Howsepian A A
Fresno Medical Education Program, University of California at San Francisco, Fresno, CA, USA.
J Med Philos. 2008 Apr;33(2):140-57. doi: 10.1093/jmp/jhn001.
In this essay, I attempt to provide answers to the following four queries concerning the metaphysics of early human embryogenesis. (1) Following its first cellular fission, is it coherent to claim that one and only one of two "blastomeric" twins of a human zygote is identical with that zygote? (2) Following the fusion of two human pre-embryos, is it coherent to claim that one and only one pre-fusion pre-embryo is identical with that postfusion pre-embryo? (3) Does a live human being come into existence only when its brain comes into existence? (4) At implantation, does a pre-embryo become a mere part of its mother? I argue that either if things have quidditative properties or if criterialism is false, then queries (1) and (2) can be answered in the affirmative; that in light of recent developments in theories of human death and in light of a more "functional" theory of brains, query (3) can be answered in the negative; and that plausible mereological principles require a negative answer to query (4).
在本文中,我试图对以下四个关于早期人类胚胎发育形而上学的问题给出答案。(1)在人类受精卵首次细胞分裂之后,声称受精卵的两个“卵裂球”双胞胎中只有一个与该受精卵相同,这是否合理?(2)在两个人类前胚胎融合之后,声称只有一个融合前的前胚胎与那个融合后的前胚胎相同,这是否合理?(3)一个活的人类个体是否只有在其大脑形成时才开始存在?(4)在着床时,一个前胚胎是否仅仅成为其母亲身体的一部分?我认为,要么如果事物具有本质属性,要么如果标准主义是错误的,那么问题(1)和(2)可以得到肯定的回答;鉴于人类死亡理论的最新发展以及更具“功能性”的大脑理论,问题(3)可以得到否定的回答;并且合理的分体论原则要求对问题(4)给出否定的回答。