By Ruiping Fan

This quantity explores Confucian perspectives in regards to the human physique, wellbeing and fitness, advantage, discomfort, 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 not like smooth 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 situation, tough or even painful moral conflicts usually take place among the East and the West with regard to the problems of existence, start, replica, and dying. The essays during this quantity study the ways that Confucian bioethics can make clear very important ethical thoughts, offer arguments, and supply moral counsel. the quantity might be of curiosity to either basic readers coming afresh to the examine of bioethics, ethics, and Confucianism, in addition to for philosophers, ethicists, and different students already conversant in the topic.

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In this regard, Confucianism is a typical Chinese health care system as it is particularly strong in cultivating the heart-mind. In addition, it goes beyond the personal level, and sees the connection between the wellbeing of an individual and the well-being of the family, the state, and the CONFUCIAN VIRTUES AND PERSONAL HEALTH 31 whole world (tian xia). The Western Han Dynasty Chinese classic on medicine Huang Di Nei Jing states that “the sages do not wait until the sickness is there to cure the sickness, they cure it before it takes place ...

When qi xiang is good, everything will be smooth. One’s qi xiang can be detected clearly just by looking at one’s appearance, one’s way of talking and acting - fast or slow, heavy or light. Not only does qi xiang differentiate morally superior and inferior persons, it determines whether one will have a successful or unsuccessful life, a long or short life (Song Yuan Xue An - Ying Yang Xue An). Zhang Zai says: “the great benefit of learning is that it can change one’s qi zhi” (Song Yuan Xue An - Heng Qu Xue An).

167). ’ It follows that self-cultivation is, for Neo-Confucians, not only to realize Heaven’s humanity in oneself, but also to extend it to actual human circumstances, as what is said in the Great Learning, “To regulate the state, one needs to regulate one’s family; To regulate one’s family, one needs self-cultivation” (Da Xue, Preface). This integrated oneness of the Heaven-Earth, humanity, and oneself is further reinforced when Neo-Confucians employ the conception of the “Supreme Ultimate” (tai ji) to the classical Confucian understanding of Heaven and Nature.

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