赫斯特豪斯论堕胎

赫斯特豪斯提出,堕胎关系着对内在值得的生活的理解,成为母亲是一种内在的善,是兴旺繁荣的好生活的一个组成部分。妇女选择堕胎一般而言反映了她们缺乏有价值的道德品质。赫斯特豪斯帮助我们理解在堕胎中牺牲的善以及父母身份在一个真正完满的人类生活中的重要性。她注重具体情境的分析,反对以普遍抽象的原则指导堕胎。但是,赫斯特豪斯对堕胎的伦理正当性的论证并没有令人信服地认为,德性伦理可以成功地转换堕胎争论的问题。     

彼得·辛格关于堕胎问题的伦理解读

彼得·辛格是澳大利亚和美国著名的生命伦理学家.在《实践伦理学》一书中,彼得·辛格在平等原则和功利原则的理论框架下,系统地阐述了他关于堕胎问题的伦理主张.彼得·辛格支持堕胎的理由与观点给当代中国堕胎自由的社会环境以及计划生育国策提供了伦理支持.     

西方教会的堕胎之争

近几十年来,西方社会和教会争论的最大问题,除同性恋外就是堕胎问题。一些国家和地区为此还造成暴力冲突。例如,美国近10年来,少数反堕胎的极端分子枪击堕胎的医院和诊所事件至少发生了2000多起。仅1994年就有400多起。堕胎医生外出不得不穿上防弹背心,有关医院、诊所     

美国反堕胎运动中的暴力活动日益加剧

美国反堕胎运动中的暴力活动日益加剧在美国,反堕胎运动一其目的是基于保护生命─已经要了两个医生的生命并威胁着每一个实行堕胎的医生的生命与生活。“每一位实施堕舱的医生在战争区中工作”,鲍尔特堕胎诊所主任沃伦·赫恩医生（ＷａｒｒｅｎＭ。Ｈｅｒｎ,ＭＤ,ＭＰ...     

伊斯兰教学者对于堕胎的教法主张

计划生育是当今世界,特别是人口大国所面临的共同问题。我国一直将计划生育作为一项基本国策,因此,计划生育是每个公民义不容辞的责任。特别是在西部大开发的进程中,中国穆斯林面对着许多机遇,也负有很多责任,应从各个方面予以配合,其中计划生育、优生优育是重要的一个环节,尤应重视。那么,伊斯兰教对于有关堕胎的规定是怎样的,本文就此问题,根据穆斯林学者们对于堕胎的认识与主张予以浅识。 一 各家教法学派对堕胎的基本原则和态度 1,哈奈斐教法学派①。他们主张,在四个月之前的胎儿,即使女方未经丈夫的允许,也是可以自作…     

从人工流产角度看胎儿在当代中国的道德地位

只有以胎儿自身利益之故为基础的考量才能赋予胎儿以道德地位。然而,通过考察中国古代的哲学思想和传统文化观念可以看到,胎儿不具有这样的道德地位。通过考察近现代的堕胎统计数据和人口法令流变可以看到,胎儿的生命权未得到足够的重视和道德认知。基于对"中国当代生命观的访谈问卷"的梳理可以看到,多数受访者对堕胎问题的道德认识存在着矛盾心理,并受到了政策性因素的阻碍。这些都意味着,胎儿的道德地位在当代中国社会仍未得到认真的道德对待与考量。     

无创产前DNA检测中“滴血验子”现象的伦理思考

无创产前DNA检测可应用于产前筛查与诊断领域,而不适当的应用则会引发一些社会或伦理学问题。本文从伦理学视角,分析该技术的应用现状、"滴血验子"现象的原因及其引发的相关出生人口性别比居高不下、妊娠堕胎率增加、知情同意选择和商业化等问题;提示该技术的发展和应用表现出与伦理、社会等错综复杂的关系。需要加强政府、社会、临床医生、患者自身对技术充分了解和正确管理,避免技术滥用和商业化操作,实现该技术在产前临床领域的合理应用。     

佛教水陆壁画中的涉医图考

佛教水陆壁画中有较多的涉医图像,壁画中的医家有不同身份,如"十代名医"图像为元代医祀三皇制度中从祀的十大名医,而服饰中有眼睛标志及持串铃者显示为走方医的特殊身份;"五瘟使者"图像揭示了道教、佛教信仰与瘟疫的流行及四时温病理论之间的密切关系;"堕胎产亡"除反映冤死业报外,还展现了古代妇人产蓐过程、浴儿风俗以及妇人诊病禁忌,反映了古代医疗水平、接生条件;温疫流行、寒暑失节、难产堕胎、虫蛇咬伤、水溺火焚、误死针医,反映不同的致病因素。     

