儒家中和理念赋能老年健康生活

《论语》中提倡的孝道是自然经济和宗法社会的产物，它深深契合了我国古代长久以来小农经济下的生产方式，其中倡导的“孝生”观念更是对我国传统社会的家庭养老方式起到支撑作用 ...

在儒家养老思想中，“色养”是一个重要的方面。它要求子女在供养父母时要和颜悦色，关注父母的心理需求，使他们在精神上得到愉悦和满足。传统文化中的“色养”即现代所谓的 ...

在养老礼制上，主要集中在《礼记·祭义》中。这部儒家经典著作中记载了国家对老年人得优待，如在饮酒之礼中，六十岁、七十岁、八十岁、九十岁老人得到的酒量也不同；养老 ...

相互性孝道对应儒家伦理的“亲亲”原则，强调情感上的亲子平等互惠关系，对父母关爱、理解和照顾；权威性孝道重视家庭角色规范，涉及子女压抑自我需求、无条件顺从权威相关的心理 ...

儒家家庭伦理在传统的中国社会影响十分深远，它将家庭与个体紧密地联系起来，重视亲情，可调节家庭关系，缓和家庭矛盾。“父慈子孝”“夫义妻顺”“兄友弟悌”是儒家家庭伦理的 ...

儒家这种“重生顺死”的理论，可以为现代养老模式在临终关怀领域提供思想支撑。 宋儒家在如何寻求生命意义和享受生命的理论中，周敦颐第一个将孔子与颜回的快乐状态作为 ...

中国传统孝文化具有传世价值这一鲜明特征，其核心价值观是“仁”，主要包括两个层面的内容：一是“老吾老”，即尊敬父母，反哺父母的养育之恩；二是“以及人之老”，即把这种关爱扩及 ...

总之，儒家的临终关怀理念为现代老年人照顾提供了宝贵的指导，强调了孝道、仁爱与尊重的核心价值在照顾实践中的重要性。这些理念不仅促进了老年人照顾品质的提升，也深化了 ...

孝文化作为中华民族文化的重要组成部分，为家庭养老提供了道德指导和精神支持，保障了家庭和谐与国家安定。然而，在现代社会，孝文化的实践面临经济压力、家庭关系紧张及 ...

孝文化随着时代的发展而扩充内涵，传统的居家养老也转变为继承依托孝文化发展而来的新型养老模式，即具有中国特色的现代社会居家养老模式。 ... “孝”被包含在“道义”中去，先秦 ...

孝道在中国有着几千年的历史，更是儒家礼治下构成家庭的最根本的道德。但随着社会的变迁，传统的孝道内涵已发生转变，大众对于孝道的理解也产生了传统到现代的张力。

单就传统孝道思想本身而言，其功能主要在于维持家庭规范秩序，在“家国同构”理念之下，形成约束以血缘为基础的家庭成员道德行径的强大内在力量。一方面，孔子对于“孝”的重视程度 ...

《论语》中多次谈到“孝”，讲述了孝的具体实践规范，提出了“敬养”之“孝”、“无违”之孝、“微谏”之“孝”，从生到死都提供了一整套礼仪规范以教人“行孝”。孝不仅是个人的立身之本， ...

在《礼记·内则》中，古人便已提出“孝子之养老也，乐其心不违其志，乐其耳目，安其寝处，以其饮食忠养之。”，要求人们从物质上满足父母的需求，照顾父母的饮食起居，衣食住行，即“养 ...

受儒家学说的长期影响，我国的家庭理念将个体对家庭的付出以及家庭对个体的照顾作为一种默认的社会规范[4] [5]。因此，我国家庭的祖辈普遍将参与照顾孙辈当成有助于家族延续 ...

儒家孝道文化是这一模式的思想基础，强调“父母在，不远游”、“事父母，能竭其力”等伦理要求，使子女赡养父母被视为道德和法律的双重责任。这一时期，家庭养老的特点包括：多代同堂 ...

同时受我国儒家传统文化影响，中国老年人的养老观念依旧较为传统，依靠子女代际赡养的诉求依旧强烈[5] ，一直以来，家庭是老年人日常生活和获得照料的最主要场所，并且已有学者 ...

中国传统代际关系持有以孝为纽带的伦理观，以孝文化为代表的儒家文化是传统养老文化的核心[22] 。在传统农耕社会及近代社会，农村家庭主要生活来源是土地，父母处于 ...

在当代社会,孝文化的价值实现并非简单的思想结合,而是体现为传统内涵的现代转译.面对老龄化问题,孝文化通过与家政养老服务,家庭建设政策的融合,将孝老孝亲从传统道德规范 ...

同时构建养老、孝老、敬老的社会环境也面临三大困境，分别是老龄化趋势加剧，社会负担加重；养老保障体系不健全和家庭的观念意识淡薄。其对策可以从四个方面来解决：重视人口 ...

本文分析了农村人口老龄化带来的养老、医疗、经济负担等方面一系列问题，探讨了农村地区孝文化施行困难的原因。在此基础上，提出了加强孝道教育、完善养老服务体系、优化家庭 ...

孝文化的核心是爱亲尊亲、敬老养老。孝文化不仅强调在物质上赡养父母，更强调在精神上赡养父母，使老年人得到物质上的保障和精神心理上的慰藉，今天我们提倡和弘扬孝文化，用 ...

通过孝道教化,使青年更好地认识到社会养老的责任和重要性,使他们更加积极地参与到养老准备和养老服务中,为打造共建共治共享的老年友好型社会,推动形成全社会积极应对 ...

... 养老服务体系建设过程中面临的困境，并在此基础上，提出了强化政府主导培育、多元社会主体力量及弘扬孝道文化等现实路径，以全面提升农村的养老服务质量。With the ...

由于许多新型养老观念的兴起，子代对父代的赡养义务在一定程度上被忽视。充分利用媒体网络，大力宣传“孝道文化”，倡导尊老爱老的价值观。要加强政策宣传以及思想理念的引导， ...

一直以来，人们的养老模式都受到中华传统文化的影响。早在先秦时期就已经出现了，从“率见昭考，以孝以享。”一句中可以看出先秦时期的“孝”已经具有了祭祀先祖的含义，一直到西周 ...

... 养老体系的基础，维持社会稳定，保证社会福利的持久性、普遍性，保障老年人权益；另一方面，就现实意义来说，孝道是我国一种源远流长的传统美德，从古到今，中国的人民 ...

韩国深受中国儒家文化的影响，崇尚孝道，因此，韩国对家庭赡养的重视比较高。但是，韩国的老龄化问题比较严重，家庭养老负担过于沉重，于是也积极学习了日本的养老制度，并 ...

通过积极弘扬孝道文化、宣传爱老养老观念，能够加强年轻一代对家庭责任的承担意识，对赡养老人的责任意识。只有家庭成员从内心深处意识到要孝顺老人、爱护老人，感恩老人对 ...

子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？”孝并不是指简单的能赡养父母，更重要的还是对父母有一种敬爱之心。有了这种敬爱之心，才会主动关心他 ...

《孝经》是儒家十三经之一，以孝道为中心，系统地阐述了儒家的伦理思想，指出孝道是诸德之本，臣民百姓能够用孝道立身理家，国君可以用孝道治国安邦。《论语》作为记录孔子思想 ...

[1] ”孝子成年后需赡养父母，这不仅指物质赡养，还包括精神奉养，强调发自内心的孝顺，让父母精神上感到愉悦，由此才能称孝。2) 传宗接代。“不孝有三，无后为大” [2] ...

从现代伦理学看,“孝”可简重构:义务论层面,孝的“尊亲,赡养”要求,契合对父母养育之恩的道德回报义务,是子女不可推卸的伦理责任;关怀伦理学维度,“面带欢”的恭敬与《游子吟》的 ...

相对来说，儒家的仁者爱人，考虑到人性自利的特点，满足人类倾向于亲近熟人的心理需求，可能更具有可行性；而墨家的兼爱，却相对理想主义与功利主义，忽视了对亲人的精神关心，忽视 ...

在中国，儒家文化根深蒂固，养儿防老的理念使得父母对子女为其提供赡养服务的期待 ... 精神慰藉就更多，并且不同性别、不同户籍、不同年龄段的老人的需求不同。在 ...

地方官员往往会依据儒家伦理与成文法条对纠纷进行裁决，以国家强制力作为养老承诺的最终保障。这不仅体现了国家对社会伦理秩序的维护，也展现出民间习惯法与国家制定法 ...

积极老龄观是指以积极、健康和有尊严的态度对待老年人和老年生活，强调老年人的活力、智慧和社会参与。而首先，传统文化强调孝道和尊老，孝道是中国传统文化的核心价值观之一， ...

在积极老龄化的视域之下，民族传统文化蕴藏着能够满足新形势下老年人的身心需求以及社会需求的丰富内容，在增加老年人人际交流、促进老年人身心健康、提高老年人生活质量以及 ...

摘要: 随着我国迈入老龄社会的大门，文化养老作为一种创新的养老模式，不仅能够有效满足老年人日益增长的精神文化需求，还极大地推动了养老服务的社会化与产业化进程。

积极老龄化理论提倡老年人以积极乐观的心态参与社会生活、提升生活质量、挖掘自身潜能、行使应有权利，在基本生活得到保障后、力所能及范围内对社会做出一定贡献并实现晚年 ...

随着改革开放形势的发展、社会经济结构、人口结构等多方面因素的变化和发展，我国家庭养老的功能有日益弱化的趋势，传统的孝道观念也开始淡化，传统养老文化的继承和发展 ...

“与子女一起居住的老年人相比独自居住的一般会得到更好的生活的照料和精神慰藉，这对老年人幸福感的提高有积极影响” [6] 。中国传统文化中，子孙绕漆的天伦之乐是老年 ...

我国步入深度老龄化社会，传统物质养老模式难以匹配老年群体精神文化等需求，“积极老龄化”“文化养老”成核心命题。博物馆正从以藏品为中心向以人为中心转型。

十四五规划提到要构建积极老龄化，就需要在教育方面提升老年群体的思想道德水平和科学文化素养，这与《老龄文明窑湖共识》有着相似的发展规划和建设理念。政府部门为地区农村 ...

在这一过程中，要充分结合我国的传统文化，根据政治策略制定出科学的、切实有效的发展战略，使我国的体制、后发优势等优势充分发挥。二是要树立积极老龄观、健康老龄化理念。

中华民族传承千年的孝道文化作为中华优秀传统文化的重要组成部分，在我国积极应对人口老龄化的过程中具有重要作用。自崇尚孝道的儒学被确立为治国理政的思想之后，中国古代的 ...

