伊朗的人口、堕胎、避孕以及生物政治学、生物伦理学和生物法之间的关系。

Pub Date : 2023-01-17 DOI:10.1111/dewb.12386
Kiarash Aramesh
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引用次数: 0

摘要

伊朗伊斯兰政府最近通过并宣布了一项名为 "振兴人口和保护家庭 "的新法律。这部法律是生物政治影响生物法的一个值得注意的例子。在堕胎、避孕、产前筛查和人口控制方面,这部法律明显与妇女的基本权利和自由形成鲜明对比,并对不同人群的健康产生了重大影响。对伊朗伊斯兰共和国人口政策的历史回顾表明,在过去四十年中,这些政策发生了多次突然和激进的变化。由宗教生物政治推动的这项新法律就是最新的例子,它对堕胎施加了严格的限制。根据该法,所有关于堕胎的决定都必须由法院而不是诊所做出。这些法庭通常由男性宗教学者主持。该法还限制产前筛查,以至于会增加遗传缺陷率,尤其是在社会经济地位较低的人群中。通过严格限制避孕措施,该法将增加意外怀孕和性传播疾病的发生率。本文认为,生物政治对生物法的这种影响与生物伦理学原则形成了鲜明对比。尽管如此,伊朗目前的生物伦理学机构仍无法有效解决这一问题。因此,需要在生物伦理学、生物政治学和生物法之间建立一种新的互动模式,以防止此类立法产生有害后果。伊朗人民当前的 "妇女、生命、自由 "运动要求进行这种模式转变。
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Population, abortion, contraception, and the relation between biopolitics, bioethics, and biolaw in Iran

The Islamic government of Iran recently passed and announced a new law titled “Rejuvenation of the Population and Protection of the Family.” This legislation is a noteworthy example of biopolitics-influenced biolaw. In terms of abortion, contraception, prenatal screening, and population control, this law clearly contrasts with women's fundamental rights and freedoms and has significant health-related consequences for different sectors of the population. A historical review of the population policies of the Islamic Republic of Iran shows the occurrence of multiple abrupt and radical changes in such policies over the past four decades. This new law, promoted by religious biopolitics, is the most recent example, and places stringent limits on abortion. According to it, all decisions concerning abortion must be made in courts rather than in health clinics. Such courts are typically presided over by male religious scholars. This law also limits prenatal screening to the degree that will increase the rate of genetic defects, especially in the population's lower socioeconomic strata. By strictly limiting access to contraception, this law will increase the rate of unwanted pregnancies and sexually transmitted diseases. This paper argues that such an influence of biopolitics on biolaw contrasts with the principles of bioethics. Still, Iran's current institution of bioethics cannot address it effectively. Therefore, a new model of interaction between bioethics, biopolitics, and biolaw is needed to prevent the detrimental consequences of such pieces of legislation. Such a paradigm shift is demanded by the current “Woman, Life, Freedom” movement of the Iranian people.

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