Programska knjižnica 9. Lošinjskih dana bioetike - Hrvatsko ...
Programska knjižnica 9. Lošinjskih dana bioetike - Hrvatsko ...
Programska knjižnica 9. Lošinjskih dana bioetike - Hrvatsko ...
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<strong>9.</strong> LOŠINJSKI DANI BIOETIKE<br />
Mali Lošinj, Hrvatska, 16.–1<strong>9.</strong> svibnja 2010.<br />
S i m p o z i j<br />
Integrativna bioetika i nova epoha<br />
17.–1<strong>9.</strong> svibnja 2010.<br />
S t u d e n t s k a b i o e t i č k a r a d i o n i c a<br />
Bioetika i umjetnost<br />
17. svibnja 2010.<br />
O k r u g l i s t o l<br />
Lijekovi između profita i zdravlja<br />
1<strong>9.</strong> svibnja 2010.<br />
9th LOŠINJ DAYS OF BIOETHICS<br />
Mali Lošinj, Croatia, May 16–19, 2010<br />
S y m p o s i u m<br />
Integrative Bioethics and New Epoch<br />
May 17–19, 2010<br />
S t u d e n t B i o e t h i c s Wo r k s h o p<br />
Bioethics and Art<br />
May 17, 2010<br />
R o u n d T a b l e<br />
Medicaments between Profit and Health<br />
May 19, 2010
Organizatori Lošinjskih <strong>dana</strong> <strong>bioetike</strong><br />
<strong>Hrvatsko</strong> filozofsko društvo<br />
<strong>Hrvatsko</strong> bioetičko društvo<br />
Grad Mali Lošinj<br />
Pokrovitelji <strong>9.</strong> Lošinjskih <strong>dana</strong> <strong>bioetike</strong><br />
Ministarstvo znanosti, obrazovanja i športa Republike Hrvatske<br />
Primorsko-goranska županija<br />
The organizers of the Lošinj Days of Bioethics<br />
Croatian Philosophical Society<br />
Croatian Bioethics Society<br />
Town of Mali Lošinj<br />
The patrons of the 9th Lošinj Days of Bioethics<br />
Ministry of Science, Education and Sports of<br />
the Republic of Croatia<br />
Primorje-Gorski Kotar County
SADRŽAJ / CONTENTS<br />
Organizacijski odbor Lošinjskih <strong>dana</strong> <strong>bioetike</strong> /<br />
Organization Committee of the Lošinj Days of Bioethics . . . . . 7<br />
O Lošinjskim danima <strong>bioetike</strong> /<br />
About the Lošinj Days of Bioethics . . . . . . . . . . . . . 11<br />
Program <strong>9.</strong> Lošinjskih <strong>dana</strong> <strong>bioetike</strong> /<br />
Programme of the 9th Lošinj Days of Bioethics . . . . . . . . . 17<br />
Sažeci izlaganja / Paper abstracts . . . . . . . . . . . . . . 37<br />
• Simpozij Integrativna bioetika i nova epoha /<br />
Integrative Bioethics and New Epoch Symposium . . . . . . 39<br />
• Studentska bioetička radionica Bioetika i umjetnost /<br />
Bioethics and Art Student Bioethics Workshop . . . . . . . 149<br />
• Okrugli stol Lijekovi između profita i zdravlja /<br />
Medicaments between Profit and Health Round Table . . . . . 165<br />
Adresar sudionika / Addresses of the participants . . . . . . . . 173<br />
Predstavljanje recentnih bioetičkih izdanja /<br />
Presentation of recent bioethical publications . . . . . . . . . . 189<br />
Sponzori / Sponsors . . . . . . . . . . . . . . . . . . . . 197
organizacijski<br />
odbor<br />
lošinjskih <strong>dana</strong><br />
<strong>bioetike</strong><br />
organization<br />
committee of the<br />
lošinj days of<br />
bioethics
ORGANIZACIJSKI ODBOR LOŠINJSKIH DANA BIOETIKE /<br />
ORGANIZATION COMMITTEE OF THE LOŠINJ DAYS OF BIOETHICS<br />
Predsjednik / President:<br />
