Dawn of the Brain-Dead
Though the line between the living and the dead might seem at first obvious, the medical state of brain death invites complex moral questions, as bioethicist Carl Elliott writes in our Autumn issue.
尽管生者与死者之间的界限乍一看似乎很明显，但脑死亡的医学状态引发了复杂的道德问题，正如生物伦理学家卡尔·埃利奥特在我们的秋季刊中所写的那样。
Organ transplantation regularly occurs in brain-dead individuals, but why stop there?
器官移植经常发生在脑死亡的个体身上，但为什么要就此止步呢？
Why not, as Willard Gaylin asked in 1974, keep brain-dead subjects—which Gaylin terms “neomorts”—on life support in specialized “bioemporiums” for use in medical training or drug trials?
为什么不像威拉德·盖林 (Willard Gaylin) 在 1974 年提出的那样，将脑死亡受试者（盖林称之为“新死亡者”）放在专门的“生物商场”中维持生命以用于医疗培训或药物试验？
Though one’s first reaction might be a visceral “yuck,” this commodification of the body is simply an unvarnished version of what many “organ procurement organizations” regularly do in disguising their gruesome work with sanitized language.
尽管人们的第一反应可能是发自内心的“恶心”，但这种身体的商品化只不过是许多“器官获取组织”经常用经过净化的语言来掩饰其可怕工作的不加修饰的版本。
Revisiting Gaylin’s proposal, Elliott ventures deep into the world of tissue harvesting, cultural psychology experiments, and even etymology to question our assumptions about the degradation and altruism, donation and commodity, spectacle and science.
埃利奥特重新审视盖林的提议，深入研究组织采集、文化心理学实验，甚至词源学的世界，质疑我们对退化和利他主义、捐赠和商品、奇观和科学的假设。
Carl Elliott teaches philosophy and bioethics at the University of Minnesota.
卡尔·艾略特在明尼苏达大学教授哲学和生物伦理学。
His most recent book is The Occasional Human Sacrifice: Medical Experimentation and the Price of Saying No .
他的最新著作是《偶尔的人类牺牲：医学实验和说不的代价》。
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