Design research has been positioned as an important methodological contribution of the learning sciences. Despite the publication of a handbook on the subject, the practice of design research in education remains an eclectic collection of specific approaches implemented by different researchers and research groups. In this paper, I examine the learning sciences as a design science to identify its fundamental goals, methods, affiliations, and assumptions. I argue that inherent tensions arise when attempting to practice design research as an analytic science. (...) Drawing inspiration and insight from Chinese philosophy and the practice of Chinese medicine, I propose that the learning sciences may better attain its claims to science through greater reliance on inductive synthesis rather than linear causal analysis. In so doing, I reposition the endeavor of science making within the metaphysics of process philosophy instead of classical Western philosophy. I suggest that theory building will be strengthened empirically and pragmatically by more careful observation and systematic generalization of the stability patterns of design related phenomena. It also needs to be more situated in its orientation. (shrink)

"Chapter One lays out the dominant views of self, agency, and moral responsibility in early Chinese Philosophy. The reason for this is that these views inform the ways early Chinese thinkers approach mental illness, as well as the role they see it playing in self-cultivation as a whole. In this chapter I offer a view of a number of dominant conceptions of mind, body, and agency in early Chinese thought, through a number of philosophical and medical (...) texts"--. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Is "Chinese Philosophy" a Proper Name?A Response to Rein RaudCarine DefoortIn the preface to his Outline of the History of Chinese Philosophy, Hu Shi wrote: "Today, the two main branches of philosophy meet and influence each other. Whether or not in fifty years or one hundred a sort of world philosophy will finally arise cannot yet be ascertained."1 Although uncertain, Hu was still (...) hopeful, since he believed that the two major traditions of modern world philosophy, founded in Europe and China, had finally met. That was in 1919. Now, almost a century later, we can respond to Hu's speculation with relative certainty: a world philosophy has not arisen and is not on the rise. In fact, the situation is much worse: Chinese ancient thought is not even considered "philosophy" by most Western specialists in the field.For Feng Youlan, Hu's contemporary, this lack of recognition had become a major frustration by the end of his life. Feng earnestly felt that "parts of classical Chinese philosophy have a contribution to make to the elevating of man's spiritual sphere and in solving universal problems in human life."2 But on the last page of the last volume of his New Edition of the History of Chinese Philosophy, completed a few weeks before his death in November 1990, Feng concluded that Western philosophers had not even begun to consider ancient Chinese thought to be worthy of their attention: "Chinese traditional philosophy has always been regarded as a part of sinological studies and is considered as having no relation to philosophy."3 Feng's sentiment is still widely shared today; for instance, in the Yearbook of Chinese Philosophy for 2001, Zheng Jiadong remarks that "in the West, especially in Europe, the legitimacy of 'Chinese philosophy' has always been questioned; 'Chinese philosophy' [End Page 625] has to a large extent been considered a strange thing of questionable antecedents."4 Others confirm that "Chinese thinking has been all but excluded from the discipline of philosophy in Western seats of learning."5Indeed, various eminent European philosophers, such as Kant, Hegel, Husserl, Heidegger, and, more recently, Jacques Derrida on his visit to Shanghai in 2001,6 have proclaimed that ancient Chinese thought is not really philosophy. Kant, for example, stated that "Philosophy is not to be found in the whole Orient.... Their teacher Confucius teaches in his writings nothing outside a moral doctrine designed for the princes."7 Even sinology scholars sometimes wonder whether ancient Chinese thought ought to be labeled "philosophy."8 But more powerful than such explicit rejections of the legitimacy of "Chinese philosophy," which are nowadays relatively rare, is the dominant and implicit Western (especially European) view, embedded in the organization of academic conferences, journals, university curricula (as Feng Youlan remarked), and bookstores, that ancient China did not have philosophy. The average European bookstore, for instance, does not display the Laozi or Yijing on the "philosophy" shelf, but rather among various types of wisdom or practical knowledge, between Celtic myths, herbal medicine, and the art of astrology. However unobtrusive, this organizational given reveals more clearly and influentially than any contemporary scholar explicitly states, that the name "Chinese philosophy" for the Chinese masters and some Classics is not proper—or, to put it in ancient Chinese terms: this ming 名 is not zheng 正.9The twenty-first century, however, has seen strong indications of change, not in the sense that "Chinese philosophy" is now being generally accepted as one of the two main branches of world philosophy, as Hu Shi had hoped, but in the sense that the debate has been reopened, both in China and in the West. In China, the appropriateness of the label "Chinese philosophy" for ancient Chinese thought was questioned by some leading scholars in the first part of the twentieth century. But in the last decade the matter has been experienced as a crisis and challenge, and has been discussed much more broadly and vividly by Chinese academia: conferences are being dedicated to the question of the "legitimacy of 'Chinese philosophy"' (Zhongguo zhexue hefaxing 中国哲学的合法性), newspapers report on it, and some journals devote whole forums to it.10 About one hundred articles or chapters related... (shrink)

