應用的倫理觀有十分逼切的需要，以指導並引領人工生殖的研究和運用及發揮技術的正面效應。儒家生命倫理以“仁愛”、“以義制利”、“天人合一”及對人類的終極關懷作為生命科技發展的最高價值判斷標準，為現代人工生殖倫理觀的構建提供了深厚的文化底蘊和理論依據。儒家生命倫理觀不僅能為該技術的應用提供價值標準，而且最重要的是能引領世人以理性的態度，從人與人、人與社會以及人與自然之間三個方面和對人的終極關懷、對現代生命科技發展及其應用進行反思，從人類整體的利益去認識現代生命科技的弊端和危害，從而調整人類自身行為，限制自身欲望，實現人類可持續發展。因此，重新認識和發掘儒家生命倫理思想，從儒家生命倫理視野下構建人工生殖倫理觀有著深遠的社會意義。With the development and application of artificial reproductive technology, humans are able to “artificially reproduce.” However, a series of ethical problems and conflicts have arisen from the practice of artificial reproduction, suggesting that modern artificial reproductive technology serves as a kind of “double-edged sword” – it provides both benefit and harm to human beings. How to attend to the ethical conflicts arising from artificial reproduction, and more importantly, how to develop adequate contemporary ethics to provide guidance to society regarding artificial reproduction, are crucially important ethical tasks that must be addressed. This essay argues that Confucian ethical wisdom and principles should be drawn upon to develop a legitimate Chinese bioethics and a suitable Confucian ethical construction of artificial reproduction in contemporary Chinese society.Based on Confucian ethical wisdom and insights, this essay argues that a Confucian ethical construction of artificial reproduction should include the following principles to direct relevant policy formulation and guide human conduct. The Confucian principle regarding human life is that humans are the most noble of all sentient beings. Regarding the relation between morality and benefit, Confucianism advocates a harmonious association, in which benefit should be pursued under the constraint of morality. Regarding a suitable view of nature, Confucian wisdom emphasizes the unity of Heaven and human – the Dao of Heaven is, in the metaphysical sense, followed by both nature and humanity. Regarding lives and things in the world, Confucianism upholds the ideal of honoring life and caring for things to create an ordered world. Regarding life and death, the Confucian vision is that life should be happy and death should be peaceful. Regarding one’s social responsibility, the Confucian principle is that one must follow the call of righteousness (yi) and should never violate righteousness for one’s self-interest. This essay argues that these valuable intellectual and moral resources should be drawn upon in shaping a contemporary Confucian ethical construction of artificial reproduction.DOWNLOAD HISTORY | This article has been downloaded 140 times in Digital Commons before migrating into this platform.

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.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文首先對中國傳統醫學生活的結構和運動模式兩個方面進行了探討，借此提出以下觀點：中國傳統的醫患倫理關係並不是一種典型的職業倫理關係，它建立在中國傳統醫學學術和社會生活的基礎之上，其道德效力整合於這種特定的生活境遇之中；醫生與病人都被整合在社會倫理關係的網路之中，醫患關係根據醫病雙方各自具體的社會倫理身份以及具體的醫療活動場景的不同而運動變化。這樣一種倫理關係使中國傳統醫學生活充滿了矛盾：醫家雖然將醫學稱為“奪造化之權，以救人生死”《醫學源流論˙醫非人人可學論》的大“道”，但又必須承認其在現實性上是一種“持方技以事上”的小“術”，苦苦掙扎在崇高的道德責任感和低下的自我倫理認知之間；病家既保有一種有限的選擇和評價醫生、干預診療活動的自主權，又必須遵循社會倫理法則來認識和調整與醫生的關係，在和醫生的相互角力中維護自己的權益。傳統醫學道德過於追求高尚而遠離普通醫生的生活實際，這就大大消弱了它對現實生活的指導力量，無助於建立一種合理的職業倫理規範，更違背了中國傳統倫理學“德得相通”的最高道德原則。Using examples from ancient texts, this paper contends that the traditional physician-patient relationship should be understood and interpreted within the matrix of the social and ethical network of a society. As such, the physician-patient relationship is not what we call “a professional relationship,” in that there is no fixed or objective standard to qualify it. In the Confucian tradition, for instance, the physician-patient relationship changes according to the social identity of the patient. The moral responsibility of the physician also becomes ambiguous when he or she is required to treat the patient as a “relative” or “friend.” The patient, in contrast, has a very limited “autonomy,” if there is such a thing, to choose his or her own doctors and make medical decisions. The same situation can be seen in Daoist medical practice when the physician has to struggle between the “Dao of medicine” and the “skill of medicine,” or between the moral dimension of medicine and the efficaciousness of medicine. The medical profession in the past was never an independent entity with independent ethical standards, and has always been part of a wider value system.Because of this, when medical professionals nowadays try to adopt Western ideas underpinned by different principles and theories, they find moral clashes between two traditions due to their conflicting value systems. As a result, concepts such as “patient rights” are at odds with the traditional understanding of the physician-patient relationship, which emphasizes context and situation. This paper also criticizes virtue-based morality in China, contending that principle-based morality would be better for reconstructing a more objective standard of morality for medical professionals in China.DOWNLOAD HISTORY | This article has been downloaded 207 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.