LANGUAGE NOTE | Document text in Chinese; abstract in English only.This short essay takes up Professor Fan Ruiping’s paper on the comparison between Confucian ethics and modern Western ethics in light of the 2020 pandemic. Professor Fan argues that the reason China has been more successful in dealing with the pandemic is because Confucian ethics are better suited to a response to the pandemic than Western ethics are. As he suggests, Confucian family-centered ethics stress the importance of social obligations, making it easier for the government to impose stringent lockdown measures to fight the spread of coronavirus. This essay agrees by and large with Professor Fan’s overall thesis, but it cautions against over-exaggeration of the differences between Confucian ethics and Western ethics.DOWNLOAD HISTORY | This article has been downloaded 6 times in Digital Commons before migrating into this platform.
{"title":"儒家倫理與現代西方倫理的異同: 回應范瑞平教授","authors":"Qingxin Wang","doi":"10.24112/ijccpm.181705","DOIUrl":"https://doi.org/10.24112/ijccpm.181705","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.This short essay takes up Professor Fan Ruiping’s paper on the comparison between Confucian ethics and modern Western ethics in light of the 2020 pandemic. Professor Fan argues that the reason China has been more successful in dealing with the pandemic is because Confucian ethics are better suited to a response to the pandemic than Western ethics are. As he suggests, Confucian family-centered ethics stress the importance of social obligations, making it easier for the government to impose stringent lockdown measures to fight the spread of coronavirus. This essay agrees by and large with Professor Fan’s overall thesis, but it cautions against over-exaggeration of the differences between Confucian ethics and Western ethics.DOWNLOAD HISTORY | This article has been downloaded 6 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":"293 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69045227","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract in English only.In my response to Prof. Sass, I first elaborate some points on which we agree. For example, I find the five crises of modern civilization discussed by Prof. Sass to be quite real, and I believe that this points to the fragility of modern civilization. I then critique the Enlightenment ideology of progress and argue that we need to prepare for the possibility of a cultural decline. I also agree with Prof. Sass’s emphasis on both the human potential for creativity and the human capacity for self-destruction. This contradicts liberal optimism about human nature and raises questions about our internal and spiritual resources. I support Prof. Sass’s critique of modern society’s obsession with GNP (Gross National Product) and agree that the concept of a GHP (Goss Happiness Product) is a better criterion for a good society. However, I believe that we must overcome even the vestiges of hedonism by affirming the intrinsic value of an objective moral order that transcends human happiness. In the end, in the face of the possibilities of disasters and the collapse of modern civilization, we need to return to our basic communities, such as family, and emphasize the cultivation of virtue.DOWNLOAD HISTORY | This article has been downloaded 7 times in Digital Commons before migrating into this platform.
{"title":"反思現代文明的脆弱——回應薩斯教授","authors":"K. Kwan","doi":"10.24112/ijccpm.181695","DOIUrl":"https://doi.org/10.24112/ijccpm.181695","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.In my response to Prof. Sass, I first elaborate some points on which we agree. For example, I find the five crises of modern civilization discussed by Prof. Sass to be quite real, and I believe that this points to the fragility of modern civilization. I then critique the Enlightenment ideology of progress and argue that we need to prepare for the possibility of a cultural decline. I also agree with Prof. Sass’s emphasis on both the human potential for creativity and the human capacity for self-destruction. This contradicts liberal optimism about human nature and raises questions about our internal and spiritual resources. I support Prof. Sass’s critique of modern society’s obsession with GNP (Gross National Product) and agree that the concept of a GHP (Goss Happiness Product) is a better criterion for a good society. However, I believe that we must overcome even the vestiges of hedonism by affirming the intrinsic value of an objective moral order that transcends human happiness. In the end, in the face of the possibilities of disasters and the collapse of modern civilization, we need to return to our basic communities, such as family, and emphasize the cultivation of virtue.DOWNLOAD HISTORY | This article has been downloaded 7 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69045380","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor Hans-Martin Sass highlights an important aspect of the COVID-19 situation: the virus not only hurts people, but also attacks political and corporate bodies. He argues primarily on the level of basic ontology, revolving around two claims: first, that life is interconnected, and second, that long-lasting political and corporate bodies, despite their similarities to natural organisms, are more receptive to transformation and modification. In my comments, I further explore the implications of the second claim against the background of COVID-19. I focus on the concept of embodiment and show that the way embodiment figures in our interactions with others and in our experience of the world changes as more and more online social activities are organized. Most importantly, I reflect on the very meaning of embodiment in the age of high biotechnology and artificial intelligence, namely how the concept might be enlarged and/or transformed.DOWNLOAD HISTORY | This article has been downloaded 5 times in Digital Commons before migrating into this platform.
