基因治疗伦理困境的反思

基因治疗技术作为人类在生命科学领域取得的重大突破,给社会的伦理道德带来了巨大的冲击.通过对这些伦理困境成因的分析和反思,指出有些伦理困境从严格意义上说并不是真正的困境,这些困境会随着基因科技的发展和我们对基因科技的合理应用而解决.     

电力科技创新的伦理困境与出路

从电力科技创新主体来看,其伦理困境主要表现在电力科技创新的社会政治认同、公众认同和市场认同问题.从电力科技创新客体来看,其伦理困境主要表现在电力科技创新成果本身或应用过程带来的社会、生态或人文伦理难题.电力科技创新伦理困境的出现,其根源在于电力科技创新价值取向的偏离.基于“科林格里奇困境”,电力科技创新导致出现一系列伦理问题具有某种程度上的“必然性”.可以从电力科技创新制度的重建、文化的形塑和公关政策的调整等方面解构电力科技创新的伦理困境,并实现电力技术创新伦理观的重构.     

科技——伦理的相契之维与生态发展

在科学、技术、生产一体化的时代,科技发展面临着自身无法应对的逻辑困境和发展困境,关注生活本身的相与的伦理之维为科技发展揖别上述困境提供了契机.正是在此机缘中,我们思入了科技伦理之所以成为时代问题的本质.切入科技伦理成为时代问题的维度,开启了我们进入科技伦理问题的生态视野,彰显出科技伦理的生态发展路向.科技和伦理在展现生活的意义和生命的价值的层面上相互关联,它们关联的生态视野开拓出科技发展揖别自身面临的各种困境的生态发展的路向.     

人体基因专利保护的伦理反思

基因专利触及人类的道德底线,危及人类的道德传统与基本信仰.基因专利保护带来了重重的伦理困境.这种伦理困境主要表现在三个方面.第一,基因专利侵犯了人的基因自主权、隐私权;第二,基因专利亵渎了人的最高价值与尊严,破坏了对生命的神圣信仰;第三,基因专利保护违背社会公正.     

家族企业成长中的伦理困境及其对策——以浙江省温州市受访企业为例

家族企业和其他类型的企业相比,在产权结构、管理方式、家族介入和控制权安排(包括继承权安排)等方面都表现出了自身的伦理优势,同时在这些方面也遭遇到不少伦理困境。从伦理的角度讲,将家族主义作为企业经营的伦理理念,并将之无条件地泛化到企业经营的所有方面,这是家族企业遭遇伦理困境的根由之所在。强化伦理主体性,确立权利义务意识,参照现代企业制度的相关要求,实现从身份到契约的转变,打造具有民族特色和时代特色的家族企业管理伦理新模式,是家族企业走出伦理困境的当然选择。     

英美医学生伦理困境及教育问题研究简介

英美学者研究认为,医学生在医学院校学习和临床培训期间,由于其身份地位、文化冲突以及医疗管理等方面的原因而经历的种种伦理困境,易于使他们陷入情感和心理的困扰、信仰和行为的冲突、理想和现实的矛盾之中,并最终导致其价值观和伦理原则的损害。他们呼吁教育工作者应当承担起帮助学生应对复杂的矛盾问题以及学习职业伦理困境的处理经验的责任。这些成果对深入研究和积极探索我国医学伦理教育的有效路径具有重要的借鉴意义。     

人类辅助生殖技术与儒家生命伦理观的价值冲突与和解

人类辅助生殖技术对人类自然出生方式和自然生命的深度干预与技术控制,使儒家传统生命伦理观遭遇伦理挑战,以致儒家生命伦理难以对人类辅助生殖技术的应用提供及时有效的价值引导。人类辅助生殖技术的临床应用也受到以儒家为主导的传统价值理念的诘难。人类辅助生殖技术作为人类精神文化的产物,应当接受儒家生命伦理理念的价值引导和约束。同时儒家生命伦理理念也应当归纳、包容新的科技价值理念,在科技与伦理之间寻找平衡点,发展出新的伦理原则和哲学基础来应对人类辅助生殖技术引发的诸多伦理困境。     

论医务社会工作中的价值观冲突和伦理困境

医务社会工作遵循着社会工作专业的一般价值观和伦理守则,并在此基础上,发展出其特有的价值观和职业伦理。对医务社会工作实践中的价值冲突和伦理困境及解决这些难题的指导原则等问题进行探讨,以期使医务社会工作者对工作实践中可能遇到的相关问题有初步的认识,并为他们在行动决策时提供参考和借鉴。     

人类基因组伦理：问题与前景

人灰基因组计谋（HGP）试图在分子层次上更深入、更全面的认识人体,为战胜疾病增进健康提供科学依据。从而造福人类。这是人类认识生命、认识自身的自然而又必然的结果。必须反对“基因决定论”,保护基因隐私,防止基因歧视,警惕“优生运动”死灰复燃。HGP与生老病死密切相关,对伦理特别敏感,尤其要强调伦理的规范和引导作用,而不能把科技与伦理对立起来。     

基因研究中的知情同意之惑

知情同意作为生命伦理的重要原则,在基因研究中同样占据重要的地位,由于基因研究中知情同意的异质性,在基因研究中面临着诸如如何理解其知情同意的异质性、群体知情同意、基因知情与基因隐私、利益冲突等问题。通过分析基因研究中知情同意的特殊性,综合国内外此领域的已有研究,运用理论联系实际的方法,得出结论认为,只有正确区分基因知情与基因隐私的权利主体,用伦理规范来解决利益冲突,在发展中不断完善知情同意,才能够取得科技与伦理的共赢。     

Mengzi’s Externalist Solution to the Role Dilemma

The role dilemma raises a problem for role ethic interpretations of Confucianism. The dilemma arises from the conflict between the demands and obligations of Humaneness and the demands and obligations of roles one occupies. Favoring the demands of Humaneness (i.e. externalism) undermines a role ethic because roles and role-obligations no longer ground the ethic. However, favoring social role-obligations (i.e. internalism) permits immoral and unjust role-obligations and allows for uncharitable readings of Confucianism.

