Researchers from all around the world emphasize on the enormous possible benefits that stem cells may have for the treatment of diseases. However, this technology is considered morally problematic when the source of t...Researchers from all around the world emphasize on the enormous possible benefits that stem cells may have for the treatment of diseases. However, this technology is considered morally problematic when the source of the stem cell is from a human embryo. Nonetheless, there is a consensus that of all the types of stem cells, hESC （human embryonic stem ceils） are the most promising for particular and important research and therapies. Yet, there are controversial issues regarding the ＂killing＂ of the human embryo for stem cell derivation. There are two general ethical conditions that should govern the instrumental use of embryo. One of them, the principle of subsidiarity, which is defined as ＂a state we have that we have to choose the less contentious means of achieving the intended goal＂. Based on this principle, we ought only to use hESC when there are no other alternatives, which are less morally controversially. Subsidiarity is based on the assumption that there is something ethically unsound about the use ofhESC. However, this principle only makes sense if it is based on consistently upheld views of the moral status of embryo, moreover, the law should also not limit or prohibit hESC research based on this principle. In this paper, I argue---using the South African law for hESC technology--that criterion for deciding which type of stem cells to use should be based on their potential and suitability for advancing scientific knowledge and development of new therapies which will be greatly beneficial in alleviating human suffering.展开更多
Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as...Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as the theoretical starting-point for his exposition of transcendental idealism, and in many ways this concept is analogous to Kant＇s notion of the transcendental unity of apperception explained in the Critique of Pure Reason. This paper argues that although Fichte and Kant agree on （1） the active nature of the pure I, （2） the distinction between pure and empirical apperception, and （3） skepticism concerning the possibility of theoretical knowledge of any positive （i.e., noumenal） content of the pure I, their respective notions of pure apperception differ in that Kant affirms the conceptual priority of the pure I to its objects while Fichte denies the same. Fichte＇s departure from Kant on this point foreshadows many later recognition theories of consciousness, e.g., those of Hegel and Marx.展开更多
Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly inf...Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly influences a person＇s actions and conduct when solving problems of what is thought, or taught to be, right or wrong Compelling neurological evidence supports the claim that children begin to develop enduring ethical standards at an early age and that these standards are largely based on the experiences of early childhood. Essentially, the innate sense of ethics requires nurturing during infancy before it can be cognitively understood and practiced in maturity. In biological terms, the development of neural networks that regulate emotional growth, and subsequently, the capacity for ethical discrimination, depends on the infant＇s early social environment. Thus, the toddler＇s early epigenetic experiences enhance, or impede, its innate still dormant genetic potential. Importantly, personal character development and ethical discrimination begins long before the child＇s formal educational years. As a consequence, early learning has to discover ways of conserving adaptive thinking which can be applied to the choices that may confront future generations. Early ethics education, including accurate access to scientific, medical, and technological knowledge, is thus critical. Future generations will increasingly require education from a global perspective when making major ethical decisions in areas, such as nuclear technology, disposal of wastes, preservation of biodiversity, global warming, and unregulated human population growth. As long as our culture continues to reflect advances in science and technology, there is an obligation to make science education overlap with crucial periods in the advancement of ethical consciousness. Significantly, when considering the human capacity for excess at times of conflict, it is incumbent on the scientific community to integrate research-based knowledge with wide-ranging learning and problem-solving skills. Bioscience ethics, the established interface bridging applied science and applied bioethics, can assist in this process of integration. To become fully responsible adults, we must share our extraordinary cognitive talents and respect life on earth in all its rich diversity. In biological terms, human uniqueness resides primarily in our brains with its products being co-operation in family and ancestral units, long education, sophisticated language and culture, and importantly, ethical consciousness-all attributes held in trust by knowledge and wisdom for future generations.展开更多
文摘Researchers from all around the world emphasize on the enormous possible benefits that stem cells may have for the treatment of diseases. However, this technology is considered morally problematic when the source of the stem cell is from a human embryo. Nonetheless, there is a consensus that of all the types of stem cells, hESC （human embryonic stem ceils） are the most promising for particular and important research and therapies. Yet, there are controversial issues regarding the ＂killing＂ of the human embryo for stem cell derivation. There are two general ethical conditions that should govern the instrumental use of embryo. One of them, the principle of subsidiarity, which is defined as ＂a state we have that we have to choose the less contentious means of achieving the intended goal＂. Based on this principle, we ought only to use hESC when there are no other alternatives, which are less morally controversially. Subsidiarity is based on the assumption that there is something ethically unsound about the use ofhESC. However, this principle only makes sense if it is based on consistently upheld views of the moral status of embryo, moreover, the law should also not limit or prohibit hESC research based on this principle. In this paper, I argue---using the South African law for hESC technology--that criterion for deciding which type of stem cells to use should be based on their potential and suitability for advancing scientific knowledge and development of new therapies which will be greatly beneficial in alleviating human suffering.
文摘Fichte＇s various articulations of the Wissenschaftslehre （＂theory of scientific knowledge＂） are self-conscious attempts to systematize Kant＇s critical philosophy. Fichte＇s notion of the pure I （ieh） serves as the theoretical starting-point for his exposition of transcendental idealism, and in many ways this concept is analogous to Kant＇s notion of the transcendental unity of apperception explained in the Critique of Pure Reason. This paper argues that although Fichte and Kant agree on （1） the active nature of the pure I, （2） the distinction between pure and empirical apperception, and （3） skepticism concerning the possibility of theoretical knowledge of any positive （i.e., noumenal） content of the pure I, their respective notions of pure apperception differ in that Kant affirms the conceptual priority of the pure I to its objects while Fichte denies the same. Fichte＇s departure from Kant on this point foreshadows many later recognition theories of consciousness, e.g., those of Hegel and Marx.
文摘Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly influences a person＇s actions and conduct when solving problems of what is thought, or taught to be, right or wrong Compelling neurological evidence supports the claim that children begin to develop enduring ethical standards at an early age and that these standards are largely based on the experiences of early childhood. Essentially, the innate sense of ethics requires nurturing during infancy before it can be cognitively understood and practiced in maturity. In biological terms, the development of neural networks that regulate emotional growth, and subsequently, the capacity for ethical discrimination, depends on the infant＇s early social environment. Thus, the toddler＇s early epigenetic experiences enhance, or impede, its innate still dormant genetic potential. Importantly, personal character development and ethical discrimination begins long before the child＇s formal educational years. As a consequence, early learning has to discover ways of conserving adaptive thinking which can be applied to the choices that may confront future generations. Early ethics education, including accurate access to scientific, medical, and technological knowledge, is thus critical. Future generations will increasingly require education from a global perspective when making major ethical decisions in areas, such as nuclear technology, disposal of wastes, preservation of biodiversity, global warming, and unregulated human population growth. As long as our culture continues to reflect advances in science and technology, there is an obligation to make science education overlap with crucial periods in the advancement of ethical consciousness. Significantly, when considering the human capacity for excess at times of conflict, it is incumbent on the scientific community to integrate research-based knowledge with wide-ranging learning and problem-solving skills. Bioscience ethics, the established interface bridging applied science and applied bioethics, can assist in this process of integration. To become fully responsible adults, we must share our extraordinary cognitive talents and respect life on earth in all its rich diversity. In biological terms, human uniqueness resides primarily in our brains with its products being co-operation in family and ancestral units, long education, sophisticated language and culture, and importantly, ethical consciousness-all attributes held in trust by knowledge and wisdom for future generations.