ANTE ČOVIĆ (Zagreb)<br />
Glavni tajnik / Chief Secretary:<br />
HRVOJE JURIĆ (Zagreb)<br />
Administrativna tajnica / Administrative Secretary:<br />
MIRA MATIJEVIĆ (Zagreb)<br />
Članovi / Members:<br />
ELVIO BACCARINI (Rijeka)<br />
PAVO BARIŠIĆ (Zagreb)<br />
RUŽICA BAUMGARTEN (Mali Lošinj)<br />
SERGIO BELARDINELLI (Bologna)<br />
ZVONKO BOŠKOVIĆ (Rijeka)<br />
SULEJMAN BOSTO (Sarajevo)<br />
GARI CAPPELLI (Mali Lošinj)<br />
IVAN CIFRIĆ (Zagreb)<br />
IGOR ČATIĆ (Zagreb)<br />
BARDHYL ÇIPI (Tirana)<br />
ALEKSANDRA FRKOVIĆ (Rijeka)<br />
SREĆKO GAJOVIĆ (Zagreb)<br />
LIDIJA GAJSKI (Zagreb)<br />
KORALJKA GALL-TROŠELJ (Zagreb)<br />
NADA GOSIĆ (Rijeka)<br />
GORAN GRGEC (Zagreb)<br />
KENJI HATTORI (Gunma)<br />
DŽEVAD HODŽIĆ (Sarajevo)<br />
THOMAS SÖREN HOFFMANN (Hagen)<br />
GORAN IVANIŠEVIĆ (Zagreb)<br />
MARIJAN JOŠT (Križevci)<br />
ANICA JUŠIĆ (Zagreb)<br />
ŽELJKO KALUĐEROVIĆ (Novi Sad)<br />
VALENTINA KANEVA (Sofija)<br />
KATICA KNEZOVIĆ (Zagreb)<br />
UTE KRUSE-EBELING (Dortmund)<br />
TOMISLAV KRZNAR (Zagreb)<br />
SNJEŽANA KUČIĆ-KRSTAŠ (Mali Lošinj)<br />
MISLAV KUKOČ (Split)<br />
IVICA MARTINOVIĆ (Zagreb)<br />
MATO MARKOVIĆ (Zagreb)<br />
NADA MLADINA (Tuzla)<br />
NEVENKA MOROVIĆ-JANKOVIĆ (Mali Lošinj)<br />
AMIR MUZUR (Rijeka)<br />
TEODORA NOT (Zagreb)<br />
FAHRUDIN NOVALIĆ (Zagreb)<br />
BORUT OŠLAJ (Ljubljana)<br />
JASMINKA PAVELIĆ (Zagreb)<br />
MILENKO A. PEROVIĆ (Novi Sad)<br />
DARKO POLŠEK (Zagreb)<br />
ŽELJKO POLJAK (Zagreb)<br />
IGOR POVRZANOVIĆ (Pula)<br />
SNJEŽANA PRIJIĆ-SAMARŽIJA (Rijeka)<br />
SANDRA RADENOVIĆ (Beograd)<br />
MARIJA RADONIĆ (Dubrovnik)<br />
IVA RINČIĆ (Rijeka)<br />
WALTER SCHWEIDLER (Eichstätt)<br />
ANTE SELAK (Zagreb)<br />
MARIJA SELAK (Zagreb)<br />
NIKOLA SKLEDAR (Zagreb)<br />
IVAN ŠEGOTA (Rijeka)<br />
ĐURĐICA ŠIMIČIĆ (Mali Lošinj)<br />
MICHAEL CHENG-TEK TAI (Taichung)<br />
KIRIL TEMKOV (Skopje)<br />
BOGDANA TODOROVA (Sofija)<br />
LUKA TOMAŠEVIĆ (Split)<br />
ZVONIMIR TUCAK (Osijek)<br />
KAREL TURZA (Beograd)<br />
VELIMIR VALJAN (Sarajevo)<br />
IVANA VINKOVIĆ VRČEK (Zagreb)<br />
NIKOLA VISKOVIĆ (Split)<br />
VALERIJE VRČEK (Zagreb)<br />
IVANA ZAGORAC (Zagreb)<br />
KURT WALTER ZEIDLER (Wien)<br />
LJILJANA ZERGOLLERN-ČUPAK (Zagreb)
o<br />
lošinjskim danima<br />
<strong>bioetike</strong><br />
about the<br />
lošinj days of<br />
bioethics
Prvi lošinjski bioetički skup održan je<br />
od 24. do 26. rujna 2001. u Malom Lošinju<br />
pod naslovom »Bioetika i znanost u<br />
novoj epohi«. Pozdravna poruka koju je<br />
Van Rensselaer Potter u audio-vizualnom<br />
obliku, tek nekoliko mjeseci prije smrti,<br />
uputio tom bioetičkom simpoziju pribavila<br />
mu je posebnu povijesnu, legitimacijsku<br />
i simboličku važnost. U poruci je<br />
Potter, među ostalim, izrazio nadu da će<br />
taj simpozij »dati novi poticaj bioetici u<br />
<strong>Hrvatsko</strong>j kao i u susjednim zemljama na<br />
cijelom području«. Ta je Potterova nada<br />
očigledno poprimila karakter i snagu blagoslova,<br />
koji je »otac <strong>bioetike</strong>« podijelio<br />
u završnoj sekvenci svog života, jer su<br />
već iduće 2002. godine <strong>Hrvatsko</strong> filozofsko<br />
društvo, <strong>Hrvatsko</strong> bioetičko društvo<br />
