Schramm Fermin Roland, Braz Marlène
Chercheur/Ecole Nationale de Santé Publique/FIOCRUZ.
J Int Bioethique. 2008 Mar-Jun;19(1-2):73-86, 196. doi: 10.3917/jib.191.0073.
Bioethics of protection is a tool which appeared in the scope of the applied ethics in Latin America, related initially to the existing moral conflicts in Public Health, approached from the dialogue with the consecrated tools of the bioethics, but enrolled in the context of the praxis of the Latin American actors, who, even though they have proper problems, share many of those of the globalized world, of the planet. To the traditional descriptive and normative functions of the applied ethics, the bioethics of protection proposes an additional function consisting in the "protection" with priority of individuals and harmed groups, in order to permit them to develop, if possible, their capabilities, necessary to their empowerment, i.e. necessary to a decent life in a conflagrated world, and, possibly, searching for rational and/or reasonable solutions. The bioethics of protection is not applied, therefore, to those affected that are able to live a decent life with their own means or those offered by effective institutions. This implies, beyond education and adequate health services, the recognition of the differences in the cultures, cosmovisions and habits as common patrimony of the Humanity.
保护生物伦理学是一种出现在拉丁美洲应用伦理学范畴内的工具,它最初与公共卫生领域现存的道德冲突相关,是从与生物伦理学既定工具的对话中发展而来的,但它置身于拉丁美洲行动者的实践背景之中,这些行动者尽管有自身的问题,但也面临着许多全球化世界、整个地球所共有的问题。对于应用伦理学传统的描述性和规范性功能,保护生物伦理学提出了一项额外功能,即优先“保护”个人和受伤害群体,以便使他们尽可能地发展自身能力,这些能力是他们增强权能所必需的,也就是在一个混乱的世界中过上体面生活所必需的,并且有可能寻求合理和/或理性的解决方案。因此,保护生物伦理学并不适用于那些能够依靠自身手段或有效机构提供的资源过上体面生活的受影响者。这意味着,除了教育和充足的医疗服务之外,还要承认文化、宇宙观和习俗的差异是人类的共同遗产。