{"title":"數位化時代社交形式和具身性概念的可能變化","authors":"Xiaoxi Wu","doi":"10.24112/ijccpm.181699","DOIUrl":"https://doi.org/10.24112/ijccpm.181699","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor Hans-Martin Sass highlights an important aspect of the COVID-19 situation: the virus not only hurts people, but also attacks political and corporate bodies. He argues primarily on the level of basic ontology, revolving around two claims: first, that life is interconnected, and second, that long-lasting political and corporate bodies, despite their similarities to natural organisms, are more receptive to transformation and modification. In my comments, I further explore the implications of the second claim against the background of COVID-19. I focus on the concept of embodiment and show that the way embodiment figures in our interactions with others and in our experience of the world changes as more and more online social activities are organized. Most importantly, I reflect on the very meaning of embodiment in the age of high biotechnology and artificial intelligence, namely how the concept might be enlarged and/or transformed.DOWNLOAD HISTORY | This article has been downloaded 5 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69045210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract in English only.The COVID-19 pandemic has changed every single person and every political and corporate body. Even now, the pandemic remains severe in many countries. Every day, more lives are lost to the disease, which has destroyed countless families. Every member of the human family, every being in this world, is a tree on the same mountain and a wave on the same sea. Any political body, regardless of its form and size, has the same individual biological attributes as the people it comprises. It seeks to preserve its life, further its interests, and avoid harm, fighting, and even war. The activities of a state or social group, like those of an individual, are ultimately directed toward survival. However, achieving this purpose requires greater cooperation for a group and state than for an individual. Thus, various crises may be resolved by breaking down the barriers of “meritocracy”; rejecting any form of narrow localism, even a kind of dogmatic geographic patriotism; discarding groundless accusations and suspicion; and allowing all of mankind to breathe the same air and share the same fate.DOWNLOAD HISTORY | This article has been downloaded 5 times in Digital Commons before migrating into this platform.
{"title":"人類命運共同體——對薩斯教授一文的回應","authors":"Yu Wang, Mei Yin","doi":"10.24112/ijccpm.181697","DOIUrl":"https://doi.org/10.24112/ijccpm.181697","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.The COVID-19 pandemic has changed every single person and every political and corporate body. Even now, the pandemic remains severe in many countries. Every day, more lives are lost to the disease, which has destroyed countless families. Every member of the human family, every being in this world, is a tree on the same mountain and a wave on the same sea. Any political body, regardless of its form and size, has the same individual biological attributes as the people it comprises. It seeks to preserve its life, further its interests, and avoid harm, fighting, and even war. The activities of a state or social group, like those of an individual, are ultimately directed toward survival. However, achieving this purpose requires greater cooperation for a group and state than for an individual. Thus, various crises may be resolved by breaking down the barriers of “meritocracy”; rejecting any form of narrow localism, even a kind of dogmatic geographic patriotism; discarding groundless accusations and suspicion; and allowing all of mankind to breathe the same air and share the same fate.DOWNLOAD HISTORY | This article has been downloaded 5 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69045490","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract also in English.