This chapter demonstrates how computational social science (CSS) tools are extending and expanding research on aging. The depth and context from traditionally qualitative methods such as participant observation, in-depth interviews, and historical documents are increasingly employed alongside scalable data management, computational text analysis, and open-science practices. Machine learning (ML) and natural language processing (NLP), provide resources to aggregate and systematically index large volumes of qualitative data, identify patterns, and maintain clear links to in-depth accounts. Drawing on case studies of projects that examine later life--including examples with original data from the DISCERN study (a team-based ethnography of life with dementia) and secondary analyses of the American Voices Project (nationally representative interview)--the chapter highlights both uses and challenges of bringing CSS tools into more meaningful dialogue with qualitative aging research. The chapter argues such work has potential for (1) streamlining and augmenting existing workflows, (2) scaling up samples and projects, and (3) generating multi-method approaches to address important questions in new ways, before turning to practices useful for individuals and teams seeking to understand current possibilities or refine their workflow processes. The chapter concludes that current developments are not without peril, but offer potential for new insights into aging and the life course by broadening--rather than replacing--the methodological foundations of qualitative research.

The exponential development and application of artificial intelligence triggered an unprecedented global concern for potential social and ethical issues. Stakeholders from different industries, international foundations, governmental organisations and standards institutions quickly improvised and created various codes of ethics attempting to regulate AI. A major concern is the large homogeneity and presumed consensualism around these principles. While it is true that some ethical doctrines, such as the famous Kantian deontology, aspire to universalism, they are however not universal in practice. In fact, ethical pluralism is more about differences in which relevant questions to ask rather than different answers to a common question. When people abide by different moral doctrines, they tend to disagree on the very approach to an issue. Even when people from different cultures happen to agree on a set of common principles, it does not necessarily mean that they share the same understanding of these concepts and what they entail. In order to better understand the philosophical roots and cultural context underlying ethical principles in AI, we propose to analyse and compare the ethical principles endorsed by the Chinese National New Generation Artificial Intelligence Governance Professional Committee (CNNGAIGPC) and those elaborated by the European High-level Expert Group on AI (HLEGAI). China and the EU have very different political systems and diverge in their cultural heritages. In our analysis, we wish to highlight that principles that seem similar a priori may actually have different meanings, derived from different approaches and reflect distinct goals.

We present our ongoing research on applying a participatory design approach to using social robots for elderly care. Our approach involves four different groups of stakeholders: the elderly, (non-professional) caregivers, medical professionals, and psychologists. We focus on card sorting and storyboarding techniques to elicit the concerns of the stakeholders towards deploying social robots for elderly care. This is followed by semi-structured interviews to assess their attitudes towards social robots individually. Then we are conducting two-stage workshops with different elderly groups to understand how to engage them with the technology and to identify the challenges in this task.

With Japan's economic growth, its life expectancy increased from 1965, and since 1980, Japan has become one of the longest-lived countries in the world. Strong government-led initiatives such as low-cost health insurance, widely distributed health screenings, a new law to prevent non-communicable diseases established in 1956, Shokuiku (Japanese culinary education), and stress-measuring systems in the workplace contributed to the population's longevity. In addition to these public initiatives, Japan has benefited from evolving lifestyle practices over its long history. These include Washoku (Japanese traditional food), which utilizes the complex interaction of individual nutrients unique to Japan as well as numerous metabolically active compounds, the interrelation of Japan's population levels with its plant-dominant diet, a mindful culture connected with nature, and the principle of hara-hachi-bu (Confucianism-based caloric restriction habit; "eat until 80% full"), and so on. In 2002, Japan took the remarkable action of stipulating by law that citizens must deepen their interest in and understanding of the importance of healthy lifestyle habits, be aware of their own health status, and strive to improve their health throughout their lives. Today, to protect its future, Japan must face a new challenge: a population that is declining and is the world's fastest-aging.

Community-based policies have gained global popularity, signaling a paradigm shift from individual responsibility for healthy aging to an approach involving community-based intervention. Learning from Western experience, China has also experimented with this form of intervention. It has policy interventions aimed at providing community-based facilities and services that enable older people to age in place. However, the institutional foundations of Chinese communities differ greatly from those in Western countries. Implementing a critical realist case study focusing on a community-based program in Beijing, this study aims to examine the institutional logics that contribute toward a contextually appropriate community-based policy intervention in China. We identified three institutional logics. First, the Confucian moral obligation of benevolence requires authorities to provide social welfare for vulnerable citizens. Second, China's community-based interventions are state-led territorialized provisions prioritizing communities rather than individuals. Third, community-based social policies are subordinate to economic growth objectives. This study contributes to the understanding of contextually appropriate community-based policy interventions in China.

Loneliness affects more than a quarter of older people. The particular sociodemographic characteristics of Chinese society mean that there are growing numbers of older people, with fewer adults of working age to support them. We explored the experience, meaning, and consequences of loneliness for Chinese older adults, as well as the strategies deployed to counteract unmet social needs. This qualitative study was nested within the 10/66 DRG LIFE2YEARS study in China. We conducted in-depth interviews with 49 older people and 13 caregivers. Interviews covered experiences of aging, including social life, expectations of health and social care, and psychosocial support. We used thematic analysis and developed three main themes: (a) the interconnection of negative emotions, depression, and social deficits; (b) reasons for social deficits-avoiding "making trouble," social exclusion/isolation, intergenerational strain; and (c) addressing unmet social needs. Older adults experienced loneliness as unexpected pain in later life. They practiced withdrawal behaviors to avoid social embarrassment and perceived risks to health. Older participants described living in communities where they felt increasingly alienated. Whilst some older people described effective strategies for counteracting loneliness, these were only feasible for those who were fit and able. Our findings relating to the shame of loneliness and avoiding burdening others are particularly salient against a backdrop of Confucian ideals. Our work highlights the importance of considering cultural expectations and values in loneliness research and the need to ensure those most at-risk of loneliness are not excluded from future research and intervention development.

Ageing has been recognized as one of the most critically important health-care issues worldwide. It is relevant to Asia, where the increasing number of older populations has drawn attention to the paramount need for health-care investment, particularly in end-of-life care. The advocacy of advance care planning is a mean to honor patient autonomy. Since most East Asian countries are influenced by Confucianism and the concept of 'filial piety,' patient autonomy is consequently subordinate to family values and physician authority. The dominance from family members and physicians during a patient's end-of-life decision-making is recognized as a cultural feature in Asia. Physicians often disclose the patient's poor prognosis and corresponding treatment options to the male, family member rather to the patient him/herself. In order to address this ethical and practical dilemma, the concept of 'relational autonomy' and the collectivism paradigm might be ideally used to assist Asian people, especially older adults, to share their preferences on future care and decision-making on certain clinical situations with their families and important others. In this review article, we invited experts in end-of-life care from Hong Kong, Indonesia, Japan, South Korea, Singapore and Taiwan to briefly report the current status of advance care planning in each country from policy, legal and clinical perspectives. According to the Asian experiences, we have seen different models of advance care planning implementation. The Asian Delphi Taskforce for advance care planning is currently undertaken by six Asian countries and a more detailed, culturally sensitive whitepaper will be published in the near future.

In Confucian-influenced Asian societies, explicit end-of-life conversations are uncommon and family involvement in decision-making is crucial, which complicates the adoption of culturally sensitive advance care planning. To develop a consensus definition of advance care planning and provide recommendations for patient-centered and family-based initiatives in Asia. A five-round Delphi study was performed. The rating of a definition and 84 recommendations developed based on systematic reviews was performed by experts with clinical or research expertise using a 7-point Likert scale. A median = 1 and an inter-quartile range = 0-1 were considered very strong agreement and very strong consensus, respectively. The Delphi study was carried out by multidisciplinary experts on advance care planning in five Asian sectors (Hong Kong/Japan/Korea/Singapore/Taiwan). Seventy-seven of 115 (67%) experts rated the statements. Advance care planning is defined as "a process that enables individuals to identify their values, to define goals and preferences for future medical treatment and care, to discuss these values, goals, and preferences with family and/or other closely related persons, and health-care providers, and to record and review these preferences if appropriate." Recommendations in the domains of considerations for a person-centered and family-based approach, as well as elements, roles and tasks, timing for initiative, policy and regulation, and evaluations received high levels of agreement and consensus. Our definition and recommendations can guide practice, education, research, and policy-making in advance care planning for Asian populations. Our findings will aid future research in crafting culturally sensitive advance care planning interventions, ensuring Asians receive value-aligned care.

Osteoporotic secondary fractures are associated with high mortality and poor prognosis. However, little is known about subsequent fracture prevention behaviors in the home environment, especially regarding the experiences, perceptions, and decisions of patients and family caregivers. A purposive sampling method was used to select 20 elderly patients with osteoporotic subsequent fractures and 10 family caregivers from a tertiary hospital in Beijing for semi-structured interviews. The interviews were transcribed verbatim and analyzed using thematic analysis. Participants described three interconnected themes: internalized negative age stereotypes, attitude-driven osteoporosis management deficiencies, and family caregiving challenges under Confucian culture. Internalized negative age stereotypes profoundly affected elderly individuals' attitudes and behaviors toward fragility fractures and health management through a dual mechanism of decreased behavioral autonomy and negative outcome expectations. Meanwhile, attitude-driven osteoporosis management deficiencies significantly increased the risk of subsequent fractures. The effectiveness of family caregiving under Confucian culture varied according to differences in cognition, beliefs, and cultural identity. This qualitative study provides new insight into the dilemma of subsequent fragility fracture prevention among elderly individuals. Starting from cultural concepts and proactive health education, helping the elderly establish a positive attitude toward aging can enhance their awareness of subsequent fracture prevention and treatment, as well as their initiative and confidence in health management. Meanwhile, perpetuating the beneficial effects of Confucian culture and enhancing community support for family caregiving may contribute to improved health management of elderly individuals with fragility fractures.

Advance care planning (ACP), a cornerstone of ethical end-of-life care, upholds patient autonomy. However, its practice in Confucian-influenced societies, like China, is significantly shaped by cultural norms where family preferences often precede individual choice. This study explored cultural and ethical barriers to ACP implementation among oncology nursing professionals, focusing on tensions between patient-centered care and deeply rooted social norms. A qualitative thematic analysis was conducted on open-ended responses from oncology hospitals across 22 provinces, 4 municipal cities, and 5 autonomous regions in China. Data were collected via a cross-sectional online survey and analyzed using Braun and Clarke's framework to identify patterns in cultural, ethical, and communicative challenges. A total of 838 oncology nursing professionals participated in the study. Three main interdependent barriers emerged: (1) Cultural norms, including filial piety (15.6% of codes) and death-related taboos (11.0%), often led to family-mediated decision-making (33.1%) over patient autonomy; (2) Ethical dilemmas involved neglecting patient preferences (24.3%) and conflicts between life-prolonging treatments and quality-of-life considerations (8.1%); (3) Communication challenges arose from information asymmetry (7.9%) and power imbalances, which often silenced patient voices. These factors collectively created systemic obstacles to ACP implementation. Context-specific ACP strategies in China should integrate Confucian ethics into nursing education, support ethics consultation, and develop culturally sensitive communication models. Future research must assess these interventions' impact on balancing cultural values and patient autonomy, advancing equitable end-of-life care in culturally diverse healthcare systems. Not applicable.

