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当代生殖技术对女性的尊严可能带来双重效应:一方面可能提升女性的尊严,另一方面也可能贬损女性的尊严.女性惟有摆脱父权制文化给定的女性形象,重构女性主体性,赢得做人的尊严,才能维护自己的女性尊严.也就是说女人只有首先被当做人来尊重,然后才可能被当做女人来尊重.惟其如此,生殖技术对于女人才是福音,否则它会成为女人的梦魇. 相似文献
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把人类尊严确立为人权基础的思想为人权理论提出了一系列问题.罗曼援引"社会想象"为人权奠基,探讨了人类尊严宣称的施为特征以及1945年后人权和人类尊严宣言的历史哲学意义;哈贝马斯试图用人类尊严的动力学来补充权利概念的建筑术,并以此处理人权的文化间性;约阿斯基于对哈贝马斯的批判提出了立足于价值交往理论的肯定的人权谱系学,刷新了当代人权论述的理论格局,为人们思考后启蒙语境下的普遍主义论述提供了有益的启迪. 相似文献
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如果我们不仅仅把康德的道德论看作一种义务论,而是一种价值论—尊严论,那么我们就会发现,承认的概念对于理解其主体道德而言是关键性的,因为其主体道德作为尊严论的道德,承认是它的逻辑前提.因此对于我们来说,不能像霍耐特那样对康德的主体道德进行一种承认道德的改造,而应挖掘其承认道德的内涵. 相似文献
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在康德的道德哲学中,尊严是人的生命存在的最高价值。康德的尊严理论建立在纯粹实践理性的道德自由之上,但是康德所理解的尊严不仅是一种道德尊严,而且从道德尊严可以衍生出权利尊严。以道德为基础的康德尊严理论,既继承了传统的德性尊严观,又具有现代权利尊严的特征,这种融合道德和权利的"有道德的权利尊严"观对指引当代人更好地实现有尊严的生活具有重要的启迪意义。 相似文献
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人的生命尊严在基督教有完整论证,但其证立需借助神性。理性尊严观、德性尊严观、自主尊严观等确立了人的内在尊严,但同时排除了人的生命尊严。医学伦理学和生命伦理学一方面频繁使用"生命尊严";另一方面对"尊严"循理性主义解释,导致"尊严无用论"和"尊重取代论"出现。人的生命尊严亟需哲学论证。人与万物的物质差异是生命尊严的存在论基础;人与人之间对生命之至上性、关键权益性、神圣不可侵犯性的价值互认是生命尊严的价值论根据。我国生命尊严的制度化有长足进步,但人的生命、健康、安全还面临许多威胁,把生命尊严作为一项制度伦理原则十分必要。 相似文献
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李亚明 《医学与哲学(人文社会医学版)》2020,41(5):19-24
人的尊严概念亟需得到清晰说明。在生命伦理学语境中,人的尊严可以在三种意义上合理地使用,即人类物种的尊严、普遍尊严和获得性尊严。人类物种的尊严是作为一个整体的人类物种所拥有的尊严,它的基础是人类物种的典型本质,它的道德要求是保护人类的本质不受侵蚀。个体层面的尊严分为普遍尊严和获得性尊严。普遍尊严是每个人平等具有的道德地位,为全体人类成员赋予了平等的基本权利。获得性尊严是每个人通过体现了人类卓越性的行为在不同程度上获得的。它不是一种道德地位,但可以给人树立更高的道德目标。 相似文献
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Cordner C 《Theoretical medicine and bioethics》2005,26(3):207-226
The essay combines a specific and a more general theme. In attacking ‘the doctrine of the sanctity of human life’ Singer takes himself thereby to be opposing the conviction that human life has special value. I argue that this conviction goes deep in our lives in many ways that do not depend on what Singer identifies as central to that ‘doctrine’, and that his attack therefore misses its main target. I argue more generally that Singer’s own moral philosophy affords only an impoverished and distorted sense of the value of human life and human beings. In purporting to dig below the supposedly illusion–ridden surface of our thinking about value, Singer in fact often leads us away from the robust terrain of our lived experience into rhetorical, and sometimes brutal, fantasy. 相似文献
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The German debate on bioethics and medical ethics turns on achange in the meaning of human dignity. Such dignity is increasinglyrendered contingent upon a person's empirically assessable qualityof life. In contrast to such dignity-endowed human life, a merelybiological human life is taken to disqualify its bearer fromsuch dignity, depriving his life of the protection "respectfor human dignity" would otherwise guarantee. The idea of a"life not worth living" or "undignified life" evokes categories,which were developed at the beginning of the 20th century, andlater informed the crimes of National Socialist medicine inGermany. Against this secular development, this article analysesthe theological and church-based discussion of basic bioethicalquestions in Germany, especially the controversy among Protestants:once Protestant ethicists abandon an explicitly theologicalbasis for their arguments, their conclusions come to closelyresemble those of the secular participants in the debate. Asa result, such Protestants relativize fundamental ethical norms.They subordinate, along with their secular environment, theprotection of life to respect for autonomy. They thus preparethe ground for a revival of the risky concepts of the past. 相似文献
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Pullman D 《Theoretical medicine and bioethics》2002,23(1):75-94
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. 相似文献
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Re‐examining Human Dignity in Literary Texts: In Seeking for a Continuous Dialogue Between the Conceptual and the Empirical Approaches
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Keiko Matsui Gibson 《Dialog》2017,56(1):53-60
The article deals with the treatment of human dignity in three novels: The Ballad of Narayama (1956) by Shichiro Fukasawa; Never Let Me Go (2005) by Kazuo Ishiguro; and Still Alice (2007) by Lisa Genova. The article argues for a rich understanding of human dignity, an understanding that cannot be reduced to rigid principles. Cultural forms, imagination, and fantasy employed in literary fiction allow us to see this richness. 相似文献
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从癌症患者及其照顾者视角出发,对家庭尊严干预发展历程及特征、实施步骤、应用人群及效果、未来我国深入开展相关研究的启示及展望4个方面进行探讨。家庭尊严干预在我国尚处于探索阶段,其长期应用效果和在不同人群中实施的可行性和有效性还需进一步研究验证。临床医护人员应通过创建具有中国特色的家庭尊严干预新模式、拓展区域医疗中心合作研究、优化家庭尊严干预实施步骤、深化家庭成员支持研究来促进我国尊严干预研究的深入发展,以更好维护患者及其照顾者的尊严,提升尊严干预质量。
相似文献16.
