法伦理学研究的时代价值

法律要具有活力或者被信仰，则必须函摄社会和历史的“魂”。五千年的文化传统无疑是我们构建有中国特色的法律体系、建设社会主义法治国家所应有的“魂”之一，而法律的“魂”则不可能被植入，只可能自然生成。因此，在社会与历史的传统、转型、现代的转换之中，如何将文化的基因纳入其中，便是法伦理学的担当与追求。     

Vulnerable Brains: Research Ethics and Neurosurgical Patients

Seven specific challenges in patient vulnerability related to neurosurgical advancement highlight needed augmentations for standards in innovation and research that do not unduly inhibit access to potential therapies while assuring just treatment of patients.     

对我国刑事立法的相关伦理考察

伦理是刑事立法的重要基础,符合伦理则是划定犯罪圈的基本要求。我国刑法对于生产销售伪劣产品罪、非法吸收公众存款罪、私分国有资产罪等个罪以及环境犯罪等类罪的立法中存在着与相关伦理的不协调问题,应予以重视和调和。     

Alternatives To Population-Based Crime Rates

This paper examines several alternatives to standard, population-based crime rates. These alternatives include rates standardized according to a variable other than population, and rates calculated by statistically standardizing for a number of variables simultaneously. Augmenting traditional crime rates with alternative types of rates can provide more information about the prevalence of crime, can help avoid the limitations of traditional rates, and can enhance analysts' flexibility in choosing crime rates appropriate to their analytical purpose.     

Population Genomics and Research Ethics with Socially Identifable Groups

In this paper, the author questions whether the research ethics guidelines and procedures are robust enough to protect groups when conducting genetics research with socially identifiable populations, particularly with Native American groups. The author argues for a change in the federal guidelines in substance and procedures of conducting genetic research with socially identifiable groups.     

Ethics Consultation

As part of the journal's effort to give readers practical applications in health care, we present the following regular feature. We hope that all readers will find something of interest in this and subsequent case studies, and, with the authors, we welcome your feedback. Ed.     

Egocentric Ethics

Ethical judgments are often egocentrically biased, such that moral reasoners tend to conclude that self-interested outcomes are not only desirable but morally justifiable. Although such egocentric ethics can arise from deliberate self-interested reasoning, we suggest that they may also arise through unconscious and automatic psychological mechanisms. People automatically interpret their perceptions egocentrically, automatically evaluate stimuli on a semantic differential as positive or negative, and base their moral judgments on affective reactions to stimuli. These three automatic and unconscious features of human judgment can help to explain not only why ethical judgments are egocentrically biased, but also why such subjective perceptions can appear objective and unbiased to moral reasoners themselves.