由於新冠病毒的特性和難以防诸，新冠肺炎病毒很快成為全球性的流行病。而在此疫情中，受到感染和死亡的地區與人數急升，不但造成全球性的恐慌，同時產生許多心理、生活和文化上的嚴重問題。本文從倫理與文化，特別是儒家的精神，檢討我們與此病毒共存時，如何調整我們的生活與價值，建立生命共同體的觀念，以減輕或免除由此嚴峻疫情所受到的個人與社會的創傷和後遺症。本文分析了在地球村的緊密關係之下，我們必須保持有效的防疫工作才可以開封和進行經濟生產、物品流通，否則會在目前和日後不斷發生重覆的社區感染。人類必須圑結互助、共同承擔和接受各種不便，互讓互該、助人助己，才能夠平安渡過此一巨大災難。公共衛生的防疫工作是一涉及個人自由與公共安全的嚴重的道德兩難的課題。在防疫上，我們的個人行動實涉及他人的生命安全與權益，我們必須放棄以個人自由權利為優先的觀點，採取在生活共同體中的仁愛與對他人的苦難所具有的同情共感的自我要求，以共同義務與關懷為主，這實是一「為己為人」的雙重義務，在疫情流行中，更需要發揮「老吾老以及人之老，幼吾幼以及人之幼」之仁愛精神；在工作上必謹守敬慎原則，超前部署防疫工作，防範醫療體崩潰，在疫情的政策要公開、透明、問責、方可望全民共同努力，共渡難關，實現「養生送死無憾」的人生願望。在疫情中，家人的互相照護不但是生活上也是情感上的最重要的支持和解慰，社會和政府也必須提供必要的生活用品和醫療資源的支助，以及截斷政治干涉，讓專家們進行公開的宣導工作、病情教育、回應疑難等，使社會、家庭和個人都得到 支援和共識。病毒的傷害無國界，是我們的共同敵人，防疫的工作也無國界，人類必須有跨國家和跨民族的一體同仁的意識，實現互愛互助，不但救助社群中的脆弱者，也要救助落後的國家地區的人們。我們要領取這次教訓，建立真確的疫情訊息分享的平台，建立全球的病毒研究的規範、合符嚴格要求的病毒研究室，拒絕利用病毒研究為生化與戰爭的工具。在疫情中可以推進世界和平，最後可以從病毒了解生命，在疫情中發揚倫理與文化的價值。The special properties of the new Covid-19 virus make it difficult to control, and it very quickly became a pandemic. The numbers of infected and deaths have increased so fast that it has incited a global panic and caused serious worldwide psychological, day-to-day, and cultural problems. This paper adopts a Confucian perspective to analyze the problems of living with the virus and to explore how to adapt our values and way of living to mitigate or eliminate personal and social traumatic experiences during this serious time. In this paper, I point out that as we live in a close-knit global village, we need an effective policy to keep the pandemic at bay before we can remove inter-city and international barriers to the production of materials and the flow of economic products. Otherwise, we may—and in fact have had—continuous repeated infections. People must develop global solidarity based on interpersonal and intersocial love to share our responsibilities and burdens, and to help ourselves as well as others in this terrifying pandemic.Public health pandemic prevention is a job involving a moral dilemma between personal rights and public safety. Because our preventative actions involve the lives of others, we must abandon prioritizing our personal rights and adopt the principles of benevolence and empathy toward others, taking our common responsibility and care toward others as our main basis of action. This principle also applies to us: benevolence needs to be extended from our family members to everyone else. We have to put precautionary principles into action in our prevention, publicity, transparency, and accountability efforts to overcome the pandemic.Family members are essential, as they provide both physical and emotional support during the pandemic. Society and governments have to provide the means to live as well as medical support, and political interference must be curbed so that medical professionals can take the lead on public interactions, education, and interviews to enable individuals, families, and society to build a consensus on the issu
LANGUAGE NOTE | Document text in Chinese; abstract also in English.由于新冠病毒的特性和难以防诸，新冠肺炎病毒很快成为全球性的流行病。而在此疫情中，受到感染和死亡的地区与人数急升，不但造成全球性的恐慌，同时产生许多心理、生活和文化上的严重问题。本文从伦理与文化，特别是儒家的精神，检讨我们与此病毒共存时，如何调整我们的生活与价值，建立生命共同体的观念，以减轻或免除由此严峻疫情所受到的个人与社会的创伤和后遗症。本文分析了在地球村的紧密关系之下，我们必须保持有效的防疫工作才可以开封和进行经济生产、物品流通，否则会在目前和日后不断发生重复的社区感染。人类必须圑结互助、共同承担和接受各种不便，互让互该、助人助己，才能够平安渡过此一巨大灾难。公共卫生的防疫工作是一涉及个人自由与公共安全的严重的道德两难的课题。在防疫上，我们的个人行动实涉及他人的生命安全与权益，我们必须放弃以个人自由权利为优先的观点，采取在生活共同体中的仁爱与对他人的苦难所具有的同情共感的自我要求，以共同义务与关怀为主，这实是一「为己为人」的双重义务，在疫情流行中，更需要发挥「老吾老以及人之老，幼吾幼以及人之幼」之仁爱精神；在工作上必谨守敬慎原则，超前部署防疫工作，防范医疗体崩溃，在疫情的政策要公开、透明、问责、方可望全民共同努力，共渡难关，实现「养生送死无憾」的人生愿望。