心理咨询保密豁免规则的立法构建

《中华人民共和国精神卫生法》首次对心理咨询人员的保密义务做出原则性规定,与《中华人民共和国民法典》等法律规范形成了框架,但实践要求下保密豁免情形尚未形成系统性规则。基于隐私权保护和专业信任关系,探讨心理咨询保密义务的来源,提出遵循来访者对隐私的自我决定和“权益位阶理论”下保密豁免的正当性。明确心理咨询人员在涉及公共安全等利益时负有配合调查义务,面临自然人生命健康可能遭受非法侵害时的预警和保护义务以及针对未成年人和成年心智障碍者的强制报告义务,以期促进保障隐私权益和周全更优位利益的平衡。

     

浅析脑胶质瘤临床试验中知情同意的问题

通过对医院目前开展的脑胶质瘤临床试验知情同意过程中的观察,综合科室脑胶质瘤临床试验的开展情况,针对不同类型脑胶质瘤病人尤其是功能区受损以及伴有认知功能受限的病人,分析签署知情同意过程中存在的问题,经探讨并提出整改及解决办法。通过规范的签署知情同意,针对病情不同的脑胶质瘤受试者采取个体化签署知情同意,充分尊重受试者意愿,保证临床试验顺利进行,使受试者权益得到充分保障,促进临床试验规范、安全、有序的开展。

     

人工流产的权利考量

考察人工流产相关权利的历史沿革、主要对象及其复杂性问题。运用逻辑与历史相统一和理论与实践相统一的方法, 发现人工流产问题不仅与宗教人士的活动、女性主义者的运动密切相关, 还存在着诸多理论悖论与实践困境。胎儿生命权、健康权和生命尊严, 母亲的生命权、生育权和生命尊严以及父亲的生育权和生命尊严可能存在着内在矛盾;胎儿、母亲与父亲的权利之间可能存在着相互矛盾;此外, 胎儿、母亲和父亲的权利与其文化观念、道德观念及国家政策之间可能存在矛盾。     

公共健康领域权利与善的和解

公共健康领域中个人权利与共同善的冲突往往难以避免,如何调解二者之间的冲突成为公共健康领域的一个核心伦理问题。个人权利与共同善冲突的实质是个人与社会的权利冲突。但是,没有无权利的义务,也没有无义务的权利。如果能够从“义务”的视角思考公共健康问题,个人权利与共同善的冲突或许就可迎刃而解。个人要确保自己的权利,就必须对所处的社会承担义务。同时,社会也要承担保护个人权利的义务。个人与社会之间在履行相互的健康义务中实现了权利与善的和解。     

略论我国卫生法律制度对健康权的保护

通过分析和回顾我国卫生法律制度的整体架构和历史沿革,对当前制度进行评价并展望未来,系统阐述了我国卫生法律制度如何保障国民健康权。目前我国卫生法律制度框架已初步形成,卫生行政法、民法中的医疗侵权、医疗刑法、有关社会法等均对健康权进行保护,但制度仍面临母法缺失、协调性不佳、精细度不足和立法滞后等挑战。以新医改为契机,卫生法律制度的完善应加快进程,应尽快制定母法,并对相关部门法做出调整,加强有关法律法规之间的协调性。     

READING HAUERWAS IN THE CORNBELT: The Demise of the American Dream and the Return of Liturgical Politics

In this paper I examine criticism of Hauerwas's critique of American democracy and liberalism, and of American violence and war, as sectarian and politically irrelevant. This twin account has the merit of engaging his critics from left and right. I show that his critique of American Christians, and their support of America's ways of promoting justice and freedom at home and in the world, has analogies with Foucault's genealogical project in France, and represents a more powerful critique of American imperialism and militarism, and of a compliant church, than efforts to sustain the purchase of rights talk or liberal justice in contemporary theological ethics.     

Biological Parenthood: Gestational,Not Genetic

Common-sense morality and legislations around the world ascribe normative relevance to biological connections between parents and children. Procreators who meet a modest standard of parental competence are believed to have a right to rear the children whom they brought into the world. I explore various attempts to justify this belief, and find most of these attempts lacking. I distinguish between two kinds of biological connection between parents and children: the genetic link and the gestational link. I argue that the second can better justify a right to rear.     

Ritual Male Infant Circumcision and Human Rights

Opponents of male circumcision have increasingly used human rights positions to articulate their viewpoint. We characterize the meaning of the term “human rights.” We discuss these human rights arguments with special attention to the claims of rights to an open future and to bodily integrity. We offer a three-part test under which a parental decision might be considered an unacceptable violation of a child's right. The test considers the impact of the practice on society, the impact of the practice on the individual, and the likelihood of adverse impact. Infant circumcision is permissible under this test. We conclude that infant circumcision may be proscribed as violating local norms, even though it does not violate human rights.     

Negotiating the spaces: exploring issues of human rights in an Indian text

This article is an attempt to negotiate the spaces between a number of problematic positions concerning Hinduism and human rights through the close study of one particular text, the Rājadharmaparvan of the Mahābhārata. By examining safeguards and provisions for subjects articulated in the text’s discourse of kingly duty, it engages with some of the arguments forwarded in the theoretical literature on human rights. Here it interrogates, in particular, the idea that Hinduism is distinctively incompatible with these norms in a way other historical or cultural traditions are not. The article concludes by asking whether it is possible to counter Eurocentric tendencies in global debates without furthering illiberal agendas within local ones. Discussing the appropriation of ‘Raj dharma,’ and the texts that deal with it, by the Hindu Right, it briefly outlines some recent moves in human rights theory that help facilitate the reclamation of a rich and plural textual heritage.     

How permissive consent works

Consent that is voluntary, informed and given by a competent person sometimes transforms a wrong into a right act. How does consent that meets these requirements change the moral property of an act, namely that of being a wronging of a person? This is the question this paper will deal with. Some authors argue that valid consent changes the moral property of an act by changing the reasons which speak against the act. This account of the normative force of consent will be critically examined and rejected. An alternative model will then be put forward and defended according to which consent changes the moral property of an act if and only if the wrong-making property of the act is that it is not consented to. The upshot will be that consent does not eliminate the wrong-making property if the unconsented act is wrong for other reasons than not being consented to.