Chinese Canadians form one of the largest groups in the Canadian cultural mosaic. Many of the assumptions implicit in a Western autonomy-based approach to bioethical deliberation may not be shared by Chinese Canadians. In traditional Chinese culture, greater social and moral meaning rests in the interdependence of family and community, which overrides self-determination. Consequently, many Chinese may vest in family members the right to receive and disclose information, to make decisions and to organize patient care. Furthermore, interactions between Chinese patients and health care workers may be affected by important differences in values and goals and in the perception of the nature and meaning of illness. Acknowledging and negotiating these differences can lead to considerable improvement in communication and in the quality of care.

This study contributes to the under-researched area of culture in institutional care for people with intellectual disabilities in an East Asian context. Drawing upon in-depth interviews with 20 women frontline care workers for institutionalized people with intellectual disabilities in Taiwan, we examined culture-specific caring relations such as the fictive kinships of Confucian care ethics (i.e., respect for elders and affection for the young), the charity paradigm, and religious compassion, which can induce attentive and respectful care in institutional spaces but also relegate residents to stigmatized subordination in a hierarchy of caring relations and legitimatize the voluntary exploitation of women workers. In situating the relational nature of care and the dis-enabling potentials of culture at the disability-care-place intersection, we promote an ethics of engagement that values and dignifies both recipients and providers of care.

The classical Chinese philosophy of Confucius is here reconsidered in light of the current challenge of sustaining loving relationships not only in words but in actions, and providing a life worth living for frail older adults. The Ox Mountain Parable of Meng Tzu (Mencius) is described and linked to the nursing home reform movement known as "The Eden Alternative." Implications for nursing are considered.

The world is aging and the trend is towards a global feminization of aging. In the Asia Pacific region, which already contains approximately 50% of the world's population over age 60, the number of older women exceeds that of older men in most countries. This article explores the changes that are occurring in East Asian social and cultural traditions for aging and discusses the implications of those changes for women who aged in that culture. In the traditional culture, Chinese, Japanese, and Korean families are influenced by values of family centrality and collective orientation to life that are mostly rooted in Confucian values and ethics. In those traditions, older women assume and maintain a valued status within the family and community through respected roles and productive contributions. However, various factors, such as migration to urban areas and demographic shifts, have precipitated modernization of these societies and alterations of traditional culture. These cultural shifts are relevant to the United States where, according to the 2000 U.S. Census, 71.0% of Asian and Pacific Islander-Americans over the age 65 are foreign-born. Immigration can prompt an immediate cultural shift and create a fast forward insight into the slower cultural evolution currently occurring in East Asian societies.

The relationships between age and the life-supporting treatments use, and between gender and the life-supporting treatments use are still controversial. Using extracorporeal membrane oxygenation as an example of life-supporting treatments, the objectives of this study were: (1) to examine the relationship between age and the extracorporeal membrane oxygenation use; (2) to examine the relationship between age and the extracorporeal membrane oxygenation use; and (3) to deliberate the ethical and societal implications of age and gender disparities in the initiation of extracorporeal membrane oxygenation. This is a population-based, retrospective cohort study. Taiwan's extracorporeal membrane oxygenation cases from 2000 to 2010 were collected. The annual incidence rate of extracorporeal membrane oxygenation use adjusting for both age and gender distribution for each year from 2000 to 2010 was derived using the population of 2000 as the reference population. The trend of extracorporeal membrane oxygenation use was examined using time-series linear regression analysis. We conducted joinpoint regression for estimating the trend change of extracorporeal membrane oxygenation use. The trends of extracorporeal membrane oxygenation use both for different gender groups, and for different age groups have been significantly increasing over time. Men were more likely to be supported by extracorporeal membrane oxygenation than women. Women's perspectives toward life and death, and women's perception of well-being may be associated with the phenomenon. In addition, the patients at the age of 65 or older were more likely to be supported by extracorporeal membrane oxygenation than those younger than 65. Family autonomy/family-determination, and the Confucian tradition of filial piety and respecting elders may account for this phenomenon. This study showed gender and age disparities in the initiation of extracorporeal membrane oxygenation use in Taiwan, which may be accounted for by the cultural and societal values in Taiwan. For a healthcare professional who deals with patients'/family members' medical decision-making to initiate life-supporting treatments, he/she should be sensitive not only to the legality, but also the societal and ethical issues involved.

This study surveys the quality of life of amyotrophic lateral sclerosis patients and the factors associated with amyotrophic lateral sclerosis patients' self-perceived burden and their caregivers' burden. Burdens of patients with amyotrophic lateral sclerosis and their caregivers in Chinese population are largely unknown. A cross-sectional study was conducted among 81 pairs of amyotrophic lateral sclerosis patients and their caregivers. Amyotrophic lateral sclerosis patients' self-perceived burden and caregivers' burden were assessed by the Self-Perceived Burden Scale and Zarit-Burden Interview, respectively. Quality of life of amyotrophic lateral sclerosis patients was measured using the World Health Organization Quality of Life-Bref. The amyotrophic lateral sclerosis Functional Rating Scale-Revised questionnaire was used to estimate patients' physical function. Both patients and caregivers reported a mild to moderate burden. The World Health Organization quality of life-Bref scores were decreased in respondents with lower amyotrophic lateral sclerosis Functional Rating Scale-Revised, higher Self-Perceived Burden Scale and higher Zarit-Burden Interview scores. Self-Perceived Burden Scale scores were associated with patients' knowledge of amyotrophic lateral sclerosis, respiratory function and female sex. Zarit-Burden Interview scores were associated with caregivers' age, patients' motor function and out-of-pocket payment. With increase in amyotrophic lateral sclerosis patients' self-perceived burden and caregivers' burden, quality of life of amyotrophic lateral sclerosis patients decreased. Female patients, who had known more about the disease, and those with severe respiratory dysfunction were subject to higher self-perceived burden. Older caregivers and caregivers of patients with severe motor dysfunction and more out-of-pocket payment experienced more care burdens. Our study suggests that paying more attention to female amyotrophic lateral sclerosis patients might benefit patients in China or other South-East Asian countries under the Confucian concept of ethics. There is an urgent demand to expand medical insurance coverage to cover amyotrophic lateral sclerosis in China and other developing countries. Long and adequate supports are needed for relieving caregiver's burden. To improve the quality of life of patients, relieving the patients' SBP and caregivers' burden is likely to be not only required, but also essential.

To compare physicians' perceptions and practice of end-of-life care in the ICU in three East Asian countries cultures similarly rooted in Confucianism. A structured and scenario-based survey of physicians who managed ICU patients from May 2012 to December 2012. ICUs in China, Korea, and Japan. Specialists who are either intensivists or nonintensivist primary attending physicians in charge of patients (195 in China, 186 in Korea, 224 in Japan). None. Country was independently associated with differences in the practice of limiting multiple forms of life-sustaining treatments on multivariable generalized linear model analysis. Chinese respondents were least likely to apply do-not-resuscitate orders, even if they existed (p < 0.001). Japanese respondents were most likely to practice do not resuscitate for terminally ill patients during cardiac arrest, even when no such prior order existed (p < 0.001). Korean respondents' attitudes were in between those of Chinese and Japanese respondents as far as withdrawing total parenteral nutrition, antibiotics, dialysis, and suctioning was concerned. Chinese respondents were most uncomfortable discussing end-of-life care issues with patients, while Japanese respondents were least uncomfortable (p < 0.001). Chinese respondents were more likely to consider financial burden when deciding on limiting life-sustaining treatment (p < 0.001). Japanese respondents felt least exposed to personal legal risks when limiting life-sustaining treatment (p < 0.001), and the Korean respondents most wanted legislation to guide this issue (p < 0.001). The respondents' gender, religion, clinical experience, and primary specialty were also independently associated with the different perceptions of end-of-life care. Despite similarities in cultures and a common emphasis on the role of family, differences exist in physician perceptions and practices of end-of-life ICU care in China, Korea, and Japan. These findings may be due to differences in the degree of Westernization, national healthcare systems, economic status, and legal climate.

Are values and social priorities universal, or do they vary across geography, culture, and time? This question is very relevant to Asia's emerging economies that are increasingly looking at Western models for answers to their own outmoded health care systems that are in dire need of reform. But is it safe for them to do so without sufficient regard to their own social, political, and philosophical moorings? This article argues that historical and cultural legacies influence prevailing social values with regard to health care financing and resource allocation, and that the Confucian dimension provides a helpful entry point for a deeper understanding of ongoing health care reforms in East Asia--as exemplified by the unique case of Singapore.

Bioethics is a subject far removed from the Chinese, even from many Chinese medical students and medical professionals. In-depth interviews with eighteen physicians, patients, and family members provided a deeper understanding of bioethical practices in contemporary China, especially with regard to the doctor-patient relationship (DPR) and informed consent. The Chinese model of doctor-family-patient relationship (DFPR), instead of DPR, is taken to reflect Chinese Confucian cultural commitments. An examination of the history of Chinese culture and the profession of medicine in China is used to disclose the deep roots of these commitments. The author predicts that the DFPR model will further develop in China but that it will maintain its Chinese character.

In this study, we explored changes to female medical staff's health status under the influence of care guilt in the process of balancing work and family care responsibilities. The mediating role of time pressure within this nexus was examined, and an ideal concept derived from the Confucian cultural context, "Zhong-yong," was investigated as a moderator of the impact of care guilt on health status. A questionnaire survey of 407 full-time female medical staff with family care needs, recruited using convenience sampling from eight hospitals in China, was conducted. The survey tools comprised the Relationship Guilt Scale, Dapkus' time pressure scale, Zhong-yong scale, and Self-rated health status scale. A moderated mediation model was established to test the hypotheses. Care guilt had a significant negative impact on health condition after controlling for variables such as age, educational level, and professional position. Time pressure mediated the association between care guilt and health status. Zhong-yong levels moderated the effects of care guilt on time pressure and had a direct effect on health condition. Care guilt weakened health condition, partly through the experience of time pressure. However, low levels of Zhong-yong predicted a greater negative impact of care guilt on health condition. Female medical staff require a comprehensive approach to balancing their work and family responsibilities to mitigate their experience of guilt and poor health.

