One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that ...One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.展开更多
There are natural ethical debates in ecological ethics, namely whether nature has intrinsic value, whether the nature has its rights. Theoretical basis of argument is the opposite of anthropocentrism and non- anthropo...There are natural ethical debates in ecological ethics, namely whether nature has intrinsic value, whether the nature has its rights. Theoretical basis of argument is the opposite of anthropocentrism and non- anthropocentrism. Ecological ethics controversy concerns the core issue of the relationship between human and nature of the ecological ethics about nature, to correctly understand and deal with the relationship between mankind and nature, ecological ethics and ecological ethics is the starting point and destination debates.展开更多
In the modem project, how to understand and deal with the relationship between man and nature correctly, and how to treat ecology, resource, lives of animals and plants correctly have become the outstanding and urgent...In the modem project, how to understand and deal with the relationship between man and nature correctly, and how to treat ecology, resource, lives of animals and plants correctly have become the outstanding and urgent subjects day by day. Thee article illustrated that the new views of nature and environment are the important philosophical foundation of project ethics from three aspects： the recognition of the relationship between man and nature, the meditation of traditional mode of production, and the ecological and environmental consciousness.展开更多
The aim of this paper is to discuss whether the increasing intervention of the state in the private sphere-as is evidenced in labor laws, consumer rights, bioethics, and Internet crimes-is compatible with the liberal ...The aim of this paper is to discuss whether the increasing intervention of the state in the private sphere-as is evidenced in labor laws, consumer rights, bioethics, and Internet crimes-is compatible with the liberal ideal of neutrality, or, on the contrary, whether it can be seen as a turning point towards the position of communitarian or republican authors, for whom the state must endorse a substantive good. Such a turning point could lead to a reformulation of the public and private spheres, and of course, raise questions over which values justify which kinds of intervention. This paper will cover these debates in three parts： First, by presenting briefly the history of the liberal conception of rights, I will try to show that, from a starting point based mostly on individual protection, the liberal tradition has become more interventionist, which can be seen through the notion of ＂claim rights.＂ Departing from John Rawls＇s work, I will argue that this notion allows for some level of intervention, without betraying liberal neutrality. Subsequently, I will discuss the difference between this kind of intervention and the ones proclaimed by communitarians and republicans authors： The former will be illustrated by Michael Sandel＇s criticism of Rawls in Liberalism and the Limits of Justice, and the later by Richard Dagger＇s position in Civic Virtues, Citizenship, and Republican Liberalism. Finally, in the third part, we＇ll discuss whether liberal principles can be harmonized with the republican and communitarian focus on civic virtues and good life.展开更多
Both the Lifeboat ethics and Humanist ethics are very popular in our contemporary world. The Lifeboat ethics, which deals with the gap between the rich and the poor and the moral responsibility of the former towards t...Both the Lifeboat ethics and Humanist ethics are very popular in our contemporary world. The Lifeboat ethics, which deals with the gap between the rich and the poor and the moral responsibility of the former towards the latter, is based on the Lifeboat theory which is a product of human reason that includes some scientific considerations as regards the engineering safety measures of the lifeboat. Thus, the Lifeboat ethics utilizes both reason and science. In a similar vein, Humanist ethics is also based on human reason and scientific methods. Notwithstanding these common grounds in the sources of the aforementioned ethics, there are dissimilarities in their respective ethical values that outnumber the similarities. This study critically compares these two types of ethics and further examines their similarities and dissimilarities.展开更多