Despite consistent student interest in Chinese philosophy, the author reports that American students tend to demonstrate a sense of distance from Chinese authors and texts, often exoticizing or romanticizing them. This paper describes one pedagogical strategy that proved highly effective for overcoming this cultural distance which can hinder students’ ability to engage critically or deeply with the material. The author recounts her experience of teaching a six week Chinese philosophy course to illustrate how becoming acquainted (...) with the place and culture that gave rise to a philosophy help to render that philosophy more concrete. By being able to speak and interact with people in China (e.g. a Buddhist monk, a doctor practicing traditional Chinese medicine, etc.), the study of Chinese philosophical texts was brought to life, nuanced, and inflected by familiarization with the cultural, geographical, and political contexts of the philosophy being studied. Included in this paper are the course syllabus and one course assignment. (shrink)

This anthology presents the distinctive insights of Chinese philosophy and their relevance to contemporary issues in a range of areas: moral philosophy, social and political philosophy, metaphysics, epistemology, environmental ethics, medicine and psychological health. New, especially interdisciplinary research Applies insights in Chinese philosophy from eminent scholars in the field of Chinese philosophy.

This book discusses Asian medicine, which puts enormous emphasis on prevention and preservation of health, and examines how, in recent decades, medical schools in Asia have been increasingly shifting toward a curative approach. It offers an ethnographic investigation of the scenarios in China and India and finds that modern students and graduates in these countries perceive Asian medicine to be as important as Western medicine. There is a growing tendency to integrate Asian medicine with Western medical thought in the academic (...) curriculum that has led to a gradual decline of Asian medical thought and practices. At the same time, there has been a massive rise in patent drugs, health products and cosmetics being sold under the brand names of Asian medicine or herbal medicine. Most of these drugs and health products do not follow the classical formulas found in the Asian medical texts. The book analyses these texts and concludes that contemporary Asian medicine rarely follows the classical texts, and in fact uses Asian medicine brands to sell Western health products and practices. With a particular focus on the formal and professional sector of Chinese herbal medicine and Indian ayurvedic medicine in urban areas, this book appeals to a broad readership, including undergraduate students and academics as well as non-experts. Md. Nazrul Islam is an Associate Professor in the General Education Office, United International College, Beijing Normal University-Hong Kong Baptist University. He was a Visiting Associate Professor in the School of Population and Public Health, University of British Columbia (2015-16) during which time he completed this book manuscript. (shrink)

The Expressiveness of the Body meditates on the contrasts between the human body described in classical Greek medicine and the body as envisaged by physicians in ancient China.

본고에서는 宋代 이후에 중의철학이 道醫와 儒醫의 관계를 통해 어떻게 심화되는가 하는 문제에 접근할 것이다. 그 구체적인 사례로서 중의학의 역사에서 이론의 절정기였던 金元의 시대에 朱震亨의 相火論을 중심으로 하여 그 철학적 사유방식과 그 특징을 밝히고자 한다. 이러한 중의철학은 道醫와 儒醫의 變奏로 특징지을 수 있다. 이는 道醫에서 儒醫로 전환되는 과정을 지닌 것이 아니라 실천적 성격이 강한 道醫의 토대 위에 형이상학적 성격이 강한 儒醫로 심화되는 과정을 지닌다. 이러한 과정에서 특히 生理, 心理 및 病理의 현상과 본질 및 그 양자의 다양한 변수에 관해 體와 用의 관계와 (...) 같은 논리적 확장성의 논법이 정교하게 활용되었다. 여기에 인체의 生理의 조화를 心性의 수양과 동일선상에 놓고 哲理와 醫理의 합치를 통해 터득하는 道理의 정신적 차원이 있다. 이는 중의철학의 영역이 인체의 생태학적 시공간에 관한 논의를 넘어서 수양의 가치론적 시공간에 관한 논의로 확충되었음을 단적으로 보여준다. 이는 생명현상의 不可逆的 세계를 이해하고 이를 바탕으로 하여 생명정신의 可逆的 세계를 지향하려는 취지를 지닌다. 여기에서 임상과 이론이 통합적으로 만나는 철학적 지평, 즉 道醫와 儒醫의 變奏가 있다. 이것이 바로 지식과 지혜가 통합되는 중의철학의 지평이자 중의학의 醫道의 진정한 경지인 것이다. (shrink)

