器官移植不僅能夠保障病人之健康人權,同時也能夠為其個人及社會增加可觀的效用,然而現實中器官之需求量與供給量之間尚存在相當大的差距。儘管器官買賣制度可能可以提升器官之供給量,我國仍然立法對其加以禁止。自主權為多元社會所欲實現的高級個人利益,另一方面其與器官買賣的議題之間具有深刻的鏈結,並且也具備可以規範性語言進行分析及適用的特性,因此本研究從自主權的觀點來分析我國多元社會中個人從事器官買賣的正當性。 本研究以自由主義為主軸,輔以來自社群主義的反思建構器官買賣的自主權面貌,並且加入對於我國華人儒家文化圈社群特性的考量,以及心理學關於個人自主性的實證研究,最後提出「器官買賣自主模型」。若一個人能夠通過「器官買賣自主模型」的實體與二階段程序檢驗,則本研究認為其擁有決定是否買賣器官的自主。 為了能夠顧及個別種類器官的獨特性,本研究嘗試以「器官買賣自主模型」來分析我國法律與實務上允許用來移植的屍體器官,以及活人體的器官。
Organ transplantation can not only protect patients’ right to health but also promote social and economic utilities. However, the gap between the organ demand and supply remain great. Some then proposed that allowing organ trade might increase the organ supply. But most countries (including Taiwan) still prohibit organ trade. Therefore, based upon autonomy this study aimed to analyze the justifications of organ trade in Taiwan’s pluralistic society. Rethinking organ trade from the autonomy perspective is important because: (1) autonomy is the profound benefit to individuals in the pluralistic society; (2) autonomy plays an important role in the issues concerning organ trade, and (3) autonomy can provide a normative criteria to review organ trade. By applying liberalism, communitarianism and Confucianism (the representative ideology of Chinese communities), this study proposed “the autonomy model for organ trade” This study argued that: First, if removing the organ would not undermine an individual’s personal identity nor restrict his/her basic capabilities, such an organ then can be subject to trading. Second, even if the individual is allowed to sell certain organs, the context of his/her consent should be carefully explored on the basis of both his/her values and social and family relationships. Third, the individual should be guaranteed an environment to freely make his/her decisions without coercion, force or fraud.