Human dignity is widely regarded as the foundation of modern human rights concepts and norms.The doctrine of human dignity in Chinese culture enjoys a long and profound history,and the pre-Qin assertion that“humans a...Human dignity is widely regarded as the foundation of modern human rights concepts and norms.The doctrine of human dignity in Chinese culture enjoys a long and profound history,and the pre-Qin assertion that“humans are the most precious”is the most representative expression of human dignity.Ancient Chinese scholars’elaboration on dignity was ethically oriented;they affirmed that humans have the freedom to make moral choices in spirit and required them to assume moral responsibilities towards others and society.Since modern times,with the changes of the times and the introduction of Western liberalism,the traditional view of moral dignity has seen a significant expansion of its scope,incorporating freedom in economic,political,and social life into the category of human dignity and establishing a closer connection with human rights.In contemporary China,under the guidance of Marxism,the view of dignity regards the free,comprehensive,and common development of human beings as the intrinsic requirement and external manifestation of human dignity,takes the rights to subsistence and development as the primary and fundamental human rights,and comprehensively safeguards the dignity of every individual through the coordinated protection of economic,political,social,and cultural rights.展开更多
Human dignity is a core concept in contemporary moral philosophy,political science,and jurisprudence.The“social status theory”proposed by Jeremy Waldron argues that human dignity is a social construct,focusing on th...Human dignity is a core concept in contemporary moral philosophy,political science,and jurisprudence.The“social status theory”proposed by Jeremy Waldron argues that human dignity is a social construct,focusing on the fundamental equal social status of individuals.It addresses behaviors of humiliation or devaluation by others,emphasizing both the negative prohibition of such harms and the positive promotion of protections against them.Unlike traditional theories of dignity that often rely on abstract or metaphysical justifications,the social status theory adopts a bottom-up approach grounded in the social practices of dignity.This perspective avoids entanglement in endless value debates over the concept and provides new rationale for affirming human dignity.Furthermore,it refines the understanding of human dignity by identifying three specific types of social harm to dignity and corresponding protective measures.The social status theory significantly mitigates cultural skepticism regarding the concept of human dignity,offering a relatively objective and practicable framework for defining dignity norms.Practically,the theory aligns well with the application of human dignity in both public and private law domains and effectively explains the concept as utilized in international human rights conventions and practices.While there is room for further refinement,the social status theory currently stands out as the most advantageous and robust framework for understanding and promoting human dignity.展开更多
The theory of human dignity identifies certain inherent human characteristics,elevating humanity as the pinnacle of creation and valuing individuals as carriers of these traits.Under this framework,individuals are cal...The theory of human dignity identifies certain inherent human characteristics,elevating humanity as the pinnacle of creation and valuing individuals as carriers of these traits.Under this framework,individuals are called to actively embody their human essence and participate in political life to serve the community.Overall,this interpretive paradigm of dignity establishes a distinct concept of autonomy and provides methods for its realization,fostering the secularization of politics by emphasizing human value.The doctrine of individual dignity presupposes the intrinsic worth of individuals and defends their autonomy and equal status through the imposition of legal obligations on the state.However,limited by its essentialist and communitarian orientation,the scope of autonomy and equality it provides to individuals remains constrained.By transcending ontology with a value-based approach,the concept of individual dignity creates a unique,open structure that incorporates and reflects on global human rights practices.This adaptability enables it to integrate abstract societies,advance the global human rights agenda,and critique and refine political realities.Consequently,the concept of individual dignity cannot be supplanted by the human dignity theory.展开更多
