浅谈高中生物中的生命伦理价值教育

高中生物课程内容与培养学生的生命伦理价值理念有着密切的关系,要在知识的教学过程中渗透生命伦理价值理念,让学生形成正确的生命伦理价值理念。本文结合教学实践谈如何在高中生物课堂中渗透生命伦理价值理念教育。     

无性繁殖挑战生命伦理

两年前,《自然》杂志上发表了日本东京农业大学河野友宏教授领导的研究小组利用两只雌鼠卵子中的遗传物质以无受精的方式繁殖成功幼鼠的报道。这种单性繁殖方式无疑给人类原本极其关注的高等动物无性生殖又增加了一个崭新的话题,给原本众说纷纭、争论不休的生命伦理讨论带来了新的问题。无性繁殖是低等生物如病毒、细菌和部分植物的特征,而动物的繁殖方式是有性繁殖。有性繁殖是生命繁殖方式的一种高级形式,是生物出现性别分化后的进化产物,在生命演化史中具有积极的意义。     

从碱基到人造生命——基因组的从头合成

人工方法合成基因可通过DNA化学合成,这也是基因获取的手段之一,是密码子优化、蛋白质工程、代谢工程及基因组工程等方面不可缺少的技术。本文从寡核苷酸的合成开始,对短片段DNA的合成、基因长度的DNA合成、基因组长度的DNA合成、长片段及基因组水平的DNA组装、基因组DNA的移植等方面的技术和问题进行了阐述。     

基因临床研究与应用的伦理探讨

??????? 基因临床研究与应用的伦理问题主要是基因技术对接受者自身与其子代的安全性及对整个人类基因库的影响,和基因信息的合理管理。在基因临床研究与应用中,除遵循生命伦理的基本原则外,还应遵循互惠性、相关性、一致性、公民性、普世性等特殊的伦理原则。我国应加强对基因临床研究与应用现况、临床医师基因伦理认知以及医学院校生命伦理教学状况的实证研究,为基因技术在我国医疗卫生领域的发展提供决策依据。     

中国临终关怀服务现状与伦理探讨

随着社会经济的发展、人口老龄化和疾病谱的改变,临终关怀已成为我国社会所关注的重要民生问题,也成为医学伦理的热点。该文结合中国生命关怀协会对我国城市临终关怀服务利用与需要状况的调研,反映当前我国城市临终关怀服务的基本特征,对临终关怀中涉及医学伦理的部分概念,以及临终关怀服务中的相关权益进行阐述,并建议应当在逐步完善全民医疗保健制度的基础上,健全服务体系,包括临终关怀伦理道德法规体系,才能更好地为临终患者服务,提高患者的生命质量。     

从人类基因组到人造生命:克雷格·文特尔领路生命科学

2010年5月20日,美国Science杂志报道J.Craig Venter的研究小组制造了第一个能够自我复制的人工合成生命,并立即引发了人们对这一研究潜在威胁的担忧和有关生物安全和生物伦理的讨论。但同时,这一成果也是人类在合成生物学领域的一次突破。我们相信在后基因组时代,合成生物学的发展必将广泛地应用于能源、环境、材料、医药等诸多领域,从而影响和改变人类未来的生活。     

当代基因伦理研究问题探析

基因伦理研究是生命伦理学的一个重要分支。围绕着基因中心文化现象、基因检测技术、生物样本库建设以及基因增强带来的伦理问题,既关注＂我们应该做什么＂的实质伦理学研究,也进行＂我们应该怎样做＂的程序伦理学研究,探讨中国文化背景和社会转型下基因伦理研究的重要工作,为下一步的基因伦理研究提供启示。     

克隆技术引发的伦理之争

自从克隆羊多莉诞生以来,有关克隆人的伦理学争论就一直喋喋不休。世界上的各种政治组织和各国政府都明确反对生殖性克隆,而科学家们则对克隆技术的不完善心存疑虑。为了克服克隆过程中的伦理学障碍和技术缺陷,科学家们在核移植技术的基础上,又发展了异种核移植技术、诱导多能干细胞技术等。诱导的多能干细胞可以分化成各种组织,甚至能发育成个体,这些方法使克隆技术不再破坏胚胎,避免了伦理学纠纷。尽管科学技术在进步,但是人们对克隆人仍有很多不解和困惑。从自主、不伤害、行善和公正等四大生命伦理学原则着手,在技术层面上提出了尽管克隆人不会搞乱人际关系,不会减少人类基因多样性,也不会克隆出类似希特勒的战争狂人,但是,人类的生殖性克隆却剥夺了克隆人的自主性,对克隆人的生理和心理都有所伤害,违反了公正和行善的原则。因此,是否可以克隆人在伦理上仍然是需要长期讨论的问题。     

生命从海洋中走来——生命之初

只有在大海面前，人类才感到自身的渺小，这不只是因为大海的辽阔，还因为大海是人类的故乡。     

生物技术专业生物安全与生物伦理学课程小班课教学探讨

生物安全与生物伦理问题近年时有发生,如何给生物技术专业学生上好生物安全与生物伦理学课程值得研究与探讨。小班课教学是近年来国内高校教学改革的新举措,可拉近师生距离、增加师生互动,更为灵活且有针对性,有助于教学质量的提高。本文结合生物技术专业生物安全与生物伦理学课程特点及小班课教学实践,探讨小班课教学经验,反思不足并提出改进建议。     

