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
Courtroom interpreting has now attracted more attentions due to the fast growth of interpreting as a profession and the development of globalization. Courtroom interpreting is different from other interpreting modes i...Courtroom interpreting has now attracted more attentions due to the fast growth of interpreting as a profession and the development of globalization. Courtroom interpreting is different from other interpreting modes in that it involves both legal knowledge and interpreting capability. Misinterpreting in courtroom can pose a threat to the human rights and sometimes can be a matter of life and death. This paper discusses some common challenges faced by courtroom interpreters and proposes coping tactics guided by ethical principles展开更多
Background and aims:Objective To investigate the current situation of ICU nurses'hospital ethical climate in China and analyze the correlation and influencing factors of hospital ethical climate.In order to provid...Background and aims:Objective To investigate the current situation of ICU nurses'hospital ethical climate in China and analyze the correlation and influencing factors of hospital ethical climate.In order to provide a new direction and idea for creating the good hospital ethical climate,relieving the nurses'job burnout and stabilizing the nursing team.Methods:A total of 226 ICU nurses from 6 tertiary Tianjin hospitals were selected as subjects,and the Chinese version hospital ethical climate scale and psychological empowerment scale were used for investigation.Results:The gender and labor relationship of ICU nurses affected the perception of nurses'hospital ethical climate;hospital ethical climate and psychological empowerment were positively correlated;stepwise regression analysis showed that labor relationship and psychological empowerment can explain 58.5%variation rate of hospital ethical climate.Conclusion:We should pay attention to the current situation of the hospital ethical climate of ICU nurses.Managers should create a comfortable working environment not only to provide good material conditions for nurses and transfer of right,but also to pay attention to the nurses'mental state and negative impact of ethical issues.Hospital managers should reasonably allocate human resources,establish effective incentive and assessment standards,reasonable reward and punishment system and promotion mechanism.To provide comprehensive learning resources and channels.To improve nurses'awareness of their own professional value.Creating a harmonious and positive hospital ethical climate,reduce the impact of ethical issues on nurses,improve nurses'enthusiasm and satisfaction.展开更多
The debate concerning abortion abounds in miraculous narratives. Judith Jarvis Thomson has contrived the most celebrated set among related ones, to wit the ＂violinist analogy,＂ the ＂Good Samaritan＂ narrative, and ...The debate concerning abortion abounds in miraculous narratives. Judith Jarvis Thomson has contrived the most celebrated set among related ones, to wit the ＂violinist analogy,＂ the ＂Good Samaritan＂ narrative, and the ＂Henry Fonda＂ allegory, by virtue of which, she intends, on the one hand, to argue that women＇s right to autonomy outweighs the alleged fetus＇s right to life, and on the other, to prove that no positive moral duties can be derived towards other persons alone from the fact that a moral agent is ascribed certain rights. What this short paper endeavors to prove is that Thomson＇s argumentation by analogy is a weak one, since neither the number nor the relevance of similarities invoked is adequate or satisfactory, while crucial parameters concerning the morality of abortion are being totally overlooked.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
Through a semantic analysis of such common words as ＂good,＂ ＂right,＂ and ＂rights,＂ this article tries to argue that ＂justice＂ as a value-term basically means ＂no unacceptable harm to the human＂ or ＂respecti...Through a semantic analysis of such common words as ＂good,＂ ＂right,＂ and ＂rights,＂ this article tries to argue that ＂justice＂ as a value-term basically means ＂no unacceptable harm to the human＂ or ＂respecting the deserved rights of the human＂ in the meta-ethical sense. In real life, then, the becoming of universal justice as an authentic moral virtue depends first and foremost upon the concrete and dynamic cultivation of such a universalistic ethical attitude： regarding neither merely oneself nor some persons specially related to oneself, but everyone as the ＂human,＂ and valuing all of them morally important and dignified so as not to do morally unacceptable harm to them, but to respect their deserved rights.展开更多
Different from the elementary acceptability of the desirable good, the fight refers to the proper acceptability of the abhorrent evil caused by human action aiming at some good in its paradoxical structure due to the ...Different from the elementary acceptability of the desirable good, the fight refers to the proper acceptability of the abhorrent evil caused by human action aiming at some good in its paradoxical structure due to the conflict of diverse goods. As one of the most fundamental and important standards of human values, then, it has both the negative function to prevent unacceptable evils and the positive one to achieve permissible goods, and therefore can guarantee human intended existence against substantive destruction.展开更多
