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Universal values contextualization and bioethics knowledge production in the age of genetics

机译:遗传学时代的普遍价值背景化和生物伦理知识产生

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The impact of biotechnology on all living things is an interdisciplinary inquiry into some of humanity’s most fundamental questions: Who are we? How do we live together? How do we relate to the biosphere, to the rest of the living world? Are the answers given to these questions shaped by various contexts: social, cultural, economic, so on? Are there universal answers to these questions? Choosing this interdisciplinary field of knowledge production as object of inquiry offers an opportunity to investigate how traditional theories and disciplines are challenged to evolve in new directions as a response to techno-scientific developments of our times. It also allows us to study patterns of knowledge production, to examine hierarchies of knowledge and expertise, as well as the possibilities of interdisciplinary/transdisciplinary practices in a multicultural context. I will argue that a framework that incorporates universal principles shall constitute one dimension of an adequate ethical theory in the context of new genetics providing that its principles are formulated in non-exclusionary terms that reflect the relational context of individual lives. As Judith Butler has formulated ?the problem is not with the universality, as such, but with an operation of universality that fails to be responsive to cultural particularity and fails to undergo a reformulation of itself in response to social and cultural conditions it includes within the scope of its applicability. When a universal appropriated or when …it must be refused, the universal precept itself becomes a site of contest, a theme and an object of democratic debate? (Butler, 2006, p. 6). What both feminist and critical bioethicists emphasize in connection with universalistic claims in bioethics is the necessity of refl ectivity upon such norms and concepts. Habermas also concludes that sociological reservations offer salutary corrections to normativism, but these critiques do not condemn normative theories to failure by social complexity. According to Habermas, purely normative considerations retain their relevance as long as we accept that complex societies shape themselves in a refl exive manner through law and politics (Habermas, 2008, p. 276). The selective readings of norms that have the grammatical form of universal statements but at the semantic level are vulnerable to particularistic interpretations of their basic concepts, such as persons, human being, call for an empirical explanation (Habermas, 2008, p. 285). Taken all these into account, and noting that the issues that are at stake in the ethical debates on the applications of various biotechnologies and genetics can deeply affect the ways we perceive us as humans, our relationships with others, and with the environment it would be more than desirable that in these debates a plurality of approaches to be represented, as this is stipulated in the three UNESCO Declarations on Bioethics.
机译:生物技术对所有生物的影响是对人类一些最基本问题的跨学科研究:我们是谁?我们如何一起生活?我们如何与生物圈以及其他生物世界联系起来?这些问题的答案是否受到不同背景的影响:社会,文化,经济等等?这些问题是否有普遍答案?选择这种跨学科的知识生产领域作为研究的对象,提供了一个机会,以调查传统的理论和学科如何被挑战以向新的方向发展,以响应我们时代的技术科学发展。它还使我们能够研究知识生产的模式,研究知识和专业知识的层次结构,以及在多元文化背景下跨学科/跨学科实践的可能性。我将争辩说,在新遗传学的背景下,包含通用原则的框架应构成适当伦理学理论的一个维度,前提是其原理应以非排他性术语表述,以反映个人生活的相关背景。正如朱迪思·巴特勒(Judith Butler)所表述的那样,问题不在于普遍性,而是在于不能对文化特殊性作出反应并且无法响应社会和文化条件对其自身进行重新表述的普遍性运作。其适用范围。当普遍适用或当……必须予以拒绝时,普遍戒律本身就成为争夺的场所,主题和民主辩论的对象? (巴特勒,2006年,第6页)。女权主义者和批判性生物伦理学家都对生物伦理​​学的普遍主义主张强调的是,必须对这种规范和概念进行反思。哈贝马斯还得出结论,社会学保留提供了对规范主义的有益修正,但这些批评并未谴责因社会复杂性而导致失败的规范理论。哈贝马斯认为,只要我们接受复杂的社会通过法律和政治以反映性的方式塑造自己,纯粹的规范性考虑就仍然具有它们的意义(Habermas,2008,第276页)。对具有普遍性陈述的语法形式但在语义层面上的规范的选择性阅读容易受到对其基本概念(例如人,人)的特殊解释的影响,因此需要经验性的解释(Habermas,2008,第285页)。考虑到所有这些因素,并注意到在关于各种生物技术和遗传学应用的伦理辩论中所涉及的问题会深刻影响我们对人类的看法,与他人以及与环境的关系。正如在教科文组织三份《生物伦理宣言》中所规定的那样,在这些辩论中代表多种方法是非常可取的。

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