The legal protection of human dignity can be explored from the perspective of regulating“hate speech.”The practices of most countries worldwide demonstrate that human dignity serves as a fundamental value limiting t...The legal protection of human dignity can be explored from the perspective of regulating“hate speech.”The practices of most countries worldwide demonstrate that human dignity serves as a fundamental value limiting the freedom of expression.Legally protected human dignity encompasses three levels of meaning:the dignity of life as an inherent aspect of human existence,the dignity of individuals as members of specific groups,and the personal dignity of individuals as unique beings.These three levels collectively emphasize the principle that human beings are ends in themselves,underscoring that individuals must not be degraded to mere means or subjected to harm.The inherent nature of human dignity necessitates its protection by both the state and societal entities.Traditionally,the safeguarding of human dignity has primarily depended on state intervention.However,with the advent of the digital age,this responsibility has increasingly extended to social entities,imposing changes of enhanced and expanded obligations of respect.Consequently,the key to protecting human dignity lies in adjusting the allocation of responsibilities between the state and society in accordance with the development of the times.Under the guidance of human dignity as a constitutional value,China should focus on establishing a comprehensive protection system by improving legislation,law enforcement,and judicial practices.This includes specifying the obligations of social entities and constructing multi-level regulatory mechanisms to form an effective system of protection by the state and society.展开更多
目的:探讨重症监护病房(intensive care unit,ICU)患者的尊严现状及影响因素。方法:选取本院ICU2023年4月至10月收治的240例患者进行横断面研究,记录一般资料,采用医院焦虑抑郁量表(Hospital Anxiety and Depression Scale,HADS)、患者...目的:探讨重症监护病房(intensive care unit,ICU)患者的尊严现状及影响因素。方法:选取本院ICU2023年4月至10月收治的240例患者进行横断面研究,记录一般资料,采用医院焦虑抑郁量表(Hospital Anxiety and Depression Scale,HADS)、患者尊严量表(Patient Dignity Inventory,PDI)进行调查。分析ICU患者的尊严现状及其与临床特征的关系;采用Pearson相关分析法分析ICU患者尊严与焦虑、抑郁情绪的相关性;采用多元线性回归分析ICU患者尊严影响因素。结果:240例患者PDI总分为(70.48±10.67)分,中度及重度尊严丧失占比大于75.58%。不同年龄、文化程度、家庭人均月收入、居住方式、主要陪护者、家庭关系、入住ICU天数和患者的PDI评分差异有统计学意义(P<0.05)。相关性分析显示,PDI总分及各维度与HADS总分、焦虑评分、抑郁评分均呈正相关(P<0.05)。多元线性回归分析显示,高龄、主要陪护者为他人、家庭关系一般、入住ICU天数较多为ICU患者尊严丧失的危险因素,文化程度高是其保护因素(P<0.05)。结论:ICU患者普遍存在尊严丧失情况,其发生与患者年龄、主要陪护者、家庭关系、入住ICU天数、焦虑抑郁情绪及文化程度密切相关,应给予高度重视并采取积极干预策略。展开更多
目的探讨尊严疗法联合吸入式芳香疗法对晚期肝癌患者的影响,为优化安宁疗护模式提供临床依据。方法选取2024年1月—2025年5月在河池市人民医院接受治疗的230例晚期肝癌患者为研究对象,根据随机数字表法分为观察组与对照组各115例。对照...目的探讨尊严疗法联合吸入式芳香疗法对晚期肝癌患者的影响,为优化安宁疗护模式提供临床依据。方法选取2024年1月—2025年5月在河池市人民医院接受治疗的230例晚期肝癌患者为研究对象,根据随机数字表法分为观察组与对照组各115例。对照组接受常规安宁疗护干预,观察组则在对照组的基础上实施尊严疗法联合吸入式芳香疗法。对比2组生活质量、自尊水平、睡眠质量及护理满意度。结果出院前,观察组的欧洲癌症研究与治疗组织研制的生活质量核心问卷(European Organization for Research and Treatment of Cancer quality of life core questionnaire,EORTC QLQ-C30)中的躯体功能、角色功能、认知功能、情绪功能和社会功能分别为(71.45±5.18)分、(75.00±6.95)分、(75.10±6.61)分、(73.29±6.05)分、(72.71±6.39)分,高于对照组的(62.34±5.67)分、(65.73±6.89)分、(66.28±6.72)分、(65.14±5.07)分、(64.38±5.21)分,差异均有统计学意义(P<0.05)。出院前,观察组Rosenberg自尊量表(Rosenberg self-esteem scale,RSES)评分为(25.69±3.28)分,高于对照组的(22.43±3.15)分,差异有统计学意义(P<0.05)。护理1周后、护理2周后及出院前,观察组的匹茨堡睡眠质量指数(Pittsburgh sleep quality index,PSQI)评分分别为(10.69±1.25)分、(8.48±1.29)分和(6.41±1.33)分,低于对照组的(12.77±1.34)分、(10.31±1.51)分和(8.29±1.18)分,差异均有统计学意义(P<0.05)。护理后,观察组护理总满意率为96.52%,高于对照组的88.70%,差异有统计学意义(P<0.05)。护理1周后,观察组患者的窦性心搏RR间期(NN间期)的标准差(standard deviation of NN intervals,SDNN)、相邻正常心跳间隔差值的均方根(root mean square of successive differences between normal heartbeats,RMSSD)、呼吸频率、血氧饱和度(peripheral oxygen saturation,SpO_(2))水平分别为(35.67±3.89)ms、(29.56±3.21)ms、(19.87±1.98)次/分、(95.67±1.89)%,护理2周后分别为(42.13±4.56)ms、(36.78±4.02)ms、(17.23±1.67)次/分、(96.78±1.45)%,出院前分别为(48.22±5.01)ms、(42.15±4.88)ms、(15.89±1.45)次/分、(97.12±1.23)%,对照组护理1周后分别为(31.25±4.11)ms、(25.43±3.55)ms、(21.56±2.12)次/分、(94.12±2.01)%,护理2周后分别为(33.89±4.22)ms、(27.89±3.78)ms、(20.34±1.89)次/分、(94.89±1.78)%,出院前分别为(35.44±4.67)ms、(29.12±4.11)ms、(19.45±1.78)次/分、(95.34±1.56)%,护理1周后、护理2周后和出院前,观察组患者的SDNN、RMSSD、呼吸频率、SpO_(2)水平均优于对照组,差异均有统计学意义(P<0.05)。结论对晚期肝癌患者在常规安宁疗护基础上实施尊严疗法联合吸入式芳香疗法,可有效提高患者的生活质量和自尊水平,改善睡眠质量,提升护理满意度。展开更多
