В докладе сравниваются системы медицинской этики в разных странах (Россия, Франция, США и др.). Представлен студентам-медикам в рамках Школы МАиБ.

1. Региональные различия
в биоэтике
Школа медицинской антропологии и биоэтики
Институт этнологии и антропологии им. Н.Н. Миклухо-Маклая РАН
13 ноября 2015 года
Москва-Белвью
©
Черняк Надежда Валерьевна
Биоэтика (Университет Кейс Вестерн Резерв, США)
ПедагогикаПсихология (МГУ имени М.В. Ломоносова, Россия)
Межкультурная коммуникация (МГУ имени М.В. Ломоносова, Россия)

2. Утренняя зарядка

3. Верно ли утверждение
в контексте глобальной этики?
1. Physicians provide full information if a patient is terminally ill.
2. Patients under 18 are not allowed to donate transplant organs.

4. Глобальная биоэтика

5. Почему в одних странах эвтаназия
легальна, а в других нет?
• from the Greek:
εὐθανασία meaning "good death"
• “intentional killing at the patient’s explicit and
long term request.”
Leget, p. 256

6. Франция США
Биоэтика - сфера
деятельности врачей
Биоэтика - сфера
деятельности “bioethicists”
врачи управляют
информацией
пациенты управляют
информацией
рассмотрение философских
вопросов
решение конкретных кейсов,
фокус на пациенте
государственные
законодательные акты
прецеденты (court cases)

7. Отношение к американской системе
биоэтики во Франции
• «“Bioethical or medical works published in
French tend to clearly position themselves
“against” the American bioethical model,
dismissing that model as irrelevant to the
particular cultural context of French values,
and contrasting the Anglo‐Saxon
autonomy‐based bioethics with their own,
solidarity‐based bioethical framework. The
American bioethics is to be dismissed and
even rejected» (Orfali, 67)

8. Две системы
• Moral relativism
Существуют ли абсолютные, универсальные
стандарты?

9. Глобальная этика:
миссия (не)возможна?
• Разная интерпретация одних принципов.
• Приоритетность принципов.
• Языковой барьер – сложности перевода.

10. Спасибо
• nxc159@case.edu
Вопросы?

11. Литература (1)
• Anonymous. It's Over, Debbie. JAMA. 1988;259(14):2096.
• ASHG Statement. “Eugenics and the Misuse of Genetic Information to Restrict Reproductive Freedom.”
American Journal of Human Genetics. 64 (1999): 335-338.
• Bernard, Anne, and Anne Fagot-Largeault. Bioethics in France. In The Annas of Bioethics: Regional
Perspectives in Bioethics. John F. Peppin, Mark J. Cherry (eds.) Swets & Zeitlinger Publishers, 2003. P. 93-116.
• Bendiane, M. K., et al. French Hospital Nurses' Opinion about Euthanasia and Physician-Assisted Suicide: A
NationalPhone Survey. Journal of Medical Ethics, Vol. 35, No. 4 (Apr., 2009), pp. 238-244
• Beydon, L., et al. Fin de vie, euthanasie et suicide assiste´ : une mise au point de la Socie´ te´ franc¸aise
d’anesthe´ sie et de re´animation. Annales Franc¸aises d’Anesthe´ sie et de Re´animation 31 (2012) 694–703.
• Chambaere , K., et al. Differences in Performance of Euthanasia and Continuous Deep Sedation by French- and
Dutch- Speaking Physicians in Brussels, Belgium. J Pain Symptom Manage. 2010 Feb;39(2):e5-7.
• Cohen, Joachim, et al. Cultural differences affecting euthanasia practice in Belgium: One lawbut different
attitudes and practices in Flanders and Wallonia. Social Science & Medicine 75 (2012) 845e853.
• Ferrand, Edouard, et al. Requests for euthanasia and palliative care in France. The Lancet. Vol 377. February 5,
2011. P. 467-468.
• Johnstone, Megan-Jane. Bioethics, Cultural Differences and the Problem of Moral Disagreement in End-Of-Life
Care: A Terror Management Theory. Journal of Medicine and Philosophy, 37: 181-200, 2012.
• Hyde, Michael J. Medicine, Rhetoric, and Euthanasia: A Case Study in the Workings of a Postmodern
discourse. Quaterly Journal of Speech. 79 (1993): 201-224.
• Lam WA, McCullough LB. Influence of religious and spiritual values on the willingness of Chinese–Americans
to donate organs for transplantation. Clin Transplantation 2000: 14: 449–456.
• Leget, C. Boundaries, borders, and limits. A phenomenological reflection on ethics and euthanasia. J Med
Ethics 2006;32: 256–259.

12. Литература (2)
• Macklin R. Cultural and Ethical Relativism, In Against Relativism: Cultural Diversity and the Search for Ethical
Universals in medicine. New York: Oxford University Press, 1999: 1-23.
• Matas Arthur J., and Francis L. Delmonico. Living Donation: The Global Perspective. Advances in Chronic
Kidney Disease, Vol 19, No 4 (July), 2012: pp 269-275
• Mazgon-Fernandes, M. French debate legalizing euthanasia. national Catholic reporter. April 6, 2007. p. 10.
• Mikk, B.K., Cohen, Andrew В and Paige, R. Michael (2009). Maximizing Study Abroad: An Instructional Guide
to Strategies for Language and Culture Learning in Use. Minneapolis: Center for Advanced Research and
Language Acquisition. P. 207-212.
• Molzah, Anita E. Chinese Canadian Beliefs Toward Organ Donation. QUALITATIVE HEALTH RESEARCH, Vol. 15
No. 1, January 2005 82-98.
• Muto, Kaori. Organ Transplantation as a Family Issue: Living Liver Donors in Japan. International Journal of
Japanese Sociology. 2010, Number 19 p. 35 – 48.
• Nie, Jing-Bao, and Alastair V. Campbell. Multiculturalism and Asian Bioethics: Cultural War or Creative
Dialogue? Bioethical Inquiry (2007) 4:163–167.
• Orfali, Kristina. French Bioethics: The Rhetoric of Universality the Ethics of Medical Responsibility. In
Bioethics around the globe / edited by Catherine Myser. Oxford University Press, 2011. P. 57-75.
• Paris, Wayne;Nour, Bakr. Organ transplantation in Egypt. Progress in Transplantation; Sep 2010; 20, 3;
ProQuest Nursing & Allied Health Source. P. 274.
• Peretti-Watela, P., et al. Attitudes toward palliative care, conceptions of euthanasia and opinions about its
legalization among French physicians. Social Science & Medicine, 60 (2005): 1781–1793.
• Religious Views on Donation. Web: http://organdonor.gov/about/religiousviews.html
• Smets at al. The medical practice of euthanasia in Belgium and The Netherlands: Legal notification, control
and evaluation procedures. Health Policy 90 (2009) 181–187.