浅谈非法实施胎儿性别鉴定的刑事立法

目前,我国出生婴儿性别比例严重失调,给整个社会带来了严重的危害.虽然国家和各地方制定了一系列相关的法律、法规,严禁对胎儿实施性别鉴定.但依靠的是民事和行政法律手段,因而收效甚微,未能有效遏制这一现象的恶性循环,男女性别比例失调的形势愈加严峻.因此,有必要对非法实施胎儿性别鉴定行为进行刑事立法.以我国出生婴儿性别比严重失调的现状为切入点,并以此为基点提出一些个人的刑事立法观点.     

一主教因抨击教会的伦理教条而遭革职

现年五十九岁的加诺主教以往常公开抨击天主教会对堕胎、避孕、司铎结婚等问题的看法。他在今年一月被梵蒂冈辞去他在艾方教区的主教职务。法国主教团主席     

Next steps in the abortion debate: It is time to consider some overlooked and new data

As the abortion debate moves into its next stage since The Supreme Court struck down the Roe v. Wade decision, little has changed, except for the dire circumstances in which many pregnant women find themselves. Both sides in the debate continue talking past each other in nasty ways, using the same tired, old arguments. We need more and fresh data really to advance the discussion. This article provides fresh historical, neurobiological, and theological data for the debate. From history we learn that the debate on abortion has not always been about feminism versus conservatives (though the Pro-Life side has been associated with white nationalism) and that Protestants have not always been divided on the issue. Theologically the author directs us to his previous research indicating that disagreements today among the denominations on the issue have not been theologically related. This has important implications for rendering the debate more civil, since it is not about faith and Biblical fidelity. From Neurobiology, we receive fresh insights about when in the course of a pregnancy the fetus/embryo actually begins to function with a human-like brain, when it is truly a homo sapiens. In addition to offering reflections on the implications of these insights for the abortion debate, we are reminded that the inputs of history and science are most appropriate inputs for Lutherans committed to using the Two-Kingdom Ethic in social ethics and politics.     

Abortion, Intimacy, and the Duty to Gestate

In this article, I urge that mainstream discussions of abortion are dissatisfying in large part because they proceed in polite abstraction from the distinctive circumstances and meanings of gestation. Such discussions, in fact, apply to abortion conceptual tools that were designed on the premiss that people are physically demarcated, even as gestation is marked by a thorough-going intertwinement. We cannot fully appreciate what is normatively at stake with legally forcing continued gestation, or again how to discuss moral responsibilities to continue gestating, until we appreciate in their own terms the goods and evils distinctive of gestational connection. To underscore the need to explore further the meanings of gestation, I provide two examples of the difference it might make to legal and moral discussions of abortion if we appreciate more fully that gestation is an intimacy.     

Moral knowledge: some reflections on moral controversies, incompatible moral epistemologies, and the culture wars.

An authentic Christian bioethical account of abortion must take into consideration the conflicting epistemologies that separate Christian moral theology from secular moral philosophy. Moral epistemologies directed to the issue of abortion that fail to appreciate the orientation of morality to God will also fail adequately to appreciate the moral issues at stake. Christian accounts of the bioethics of abortion that reduce moral-theological considerations to moral-philosophical considerations will not only fail to appreciate fully the offense of abortion, but morally mislead. This article locates the bioethics of abortion within the theology of the Church of the first millennium, emphasizing that abortion was prohibited, whether or not one considered the embryo or fetus to be ensouled.     

干宝的《周易》古史观

《周易》研究史上有古史证经一派．四库馆臣以为起自宋代。其实晋代的干宝已经系统地以商末周初的史实释《易》。干宝以古史注《易》。其思想渊源和学术渊源因为马王堆帛书《要》的发现和释读而变得十分清晰。孔子开创了儒门易传统,干宝正是承习儒门易余绪,转而在易学研究史上开创了古史注《易》的全新一派。本文还就干宝的圣人古史观和周初兴盛论探讨了干宝的《周易》古史观。     

The moral status of a human fetus: a response to Lee.

