By Ruiping Fan
This quantity explores Confucian perspectives concerning the human physique, well-being, advantage, affliction, suicide, euthanasia, `human drugs,' human experimentation, and justice in healthiness care distribution. those perspectives are rooted in Confucian metaphysical, cosmological, and ethical convictions, which stand not like sleek Western liberal views in a couple of vital methods. within the modern international, a large choice of alternative ethical traditions flourish; there's genuine ethical range. Given this condition, tough or even painful moral conflicts usually ensue among the East and the West with regard to the problems of existence, start, replica, and demise. The essays during this quantity study the ways that Confucian bioethics can make clear vital ethical techniques, offer arguments, and supply moral tips. the quantity could be of curiosity to either normal readers coming afresh to the learn of bioethics, ethics, and Confucianism, in addition to for philosophers, ethicists, and different students already acquainted with the topic.
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Extra resources for Confucian Bioethics (Philosophy and Medicine Asian Studies in Bioethics and the Philosophy of Medicine)
But at the same time, Neo-Confucian philosophers also search for metaphysical transcendence in terms of self, society, Heaven, and Principle. Through the tenet of xiu shen, they attempt to trespass the boundaries between the Nature of Heaven and the principle of life, between the noumenal One and the phenomenal many, between eternity and temporality, between “what is above the shape” and “what is within the shape,” and between the process of humanization and the journey of spiritual realization.
For Confucians, it is impossible for a person to have an agitated heart-mind, and yet still be healthy. This follows from two reasons. First, the heart-mind is an inseparable part of the person, so the concept of being healthy should include mental health as well. Second, the heart-mind is the dominant part of the person; therefore, the state of the heart-mind inevitably affects the rest of the body. When the heart-mind is in an unhealthy condition, the body cannot be well for long; and when the body is in poor condition, proper care of the heart-mind can always help the recovery of the body.
He sees this understanding of the self and its relation to things as “self-awareness” (guan xing). Shao Yong divides the process of understanding into three steps: 1) sensing, 2) thinking, and 3) knowing. e. the particular self) and no-self (the universal self). Zhu Xi’s concept of “reflective examination” (xing cha) suggests similar meanings as does Shao Yong’s when he regards thinking as a form of reflective examination of the self. For Zhu, one should keep examining the self in order to obtain the Principle of Nature and enter the sage-hood because to become a person with humanity (ren, that is, a high moral principle) requires the process of transforming the physical self by developing a heightened awareness of the self-body (feelings and intentions).
Confucian Bioethics (Philosophy and Medicine Asian Studies in Bioethics and the Philosophy of Medicine) by Ruiping Fan