This essay discusses the ethics of traditional Chinese medicine. After a brief remark on the history of traditional Chinese medical ethics, the author outlines the Confucian ethics which formed the cultural context in which traditional Chinese medicine was evolving and constituted the core of its ethics. Then he argued that how Chinese physicians applied the principles of Confucian ethics in medicine and prescribed the attitude a physician should take to himself, to patients and to his colleagues. (...) In the last part of the essay he discusses the characteristics of traditional Chinese medical ethics. Keywords: Confucian, China, humaneness, compassion, virtues CiteULike Connotea Del.icio.us What's this? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 14.1 (2004) 47-54 [Access article in PDF] Ethical Guidelines for Human Embryonic Stem Cell Research*(A Recommended Manuscript) Adopted on 16 October 2001Revised on 20 August 2002 Ethics Committee of the Chinese National Human Genome Center at Shanghai, Shanghai 201203 Human embryonic stem cell (ES) research is a great project in the frontier of biomedical science for the twenty-first century. Be- cause the research (...) involves the use of human embryos, it triggers serious debate on ethical issues. Opponents consider the embryo to be an early form of human life that should be respected and not destroyed. However, the majority of scientists support embryonic stem cell research, believing that it offers good prospects for the treatment of diseases that have remained incurable until now and so will benefit humankind. The Ethics Committee of the Department of Ethical, Legal, and Social Implications of the Chinese National Human Genome Center at Shanghai seriously discussed the ethical debate initiated by embryonic stem cell research. We concluded that we should support the scientists of our country in actively carrying out human embryonic stem cell research for the noble cause of "medicine being a beneficent art." For the healthy and orderly development of human embryonic stem cell research in our country, we put forward the following recommended Ethical Guidelines for Human Embryonic Stem Cell Research as a reference for leaders, administrative departments, and related scientists. Preface Article 1. Human embryonic stem cells are the primitive cells that play the main role in the growth and development of a human body. These [End Page 47] primitive cells have the potential for infinite proliferation, self-renewal, and multi-directional differentiation. If scientists can discover the mechanism of differentiation of human embryonic stem cells, it will be possible to induce differentiation of human embryonic stem cells to form various types of human cells for clinical cell therapy. If human embryonic stem cell research can be integrated with modern biomedical engineering techniques, it also will be possible to make repair and replacement of human tissues and organs a reality. Article 2. There are two ways to classify human embryonic stem cells. One way is to classify them according to their potential for differentiation. There could be three kinds of stem cells: totipotent stem cells, pluripotent stem cells, and unipotent stem cells.A totipotent stem cell has the potential to develop into a whole individual. It can differentiate into the more than 200 cell types in the whole body, construct any tissue or organ of the body, and finally develop into a whole individual. The fertilized egg and the cleavage cells at the very early stage of embryonic development are totipotent stem cells.A pluripotent stem cell has the potential to differentiate into many cell types derived from the three embryonic layers. However, it has lost the capacity to develop into a complete organism.A unipotent stem cell is derived from the further differentiation of the pluripotent stem cell. It can differentiate only into one cell type such as a hematopoietic stem cell, neural stem cell, and others.The other way is to classify human stem cells according to their source. There could be two kinds of human stem cells: embryonic stem cells and tissue stem cells (also called adult stem cells). The former involves experimentation with embryos, which has serious ethical implications. Ethical issues associated with the latter are mainly expressed in the various opinions regarding the allocation of health resources. Article 3. Human embryonic stem cells are the group of cells called the blastocyst inner cell mass during the early stage of embryonic development. They are the main source of totipotent stem cells, and hence the focal and hot point in stem cell research. Studies on the clinical application of embryonic stem cells probably will involve use of the somatic cell nucleus transfer (SCNT) technique, which destroys the early human embryo. At present, the ethical and moral debate is very serious in human embryonic stem cell research regarding whether the research will develop... (shrink)