在疫情中，家人的互相照护不但是生活上也是情感上的最重要的支持和解慰，社会和政府也必须提供必要的生活用品和医疗资源的支助，以及截断政治干涉，让专家们进行公开的宣导工作、病情教育、回应疑难等，使社会、家庭和个人都得到 支援和共识。病毒的伤害无国界，是我们的共同敌人，防疫的工作也无国界，人类必须有跨国家和跨民族的一体同仁的意识，实现互爱互助，不但救助社群中的脆弱者，也要救助落后的国家地区的人们。我们要领取这次教训，建立真确的疫情讯息分享的平台，建立全球的病毒研究的规范、合符严格要求的病毒研究室，拒绝利用病毒研究为生化与战争的工具。在疫情中可以推进世界和平，最后可以从病毒了解生命，在疫情中发扬伦理与文化的价值。The special properties of the new Covid-19 virus make it difficult to control, and it very quickly became a pandemic. The numbers of infected and deaths have increased so fast that it has incited a global panic and caused serious worldwide psychological, day-to-day, and cultural problems. This paper adopts a Confucian perspective to analyze the problems of living with the virus and to explore how to adapt our values and way of living to mitigate or eliminate personal and social traumatic experiences during this serious time. In this paper, I point out that as we live in a close-knit global village, we need an effective policy to keep the pandemic at bay before we can remove inter-city and international barriers to the production of materials and the flow of economic products. Otherwise, we may—and in fact have had—continuous repeated infections. People must develop global solidarity based on interpersonal and intersocial love to share our responsibilities and burdens, and to help ourselves as well as others in this terrifying pandemic.Public health pandemic prevention is a job involving a moral dilemma between personal rights and public safety. Because our preventative actions involve the lives of others, we must abandon prioritizing our personal rights and adopt the principles of benevolence and empathy toward others, taking our common responsibility and care toward others as our main basis of action. This principle also applies to us: benevolence needs to be extended from our family members to everyone else. We have to put precautionary principles into action in our prevention, publicity, transparency, and accountability efforts to overcome the pandemic.Family members are essential, as they provide both physical and emotional support during the pandemic. Society and governments have to provide the means to live as well as medical support, and political interference must be curbed so that medical professionals can take the lead on public interactions, education, and interviews to enable individuals, families, and society to build a consensus on the issu
{"title":"新冠肺炎病毒疫情中的仁道: 從文化與倫理看病毒疫情之啟示","authors":"S. Lee","doi":"10.24112/ijccpm.181687","DOIUrl":"https://doi.org/10.24112/ijccpm.181687","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract also in English.由於新冠病毒的特性和難以防诸，新冠肺炎病毒很快成為全球性的流行病。而在此疫情中，受到感染和死亡的地區與人數急升，不但造成全球性的恐慌，同時產生許多心理、生活和文化上的嚴重問題。本文從倫理與文化，特別是儒家的精神，檢討我們與此病毒共存時，如何調整我們的生活與價值，建立生命共同體的觀念，以減輕或免除由此嚴峻疫情所受到的個人與社會的創傷和後遺症。本文分析了在地球村的緊密關係之下，我們必須保持有效的防疫工作才可以開封和進行經濟生產、物品流通，否則會在目前和日後不斷發生重覆的社區感染。人類必須圑結互助、共同承擔和接受各種不便，互讓互該、助人助己，才能夠平安渡過此一巨大災難。公共衛生的防疫工作是一涉及個人自由與公共安全的嚴重的道德兩難的課題。在防疫上，我們的個人行動實涉及他人的生命安全與權益，我們必須放棄以個人自由權利為優先的觀點，採取在生活共同體中的仁愛與對他人的苦難所具有的同情共感的自我要求，以共同義務與關懷為主，這實是一「為己為人」的雙重義務，在疫情流行中，更需要發揮「老吾老以及人之老，幼吾幼以及人之幼」之仁愛精神；在工作上必謹守敬慎原則，超前部署防疫工作，防範醫療體崩潰，在疫情的政策要公開、透明、問責、方可望全民共同努力，共渡難關，實現「養生送死無憾」的人生願望。在疫情中，家人的互相照護不但是生活上也是情感上的最重要的支持和解慰，社會和政府也必須提供必要的生活用品和醫療資源的支助，以及截斷政治干涉，讓專家們進行公開的宣導工作、病情教育、回應疑難等，使社會、家庭和個人都得到 支援和共識。病毒的傷害無國界，是我們的共同敵人，防疫的工作也無國界，人類必須有跨國家和跨民族的一體同仁的意識，實現互愛互助，不但救助社群中的脆弱者，也要救助落後的國家地區的人們。我們要領取這次教訓，建立真確的疫情訊息分享的平台，建立全球的病毒研究的規範、合符嚴格要求的病毒研究室，拒絕利用病毒研究為生化與戰爭的工具。在疫情中可以推進世界和平，最後可以從病毒了解生命，在疫情中發揚倫理與文化的價值。