scholarly journals 從莊子生命哲學到生命倫理學四原則的互補整合

2010 ◽  
Vol 8 (1) ◽  
pp. 61-79
Author(s):  
Yunzhang LIU ◽  
Jinping ZHAO ◽  
Jia XIE
Keyword(s):  
Ethical Issues ◽  
Moral Dilemmas ◽  
Biomedical Ethics ◽  
Human Beings ◽  
The West ◽  
Life And Death ◽  
Philosophy Of Life ◽  
Western Idea ◽  
Digital Commons ◽  
Bioethical Issues

LANGUAGE NOTE | Document text in Chinese; abstract also in English.構建中國生命倫理學基本原則所秉持的根本方法應是整合。筆者認為，莊子的生命哲學思想與比徹姆 (Tom L. Beauchamp) 和丘卓斯(James F. Childress) 的生命倫理四原則從不同的角度，為這種整合提供了理論資源。莊子的生命哲學內涵豐富，關注生命本身、關注生命的平等和關注生命存在的本真價值與意義；秉持生是適時，死是順應的自然主義生死觀；追求超越世俗的自由“逍遙”的生存狀態；重視“養生”、“可以盡年”，實踐無慾無為的養生觀；主張“以天地為棺槨”，反對“厚葬”的陋習等等，這些都具有積極意義。這些思想歸結起來就是要“和諧”。和諧是自然萬物的存在秩序，是人的身心健康的根本保障，也是我們在構建中國生命倫理學基本原則時所需要把握的核心價值。而比徹姆和丘卓斯的生命倫理四原則從醫療衞生事業的發展與醫療實踐的角度為我們提供了更清晰、更明確去解決生命倫理問題的原則指導。在此基礎上構建起來的中國生命倫理學基本原則是以“和諧”為中心的體現，在多領域中的原則總體，包括人與自然領域的“和諧生態”原則、人與社會領域的“和諧社會”原則、人與自身領域的“和諧人格”原則、人與醫學領域的“和諧醫學”原則等。運用這些基本原則指導人們的現實倫理生活，規範、分析和解決人們現實生活中存在的種種生命倫理問題，推進社會文明的進步與人類自我價值的提升。The four-principles approach to bioethics developed by Beauchamp and Childress in Principles of Biomedical Ethics is no doubt the most well known and influential example in the West of principle-based approaches to resolve ethical issues. The four principles are autonomy, non-maleficence, beneficence, and justice. This essay explores whether the four principles can be considered a universal core of morality that can be used in China to deal with current bioethical issues. It argues that although the four principles provide general guidelines, their implementation is much more complex. This essay attempts to show that Daoist thought, particularly Zhuangzi’s philosophy of life and death, conveys a certain sense of bioethics and carries profound moral implications that can overcome some of the limitations of principle-based ethics. The synthesis of the two traditions may help contemporary China to deal with various kinds of moral dilemmas. The Daoist notion of the interconnection among human beings and between human beings and nature challenges the Western idea of individualism and individual autonomy.DOWNLOAD HISTORY | This article has been downloaded 553 times in Digital Commons before migrating into this platform.

scholarly journals 莊子的生命自由觀及其生命倫理學意義

2008 ◽  
Vol 6 (2) ◽  
pp. 53-73
Author(s):  
Hongwen LI
Keyword(s):  
Predicate Logic ◽  
Human Life ◽  
Individual Autonomy ◽  
Life And Death ◽  
Western Idea ◽  
Digital Commons ◽  
Subject And Object ◽  
Bioethical Issues ◽  
The Subject ◽  
The Many

