Abstract
LANGUAGE NOTE | Document text in Chinese; abstract in English only.In response to Engelhardt’s emphasis of the status of family in the bioethics and culture war, I would argue that Confucianism takes the family as the basic social ethical unit, which circumscribes not only the individual’s interpersonal responsibilities within the family, but also everyone’s social and political relations at large. Family is both the starting point and the end point of one’s life, hence we have responsibilities of filial piety to our parents and to nurture our children. Through mutual responsibilities, the family provides shelter, provisions, safety, loyalty, affection, and moral support for its members. Such an ethical family provides the best education and balanced character development for the child, which leads to a prosperous and fruitful life. Hence, it is more than just to give the family the legal status in a family member’s medical and bioethical decisions. Chinese traditional medical practice demands that physicians treat a patient and the patient’s family as relatives with great empathy and affection. The ideal is a Confucian doctor. Bioethical and medical decisions are determined within the family in a harmonious fashion and to the greatest benefit of the patient.DOWNLOAD HISTORY | This article has been downloaded 153 times in Digital Commons before migrating into this platform.
Highlights
(3) 詳論參見 Catriona Mackenzie and Natalie Stoljar eds., Relational autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self (Oxford: Oxford University Press, 2000)一書。.
現代社會的發展使人們集中到城市與工業區生活。這種生活與 工作模式,使人脫離土地的束縛,也結束了傳統家庭之互相倚賴的 生活方式。社會只成個人追求成就的場所,嚴重缺乏社群的團結和 互動。個人只能各安其權利與相應的義務而決定公民之間的事務。 故醫病只以病人個人權益為終極,鮮及其家人與社會共同福祉的考 量,甚至積極排除家人的干涉。由於家庭已近乎一般契約式的社會 關係的組織,自由離合,因此,血緣的連結也日益淡薄,甚至個人 的自利有時也超過對子女的義務與關懷。如有健康的父親為了個人 利益,以個人的自由權利為由,不願捐腎救助垂危的五歲女兒,還 要求醫師不可告知家人。1 這無異把家庭視同謀取個人利益的場所, 只享受家庭的好處,而不願對家庭成員負相應責任。
Sixth Edition (Oxford: Oxford Press, 2009), p.338 及其後的討論。
Summary
(3) 詳論參見 Catriona Mackenzie and Natalie Stoljar eds., Relational autonomy: Feminist Perspectives on Autonomy, Agency, and the Social Self (Oxford: Oxford University Press, 2000)一書。. 現代社會的發展使人們集中到城市與工業區生活。這種生活與 工作模式,使人脫離土地的束縛,也結束了傳統家庭之互相倚賴的 生活方式。社會只成個人追求成就的場所,嚴重缺乏社群的團結和 互動。個人只能各安其權利與相應的義務而決定公民之間的事務。 故醫病只以病人個人權益為終極,鮮及其家人與社會共同福祉的考 量,甚至積極排除家人的干涉。由於家庭已近乎一般契約式的社會 關係的組織,自由離合,因此,血緣的連結也日益淡薄,甚至個人 的自利有時也超過對子女的義務與關懷。如有健康的父親為了個人 利益,以個人的自由權利為由,不願捐腎救助垂危的五歲女兒,還 要求醫師不可告知家人。1 這無異把家庭視同謀取個人利益的場所, 只享受家庭的好處,而不願對家庭成員負相應責任。 Sixth Edition (Oxford: Oxford Press, 2009), p.338 及其後的討論。 的傷害,此無異是對下一代不公平的對待。2 這是成年男女在享受情 欲與家庭好處時所不能不認真面對的法律與道德責任。在家庭關係 之中,個人的行為都不可免涉及家庭成員的重要利益,因此,女性 主義者提出「關係自律」(relational autonomy) 的觀念,取代個人式的 自律,認為在親密關係之下,自律應共同行使。3 然而,在沒有改變 目前美國的社會政治和生活態度之前,家庭只會繼續走向解體,難 以實現關係自律的要求。
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