Global development equity is a concrete unity of the ethics of rights and responsibilities, modern and historical ethics, subject-centered and ecological ethics, and individual and collective ethics. Its construction ...Global development equity is a concrete unity of the ethics of rights and responsibilities, modern and historical ethics, subject-centered and ecological ethics, and individual and collective ethics. Its construction requires prolonged effort and a comprehensive grasp of modernity, the laws of social development and the overall logic of social development, as well as an all-around readjustment of concepts, institutions and behaviors. Within the concrete and historical unity of rights and responsibilities, ＂the unity of limited global rights and limited global responsibilities＂ is an important principle for constructing global development equity. Declarations that China is practicing neo-colonialism are in fact inherently associated with Eurocentrism. The peaceful, joint and comprehensive development of China and other developing countries and China＇s historical advancement of global development equity are practical refutations of such assertions.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Courtroom interpreting has now attracted more attentions due to the fast growth of interpreting as a profession and the development of globalization. Courtroom interpreting is different from other interpreting modes in that it involves both legal knowledge and interpreting capability. Misinterpreting in courtroom can pose a threat to the human rights and sometimes can be a matter of life and death. This paper discusses some common challenges faced by courtroom interpreters and proposes coping tactics guided by ethical principles
文摘Background and aims:Objective To investigate the current situation of ICU nurses'hospital ethical climate in China and analyze the correlation and influencing factors of hospital ethical climate.In order to provide a new direction and idea for creating the good hospital ethical climate,relieving the nurses'job burnout and stabilizing the nursing team.Methods:A total of 226 ICU nurses from 6 tertiary Tianjin hospitals were selected as subjects,and the Chinese version hospital ethical climate scale and psychological empowerment scale were used for investigation.Results:The gender and labor relationship of ICU nurses affected the perception of nurses'hospital ethical climate;hospital ethical climate and psychological empowerment were positively correlated;stepwise regression analysis showed that labor relationship and psychological empowerment can explain 58.5%variation rate of hospital ethical climate.Conclusion:We should pay attention to the current situation of the hospital ethical climate of ICU nurses.Managers should create a comfortable working environment not only to provide good material conditions for nurses and transfer of right,but also to pay attention to the nurses'mental state and negative impact of ethical issues.Hospital managers should reasonably allocate human resources,establish effective incentive and assessment standards,reasonable reward and punishment system and promotion mechanism.To provide comprehensive learning resources and channels.To improve nurses'awareness of their own professional value.Creating a harmonious and positive hospital ethical climate,reduce the impact of ethical issues on nurses,improve nurses'enthusiasm and satisfaction.
文摘The debate concerning abortion abounds in miraculous narratives. Judith Jarvis Thomson has contrived the most celebrated set among related ones, to wit the ＂violinist analogy,＂ the ＂Good Samaritan＂ narrative, and the ＂Henry Fonda＂ allegory, by virtue of which, she intends, on the one hand, to argue that women＇s right to autonomy outweighs the alleged fetus＇s right to life, and on the other, to prove that no positive moral duties can be derived towards other persons alone from the fact that a moral agent is ascribed certain rights. What this short paper endeavors to prove is that Thomson＇s argumentation by analogy is a weak one, since neither the number nor the relevance of similarities invoked is adequate or satisfactory, while crucial parameters concerning the morality of abortion are being totally overlooked.
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Through a semantic analysis of such common words as ＂good,＂ ＂right,＂ and ＂rights,＂ this article tries to argue that ＂justice＂ as a value-term basically means ＂no unacceptable harm to the human＂ or ＂respecting the deserved rights of the human＂ in the meta-ethical sense. In real life, then, the becoming of universal justice as an authentic moral virtue depends first and foremost upon the concrete and dynamic cultivation of such a universalistic ethical attitude： regarding neither merely oneself nor some persons specially related to oneself, but everyone as the ＂human,＂ and valuing all of them morally important and dignified so as not to do morally unacceptable harm to them, but to respect their deserved rights.
文摘Different from the elementary acceptability of the desirable good, the fight refers to the proper acceptability of the abhorrent evil caused by human action aiming at some good in its paradoxical structure due to the conflict of diverse goods. As one of the most fundamental and important standards of human values, then, it has both the negative function to prevent unacceptable evils and the positive one to achieve permissible goods, and therefore can guarantee human intended existence against substantive destruction.
文摘Global development equity is a concrete unity of the ethics of rights and responsibilities, modern and historical ethics, subject-centered and ecological ethics, and individual and collective ethics. Its construction requires prolonged effort and a comprehensive grasp of modernity, the laws of social development and the overall logic of social development, as well as an all-around readjustment of concepts, institutions and behaviors. Within the concrete and historical unity of rights and responsibilities, ＂the unity of limited global rights and limited global responsibilities＂ is an important principle for constructing global development equity. Declarations that China is practicing neo-colonialism are in fact inherently associated with Eurocentrism. The peaceful, joint and comprehensive development of China and other developing countries and China＇s historical advancement of global development equity are practical refutations of such assertions.