A qualitative research design was selected to gather data on the experiences of social support for Chinese women with gynecologic cancer. Eighteen women were recruited and interviewed at an oncology unit of a teaching hospital in Hong Kong. Content analysis of the interview data showed Chinese women with gynecologic cancer placed enormous emphasis on their human relationships. Family members were especially significant to them although not all identified their family relations as satisfactory or helpful. Their social network comprised 4 major sources, including family and friends, work and colleagues, health professionals, and religion and spiritual beliefs. Each network offered significant reciprocal relations, authoritative relations, or entrusting relations. The positive appraisal of the support function was linked to the Chinese value of food, work ethics, the Confucian and religious philosophy, whereas negative aspects of support, such as the stress of maintaining relationships and inadequate information, conjoined with the Chinese suppression of emotion and the busyness of health professionals. Future studies, including social relations as a determinant, should ensure a broad and multifunctional view of social support and acknowledge the cultural influences on the perspective of support.

No abstract

In the post-epidemic era, the problem of short-video app addiction among older adults has become increasingly prominent, and people have begun to pay attention to the negative emotional and psychological consequences of Perceived Overload of short-video apps. Given the growing mental health concerns of older adults, it is critical to understand the potential relationship between the Perceived Overload of short video apps for older adults and older adults' mental health. This study applied the stress-strain-outcome (SSO) framework to explore the relationship between perceived overload of a short-video application and loneliness, mental health, and Confucianism tenets in 1300 Chinese older adults. The relationship between perceived overload and loneliness, mental health, and Confucianism tenet moderated mediation models of perceived overload and mental health were created using SPSS 26.0 and PROCESS 4.1 for SPSS. The perceived overload of a short video application for older adults directly predicted loneliness and mental health in older adults, and the Confucianism tenet moderated the mediation process between perceived overload and mental health. Perceived overload affects mental health through loneliness in older adults. The results of this study are of practical significance for understanding the current problem of short-video addiction among older adults. Understanding the effects of perceived overload on older adults' loneliness and mental health can help prevent loneliness and mental health problems caused by short-video addiction among older adults on the one hand, and on the other hand, it can also help to develop targeted coping strategies and create psychological intervention programs based on the Confucianism tenet of intervention ethics to improve mental health in a changing technological stress environment.

The philosophy of empowerment, which is based on the premises that clients must be active, equal and collaborative participants, who are aware and committed to change, has guided research in empowerment interventions. This article reports on a small part of a research study that sought to understand Chinese cancer patients' conceptualization of empowerment. Qualitative delineation of the concept of empowerment by means of in-depth interviews was carried out with 12 Chinese patients with cancer. The findings showed that empowerment is a process whereby patients develop a sense of inner strength through connection with others, including families, friends and health care professionals. It is also a process of transformation through which they actively develop new perspectives by reframing and reinterpreting their illness. Acceptance of illness was shown to result from a realization of a lack of control in the situation, which is then enhanced by the beliefs of Confucianism and Taoism. In the cancer context, personal control comprises both primary and secondary processes. Active involvement, awareness of the situation, partnership, self-determination and self-reliance are important values in empowerment. The concept and therapeutic foundations of empowerment provide ample legitimacy for its vigorous pursuit in nursing.

Family caregiving in East Asian cultures is traditionally based on the Confucian ethic of filial piety that mandates total, holistic care for elders. While research suggests changes in 'family care' are occurring in Asian countries themselves, remarkably little is known about immigrant Asian families in Australia. The study aimed to explore the experience of 'family care' among Chinese-speaking older people who have migrated to Australia in later life. In-depth interviews were conducted in Cantonese with a convenience sample of five cases, including six older Chinese and analysed inductively for dominant themes. Although no single model of 'family care' emerged, findings reveal significant departures from the norms of filial piety and an overall 'westernisation' of care practices, both in relation to what families actually do for their parents and what the older people themselves expect. Transformation of filial culture has implications for policy, service planning and professional practice. It cannot be assumed that elderly Chinese immigrants' needs are being met through traditional family structures.

Broad issues relating to filial piety and ethical dilemmas of families and care practitioners in residential care were discussed as part of an international networking project. It is meaningful to explore the different roles and responsibilities of participants in residential care in the context of China's filial piety. Older residents and their children are part of this caring process, which might be significantly different from that in Western countries. However, only a little amount of research related to this topic has been conducted. This study aimed to identify and describe the roles and responsibilities of a nursing professional, manager, older person, and her children, as well as other mutual contacts in residential care, based on the context of Chinese filial piety culture. The study was conducted as a case study. The product of the analysis, themes, or categories that describe the phenomenon, content analysis method was applied. After a consultation with a group of experts on research on older adults, a specific nursing home was selected in Xiamen City, China. This case study emphasized the roles and responsibilities of a nursing professional, manager, the older resident, and her children as they related to the care of older adult. The data, which consisted of interviews with four participants, were collected using a semi-structured interview method. Inductive content analysis was applied to analyze data. Permission to conduct the interviews received ethical approval from the participating organization based on national standards. The elements of voluntary participation, anonymity, and confidentiality on the part of the respondent were explained. The analysis resulted in four participants, with some variation of roles and responsibilities, describing staffing level and competence and their behavior for reducing the accident of the older adult, and the children of older adult influencing the quality of taking care of the older adult, based on the filial piety. The nursing home residents were described as becoming increasingly complex with a subsequent demand for increased spiritual support. There was variation in roles and responsibilities among four participants, but their contributions adjusting was an overall focus. Manager plays a considerable role in the future development of the institution, as a resource allocator, and decision-maker. Nursing professional is the main personnel serving as a link among staffs. The older adult herself adjust mentally and actively with the aging process, and some of them can be able to burden in taking care of her grandchildren or can be rehired and still have a distinct role in society. Children are required to fulfill their obligations to their parents, which involves supports of care, spiritual and economy. Several factors such as managers and nursing professional competence and their cooperation, various aspects of supports from their children based on the filial piety, and adequate communication and self-adjusting of the older adult, were recognized as factors affecting the process of taking care of the older adult. New information was produced to serve as theoretical guidelines in managing nursing homes, the training of nursing staff, preservation of the filial piety culture, and encouraging self-care among older people in the new era. A variety of roles and responsibilities for a nursing professional, manager, MrsWang and her children was identified in the older adult care process. Several factors to manager's and nursing professional's experience of the resource situation and competence level, and also adequate communication and self-adjusting of the older adult were suggested to affect the effect of taking care of the older adult. The older adults were perceived as more complex with more physical and mental problems but inadequate care from family members forcing the older adult from home care to a nursing home. A nursing home seems to have a higher nursing competence and be well-suited for the needs of the older adult, on the other hand, filial piety and self-care are also needed to play an important role in taking care of the older adult.

The deteriorating health status of widowed elderly individuals becomes an important restriction factor affecting healthy aging in China. This paper aimed to find effective ways to reduce the risk of disability among the widowed elderly. An empirical analysis was conducted by using four surveys from the China Health and Retirement Longitudinal Study (CHARLS) in 2011, 2013, 2015, and 2018. A fixed-effects model was performed to estimate the effect of widowhood on the disability risk of the elderly in China and its disparities in different groups, and influencing channels and moderating effects were further investigated. Widowhood significantly increased the risk of disability, and the results were robust. The risk of disability was higher among those who were male, living in urban areas, educated, and 60-to-70-years-old. Possible channels in the association were psychological stress and unhealthy behavior. Meanwhile, more financial support, contact from children, and social activities decreased the risk of disability. The health risks of older adults after widowhood can be reduced by concerted efforts from society and government, including promoting the traditional Chinese virtue of filial piety and providing health interventions and social support services.

Those with self-beliefs in negative aging may desire a stronger support network to buffer against potential threats and may hence see their current network as less than adequate. This study investigated whether negative self-perception of aging is associated with increased dissatisfaction with children's support. Six hundred and forty Chinese older adults with at least one child and a total of 2,108 adult children rated the degree of support received from each child individually and the degree to which it met their expectation. Additionally, the participants responded to measures of self-perception of aging (both positive and negative), neuroticism, instrumental activities of daily living, chronic illnesses, financial strain, and living status. The multilevel dataset was analyzed using mixed-effects regression. Individuals who had a more negative self-perception of aging, who were younger, who lived alone, and who had fewer children provided lower support satisfaction ratings after support received from children was controlled for. Positive self-perception of aging was unrelated to support satisfaction. Neuroticism did not account for the relationship between negative self-perception of aging and support satisfaction. A negative self-perception of aging may create vulnerability to intergenerational tension that puts older people at risk of adverse psychological and physical health outcomes.

Insufficient information is available on the prevalence and predictors of self-neglect among Chinese domestic migrant older adults resulting from rapid aging and mass population migration. This cross-sectional study was conducted on 597 older adults in four districts of Wenzhou from May to November 2020. A self-neglect scale was used to assess the prevalence of self-neglect among such adults. Sixteen potential predictors were considered in the domains of sociodemographic, health condition, socioeconomic, social isolation, intergenerational relationship, and filial piety. The prevalence of self-neglect within this population was 72.7%. Social isolation (OR = 0.823; 95%CI 0.684-0.990), physical health (OR = 0.966; 95%CI 0.941-0.992), intergenerational ambivalence (OR = 1.240; 95%CI 1.013-1.519), and affective-cognitive solidarity (OR = 0.796; 95%CI 0.719-0.880) were found to be independent predictors of self-neglect in this population. We suggest that community health service organizations should prioritize migrant older adults with a poor health status and those with intergenerational ambivalence to reduce self-neglect in migrant older adults. Such older adults should also be encouraged to participate in community activities for more social integration.

As the longstanding culture of respecting for older adults and filial piety norms is diminishing in China, how older Chinese perceive their health loss becomes a significant question. Based on the biological-psycho-social model of successful aging, the present study combines physiological and subjective indicators into a complete framework of successful aging, and examines the influence of disease and disability situation on multidimensional perceptions of senescence during the aging process among Chinese older adults. In a representative sample of Chinese older adults aged 60-89 from the China Longitudinal Aging Social Survey (CLASS) (n = 7,668 respondents), we use multiple linear regression model to analyze the heterogeneous association of suffering from various disease types and activity restrictions with 3 facets of subjective age (SA): felt age, look age and self-defined aging standard with the increasing chronological age. The negative association of limitations in activities of daily living (ADL) and instrumental activities of daily living (IADL) with perception of senescence is stabilized with chronological age. Respondents with non-life-shortening disease (type N) and chronic disease (type C) are associated with older felt age and look age and the discrepancy increases with age, while the negative association between acute and chronic disease (type AC) and self-defined aging standard becomes weaker with age. Our results highlight the match between physiological indicators and different dimensions of aging perception, and how these factors map subjective senescence experience across aging process. Our identification of physical conditions in individuals with negative aging perceptions could help form effective interventions to achieve a more positive overall image of old age.