This paper examines how Mengzi resolves the dilemma. I argue that Mengzi’s account of human nature privileges the demands of Humaneness; social roles are central but defeasible in light of Humaneness. I briefly discuss a prominent articulation of Confucian role ethics as well as the role dilemma. Then, after considering the technical resources within the Mengzi, I argue that Mengzi espouses an externalism about roles. Finally, I explore the relationship between Mengzi’s externalism and role ethics.     

我国心理咨询业的伦理学探讨

目前我国心理咨询需求日趋增加,心理咨询师培训异常火爆,但是从业者的素质良莠不齐,心理咨询工作者的伦理道德和行业规范不健全,导致了来访者和咨询师之间的伦理学困惑和问题,本文系统地分析我国心理咨询工作中的伦理学现状,结合欧美国家心理咨询伦理规范的发展历程,提出了自己的几点思考。     

KIERKEGAARD AND EVANS ON THE PROBLEM OF ABRAHAM

A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the “modernized” problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a loving God would issue. Against a solution to this problem proposed by C. Stephen Evans in Kierkegaard's Ethic of Love, I argue that Kierkegaard regards this scenario as never actually resulting in a fully responsible agent's performance of some horrendous action on account of her non‐culpable misinterpretation of God's will and/or failure to discern correctly whether a perceived moral imperative truly is divine in origin.     

Callicott's Land Communitarianism

In his most recent collection of papers, J. Baird Callicott has continued to advance a communitarian environmental ethic inspired by the mid–century "land ethic" writings of Aldo Leopold. One subject of concern is a dilemma. Either: the position is open to a charge of "eco–fascism" because it holds that only one maximal community fundamentally matters and interests of smaller communities and individuals can be swamped by a fundamental concern with the whole. Or: it is a "paper tiger" because it says that many communities fundamentally matter, but offers no advice about how we are settle prima–facie conflicts of obligations tied to our various communities. Callicott now offers two new second–order priority principles designed to steer the communitarian position through the dilemma. I outline the relevant parts of his new position. However, I argue that one of the principles ends up offering no coherent advice over the priority of the very communities that inspire interest in the position of Leopold. Callicott proposes that the more intimate and venerable of our communities should have priority, but these elements can come apart in the relevant cases     

普世伦理如何可能

本文是我对同一主题探究的继续：关于建构普世伦理的方法论问题。基于一种“弱伦理模式”或低度普世化的立场,我主张通过由多元文化对话到公共理性共识的文化解释一理性推理之二维平行求证方式,寻求道德共识,从而建构一种低限度的可行的普世伦理。我承认并重视多元宗教作为普世伦理之文化价值资源的重要意义,但质疑任何以宗教作为普世伦理之基础的“强伦理模式”,甚至也不相信通过“弱宗教模式”来建立普世伦理的实际可行性。在文化多元、政治多极和经济利益主体多样化的实际条件下,建立一种“弱伦理模式”的普世伦理是惟一可以合理期待的。     

慢性粒细胞白血病治疗方案选择的分析

随着对慢性粒细胞白血病（CML）发病机制研究的深入,在细胞遗传学基础上引入了分子生物学技术,使CML的治疗提高到了个体化、系统化的新阶段。结合现代新兴的分子靶向治疗,对CML治疗方法发展概况辩证性、系统性地分析,指导临床选择合适的治疗方法,以争取达到最佳治疗效果。     

企业伦理:意涵及其功能

企业伦理从日常伦理衍生而来,但也具有自身的场域逻辑;企业伦理主要涵括企业之于社会系统的责任伦理和企业中“利益相关者”之间的职业伦理;企业伦理的功能渐次演绎为“约束效用”、“工具效用”以及“价值效用”;在一定情境下,企业伦理与其组织功效、经济绩效其实还存在着一种“兼容性”。     

Emotional and behavioural reactions to moral transgressions: cross-cultural and individual variations in India and Britain

Reactions to moral transgressions are subject to influence at both the cultural and individual levels. Transgressions against an individual's rights or against social conventions of hierarchy may elicit different reactions in individualistic and collectivistic cultures. In the current study, affective and behavioural reactions to transgressions of autonomy (rights) and community (hierarchy) were examined in India and Britain. Results revealed that although reactions to autonomy transgressions are similar in India and Britain, Indian participants express more moral outrage than do Britons in response to transgressions of community. Results also supported the contention of emotion‐specificity in affective moral reaction: Participants in both India and Britain reported anger in response to autonomy transgressions, but contempt in response to violations of community. Importantly, these results extend previous research by demonstrating the importance of emotion specificity in moral reactions, as opposed to categorization or dilemma resolution. In addition, an individual difference measure of respect for persons was shown to moderate reactions to moral transgressions. Specifically, participants with high respect for persons were less negative to violators of the community ethic, but not the autonomy ethic. These findings highlight the importance of examining emotion‐specific responses in the moral domain and introduce a significant individual difference variable, respect for persons, into the psychology of morality.