Abstract

LANGUAGE NOTE | Document text in Chinese; abstract in English only.In a recent article, Jeffrey P. Bishop addresses the biopsychosociospiritual approach to medicine that has gained popularity in the past few decades as a way to correct the reductionism and scientism of biomedical ethics and “personalize” the colder aspects of scientifically and technologically advanced biomedicine. Although he welcomes the attempt to bring religion and spirituality back to contemporary medical discourse and practice, Bishop is quite critical of the “the total care approach” entailed in bio-psycho-socio-spirituality. For him, what is labeled “religious” or “spiritual” is nothing more than a kind of liberal or humanist discourse operating within the framework of secularized medical control via its various metanarratives of social functioning. Bishop’s challenge is significant because it remains open to question how in biomedical ethics we should acknowledge the distinct roles played by different religions and spiritual traditions in biomedical decisions, which very often go beyond the social and technological dimensions of biomedicine.Bishop’s contextualization of Western biomedicine is also useful for helping Chinese bioethicists to understand that any attempt to reconstruct Chinese bioethics will go nowhere if we confine ourselves to concepts that address particular issues in particular contexts in the history of Western medicine. For example, for traditional Chinese medicine and medical practice, the challenge may not be too much depersonalization or too much scientism, but rather how to depersonalize or become more scientific in certain situations. Therefore, Bishop is correct when he points out that rather than embracing Western biomedicine, or biopsychosociospiritual medicine, China should turn to its own spiritual traditions borne out of the life-worlds of its people to fully understand its potential and limits.DOWNLOAD HISTORY | This article has been downloaded 88 times in Digital Commons before migrating into this platform.

Highlights

  • 其實,Bishop 就 bio-psycho-socio-spirituality 的疑議來自他對 西方意識形態深層的二元思維的質疑:世俗與神聖、肉身與靈性、 理性與信仰、科學與人文。他對當代西方唯世俗主義和唯科學主 義霸權的批判主要是針對宗教道德在當今公共領域的缺失。在現 代醫療科技日新月異的今天,新的醫學倫理學問題不斷擺在我們 面前,如安樂死、克隆人、基因工程等等,如何處理這類問題成 為社會爭議的焦點。Bishop 所說的“靈性”議題的確指出了在後 啟蒙時代的美國或西方社會,以世俗化和理性化為代表的生命倫 理學所存在的內在局限和困惑。如何看待“靈性”在世俗醫學- 生命倫理學中的位置?如何讓 “靈性” 擺脫工具理性的捆綁? 這是宗教倫理學家不得不關心的問題。.

  • Bishop 一文系統地概述了美國醫學及生命倫理學發 展的歷史脈絡,尤其是近代科學技術以及世俗化的意識形態對當 代醫學-生命倫理學的影響,並由此產生的神學和宗教界學者的 憂慮。作者認為,這種憂慮沒有因為 bio-psycho-socio-spirituality 的出現而有所減輕,因為“靈性”在當今的話語中只是一個時髦 的詞而已,並沒有得到它應有的地位。

  • 上世紀 60 年代開始,針對醫學日益唯科學主義(scientism)的傾 向,美國神學界引發了第一波醫學倫理學的改革運動,改革者試 圖從宗教的角度為醫學發展開拓不同的視域。Bishop 一文所涉及 的 bio-psycho-socio-spirituality 則是醫學倫理學發展進程中的第三 波改革運動的產物。從字面上看, bio-psycho-socio-spiritual 這一合 成詞是“生物”、“心理”、“社會”和“靈性”四個詞的組合, 其理論範式來自恩格爾(G.L. Engel)所倡導的“生-心-社”三位 一體的整全之醫療(holisitc care)模式,亦被看作第二波改革運動的 代表模式。上世紀 70 年代,美國紐約羅徹斯特大學內科學和精神 病學教授恩格爾針對西方醫學界“非人化”(impersonal)的傾向 提出質疑,他認為建構於人體科學(如生理學、細菌學、病理學、

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Introduction

其實,Bishop 就 bio-psycho-socio-spirituality 的疑議來自他對 西方意識形態深層的二元思維的質疑:世俗與神聖、肉身與靈性、 理性與信仰、科學與人文。他對當代西方唯世俗主義和唯科學主 義霸權的批判主要是針對宗教道德在當今公共領域的缺失。在現 代醫療科技日新月異的今天,新的醫學倫理學問題不斷擺在我們 面前,如安樂死、克隆人、基因工程等等,如何處理這類問題成 為社會爭議的焦點。Bishop 所說的“靈性”議題的確指出了在後 啟蒙時代的美國或西方社會,以世俗化和理性化為代表的生命倫 理學所存在的內在局限和困惑。如何看待“靈性”在世俗醫學- 生命倫理學中的位置?如何讓 “靈性” 擺脫工具理性的捆綁? 這是宗教倫理學家不得不關心的問題。. Bishop 一文系統地概述了美國醫學及生命倫理學發 展的歷史脈絡,尤其是近代科學技術以及世俗化的意識形態對當 代醫學-生命倫理學的影響,並由此產生的神學和宗教界學者的 憂慮。作者認為,這種憂慮沒有因為 bio-psycho-socio-spirituality 的出現而有所減輕,因為“靈性”在當今的話語中只是一個時髦 的詞而已,並沒有得到它應有的地位。

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