中日器官移植法律制度初步比较与分析

比较分析我国新施行的《人体器官移植技术临床应用管理暂行规定》和日本现行的《器官移植法》,从立法背景、立法前器官移植开展情况、法规整体情况、立法调整范围、立法目的与理念、监督管理机构、禁止器官买卖、器官摘取事项、处罚等九个方面进行,并对借鉴日本《器官移植法》,完善我国器官移植立法提出了建议.     

中国器官捐献立法完善的若干意见

《人体器官移植条例》颁布已有十余载,虽解决了器官捐献无法可依的问题,但因其内容不完备及严格的条件限制,已成为我国器官捐献发展的障碍。从人体器官捐献存在的主要问题及立法现状入手,借鉴国外器官捐献立法现状,论述该条例中器官捐献内容存在的问题,提出完善我国器官捐献的三条建议:(1)出台专门的《人体器官捐献法》;(2)从扩大活体器官捐献供体范围、适当放宽遗体器官捐献条件、建立器官捐献的有效激励机制、规范器官分配原则6个方面完善《人体器官移植条例》;(3)明确脑死亡标准,确立脑死亡立法。     

器官移植供体公平分配问题的初步研究

随着器官移植技术的飞速发展,供体器官严重缺乏的问题日益突出,在供需矛盾严重失衡的情况下,如何保障供体器官的公平分配成为社会焦点.通过分析研究了目前国内外器官分配的基本情况,建议进一步完善器官移植立法和医保模式,借签国外经验建立全国性器官移植协调中心,进而实现我国供体器官的公平分配.     

《人体器官移植条例》颁布后面临的问题与对策

《人体器官移植条例》规范引导着我国器官移植健康发展,然而,随着《条例》对器官移植供、受者条件的严格限制,尸体供器官数量迅速下降,亲属活体移植逐步占据主导地位,由此引发一系列问题。结合《条例》,就器官来源短缺、保障活体供者安全、亲属活体供者选择和器官移植伦理委员会作用等问题做出较详细的分析,提出解决方法和对策。     

法哲学视域下的活体器官悔捐问题研究

器官移植是医学技术的重大进步,挽救了很多患者的生命,只是面临着器官短缺的问题。目前,我国《人体器官移植条例》赋予了捐献者任意悔捐的权利,但任意悔捐带来了诸多弊端。所以,有必要不拘泥于"实定法",而从法哲学的视域分析悔捐问题。研究发现是否捐献器官应由个体自由决定;但做出捐献承诺后应诚实守信;对悔捐行为,应区分情况,适当追责。如此,活体器官捐献方能实现三大法律原则:意思自治、诚实守信、信赖保护,器官移植才能走得更远。     

论器官资源的开拓与公平分配

器官移植在我国正处于快速发展阶段,目前除技术层面的问题外,供体数量严重不足和分配不公的问题也十分突出。本文对我国器官资源短缺原因、器官移植立法的迫切性、器官移植市场的规范化引导等问题做了全面论述,尤其对如何建立可靠的供体库和器官分配公平性的实现等问题做了较为深入细致的探讨。     

论器官资源的开拓与公平分配

器官移植在我国正处于快速发展阶段,目前除技术层面的问题外,供体数量严重不足和分配不公的问题也十分突出.本文对我国器官资源短缺原因、器官移植立法的迫切性、器官移植市场的规范化引导等问题做了全面论述,尤其对如何建立可靠的供体库和器官分配公平性的实现等问题做了较为深入细致的探讨.     

刑法视域下的人体器官移植

为有效规制我国的人体器官移植犯罪活动,保障公民的生命健康权,维护医疗卫生管理秩序,从我国器官移植的立法现状入手,运用调查法、文献研究法,探讨了我国器官移植刑事立法中的困惑,包括脑死亡标准的确立、刑事处罚范围较窄、法定刑的配置尚待改善几方面。针对该缺陷从刑法视角有效规制人体器官移植方面提出确立脑死亡的死亡标准作为司法认定标准、增设相关器官移植犯罪罪名、完善人体器官移植犯罪的立法模式等建议,促进我国器官移植的立法发展。     