LANGUAGE NOTE | Document text in Chinese; abstract also in English.莊子的生命自由觀是一種用自由來定義生命的哲學觀念，其核心內容是追求無待的絕對自由觀，以“吾喪我”來消解人的主體意識、“齊萬物”的平等精神，以及同生死的觀念。無待的自由是指一種絕對的、不依賴於外在條件的自由，它體現為無己、無功和無名。“無待”的主旨就是超越主觀和客觀的對立，超越有限的自我，達到無限而自由的自我。“喪我”便是摒棄偏執的我、固執的我。這個偏執的“我”是封閉的我，是假我；喪失了“我”的“吾”才是開放的我，才是拋棄了偏執的本真之我。莊子的“吾喪我”乃是一種消解主體意識的方式，超越了西方主體哲學的主觀和客觀的二元對立模式。“齊物論”闡發的是平等思想，它包括三個方面：即物物平等、人人平等、人與萬物平等。莊子認為人的生死是自然世界中的一個普通事件，人的身體乃是由外在物質世界元素（氣）假借而成，只是暫時的湊集，終究是要滅亡的。這些哲學觀念對中國生命倫理學的建構具有重要的意義，主要表現在：消解人的主體性和自主性，以區別於西方生命倫理學尊重自主性原則；物物平等、人人平等以及人與萬物平等的思想對生命倫理學提出了更高的要求；以貴生、養生的方法來善待生命，反對對生命的強干涉主義。Freedom is a key concept in the philosophy of Zhuangzi. This kind of freedom requires a deconstruction of the “subject…predicate” logic and an attitude that views all things equally. The ethical views of Zhuangzi focus on the notion of “losing oneself” or “forgetting oneself”, the purpose of which is to subvert the position between subject and object and to see things as they are. Unlike the Western idea of individual autonomy, Zhuangzi’s concept of freedom is based on the interconnectedness between individuals. This essay contends that the Daoist position on the meaning of human life and freedom can serve as a source of inspiration when we consider the many bioethical issues we face today—including the issue of life and death—and how to interpret those issues within the Chinese context.DOWNLOAD HISTORY | This article has been downloaded 4268 times in Digital Commons before migrating into this platform.

scholarly journals Ethical Issues in Scarce Resource Allocation in a Global Pandemic: Relevance to Craniofacial Surgery

FACE ◽  
2020 ◽  
Vol 1 (1) ◽  
pp. 41-43
Author(s):  
Christian J. Vercler
Keyword(s):  
Public Health ◽  
Ethical Issues ◽  
Biomedical Ethics ◽  
Ethical Responsibility ◽  
Individual Member ◽  
Protective Equipment ◽  
Ethical Guidelines ◽  
Life And Death ◽  
Scarce Resources ◽  
Global Pandemic

The response to the COVID-19 pandemic has necessitated a shift in how we apply the principles of biomedical ethics. The historical foundation of the ethical responsibility of the physician to the patient rests on the of that individual relationship. The patient comes first. However, in a pandemic, a public health ethics takes over, and the focus changes to what each individual member of society’s responsibility is to the collective. The greatest good for the greatest number trumps a given individual’s needs. Ethicists have focused primarily on creating guidelines that apply to allocating scarce life-and-death-determining resources. Very little attention has been paid to scarce resources that are more mundane, such as personal protective equipment (PPE) or operating room (OR) time. I present here a summary of the most recent ethical guidelines for allocation of scarce resources, note some concerns with these approaches, and discuss some of the shortcomings of applying these frameworks to the practice of craniofacial surgeons.

墮胎——道家和道教的觀點

2012 ◽  
Vol 10 (2) ◽  
pp. 133-147
Author(s):  
Linchun QUAN
Keyword(s):  
Medical Technology ◽  
Natural World ◽  
Human Beings ◽  
The Past ◽  
One Child Policy ◽  
Child Policy ◽  
Digital Commons ◽  
Bioethical Issues ◽  
The One ◽  
The Relationship

LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.

scholarly journals 中國文化視野中的人與動物關係問題——以異種移植為例

2007 ◽  
Vol 5 (2) ◽  
pp. 79-91
Author(s):  
Ruipeng LEI
Keyword(s):  
Cultural Context ◽  
Chinese Culture ◽  
Ethical Issues ◽  
Natural World ◽  
Human Beings ◽  
Present Generation ◽  
Digital Commons ◽  
High Esteem ◽  
Relationship Of ◽  
Different Cultures