The present article aimed to provide a comprehensive review of current status of end-of-life (EOL) care and sociocultural considerations in Korea, with focus on the EOL communication and use of advance directives (AD) in elderly Koreans. Through literature review, we discuss the current status of EOL care and sociocultural considerations in Korea, and provide a look-ahead. In Korea, patients often receive life-sustaining treatment until the very end of life. Advance care planning is rare, and most do-not-resuscitate decisions are made between the family and physician at the very end of patient's life. Koreans, influenced mainly by Confucian tradition, prefer a natural death and discontinuation of life-sustaining treatment. Although Koreans generally believe that death is natural and unavoidable, they tend not to think about or discuss death, and regard preparation for death as unnecessary. As a result, AD are completed by just 4.7% of the general adult population. This situation can be explained by several sociocultural characteristics including opting for natural death, wish not to burden others, preference for family involvement and trust in doctor, avoidance of talking about death, and filial piety. Patients often receive life-sustaining treatment until the very EOL, advance care planning and the use of AD is not common in Korea. This was related to unique sociocultural characteristics of Korea. A more active role of physicians, development of a more deliberate EOL discussion process, development of culturally appropriate AD and promotion of advance care planning might be required to provide good EOL care in Korea.

How Direct Care Workers (DCWs) interpret their work and perform care activities undeniably impacts the well-being of institutionalized older adults. Despite the emotionally charged nature of paid care work, little is known about how Chinese DCWs talk about their work and construct meaning within China's unique social context of a burgeoning institutional care market and changing cultural expectations for long-term care. This study qualitatively explored Chinese DCWs' emotion work as they navigate among institutional pressures and low social recognition in an urban government-sponsored nursing home in central China. Results revealed that DCWs used Liangxin (the good heart/mind) - a ubiquitous Chinese moral notion emphasizing the unity of feeling, thought, and action - as an interpretive framework, including its four dimensions (ceyin, xiue, cirang, and shifei), to inform care practice, manage emotions, and find dignity within what can be personally demeaning and socially devalued work. Our study delineated the processes through which DCWs sympathized with the pain and struggles of the older adults in their care (ceyin xin), shamed unjust attitudes and behaviors embedded in institutional care (xiue xin), delivered family-like relational care (cirang xin), and formed and reinforced principles of good (versus bad) care (shifei xin). We also revealed the nuanced role that the cultural value of xiao (filial piety), working in tandem with liangxin, both shaped the emotional terrain of the institutional care setting and impacted how DCWs engaged in emotion work. While recognizing the effect of liangxin for incentivizing DCWs to provide relational care and renegotiate their role status, we were also alerted to the risks of overburdening and exploiting DCWs who relied solely on their liangxin to meet complex care needs.

The aging population significantly is shifting the center of gravity of the people toward older ages and median age. Indonesia, as one of the most populous countries, needs to prepare for this situation. This study tries to explain whether the elderly's sedentary lifestyle is the consequence of intergenerational interaction patterns. Filial piety was arguably implemented, as the interaction baseline within a family member affects how the intergeneration communicates. This study uses thematic analysis based on the opinions from 16 respondents' experiences and values with respect to behavior toward the older generation with a specific inclusion criterion. Sampling structures represented younger-generation adults who interacted daily with the elderly older generation, divided by their marital status, residencies, and living area in Indonesia. Through emerging themes, was is found out that the dominant figure in the family is the communication center in the family. The dominant figure might be an authoritative parent or dominant child. This targeted approach is useful to enhance connectivity within family members, potentially implementing the Internet of Healthy Things (IoHT) for the younger elderly to reduce undesirable sedentary lifestyles and to deliver sustainable healthy aging in Indonesian society.

To explore Chinese late-life immigrants' perceptions of loneliness and social isolation. A qualitative descriptive methodology underpinned this study. In-depth individual interviews were conducted in Mandarin with purposively recruited participants. The twenty-three participants in the study had all emigrated from China, were 65-80 years old on arrival and had lived in New Zealand for between 2.5 and 16 years. An inductive thematic analytic process was undertaken. The COREQ checklist was followed to ensure study rigour. Three themes, 'high value placed on meeting family obligations', 'feeling a deep sense of imbalanced intergenerational reciprocity' and 'moving away from filial expectations', were identified. Confucianist values of 'women's domestic duty of caring for grandchildren', 'filial piety', and 'saving face' to be accepted and respected by others negatively attributed to participants' understandings and experiences of loneliness. To plan for increasing frailty and to avoid family conflict while ameliorating potential loneliness, some participants reluctantly discarded prior customary filial piety expectations in favour of formal aged care options. Participants' profound sense of loneliness was seen to be attributed to their deeply rooted cultural values and backgrounds from having lived for a significant period of time in China. Loneliness occurred as a result of the resettlement process in later life. These experiences highlight the importance of using cultural framing that takes into account beliefs and adaptations to host societies anticipated during the process of late-life immigration.

Caregiving for the fast-growing but vulnerable oldest-old population may involve distinct challenges but also gratification. We analyzed quantitative and qualitative data from family caregivers of community-dwelling older adults aged 95 or above in Hong Kong. Quantitative analysis of 143 caregivers revealed that higher age, dependence on basic activities of daily living, independence on instrumental activities of daily living, and intact hearing ability of the older adults, and absence of a domestic helper and better self-rated health of the caregivers were associated with more positive aspects of caregiving. Qualitative analysis of the 96 caregivers who mentioned at least a positive aspect from their caregiving identified three themes: acquiring caregiving skills, fulfilling family love and obligation, and preparing for graceful aging. Our findings elaborated the nature and mechanism of caregiving gains against the unique backdrop of exceptional longevity and the Chinese cultural expectations of filial piety.

Nepal's low fertility rate and increasing life expectancy have resulted in a burgeoning older population. For millennia, filial piety shaped family cohesion and helped Nepali older adults achieve positive outcomes, but recently, it has been eroding. Furthermore, there are not enough institutional support options or alternatives to family-based care to deal with the biosocial needs of older adults. This study explored the association between family support and self-rated health among Nepali older adults. A community-based cross-sectional survey in eastern Nepal's two districts, Sunsari and Morang, interviewed 847 older adults (≥ 60 years). The final analytical sample was 844. Participants were asked whether they received assistance with various aspects of daily life and activities of daily living from their families. Multivariable logistic regression examined the association between family support and self-rated health. Participants who received support with various aspects of daily life had 43% higher odds of good health, but after adjusting for control variables, the result only approached statistical significance (p = 0.087). Those who received family assistance with activities of daily living had nearly four times higher odds (OR: 3.93; 95% CI: 2.58 - 5.98) of reporting good health than participants who lacked this support. Given the important role of family support in Nepali older adults' health, government programs and policies should create a conducive environment to foster family-based care until more comprehensive policies for older adults' care can be put into effect. The results of this study can also help shape the global aging environment by highlighting the need for family support in older care, particularly in low-income nations with declining traditional care systems and weak social security policies.

Focusing on Chinese immigrants, this study examined (1) whether filial obligation, the core social norm in the Chinese culture, is related to caregiving burdens; and (2) whether level of acculturation of the caregivers moderates the above relationships. Cross-sectional. Chicago, Illinois. A purposive sample of 393 Chinese adult immigrants who were primary caregivers of parents aged 60 years or older. Sense of filial obligation was captured by felt responsibility toward parents in six domains (respect, make happy, care, greet, obey, and provide financial support). Caregiving burdens were measured by the Caregiver Burden Inventory. Acculturation was measured by 12 questions about respondents' language preference in different settings and ethnicity of individuals they interact with. A stronger sense of filial obligation was significantly associated with lower levels of developmental (β = -.15), emotional (β = -.18), social (β = -.20), and physical (β = -.10) burdens. For subjective burdens (developmental, social burdens), such a protective effect of filial obligation was stronger among caregivers with lower acculturation levels. For more objective burdens (time-dependent, physical burdens), stronger filial obligation was actually associated with greater burdens among caregivers with higher acculturation levels. Programs focusing on celebrating the cultural heritage of immigrants and improving the relationship between the parents and children may be helpful to reduce caregiving burdens. Intervention programs that help Chinese immigrant caregivers to find the most appropriate way to balance traditional and new social norms are important to provide successful care to aging Chinese immigrants. J Am Geriatr Soc 67:S564-S570, 2019.

Disgust, as a part of the behavioral immune system, leads people to avoid behaviors of pathogens so as to reduce the probability of infection. Disgust also shows the source effects based on familiarity. However, these source effects have not been tested on the older population. Thus, we tested the source effects of emotional and behavioral reactions from the disgust toward older adults and the possible moderating effects of filial piety on disgust. In the first study, we employed the self-report method to test the source effects of emotional feelings of disgust amongst undergraduates. In the second study, we measured whether filial piety among community adults produced moderating effects of the disgust toward older adults. In the third study, we employed the shape discrimination task to test the source effects of behavioral avoidance to older adults among undergraduates. The first and third studies show stronger negative emotional/avoidance reactions towards unfamiliar older adults than familiar older adults, affirming the source effects of disgust towards older adults that we expected. However, we did not find moderating effects of filial piety associated with disgust. These findings can help us understand the evolutionary origin of disgust toward older adults, which is likely activated more intensely and quickly in response to unfamiliar individuals as compared with familiar individuals.