_The_ _Routledge Companion to Philosophy of Medicine _is a comprehensive guide to topics in the fields of epistemology and metaphysics of medicine. It examines traditional topics such as the concept of disease, causality in medicine, the epistemology of the randomized controlled trial, the biopsychosocial model, explanation, clinical judgment and phenomenology of medicine and emerging topics, such as philosophy of epidemiology, measuring harms, the concept of disability, nursing perspectives, race and gender, the metaphysics of Chinese medicine, and narrative (...) medicine. Each of the 48 chapters is written especially for this volume and with a student audience in mind. For pedagogy and clarity, each chapter contains an extended example illustrating the ideas discussed. This text is intended for use as a reference for students in courses in philosophy of medicine and philosophy of science, and pairs well with _The_ _Routledge Companion to Bioethics_ for use in medical humanities and social science courses. (shrink)

This book makes Classical Chinese Medicine intelligible to those who are not familiar with the tradition and who may choose to dismiss it off-hand or to assess it negatively. Keekok Lee uses two related strategies: arguing that all science and therefore medicine cannot be understood without excavating its philosophical presuppositions and showing what those presuppositions are in the case of CCM compared with those of biomedicine.

This is a review of the literature in the philosophy of medicine published in China from 1930 to 1980. The topics dealt with include the relationship between medicine and philosophy, the basic concepts of medicine, etiology and causality, the bearing of psychology on physiology and pathology, epistemology in diagnostics, methodology of medical sciences, philosophical and methological problems in traditional Chinese medicine, philosophical problems in health policy, and medical ethics.

The articles in this collection were all selected from the first five volumes of the Journal of Dialectics of Nature published by the Chinese Academy of Sciences between 1979 and 1985. The Journal was established in 1979 as a comprehensive theoretical publication concerning the history, philosophy and sociology of the natural sciences. It began publication as a response to China's reform, particularly the policy of opening to the outside world. Chinese scholars began to undertake distinctive, original research (...) in these fields. This collection provides a cross-section of their efforts during the initial phase. To enable western scholars to understand the historical process of this change in Chinese academics, Yu Guangyuan's `On the Emancipation of the Mind' and Xu Liangying's `Essay on the Role of Science and Democracy in Society' have been included in this collection. Three of the papers included on the philosophy of science are discussions of philosophical issues in cosmology and biology by scientists themselves. The remaining four are written by philosophers of science and discuss information and cognition, homeostasis and Chinese traditional medicine, the I Ching (Yi Jing) and mathematics, etc. Papers have been selected on the history of both classical and modern science and technology, the most distinctive of which are macro-comparisons of the development of science in China and the west. Some papers discuss the issue of the demarcation of periods in the history of science, the history of ancient Chinese mathematics, astronomy, metallurgy, machinery, medicine, etc. Others discuss the history of modern physics and biology, the history of historiography of science in China and the history of regional development of Chinese science and technology. Also included are biographies of three post-eighteenth-century Chinese scholars, Li Shanlan (1811-1882), Hua Hengfang (1833–1902), and Cai Yuanpei (1868–1940), who contributed greatly to the introduction of western science and scholarship to China. In addition, three short papers have been included introducing the interactions between Chinese scholars and three great western scientists, Niels Bohr, Norbert Wiener, and Robert A. Millikan. (shrink)

