脐血干细胞移植治疗肌萎缩侧索硬化伦理问题的思考

肌萎缩侧索硬化症是神经系统一种致死性疾病,目前尚无有效治疗方法,脐血干细胞移植为其生存带来了希望。详细论述了脐血、干细胞与伦理学,肌萎缩侧索硬化与生命伦理学的关系,以及如何在肌萎缩侧索硬化治疗中体现生命伦理学的核心精神。面对脆弱的生命,医务人员、伦理学者和管理部门应该如何为此类疾病患者生命和健康作出应尽的职责。     

社会因素对剖宫产率的影响

近二三十年来,剖宫产率在世界范围内不断升高。究其原因,除了医学因素外,社会因素起着重要作用,从社会经济发展,社会科学文化水平、社会习俗观念、法律、医疗道德、国家计划生育政策、医学教育等多个角度分析了社会因素对剖宫产率的影响,并就如何发挥社会因素的积极作用,消除和避免其消极作用,使剖部率维持在合理的范围内进行了讨论。     

Argumentational Integrity: A Training Program for Dealing with Unfair Argumentative Contributions

In this article we present a training program based on the empirical research conducted in the project 'argumentational integrity'. After a brief sketch of the problem dimensions concerning unfair argumentation we give an overview of the training concept and the underlying empirical research. Exemplification of the instructional design is given for the second and the fifth training dimension (standards of argumentational integrity and reactions to unfair contributions). Finally we indicate how the training is to be evaluated and present initial results demonstrating that in comparison with an untrained control group participants in the training significantly improve their skills in identifying and naming argumentative rule violations.     

When religion may be an ethical issue

Though Americans are a religious people, there are times when religion or religious views may confound the ethical process. This article claims that religious values may be expressed as either principles or narratives, then seeks to establish a case for dealing with religious claims as principled narratives. Methods of evaluation are explored and then seven guidelines are offered for dealing with religion in ethics consultations.     

Equanimity: The somatization of a moral sentiment from the eighteenth to late twentieth century

Over the past 40 years, mindfulness‐based therapies (MBTs) have gained a reputation among the biomedical community for their ability to contribute to health, mental capital, and human flourishing. Recently, however, critical mindfulness scholars have questioned the moral import of MBTs, claiming that, in modernizing meditation, they strip Buddhist practices of their ethical and soteriological content. Inspired by Harrington and Dunne's (2015, p. 630) recent call to historicize this present discontent, I offer an account for this perceived “de‐ethicization” of mindfulness, locating it in a long history of changes in the ontological infrastructures supporting moral reasoning from the eighteenth century onwards. Through the example of equanimity—a virtue that has been a part of Western and Eastern character ethics and theories of flourishing from the ancient period to the modern age—I show how, from the eighteenth century, research in the natural sciences on nervous diseases, stress, and relaxation, provided a frame for rethinking moral equanimity as a somatic experience of physiological calm. This transformation reaches its peak in the late twentieth century in research on mindfulness, which builds upon that tradition by folding into its ambit Eastern conceptions of equanimity as well. Insofar as modern MBTs continue to somatize moral virtues, I argue that they raise questions about the degree to which they are conducive to human flourishing and well‐being, as opposed to the related but narrower notions of health and mental capital.     

Exemplarist Environmental Ethics

This article argues that environmental ethics can deemphasize environmental problem‐solving in preference for a more exemplarist mode. This mode will renarrate what we admire in those we have long admired, in order to make them resonate with contemporary ethical needs. First, I outline a method problem that arose for me in ethnographic fieldwork, a problem that I call, far too reductively, “solution thinking.” Second, I relate that method problem to movements against “quandary ethics” in ethical theory more broadly. Third, I discuss some interpretive work I am engaged in about Henry David Thoreau and how it bears on the methodological issues my fieldwork raised. I argue that some of the most important icons of right relation to environment, especially Francis of Assisi and Thoreau, should be envisioned as far more politically invested than they usually are. They demonstrate to scholars of religious ethics that an exemplarist ethic focused on character need not neglect politics.     

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.     

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.     

Prerequisites to Human Activity on Mars: Scientific and Ethical Aspects

Humans want to go to Mars now. This entails many difficult but solvable challenges. However, human activity on Mars depends on the answers to three fundamental questions: (1) Is there life on Mars, does that life represent at second genesis of life? (2) Can Earth life, and humans in particular, adapt to the Martian gravity of 0.38?g, and will human generations on Mars speciate from humans on Earth? (3) Is there enough carbon, nitrogen, and water on Mars to create a global habitable environment? These answers must be determined on Mars and will decide the scope of human activities.