生物技術在軍事領域中的應用構成了軍醫生命倫理生成的實踐基礎，對生命的本體追問和醫學人道反思則是軍醫生命倫理生成與發展的理論依歸。儘管東西方異質文化的道德差異使得中外軍醫倫理研究各有側重，但在論及軍醫生命倫理時並無本質差異。本文認為，國內軍醫倫理學不能只局限於研究內在品德的培育，而必須要探討不同境遇的倫理抉擇以及倫理困境的道德剖析。注重德性修養的中國傳統倫理與深入考察具體案例的當代西方倫理或許可以在方法論上互相借鑒、互相補充。當下軍醫生命倫理研究的視域主要涵蓋戰地安樂死、戰場器官移植、軍事醫學科研、疫苗使用、突發公共衞生事件、生態倫理等倫理問題。The modern world faces various military bioethical problems. A series of prominent issues – such as battlefield euthanasia, battlefield organ transplants, military medical research, the use of vaccines, emergent public health crises, and ecological ethical problems – challenge our moral conscience and our cultural commitments, both in the West and in China. Chinese bioethical scholars need to turn their attention to these important but thorny issues and provide ethically appropriate solutions by drawing on their intellectual and ethical resources.The recent history of military bioethical research in China shows that the character of such research is culture-laden. Influenced by the long-standing Confucian tradition that emphasizes virtue-cultivation, Chinese military bioethical studies have focused on issues such as to how to educate and promote the moral character of military physicians. However, they have overlooked – or at least have not given sufficient attention to – analyses of military bioethical dilemmas and contexts that are needed to develop adequate and feasible ethical solutions to the new problems facing today’s military. This academic situation should be improved to ensure that Chinese military bioethical research moves forward.It is true that Confucianism is a central moral tradition in China. It is also true that theoretical Confucian morality can be taken as virtue ethics, which emphasizes moral cultivation. However, it is not true that Confucian virtue ethics only focuses on issues of character development, ignoring specific ethical problems or conflicts. This essay takes the perspective that traditional Chinese Confucian ethics (which emphasizes moral cultivation) and modern Western ethics (which focuses on the application of general principles to particular contexts) should learn from each other and offer more comprehensive arguments and appropriate solutions to military bioethical issues. Indeed, Confucian moral practices – rituals (li) – are embedded in the everyday lives of people in general and the activities of military physicians in particular. These rituals provide concrete guidance in particular contexts, but they are not absolute moral rules. Confucianism calls for moral deliberation by exercising the virtues achieved through observing rituals. However, a principle of the middle way is that we should function according to the Confucian way of life. These intellectual and moral resources could be drawn upon to explore Chinese military bioethics.DOWNLOAD HISTORY | This article has been downloaded 139 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.西方醫療技術全球化的趨勢引起了生命倫理學家的關注，有的生命倫理學家指出有必要把國際性的生命倫理學（International Bioethics）放進生命倫程學的研究議程。要確立國際性的生命倫理關鍵在於找出一組具普遍性，能跨越文化、地域和年代的生命倫理原則。但是，從哪裡去找這樣一組原則呢？有的生命倫理學家認為人權理論能夠為我們提供這樣的一組原則。比如Beauchamp就認為人權是人類的共同道德（common morality）的核心部分。倘若Beauchamp的這一觀點是正確的，那麼我們就可以通過人權理論來確立國際性的生命倫理。對此本文持相反意見。本文的基本論旨是：人權並非人類的共同道德的核心。本文的一個出發點是“道德多元化”這一事實。所謂“道德多元化”並非表述一哲學的論旨，它是要指出人類所面對的一個的道德境遇，那就是事實上人們恆常地持有互相衝突的整全的信念系統；而不同的整全的信念系統則含有不同的道德觀，這些道德觀亦往往是互相衝突的。必須指出的是，道德多元化雖是一個沒有邏輯必然性的事實，但它卻是恆常存在的，至少在可見的將來它仍是會存在的。認為人權是人類的共同道德的核心的論者必須照顧到這一事實。有關論者須要確証下述兩點：（一）這些互相衝突的道德權有互相交疊的部分；（二）這一部分含有人權思想。本文將會從儒家的道德觀出發論証（二）是錯誤的。筆者所要論証的是人權的哲學思想和儒家的道德觀並不相容。倘若筆者上述的觀點正確，那麼，人權就並非儒家的道德觀的一個部分，這樣一來，人權亦不可能是人類的共同道德的核心部分。