The rapid developments of science and technology in China over recent decades, particularly in biomedical research, have brought forward serious challenges regarding ethical governance. Recently, Jian-kui HE, a Chines...The rapid developments of science and technology in China over recent decades, particularly in biomedical research, have brought forward serious challenges regarding ethical governance. Recently, Jian-kui HE, a Chinese scientist, claimed to have "created" the first gene-edited babies, designed to be naturally immune to the human immunodeficiency virus(HIV). The news immediately triggered widespread criticism, denouncement, and debate over the scientific and ethical legitimacy of HE’s genetic experiments. China’s guidelines and regulations have banned germline genome editing on human embryos for clinical use because of scientific and ethical concerns, in accordance with the international consensus. HE’s human experimentation has not only violated these Chinese regulations, but also breached other ethical and regulatory norms. These include questionable scientific value, unreasonable risk-benefit ratio, illegitimate ethics review, invalid informed consent, and regulatory misconduct. This series of ethical failings of HE and his team reveal the institutional failure of the current ethics governance system which largely depends on scientist’s self-regulation. The incident highlights the need for urgent improvement of ethics governance at all levels, the enforcement of technical and ethical guidelines, and the establishment of laws relating to such bioethical issues.展开更多
The establishment of a sound science and technology ethics governance system is an inevitable requirement for national modernization.Faced with the development of human gene technology and the chaos in research activi...The establishment of a sound science and technology ethics governance system is an inevitable requirement for national modernization.Faced with the development of human gene technology and the chaos in research activities,the ethical standards and legal positioning of human gene research activities urgently need to be clarified.The human rights ethics view has value inclusiveness and value fundamentality,and includes three levels of connotations:content dimension,relationship dimension,and obligation dimension.It should serve as the ethical standard for human gene research activities.Based on the provisions of China’s Constitution,the human rights ethics view on human gene research,as a constitutional ethics view,can elucidate different levels of rights content,such as human dignity,life and health,and research freedom.It also addresses the weighing of basic rights conflicts and the dual obligation subjects of public and private nature.Relying on the constitutional value embedding of the research ethics view to form ethical consensus,improving ethical review through framework legislation for human rights interests,and implementing ethical responsibility through the human rights-oriented interpretation of ethical legal norms are the three pathways to realizing the human rights ethics view on human gene research.展开更多
The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s criti...The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s critique of the natural language of ethics and of metaphysics results in submitting and elaborating a new paradigm of metaphysics as formal axiology （in particular, formal ethics）. In result, the classical metaphysics and ethics of moral rigor are represented as two-valued algebraic systems of metaphysics and formal ethics respectively. By means of this algebraic model, all the well-known scandal-making metaphysical tenets of Parmenides are produced as translations of corresponding algebraic equations from the symbolic language to the natural one. At the level of submitted discrete mathematical model of formal axiology, Parmenides＇ metaphysical （formal-axiological） concepts ＂consistency＂ and ＂inconsistency,＂ ＂completeness＂ and ＂incompleteness＂ are compared with G^del＇s logic ones. Formal-axiological meanings of the words ＂consistency,＂ ＂incompleteness,＂ ＂being,＂ ＂nonbeing,＂ ＂movement,＂ ＂knowledge,＂ ＂belief,＂ etc., are considered as moral-evaluation-functions determined by one moral-evaluation-variable. Binary moral-evaluation-functions are studied as well. The functions are precisely defined by tables. Precise definitions of ＂formal-axiological-equivalence,＂ ＂formal-axiological-law,＂ and ＂formal-axiological contradiction＂ are submitted. Thus, one can either generate or examine formal-axiological equations of algebra of metaphysics by ＂computing＂ relevant compositions of moral-value-functions. Using this ＂moral-value-table-computation-technique,＂ one can arrive to a surprising conclusion that both the notorious sentence of Moore （called ＂epistemic paradox＂） and the incompleteness sentence of Godel are formally-axiologically inconsistent ones： Hence, they are formally-axiologically equivalent. For overcoming the negative psychological effect of such a surprising result, the author has used graphic models explicating the famous Lukasiewicz＇s statement ＂Logic is morality of thought and speech.＂展开更多
Proverbs which are short witty traditional oral expressions handed down from generation to generation as a common heritage is also believed to be true expressions of the Hausa people＇s philosophy. This philosophy is ...Proverbs which are short witty traditional oral expressions handed down from generation to generation as a common heritage is also believed to be true expressions of the Hausa people＇s philosophy. This philosophy is clad in different ways by the people as they are continuously at work to give meanings to their creative activities. Proverbs are one of the most relevant expressions of human wisdom and knowledge of nature, psychology, and reality for the Hausa people of Northern Nigeria; however, the images that are presented in the proverbs are culturally defined and they may differ from place to place, as well as from generation to generation. Proverbs are capable of a variety of meanings, according to how and when they are used. These findings have revealed that many popular and interesting Hausa proverbs tell a condensed story; these stories give vivid illustrations which help the hearer understand the proverbs. In this paper, the author attempts a deep intellectual analysis into the story-lines behind the emergence of some selected Hausa proverbs, with a view to comprehending and propagating embedded ideas and cultural principles or philosophies that may be relevant for contemporary social usage.展开更多
基金Project supported by the National Natural Science Foundation of China(No.L1824000)
文摘The rapid developments of science and technology in China over recent decades, particularly in biomedical research, have brought forward serious challenges regarding ethical governance. Recently, Jian-kui HE, a Chinese scientist, claimed to have "created" the first gene-edited babies, designed to be naturally immune to the human immunodeficiency virus(HIV). The news immediately triggered widespread criticism, denouncement, and debate over the scientific and ethical legitimacy of HE’s genetic experiments. China’s guidelines and regulations have banned germline genome editing on human embryos for clinical use because of scientific and ethical concerns, in accordance with the international consensus. HE’s human experimentation has not only violated these Chinese regulations, but also breached other ethical and regulatory norms. These include questionable scientific value, unreasonable risk-benefit ratio, illegitimate ethics review, invalid informed consent, and regulatory misconduct. This series of ethical failings of HE and his team reveal the institutional failure of the current ethics governance system which largely depends on scientist’s self-regulation. The incident highlights the need for urgent improvement of ethics governance at all levels, the enforcement of technical and ethical guidelines, and the establishment of laws relating to such bioethical issues.