This essay aims to discuss and analyse Jane Eyre and Mr. Rochester's attitude towards love and marriage. Struggling for theequality of human dignity crosses through their love from beginning to end. Therefore, we ...This essay aims to discuss and analyse Jane Eyre and Mr. Rochester's attitude towards love and marriage. Struggling for theequality of human dignity crosses through their love from beginning to end. Therefore, we can draw a conclusion--True love and happymarriage are based upon the equality of human dignity between a couple.展开更多
The distortion and dissolution of the concept of person has led to hideous atrocities,such as annihilation of the Jews in the previous century,the continued oppression of the Palestinian people,the massacre of Moslems...The distortion and dissolution of the concept of person has led to hideous atrocities,such as annihilation of the Jews in the previous century,the continued oppression of the Palestinian people,the massacre of Moslems in Srebrenica,the Rwandan genocide,racial discrimination,the manifold manipulations of man through science and technology,barbarous and iniquitous laws(such as the legalization of abortion,etc.),the horrendous killings by Islamic terrorists(such as ISIS in Syria and the Boko Haram insurgents in Nigeria),the increasing biomedical researches as in stem cell,etc.This paper seeks to make it clear that man occupies a central place in the created order.From this perspective,man enjoys a special status and should not to be treated as mere object.Thus,it is arguable that the ontological basis for a substance being denominated as person is its special dignity,which separates it from a mere thing.Human dignity,therefore,is an intrinsic quality of all human beings.Among other things,this paper will strive to investigate various violations of human dignity and the role of philosophy in sustaining the dignity of human person in the 21st century.展开更多
One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that ...One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.展开更多
The Remains of the Day is one of Kazuo Ishiguro’s renowned novels.The protagonist Stevens is an English butler whose life is deeply entwined with the concepts of dignity and honor.Set against the backdrop of post-Wor...The Remains of the Day is one of Kazuo Ishiguro’s renowned novels.The protagonist Stevens is an English butler whose life is deeply entwined with the concepts of dignity and honor.Set against the backdrop of post-World War II Britain and reflecting on the interwar period,the novel examines Stevens’devotion to his role and the traditional values of English aristocracy.The essay discusses how Stevens’identity is shaped by his unwavering commitment to professionalism and his admiration for British gentleman culture and highlights the identity crisis Stevens faces as he realizes the flawed nature of his employer and the outdated ideals he upheld.Through Stevens’journey of self-reassessment and eventual epiphany,the essay delves into the complexities of his internal struggle to reconstruct his identity,ultimately advocating for a more authentic understanding of dignity and honor.展开更多