With the acceleration of aging and urbanization, how to make cities more age-friendly has become a hot topic. During the long-term demographic transition, the health of the elderly has become an important consideration in urban planning and management. The health of the elderly is a complex issue. However, previous studies have mainly focused on the health defects related to disease incidence, loss of function, mortality, etc., yet a comprehensive evaluation of health status is lacking. The Cumulative Health Deficit Index (CHDI) is a composite index that combines psychological and physiological indicators. Health deficits can reduce the quality of life of the elderly and increase the burden on families, cities and even society, so it is indispensable to understand the individual factors and regional factors that affect CHDI. The research on the spatial differentiation of CHDI and its driving factors can provide scientific geographic information basis for the construction of age-friendly cities and healthy city planning. It also has great significance in narrowing the differences in the health status among regions and reducing the overall burden of the country. This research analyzed a nationwide dataset, the China Longitudinal Aging Social Survey in 2018 conducted by the Renmin University of China, which contained 11,418 elderly aged 60 years and older from 28 provinces/municipalities/autonomous regions that represent 95% of the population in mainland China. The Cumulative Health Deficit Index (CHDI) was the first time constructed using the entropy-TOPSIS method to evaluate the health status of the elderly. Entropy-TOPSIS is to quantify the importance of each indicator by calculating the entropy value to improve the reliability and accuracy of the results and avoid the influence of previous researchers' subjective assignments and model assumptions on the results. The selected variables include physical health 27 indicators (self-rated health, basic mobility assessment, daily activity ability, disease and treatment) and mental health 36 indicators (cognitive ability, depression and loneliness, social adjustment, and filial piety concept). The research used the Geodetector methods (factor detection and interaction detection) that combined individual and regional indicators to analyze the spatial variation characters and reveal the driving factors of CHDI. The weight of mental health indicators (75.73) is three times that of physical health indicators (24.27), and its composition formula is: CHDI value = (14.77% disease and treatment + 5.54% daily activity ability + 2.14% health self-assessment + 1.81% basic mobility assessment) + (33.37% depression and loneliness + 25.21% cognitive ability + 12.46% social adjustment + 4.7% filial piety). Individual CHDI was more associated with age and was more evident in females than males. CHDI average values show the distribution trend of Hu Line (HL) in the geographic information graph that the CHDI in West HL regions are lower than in the East HL regions. The highest CHDI cities are in Shanxi, Jiangsu, and Hubei, whereas the lowest CHDI cities are Inner Mongolia, Hunan and Anhui. The geographical distribution maps of the 5-levels of CHDI levels show very different CHDI classification levels among the elderly in the same region. Further, the top three influential factors are personal income, empty nest, aged 80+, and regional factors also obviously affect CHDI values, such as the proportion participating in insurance, population density, and GDP. The two different factors in individual and regional factors all show a two-factor interaction effect, and enhancement or nonlinear enhancement. The top three ranks are personal income ∩ quality of air (0.94), personal income ∩ GDP (0.94), and personal income ∩ urbanization rate (0.87). CHDI is a subjective and objective comprehensive index, and mental indicators are primary factors. Thus attaching importance to the psychological care of the elderly is the key to building a healthy aging society. The large individual heterogeneity and spatial differentiation of CHDI in the elderly were demonstrated by map visualization. The analysis of the influencing factors of CHDI by the Geodetector method proves that spatial differentiation is mainly affected by individual economic and social security factors, but also by the interaction with regional factors such as quality of air, GDP, and urbanization rate. This research fills a gap in the elderly health status in the field of spatial geography. The results can provide empirical evidence for policymakers to take measures according to local conditions to improve the health status of the elderly according to regional differences in physical and mental conditions. It also plays a guiding role for the country in balancing regional economic development, promoting healthy and sustainable urban development, and creating age-friendly cities.

China is one of the most rapidly ageing countries and has the largest ageing population in the world. The demand for long-term care is increasing. Nursing home placement is one of the most stressful events in a person's life. Although research on relocation adjustment has been conducted in many countries, few studies have been related to the predictors of nursing home adjustment in mainland China. This study aimed to identify the predictors of nursing home adjustment in the context of filial piety in mainland China. This was a descriptive study that employed a cross-sectional survey. A total of 303 residents from 22 nursing homes in Nanjing, China, were recruited. A structured questionnaire about residents' characteristics, activities of daily living, social support, resilience, and nursing home adjustment was administered. Multiple linear regression was used to identify the predictors of adaptation to nursing homes. The predictors of nursing home adjustment were the satisfaction with services(β = .158, P < .01), number of diseases(β = -.091, P < .05), length of stay(β = .088, P < .05), knowledge of the purpose of admission (β = .092, P < .05), resilience(β = .483, P < .001) and social support(β = .186, P < .001). The total explained variance for this model was 61.6%. Nursing staff members should assess the characteristics of residents to promote their better adjustment. Resilience had the most significant influence on the level of adaptation, which has been the primary focus of interventions to improve adjustment. The management of disease comorbidities in nursing homes should be standardized and supervised by the government. More volunteers from universities and communities should be encouraged to provide social support to residents. Moreover, a caring culture needs to be emphasized, and the value of filial piety should be advocated in nursing homes of East Asian countries.

Successful aging is an effective approach to coping with population aging; however, the definition and associated factors vary due to culture and demographic distribution differences. This study was designed to assess successful aging of the older adults in China and explore the associated factors. A community-based cross-sectional study was performed in Liaoning, China. After double-cognitive function screening, 3558 older adults (1656 males and 1902 females) ≥65 years of age served as our subjects. Successful aging was assessed based on the following: physical disability; cognitive function; activities of daily living; and self-rated psychological/mood status. The rate of successful aging was 31.7% in males and 29.4% in females. After adjustment for age, multivariate logistic regression showed that successful aging was significantly associated with, in odds ratio sequence, visual ability, self-rated chronic disease, marital status, and filial piety in males, and with visual ability, self-rated chronic disease, watching television, and ethnicity in females. The level of successful aging in China is lower than in other countries. Demographic characteristics, health status, individual behavior, and social-psychological factors are all associated with successful aging. Overall, visual ability had the most crucial role in successful aging for the older adults, whether males or females.

Most young adults are exposed to family caregiving; however, little is known about their perceptions of their future caregiving activities such as the probability of becoming a caregiver for their parents or providing assistance in relocating to a nursing home. This study examined the perceived probability of these events among 182 young adults and the following predictors of their probability ratings: gender, ethnicity, work or volunteer experience, experiences with caregiving and nursing homes, expectations about these transitions, and filial piety. Results indicated that Asian or South Asian participants rated the probability of being a caregiver as significantly higher than Caucasian participants, and the probability of placing a parent in a nursing home as significantly lower. Filial piety was the strongest predictor of the probability of these life events, and it mediated the relationship between ethnicity and probability ratings. These findings indicate the significant role of filial piety in shaping perceptions of future life events.

Many persons living with dementia (PLWD) reside in the community and are cared for by family members. The aim of this qualitative study was to gain an understanding the enrichment process for family caregivers of PLWD in Taiwan. A grounded theory approach with face-to-face semi-structured interviews was conducted with family caregivers of PLWD in Taiwan. Interview data from 30 family caregivers of PLWD recruited from dementia clinics or support groups in Taiwan were obtained from the first wave of a larger study conducted from January 2018 to September 2021. Glaser's grounded theory approach with theoretical sampling was used to understand the enrichment process of family caregivers of PLWD. Analysis indicated the core category that characterized the process of enrichment was 'holding together'. Caregivers were able to maintain their connection to the person with dementia through activities that deepened their relationship and strengthened their bond. 'Holding together' included four components: maintaining continuity, creative interactions, interacting with humour and sharing pleasurable activities. Through these components, family caregivers generated positive interactions and relationships with the person living with dementia and sustained their motivation for caregiving. Three modifying elements facilitated or impeded the process of holding together: 'previous daily interactions', 'caregiving beliefs' and 'filial piety'. Through the enrichment process of 'holding together', family caregivers used different strategies to conduct pleasurable and meaningful activities with the person living with dementia to maintain and improve their relationship and enhance their happiness in life. To facilitate the enrichment process, health care providers should encourage activities between family caregivers and PLWD that promote continuity, increase interactions, provide humour and foster pleasurable activities. This study adhered to the COREQ guideline checklist. No patient or public contribution.

China has an ageing population with the number of older people living alone increasing. Living alone may increase the risk of loneliness of older people, especially for those in China where collectivism and filial piety are emphasised. Social support may fill the need for social contacts, thereby alleviating loneliness. However, little is known about loneliness and social support of older people living alone in China. This study investigated loneliness and social support of older people living alone, by conducting a cross-sectional questionnaire survey with a stratified random cluster sample of 521 community-dwelling older people living alone in a county of Shanghai. Data were collected from November 2011 to March 2012. The instruments used included the UCLA Loneliness Scale version 3 and the Social Support Rate Scale. The participants reported a moderate level of loneliness. Their overall social support level was low compared with the Chinese norm. Children were the major source of objective and subjective support. Of the participants, 53.9% (n = 281) and 47.6% (n = 248) asked for help and confided when they were in trouble, but 84.1% (n = 438) never or rarely attended social activities. The level of loneliness and social support differed among the participants with different sociodemographic characteristics. There were negative correlations between loneliness and overall social support and its three dimensions. The findings suggest that there is a need to provide more social support to older people living alone to decrease their feelings of loneliness. Potential interventions include encouraging more frequent contacts from children, the development of one-to-one 'befriending' and group activity programmes together with identification of vulnerable subgroups.

Aiming at 'ageing healthier and ageing better', a certain amount of high-quality informal care should be available for elderly persons with physical disability as formal care is barely accessible in China. The demographic transition and family structural changes have dramatically weakened traditional norms of filial piety and the structure of intergenerational transfers. This article employed nationwide representative data from the first wave (2011) of Chinese Health and Retirement Longitudinal Study (CHARLS) in order to identify the duration of informal care provision at home for frail elders (1122 in rural areas and 577 in urban areas, total 1699), measured in monthly hours, before estimating the associations between intergenerational transfers and the received time of informal care with Tobit Model analysis. Results showed that financial support from the younger generation was unexpectedly negatively associated with the monthly hours of care, implying a reduction of caring support along with increasing financial transfers towards older parents. The lack of informal care could not be compensated by having more children, co-residing with children, or increasing the parent-to-child/grandchild transfers. Spouses were shown to replace children as the major caregivers. In addition, the community-based long-term care system needs to be promoted to sustain and develop informal care, as the latter will become increasingly important with changing family dynamics. Finally, the received time of informal care, rather than the severity of physical disability measured by difficulty with ADLs or IADLs, was introduced to identify the actual demand for care by elders. The paper argues that it is important to reconceptualise and re-investigate the duration of care provision in the Chinese context in order to develop standards of payment as part of long-term care policies.

Filialpiety provides an important ideological basis for family-based support in China. Evidence indicates that in recent years the support of the aged within the Chinese extended family has decreased. This article examines filial piety, residence, and support arrangements in three rural Chinese villages. Anthropologists independently conducted research in these villages in the 1990s: Hong Zhang in Zhongshan Village in Hubei Province, Yunxiang Yan in Xiajia Village in Heilongliang Province, and myself in Lijia Village in Shandong Province. This article examines the strategies used by the young and old in negotiating intergenerational support and residential arrangements within the context of local village circumstances and policies. In each village, the aged are increasingly likely to live apart from children, and to express a preference for living independently. Although these facts appear to contradict filialpiety, filialpiety continues to be valued. Filial respect of elders, however, is seen less as an inherent right and more as a reciprocal relationship that can be built, maintained, and lost. Housing policies and the economic status of the aged both appear to play an important role in explaining the common trends in these villages as well as explaining the differences between them. To varying degrees in each village, power has shifted to the younger generation.