i Grad Mali Lošinj utemeljili znanstveno-kulturnu<br />
manifestaciju Lošinjski dani<br />
<strong>bioetike</strong>, da bi se nekoliko godina poslije<br />
(od 2005.) u Malom Lošinju počela održavati<br />
stalna međunarodna konferencija<br />
Bioetički forum za jugoistočnu Europu, a<br />
zatim (od 2006.) i poslijediplomski tečaj<br />
Ljetna škola integrativne <strong>bioetike</strong> u organizaciji<br />
Ruhrskog sveučilišta u Bochumu<br />
i Sveučilišta u Zagrebu.<br />
U međuvremenu je znanstveno-kulturna<br />
manifestacija Lošinjski dani <strong>bioetike</strong><br />
prerasla u temeljnu instituciju bioetičkog<br />
života i bioetičke rasprave u<br />
ovom dijelu Europe. Središnje mjesto u<br />
okviru Lošinjskih <strong>dana</strong> <strong>bioetike</strong> svakako<br />
zauzima međunarodni simpozij »Integrativna<br />
bioetika i nova epoha«. U sklopu<br />
znanstvenog dijela manifestacije, pored<br />
simpozija, održavaju se okrugli stolovi,<br />
na kojima se rasprava svake godine<br />
posebno fokusira na neki od aktualnih<br />
bioetičkih problema, zatim studentske<br />
bioetičke radionice, te predstavljanja<br />
recentnih bioetičkih izdanja. U sklopu<br />
kulturno-umjetničkog programa predvi-<br />
Our very first bioethical symposium<br />
in Mali Lošinj was held between 24th<br />
and 26th September 2001 under the title<br />
Bioethics and Science in the New<br />
Epoch. Van Rensselaer Potter’s audiovisual<br />
welcoming address, directed to<br />
the symposium participants but a few<br />
months before he passed away, furnished<br />
the symposium with a special historical,<br />
distinctive and symbolic significance. In<br />
his address, Potter expressed – amongst<br />
other things – hope that the symposium<br />
“will give a new impetus to bioethics<br />
in Croatia and all of the neighbouring<br />
countries”. Clearly, Potter’s hope did<br />
acquire both the character and power of<br />
the blessing that the “father of bioethics”<br />
gave in his final days – already in 2002<br />
the Croatian Philosophical Society, the<br />
Croatian Bioethics Society and the Town<br />
of Mali Lošinj instituted the Lošinj Days<br />
of Bioethics, a scientific-cultural manifestation.<br />
Moreover, only a few years<br />
later Mali Lošinj started hosting the annual<br />
international conference entitled<br />
South-East European Bioethics Forum<br />
(since 2005), as well as the Summer<br />
School of Integrative Bioethics (since<br />
2006), a postgraduate course organised<br />
by the Ruhr University Bochum and the<br />
University of Zagreb.<br />
In the meanwhile, the Lošinj Days of<br />
Bioethics have grown into a cornerstone<br />
institution of bioethical life and discussion<br />
in this part of Europe. The lead role<br />
in the Lošinj Days of Bioethics is, most<br />
definitely, played by the international<br />
symposium bearing the title Integrative<br />
Bioethics and New Epoch. Besides the<br />
symposium itself, the scientific section<br />
of the gathering hosts not only roundtable<br />
conferences – which annually centre<br />
on some of the most current bioethical issues<br />
– and student bioethics workshops,<br />
13
đaju se raznovrsni sadržaji, od kazališnih<br />
