By Ruiping Fan
This quantity explores Confucian perspectives in regards to the human physique, future health, advantage, soreness, suicide, euthanasia, `human drugs,' human experimentation, and justice in future health care distribution. those perspectives are rooted in Confucian metaphysical, cosmological, and ethical convictions, which stand unlike sleek Western liberal views in a couple of very important methods. within the modern international, a wide selection of other ethical traditions flourish; there's genuine ethical range. Given this condition, tricky or even painful moral conflicts frequently ensue among the East and the West with regard to the problems of lifestyles, delivery, copy, and demise. The essays during this quantity study the ways that Confucian bioethics can make clear very important ethical recommendations, supply arguments, and supply moral information. the quantity may be of curiosity to either basic 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 info for Confucian Bioethics (Philosophy and Medicine / Asian Studies in Bioethics and the Philosophy of Medicine)
According to the Confucian ontocosmology, the human body in its constitution is inseparable from the body of the cosmos, for the human body shares the flowing course of nature through the life-energy (qi) from Heaven. More specifically, the human being is an embodiment of the basic five elements (wu xing); that is, water, fire, earth, metal, and wood. These five elements have, in Chinese tradition, become a cultural mythos infused into everything in Chinese thought, from onto-cosmology to the explanation of various physiological, pathological, social, and moral phenomena.
If we can cultivate our ‘night qi’ gradually up to a level that it becomes so vast that nothing can stop it, then filling the space between Heaven and Earth is just an inevitable result” (Tu, 1984). This explains why the Confucian program takes “xiu shena” as a means for regulating the family, governing the state, and bringing peace to the world. The way it works is not merely that the sage ruler sets an example for others to follow, but that the moral person creates a magical power, or qi field, that literally affects others and, in turn, oneself.
REFERENCES Chuang Tzu: 1986, Chuang Tzu in Zhu Zi Ji Chen, vol. 3, Shanghai Shu Yu, Shanghai. Confucius: 1986, The Analects, in Zhu Zi Ji Chen, vol. : 1938, The Analects of Confucius, New York: Vintage Books. ), New York: University Books. ), The Chinese Classics, with Chinese text, vol. 1, Clarendon Press, Oxford. ), The Chinese Classics, with Chinese text, vol. 1, Clarendon Press, Oxford. Dong Zhong Shu: 1936, Chun Qiu Fan Lu, in Si Bu Bei Yao, Zhong Hua (Chung-hua), Shanghai. Fingarette, Herbert: 1972, Confucius, The Secular as Sacred, Harper & Row Publishers, New York.