Human dignity is the fundamental concept of the Universal Declaration of Human Rights and serves as the theoretical backbone for the international human rights system. Chinese culture has an excellent tradition of tre...Human dignity is the fundamental concept of the Universal Declaration of Human Rights and serves as the theoretical backbone for the international human rights system. Chinese culture has an excellent tradition of treasuring the dignity and value of people. The provisions on dignity in the Declaration can find their historical origins in traditional Chinese culture. The dignity of people has a supreme status and value in traditional Chinese culture. Chinese "etiquette" culture has a long tradition of respecting the dignity of people.Achieving benevolence through etiquette is the basic way to protect human dignity. Etiquette in ancient China was constrained by inequality and historical limitations, but it also had the elements of respecting or honoring others, and had the practical function of respecting, maintaining and achieving human dignity. The effective implementation of etiquette requires the fulfillment of people’s basic needs. Progressing from xiao kang(moderate prosperity) to da tong(great harmony) is the process of approaching the human rights standards of human dignity and equal rights that all nations and all peoples should strive to achieve.展开更多
Jeremy Waldron’s philosophy of dignity is not a moral philosophy,but a legal philosophy,as he argued that dignity is a concept created by law and it is not of moral value.His concept of dignity as status is based on ...Jeremy Waldron’s philosophy of dignity is not a moral philosophy,but a legal philosophy,as he argued that dignity is a concept created by law and it is not of moral value.His concept of dignity as status is based on historicism and positivism.He believes that the development from an unequal society in ancient times to an equal modem society is a progressive history in which the dignity of ordinary people is being constantly improved.In modem society,the dignity of man means that all men are at the same rank and everyone has a lofty status.To a certain extent,Waldron’s theory of dignity as status transcends the Western ideology of liberalism and individualism and provides a relatively neutral theoretical basis for the universal acceptance and wide application of international human rights.Meanwhile,it provides new ideas for understanding the internal connections between rights and responsibilities,dignity and the state,as well as the dignity of individuals and the dignity of groups.In addition to the universal concept of dignity as status,Waldron put forward the compound concept of particular dignity to contain the values of human dignity in modem society.However,he denied the logical priority of the concept of dignity as a value and promoted the concept of dignity as a status at the ontological level,which could have the limitation of misplacing value from the perspective of moral philosophy.展开更多
基金“Research on the Content and Realization Methods of Citizens’Participation Rights,”a major project(Project Number 21JJD820003)funded by the National Human Rights Education and Training Base of the Ministry of Education of China.
文摘Human dignity is widely regarded as the foundation of modern human rights concepts and norms.The doctrine of human dignity in Chinese culture enjoys a long and profound history,and the pre-Qin assertion that“humans are the most precious”is the most representative expression of human dignity.Ancient Chinese scholars’elaboration on dignity was ethically oriented;they affirmed that humans have the freedom to make moral choices in spirit and required them to assume moral responsibilities towards others and society.Since modern times,with the changes of the times and the introduction of Western liberalism,the traditional view of moral dignity has seen a significant expansion of its scope,incorporating freedom in economic,political,and social life into the category of human dignity and establishing a closer connection with human rights.In contemporary China,under the guidance of Marxism,the view of dignity regards the free,comprehensive,and common development of human beings as the intrinsic requirement and external manifestation of human dignity,takes the rights to subsistence and development as the primary and fundamental human rights,and comprehensively safeguards the dignity of every individual through the coordinated protection of economic,political,social,and cultural rights.
基金This paper is an interim result of the“Research on the Construction of China’s Independent Human Rights Knowledge System,”a major project of the National Human Rights Education and Training Base(Approval Number 24JJD820007).
