论艾滋病人及艾滋病毒感染者权利与义务的平衡

《艾滋病防治条例》,对于艾滋病病毒感染者和艾滋病人的权利和义务进行了精巧的设计。本着保护人权和预防疾病的需要,对艾滋病病毒感染者和艾滋病人在医疗活动、人身权益和社会经济各方面的权利与义务都进行了很好的平衡。     

论人对自然的权利和义务

人对自然的权利和义务是相辅相成、紧密联系的。人类在享有对自然的权利的同时,应该也必须履行对自然的相应义务。人对自然的权利和义务主要包括三方面的内容:其一,人类享有在适宜的自然环境中生存的权利,同时负有保护和改善自然环境的义务;其二,人类享有在适宜的自然环境中发展的权利,同时负有可持续发展的义务;其三,人类享有利用自然资源的权利,同时负有保障自然资源合理开发利用的义务。人对自然的权利和义务问题的实质是利益问题。     

公正原则,防治艾滋病主要伦理原则何以成立

根据世界卫生组织最新报道,截至2003年底,全世界共有3 400万-4 600万人感染上艾滋病病毒,地球上每天都在制造着16 000个新的感染者,即每过1分钟就会有11人刚感染上,而每天又有8000人死于艾滋病.艾滋病是目前尚无有效治愈办法,死亡率极高的高危性传染病,我们一般把它界定为"交往性传染病".我国正处在艾滋病真正大流行的前沿,艾滋病感染者估计累计人数为100万,目前存活85万,而我们现在发现的只有4万多例,发现的仅仅是冰山一角,也就是说,95%的传染源我们根本就不知道.这内在的主要原因是感染者的人身权利越来越受到更多的侵犯,对他们的权利和义务的分配很不公正,所以公正原则应成为防治艾滋病的主要伦理原则.     

公正视角下的权利和义务关系

公正与权利和义务密切相关.公正所涉及的权利和义务,应是严格意义上的相互对应、必然相关的权利和义务,也就是说公正的根本问题是权利与"完全义务"(即狭义的义务)如何分配的问题,即不论是基本权利与基本义务,还是非基本权利与非基本义务,也不论是法定权利与法定义务,还是道德权利与道德义务,一方的权利,必然是他方的义务;反之亦然.     

论权利与义务的关系

权利与义务的关系可以归结为两种相关性。一种是一个人的权利与他人的义务的关系:一个人的权利,必然是他人的义务;反之亦然。这是一个人的权利与他人的义务的必然的、客观的、事实如何的关系,亦即所谓“权利与义务的逻辑相关性”。另一种则是基于这种逻辑相关性的“权利义务道德相关性”,亦即一个人的权利应该是对他自己的义务的交换:一个人所享有的权利应该等于他所负有的义务;而他所行使的权利则应该至多等于他所履行的义务。     

关于艾滋病的伦理争论

自从1981年艾滋病被人们首次认识以来,它导致了个人权利的伦理学争论:1.患者的权利。在艾滋病问题上,人们主要涉及到的患者权利有保密权、知情权和治疗权。保密是医学伦理学中的重要原则,但广大公众出于保障社会及其自身的目的,要求公布有关艾滋病人的信息。对此问题众说纷纭,有人强调应尊重患者的权利,为其保密,否则     

艾滋病防治之伦理原则的几点再认识

艾滋病 (AIDS)是一种威胁全社会的严重传染病 ,它侵蚀着人类的健康 ,阻碍着经济的发展 ,给社会造成严重的危害。对于我国 ,甚至全世界 ,艾滋病的传播都带来极大的害处。有效阻断艾滋病的传播 ,必然要管理艾滋病患者和高危人群 ,限制他们的某些权利 ,这就产生一些社会伦理问题。艾滋病的防治 ,虽然可以使用有利 (无伤 )、尊重 (宽容 )、公正、互助等伦理原则[1] ,卫生部下发的《关于艾滋病病毒感染者和艾滋病患者的管理意见》(以下简称《管理意见》)也考虑了这些伦理理念 ,但是这些原则和理念高度抽象和概括 ,缺乏可操作性 ,实践中 ,往往遇…     

论艾滋病患者的隐私权保护

中国艾滋病立法始于1987年,其标志性法规性文件就是《艾滋病监测管理的若干规定》,这也是中国第一部关于艾滋病的法规性文件.中国艾滋病立法虽然已有了19年的历史,但至今中国仍没有专门的、系统的、权威的艾滋病法规,大多数法律或法规性内容都是分散在其他的法律、法规或规章中,现有的法律法规体系残缺不全.2006年1月29日,国务院总理温家宝签署第457号国务院令,公布了《艾滋病防治条例》,该条例于2006年3月1日起施行.该条例明确了政府和个人艾滋病防治的权利与义务,应该是中国目前最专门、最系统、最权威的艾滋病法规.但如何保护艾滋病患者的隐私权,该条例并未充分说明,因此有必要予以探讨和研究.     