From the 1970s onwards, Feyerabend argues against the freedom of science. This will seem strange to some, as his epistemological anarchism is often taken to suggest that scientists should be free of even the most basic and obvious norms of science. His argument against the freedom of science is heavily influenced by his case study of the interference of Chinese communists in mainland China during the 1950s wherein the government forced local universities to continue researching traditional Chinese medicine (...) rather than Western medicine. Feyerabend claims this move was justifiable and, eventually, vindicated by the resulting research which was beneficial for locals and the West at large. The purpose of this paper is to provide a comprehensive overview and analysis on Feyerabend’s views on the freedom of science and his social commentary on US science funding policy that follows therefrom. This proves to be exceedingly difficult because Feyerabend’s writings on the subject are filled with gaps, unnoticed tensions, and cognitive dissonance. Still, I think Feyerabend’s scattered insights and the contradictions that emerge lead to an interesting microcosm of the issues contained in the freedom of science debate. (shrink)

Taking post-traumatic stress disorder (PTSD) as an example, we present a concept for transdisciplinary cooperation between life sciences and humanities. PTSD is defined as a long-term persisting anxiety disorder after severe psychological traumata. Initially recognized in war veterans, PTSD also appears in victims of crime and violence or survivors of natural catastrophes, e.g., earthquakes. We consider PTSD as a prototype topic to realize transdisciplinary projects, because this disease is multifacetted from different points of view. Based on physiological and molecular biological (...) research to understand the causes of this disease, conventional academic medicine (to Western medicine) and pharmacology can offer a panel of drugs for treatment, albeit only with limited success. Hence, other treatment options are indispensable. Chinese medicine is frequently regarded as alternative to complement Western medicine. In fact, Chinese medicine offers a large array of both pharmacological and non-pharmacological treatments for PTSD patients. Narrative therapy represents a non-pharmacological approach combating PTSD both in Western medicine as well as in Chinese medicine to improve quality of life of affected patients. Narratives on traumatic experiences form a new genre of life writing in Asian American literature, whose excitement is considerably fueled by the tension between fictitious and very personal narratives taken from reality. Systematic academic reflections on narratives from PTSD patients in the field of Asian American studies may support the improvement of narrative therapy in medical practice. Chinese medicine has a strong philosophical background and may, therefore, serve as junction between life sciences with their strong rational and reductionistic way to generate new knowledge and more holistic approaches in traditional medicines and humanities. In this regard, Chinese medicine may represent a missing link between life science and life writing. (shrink)

Includes bibliographical references and index.

Experience and science, being the two sources of technology, have different focuses. In experiential technology, techniques and skills are emphasized while in scientific technology tool or equipment. Experiential technology is generally regarded as local knowledge, and scientific technology universal. Traditional Chinese medicine is an experiential technology. In contrast, Western medicine is set up as a scientific technology with great efforts. Through the comparison of these two medicines, this paper attempts to illustrate the difference between the two technologies and in (...) turn, the difference between these two medicines by defining these two technologies. Finally, this paper further investigates the special values of Chinese medicine. Making use of the SSK theory, this paper deconstructs the idea of universality of science, and argues that, the universality is the feature that science pursues, but not what it already has. With more historical evidence, experiential technology is more stable, while scientific technology is less stable because it updates quickly, and often changes reversely. (shrink)

The authors discuss concepts of health and disease in Chinese medicine, new interpretative techniques in psychotherapy, concepts of culture and the notion of risk, Brecht's and Wallner's Verfremdung and Wallner's Constructive Realism compared to Glasersfeld's Radical Constructivism. The book shows the rare situation of philosophy becoming concrete.

All five elements live within you, and experiences like heartache, anxiety, and procrastination are signs that one of them is out of balance. This beginner-friendly book introduces you to each of the elements--Water, Wood, Fire, Earth, and Metal--and shows you how to use them to improve your mental, emotional, and spiritual health. In Our Element weaves together Eastern medicine, Western psychology, Indigenous traditions, and African ancestral principles of spirituality. With a practical approach that incorporates journal prompts, flower essences, yoga poses, (...) and music, Lindsay Fauntleroy teaches you how to tap into the five elements for a balanced and empowered life that aligns with your soul's calling. (shrink)