文摘Human dignity is a core concept in contemporary moral philosophy,political science,and jurisprudence.The“social status theory”proposed by Jeremy Waldron argues that human dignity is a social construct,focusing on the fundamental equal social status of individuals.It addresses behaviors of humiliation or devaluation by others,emphasizing both the negative prohibition of such harms and the positive promotion of protections against them.Unlike traditional theories of dignity that often rely on abstract or metaphysical justifications,the social status theory adopts a bottom-up approach grounded in the social practices of dignity.This perspective avoids entanglement in endless value debates over the concept and provides new rationale for affirming human dignity.Furthermore,it refines the understanding of human dignity by identifying three specific types of social harm to dignity and corresponding protective measures.The social status theory significantly mitigates cultural skepticism regarding the concept of human dignity,offering a relatively objective and practicable framework for defining dignity norms.Practically,the theory aligns well with the application of human dignity in both public and private law domains and effectively explains the concept as utilized in international human rights conventions and practices.While there is room for further refinement,the social status theory currently stands out as the most advantageous and robust framework for understanding and promoting human dignity.
基金This is a phased research outcome of a Key Project of the National Social Science Fund of China,entitled“Research on Improving the Legal Governance System to Guarantee Social Equity and Justice”(Project Number 20AZD028).
文摘The theory of human dignity identifies certain inherent human characteristics,elevating humanity as the pinnacle of creation and valuing individuals as carriers of these traits.Under this framework,individuals are called to actively embody their human essence and participate in political life to serve the community.Overall,this interpretive paradigm of dignity establishes a distinct concept of autonomy and provides methods for its realization,fostering the secularization of politics by emphasizing human value.The doctrine of individual dignity presupposes the intrinsic worth of individuals and defends their autonomy and equal status through the imposition of legal obligations on the state.However,limited by its essentialist and communitarian orientation,the scope of autonomy and equality it provides to individuals remains constrained.By transcending ontology with a value-based approach,the concept of individual dignity creates a unique,open structure that incorporates and reflects on global human rights practices.This adaptability enables it to integrate abstract societies,advance the global human rights agenda,and critique and refine political realities.Consequently,the concept of individual dignity cannot be supplanted by the human dignity theory.
文摘The legal protection of human dignity can be explored from the perspective of regulating“hate speech.”The practices of most countries worldwide demonstrate that human dignity serves as a fundamental value limiting the freedom of expression.Legally protected human dignity encompasses three levels of meaning:the dignity of life as an inherent aspect of human existence,the dignity of individuals as members of specific groups,and the personal dignity of individuals as unique beings.These three levels collectively emphasize the principle that human beings are ends in themselves,underscoring that individuals must not be degraded to mere means or subjected to harm.The inherent nature of human dignity necessitates its protection by both the state and societal entities.Traditionally,the safeguarding of human dignity has primarily depended on state intervention.However,with the advent of the digital age,this responsibility has increasingly extended to social entities,imposing changes of enhanced and expanded obligations of respect.Consequently,the key to protecting human dignity lies in adjusting the allocation of responsibilities between the state and society in accordance with the development of the times.Under the guidance of human dignity as a constitutional value,China should focus on establishing a comprehensive protection system by improving legislation,law enforcement,and judicial practices.This includes specifying the obligations of social entities and constructing multi-level regulatory mechanisms to form an effective system of protection by the state and society.
