新时代农村公共卫生政策的量化分析研究

基于“供给−需求−环境”分析模型,对中国2013年～2022年出台的242份农村公共卫生政策文件进行量化分析后发现,地区差异明显,东部、中部地区较东北部、西部地区的相关政策更多;从模型看制定供给端政策最多,需求端次之,环境端最少。从公共伦理学视角进行原因分析,提出农村公共卫生政策的公平正义有待提高、农村居民的公共利益应得到更充分维护、政策制定要符合中国式现代化可持续发展要求等政策建议,以不断完善我国农村公共卫生政策、推进农村公共卫生事业发展。

     

从平等与责任谈医患共同体何以可能

研究对“医患共同体”这一颇具可能性的命题进行分析,指出其成立的基础之一是对医患双方“分裂”处境的认知与承认,通过以对医患平等的探讨为起点,提出应将医、患双方知识/权力上的优劣转化为差异的能动性,在促进共同责任的基础上,建立在理论及实践的医患共同体。目前可能的临床实践包括鼓励医护讲述成为患者的真实体验,鼓励包括叙事医学在内的促进平等共情的实践以及赋能患者、使其具备更强能力参与医疗共同决策的实践等。

     

人体生物医学研究中受试者权益保护对策

在人体生物医学研究日益发达的今天,受试者权益保护问题逐渐浮出水面。目前我国对受试者的保护主要依赖于知情同意书和伦理委员会,关于受试者权益保护的规范性文件存在层级低、不系统和不完整等问题。建立专门的受试者保护法,完善受试者权益保护相关制度迫在眉睫。研究认为,制定专门的人体生物医学研究受试者权益保护法律,完善伦理委员会制度,推行强制保险以及救济金制度,建立严格的责任体系、开展积极的社会教育是受试者权益保护的基本对策。     

“助手”还是“杀手”：用ChatGPT求医问药的风险分析

ChatGPT正在影响人们求医问药的传统方式,将医疗保健应用场景从院内转移到院外,提高了医学知识和诊疗信息的可及性。但ChatGPT在回答医学问题时也存在不足,如回答内容的不准确性和随意性,也难以将每个患者视为独立个体并给出体现医者智慧、思想和精神关怀的答案。用ChatGPT求医问药还存在生命健康、道德伦理、安全隐私和医疗公平风险。未来,在人工智能赋能医疗发展并促进人类健康的同时,仍应警惕ChatGPT对生命健康权、知情同意权、隐私保护权的冲击。

     

临床研究结果发布的伦理审查辨析

《涉及人的生命科学和医学研究伦理审查办法》对于临床研究结果的发布提出了伦理审查和知情同意告知的要求。探讨临床研究的结果发布可以最大程度实现临床研究的价值,包括有利于实现临床研究的透明性,有利于增强公众的信赖,有利于落实研究参与者的知情权,并分析了研究结果发布在隐私保护、发布形式、发布时间、科研诚信和学术不端方面带来的潜在伦理问题。建议伦理委员会从隐私风险最小化、发布形式规范化、发布时间合理化三方面进行伦理审查,同时给出了加强多部门协作和跟踪审查以及参与学术不端治理的伦理审查策略建议。

     

试论孟子与士人精神

作为中国“轴心时代”的重要思想家,孟子希望以道德化政治,实现天下有道。他提出士人修养的“浩然之气”,在士人与君主的关系上主张“道高于君”,而对于广大普通民众则倡导“使先知觉后知,使先觉觉后觉”。在此基础上,孟子推出了四种士人典范。而在孟子这些思想中,一以贯之的乃是对德性的张扬,在“尊德性”与“道问学”之间,他明显偏重于前者,这是孟子关于士人精神的特色所在。在孟子的精神世界里,我们可以看到的更多的是一种道德信仰和勇气。正是从这个意义上讲,孟子是一位信仰道德的“宗教家”,而不是一位代表智性的“学问家”。     

境遇伦理学与生命伦理决策

境遇伦理学是方法而不是体系;境遇伦理学认为任何事物正当与否,均因具体境遇而定;爱是永恒的善;爱是唯一的规范;爱同公正是一回事;爱不是喜欢;爱证明手段之正当性;爱是当时当地做决定。境遇伦理学厌恶伦理学的律法主义,反对僵硬不变的伦理规范教条;境遇伦理学对于处理生命伦理学的一些两难问题,有重要的参考意义。     

Exploring New and Renewed Eco‐Spiritualities

This essay discusses five recent books, written in French, that contribute to refection in environmental ethics. Francophone literature on the topic is marked by resonant and divergent concerns, and rooted in a geography, politics, and history different from North America and marked by distinctive lines of intellectual influence. Jean‐Claude Eslin proposes recovering ecological resources from the Christian tradition and also suggests imagining new images of God: notably, God as pilote rather than artisan. Dominique Bourg takes a multi‐disciplinary approach that emphasizes the spiritual conditions for relating to the world ecologically and economically; he argues for sobriété (austerity) as a spiritual disposition and an economic model. Baptiste Morizot develops diplomacy as an ethical, political, and spiritual model for cohabiting with wolves, whose return to the French countryside has been highly controversial. Nastassja Martin offers an anthropological study of the indigenous Gwich’in community of Fort Yukon, Alaska that accentuates the mix of Protestant missional influences and Gwich’in spiritual affirmations and practices at play in their relationship to the nonhuman world. Attending to this literature may helpfully decenter anglophone debates and enrich their conceptual vocabulary.     

Heterodox Economics,Social Ethics,and Inequalities

Research in the cognitive sciences indicates that metaphors significantly shape perceptions and approaches to problem solving. With this in mind, this essay argues that it is problematic for ethicists that mainstream economics and other social scientific literature relies on naturalistic metaphors to describe markets. These imply an inaccurate picture of economic phenomena and rhetorically frame many solutions to problems such as inequality as interventionist. This essay proposes that religious ethicists may find resources for avoiding this conceptual hazard in emerging fields of heterodox economics that are attentive to the role of culture and human agency in shaping markets. It introduces feminist, behavioral, institutional, and Austrian economics in particular and highlights some of the specific approaches to inequality adopted in these fields. It then suggests that engaging heterodox perspectives more generally may help ethicists keep in view the full complexity and social nature of the economic problems they analyze.     

Loving the World We Are: Anthropology and Relationality in Laudato si’

There is a tension between Laudato si's consistent emphasis on relationships and interconnectedness and its acceptance of anthropocentrism. While Laudato si’ does reject certain problematic forms of anthropocentrism, the encyclical does not assert an alternative to this traditional framework. This article contends that “relatiocentrism” provides the best avenue for developing the convictions expressed within Laudato si’ while moving beyond the limitations of the encyclical itself. In so doing, this essay explores the use of narrative as a means of shaping identity by mapping significant relationships and points of meaning. It examines the central anthropological claims of the encyclical and the tensions these create with anthropocentric narratives. And it examines relatiocentrism in light of the biblical creation accounts, the eschatological perspective of Laudato si’, and virtue ethics. The essay concludes by suggesting further theological and moral implications of this shift in perspective.