Barilan Y Michael
Dep. Medicine B, Meir Hospital, Kfar Saba, Israel.
Bioethics. 2006 Sep;20(5):233-47. doi: 10.1111/j.1467-8519.2006.00500.x.
Accepting the claim that the living have some moral duties with regard to dead bodies, this paper explores those duties and how they bear on the popular travelling exhibition Bodyworlds. I argue that the concept of informed consent presupposes substantial duties to the dead, namely duties that reckon with the meaning of the act in question. An attitude of respect and not regarding human remains as mere raw material are non-alienable substantial duties. I found the ethos of Bodyworlds premature but full of promises such as public attitudes to organ donations. At the practical level I conclude that Bodyworlds should use only willed donations or unclaimed bodies for which dignified funerals are not available. In the case of live donations, Bodyworlds has a duty to participate in the medical care of needy donors. However, secrecy with regard to the source of cadavers seems to be the most troublesome aspect of Bodyworlds.
在接受生者对尸体负有某些道德义务这一主张的基础上，本文探讨了这些义务以及它们如何与广受欢迎的巡回展览“人体世界”相关联。我认为，知情同意的概念预先假定了对死者的实质性义务，即考虑相关行为意义的义务。尊重的态度以及不将人类遗体仅仅视为原材料是不可剥夺的实质性义务。我发现“人体世界”的理念尚不成熟，但充满了希望，比如对公众器官捐赠态度的影响。在实践层面，我得出结论，“人体世界”应该只使用自愿捐赠的遗体或无法举行体面葬礼的无人认领遗体。对于活体捐赠的情况，“人体世界”有义务参与对贫困捐赠者的医疗护理。然而，对尸体来源保密似乎是“人体世界”最棘手的方面。