The special properties of the new Covid-19 virus make it difficult to control, and it very quickly became a pandemic. The numbers of infected and deaths have increased so fast that it has incited a global panic and caused serious worldwide psychological, day-to-day, and cultural problems. This paper adopts a Confucian perspective to analyze the problems of living with the virus and to explore how to adapt our values and way of living to mitigate or eliminate personal and social traumatic experiences during this serious time. In this paper, I point out that as we live in a close-knit global village, we need an effective policy to keep the pandemic at bay before we can remove inter-city and international barriers to the production of materials and the flow of economic products. Otherwise, we may—and in fact have had—continuous repeated infections. People must develop global solidarity based on interpersonal and intersocial love to share our responsibilities and burdens, and to help ourselves as well as others in this terrifying pandemic.Public health pandemic prevention is a job involving a moral dilemma between personal rights and public safety. Because our preventative actions involve the lives of others, we must abandon prioritizing our personal rights and adopt the principles of benevolence and empathy toward others, taking our common responsibility and care toward others as our main basis of action. This principle also applies to us: benevolence needs to be extended from our family members to everyone else. We have to put precautionary principles into action in our prevention, publicity, transparency, and accountability efforts to overcome the pandemic.Family members are essential, as they provide both physical and emotional support during the pandemic. Society and governments have to provide the means to live as well as medical support, and political interference must be curbed so that medical professionals can take the lead on public interactions, education, and interviews to enable individuals, families, and society to build a consensus on the issu","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69044150","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract in English only.Robert Sparrow's critical reflection on the growing enthusiasm for applying AI to medicine is timely and deeply thought provoking. Despite AI's apparent benefits, its potential to restructure medical practice, the doctor–patient relationship and, more generally, human values in the long term give us every reason to be cautious. Before AI is fully embraced, its potential perils should be carefully considered.DOWNLOAD HISTORY | This article has been downloaded 25 times in Digital Commons before migrating into this platform.
{"title":"人工智能熱須降溫","authors":"Jinzhou Ye","doi":"10.24112/ijccpm.171681","DOIUrl":"https://doi.org/10.24112/ijccpm.171681","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.Robert Sparrow's critical reflection on the growing enthusiasm for applying AI to medicine is timely and deeply thought provoking. Despite AI's apparent benefits, its potential to restructure medical practice, the doctor–patient relationship and, more generally, human values in the long term give us every reason to be cautious. Before AI is fully embraced, its potential perils should be carefully considered.DOWNLOAD HISTORY | This article has been downloaded 25 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45291093","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in English; abstract also in Chinese.人工智能（ＡＩ）將如何促進人類的醫療保健？如果我們擔心人工智能介入醫療的風險，我們又應該關注什麽呢？本文試圖概述此類問題，並對人工智能介入醫療的風險與希望作一個初步評價。人工智能作為一種研究工具和診斷工具具有巨大的潛力，特別是在基因組學和公共衛生領域中。人工智能在醫療中的廣泛使用可能還會對醫療系統的組織方式和商業實踐產生深刻的影響，而這些影響的方式與程度還沒有被充分認識到。在人工智能醫學的熱情擁護者看來，應用人工智能可以幫助醫生集中精力在對他們和病人而言真正重要的問題上。然而，本文將論證這些樂觀的判斷是基於對現代醫療環境下機構和經濟運行規則的一些不合情理的假設之上。本文將聚焦於如下一 些重要議題：大資料中的隱私、監管和偏見，過分信任機器的風險，透明度問題，醫療專業人士的“去技能化”問題，人工智能重塑醫療保健的方式，以及人工智能對醫療保健中權力分配的影響。其中有兩個關鍵的問題尤其值得哲學家和生命倫理學家的進一步關注。第一，當醫生不僅需要處理人而且需要處理資料的時候，醫療實踐會呈現出什麽樣的形態？第二，在醫療決策權衡中，我們應該给予來自機器的意見以多大的權重？