Gender context of personalism in bioethics

Personalism is one of the philosophical perspectives which hold that the reality in person and the human person has the highest intrinsic value. This paper makes reference to Louis Janssens' eight criteria in adequate consideration of the human person but further argues that there is need to consider people as situated agents especially within gender relational perspectives. The paper identifies gender as an important social construction that shapes the consideration of the human persons within socio-spatial spheres. The main crux of the paper is that there is a gender context of personalism and this has profound implications for bioethical agendas. Gender is part of the human condition, especially when we philosophically or sociologically engage the notion of equity and equality within the social system, because social realities in the relational perspective are not impartial, impersonal and equal. Gender does not determine morality but it plays a role in morality and expectations from moral agents. Women have been categorised as a sociological group because their integrity, freedom/autonomy and dignity (which are basic concerns of bioethics) are capable of being threatened. A gender perspective provides important incentives for moral theory which searches for possible conceptual imbalances or blind spots in ethical reflections. The paper refers to Sen's faces of gender inequality and expands on the notion that natality inequality is one of the fundamental levels of gender inequality, which in turn is the primary starting agenda in bioethics. The paper avers that the recognition of the fundamental importance of gender to the organization of social reality and the development of personal identities have important practical implications for bioethics.     

生命伦理学基本原则讨论

介绍当代西方主流生命伦理学具有代表性的4种基本原则并对其进行理论分析和评价,进一步深入探讨在全球化的多元文化背景下当代中国生命伦理学发展的理论定位和实践应用中的问题和误区,发展具有中国特色的生命伦理学,为构建未来中国生命伦理学原则和实践提供理论借鉴。     

A more-than-human approach to bioethics: The example of digital health

Digital health technologies are often advocated as a way of helping people monitor, promote and manage their health, care for others and reduce the burden on healthcare systems. Yet these technologies have also been subject to criticism for limiting human flourishing and exacerbating socioeconomic disadvantage. Bioethical appraisals of digital health technologies tend to take a conventional risk-benefit approach, positioning the human subject as a rational, autonomous agent who is acted on by technologies. In this paper, I present a case for adopting an alternative more-than-human perspective on bioethics. A more-than-human approach considers human-technological assemblages and agencies as distributed, relational, situated and emergent. To illustrate the insights that this perspective can offer, I draw on the findings of four empirical projects I have conducted on people’s use of digital devices and platforms used for health-related purposes, including social media groups and online forums, mobile apps and wearable devices. I conclude with the argument that a more-than-human approach to bioethics can begin to incorporate a new ‘zoë ethics’ that can acknowledge and address the deeper affective, multisensory and relational dimensions of humans’ encounters with and enactments of material things and nonhuman creatures.     

An undignified bioethics: there is no method in this madness

In a recent article, Alasdair Cochrane argues for the need to have an undignified bioethics. His is not, of course, a call to transform bioethics into an inelegant, pathetic discipline, or one failing to meet appropriate disciplinary standards. His is a call to simply eliminate the concept of human dignity from bioethical discourse. Here I argue that he fails to make his case. I first show that several of the flaws that Cochrane identifies are not flaws of the conceptions of dignity he discusses but rather flaws of his, often problematic, understanding of such conceptions. Second, I argue that Cochrane's case against the concept of human dignity goes too far. I thus show that were one to agree that these are indeed flaws that require that we discard our ethical concepts, then following Cochrane's recommendations would commit us not only to an undignified bioethics, i.e. a bioethics without dignity, but to a bioethics without much ethics at all.     

生命伦理学视野下的转基因作物产业化问题研究

转基因作物的产业化作为当前生命伦理学的重要问题之一日益受到我国学术界、政府和广大公众的关注。转基因作物产业化不仅关涉到我国13亿人的吃饭问题,也与我国公众的身心健康、基本权利密切相关。转基因作物产业化的生命伦理意蕴主要体现在：转基因作物产业化的基础是确保公众健康与生命安全,关键是尊重公众权利,核心是促进社会公正。     

Feminist bioethics and genetic termination

A brief discussion of how relational autonomy, phenomenological theories of embodiment and narrative approaches to clinical ethics can open up the space for more subtle feminist ethical reflection about genetic termination.     

New Notes

All citizens will make bioethics decisions as a result of today's biotechnology revolution. The decisions made require citizens to find possible acceptable solutions to dilemmas that have become public issues. In this activity, students practice making decisions in ethical dilemmas after evaluating the influences of their own ethical beliefs and learning five ethical systems (relativism, divine command, utilitarianism, deontology, and virtue). They also learn systematic strategies that are useful for approaching any ethical dilemma. Alternatives and adaptations are provided or suggested to accommodate different maturity levels.     

Focus: Bioethics: Form,Function, Perception,and Reception: Visual Bioethics and the Artificial Womb

Artificial wombs are already in development that have the potential to radically alter how we perceive the developing fetus and the role of pregnancy in society. That this technology would allow greater visibility of gestation than ever before also highlights the risk that artificial wombs will be used to further restrict women’s reproductive liberty and access to abortion. This article uses Paul Lauritzen’s theory of “visual bioethics” to explore the ethical significance of images of the developing fetus and how artificial wombs might best be visually designed and integrated into society.