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從佛教死亡觀檢視當代腦死判準=Research on the Issue of Brain Death Criteria from the Buddhist View of Death |
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凃均翰 (著)=Tu, Chun-han (au.)
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| Source |
臺大佛學研究=Taiwan Journal of Buddhist Studies
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| Volume | n.35 |
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| Date | 2018.06 |
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| Pages | 109 - 156 |
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| Publisher | 國立臺灣大學佛學研究中心=The Center for Buddhist Studies, National Taiwan University |
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| Publisher Url |
http://homepage.ntu.edu.tw/~ntucbs/
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| Location | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Note | 作者係比利時根特大學佛學研究中心博士後研究員。科技部補助赴國外從事博士後研究，計畫編號：106-2917-I-564-041。
本文乃由筆者之博士論文《佛教生命倫理學對臨終倫理議題之探究》之部分章節改寫而成。感謝投稿過程中三位審查人寶貴的意見，讓筆者對本文內容與格式之修改獲益良多，一併致上誠摯之謝意。 |
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| Keyword | 佛教死亡觀=Buddhist view of death; 腦死=brain death; 死亡判準=death criteria; 全腦判準=whole-brain criteria; 腦幹判準=brainstem criteria |
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| Abstract | 本文從佛教死亡觀探討死亡概念之界說及死亡判定之依據，聚焦於對當代腦死判準之批判性檢視。本文首先說明當代醫學中
關於腦死判準之主要理論背景及其相關臨床研究與批判性論述；其次，闡述佛教對死亡概念之界說及其死亡判準；最後從佛教之死亡觀檢視當代腦死判準及其相關之死亡界說。從佛教生命觀來看，眾生之生命體乃由名、色兩類之構成條件和合而成。眾生之死亡乃涉及身心眾多關聯條件的變化歷程。從佛教壽、暖、識之死亡判準來看，必須待心識離體後，身體不再表現體溫與心識活動，始可將其判定為一期生命之結束。然而，當代腦死判準中，無論是全腦判準或腦幹判準，皆是將生命體之死亡判定依據簡化為單一物質性構成之器官或其部分組織以達到其提前宣判死亡之目的。
This paper will discuss the definition of death and how one’s death is determined from the Buddhist view of death, particularly focusing on the critique of brain death criteria in modern neurology.Firstly, this paper introduces the theoretical background and clinical critique on brain death criteria. Secondly, the author elaborates the Buddhist definition and criteria of death. Finally, this paper scrutinizes the brain death criteria and the related definitions of death in modern neurology form the Buddhist perspective.From the Buddhist view of life, the living body of a sentient being is composed of many properties, which can be classified into two categories: mind (nāma) and form (rūpa). One’s death are part of an incessant process caused by one’s physical and mental changes of correlated properties. In Buddhism, determination of one’s death is based on three properties: vitality, heat and consciousness; when one’s consciousness is no longer attached to the physical body—meaning the body displays no signs of breathing, temperature and mental activities—the person can then be ultimately declared dead. In comparison, modern neurology classifies one’s death based on cease of activity in the whole-brain or the brainstem which merely establishes the determination of one’s death on the activity, or lack of, in their physical brain, so as to allow one’s death to be declared as soon as possible. |
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| Table of contents | 摘要 109
壹、前言 110
貳、當代醫學對腦死判準之檢視與批判 111
一、對以全腦為腦死判準之檢視與批判 113
二、對以腦幹為腦死判準之檢視與批判 120
參、當代佛學界對腦死判準之研究回顧 122
肆、佛教對死亡之界說 127
伍、佛教對生命活動之界說及其死亡判準 133
一、佛教對生命活動所表現之身、口、意行之界說 133
二、佛教死亡判準之主要原則：壽、暖、識 135
三、佛教死亡判準的進一步探討：死亡與滅盡定之分別 136
四、壽、暖、識三者的相互關聯 139
陸、從佛教死亡觀檢視當代腦死判準 142
柒、結論 147
引用書目 149
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| ISSN | 10271112 (P) |
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| Hits | 1165 |
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| Created date | 2018.08.31 |
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| Modified date | 2018.09.03 |
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