What does Artificial Intelligence (AI) have to contribute to health care? And what should we be looking out for if we are worried about its risks? In this paper we offer a survey, and initial evaluation, of hopes and fears about the applications of artificial intelligence in medicine. AI clearly has enormous potential as a research tool, in genomics and public health especially, as well as a diagnostic aid. It’s also highly likely to impact on the organisational and business practices of healthcare systems in ways that are perhaps under-appreciated. Enthusiasts for AI have held out the prospect that it will free physicians up to spend more time attending to what really matters to them and their patients. We will argue that this claim depends upon implausible assumptions about the institutional and economic imperatives operating in contemporary healthcare settings. We will also highlight important concerns about privacy, surveillance, and bias in big data, as well as the risks of over trust in machines, the challenges of transparency, the deskilling of healthcare practitioners, the way AI reframes healthcare, and the implications of AI for the distribution of power in healthcare institutions. We will suggest that two questions, in particular, are deserving of further attention from philosophers and bioethicists. What does care look like when one is dealing with data as much as people? And, what weight should we give to the advice of machines in our own deliberations about medical decisions?DOWNLOAD HISTORY | This article has been downloaded 119 times in Digital Commons before migrating into this platform.
LANGUAGE NOTE | Document text in English；abstract also in Chinese.人工智能（AI）将如何促进人类的医疗保健？如果我们担心人工智能介入医疗的风险，我们又应该关注什麽呢？本文试图概述此类问题，并对人工智能介入医疗的风险与希望作一个初步评价。人工智能作为一种研究工具和诊断工具具有巨大的潜质，特别是在基因组学和公共卫生领域中。人工智能在医疗中的广泛使用可能还会对医疗系统的组织方式和商业实践产生深刻的影响，而这些影响的方式与程度还没有被充分认识到。在人工智能医学的热情拥护者看来，应用人工智能可以帮助医生集中精力在对他们和病人而言真正重要的问题上。然而，本文将论证这些乐观的判断是基于对现代医疗环境下机构和经济运行规则的一些不合情理的假设之上。本文将聚焦于如下一些重要议题：大数据中的隐私、监管和偏见，过分信任机器的风险，透明度问题，医疗专业人士的“去技能化”问题，人工智能重塑医疗保健的方式，以及人工智能对医疗保健中权力分配的影响。其中有两个关键的问题尤其值得哲学家和生命伦理学家的进一步关注。第一，当医生不仅需要处理人而且需要处理数据的时候，医疗实践会呈现出什麽样的形态？第二，在医疗决策权衡中，我们应该给予来自机器的意见以多大的权重？What does Artificial Intelligence（AI）have to contribute to health care？And what should we be looking out for if we are worried about its risks？In this paper we offer a survey，and initial evaluation，of hopes and fears about the applications of artificial intelligence in medicine.AI clearly has enormous potential as a research tool，in genomics and public health especially，as well as a diagnostic aid.It’s also highly likely to impact on the organisational and business practices of healthcare systems in ways that are perhaps under-appreciated.Enthusiasts for AI have held out the prospect that it will free physicians up to spend more time attending to what really matters to them and their patients.We will argue that this claim depends upon implausible assumptions about the institutional and economic imperatives operating in contemporary healthcare settings.We will also highlight important concerns about privacy，surveillance，and bias in big data，as well as the risks of over trust in machines，the challenges of transparency，the deskilling of healthcare practitioners，the way AI reframes healthcare，and the implications of AI for the distribution of power in healthcare institutions.We will suggest that two questions，in particular，are deserving of further attention from philosophers and bioethicists.What does care look like when one is dealing with data as much as people？And，what weight should we give to the advice of machines in our own deliberations about medical decisions？DOWNLOAD HISTORY | This article has been downloaded 119 times in Digital Commons before migrating into this platform.