predstava i koncerata do izložbi i književnih<br />
priredbi.<br />
Znanstveni dio manifestacije programski<br />
se zasniva na ideji »integrativne<br />
<strong>bioetike</strong>«. Integrativna bioetika na<br />
metodološkom planu povezuje različite<br />
perspektive u jedinstveni pluriperspektivni<br />
obrazac orijentacijskog znanja, dok<br />
je na predmetnom planu usmjerena na<br />
brojne problemske sklopove u širokom<br />
tematskom rasponu od medicinske skrbi<br />
i biomedicinskih istraživanja preko problematike<br />
ne-ljudskih živih bića i općih<br />
uvjeta održanja života (ekologija) do<br />
sudbinskih pitanja suvremene civilizacije.<br />
Takav koncept omogućuje ne samo<br />
svestranu raspravu o najširem spektru<br />
konkretnih bioetičkih problema nego i<br />
poniranje u njihovu dubinsku dimenziju<br />
u kojoj se otvaraju pitanja o karakteru i<br />
dotrajalosti znanstveno-tehničke epohe,<br />
o metodološkoj konstituciji i povijesnoj<br />
ulozi moderne znanosti, te o mijenama u<br />
temeljnom odnosu čovjeka i prirode. Riječ<br />
je o filozofijskopovijesnoj perspektivi<br />
u kojoj je moguće detektirati i pratiti<br />
procese u kojima se prelamaju svjetskopovijesne<br />
epohe.<br />
Prof. dr. Ante Čović<br />
Predsjednik Organizacijskog odbora<br />
Lošinjskih <strong>dana</strong> <strong>bioetike</strong><br />
but also book presentations of the recent<br />
bioethical publications. The symposium’s<br />
cultural-artistic programme is variegated<br />
and embraces theatre plays and concerts,<br />
exhibitions and literary readings.<br />
Programmatically speaking, the scientific<br />
section of the symposium rests on<br />
the idea of “integrative bioethics”, which<br />
– methodologically speaking – links diverse<br />
perspectives into a unique pluriperspectival<br />
model of orientative knowledge.<br />
As for the symposium’s object of<br />
interest, we focus on countless problem<br />
networks, ranging from medical care and<br />
biomedical research, through the problems<br />
of non-human living beings and the<br />
general conditions of the preservation of<br />
life (ecology) to the critical questions of<br />
contemporary civilisation. This concept<br />
allows us not only to discuss the widest<br />
possible range of actual bioethical issues,<br />
but also to penetrate their most profound<br />
dimension, which opens up questions<br />
about the character and weariness of<br />
the scientific-technological era, about<br />
the methodological constitution and historical<br />
role of modern science, and about<br />
the state of flux in the fundamental relations<br />
between man and nature. This is<br />
a philosophical-historical perspective,<br />
from which we can detect and follow the<br />
processes of the world-historical epochs<br />
turning.<br />
Prof. Ante Čović, Ph.D.<br />
President of the Organization<br />
Committee of the<br />
Lošinj Days of Bioethics<br />
14
<strong>9.</strong> LOŠINJSKI DANI BIOETIKE<br />
Ovogodišnji Lošinjski dani <strong>bioetike</strong> (Mali Lošinj, 16.–1<strong>9.</strong> svibnja 2010.)<br />
uključuju:<br />
– međunarodni simpozij »Integrativna bioetika i nova epoha«,<br />
– studentsku bioetičku radionicu »Bioetika i umjetnost«,<br />