It is an undeniable empirical fact that a human fetus is a member of the species homo sapiens from the moment of conception. There is thus an important sense in which it is a human being in itself, and not simply part of a pregnant woman's body, despite what defenders of abortion on demand might want us to think. It is also reasonable to suppose that all human beings, and thus human fetuses, are persons, with all that entails, but this is a metaphysical presupposition as opposed to an empirical fact, and is thus contentious. It is argued, however, that this should be of little comfort to the defenders of abortion, because the mere fact that human fetuses have an inherent tendency to become persons is sufficient reason to confer a moral status upon them, which renders abortion morally problematic at best.     

Abortion and Health Care Chaplaincy in Australia

This paper summarizes the results gained from quantitative and qualitative research involving 327 Australian health care chaplains with regard to their involvement in abortion issues within the health care context. The findings indicate that approximately 20% of surveyed chaplains had provided some form of pastoral intervention to patients and/or their families dealing with issues of abortion and that approximately 10% of chaplains had assisted clinical staff with issues concerning abortion. There was found to be no-statistically significant difference with regard to the number of catholic chaplains compared with protestant chaplains or staff chaplains compared with volunteer chaplains involved in abortion issues. Analysis using the WHO Pastoral Intervention codings highlighted a variety of issues encountered by chaplains and the non-judgmental pastoral care used by chaplains when assisting those dealing with abortion. Some implications of this study with respect to patient and clinical staff support are suggested. Dr. Lindsay Carey, M.App.Sc., Ph.D.: National Research Fellow, Australian Health & Welfare Chaplains Association & Faculty Associate, Palliative Care, School of Public Health, La Trobe University, Melbourne, Australia. Dr. Christopher Newell, AM, Ph.D.: Associate Professor, School of Medicine, University of Tasmania, Hobart, Australia.     

A Thematic Analysis of Men's Experience With a Partner's Elective Abortion

Research concerning men's experience with a partner's abortion is limited. To foster understanding of this topic, the authors used online surveys to gather data from men whose partners underwent induced abortion. A thematic analysis of men's comments about their experience revealed 3 salient themes: loss and grief, helplessness and/or victimization, and spiritual healing. Findings are discussed in terms of future research and counseling practices as they relate to pregnancy outcome decisions.     

Acceptability in France of Induced Abortion for Adolescents

Background: This study investigated the factors affecting the acceptability in France of abortions. Method: 80 study participants from Toulouse and 124 from Metz judged the acceptability of abortion in 64 vignettes composed of five factors: 1) the adolescent's age (15 or 17.5 years), 2) the adolescent's plans to continue schooling or not, 3) the fetus' age (1, 2, 3, or 4 months), 4) the adolescent's parents' agreement or not, and 5) the agreement or not of baby's father. Results: Three clusters were noted: 1) abortion is never acceptable (8% of participants), 2) abortion is always acceptable (23%), and 3) acceptability of abortion depends on the circumstances (63%). In the majority cluster (3), all five factors had significant effects, but the fetus's age accounted for most of the variance (78%). Conclusion: Most subjects in this study judged, in accordance with French law, that the acceptability of induced abortion in minors depends on the circumstances and, in particular, on the fetus' age.     

Dehumanization of women and men in elective abortion: A preregistered replication in China

Although abortion in China has been legalized for several decades, it is still controversial and the woman and man involved are at risk of being stigmatized. The current research replicated two studies conducted in Italy by investigating how the abortion decision of the woman and man influence received moral outrage, dehumanization, and perceptions of female professional competence. Study 1, which only included female participants, found higher moral outrage toward a woman having an abortion when the pregnancy was depicted as referring to a “child” (vs. “foetus”), and higher dehumanization of the woman in terms of human nature. Study 2, which included both male and female participants, and clarified responsibility for the abortion decision with respect to the woman and the man, revealed higher moral outrage and a reduction in the attribution of human uniqueness to the man, and of human nature to both the woman and the man. Moral outrage mediated dehumanization when participants had low positive attitudes toward abortion in Study 1 and high positive attitudes in Study 2. Both studies showed a negative impact of the decision to have an abortion on the woman's perceived traditional professional competence. The results generally align with the findings from Italy and yield some practical implications on reducing abortion stigma. Future abortion stigma research should consider more gender-related factors.     

对人工流产的道德辩护

人工流产的合理性的伦理学辩护基于两个出发点 :已出生人的利益要优于未出生的人 ;人是目的而不是工具。但是 ,这种伦理辩护会带来的某些问题 ,比如 ,过分强调自由与责任的松懈之间的矛盾。对此 ,伦理学对于权利的辩护无法作出回答 ,但它却是人的生存境况所面临的一种两难抉择。