{"title":"人工智能醫學應用的前景與風險","authors":"Robert W. Sparrow, J. Hatherley","doi":"10.24112/ijccpm.171678","DOIUrl":"https://doi.org/10.24112/ijccpm.171678","url":null,"abstract":"LANGUAGE NOTE | Document text in English; abstract also in Chinese.人工智能（ＡＩ）將如何促進人類的醫療保健？如果我們擔心人工智能介入醫療的風險，我們又應該關注什麽呢？本文試圖概述此類問題，並對人工智能介入醫療的風險與希望作一個初步評價。人工智能作為一種研究工具和診斷工具具有巨大的潛力，特別是在基因組學和公共衛生領域中。人工智能在醫療中的廣泛使用可能還會對醫療系統的組織方式和商業實踐產生深刻的影響，而這些影響的方式與程度還沒有被充分認識到。在人工智能醫學的熱情擁護者看來，應用人工智能可以幫助醫生集中精力在對他們和病人而言真正重要的問題上。然而，本文將論證這些樂觀的判斷是基於對現代醫療環境下機構和經濟運行規則的一些不合情理的假設之上。本文將聚焦於如下一 些重要議題：大資料中的隱私、監管和偏見，過分信任機器的風險，透明度問題，醫療專業人士的“去技能化”問題，人工智能重塑醫療保健的方式，以及人工智能對醫療保健中權力分配的影響。其中有兩個關鍵的問題尤其值得哲學家和生命倫理學家的進一步關注。第一，當醫生不僅需要處理人而且需要處理資料的時候，醫療實踐會呈現出什麽樣的形態？第二，在醫療決策權衡中，我們應該给予來自機器的意見以多大的權重？What does Artificial Intelligence (AI) have to contribute to health care? And what should we be looking out for if we are worried about its risks? In this paper we offer a survey, and initial evaluation, of hopes and fears about the applications of artificial intelligence in medicine. AI clearly has enormous potential as a research tool, in genomics and public health especially, as well as a diagnostic aid. It’s also highly likely to impact on the organisational and business practices of healthcare systems in ways that are perhaps under-appreciated. Enthusiasts for AI have held out the prospect that it will free physicians up to spend more time attending to what really matters to them and their patients. We will argue that this claim depends upon implausible assumptions about the institutional and economic imperatives operating in contemporary healthcare settings. We will also highlight important concerns about privacy, surveillance, and bias in big data, as well as the risks of over trust in machines, the challenges of transparency, the deskilling of healthcare practitioners, the way AI reframes healthcare, and the implications of AI for the distribution of power in healthcare institutions. We will suggest that two questions, in particular, are deserving of further attention from philosophers and bioethicists. What does care look like when one is dealing with data as much as people? And, what weight should we give to the advice of machines in our own deliberations about medical decisions?DOWNLOAD HISTORY | This article has been downloaded 119 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42088167","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract in English only.It is illogical to argue that AI doctors will inevitably replace human doctors in the near future, particularly in the field of clinical diagnosis. Medical AI will never possess the legal and moral agency of human doctors; nor is it capable of providing the psychologicalcounseling and humanistic care offered by human doctors and nurses. However, although AI will not replace caregivers, those who use AI will probably replace those who do not.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.
{"title":"對“ＡＩ醫生”的兩點反思","authors":"Xinqing Zhang","doi":"10.24112/ijccpm.171673","DOIUrl":"https://doi.org/10.24112/ijccpm.171673","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.It is illogical to argue that AI doctors will inevitably replace human doctors in the near future, particularly in the field of clinical diagnosis. Medical AI will never possess the legal and moral agency of human doctors; nor is it capable of providing the psychologicalcounseling and humanistic care offered by human doctors and nurses. However, although AI will not replace caregivers, those who use AI will probably replace those who do not.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42428235","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese當代生命倫理學有幾個具有時代印記的問題，如老年化社會的危機，醫學生物科技的挑戰，醫患關係的重新定位，從傳統醫學治療（medical treatment）轉向健康護理（healthcare）所引發的醫療費用的增長等等。我們對這些問題的倫理思考，既需要文化普遍性的考量，也需要文化特殊性的斟酌。本期所刊登的文章，部分來自香港浸會大學應用倫理學中心於2019年5月在廣州舉辦的第十三屆「建構中國生命倫理學」研討會。其中不少問題仍然涉及到如何看待西方生命倫理學原則在中國語境下的應用與踐。DOWNLOAD HISTORY | This article has been downloaded 38 times in Digital Commons before migrating into this platform.
