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Abstract 摘要

Body ethics constitute a genuine expression of both human life and the physical body. They represent the spiritual will of medicine, correcting the errors of the bio-psycho-social medical model. Body ethics reflect both the holistic human body and the true spirit of medicine, forming the basis for medical intervention and physical rehabilitation. For medical doctors guided by the bio-psycho-social medical model, the human body is nothing more than a behavioral and psychological object. However, the real body is a being, an individual human being, who must try to unify “consciousness” with “the body.” The moral premise of the body ethics medical model transforms “dead” materials into humanity, i.e., the human body, including even the sick body. This model incarnates the transcendent dimension of the human body in a comprehensive whole, manifesting the proper relations among physical, moral, humane, and political activities in medicine. The body ethics model of medicine contributes to a return to the harmonious nature of medicine and ethics on the one hand and the inseparability of medicine and religion on the other. Accordingly, even in a postmodern context, it can reasonably be held that both the physical and religious dimensions of the body are sources of the medical ethics of the body and that this body ethics model of medicine contains the spiritual, moral, and political functions of the body in itself. Finally, this model goes beyond the bio-psycho-social medical model through its transcendent dimension.

身體倫理醫學模式是生命(身體)政治意志的表達與實現,其修正了生物心理社會醫學模式的錯訛,並能夠最整全地反映人類對於身體或醫學的寄託,成為醫學的基礎和疾病救治、身體康復的指導與希望。身體為醫生治療行為與施愛的直觀物件,身體是屬人的,人必須力圖把“我的意識”統一於“我的身體”;這一道德觀成為醫學模式的人性前提,即是說,人的身體、包括患病的身體,不是一般性地沒於世界,而應該建立身體、人、醫學與政治活動之間的道德關係。身體倫理醫學模式有利於人和醫學回歸倫理的和諧;由此,在後現代背境下,可以認為,身體宗教醫學模式是身體倫理醫學模式的淵源之一,身體倫理醫學模式隱含著生命(身體)政治醫學模式的政治倫理功能,能夠實現對生物心理社會醫學模式的歷史性“僭越”。

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