《管子》的"和合"是一种差等和合,治国理念以天地人和合观为基础,建立了形而上的天地和合道德根据,治国的目标是为了达到社会和合偕习,和合观的使用在方法上运用个人内心和合、国家内外和合达到国家治理,形下之用体现于政治上政通人和以实现天地人和。管子之所以成为我国春秋初期著名的政治家,是因为他的治国理念高远、方法得当、运用适宜,既有道德感化,又有法治辅助,还有礼义调和,实现了社会上下和合、内外和合、形上形下和合。 相似文献
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SUN Weiping 《Frontiers of Philosophy in China》2022,17(2):276
Artificial intelligence (AI) is a revolutionary and overwhelming technology that is yet to immature. While profoundly changing and shaping people and society, AI also splits into its own opposites and develops into a new external alien force. As the basic technical support of the entire society, intelligent technology entails the overt or covert domination of human beings, who are becoming the “vassals” and “slaves” of this high-speed intelligent social system. Various intelligent systems are constantly replacing human work, so that the “digital poor” gradually lose the opportunities and values offered by labor and hence are excluded by the global economic and social system, rendering their existence empty and absurd. The rapid development of intelligent robots has blurred the boundary between humans and machines and had a strong impact on the nature of man and his position as a conscious agent, making “What is man?” and the human-machine relationship prominent issues for our times, challenging the commonplaces of philosophy. We must face up to the existing or imminent risk of alienation, expand our theoretical horizons, innovate theories of alienation in the era of intelligence, take constructive action in terms of the construction of an ideal society and the evolution of man himself, build an ecological system for the joint evolution and growth of human beings and intelligent machines, and achieve liberty of man and the all-round and free development. 相似文献
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关于临床决策问题 总被引:10,自引:8,他引:2
黄莚庭 《医学与哲学(人文社会医学版)》2005,26(10):5-7
医生在临床工作中做出明确诊断,并据此给予有效的处理均属于决策过程。制定决策的整个过程,同时也是进行决策思维的过程。近年来高新技术的迅猛发展以及医疗费用急剧增加,使制定决策更加复杂。如何进行正确的决策思维,做出最切实可行的和最佳的决策,对避免决策的盲目性、局限性及惰性具有重要的现实意义。 相似文献
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Sara Heinämaa 《International Journal of Philosophical Studies》2017,25(3):393-406
AbstractAt the beginning of Being and Time, Heidegger rejects Husserl’s classical phenomenology on three grounds: he claims that Husserlian phenomenology is impaired by indeterminate concepts, by naïve personalism, and by obscurities in its account of individuation. The paper studies the validity of this early critique by explicating Husserl’s discourse on human persons as bodily-spiritual beings and by clarifying his account of the principles by which such beings can be individuated. The paper offers three types of considerations. After a summary of Heidegger’s early critique of Husserl, the second section of the paper distinguishes between two dimensions of Husserl’s discourse on human persons. It argues that Husserl does not put forward one analysis of the being of humans, but explicates two different accounts and then studies critically their mutual relations of dependency: on the one hand, the naturalistic account of human beings as layered beings and on the other hand the personalistic account of human beings as peculiar kinds of unified wholes in which the mental and the bodily are inextricably intertwined. The third section of the paper clarifies Husserl’s theory of individuation and its consequences for our discourse on human persons. Finally, the fourth section explicates the conceptual means by which Husserl develops his account of human beings as persons. The paper ends in drawing some conclusions for contemporary philosophical anthropology. 相似文献
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Corey Anton 《Human Studies》2006,29(2):181-202
This paper explores the meaning of dreamless sleep. First, I consider four reasons why we commonly pass over sleep’s ontological significance. Second, I compare and contrast death and sleep to show how each is oriented to questions regarding the possibilities of “being-a-whole.” In the third and final part, I explore the meaning and implications of “being-toward-sleep,” arguing that human existence emerges atop naturally anonymous corporeality (i.e. living being). In sum, I try to show that we can recover an authentic – if somewhat ambiguous – sense of “being-a-whole” only by recognizing the ontological significance of dreamless sleep. 相似文献