论“基因编辑婴儿”对人的尊严的挑战
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摘要
人们对"基因编辑婴儿"事件的反对大多基于基因编辑技术的安全隐患。但安全性问题本质上属于技术问题。人的尊严才是"基因编辑婴儿"所涉及的重要伦理问题。从人的尊严出发,认为"基因编辑婴儿"的尊严遭到贬损,具体来说,基因被编辑个体存在被工具化状况,其"人性尊严"被贬损;基因被编辑个体的生命被操控,其"生命尊严"被贬损;基因被编辑个体对自我及外界评价的感知无法预测,其"人格尊严"被贬损。因此,基因编辑技术应当在充分尊重人的尊严及相关生命伦理的前提下才可应用,以严防"基因编辑婴儿"之类事件再次发生。
People's opposition to the incident of "gene-edited baby" is mostly based on the potential safety hazards of gene editing technology, which is essentially a technical problem. Actually, human dignity is the important ethical issue involved in "gene-edited baby". Starting from the dignity of human beings, this paper believes that the dignity of "gene-edited baby" has been depreciated. Specifically, the individuals being gene-edited is instrumentalized and its "human dignity" has been depreciated; the life of the individual being edited has been manipulated and its "life dignity" has been depreciated; the perception of self and external evaluation of the individual being edited is unpredictable, and its "dignity of person" has been depreciated. Therefore, gene editing technology should be applied on the premise of fully respecting human dignity and follow related bioethics principles, in order to prevent the recurrence of such incidents as "gene-edited baby".
People's opposition to the incident of "gene-edited baby" is mostly based on the potential safety hazards of gene editing technology, which is essentially a technical problem. Actually, human dignity is the important ethical issue involved in "gene-edited baby". Starting from the dignity of human beings, this paper believes that the dignity of "gene-edited baby" has been depreciated. Specifically, the individuals being gene-edited is instrumentalized and its "human dignity" has been depreciated; the life of the individual being edited has been manipulated and its "life dignity" has been depreciated; the perception of self and external evaluation of the individual being edited is unpredictable, and its "dignity of person" has been depreciated. Therefore, gene editing technology should be applied on the premise of fully respecting human dignity and follow related bioethics principles, in order to prevent the recurrence of such incidents as "gene-edited baby".
引文
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[20] 韩跃红,绪宗刚.尊严的价值内涵及伦理意义[J].伦理学研究,2011(1):22-26.
[2] DENG H K,LIU R,ELLMEIER W,et al.Identification of a major co-receptor for primary isolates of HIV-1[J].Nature,1996,381(6584):661-666.
[3] SAMSON M,LIBERT F,DORANZ B J,et al.Resistance to HIV-1 infection in caucasian individuals bearing mutant alleles of the CCR5 chemokine receptor gene[J].Nature,1996,382(6593):722-725.
[4] 莫增銮,田矛.艾滋病病毒母婴传播阻断的综合防治策略研究进展[J].中国临床新医学,2018,11(8):841-844.
[5] 庞俊,黄绍标.HAART阻断HIV母婴传播效果观察[J].广西医学,2009,31(9):1254-1255.
[6] 王奇,孙定勇,司珩,等.2002-2014年河南省HIV暴露婴幼儿母婴阻断效果研究[J].现代预防医学,2017,44(8):1499-1502.
[7] 刘冬梅,秦燕,韦丹燕,等.不同孕周高效抗反转录病毒治疗对HIV母婴阻断效果的比较[J].中国临床新医学,2016,9(9):770-772.
[8] BILLINGS P R,HUBBARD R,NEWMAN S A.Human germline gene modification:A dissent[J].Lancet,1999,353(9167):1873-1875.
[9] 佚名.112位科学家发表联合声明:强烈谴责[EB/OL].(2018-11-26)[2019-03-30].http://www.sohu.com/a/277918409_115479.
[10] 佚名.港大艾滋病研究所所长谈首例免疫艾滋病基因编辑婴儿:不伦理[EB/OL].(2018-11-26)[2019-03-30].https://baijiahao.baidu.com/s?id=1618180809890601594&wfr=spider&for=pc.
[11] 佚名.为什么我们反对“基因编辑婴儿”?真相比你想象中更可怕[EB/OL].(2018-11-26)[2019-03-30].https://www.sohu.com/a/278747309_384576.
[12] 康德.道德形而上学原理[M].苗力田,译.上海:上海人民出版社,1986.
[13] 郑旭文.价值与规范:人格尊严的宪法地位[J].西安电子科技大学学报:社会科学版,2011(6):90-95.
[14] 韩丹.克隆人的尊严是如何被先天贬损的?:兼向翟振明教授请教[J].道德与文明,2009(2):105-110.
[15] 韩德强.论人的尊严:法学视角下人的尊严理论的诠释[M].北京:法律出版社,2009:121.
[16] 薛亚梅,吕杰强.体外受精:胚胎移植中剩余胚胎去向的伦理思考[J].中国医学伦理学,2007,20(4):46-47.
[17] 科技部,卫生部.人胚胎干细胞研究伦理指导原则[J].中国生育健康杂志,2004,15(2):71.
[18] 冉光芬.康德伦理学体系中的“尊严”问题[J].昆明理工大学学报:社会科学版,2008,8(10):13-16.
[19] 王坤平.辅助生殖技术对生命尊严的僭越:基于生命伦理语境[J].锦州医科大学学报:社会科学版,2017,15(4):11-15.
[20] 韩跃红,绪宗刚.尊严的价值内涵及伦理意义[J].伦理学研究,2011(1):22-26.