The aging population coupled with progressive medical technology has increased the demand for improved quality of end-of-life in China. However, implementation of an advance care planning (ACP) program in mainland China is still in its infancy owing to the significant influence of filial piety in Chinese culture. Research on implementation of ACP program among community health workers (CHWs) is limited. The current study sought to explore the willingness of CHWs to implement ACP based on the theory of planned behavior (TPB) and provide a reference for promotion of ACP in Chinese communities. Phenomenological qualitative study using semi-structured face-to-face interviews. Interviews were audio-recorded. Colaizzi's method was used for data analysis. The study received ethical approval and all participants provided written consent. Thirteen CHWs from 3 community health service centers (CHSCs) in Hangzhou, Zhejiang Province, China were interviewed. Through the analysis of the interview content, we determined that most CHWs have a supportive attitude towards the implementation of ACP, the reasons for which are as follows: relieve suffering of patients and respect their medical autonomy; relieve economic and psychological burden on family members; promote development of community palliative care. However, some CHWs believe that the implementation of ACP will lead to doctor-patient disputes and medical risks. CHWs reported that the support of patients and their families, community lawyers, psychosocial professionals, and CHSCs senior managers helped them to implement ACP. In addition, they indicated that the improvement of doctor-patient communication ability, the improvement of community medical environment, the support of government policy, and the training of CHWs were the promoting factors influencing their implementation of ACP. The hindrance factors include insufficient allocation of community health human resources, imperfect ACP legislation in China, and deep-rooted traditional culture. Findings demonstrated that Chinese CHWs tend to support the implementation of ACP, but their willingness to implement is affected by different factors. CHSCs should actively organize standardized ACP training and comprehensively consider community medical environment, organizational norms, and human resources in implementation of ACP.

Based on the "circumstance-effort" framework of inequality of opportunity, this study utilizes microdata from the 2020 China Longitudinal Aging Social Survey (CLASS), employing the ex-ante parametric estimation method and the Shapley decomposition approach to empirically measure the level of opportunity inequality in the utilization of community-based care services among the elderly, as well as the contribution and transmission pathways of various influencing factors. Key findings include: ① The levels of opportunity inequality in overall community-based care services, and their subcategories-medical care, daily-life assistance, and emotional support-range between 0.168 and 0.662, 0.128-0.477, 0.503-0.944, and 0.240-0.927, respectively. These values account for 25.37%, 26.83%, 53.28%, and 25.88% of the total inequality in service utilization, with daily-life assistance showing the most pronounced inequality; ② Regional development, community facilities, family economic status, and filial piety norms-as key environmental factors-primarily transmit opportunity inequality through effort variables such as employment, health behaviors, and participation in social activities; ③ There exists significant heterogeneity across age groups, genders, urban-rural divides, and health statuses in the contribution structure of opportunity inequality, with the disabled elderly experiencing the most severe structural inequality in access to services. Accordingly, policy recommendations are proposed to address these disparities, including reinforcing the principle of equal opportunity, targeting key environmental improvements, empowering individual efforts, and advancing precise service matching to promote equitable development of community-based elder care.

Population aging has been a critical issue around the world and people will have to face living problems when they get old. In Western countries, older people are more used to live alone or in institutions. In Eastern countries, due to filial piety of Chinese culture, the elderly prefer to live with their children or their relatives. There was no empirical study to investigate the relationship between health and living arrangement among older Taiwanese. This study was designed to explore the association between living arrangement and health characteristics among the elderly in Taiwan. This study used national representative data from the Taiwan Longitudinal Study on Aging surveyed in 2007. We identified 2621 elders aged older than 65 in 2007 and categorized them into 3 types of living arrangement by the questionnaire. Linear regressions were used to analyze the relationship between living arrangement and health status (activities of daily living [ADLs], instrumental activities of daily living [IADLs], and Center of Epidemiological Studies-depression [CES-D]) among the elderly. Elderly individuals who indicated they rotationally lived with family members had poorer health conditions, including IADLs (Coeff = 0.23; 95% confidence interval [CI]: -0.06-0.52) and CES-D (Coeff = 0.41; 95% CI: -0.59-1.40), than those who steadily lived with family. In contrast, elderly individuals who lived alone had better health conditions in IADLs (Coefficient = -0.38; 95% CI: -0.53 to -0.22) than those who indicated they lived steadily with family. These findings reveal that this type of rotational living is not a good living arrangement for the elderly.

At times, goals seem to conflict, pulling people in opposite directions; at other times, they appear to complement or even facilitate one another, creating harmony. We propose and test a theoretical framework for understanding the antecedents and consequences of perceived goal harmony. We find that goal harmony can be enhanced through the cognitive process of mental integration, which includes identifying connections between goals (e.g., considering how holding a job supports parenting) and creating multifinal means (e.g., considering how a means to job success can also serve parenting). Additionally, goal harmony is acquired through social learning. People in five collectivistic countries reported greater goal harmony than those in five individualistic countries (e.g., more harmony in India and China than in the Netherlands and the United States), and men reported more harmony between their work and family goals than women. We further find that goal harmony predicts and causally increases motivation and well-being. Interventions designed to promote goal harmony enhanced prosocial behaviors and encouraged healthier eating habits. Further, individuals who perceived greater goal harmony were more likely to stick to their New Year's resolutions over a 2-month period. (PsycInfo Database Record (c) 2026 APA, all rights reserved).

Evidence shows that immigrants face several challenges post migration, impacting their social inclusion. Yet, limited scholarly knowledge exists on older immigrants including Tamils from Sri Lanka. Thus, an exploratory concept mapping (CM) study was conducted in 2017 with 27 Tamil immigrant women and men aged ≥55 years and settled in Toronto, Canada. The aim was to gather their perspectives on factors that help them to feel socially included (focal question). The CM methodology first engaged participants in brainstorming sessions to generate ideas in response to the focal question. Participants then joined sorting and rating sessions and sorted 72 generated items and rated them on a scale of 1-5 for importance and feasibility to initiate a change. Finally, in the interpretation session, participants provided feedback on the visual cluster maps generated through quantitative analysis of the collected data. Participants labelled the seven identified clusters: (a) Services for Employment and Settlement; (b) Financial Independence; (c) Medical System and Senior Care; (d) Adaptation and Integration; (e) Family Harmony; (f) Cultural Interaction and Feeling of Security; and (g) Social Interaction. The clusters one to three were at the top for importance (mean 4.33, 4.22, 4.17) and participants interpreted these as needing policy-level attention (e.g. credential evaluation, hiring practices) and identified the roles of advocacy and community-engagement for community-based programmes (CBPs). The Family Harmony was interpreted as needing 'work within families', while CBPs' culturally sensitive outreach was viewed as valuable. Participant interpretation of other clusters highlighted the role of social networking, trust, belonging, civic engagement and social cohesion through joint working of the community members and CBPs. The findings call for an inter-sectoral and community-engaged approach to strengthen the social inclusion of the community. Future research with a larger sample is needed, especially on early settlement experiences and social inclusion of older immigrants.

This article presents a novel perspective from which to study aging and place. Adopting a Deweyan pragmatist perspective, aging and place are viewed through the lens of ongoing situations. Each situation is the dynamic expression of a co-constituted relationship between the aging person and place, a relationship shaped by processes of place integration in a quest for a sense of being in place. Habit and constant adaptation to changing circumstances are key elements of maintaining person/place harmony. In a world of constant uncertainty, change resulting in disharmony becomes problematic, provoking a need to act in response on an individual, community, or societal level. We illustrate how contemporary mega-trends, including accelerating technological advance (especially artificial intelligence), climate change, and evolving 21st century neoliberal and populist political economies, threaten the places where older adults reside as they shape the life course of societies, with the potential for a dystopian future. The threat is increasingly acute in places where changes are exacerbating longstanding generational, ethnic, economic, social, cultural, and regional disparities and generating new ones. An alternative path is possible. Adopting a progressive pragmatist approach to social inquiry and problem solution on the level of the community, we suggest the possibility of a more positive future. Engaging older adults, an important source of social capital, in this endeavor will be critical. Significant change in the current situation, with the objective of enhancing person/place harmony with equity and social justice for all, may not be rapid. It may take generations.

Neighborhood social cohesion is a prominent psychosocial factor during the pandemic, and trust in neighbors is critical for implementing health prevention-related behaviors with public health messages. We planned to specifically explore the association between neighborhood social cohesion and vaccine acceptability among older adults (≥60 years) in China. Using a random stratified sampling method, an anonymous cross-sectional online survey was conducted in mainland China via a professional scientific data platform from May 25 to June 8, 2022. A revised Social Cohesion Scale was applied to evaluate the level of neighborhood social cohesion. Of the 3,321 recruited respondents aged 60 and above, 82.8% (95% CI: 81.5-84.1) reported their willingness to be vaccinated. With all significant covariates adjusted, older adults with moderate (aOR = 1.77, 95% CI: 1.04-3.04) and high level of social cohesion (aOR = 2.21, 95% CI: 1.29-3.77) were more likely to receive the booster dose. Our findings remained robust in a series of models after controlling for different covariates. Uncertainty about contraindications (38.3%), underestimation of their vulnerability (33.1%), and concerns about vaccine safety (32.0%) were the three main reasons for vaccine hesitancy. Therefore, building a harmonious community environment, strengthening neighborhood communication and exchange, and making good use of peer education among neighbors may become a breakthrough to promote herd immunity, especially for vulnerable older adults with limited social networks.

Against the backdrop of the rapid development of information technology, accelerated population aging, and the prominent "digital divide" among older adults, the information-sharing behavior of older adults on social media has attracted significant attention. Understanding the mechanism behind their information-sharing on social media is crucial for bridging the digital divide and promoting healthy aging. This study combines Technology Acceptance Model and Uses and Gratification Theory to construct a theoretical model with psychological resilience as the core, and explores its influence mechanism with technology anxiety, social interaction, perceived enjoyment, and perceived ease of use on the information sharing behavior of older adults. A questionnaire survey was conducted among Chinese older adults aged 55 and above, from which a total of 297 valid responses were collected. Structural Equation Modeling (SEM) was then used to conduct an empirical analysis. The results show that psychological resilience, social interaction, perceived enjoyment, and perceived ease of use significantly positively affect the information sharing behavior of older adults, while technology anxiety negatively inhibits information sharing and significantly reduces the perceived ease of use of social media of older adults. Psychological resilience directly influences information sharing behavior and indirectly promotes information sharing behavior by reducing technology anxiety, but it has no significant direct correlation with perceived enjoyment. Social interaction indirectly promotes information sharing through the mediation of perceived enjoyment. This study not only provides a reference for understanding the information-sharing behavior of older adults, promoting their integration into the digital society, and facilitating the harmonious coexistence of digitalization and aging, but also offers deeper insights into how to support older adults in overcoming digital barriers and improving their quality of life through meaningful online interactions.

