scholarly journals 導言

2010 ◽  
Vol 8 (1) ◽  
pp. 1-10
Author(s):  
Ellen Y. ZHANG
Keyword(s):  
Medical Ethics ◽  
Digital Commons ◽  
Van Rensselaer Potter

LANGUAGE NOTE | Document text in Chinese生命倫理學於20 世紀70 年代在北美出現。生命倫理學(bioethics)一詞本是美國生化學家波德(Van Rensselaer Potter II)所創造的一個新概念，用以指生態學意義下的“生存之科學”(science of survival )，與今日通用的意義有所不同。今天，生命倫理學有時也稱之為醫藥倫理學(medical ethics)，而它已經成為一個重要的倫理學科。作為應用倫理學的一個部分，生命倫理學的特質在於不同學科的交叉，其中包括醫學、生物學、哲學、政治學、法學等等。就其思想淵源來講，西方啟蒙理性、個人主義、原則主義又是生命倫理學的核心部分，而原則主義又是以個人的理性主義為其理論基礎。無疑，生命倫理學是一門從裡到外道地的“西學”。因此，當我們談論建構中國生命倫理學這個議題時，有些問題是不能迴避的。譬如，我們是否可以照搬西方思想？如果不能，中國的國學如何與西學接軌？DOWNLOAD HISTORY | This article has been downloaded 111 times in Digital Commons before migrating into this platform.

scholarly journals 從儒家到生命倫理學四原則

2010 ◽  
Vol 8 (1) ◽  
pp. 99-119
Author(s):  
Guoli YANG
Keyword(s):  
Medical Ethics ◽  
Healthcare Reform ◽  
Transition Period ◽  
Medical Problems ◽  
The West ◽  
Chinese Context ◽  
Digital Commons ◽  
Healthcare Reforms ◽  
Problems And Solutions ◽  
Confucian Morality

LANGUAGE NOTE | Document text in Chinese; abstract also in English.要解決諸如個人或國家因醫療引發的經濟上的“雙崩潰”，伴隨醫生個人權威的沒落和患者個人權利的提升造成醫療領域的“禮崩樂壞”和醫患之間道德異鄉人等的問題，首要是需要選擇一種文化為指引以便思想和行動。本文從多方面思考，認為儒家是最佳的和最具比較優勢的可選擇的文化。儒家生命倫理學的核心基礎是雙重人性觀和均衡發展論。儒家生命倫理學本質特徵是利他主義，它提供了一系列指令性、指導性和約束性的道德規範或道德標準，而這些標準在內容上更具備多樣性和包容性的價值和行為譜系，例如“仁”、“孝”。根據“孝”的道德規範，安樂死可以選擇，而自殺則不能被選擇；根據“禮”要求，儒家要建立一種基於禮樂文明的醫療衞生保健制度以進行衞生保健資源配置，這種制度完全不同於西方文化的現代財產制的分配制度。根據中庸的法則，生命倫理學的四原則可以被簡化為一個簡單的原則：微創原則。This paper discusses the possible application of the four principles of medical ethics advocated by Beauchamp and Childress to the current healthcare reform and transition in China from the perspective of someone who has many years of experience as a physician. It aims to show that many of the medical problems and solutions identified in the West also make sense in the Chinese context, although different moral language may be used. I believe that traditional resources such as the Confucian moral/ritual system can be reconstructed to handle ethical questions both in theory and in practice in China. It is argued that hospitals and physicians administer medicine through the art of benevolence. Using Confucian morality as a guide for healthcare reforms may help to make the transition period easier, and the four principles may help to standardize the regulations needed for hospitals.DOWNLOAD HISTORY | This article has been downloaded 505 times in Digital Commons before migrating into this platform.

scholarly journals 從儒家傳統論中醫職業精神的形成機制

2014 ◽  
Vol 12 (1) ◽  
pp. 67-80
Author(s):  
Yunzhang LIU
Keyword(s):  
Medical Ethics ◽  
Medical Practice ◽  
Cultural Context ◽  
Moral Agent ◽  
Confucian Ethics ◽  
Medical Professionalism ◽  
Digital Commons ◽  
Confucian Teachings ◽  
Traditional Chinese Medical ◽  
Health Function