The globalization of western biomedicine has become a phenomenon for which many bioethicists are concerned. It generates important ethical issues at the international level that call for the internationalization of bioethics and, thereby, the development of a theoretical framework for international bioethics. For some bioethicists, such a theoretical framework can be built upon a set of fundamental principles of morality that are universally accepted in all cultures and eras. The set enables people to make justifiable cross-temp oral and cross-cultural judgments. This moral position is sometimes labeled as "moral fundamentalism." In a paper published in an issue of the Kennedy Institute of Ethics Journal, Robert Baker argued that moral fundamentalism is philosophically bankrupt because it fails to meet the challenges posed by multiculturalism and postmodernism, and that classical human rights theory, since it is one form of moral fundamentalism, is also rendered untenable by the challenges.In a response article, Beauchamp made a rejoinder to Baker's criticism by arguing that there exists a universal core of morality, being embedded in the beliefs of all moral societies, and human rights is nowadays the favored form to present this universal core of morality. He wrote: " Morality comprehends many standards of conduct, including principles, rules, rights, virtues, attitudes, and ideals. These standards sometimes vary from society to society, but embedded in the beliefs of all moral societies are the core dimensions of morality ... The common morality contains precepts that bind all person s in all places. In recent years, the favored form in which to present this universal core of morality has been human rights ... " If Beauchamp's above reply is tenable, then one may develop a theoretical framework for international bioethics on the basis of human rights. However, in this article, I shall argue that human rights cannot be the common core of morality. This article starts with what I shall call the fact of moral pluralism. The term "moral pluralism" is used as a descriptive term describing certain human conditions rather than expressing a philosophical thesis about morality. lt means no more than that different ethnic or cultural groups hold conflicting comprehensive doctrines, each with its own conception of morality, and that this human condition will continue to exist for a long time or even permanently. Common morality theorists such as Beauchamp has to take into account this fact of moral pluralism if his attempt to defend human rights as the common core of morality is going to succeed. Beauchamp has to establish two theses (1) The comprehensive doctrines held by different ethnic or cultural group overlap one another regarding certain fundamental principles of morality. (2) The standards of human rights are the ones among these overlapping principles of morality. I shall examine (2) from the Confucian moral perspective and argue that (2) is untenable. The discussion starts with an interpretation of the notion of rights. Then it will be shown that the notion of human rights has certain philosophical presuppositions that some moral traditions may not be able to endorse, and that Confucianism is the one among those which do not endorse them. That being the case, human rights cannot be the common core of morality or a part of it.DOWNLOAD HISTORY | This article has been downloaded 12 times in Digital Commons before migrating into this platform.

This article explores how the Japanese state’s radiation-centered approach to ecological redress in postfallout costal Fukushima impacts a local framework of relationality called en/縁. By ethnographically tracing encounters between humans and wild boars in the region through an ecosemiotic lens, the essay articulates the differences and tensions between en and the model of relationality that the government’s decontamination policy enforces. In so doing, I decenter and unsettle the dominance of biomedically oriented, anxiety-driven toxic discourses of radiological threat. Against the narratives of anthropocentric exposure and nuclear victimhood that tend to encircle Fukushima since the nuclear accident, the article illuminates the multiscalar and semiotic issue that decontamination efforts catalyze. The essay argues that narrowly defining safety in terms of distancing radioisotopes from humans engages what I call a half-life politics of nuclear things, through which locals, wild boars, and the land itself are made complicit in the production of nuclear waste. 要旨 東日本大震災と大津波に起因する東京電力福島第一原子力発電事故は地域の環境、さらに人と自然との関わりに甚大な影響を及した。事故後耕作放棄地となった土地には野生動物が進出し、汚染された作物を食べ被曝し、原発避難民のスムーズな帰還や、帰宅民の生活を脅かしている。この論文は福島県浜通り地域に出没するイノシシと、それに日々対応する南相馬、相馬市民との震災後の関係性を追い、日本政府による測定可能な放射線の有無に特化した環境除染政策がもたらす『縁』という世界観への影響を考察する。さまざまの物事を分断し続けている原子力災害を『縁』という万物のつながりの視点からアプローチすることにより、人間と放射性物質の関係性を生物的ダメージに特化して語るフォールアウト関連の学術的思考や、事故後の政策に見られる科学技術、汚染中心の『半減期的政治』とは異なる人と自然との関係性の考え方の重要性を示し、人間のみの被曝を減らす環境除染政策の問題点を論じる。

Kyoto University (京都大学)
0048
新制・課程博士
博士(工学)
甲第14103号
工博第2967号
新制||工||1440(附属図書館)
26391
UT51-2008-L158
京都大学大学院工学研究科土木システム工学専攻
(主査)教授 大西 有三, 教授 青木 謙治, 教授 大津 宏康
学位規則第4条第1項該当