我国《人体器官移植条例》评析

我国《人体器官移植条例》对有推定同意权的“亲属”的限定范围过窄,阻却了第二、第三顺序亲属实施推定同意的权利;临床应用与伦理委员会的人员组成未排除实施器官移植的专家的参与,可能影响论证结果的客观性,且伦理审查时限不明;在违反《条例》的法律责任中,排除了公民生前未表示不同意捐献器官且其家属也未表示同意捐献尸体器官,而对其实施器官摘除的情形。缺失了医疗机构及其医务人员在明知器官来源不合法或实为买卖器官却加以利用并实施器官移植的法律责任。建议尽快根据《条例》制定具体的实施细则,以确保《条例》的正确实施。     

西班牙器官捐赠和移植立法成效的启示

西班牙国会于 1979年通过了移植法 ,立法后器官捐赠和器官移植有长足进展 ,组织管理和宣传培训方面尤为出色 ,在世界范围内得到了同行的肯定 ,被誉为“西班牙模式[1] ”。1　西班牙器官移植立法情况和器官移植开展情况西班牙有关人体器官移植的法律在技术方面类似于其他西方国家的相关法律。脑死亡定义为“完全和不可逆的脑功能丧失”[2 ] ,并必须经 3位与移植工作无关的医师证明 ,其中 1位是神经外科医师或神经病学专科医师。脑死亡除符合临床征象外 ,还必须符合脑电图呈平直线达 30分钟 ,必须完成 2次测试且间隔时间不少于 6小时 ;须排除…     

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.     

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.     

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.     

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.     

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.     

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.     

Human Dignity and the Ethics and Aesthetics of Pain and Suffering

Inasmuch as unmitigated pain and suffering areoften thought to rob human beings of theirdignity, physicians and other care providersincur a special duty to relieve pain andsuffering when they encounter it. When pain andsuffering cannot be controlled it is sometimesthought that human dignity is compromised.Death, it is sometimes argued, would bepreferred to a life without dignity.Reasoning such as this trades on certainpreconceptions of the nature of pain andsuffering, and of their relationships todignity. The purpose of this paper is to laybare these preconceptions. The duties torelieve pain and suffering are clearly mattersof moral obligation, as is the duty to respondappropriately to the dignity of other persons.However, it is argued that our understanding ofthe phenomena of pain and suffering and theirrelationships to human dignity will be expandedwhen we explore the aesthetic dimensions ofthese various concepts. On the view presentedhere the life worth living is both morally goodand aesthetically beautiful. Appropriate``suffering with' another can help to maintainand restore the dignity of the relationshipsinvolved, even as it preserves and enhances thedignity of patient and caregiver alike.     

Lmx and Job Tension: Linear and Non-Linear Effects and Affectivity

We examined whether linear or non-linear LMX–job tension relationships existed, and if these effects were consistent across levels of negative (NA) and positive (PA) affect. Results indicated that NA and PA moderated the non-linear LMX–job tension relationship. Specifically, the LMX–job tension association was best depicted by an inverted-U form for high NAs. Tension was highest when LMX was moderate and lowest when LMX was either low or high. Tension increased minimally for low NAs across levels of LMX. For high PAs, the relationship was linear and inverse. Conversely, a U-shaped form best represented the LMX–job tension relationship for low PAs. Implications, strengths and limitations, and directions for future research are discussed.     

Religiosity and Secular and Ascetic Deviance

According to the antiascetic hypothesis, religiosity should be strongly related to behaviors that violate ascetic standards (getting drunk and using marijuana), but only weakly related to behaviors that violate social standards (violence and stealing). Using the second wave of the National Study of Youth and Religion, I tested the antiascetic hypothesis using a question about the most important basis for deciding what is morally right or wrong. Contrary to the antiascetic hypothesis, individuals who believe that God's law is the most important for deciding what is morally right or wrong, compared to those who believe that society is the most important, are not less likely to get drunk or use marijuana. Furthermore, for getting drunk and marijuana use, differences in behavior are not the result of different ethical standards (ascetic or social), but rather differences in the willingness to uphold those standards (is it OK to break moral rules).