This article begins with three problems of ＂dual loyalties＂ in medicine, the supposed fact that military physicians are, as medical officers, sometimes required to do what violates ordinary medical ethics--for examp...This article begins with three problems of ＂dual loyalties＂ in medicine, the supposed fact that military physicians are, as medical officers, sometimes required to do what violates ordinary medical ethics--for example, ignore medical need in order to treat their own wounded before civilians or wounded enemy, help make chemical or biological weapons more deadly, or assist at a rough interrogation. These problems are analyzed as special cases of a problem that could arise in any profession, a problem easily resolved using a theory of professional ethics （more or less） absent from medical ethics until now though common outside. Employing a physician--rather than an ordinary officer, some other kind of healer, or scientist--is to enter a sort of ＂Ulysses contract＂ requiring the physician＇s professional standards to preempt obligations otherwise applying to an employee. In this way, the article also illustrates the benefits that might accrue to medical ethics from drawing （more than is now common） on other fields of practical ethics.展开更多
The systemic view on industry and on production and consumption pattern is an essential feature of the industrial ecology （IE） concept. One consequence of this view is to investigate industrial flows and consumer ac...The systemic view on industry and on production and consumption pattern is an essential feature of the industrial ecology （IE） concept. One consequence of this view is to investigate industrial flows and consumer activities, and their effects on the environment in order to evaluate and eventually optimize these flows with the help of a systems methodology. Industrial ecology has been developed by engineers and natural scientists and its ethical core canon often manifests in anthropocentric assertions such as harmonizing the contradiction between nature and culture with scientific expertise, appropriate technology and socio-economic management. This paper argues however for a biocentric inspired, normative reading of some characteristics of industrial ecology＇s systems methodology. The presumption for the value of this endeavor is that industrial ecology＇s systems methodology has a potential for developing directions for the design of a possible sustainable world.展开更多
With the cultural myth that science can only determine the way the world ＂is＂ （facts）, while humanities, social sciences, lawyers, philosophers, and theologians must determine the way the world ＂ought to be＂ （v...With the cultural myth that science can only determine the way the world ＂is＂ （facts）, while humanities, social sciences, lawyers, philosophers, and theologians must determine the way the world ＂ought to be＂ （values）, those in position of global-, national-, and local-political power make major decisions of the use （or non-use） of scientific knowledge and technology. As a result, the human being has created a non-scientifically based cultural environment that is affecting his ability to survive. In effect, cultural evolution is occurring more rapidly than biological evolution that can adapt to the changes brought about in the physical and psycho-social environments. In a pluralistic cultural world, where each society has generated a different view of human nature and different ethical values, the use, misuse, or non-use of scientific and technological advances are derived from these unscientific views of human nature. Since all life depends on limiting interacting environmental and ecological factors, it is imperative that scientific information be used to govern how to minimize irreversible effects on life-sustaining ecological factors, but also scientific information bearing on understanding human nature ought to be integrated into a ＂global bioethics＂. While ethical values cannot be directly derived from scientific factors, it is also true that human values or our ＂ought＂ cannot be maintained in ignorance or defiance of the facts or the ＂is＂.展开更多
文摘One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.
文摘There are natural ethical debates in ecological ethics, namely whether nature has intrinsic value, whether the nature has its rights. Theoretical basis of argument is the opposite of anthropocentrism and non- anthropocentrism. Ecological ethics controversy concerns the core issue of the relationship between human and nature of the ecological ethics about nature, to correctly understand and deal with the relationship between mankind and nature, ecological ethics and ecological ethics is the starting point and destination debates.
文摘In the modem project, how to understand and deal with the relationship between man and nature correctly, and how to treat ecology, resource, lives of animals and plants correctly have become the outstanding and urgent subjects day by day. Thee article illustrated that the new views of nature and environment are the important philosophical foundation of project ethics from three aspects： the recognition of the relationship between man and nature, the meditation of traditional mode of production, and the ecological and environmental consciousness.