基金This paper is an interim result of“Constitutional Boundaries of the Application of Human Gene Editing Technology,”a Youth Project of the National Social Science Fund of China(Project Approval Number 23CFX040)supported by the“National Funded Programs for Postdoctoral Researchers”(GZC20230937).
文摘The establishment of a sound science and technology ethics governance system is an inevitable requirement for national modernization.Faced with the development of human gene technology and the chaos in research activities,the ethical standards and legal positioning of human gene research activities urgently need to be clarified.The human rights ethics view has value inclusiveness and value fundamentality,and includes three levels of connotations:content dimension,relationship dimension,and obligation dimension.It should serve as the ethical standard for human gene research activities.Based on the provisions of China’s Constitution,the human rights ethics view on human gene research,as a constitutional ethics view,can elucidate different levels of rights content,such as human dignity,life and health,and research freedom.It also addresses the weighing of basic rights conflicts and the dual obligation subjects of public and private nature.Relying on the constitutional value embedding of the research ethics view to form ethical consensus,improving ethical review through framework legislation for human rights interests,and implementing ethical responsibility through the human rights-oriented interpretation of ethical legal norms are the three pathways to realizing the human rights ethics view on human gene research.
文摘The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s critique of the natural language of ethics and of metaphysics results in submitting and elaborating a new paradigm of metaphysics as formal axiology （in particular, formal ethics）. In result, the classical metaphysics and ethics of moral rigor are represented as two-valued algebraic systems of metaphysics and formal ethics respectively. By means of this algebraic model, all the well-known scandal-making metaphysical tenets of Parmenides are produced as translations of corresponding algebraic equations from the symbolic language to the natural one. At the level of submitted discrete mathematical model of formal axiology, Parmenides＇ metaphysical （formal-axiological） concepts ＂consistency＂ and ＂inconsistency,＂ ＂completeness＂ and ＂incompleteness＂ are compared with G^del＇s logic ones. Formal-axiological meanings of the words ＂consistency,＂ ＂incompleteness,＂ ＂being,＂ ＂nonbeing,＂ ＂movement,＂ ＂knowledge,＂ ＂belief,＂ etc., are considered as moral-evaluation-functions determined by one moral-evaluation-variable. Binary moral-evaluation-functions are studied as well. The functions are precisely defined by tables. Precise definitions of ＂formal-axiological-equivalence,＂ ＂formal-axiological-law,＂ and ＂formal-axiological contradiction＂ are submitted. Thus, one can either generate or examine formal-axiological equations of algebra of metaphysics by ＂computing＂ relevant compositions of moral-value-functions. Using this ＂moral-value-table-computation-technique,＂ one can arrive to a surprising conclusion that both the notorious sentence of Moore （called ＂epistemic paradox＂） and the incompleteness sentence of Godel are formally-axiologically inconsistent ones： Hence, they are formally-axiologically equivalent. For overcoming the negative psychological effect of such a surprising result, the author has used graphic models explicating the famous Lukasiewicz＇s statement ＂Logic is morality of thought and speech.＂
文摘Proverbs which are short witty traditional oral expressions handed down from generation to generation as a common heritage is also believed to be true expressions of the Hausa people＇s philosophy. This philosophy is clad in different ways by the people as they are continuously at work to give meanings to their creative activities. Proverbs are one of the most relevant expressions of human wisdom and knowledge of nature, psychology, and reality for the Hausa people of Northern Nigeria; however, the images that are presented in the proverbs are culturally defined and they may differ from place to place, as well as from generation to generation. Proverbs are capable of a variety of meanings, according to how and when they are used. These findings have revealed that many popular and interesting Hausa proverbs tell a condensed story; these stories give vivid illustrations which help the hearer understand the proverbs. In this paper, the author attempts a deep intellectual analysis into the story-lines behind the emergence of some selected Hausa proverbs, with a view to comprehending and propagating embedded ideas and cultural principles or philosophies that may be relevant for contemporary social usage.
