從心理學的面向探討後現代生命倫理的實踐

本文試圖從後現代生命倫理的處境特性（個人化），探討生命倫理的三重領域：倫理的原初存有領域、倫理的行事領域、以及倫理的社會領域。倫理的原初存有領域指的是作為倫理發端的我與他人面對面交接時刻：此原初領域大部分時候是被充滿處境行動的行事領域所遮蔽。以倫理思維訓規所構成的倫理社會領域則大部分顯現為倫理生活的掌控者，也是現代倫理建立總攝性倫理的所在。為了呈顯這三重領域相互建立、但也相互遮蔽的現象，本文首先討論了倫理的原初性，並以出現在西方宗教傳統的「成神」與中國心學傳統的「成聖」來揭示此原初發端的兩種後繼形式。接著，本文以過去作者及其同事在親子離合、色情行業、與臨終照顧等三個研究的倫理分析，進一步地呈現在生活中，倫理原初領域展露為如日蝕的餘光，而倫理行事領域為主要的遮蔽者，倫理的社會領域則佔據了掌控的地位。本文因此一方面呈現了現代總攝性倫理的理路，另一方面揭示了後現代生命倫理中，原初領域的根本地位。

關鍵字

存有原初倫理；行事倫理；社會倫理；後現代倫理；倫理心理學；總攝性倫理

並列摘要

In response to postmodern individualization, a psychological model is proposed to clarify the three facets of ethics: existential, practical, and social. The existential facet refers to the primary moments of face-to-face encounter between oneself and Other. This first facet is always eclipsed by the practical facet of ethics, which highlights necessary situational actions. The social facet is composed of normative ideas and dogmas, and usually emerges as dominant over the other two. In this treatise I first discuss the inception of ethics and contrast divinization, which is mostly found in western religious traditions, and self-cultivation, which is presented mostly in Chinese Confucian schools, as two modes of the subsequent development of ethics. Second, I review three psychological studies on parent-child relationships, prostitution, and hospice care to demonstrate the interaction of the three facets in human experience. This study delineates the formation of modern ethics and reveals the primacy of the existential facet in postmodern ethics.