Ratanakul P
Research Center of Southeast Asian Cultures, Mahidol University, Salaya Nakonpatom, Thailand.
J Med Philos. 1988 Aug;13(3):301-12. doi: 10.1093/jmp/13.3.301.
The Thai concern for bioethics has been stimulated by the departure of Thai medicine from its long tradition through the introduction of Western medical models. Bioethics is now being taught to Thai medical students emphasizing moral insights and principles found within Thai culture. These are to a large extent Buddhist themes. Veracity is always a duty for people in general and medical personnel in particular. Falsehoods and deception cannot be morally justified simply on the grounds that we think it is good for another. Buddhism also prohibits killing. The doctrine of kamma holds that joys and sorrows are the result of one's own past actions. Kamma must run its course or will be manifest in a future life. Mercy-killing also violates the Buddhist psychology. A physician who kills subconsciously transfers his aversion to suffering to the one who embodies the suffering. Buddhist justice is understood in terms of impartiality and equal treatment. Compassion goes beyond justice to self-giving and self-denial. It is central to the path to the attainment of highest human fulfillment.
泰国对生物伦理学的关注是由泰国医学背离其悠久传统，引入西方医学模式所引发的。现在，泰国医学生正在学习生物伦理学，重点强调泰国文化中所蕴含的道德见解和原则。这些见解和原则在很大程度上是佛教主题。诚实对一般人来说始终是一项义务，对医务人员而言尤其如此。谎言和欺骗在道德上不能仅仅因为我们认为这对他人有益就被合理化。佛教也禁止杀生。业力学说认为，喜悦和悲伤是一个人过去行为的结果。业力必须自行发展，否则将在来世显现。安乐死也违背了佛教心理学。实施安乐死的医生会下意识地将自己对痛苦的厌恶转移到承受痛苦的人身上。佛教的正义被理解为公正和平等对待。慈悲超越了正义，达到了自我奉献和自我克制。它是实现人类最高成就之路的核心。
