从儒家的视角看生殖干预与人的尊严
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摘要
生殖干预技术的广泛应用产生了一个重要的伦理问题,即应用这样的技术是否会侵犯人的尊严?很多中西方学者曾就此进行了深入探讨,然而远未形成一致意见。儒家伦理是一种非常有影响力的伦理学理论,对于人的尊严给出了明确论述,可以用来分析和解决有关当代生殖干预技术的一系列重要伦理问题。儒家的尊严概念包括普遍尊严和人格尊严两重含义。通过重构儒家尊严概念的两重含义及其道德要求,有助于回答两个曾引起广泛争议的有关人类生殖干预的伦理问题,即我们是否应当干预人的自然生殖过程?我们是否可以利用基因技术设计具有完美天赋的婴儿?儒家的尊严观为当代生殖干预的伦理问题研究提供了一个非常有价值的视角。
Technology assisted interventions on human reproduction have been much evolved. Many worry that the application of these technologies will violate human dignity. Yet bioethicists are still far from reaching a consensus. Confucianism is an influential ethical theory in China and presents a distinctive understanding of human dignity. It can be an important theoretical resource for exploring if reproductive intervention will violate human dignity. In this paper,I reconstruct two Confucian concepts of dignity. Then I apply these concepts to analysis two ethical issues of reproductive intervention: first,should we interfere the natural process of human reproduction? Second,should we design perfect baby by using biotechnology? We conclude that the dual Confucian understanding of dignity contributes a valuable perspective to ethical issues related to reproductive intervention.
Technology assisted interventions on human reproduction have been much evolved. Many worry that the application of these technologies will violate human dignity. Yet bioethicists are still far from reaching a consensus. Confucianism is an influential ethical theory in China and presents a distinctive understanding of human dignity. It can be an important theoretical resource for exploring if reproductive intervention will violate human dignity. In this paper,I reconstruct two Confucian concepts of dignity. Then I apply these concepts to analysis two ethical issues of reproductive intervention: first,should we interfere the natural process of human reproduction? Second,should we design perfect baby by using biotechnology? We conclude that the dual Confucian understanding of dignity contributes a valuable perspective to ethical issues related to reproductive intervention.
引文
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[2]列子,等.列子[M].叶蓓卿,译注.北京:中华书局,2016.
[3]荀子.荀子[M].安小兰,译注.北京:中华书局,2007.
[4]孟子.孟子[M].万丽华,蓝旭,译注.北京:中华书局,2007.
[5]Duncker,Hans-Rainer,and Kathrin Prie,eds.On the Uniqueness of Humankind[M].Berlin:Springer,2006.
[6]马克思恩格斯全集(第40卷)[M].北京:人民出版社,1982.
[7]甘绍平.作为一项权利的人的尊严[J].哲学研究,2008(6):85-92.
[8]库尔特·拜尔茨.基因伦理学[M].马怀琪,译.北京:华夏出版社,2000.
[9]Benda,Ernst.The protection of human dignity(article 1 of the Basic Law)[J].In SMUL Rev.2000(53):443-454.
[10]Van Willigenburg.Philosophical reflection on bioethics and limits[C]//M.Düwell et al.(eds.).The Contingent Nature of Life.Dordrecht:Springer Netherlands,2008.
[11]Fletcher,Joseph F.The Ethics of Genetic Control:Ending Reproductive Roulette:Artificial Insemination,Surrogate Pregnancy,Nonsexual Reproduction,Genetic Control[M].New York:Prometheus Books,1988.
[12]Sulmasy D P.Diseases and Natural Kinds[J].Theoretical Medicine&Bioethics,2005,26(6):487-513.
[13]孔子.孝经[M].胡平生,陈美兰,译注.北京:中华书局,2016.
[14]姬昌.周易[M].扬天才,张善文,译注.北京:中华书局,2017.
[15]范瑞平.当代儒家生命伦理学[M].北京:北京大学出版社,2011.
[16]Dworkin,Ronald.Sovereign Virtue:The Theory and Practice of E-quality[M].Cambridge,Mass.:Harvard University Press,2002.
[17]Kass,Leon R.Ageless bodies,happy souls:biotechnology and the pursuit of perfection[J].The New Atlantis,2003,1(1):9-28.
[18][美]桑德尔.反对完美[M].北京:中信出版社,2015.
[19]孔子.论语[M].张燕婴,译注.北京:中华书局,2015.
[20]Nicholas Agar.Truly Human Enhancement:A Philosophical Defense of Limits[J].The national Catholic bioethics quarterly,2015,15(4):781-784.