Mill J M
J Med Ethics. 1986 Mar;12(1):32-5. doi: 10.1136/jme.12.1.32.
In an article in an earlier edition of the Journal of Medical Ethics (1) Dr Iglesias bases her analysis upon the mediaeval interpretation of Platonic metaphysics and Aristotelian logic as given by Aquinas. Propositional forms are applied to the analysis of experience. This results in a very abstract analysis. The essential connection of events and their changing temporal relationships are ignored. The dichotomy between body and soul is a central concept. The unchanging elements in experience are assumed to be more real than the actual world of experienced process. Such a view makes the analysis of the temporal factors in experience impossible. Its abstractness is quite unsuitable for the analysis of the ontological structure and development of the neonate from fertilisation to birth. A N Whitehead made the notion of organism central to his philosophy. He refused to place human experience outside nature, or admit dualism. His philosophy of organism is an attempt to uncover the essential elements connecting human experience with the physical and biological sciences. Time, change and process are, in his view, more real than the static abstractions obtainable by the use of the fallacy of misplaced concreteness. Use of the latter negates the essential connectedness of events and the importance of temporarily and change (2). In this paper I argue that the embryo, being an organism, is not analysable in terms of thinghood. It is a process. To apply Aristotelian logical concepts to it is to distort the real nature of the datum.
在《医学伦理学杂志》早期版本的一篇文章中（1），伊格莱西亚斯博士的分析基于阿奎那对柏拉图形而上学和亚里士多德逻辑的中世纪解释。命题形式被应用于经验分析。这导致了一种非常抽象的分析。事件的本质联系及其不断变化的时间关系被忽视了。身心二分法是一个核心概念。经验中不变的元素被认为比经验过程的现实世界更真实。这样一种观点使得对经验中时间因素的分析成为不可能。其抽象性完全不适用于分析从受精到出生的新生儿的本体结构和发育。A. N. 怀特海将有机体的概念作为其哲学的核心。他拒绝将人类经验置于自然之外，或承认二元论。他的有机体哲学试图揭示将人类经验与物理和生物科学联系起来的基本要素。在他看来，时间、变化和过程比通过使用错置具体性的谬误所获得的静态抽象更真实。使用后者会否定事件的本质联系以及时间和变化的重要性（2）。在本文中，我认为胚胎作为一个有机体，不能按照事物的概念来分析。它是一个过程。将亚里士多德的逻辑概念应用于它会扭曲数据的真实性质。