Chinese Hui medicine is a unique Chinese traditional medicine system formed by the integration of traditional Islamic Arabia medicine and China traditional Chinese medicine. It is also the cream of ancient Eastern and Western traditional medicine. Hui medicine is based on its unique concepts of Hui medical philosophy, such as the theory of Zhenyi Vitality and the theory of seven elements. It is the only traditional national medicine developed by inheriting Islamic Arab medical philosophy and (...) integrating Chinese traditional Chinese medical philosophy theory. Hui medicine likes to use the application method characterized by aromatic Hui medicine (also known as ship medicine). It has high traditional treatment effect in Hui orthopedics and traumatology, Hui medicine of brain, Hui medicine of gynecology, Hui medicine of ophthalmology, Hui medicine of dermatology, Hui medicine of anorectal, etc. There is a relatively complete traditional medical system of Hui medicine. The Sinicized Islamic philosophical system guides the philosophical concept of Hui medicine. Hui medicine absorbs and combines the essence of traditional Chinese medicine, which forms the theoretical system of “Zhenyi (True one)”, “Vitality”, “Yin and Yang”, “Qixing”, “Four natures”, “Four body fluids” “Viscera Qi activity” and “Four parts and seven diseases” systems, which have been formed in the diagnosis and treatment of diseases. The characteristics of Hui medicine application are based on the formulation of aromatic drugs, and the nature of cold, hot, dryness, and humidity is conducted for each drug, as well as the drug strength (toxicity) of each drug is graded in grades 1 - 4. Therefore, Hui medicine is a traditional ethnic medicine combined with Chinese and Western medicine. (shrink)

Taking post-traumatic stress disorder (PTSD) as an example, we present a concept for transdisciplinary cooperation between life sciences and humanities. PTSD is defined as a long-term persisting anxiety disorder after severe psychological traumata. Initially recognized in war veterans, PTSD also appears in victims of crime and violence or survivors of natural catastrophes, e.g., earthquakes. We consider PTSD as a prototype topic to realize transdisciplinary projects, because this disease is multifacetted from different points of view. Based on physiological and molecular biological (...) research to understand the causes of this disease, conventional academic medicine (to Western medicine) and pharmacology can offer a panel of drugs for treatment, albeit only with limited success. Hence, other treatment options are indispensable. Chinese medicine is frequently regarded as alternative to complement Western medicine. In fact, Chinese medicine offers a large array of both pharmacological and non-pharmacological treatments for PTSD patients. Narrative therapy represents a non-pharmacological approach combating PTSD both in Western medicine as well as in Chinese medicine to improve quality of life of affected patients. Narratives on traumatic experiences form a new genre of life writing in Asian American literature, whose excitement is considerably fueled by the tension between fictitious and very personal narratives taken from reality. Systematic academic reflections on narratives from PTSD patients in the field of Asian American studies may support the improvement of narrative therapy in medical practice. Chinese medicine has a strong philosophical background and may, therefore, serve as junction between life sciences with their strong rational and reductionistic way to generate new knowledge and more holistic approaches in traditional medicines and humanities. In this regard, Chinese medicine may represent a missing link between life science and life writing. (shrink)

The major ethical challenges for critical care medicine in China include the high cost of patient care in the ICU, the effect of payment mechanisms on access to critical care, the fact that much more money is spent on patients who die than on ones who live, the extent to which an attempt to rescue and save a patient is made, and the great geographical disparity in distribution of critical care. The ethical problems surrounding critical care medicine bear much relation (...) to the culture, public policy and health care system in China. The essay concludes that China should allocate more resources to ordinary medical services rather than to critical care medicine. (shrink)

This article examines the operation of “skilled feelings” in metaphors for the heart-mind (xin 心) as ruler of the body. It focuses on three Chinese philosophical texts in contexts outside of the “Confucian” texts that have dominated the emerging field of comparative virtue ethics—the Zhuangzi 莊子, Sunzi Bingfa 孫子兵法 (Sunzi’s Art of War), and Huangdi Neijing 黃帝內經 (The Yellow Emperor’s Classic of Internal Medicine)—and briefly contrasts the Chinese accounts to influential Greek metaphors of the mind as ruler of (...) the body and passions. (shrink)

Biopolitical aesthetics and the Chinese body as surplus -- Chinese whispers : Frankenstein, the sleeping lion, and the emergence of a biopolitical aesthetics -- Souvenirs of the organ trade : the diasporic body in contemporary Chinese literature and art -- Organ economics: transplant, class, and witness from made in Hong Kong to the eye -- Still life : recovering (Chinese) ethnicity in the body worlds and beyond -- All rights preserved : intellectual property and the plastinated (...) cadaver exhibits. (shrink)