No abstract available

Health care should address the holistic gap between health outcomes, spirituality, religion, and humanistic care to optimize patient care. Treating the whole person encompasses both physical and metaphysical elements. Patients want health care professionals to recognize their spiritual and religious preferences, because these matter in their approach to illness, coping, and long‐term outcomes.

To effectively address ageing and develop adequate eldercare needs, among others, new ethical visions are much needed. One of the ways to formulate sound ethical visions for contemporary issues is to reclaim, reinterpret and revive old moral ideas and ideals rooted in different indigenous cultural traditions. Drawing thought, wisdom and inspirations from classical Confucianism, the article offers a Confucian ethical outlook on healthy ageing and social eldercare. The popular perception of ageing in the West as well as China regards old age as a period of inevitable decline. However, Kong Zi (Confucius) treats human life as an ongoing moral pilgrimage, with old age the summit of the lifelong journey. This Confucian ethical view on ageing as the culmination of a lifelong moral cultivation has various important themes. They include the primary feature of learning in healthy ageing, the essential role of social eldercare embedded in the popular Confucian norm ‘filial piety’ (xiao), intergenerational flourishing and the necessity to respect the rights and dignity of each old person. Such a Confucian socio-ethical vision can not only help identify contemporary failings in the area of eldercare but also generate novel ideas and frameworks to help China and the world to face population ageing and elderly care in a more positive way.

This paper examines the meaning of Confucianism in the age of AI(artificial intelligence) and attempts to point out the significance of 'humanness' and 'sociality' emphasized by Confucianism. First, "What is Yu(儒) and Confucianism(儒敎)?" We discussed. Next, he explained about AI. Lastly, we examined 'AI Confucianism' and 'humanness' and 'sociality' in the age of AI. Confucianism, throughout the long history of the East, has cultivated non-cognitive and socioaffective skills as a tacit ground that is now the whole change in our social and cultural aspects. Ultimately, Confucianism sought to preserve ‘humanness’. In the future, AI may be integrated into these Eastern societies and show a different development and development pattern than in the West. Confucianism, which respects and considers age, respects experience and aging because it respects the body in time. It affirms human beings who suffer finite life and death as life in the ordinary life of the sick and born, and thus accepts existence as it is, imperfect and flawed. From an early age, he wanted to educate the mind based on the body and its relationship with the environment surrounding the mind and body. When man was born into this world, he focused on the study of living in harmony with man, and living like a human being in ‘between’ of man. In the end, this was a question of 'humanity' and 'sociality' that was asked in 'human relationships'. I asked this question again and recalled it.

Abstract The presenter will explore questions about humans being part of nature through classic Daoism and about human relationships across the lifespan through classic Confucianism. Like all living beings, aging in human is inevitable and is a natural process. Classic Daoists see that all phenomena are guided by Dao, which should be void of egoistic desires. Actions should be taken to support the natural way of being and growth. Music has a natural bond with humans since the earliest recorded history. The exchange of energies, yin and yang, within the music, within the human, and between the two becomes critical in maintaining a balance. An imbalance in this exchange could cause discomfort, unhappiness, illness, hopelessness, or other physical or psychological adversities. Classic Confucians focus on relationships and interactions among humans across the entire lifespan. Especially noteworthy is the role orientation in relation to the expected behaviors. Based on this role orientation and characteristics of different life stages, everyone in all stages of life could help to promote deep harmony. Based on these philosophical analyses, findings suggest that (a) all generations need to be better educated about the aging process, (b) music continues to have a special place in support of a high quality of life and a harmonious society, and (c) everyone’s understanding of the music of all living generations could promote a balanced, harmonious household, community, and society.

In the era of the “super-individual”, companion robots (or sex robots), as novel agents for intimate relationships, have provoked profound ethical controversies. This article responds to Fang Xudong’s defense of companion robots in terms of the “instrumentalization of womanhood” and further explores the possible stance of Confucian ethics towards companion robots. Companion robots risk fostering emotional self-deception, which violates the Confucian self-cultivation requirement of “sincerity within, manifesting outwardly” 诚于中，形于外. They also fail to fulfill the “generative virtue” 生生之德 encompassing biological reproduction and moral education through kinship and may even undermine the family’s function as a carrier of ethical practice. From a Confucian perspective, the “pseudo-intimacy” facilitated by companion robots might alleviate symptoms of social isolation in an atomized age, but it cannot replace the familial warmth characterized by “affection between father and son, distinct roles between husband and wife” 父子有亲，夫妇有别. Only in the ethical practice of facing the other and taking responsibility can one truly realize the ideal of “cultivating oneself and bringing all things to their ideal state” 成己成物.

No abstract available

No abstract available

Бостонская школа современного конфуцианства использует понятия китайских традиционных учений, таких, как конфуцианство, для преодоления кризиса культуры XX–XXI века, который затронул и Поднебесную. В качестве основы своих построений представители школы – Ду Вэймин и Р. К. Невилл – видят не только в переносе содержания этих понятий, но и в анализе уже устоявшейся традиции перевода и интерпретации этих понятий. В не меньшей степени их интересует и концепция «осевого времени» психиатра и философа К. Ясперса (1883–1969), в особенности, в той части, которая напрямую затрагивает наиболее фундаментальные основания культуры Поднебесной. Ду Вэймин и Р.К. Невилл в своей «реинтерпретации» конфуцианских понятий берут за основу понимание К. Ясперсом трансцендентности и искали общую опору в культурах Запада и Востока, целью которой является построение равноправного диалога культур. The Boston School of Modern Confucianism uses the concepts of Chinese traditional teachings, such as Confucianism, to overcome the cultural crisis of the XX–XXI century, which also affected the Chinese culture and society. Tu Weiming and R. C. Neville see Confucianism as the basis for their constructions not only in terms to transfer the main semantic essence of its concepts, but also to analysis the already established tradition of these concepts interpretation. That is why they are both interested in the concept of "Axial Age", created by the German psychiatrist and philosopher K. Jaspers (1883–1969), especially in the part directly affects the most fundamental basis of the Chinese culture. Thus, they try to reinterpret some of the essential ideas of Chinese culture and philosophy by using Western tradition. Tu Weiming and R.K. Neville, in their Confucian concept’s "reinterpretation", take K. Jaspers' understanding of transcendence as a basis and seek a common support in the cultures of the West and the East, the purpose of which is to build an equal cultural dialogue between civilizations. Following this intercivilized syncretism, Boston scientists significantly refine K. Jasper's theses, and try to adjust this theory to the contemporary discourse. However, by doing so, they face serious problems regarding the Confucianism tradition interpretation, since any attempt to build a unified system of "West-East" civilizational features inevitably losses in content. Moreover, their quest to find the common ground shows that Boston Confucians often focus too much on the transfer of Confucian value orientations to Western soil, using their own interpretations of both Western and Eastern philosophical traditions.

Yong-ahm Park Woon (1493~1562) was a Neo-Confucian scholar from Seon-san, Gyeong-sang province living in the mid-age of Joseon dynasty. He passed a national exam of recruiting loyal servants but decided not to become a loyal servant, and then he had devoted himself for discipline for about 40 years. In 1646, he was enshrined in Nak-bong Confucian school located in Seon-san and positioned as a Neo-Confucian scholar representing Seon-san. Even if he did not gain a nationwide reputation, he had a large academic influence in the northern area of Gyeong-sang province. Since 50, he had written Neo-Confucianism related books especially for study of mind such as 『GyeokMongPyeon (擊蒙編)』 and 『JaYangSimHakJiRon (紫陽心學至論)』, which firstly played the role of a guide book and an introduction book for beginners. However, 『GyeokMongPyeon』 was for beginning of study while 『JaYangSimHak- JiRon』 for achievement of study. Therefore, these two books are combined; one for the former part and the other for the latter part, which means that they were written by design. Such two books of his are important data f or Neo-C onfucian h istory o f Joseon dynasty. They are highly positioned in the aspect that they suggest the way of studying for those who want to study Neo-Confucianism. His contribution to the history of Neo-Confucianism cannot be ignored.

Aging, a complex and multisystem process, has increasingly become a hot issue of global concern. Traditional Chinese medicine has accumulated rich understanding of aging during thousands of years of development, which provides valuable references for the in-depth study of overall aging. According to the qi-collateral theory in traditional Chinese medicine, essence is the origin of life; qi is the driving force of life; and spirit is the embodiment of life. This theory interprets key scientific issues such as the formation of life, the driving force of life, the function of zang-fu organs, and the spirit and consciousness. Furthermore, it reveals the key mechanism of aging. That is, the deficiency of kidney essence is the root of aging; the loss of vitality is the key of aging; and the depletion of body and spirit is the manifestation of aging. Based on the experience of medical practitioners in the past dynasties, such as nourishing essence, black food tonifying the kidney, and supplementing essence with flesh-blood products, the treatment method of invigorating kidney and supplementing essence, harmonizing yin and yang, reinforcing the vitality, and nourishing the body and spirit was proposed. Furthermore, an innovative Chinese patent medicine, Bazi Bushen capsules, is developed, which exerts the antiaging effect by replenishing qi, invigorating the spirit, and nourishing the body and spirit. Pharmacological and clinical studies have confirmed that this preparation has antiaging effects and are effective in the prevention and treatment of age-related diseases. Experimental studies have shown that Bazi Bushen capsules can delay the overall aging, reduce the DNA methylation and extend the healthy life of naturally aging mice, mitigate the age-related cognitive dysfunction, improve neurological function, maintain redox homeostasis and telomere integrity, and inhibit apoptosis. Moreover, Bazi Bushen capsules can increase the dermal thickness and the collagen fiber and elastic fiber content to prevent skin aging. In addition, Bazi Bushen capsules can correct the lipid metabolism disorders and ameliorate multisystem age-related diseases such as osteoporosis in surgically induced menopausal rats. This article discusses the pathogenesis, treatment, and prescription of aging and the antiaging theory, aiming to provide a basis for delaying aging and preventing related diseases.