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生命既是本体的又是形成的。在本体世界,生命原发存在,其自在性和他者性内在地统一,并表征为感性的伦理意蕴。在形成世界,生命继发存在,其潜在伦理意蕴必彰显为现实伦理要求,并因为遭遇利害而敞开三种可能性朝向。但是,这些体现不同可能性朝向的伦理要求只能在生命创造之“生命的产物”这个层面展开,根本无助于消解生命自由与生命平等之间的矛盾和生命的产物控制与反抗控制之间的冲突。生命伦理学诞生于这一双重拉锯战中,并必然肩负以下使命:一是在人的形成世界中如何引导生命和呵护生命;二是在人的本体世界中如何实现生命的自在与自由。由此,生命伦理学必然开辟出生命本体的伦理学、生命形成的伦理学以及能够整合二者的生命伦理方法学。
Life is both ontology and formation. In the ontological world, the primary existence of life exists, and its self-nature and otherness are inherently unified and characterized as the emotional ethical connotation. In the formation of the world, the existence of secondary life, its potential ethical implications will be manifested as a realistic and ethical requirements, and because of the risk opened three possibilities. However, these ethical requirements, which reflect different possibilities, can only be developed at the level of “product of life” created by life, which does not help eliminate the contradiction between life and the equality of life and the product control and resistance control of life at all Conflict between. Bioethics is born in this double tug of war, and it inevitably undertakes the following missions: First, how to guide life and pamper the life in the human formation world; second, how to realize the freedom and the freedom of life in the human noumenon world. As a result, bioethics inevitably opens up the ethics of life itself, the ethics of life formation and the bioethics methodology that can integrate the two.