文摘目的:探讨重症监护病房(intensive care unit,ICU)患者的尊严现状及影响因素。方法:选取本院ICU2023年4月至10月收治的240例患者进行横断面研究,记录一般资料,采用医院焦虑抑郁量表(Hospital Anxiety and Depression Scale,HADS)、患者尊严量表(Patient Dignity Inventory,PDI)进行调查。分析ICU患者的尊严现状及其与临床特征的关系;采用Pearson相关分析法分析ICU患者尊严与焦虑、抑郁情绪的相关性;采用多元线性回归分析ICU患者尊严影响因素。结果:240例患者PDI总分为(70.48±10.67)分,中度及重度尊严丧失占比大于75.58%。不同年龄、文化程度、家庭人均月收入、居住方式、主要陪护者、家庭关系、入住ICU天数和患者的PDI评分差异有统计学意义(P<0.05)。相关性分析显示,PDI总分及各维度与HADS总分、焦虑评分、抑郁评分均呈正相关(P<0.05)。多元线性回归分析显示,高龄、主要陪护者为他人、家庭关系一般、入住ICU天数较多为ICU患者尊严丧失的危险因素,文化程度高是其保护因素(P<0.05)。结论:ICU患者普遍存在尊严丧失情况,其发生与患者年龄、主要陪护者、家庭关系、入住ICU天数、焦虑抑郁情绪及文化程度密切相关,应给予高度重视并采取积极干预策略。
文摘目的探讨尊严疗法联合吸入式芳香疗法对晚期肝癌患者的影响,为优化安宁疗护模式提供临床依据。方法选取2024年1月—2025年5月在河池市人民医院接受治疗的230例晚期肝癌患者为研究对象,根据随机数字表法分为观察组与对照组各115例。对照组接受常规安宁疗护干预,观察组则在对照组的基础上实施尊严疗法联合吸入式芳香疗法。对比2组生活质量、自尊水平、睡眠质量及护理满意度。结果出院前,观察组的欧洲癌症研究与治疗组织研制的生活质量核心问卷(European Organization for Research and Treatment of Cancer quality of life core questionnaire,EORTC QLQ-C30)中的躯体功能、角色功能、认知功能、情绪功能和社会功能分别为(71.45±5.18)分、(75.00±6.95)分、(75.10±6.61)分、(73.29±6.05)分、(72.71±6.39)分,高于对照组的(62.34±5.67)分、(65.73±6.89)分、(66.28±6.72)分、(65.14±5.07)分、(64.38±5.21)分,差异均有统计学意义(P<0.05)。出院前,观察组Rosenberg自尊量表(Rosenberg self-esteem scale,RSES)评分为(25.69±3.28)分,高于对照组的(22.43±3.15)分,差异有统计学意义(P<0.05)。护理1周后、护理2周后及出院前,观察组的匹茨堡睡眠质量指数(Pittsburgh sleep quality index,PSQI)评分分别为(10.69±1.25)分、(8.48±1.29)分和(6.41±1.33)分,低于对照组的(12.77±1.34)分、(10.31±1.51)分和(8.29±1.18)分,差异均有统计学意义(P<0.05)。护理后,观察组护理总满意率为96.52%,高于对照组的88.70%,差异有统计学意义(P<0.05)。护理1周后,观察组患者的窦性心搏RR间期(NN间期)的标准差(standard deviation of NN intervals,SDNN)、相邻正常心跳间隔差值的均方根(root mean square of successive differences between normal heartbeats,RMSSD)、呼吸频率、血氧饱和度(peripheral oxygen saturation,SpO_(2))水平分别为(35.67±3.89)ms、(29.56±3.21)ms、(19.87±1.98)次/分、(95.67±1.89)%,护理2周后分别为(42.13±4.56)ms、(36.78±4.02)ms、(17.23±1.67)次/分、(96.78±1.45)%,出院前分别为(48.22±5.01)ms、(42.15±4.88)ms、(15.89±1.45)次/分、(97.12±1.23)%,对照组护理1周后分别为(31.25±4.11)ms、(25.43±3.55)ms、(21.56±2.12)次/分、(94.12±2.01)%,护理2周后分别为(33.89±4.22)ms、(27.89±3.78)ms、(20.34±1.89)次/分、(94.89±1.78)%,出院前分别为(35.44±4.67)ms、(29.12±4.11)ms、(19.45±1.78)次/分、(95.34±1.56)%,护理1周后、护理2周后和出院前,观察组患者的SDNN、RMSSD、呼吸频率、SpO_(2)水平均优于对照组,差异均有统计学意义(P<0.05)。结论对晚期肝癌患者在常规安宁疗护基础上实施尊严疗法联合吸入式芳香疗法,可有效提高患者的生活质量和自尊水平,改善睡眠质量,提升护理满意度。
文摘This essay aims to discuss and analyse Jane Eyre and Mr. Rochester's attitude towards love and marriage. Struggling for theequality of human dignity crosses through their love from beginning to end. Therefore, we can draw a conclusion--True love and happymarriage are based upon the equality of human dignity between a couple.