– okrugli stol »Lijekovi između profita i zdravlja«.<br />
9th LOŠINJ DAYS OF BIOETHICS<br />
This year’s Lošinj Days of Bioethics (Mali Lošinj, 16–19 May 2010)<br />
comprise:<br />
– Integrative Bioethics and New Epoch international symposium,<br />
– Bioethics and Art student bioethics workshop,<br />
– Medicaments between Profit and Health roundtable.<br />
15
program<br />
programme
NEDJELJA, 16. svibnja 2010. / SUNDAY, May 16, 2010<br />
– Dolazak i smještaj sudionika /<br />
Arrival and accommodation of participants<br />
1<strong>9.</strong>00 Večera / Dinner<br />
PONEDJELJAK, 17. svibnja 2010. / MONDAY, May 17, 2010<br />
<strong>9.</strong>00–<strong>9.</strong>30 (Hotel »Aurora«, Velika dvorana / Aurora Hotel, Great hall)<br />
Otvaranje skupa i pozdravne riječi / Opening ceremony and greetings<br />
<strong>9.</strong>30–10.30 (Hotel »Aurora«, Velika dvorana / Aurora Hotel, Great hall)<br />
Plenarna predavanja / Plenary lectures<br />
• UTE KRUSE-EBELING (Deutschland/Njemačka): Technik, Naturzerstörung<br />
und -entfremdung aus bioethischer Sicht / Tehnika, uništavanje<br />
prirode i otuđenje od prirode u bioetičkoj perspektivi<br />
• VERONIKA SZÁNTÓ (Hungary/Mađarska): Genetic Essentialism:<br />
Stumbling Block of the GMO Controversy / Genetički esencijalizam:<br />
kamen spoticanja u sporu oko GMO-a<br />
10.30–10.45 Pauza / Break<br />
19
SEKCIJA A: Simpozij – Hotel AURORA, Velika dvorana (Njemački,<br />
engleski, hrvatski) /<br />
SECTION A: Symposium – AURORA Hotel, Great hall (German,<br />
English, Croatian)<br />
10.45–11.00 MIRKO WISCHKE (Ukraine/Ukrajina): Schuld zwischen<br />
Verhängnis und Risiko. Über Gedächtnis und Verantwortung<br />
bei Jaspers / Krivnja između sudbine i rizika.<br />
O sjećanju i odgovornosti kod Jaspersa<br />
11.00–11.15 LENART ŠKOF (Slovenia/Slovenija): Towards Ethics of<br />
Sustainability. Reflections on a Life / Prema etici održivosti.<br />
Refleksije o životu<br />
11.15–11.30 JOS SCHAEFER-ROLFFS (Germany/Njemačka): Ecology<br />
– the Essential Challenge of the New Epoch?! / Ekologija<br />
– glavni izazov nove epohe?!<br />
11.30–11.45 DIJANA MAGĐINSKI (Croatia/Hrvatska): Does a “Human<br />
Meteor” Have a Moral Duty? / Ima li »ljudski meteor«<br />
moralnu dužnost?<br />
11.45–12.00 Rasprava / Discussion<br />
12.00–12.15 Pauza / Break<br />
12.15–12.30 IVAN CIFRIĆ (Hrvatska/Croatia): Vrijeme u bioetičkom<br />
diskursu / Time in Bioethical Discourse<br />
12.30–12.45 MIROSLAV ARTIĆ (Hrvatska/Croatia): Prema integracijskoj<br />
percepciji okoliša / Towards the Integrational Perception<br />
of the Environment<br />
12.45–13.00 MARINA KATINIĆ (Hrvatska/Croatia): Sveto i profano<br />
u kontekstu bioetičke problematike. Poremećaj ravnoteže<br />
biosustava u djelovanju ekotoksikologije moći / The Sacred<br />
and the Profane in the Context of Bioethical Issues.<br />
Biosystem Balance Disorder in the Functioning of Ecotoxicology<br />
of Power<br />
13.00–13.15 ZVONIMIR TUCAK et al. (Hrvatska/Croatia): Ponekad<br />
dodirni vjetar… / Touch the Wind from Time to Time…<br />
13.15–13.30 Rasprava / Discussion<br />
20
SEKCIJA B: Simpozij – Hotel AURORA, Mala dvorana (Hrvatski) /<br />
SECTION B: Symposium – AURORA Hotel, Small hall (Croatian)<br />