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國傳統醫師職業精神是中國優秀職業精神的有機組成部分，影響其形成與發展有着多方面因素，尤其是儒家思想。儒家的人本文化特質為醫學、醫療實踐與醫師職業精神營造出濃郁的文化背景；儒家的“不為良相，當為良醫”的價值觀逐步提升了醫學與醫師職業精神的社會地位與價值；儒家的核心價值思想——“仁”深刻揭示了醫師職業精神的內在本質與要求；儒家的責任倫理使醫師在行醫實踐中始終按照社會對醫師職業的整體責任要求、按照為病家謀幸福的個體責任要求規範自己的言行；儒家的“修身”促進了醫師職業精神的養成。所有這些都從不同側面促進了中國傳統醫師職業精神的形成。儒家思想對中國傳統醫師職業精神的形成為當下中國醫師職業精神建設提供了有益的啟示與借鑒。The “Regulations on Medical Ethics for Medical Professionals in the PRC” promulgated by the Chinese Ministry of Health function as contemporary moral rules for medical professionalism. The principles underlying these ethical rules are not that different from those underlying bio-medical ethics in the West, which provides a broad platform for medical ethics and moral codes. However, this paper explores Confucian moral teachings to supplement the current discourse related to professional ethics. The issue up for discussion is how medical professionalism can be reconstructed based on Confucianism. This paper outlines the Confucian ethics that formed the cultural context in which traditional Chinese medical practice is perceived and conducted.According to Confucianism and especially the tradition of ruyi (or literati-physicians), “humanness (ren) is the art of medicine and healing.” Medical practice is considered part of the process of moral self-cultivation. Accordingly, the principles of Confucian ethics in medicine are not confined to regulating the external conduct of the professional agent, but are extended to cultivate the internal disposition of the moral agent, allowing a physician to fully understand the appropriate relationship between the physician and patient. Moral codes and regulations are necessary and essential for sustaining any sound medical practice. However, according to Confucian teachings, it is more important for medical professionalism to involve a mechanism that can transform medical practice from a technical craft into a spiritual pathway.DOWNLOAD HISTORY | This article has been downloaded 591 times in Digital Commons before migrating into this platform.

scholarly journals 對李瑞全教授〈中國文化中的人論與醫學: 儒家之醫學模式〉一文的回應

2015 ◽  
Vol 13 (2) ◽  
pp. 71-74
Author(s):  
Xudong FANG
Keyword(s):  
Medical Ethics ◽  
Severe Illness ◽  
Zhu Xi ◽  
Western Model ◽  
Digital Commons ◽  
Imperial Examination ◽  
The Mind ◽  
Traditional Chinese Medical

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Professor Lee Shui Chuen’s paper puts forth a grand plan to construct a Confucian model of medicine that differs from the Western model. However, it is a pity that Lee fails to offer sufficient Confucian resources to pursue that goal. It seems that Lee’s attention is focused largely on traditional Chinese medical theories whose origins do not lie in Confucianism alone. Lee also discusses the Confucian doctrine of humanity (ren), which essentially belongs to the realm of medical ethics. His emphasis on synesthesia (gantong) is instructive. In fact, a characteristic of any genuine Confucian model of medicine, neo-Confucian models in particular, is an understanding of those patients who have lost their synesthesia. For example, neo-Confucian master Zhu Xi called concentrating on success in the imperial examination a severe illness of the mind, and suggested that the illness could be cured through self-cultivation efforts.DOWNLOAD HISTORY | This article has been downloaded 46 times in Digital Commons before migrating into this platform.

Global Bioethics

1994 ◽  
Vol 3 (3) ◽  
pp. 449-466 ◽  
Author(s):  
Andrew Jameton
Keyword(s):  
Medical Ethics ◽  
Human Reproduction ◽  
Global Bioethics ◽  
Technological Revolution ◽  
Kidney Dialysis ◽  
30Th Anniversary ◽  
Patient Relations ◽  
Kennedy Institute ◽  
Van Rensselaer Potter

At the September 1992 Birth of Bioethics conference observing the 30th anniversary of the Seattle kidney dialysis program, Warren Reich discussed the “bilocated” birth of the term bioethics. He showed that the term bioethics was coined in Michigan by Van Rensselaer Potter and that the term was also apparently conceived of independently at about the same time in 1970–1971 in Washington, D.C., by Andre Hellegers and Sargent Shriver. Potter's work, like many similar works in the early 1970s, was concerned with the growing global biological crisis of human overpopulation, the destruction of species, and how to respond to these. He prefaced his bookBioethicswith a “Bioethical Creed for Individuals,” outlining duties to respond to this crisis in a meaningful and scientific way. Hellegers and Shriver used the neologism to name the new Joseph and Rose Kennedy Institute for the Study of Human Reproduction and Bioethics. The Center was to study concerns somewhat different from Potter's: the technological revolution in healthcare and its impact on reproduction, investigator-patient relations, and medical ethics.

scholarly journals COVID-19, salud pública y medioambiente.