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在不同的文化中，關於如何對待動物是可接受的或者說人與動物的關係問題存在各種不同的觀點。本文主要從中國文化的視角來討論和分析這一倫理問題，梳理儒釋道三種思想體系中所包含的生態倫理思想，分析它們對人與動物關係問題的態度，尤其是對異種移植中使用動物問題的倫理論證的有益啟示。從儒家的視角，以貫穿儒家理論與實踐體系的仁愛思想為主線，揭示出由親而疏、由近及遠地踐行“仁”，是完善和提升人性的必要途徑，也是實現普遍的愛的現實的人類行動方式。儒家強調“愛物”的美德， 但不排斥在得到倫理辯護的基礎上使用動物﹔從佛家的視角，以“不殺生”的戒律和“十界論”的生命觀為基礎， 闡明佛家哲學對動物生命的絕對尊重與保護﹔從道家的視角，以“道法自然”和“ 厚德載物”思想為線索，釐清道家哲學崇尚自然、順乎自然的中心思想，以及對不干預自然秩序的強調。In different cultures there is a spectrnm of opinions regarding what it is acceptable to do to animals, including whether it is morally acceptable or not to use them as a source of organs or tissues for transplants. This essay attempts to discuss these ethical issues in the Chinese cultural context. Chinese culture is primarily the combination of Confucianism, Buddhism and Taoism. There are diverse attitudes towards nature and differing views about the relationship of humans to animals. Confucianism emphasizes the principle of ren (benevolence) and demonstrates that the method of practicing ren is from near to far, from parents/siblings to other relatives, friends, co-workers, neighbors, patients, students etc, from present generation to future generations, from human beings to other animals, plants and eco-system or nature as a whole. On the other hand, Confucianism holds that humanity is most valuable in the world, certainly of a higher order than that of animals. These views would be compatible with the limited use of animals in medical procedures where the benefit to humans is clear, demonstrable and large. Buddhism emphasizes simple, non-violent, gentle living. Its first precept involves abstention from injury to life, and not depriving a living being of life. These views may entail a direct prohibition on the use of animals for medical purpose. Taoism places the harmony between human beings and nature in general in high esteem. It recognizes that human beings are not separate from nature but a small part of the natural world. Human beings should not seek to dominate or interfere with nature, but should instead stand in a relationship of care and concern for its continued flourishing. Accordingly, Daoism might regard any form of xenotransplantation as an unacceptable intervention with nature.DOWNLOAD HISTORY | This article has been downloaded 239 times in Digital Commons before migrating into this platform.

scholarly journals 美國醫學模式轉變的跨文化審視——兼評Jeffrey P. Bishop 西方醫學模式轉變觀念

2015 ◽  
Vol 13 (2) ◽  
pp. 127-130
Author(s):  
Hongqi WANG
Keyword(s):  
Medical Model ◽  
Reform Movement ◽  
Biomedical Model ◽  
Dominant Model ◽  
Patient Relationship ◽  
Human Beings ◽  
The West ◽  
Late 19Th Century ◽  
Digital Commons

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Bishop’s paper shows that the dominant model of medicine has changed in line the prevailing medical worldview since the late 19th century, when biomedicine become the established model. With the growth of scientism in medicine, biomedicine has suffered a quality-of-care crisis in recent years. Patients have become more like machines to be managed and manipulated than human beings to be cared for. The crisis involves controversies over whether the patient is a body or a person, about the doctor-patient relationship, and about the nature of disease and health. The biomedical model envisions the patient as a mechanical body that is composed of separate parts, rendering medicine cold, impersonal, dictatorial, and mechanical. Other models have been proposed in an attempt to change the situation in the West. However, as Bishop argues in his paper, each proposed reform movement is doomed to fail because none departs from mechanistic, reductive scientism. We cannot develop an appropriate medical model without changing the inhumane character or secularist tendency of the dominant biomedical model.DOWNLOAD HISTORY | This article has been downloaded 39 times in Digital Commons before migrating into this platform.

scholarly journals 以儒家中庸思想探討生命倫理學基本理論和原則

2012 ◽  
Vol 10 (2) ◽  
pp. 115-131
Author(s):  
Hongxia WANG
Keyword(s):  
Moral Philosophy ◽  
Moral Virtue ◽  
Ethical Principles ◽  
Life And Death ◽  
Doctrine Of The Mean ◽  
Wide Range ◽  
Digital Commons ◽  
Confucian Thought ◽  
Bioethical Issues ◽  
The Mean