文摘The distortion and dissolution of the concept of person has led to hideous atrocities,such as annihilation of the Jews in the previous century,the continued oppression of the Palestinian people,the massacre of Moslems in Srebrenica,the Rwandan genocide,racial discrimination,the manifold manipulations of man through science and technology,barbarous and iniquitous laws(such as the legalization of abortion,etc.),the horrendous killings by Islamic terrorists(such as ISIS in Syria and the Boko Haram insurgents in Nigeria),the increasing biomedical researches as in stem cell,etc.This paper seeks to make it clear that man occupies a central place in the created order.From this perspective,man enjoys a special status and should not to be treated as mere object.Thus,it is arguable that the ontological basis for a substance being denominated as person is its special dignity,which separates it from a mere thing.Human dignity,therefore,is an intrinsic quality of all human beings.Among other things,this paper will strive to investigate various violations of human dignity and the role of philosophy in sustaining the dignity of human person in the 21st century.
文摘One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.
文摘The Remains of the Day is one of Kazuo Ishiguro’s renowned novels.The protagonist Stevens is an English butler whose life is deeply entwined with the concepts of dignity and honor.Set against the backdrop of post-World War II Britain and reflecting on the interwar period,the novel examines Stevens’devotion to his role and the traditional values of English aristocracy.The essay discusses how Stevens’identity is shaped by his unwavering commitment to professionalism and his admiration for British gentleman culture and highlights the identity crisis Stevens faces as he realizes the flawed nature of his employer and the outdated ideals he upheld.Through Stevens’journey of self-reassessment and eventual epiphany,the essay delves into the complexities of his internal struggle to reconstruct his identity,ultimately advocating for a more authentic understanding of dignity and honor.
文摘Human dignity is the fundamental concept of the Universal Declaration of Human Rights and serves as the theoretical backbone for the international human rights system. Chinese culture has an excellent tradition of treasuring the dignity and value of people. The provisions on dignity in the Declaration can find their historical origins in traditional Chinese culture. The dignity of people has a supreme status and value in traditional Chinese culture. Chinese "etiquette" culture has a long tradition of respecting the dignity of people.Achieving benevolence through etiquette is the basic way to protect human dignity. Etiquette in ancient China was constrained by inequality and historical limitations, but it also had the elements of respecting or honoring others, and had the practical function of respecting, maintaining and achieving human dignity. The effective implementation of etiquette requires the fulfillment of people’s basic needs. Progressing from xiao kang(moderate prosperity) to da tong(great harmony) is the process of approaching the human rights standards of human dignity and equal rights that all nations and all peoples should strive to achieve.
基金phased achievement of the“Research on Human Dignity from the Perspective of the Rule of Law Culture”,a Ministry of Justice’s ministerial scientific research project on the Construction of the Rule of Law and Legal Theory in 2021(21SFB2004)。
文摘Jeremy Waldron’s philosophy of dignity is not a moral philosophy,but a legal philosophy,as he argued that dignity is a concept created by law and it is not of moral value.His concept of dignity as status is based on historicism and positivism.He believes that the development from an unequal society in ancient times to an equal modem society is a progressive history in which the dignity of ordinary people is being constantly improved.In modem society,the dignity of man means that all men are at the same rank and everyone has a lofty status.To a certain extent,Waldron’s theory of dignity as status transcends the Western ideology of liberalism and individualism and provides a relatively neutral theoretical basis for the universal acceptance and wide application of international human rights.Meanwhile,it provides new ideas for understanding the internal connections between rights and responsibilities,dignity and the state,as well as the dignity of individuals and the dignity of groups.In addition to the universal concept of dignity as status,Waldron put forward the compound concept of particular dignity to contain the values of human dignity in modem society.However,he denied the logical priority of the concept of dignity as a value and promoted the concept of dignity as a status at the ontological level,which could have the limitation of misplacing value from the perspective of moral philosophy.
