Keynote Address to the Third International Global Ethics Association, 30 June 2010, Bristol Human dignity,respect, and global inequality

In this paper I argue that respect for human dignity establishes a justificatory presumption in favor of egalitarian rules, which presumption is applicable to the global economic association. This is the basis for condemning several feature of current global inequality as unjust.     

Scandalous subwomen and sublime superwomen: exploring portrayals of female suicide bombers’ agency

When the terms ‘women’ and ‘violence’ are used, it is usually in the context of women as victims and rarely as perpetrators of violence, and yet women do behave aggressively – for instance, as female suicide bombers. An ethical analysis of this role, however, has tended to be somewhat overlooked, partly because of the gender stereotypes at play, with little (or spurious) focus on the agency and autonomy of the women. This has resulted in an incomplete understanding of the unique ways in which societies treat female political aggressions, and the consequences of this for their agency. This paper seeks to redress these issues by evaluating two different societal portrayals of female suicide bombers; that of the ‘scandalous subwoman’ and the ‘sublime superwoman’. It argues that violent women's agency is often distorted to extremes beyond that of their male counterparts, and that it is imperative to avoid misrepresenting them either as agentless victims (‘subwomen’) or wholly agentic (‘superwomen’) since, even in times of political instability, they can rarely be dichotomised in this binary way.     

Should Inherent Human Dignity Be Considered Intrinsically Heuristic?

What are “human rights” supposed to protect? According to most human rights doctrines, including most notably the Universal Declaration of Human Rights (UDHR), human rights aim to protect “human dignity.” But what this concept amounts to and what its source is remain unclear. According to Glenn Hughes (2011), human rights theorists ought to consider human dignity as an “intrinsically heuristic concept,” whose content is partially understood but is not fully determined. In this comment, I criticize Hughes's account. On my view, understanding inherent human dignity as an intrinsically heuristic concept tethers it to an “indeterminateness of sense,” which leaves it open to exploitation from theorists unsympathetic to the moral salience of rights and what rights are supposed to protect.     

关于克隆人试验与伦理学的三原则

由于克隆人试验的对象是人的活细胞,不是人的胚胎;并且由于人只能有限地决定自己的未来,根本无法决定自己的出生;同时由于基因诊断和修复有助于新生儿的健康,因而克隆人试验既不会伤害任何人的生命体,也不会侵犯任何可能出现的克隆人的自主权和平等权,进而不会违反伦理学的三原则。     

HOW SCIENCE CAN HELP RELIGION BENEFIT SOCIETY

Abstract. Modern science has given us a revolutionary new understanding of the close interrelationship and interdependence of humans not only with all other humans but with all other living species and with the nonliving elements of the geosphere and the rest of the universe. This new understanding can provide a basis for new understandings of (1) the basic nature of religion, (2) the basic principles of major world religious traditions, and (3) the basic principles of religious ethics. The new understanding of religious ethics will involve a better understanding of our rights and responsibilities, as individuals and groups, with respect to other individuals and groups of humans, other living species, and the nonliving universe. This improved understanding will benefit not only human individuals and human societies, local and global, but also local and global ecosystems.     

WALKER PERCY,LANGUAGE, AND HOMO SINGULARIS

The novelist Walker Percy argued that modern science has a tremendous blind spot in its view of human nature. Unlike purely physical phenomena, which can be explained by the interaction of dyadic relationships, human beings must also be understood in terms of triadic relationships brought into being by symbolic language. The self brought into being by symbolic language is nonmaterial but real, and operates by different “laws” than those that govern dyadic relations. In making this case, Percy drew a sharp line between human and nonhuman language, a line that more recent developments in science has challenged. However, Percy's central point, that the agent of symbolic language cannot be understood within a materialist framework, remains valid.     

人的尊严与生命伦理

“尊严”是频繁出现在生命伦理学中的一个概念,但关国学者麦克琳却在最近认为,尊严在生命伦理学中是个无用的概念,可以毫无损失地用其它概念,比如尊重人的自主性概念所代替。反驳了麦克琳的观点,定义了尊严的含义,认为生命伦理学的使命就是在当代生命科技高度发达的情况下如何尊重和保护人的尊严。     

萨顿的新人文主义及其意义

萨顿提出的新人文主义观,分析批判了科学与人文的分裂对立,指出科学人性化是科学与人文融合的方法,其人性化的科学现有利于我们今天深度解读、审视医学的人性化,张扬价值理性,在实践中克服目前医学异化的倾向,开掘医学和人文融合的路径,实现医学人性化的真正回归。     

“人体器官移植工作体系”框架的初步构想及其伦理使命

借鉴国内外相关成功经验,结合我国实际情况,对“人体器官移植工作体系”的构成以及各系统职能进行初步探讨。研究了该体系在阻止人体器官商业化、提高人体移植器官分配的公平高效性等方面发挥的作用。     

Beyond Therapy and Enhancement: The Alteration of Human Nature

With the rapid progress and considerable promise of nanobiotechnology/neurosciences there is the potential of transforming the very nature of human beings and of how humans can conceive of themselves as rational animals through technological innovations. The interface between humans and machines (neuro-digital interface), can potentially alter what it means to be human, i.e., the very idea of human nature and of normal functioning will be changed. In this paper, I argue that we are potentially on the verge of a paradigm shift in terms of the ends and goals of techno-science and its applications in the biomedical sciences. In particular, the development of brain-computer interfaces could reconceptualize the very notion of what it means to be human. Hence, we should not limit our reflections of applications in terms of therapy and enhancement but also include an examination of applications aiming at the alteration of human nature. To this end I will first delineate the potential paradigm shift and then map out four distinct clusters of concerns in relation to the brain-computer interface. Finally, I argue that our moral and philosophical reflections should follow a procedural model based on managed consensus due to our pluralistic context.