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中庸是孔子儒學思想的核心。中庸既承認絕對道德的存在，即“玄德”的存在，又承認具體道德的相對性，即“時權”的方法。與此同時，中庸帶有一定的功利主義的思想。本文認為，中庸的思想可以用不同的方式，解決義務論和功利主義（或效益主義）之間的矛盾。由於中庸提倡既不能“過”，也不能“不及”，其思想為我們看待生命倫理學原則的一般性和特殊性的關係、義務性和功利性的關係，以及對我們解決生命倫理學中的具體問題，如生死，提供了理論與實踐的基礎。This essay explores the doctrine of the mean as the key concept in Confucian thought and practice, contending that it has both general and specific dimensions as it recognizes the absoluteness of moral and ethical principles while acknowledging the importance of relativity in concrete situations when those principles are used. The notion of the “mean” is thus not merely a moral virtue that enables the avoidance of extremes; rather, it is utilitarian because it looks for goodness and effectiveness.This essay points out that the Confucian notion of the mean can be applied to a wide range of bioethical issues, particularly the way we look at life and death in the case of euthanasia and abortion. In Western moral philosophy, there has always been some disagreement about the importance of principles and rules to morality exemplified by the debate between Kantians and utilitarians. The essay argues that the doctrine of the mean in Confucianism offers an alternative way of examining the differences between these two moral approaches.DOWNLOAD HISTORY | This article has been downloaded 300 times in Digital Commons before migrating into this platform.

scholarly journals 儒道與生命倫理

2010 ◽  
Vol 8 (1) ◽  
pp. 81-98
Author(s):  
Sen PEI
Keyword(s):  
Moral Dilemmas ◽  
Moral Principle ◽  
The West ◽  
Full Account ◽  
Chinese Tradition ◽  
Moral Principles ◽  
Universal Principles ◽  
Modern Age ◽  
Digital Commons ◽  
Moral Strangers

LANGUAGE NOTE | Document text in Chinese; abstract also in English.誕生於北美的生命倫理學有著獨特的社會歷史文化背景，它是在科學技術發展的推動下，在西方資本主義發展以來個人主義的倫理傳統的基礎上，伴隨著後現代思潮發展起來的。然而由於文化傳統的不同，在中國生硬地套用西方理論，在實踐中反而會使人更加迷惘。在中國如何解決道德異鄉人共處的問題，如何建構中國本土化的生命倫理學，從與北美生命倫理學的產生背景比較的角度分析，我們得出了回溯傳統文化的結論。儒家思想作為中國傳統文化中最有影響力的一派，其價值取向和思維方式已經滲透到中國人生活的各個方面，因此在與西方生命倫理思想對話，以及建構當代的生命倫理學中儒家思想可以從以下三個方面作出貢獻：第一、倫理原則的普世性論證層面；第二、原則矛盾的解決層面；第三、具體問題層面。In this essay, I begin by addressing H. Tristram Engelhardt’s argument of the breakdown of the traditional consensus on moral and religious good. Engelhardt maintains that in the post-modern age, the possibility of constructing a full account of human good is almost impossible. People from different groups and communities engage with one another as moral strangers who need to negotiate moral arrangements. These negotiations are governed by the principle of autonomy, or the “principle of permission.” I contend that Engelhardt’s argument is also relevant in China, although from a different perspective. The traditional distinctions used to distinguish moral categories in the West very often do not fit into the context of Chinese tradition. I propose that we need to go back to our own cultural heritage, such as Confucianism, to deal with the problem of diversity and moral relativism in China, rather than being confined to a rationalized form of universal principles. Although Confucian moral judgment sometimes tends to be intuitive, it makes more sense when we are confronting specific moral dilemmas. Any moral principle, when compared with other moral principles, needs to be weighed and balanced in determining the optimal course of action.DOWNLOAD HISTORY | This article has been downloaded 125 times in Digital Commons before migrating into this platform.

scholarly journals 儒家生命倫理視野下人工生殖倫理觀之構建

2011 ◽  
Vol 9 (1) ◽  
pp. 71-84
Author(s):  
Caixia WANG ◽  
ZHANG ◽  
Shuo ZHANG
Keyword(s):  
Human Life ◽  
Reproductive Technology ◽  
Policy Formulation ◽  
Human Beings ◽  
Artificial Reproduction ◽  
Life And Death ◽  
Ethical Conflicts ◽  
Digital Commons ◽  
Sentient Beings ◽  
Artificial Reproductive Technology

LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨著人工生殖技術的發展和應用，相伴而來的社會倫理問題也日益增多。為了使該技術真正做到以人為本、為人類的生存和發展而服務，及為人類的圓滿生活造福，探討和構建一種適應現代人工生殖技術發展和應用的倫理觀有十分逼切的需要，以指導並引領人工生殖的研究和運用及發揮技術的正面效應。儒家生命倫理以“仁愛”、“以義制利”、“天人合一”及對人類的終極關懷作為生命科技發展的最高價值判斷標準，為現代人工生殖倫理觀的構建提供了深厚的文化底蘊和理論依據。儒家生命倫理觀不僅能為該技術的應用提供價值標準，而且最重要的是能引領世人以理性的態度，從人與人、人與社會以及人與自然之間三個方面和對人的終極關懷、對現代生命科技發展及其應用進行反思，從人類整體的利益去認識現代生命科技的弊端和危害，從而調整人類自身行為，限制自身欲望，實現人類可持續發展。因此，重新認識和發掘儒家生命倫理思想，從儒家生命倫理視野下構建人工生殖倫理觀有著深遠的社會意義。With the development and application of artificial reproductive technology, humans are able to “artificially reproduce.” However, a series of ethical problems and conflicts have arisen from the practice of artificial reproduction, suggesting that modern artificial reproductive technology serves as a kind of “double-edged sword” – it provides both benefit and harm to human beings. How to attend to the ethical conflicts arising from artificial reproduction, and more importantly, how to develop adequate contemporary ethics to provide guidance to society regarding artificial reproduction, are crucially important ethical tasks that must be addressed. This essay argues that Confucian ethical wisdom and principles should be drawn upon to develop a legitimate Chinese bioethics and a suitable Confucian ethical construction of artificial reproduction in contemporary Chinese society.Based on Confucian ethical wisdom and insights, this essay argues that a Confucian ethical construction of artificial reproduction should include the following principles to direct relevant policy formulation and guide human conduct. The Confucian principle regarding human life is that humans are the most noble of all sentient beings. Regarding the relation between morality and benefit, Confucianism advocates a harmonious association, in which benefit should be pursued under the constraint of morality. Regarding a suitable view of nature, Confucian wisdom emphasizes the unity of Heaven and human – the Dao of Heaven is, in the metaphysical sense, followed by both nature and humanity. Regarding lives and things in the world, Confucianism upholds the ideal of honoring life and caring for things to create an ordered world. Regarding life and death, the Confucian vision is that life should be happy and death should be peaceful. Regarding one’s social responsibility, the Confucian principle is that one must follow the call of righteousness (yi) and should never violate righteousness for one’s self-interest. This essay argues that these valuable intellectual and moral resources should be drawn upon in shaping a contemporary Confucian ethical construction of artificial reproduction.DOWNLOAD HISTORY | This article has been downloaded 140 times in Digital Commons before migrating into this platform.

Using Biomedical Ethics Model to Explore Use of Postmortem Specimens in Tissue Research

2016 ◽  
Vol 3 (1) ◽  
pp. 234-237
Author(s):  
Stacy A. Drake ◽  
Erica T. Yu
Keyword(s):  
Ethical Issues ◽  
Biomedical Ethics ◽  
Human Tissues ◽  
Next Of Kin ◽  
Policy Makers ◽  
Institutional Review ◽  
Tissue Procurement ◽  
Tissue Research ◽  
Death Investigation ◽  
Medicolegal Death Investigation

Researchers often have a need to conduct human tissue research using postmortem specimens. Medicolegal death investigation organizations are untapped areas for obtaining postmortem human tissues. Because death investigation organizations are not required by law to conduct or support research, an ethical dilemma exists in whether or not researchers should use cadaver tissues for research purposes. This paper analyzes the ethical issues of using human tissues through discussion of principles of biomedical ethics, respect for autonomy, nonmaleficence, beneficence, and justice. Policy makers, organ and tissue procurement organizations, medicolegal death investigation organizations, and scientists should be aware of these principles when considering researchers requests. The authors conclude that with Institutional Review Board approval and next of kin consent, there are prevailing reasons for using postmortem tissue for research.

Sign in / Sign up

Export Citation Format

Share Document