Download Confucian Bioethics (Philosophy and Medicine / Asian Studies by Ruiping Fan PDF

By Ruiping Fan

This quantity explores Confucian perspectives in regards to the human physique, health and wellbeing, advantage, pain, suicide, euthanasia, `human drugs,' human experimentation, and justice in well-being care distribution. those perspectives are rooted in Confucian metaphysical, cosmological, and ethical convictions, which stand not like smooth Western liberal views in a few very important methods. within the modern global, a large choice of other ethical traditions flourish; there's actual ethical range. Given this situation, tricky or even painful moral conflicts usually happen among the East and the West with regard to the problems of lifestyles, start, copy, and loss of life. The essays during this quantity examine the ways that Confucian bioethics can make clear vital ethical thoughts, supply arguments, and provide moral information. the quantity will be of curiosity to either common readers coming afresh to the learn of bioethics, ethics, and Confucianism, in addition to for philosophers, ethicists, and different students already accustomed to the topic.

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Extra resources for Confucian Bioethics (Philosophy and Medicine / Asian Studies in Bioethics and the Philosophy of Medicine)

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IV. CARE FOR OTHERS Mencius’ theory regarding qi has another point that calls for particular attention - that the abundance of yia can strengthen one’s qi so much that one can go beyond being healthy in an ordinary sense. The qi nourished by yia brings human power to its utmost potential. Such a person is capable of bringing great benefits to the entire world. One might say, Confucius does not limit himself by making a person merely capable of benefiting the world; he teaches that one ought to benefit the world.

Here, we see several possible meanings imbedded in the concept of self-cultivation. This lack of a fixed, univocal conceptual terminology of xiu shen may sound quite odd to many Westerners who are trained in the line of the Western philosophy, yet it is the polyvalence in words and concepts that well characterizes the unique nature of the classical Chinese philosophy. Yet I am by no means suggesting that body is mind or vice versa in traditional Chinese thought because I am fully aware of a hermeneutic sensibility when we attempt to pin down precise English terms for the Chinese word “body,” which in Chinese can be shena, tia, and xing.

To Confucians, Heaven, Earth, and humanity form a trinity or ternion, where the “human” realm is obviously social since a human being inevitably lives in relation with others. For example, everyone is born a son or daughter, and is therefore born in a specific relation with his or her parents. One’s relation with one’s parents, with one’s ruler, and with one’s teacher are listed together with one’s relation with Heaven and Earth as the five most basic relationships that one has to honor. These relations are so essential that they are the primary means by which an individual is defined.

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