Bioetika iz teološke perspektive:
Gespeichert in:
| 1. Verfasser: | |
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| Format: | Buch |
| Sprache: | Croatian |
| Veröffentlicht: |
Zagreb
Pergamena
2014
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| Schriftenreihe: | Biblioteka Bioetika
knjiga 27 |
| Schlagworte: | |
| Online-Zugang: | Abstract Literaturverzeichnis |
| Beschreibung: | Englische Zusammenfassung: Bioethics in theological perspective |
| Beschreibung: | 339 Seiten |
| ISBN: | 9789536576548 |
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| adam_text | Summary
Bioethics in Theological Perspective
Today, bioethics has expanded to a bioethical ecumene which can be
understood as the preservation of the ecosystem, including the preservation
of the man himself. If we are to try to protect the life on Earth, we need one
integrative view on bioethical issues. As we already have the philosophical
foundation of integrative bioethics (A. Covic), as well as the one of bioethi-
cal ecumene (I. Cifric), in this book the author points out to the dialogue
between religion, ratio, and science. The author is studying bioethics from
the perspective of theology, ratio, and science, which are and should be in a
permanent dialogue.
The author draws attention to the Christian doctrine that God created the
world and the man, and that all creations are surrendered to man and his
government. On the other hand, instead of offering the working plan He gave
to man ratio and freedom to search and follow laws and forms of life. Man
is an integral part of the world, in which he develops; he is the co-creator
(concreator). Therefore man is responsible for his world and the life in it, and
called to actively participate in its development and improvement. Christian
salvation refers to the salvation of an individual as well as to the salvation of
the mankind and the entire world (cosmos). On this fact moral responsibility
of acting in the world is grounded, which goes beyond personal existence into
the responsibility of the cosmic proportions, all the way to the final limits of
humanity. It is the responsibility of man towards the world and all life.
Following the discovery of Fritz Jahr’s ideas and the development of the
European bioethics in the form of integrative bioethics, our approach to life
has gained new dimension and criteria of judgment, different from the global
ones. In this vision, bioethics aims at becoming the orientational knowledge,
and the place of gathering of different perspectives on life. Therefore the au-
thor understands bioethics as a place of intersection between theology, scien-
ce, and philosophy.
In the Croatian vision, bioethics is seen as the beginning of the new epoch
and as an integrative science. That means that there is no science, taken by
337
itself, which can provide the whole vision of life, or hope to solve bioethical
problems and challenges by relying solely on its own methods. Theological
perspective on bioethics is an integral part of integrative bioethics. Bioethics
primarily focuses on life as such and aims at its preservation. That is the lead-
ing thought of theological bioethics in the work of Pope John Paul II. The-
ology, just like bioethics, focuses on the society and observes humans and
human behaviour, as well as all what is going on in technical and scientific
institutions. Theology also does not put aside political and economic mecha-
nisms which enable the development of life, but which can also endanger it or
destroy. In this context, the thought of Hans Jonas has to be repeatedly empha-
sized: the life is in our hands and we are responsible for it and its progress.
The life as such takes place in the nature, in the environment, where coex-
istence of all life forms and all living beings is needed, i.e. the bioethical ecu-
mene has to be established (I. Ciffic). In this case we talk about biodiversity,
protection of the nature, healthy environment, or about ecology, deep ecology,
and cross-linking of the whole life (A. Naess). Nevertheless, man remains the
prime protagonist of growth and development or, as often described by theology,
he is the co-creator ( concreator).On the other hand, man is today endangered
by the same development of science that he himself induced. Therefore we
have to constantly bear in mind not only man’s dimension of corporeality, but
also his personality and dignity (the second part of the book).
Even though the bioethical view on the world is a holistic one, man him-
self is the leading actor. Bioethics is committed to the promotion of his health,
vitality, and progress, but within the wider sphere of bios (the third part of
the book).
It seems that man is at the same time the object and the subject of bio-
ethics, i.e. his life and behaviour which always take place in “the light of
moral principles” and reflect on all other life in nature. The author’s theologi-
cal standpoint clearly encompasses the aspiration to improvement of both life
and health in the way that does not endanger ecosystems, biosystems, and
lives of all other entities. Two ideas stand as the underlining premises of such
an attempt: the idea of St. Bonaventura of this world as “the house of all crea-
tures” and the magnificent idea of Ivan Cifric on bioethical ecumene.
338
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| subject_GND | (DE-588)4006791-9 (DE-588)4059758-1 |
| title | Bioetika iz teološke perspektive |
| title_auth | Bioetika iz teološke perspektive |
| title_exact_search | Bioetika iz teološke perspektive |
| title_full | Bioetika iz teološke perspektive Luka Tomašević |
| title_fullStr | Bioetika iz teološke perspektive Luka Tomašević |
| title_full_unstemmed | Bioetika iz teološke perspektive Luka Tomašević |
| title_short | Bioetika iz teološke perspektive |
| title_sort | bioetika iz teoloske perspektive |
| topic | Bioethik (DE-588)4006791-9 gnd Theologie (DE-588)4059758-1 gnd |
| topic_facet | Bioethik Theologie |
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