LANGUAGE NOTE | Document text in Chinese当代生命伦理学有几个具有时代印记的问题，如老年化社会的危机，医学生物科技的挑战，医患关系的重新定位，从传统医学治疗（medical treatment）转向健康护理（healthcare）所引发的医疗费用的增长等等。我们对这些问题的伦理思考，既需要文化普遍性的考察，也需要文化特殊性的斟酌。本期所刊登的文章，部分来自香港浸会大学应用伦理学中心于2019年5月在广州举办的第十三届「建构中国生命伦理学」研讨会。其中不少问题仍然涉及到如何看待西方生命伦理学原则在中国语境下的应用与践。DOWNLOAD HISTORY | This article has been downloaded 38 times in Digital Commons before migrating into this platform.
{"title":"前言: 當代生命倫理學所面臨的問題: 共性與殅性","authors":"E. Zhang","doi":"10.24112/ijccpm.171661","DOIUrl":"https://doi.org/10.24112/ijccpm.171661","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese當代生命倫理學有幾個具有時代印記的問題，如老年化社會的危機，醫學生物科技的挑戰，醫患關係的重新定位，從傳統醫學治療（medical treatment）轉向健康護理（healthcare）所引發的醫療費用的增長等等。我們對這些問題的倫理思考，既需要文化普遍性的考量，也需要文化特殊性的斟酌。本期所刊登的文章，部分來自香港浸會大學應用倫理學中心於2019年5月在廣州舉辦的第十三屆「建構中國生命倫理學」研討會。其中不少問題仍然涉及到如何看待西方生命倫理學原則在中國語境下的應用與踐。DOWNLOAD HISTORY | This article has been downloaded 38 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44744592","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
LANGUAGE NOTE | Document text in Chinese; abstract in English only.The ultimate result of AI medicine may be the birth of "Dr. Super AI." Dr. Super AI would not only supplement medical care, but also acquire a level of autonomy. Its capacity for reason would be much greater than that of most human doctors, but it would not possess certain intrinsic characteristics of human beings, so it would fall somewhere between "machine" and "human." This raises an important question: if such an agent makes mistakes, who or what is responsible? This paper argues that this "responsibility gap" is not insurmountable. If the types of mistakes made by Dr. Super AI can be distinguished, we can find the corresponding object of responsibility. This is a viable countermeasure, at least until AI robots have developed human emotions and moral awareness.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.
|中文文件文本;只有英文摘要。人工智能医学的最终结果可能是“超级人工智能博士”的诞生。超级人工智能医生不仅可以补充医疗服务，还可以获得一定程度的自主权。它的推理能力将比大多数人类医生强得多，但它不具备人类固有的某些特征，因此它将介于“机器”和“人类”之间。这就提出了一个重要的问题:如果这样的代理人犯了错误，谁或什么应该负责?本文认为，这种“责任鸿沟”并非不可逾越。如果可以区分Dr. Super AI所犯的错误类型，我们就可以找到相应的责任对象。这是一个可行的对策，至少在人工智能机器人发展出人类的情感和道德意识之前。下载历史b|在迁移到这个平台之前，这篇文章在数字共享资源已经被下载了28次。
{"title":"評論＜人工智能醫學應用的前景與風險＞一文中“責任歸咎”的疑慮與可能的因應","authors":"Wan-ling Chou","doi":"10.24112/ijccpm.171682","DOIUrl":"https://doi.org/10.24112/ijccpm.171682","url":null,"abstract":"LANGUAGE NOTE | Document text in Chinese; abstract in English only.The ultimate result of AI medicine may be the birth of \"Dr. Super AI.\" Dr. Super AI would not only supplement medical care, but also acquire a level of autonomy. Its capacity for reason would be much greater than that of most human doctors, but it would not possess certain intrinsic characteristics of human beings, so it would fall somewhere between \"machine\" and \"human.\" This raises an important question: if such an agent makes mistakes, who or what is responsible? This paper argues that this \"responsibility gap\" is not insurmountable. If the types of mistakes made by Dr. Super AI can be distinguished, we can find the corresponding object of responsibility. This is a viable countermeasure, at least until AI robots have developed human emotions and moral awareness.DOWNLOAD HISTORY | This article has been downloaded 28 times in Digital Commons before migrating into this platform.","PeriodicalId":41284,"journal":{"name":"International Journal of Chinese & Comparative Philosophy of Medicine","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44084465","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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