Hui medicine is originated from Muslim medicine through Silk Road. This medicine is a unique Chinese traditional medicine system formed by the integration of traditional Islamic Arabia medicine and traditional Chinese medicine. This ethnic medicine is Sinicization of Islamic culture. It is also the cream of ancient Eastern and Western traditional medicine of China. Religion is very important for the Islamic faith population such as Hui nationality. Although Halal food, restaurants and schools are everywhere in Qinghai Xining city, (...) there are not reports about the medical practice in the Muslim faith population. In this article, the in-patients are from Qinghai Kangle Hospital which is Hui medicine special hospital located in Hui majorities area in Qinghai Chengdong area. The data had been collected from January 1, 2020 to June 30, 2023 of COVID-19 period. This hospital served both Muslim and non-Muslim patients, and the medical doctors nurses and staffs are also come from Muslim and non-Muslim background, the education background is Western medicine and Traditional Chinese Medicine. Our results showed that there are no significant difference between the Muslim-believers and non Muslim-believers in their medical practice. The religion may not be important among the inpatients who served with Chinese Hui Medicine in Kangle Hospital. (shrink)

This book is a cognitive semantic study of the Chinese conceptualization of the heart, traditionally seen as the central faculty of cognition. The Chinese word xin, which primarily denotes the heart organ, covers the meanings of both "heart" and "mind" as understood in English, which upholds a heart-head dichotomy. In contrast to the Western dualist view, Chinese takes on a more holistic view that sees the heart as the center of both emotions and thought. The contrast characterizes (...) two cultural traditions that have developed different conceptualizations of person, self, and agent of cognition. The concept of "heart" lies at the core of Chinese thought and medicine, and its importance to Chinese culture is extensively manifested in the Chinese language. Diachronically, this book traces the roots of its conception in ancient Chinese philosophy and traditional Chinese medicine. Along the synchronic dimension, it not only makes a systematic analysis of conventionalized expressions that reflect the underlying cultural models and conceptualizations, as well as underlying conceptual metaphors and metonymies, but also attempts a textual analysis of an essay and a number of poems for their metaphoric and metonymic images and imports contributing to the cultural models and conceptualizations. It also takes up a comparative perspective that sheds light on similarities and differences between Western and Chinese cultures in the understanding of the heart, brain, body, mind, self, and person. The book contributes to the understanding of the embodied nature of human cognition situated in its cultural context, and the relationship between language, culture, and cognition. (shrink)

Cosmological ideas influenced every aspect of traditional Chinese culture, from science and medicine to art, philosophy, and religion. Although other premodern societies developed similar conceptions, in no other major civilization were such ideas so pervasive or powerful. In The Development and Decline of Chinese Cosmology, John Henderson traces the evolution of Chinese thought on cosmic order from the classical era to the nineteenth century. Unlike many standard studies of premodern cosmologies, this book analyzes the origins, development, (...) and rejection of these models, not just their structure. Moreover, while historians often limit their studies of cosmic order to specialized fields like the history of science, Henderson examines how the cosmological ideas formulated in late classical times permeated various facets of Chinese life, from high philosophy to popular culture. (shrink)

In contemporary China, physicians tend to require more diagnostic work-ups and prescribe more expensive medications than are clearly medically indicated. These practices have been interpreted as defensive medicine in response to a rising threat of potential medical malpractice lawsuits. After outlining recent changes in Chinese malpractice law, this essay contends that the overuse of expensive diagnostic and therapeutic interventions cannot be attributed to malpractice concerns alone. These practice patterns are due as well, if not primarily, to the corruption of (...) medical decision-making by physicians being motivated to earn supplementary income, given the constraints of an ill-structured governmental policy by the over-use of expensive diagnostic and therapeutic interventions. To respond to these difficulties of Chinese health care policy, China will need not only to reform the particular policies that encourage these behaviors, but also to nurture a moral understanding that can place the pursuit of profit within the pursuit of virtue. This can be done by drawing on Confucian moral resources that integrate the pursuit of profit within an appreciation of benevolence. It is this Confucian moral account that can formulate a medical care policy suitable to China's contemporary market economy. (shrink)