权利优先、还是义务优先——对涉及人的生物医学研究中受试者权利与义务关系的理性思考

对“权利与义务”从“公正”方面进行了解读,论述了在涉及人的生物医学研究中,受试者权利与义务之间的复杂关系,提出“受试者权利优先”是平衡两者关系的基本原则;确立了“受试者权利优先”的具体策略：首先尊重受试者的权利（首要性）;当受试者的权利与受试者的义务出现一定矛盾时,应该把尊重受试者的权利放在首位（至上性）;在尊重受试者的权利中,化解两者矛盾。     

非权义务与道德绑架

近年来,道德绑架问题引起了社会和学界的关注。道德绑架最普遍和最典型的形式是胁迫行善。道德上完全义务与不完全义务或者说非权义务的区分有助于我们辨析道德绑架问题。道德绑架的实质是把道德上的非权义务等同于完全义务。道德绑架严重侵犯了个人的权利,有损社会的法治秩序,也会伤及道德自身。依法保护人的各种法律权利,增强人的权利意识是防范和消除道德绑架的重要途径。     

Seeing and hearing and space and space and time

A previous experiment had shown spatial location to be judged in terms of the framework provided by the modality in which stimuli were presented. In the present study, digits were either auditorally or visually presented, and in either form the three digits appeared successivly to the left, in the center, and to the right of the S. The digit which occurred temporally in the middle of the sequence was never central from the spatial viewpoint. The S was asked to indicate which digit was the middle one. Ss were blind, deaf, or normal. The deaf and two control groups saw visual displays, and the blind and their controls heard auditory displays. The former groups predominantly chose the spatially middle digit and the latter groups the temporally middle. It was concluded that modality of presentation was the trigger which switched in the coding dimension of time or space.     

Bob and Carol and Tess and Ali

Conflicting religious experiences in different traditions do not necessarily defeat the rationality of conflicting beliefs sustained by those experiences in those traditions. The circularity that protects religious beliefs from such mutual defeat is not vicious. Moreover, the lack of ‘epistemological humility’ exhibited by such believers poses no threat to world peace. In fact, a campaign for compulsory humility would itself constitute a much greater threat.     

Law and Gospel,and Youth and Family Ministry

Abstract : If “faith comes through hearing” the word of God comprised in law and gospel, how do the imperatives that characterize ‘Youth and Family Ministry’ make such hearing possible? Here, literature delineating ‘Youth and Family Ministry’ is analyzed in light of its biblical foundations. The primary lens implemented in this analysis is the law/gospel hermeneutic advocated by Martin Luther and other reformers.     

Extremes of self-esteem and narcissism and the experience and expression of anger and aggression

This study examined the level of self-esteem and narcissism as personality variables involved in the disposition to experience and express anger. Three hundred thirty-eight subjects were sampled across two higher education centres and one student teaching programme in the United Kingdom. It was reasoned that individuals with both high self-esteem and narcissism would report especially high tendencies to experience and express anger and aggression and that those with high self-esteem and low narcissism would report the lowest. These predictions were influenced by theories that emphasise the role of threats to high self-esteem in the production of aggression and violence. Results indicate that groups defined by their extreme scores on self-esteem and narcissism scales produced levels of anger expression in the predicted direction. The importance of considering extreme levels of self-esteem and narcissism (in conjunction with other factors) in an analysis of anger is discussed with reference to currently influential theories in the field. Aggr. Behav. 24:421–438, 1998. © 1998 Wiley-Liss, Inc.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

Dance and psychotherapy--possibilities and limits

From a starting point of therapeutic and prophylactic components identifiable in the dance, the authors regard the dance as deserving of greater attention than was hitherto the case in programs of physiotherapy, psychotherapy, and sociotherapy. From the existing essays at a therapy basing on body and motion, they infer basic common points, and to promote discussion, they state their attitudes in respect of the potential and rank of the dance in the concept of complex multimodal psychotherapy.     

Spirituality and Religiosity and Its Role in Health and Diseases

Religiosity is a factor involved in the management of health and diseases/patient longevity. This review article uses comprehensive, evidence-based studies to evaluate the nature of religiosity that can be used in clinical studies, thus avoiding contradictory reports which arise from misinterpretation of religiosity. We conclude that religiosity is multidimensional in nature and ultimately associated with inherent protection against diseases and overall better quality of life. However, a number of untouched aspects of religiosity need to be investigated further before we can introduce religiosity in its fully functional form to the realm of health care.     

Yin and Yang,and the Hot and the Cold

Yin and Yang are important concepts in ancient Chinese philosophy.Western scholars have become more familiar with these two concepts recently,but for a long time almost no one considered comparing them with their own tradition such as the ancient Greek philosophy,and especially with the ideas of the Hot and the Cold in Presocratic philosophy.In this paper,I make an attempt to do exactly that,and especially make a detailed comparison between the thoughts of two ancient thinkers:Laozi and Anaximander.I discuss the thought of Yin and Yang in Laozi-who was the earliest philosopher making use of the concepts Yin and Yang-to express his cosmological thought in ancient Chinese philosophy.Comparatively,I discuss the ideas of the Hot and the Cold in Anaximander,the earlier among Presocratic philosophers referring to the Hot and the Cold as fundamental concepts used to establish his cosmological system.Through this comparison,I indicate that the similarity between ancient Chinese and Western traditions is far more significant than what people are used to imagining.