文摘The aim of this paper is to discuss whether the increasing intervention of the state in the private sphere-as is evidenced in labor laws, consumer rights, bioethics, and Internet crimes-is compatible with the liberal ideal of neutrality, or, on the contrary, whether it can be seen as a turning point towards the position of communitarian or republican authors, for whom the state must endorse a substantive good. Such a turning point could lead to a reformulation of the public and private spheres, and of course, raise questions over which values justify which kinds of intervention. This paper will cover these debates in three parts： First, by presenting briefly the history of the liberal conception of rights, I will try to show that, from a starting point based mostly on individual protection, the liberal tradition has become more interventionist, which can be seen through the notion of ＂claim rights.＂ Departing from John Rawls＇s work, I will argue that this notion allows for some level of intervention, without betraying liberal neutrality. Subsequently, I will discuss the difference between this kind of intervention and the ones proclaimed by communitarians and republicans authors： The former will be illustrated by Michael Sandel＇s criticism of Rawls in Liberalism and the Limits of Justice, and the later by Richard Dagger＇s position in Civic Virtues, Citizenship, and Republican Liberalism. Finally, in the third part, we＇ll discuss whether liberal principles can be harmonized with the republican and communitarian focus on civic virtues and good life.
文摘Both the Lifeboat ethics and Humanist ethics are very popular in our contemporary world. The Lifeboat ethics, which deals with the gap between the rich and the poor and the moral responsibility of the former towards the latter, is based on the Lifeboat theory which is a product of human reason that includes some scientific considerations as regards the engineering safety measures of the lifeboat. Thus, the Lifeboat ethics utilizes both reason and science. In a similar vein, Humanist ethics is also based on human reason and scientific methods. Notwithstanding these common grounds in the sources of the aforementioned ethics, there are dissimilarities in their respective ethical values that outnumber the similarities. This study critically compares these two types of ethics and further examines their similarities and dissimilarities.
文摘This article begins with three problems of ＂dual loyalties＂ in medicine, the supposed fact that military physicians are, as medical officers, sometimes required to do what violates ordinary medical ethics--for example, ignore medical need in order to treat their own wounded before civilians or wounded enemy, help make chemical or biological weapons more deadly, or assist at a rough interrogation. These problems are analyzed as special cases of a problem that could arise in any profession, a problem easily resolved using a theory of professional ethics （more or less） absent from medical ethics until now though common outside. Employing a physician--rather than an ordinary officer, some other kind of healer, or scientist--is to enter a sort of ＂Ulysses contract＂ requiring the physician＇s professional standards to preempt obligations otherwise applying to an employee. In this way, the article also illustrates the benefits that might accrue to medical ethics from drawing （more than is now common） on other fields of practical ethics.
文摘The systemic view on industry and on production and consumption pattern is an essential feature of the industrial ecology （IE） concept. One consequence of this view is to investigate industrial flows and consumer activities, and their effects on the environment in order to evaluate and eventually optimize these flows with the help of a systems methodology. Industrial ecology has been developed by engineers and natural scientists and its ethical core canon often manifests in anthropocentric assertions such as harmonizing the contradiction between nature and culture with scientific expertise, appropriate technology and socio-economic management. This paper argues however for a biocentric inspired, normative reading of some characteristics of industrial ecology＇s systems methodology. The presumption for the value of this endeavor is that industrial ecology＇s systems methodology has a potential for developing directions for the design of a possible sustainable world.
文摘With the cultural myth that science can only determine the way the world ＂is＂ （facts）, while humanities, social sciences, lawyers, philosophers, and theologians must determine the way the world ＂ought to be＂ （values）, those in position of global-, national-, and local-political power make major decisions of the use （or non-use） of scientific knowledge and technology. As a result, the human being has created a non-scientifically based cultural environment that is affecting his ability to survive. In effect, cultural evolution is occurring more rapidly than biological evolution that can adapt to the changes brought about in the physical and psycho-social environments. In a pluralistic cultural world, where each society has generated a different view of human nature and different ethical values, the use, misuse, or non-use of scientific and technological advances are derived from these unscientific views of human nature. Since all life depends on limiting interacting environmental and ecological factors, it is imperative that scientific information be used to govern how to minimize irreversible effects on life-sustaining ecological factors, but also scientific information bearing on understanding human nature ought to be integrated into a ＂global bioethics＂. While ethical values cannot be directly derived from scientific factors, it is also true that human values or our ＂ought＂ cannot be maintained in ignorance or defiance of the facts or the ＂is＂.
