By Ruiping Fan
This quantity explores Confucian perspectives concerning the human physique, wellbeing and fitness, advantage, agony, 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 unlike glossy Western liberal views in a few very important methods. within the modern international, a large choice of alternative ethical traditions flourish; there's actual ethical variety. Given this condition, tricky or even painful moral conflicts frequently take place among the East and the West with regard to the problems of existence, delivery, replica, and demise. The essays during this quantity learn the ways that Confucian bioethics can make clear vital ethical recommendations, supply arguments, and supply moral advice. the amount 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 conversant in the topic.
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Additional resources for Confucian Bioethics (Philosophy and Medicine / Asian Studies in Bioethics and the Philosophy of Medicine)
The cultivation of the body is required in order to reach the “spiritual goal,” that is, the moral balance. In Neo-Confucianism the practice of “quiet sitting” (jing zuo) or seated meditation, for example, offers a paradigmatic interpretation of the role of the body in our understanding of the body-mind coagulation In Neo-Confucian discourse. The relationships between the body and the mind, between the exterior world and the interior world can be established in a particular body posture. The whole process of closing one’s eyes (ming mu), isolating oneself (bi guan), cross-legged sitting (fu zuo), breath-control (tiao xi) is designed to control one’s mind (including controlling emotions) through 6 controlling one’s body via breathing exercises.
2, p. 2 Even though Shan Bao was eaten by a tiger, he was very healthy at seventy, and that is attributed to his having little desire for material satisfaction. Huang Di Nei Jing also attributes short living to indulgence in desires: I heard that people in ancient times often lived over one hundred years, and at that age they were still able to move around without much difficulty. People today start to have trouble moving around even at the age of fifty. Is that simply because the times are different?
In order to remove the disease, one has to treat the person as a whole, and in order to secure the well-being of the person, the social environment must be made suitable. As we have seen from the eight step program outlined in the Great Learning, a good social environment comes from well cultivated individuals, the way to cultivate the person is to cultivate the heart-mind, and the way to cultivate the heart-mind is to make one’s thoughts and intentions sincere (chen yi). To Confucians, this means primarily to make the person virtuous, from the inside.
Confucian Bioethics (Philosophy and Medicine / Asian Studies in Bioethics and the Philosophy of Medicine) by Ruiping Fan