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首页> 外文期刊>Genewatch : >Muslim Bioethics, Official and Unofficial-In Egypt, a code of bioethics is often handed down - if not always adopted - by an amalgamation of church and state.-Interview with Sherine Hamdy
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Muslim Bioethics, Official and Unofficial-In Egypt, a code of bioethics is often handed down - if not always adopted - by an amalgamation of church and state.-Interview with Sherine Hamdy

机译：穆斯林的生物伦理学，官方和非官方的-在埃及，生物伦理学的准则通常是通过教堂和国家的合并而流传下来的，即使不是总是被采纳的。-Sherine Hamdy的采访

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GeneWatch: Firstly, Islam is obviously a very diverse religion, so is it safe to assume there are equally diverse ideas about bioethics within Islam? In other words, is there actually such a thing as one "Muslim bioethics?" Sherine Hamdy: That's an open question. There are two big competing narratives in the Muslim world: One is that Muslims should have their own bioethics, and mostly that would be gleaned from the Muslim jurists who issue fatwas in response to questions that people might ask about a specific medical procedure or technology. But the critique of that is: "Why are we just looking at legal scholars? Don't we have this much richer tradition that includes literature and ethics?" And just because of the post-colonial structures of many Muslim countries, it turns out that the Islamic legal voices are one of the ones that remain, to the detriment of other traditions. So that's one view, the "we have our own bioethics" view.
机译：GeneWatch：首先，伊斯兰教显然是一种非常多样的宗教，因此可以安全地假设伊斯兰教中关于生物伦理学的想法也一样吗？换句话说，实际上是否存在诸如“穆斯林生物伦理学”这样的事情？ Sherine Hamdy：这是一个悬而未决的问题。穆斯林世界有两种相互竞争的叙述：一种是穆斯林应该有自己的生物伦理学，而多数是从穆斯林法学家那里搜集来的，这些法学家是在回答人们可能会问有关特定医疗程序或技术的问题时发出的。但是对此的批评是：“我们为什么只看法律学者？我们难道没有这么丰富的传统，包括文学和伦理学吗？”正是由于许多穆斯林国家的后殖民结构，事实证明伊斯兰法律声音仍然存在，对其他传统构成了损害。这就是一种观点，即“我们有自己的生物伦理学”观点。

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    《Genewatch :》 |2013年第4期|共2页
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  • 中图分类 遗传学;
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