Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia
Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia
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佛教、印度教、天主教和伊斯兰教的胚胎干细胞研究伦理：来自马来西亚的观点
DOI：
10.5372/1905-7415.0801.260
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发表时间：
2014
期刊：
影响因子：
--
通讯作者：
S. N. M. Noor
中科院分区：
文献类型：
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作者：
M. Sivaraman;S. N. M. Noor
摘要背景：在胚胎干细胞研究(ESCR)中使用胚胎引起了伦理争议，因为它需要破坏5天大的人类胚胎来获取干细胞。目的：探讨伊斯兰教、佛教、印度教和天主教在使用(1)体外受精(IVF)后的剩余胚胎(又称“剩余”胚胎)和(2)科学家利用胚胎干细胞进行研究的“研究胚胎”方面的伦理立场。方法：通过深入的半结构化访谈，研究马来西亚佛教、印度教和天主教宗教领袖对《经济、社会和文化权利国际公约》的意见，同时从当地有关法特瓦起源的著作中收集关于这一问题的伊斯兰答复。参与者对人类干细胞研究伦理的回应反映了这四种宗教的不同圣经文本。这些都是在国际生物伦理学文献的帮助下提出和支持的，重点是“剩余”胚胎和“研究”胚胎的使用。结果：伊斯兰伦理背离了印度教和佛教关于保存研究胚胎的教义，这些胚胎是专门为研究而创造的，只有在受精120天后才被认为是人的生命。印度教和佛教徒也强调人的生命的神圣性，但优先考虑减轻活着的成年人的痛苦。它们通常鼓励经济、社会和文化权利。研究是一种被伊斯兰教视为高尚的求知努力。这也是印度教和佛教哲学中的一个概念；特别是在潜在有益的研究目标是基础的情况下。天主教也强调人的生命的神圣性，但也强调胚胎从受孕那一刻起就不可侵犯。结论：考虑到胚胎干细胞研究对社会的潜在益处，根据印度教和佛教的观点，胚胎干细胞研究是允许和鼓励的，但有一些保留意见。这类似于伊斯兰对《经济、社会和文化权利公约》伦理的看法。然而，天主教与所有其他三种宗教不同；它似乎阻碍了这一领域的研究，因为它很可能违反了天主教教义中的神圣原则。
Abstract Background: The use of embryos in embryonic stem cell research (ESCR) has elicited ethical controversies as it entails the destruction of 5-day old human embryos to harvest stem cells. Objective: To explore the ethical positions of Islam, Buddhism, Hinduism, and Catholicism concerning the use of (1) left-over embryos from in vitro fertilization (IVF) also known as ‘surplus’ embryos and (2) ‘research embryos’ which are created by scientists to conduct research using embryonic stem cells. Methods: The opinions of religious leaders of Buddhist, Hindu, and Catholic faiths in Malaysia pertaining to ESCR were examined via in-depth, semi-structured interviews while Islamic responses are collected from local writings related to the derivation of fatwa on this issue. Participants’ responses on the ethics of human stem cell research are presented as a reflection of various scriptural texts of these four religions. These are presented and supported with the help of international bioethics literature and focus on the use of ‘surplus’ embryos and ‘research’ embryos. Results: Islamic ethics deviate from Hindu and Buddhist teachings regarding saving of research embryos that have been created specifically for research and are considered as human lives only after 120 days fertilization. Hindu and Buddhists also underscore the sanctity of human life, but give priority to the alleviation of suffering in living adult humans. They generally encourage ESCR. Research is a knowledge-seeking endeavor considered noble by Islam. This is also a concept within Hindu and Buddhist philosophy; in particular, when potentially beneficial research goals are the basis. Catholicism also emphasizes sanctity of human life, but stresses also the inviolability of embryos from the moment of conception. Conclusion: Embryonic stem cell research is permissible and encouraged according to Hindu and Buddhist perspectives in view of the potential benefits of such research to society, with some reservations. This is similar to Islamic views on the ethics of ESCR. However, Catholicism differs from all the other three religions; it appears to discourage research in this field because of the likely violation of a sacred principle in Catholic teachings.