EIDON ◽  
2019 ◽  
pp. 64-76
Keyword(s):  
Public Health ◽  
Medical Ethics ◽  
Clinical Ethics ◽  
Human Life ◽  
Life Sciences ◽  
Global Bioethics ◽  
The Future ◽  
Van Rensselaer Potter

In the 1970s, the American biochemist and oncologist Van Rensselaer Potter coined a new word, 'bioethics', to describe an emerging discipline bringing together the life sciences and ethics. This new field, for Potter, represented "a bridge to the future" of humanity. Fifty years later, the "global bioethics" that Potter theorized in the 1970s has largely been reduced to clinical ethics. Meanwhile, the role of bioethics in what is probably the most important debate for the continuation of human life on the planet, the environmental debate, has been minimal. In view of the dangers that threaten life as we know it today, and consequently even human continuity on our planet, it is imperative to ask what kind of change is needed to avoid such risks, how to achieve it, and what the role of bioethics should be in this transition. Keywords: Bioethics, Covid-19, Medical ethics, Environment, Public health.

scholarly journals 受苦的心識——從大乘佛教觀點看頭顱移植

2018 ◽  
Vol 16 (1) ◽  
pp. 45-59
Author(s):  
Chen LIANG ◽  
Rui DENG
Keyword(s):  
Medical Ethics ◽  
Brain Death ◽  
Modern Technology ◽  
Buddhist Ethics ◽  
Pure Land ◽  
Dead Person ◽  
Digital Commons ◽  
Head Transplantation ◽  
Technological Methods ◽  
The Brain

LANGUAGE NOTE | Document text in Chinese; abstract also in English.近幾年，“換頭術”或頭顱移植的倫理問題被炒得沸沸揚揚。據意大利神經外科專家賽吉爾．卡納維羅宣佈，2018 年頭顱移植將在活人身上實施。曾經的“天堂計劃”眼看成為現實。但是這項新的生命支持技術到底該不該存在、它的存在是不是符合倫理道德倫理，還有待進一步探討。本文試圖從大乘佛教的思想，根據佛教對認識、死亡、因果律等問題的看法，討論佛教對“換頭術”以及科技醫療等議題的看法。作者認為，像“換頭術”這樣的現代科技與佛教的基本倫理思想存在著不可融合的矛盾。譬如，淨土宗對人死與腦死的區分導致教徒認為“換頭術”或器官移植術，包括腦移植術會使死者因強烈的痛苦生嗔惱，因而障礙死者的往生過程。In recent years, “head replacement” or head transplantation has become a controversial issue in medical ethics. The Italian neurosurgeon Sergio Canavero announced that a head transplantation would be carried out in 2018, intensifying debate on medico-technological methods. This essay addresses the issue from the perspective of Mahayana Buddhism, using Buddhist ideas such as consciousness, brain death, karma, and compassion to discuss the incompatibility of modern technology with Buddhist ethics and beliefs. For instance, many Buddhists, Pure Land believers in particular, hold the view that the consciousness does not immediately leave a body pronounced dead. The removal of the head or a connected organ (such as the brain) from a “dead” person might thus be perceived as problematic in interrupting the final journey of rebirth.DOWNLOAD HISTORY | This article has been downloaded 168 times in Digital Commons before migrating into this platform.

The Cambridge Medical Ethics Workbook

2009 ◽  
Author(s):  
Donna Dickenson ◽  
Richard Huxtable ◽  
Michael Parker
Keyword(s):  
Medical Ethics

Medical Law and Medical Ethics

2014 ◽  
Author(s):  
Nils Hoppe ◽  
José Miola
Keyword(s):  
Medical Ethics ◽  
Medical Law
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