10.45–11.00 MARIJA SELAK (Hrvatska/Croatia): Bioetika i filozofija<br />
svijeta / Bioethics and Philosophy of the World<br />
11.00–11.15 VLADIMIR JELKIĆ (Hrvatska/Croatia): Kakvo znanje<br />
trebamo? / What Kind of Knowledge Do We Need?<br />
11.15–11.30 IGOR ETEROVIĆ (Hrvatska/Croatia): Regulativna načela<br />
a priori i orijentacijsko znanje / Regulative a priori<br />
Principles and Orientational Knowledge<br />
11.30–11.45 KAREL TURZA (Srbija/Serbia): O bioetičkoj epistemologiji.<br />
Objašnjenje, razumijevanje ili integrativna paradigma?<br />
/ On Bioethical Epistemology. Explanation, Understanding<br />
or Integrative Paradigm?<br />
11.45–12.00 Rasprava / Discussion<br />
12.00–12.15 Pauza / Break<br />
12.15–12.30 BORIS KOZJAK (Hrvatska/Croatia): Kockanje i moralnost<br />
/ Gambling and Morality<br />
12.30–12.45 DANIJELA TIOSAVLJEVIĆ MARIĆ (Srbija/Serbia):<br />
Prostitucija i amoralnost / Prostitution and Amorality<br />
12.45–13.00 SILVANA KARAČIĆ, TEODORA NOT (Hrvatska/Croatia):<br />
Emocionalna nevjera / Emotional Infidelity<br />
13.00–13.15 Rasprava / Discussion<br />
21
SEKCIJA C – Hotel VESPERA (Hrvatski) /<br />
SECTION C – VESPERA Hotel (Croatian)<br />
Studentska bioetička radionica<br />
Bioetika i umjetnost<br />
(1. dio)<br />
Student bioethics workshop<br />
Bioethics and Art<br />
(Part 1)<br />
10.45–11.00 IGOR SALOPEK, VUK PRICA (Hrvatska/Croatia): Medicina<br />
kao umjetnost i umjetnost u medicini / Medicine as<br />
Art and Art in Medicine<br />
11.00–11.15 SONJA ANTONIĆ (Srbija/Serbia): Bioetičko u televizijskim<br />
serijama / Bioethical Issues in Television Series<br />
11.15–11.30 EMIL KUŠAN (Hrvatska/Croatia): Pobjeda »leptirâ« /<br />
Victory of “Butterflies”<br />
11.30–12.00 Rasprava / Discussion<br />
12.00–12.15 Pauza / Break<br />
12.15–12.30 IVANA ČOVIĆ (Hrvatska/Croatia): Biopoetika i bioetika<br />
u djelu Život životinjâ J. M. Coetzeea / Biopoetics and Bioethics<br />
in J. M. Coetzee’s The Lives of Animals<br />
12.30–12.45 MARIJANA PAULA FERENČIĆ (Hrvatska/Croatia): Životinje<br />
kao objekt umjetničke prakse / Animals as Objects<br />
of Artistic Practice<br />
12.45–13.00 TANJA PRIBEG (Hrvatska/Croatia): Land art i bioetika /<br />
Land Art and Bioethics<br />
13.00–13.30 Rasprava / Discussion<br />
13.30 Ručak / Lunch<br />
22
SEKCIJA A: Simpozij – Hotel AURORA, Velika dvorana (Njemački,<br />
engleski, hrvatski) /<br />
SECTION A: Symposium – AURORA Hotel, Great hall (German,<br />
English, Croatian)<br />
15.00–15.15 HANS-BERNHARD WUERMELING (Deutschland/Njemačka):<br />
Für Neuro-Enhancement oder gegen Hirn-Doping?<br />
/ Za neuro-poboljšanje ili protiv dopinga mozga?<br />
15.15–15.30 AMIR MUZUR, IVA RINČIĆ (Croatia/Hrvatska): Neurocriticism:<br />
A Contribution to the Study of the Etiology,<br />
Phenomenology, and Ethics of the Use and Abuse of the<br />
Prefix ‘Neuro’ / Neurokritika: prilog proučavanju etiologije,<br />
fenomenologije i etike uporabe i zloporabe prefiksa<br />
‘neuro’<br />
15.30–15.45 SREĆKO GAJOVIĆ (Croatia/Hrvatska): Neural Stem Cells<br />
– How Does the Current Scientific Research Indicate Their<br />
Future Applications / Živčane matične stanice – kako sadašnja<br />
znanstvena istraživanja ukazuju na njihovu moguću<br />
primjenu u budućnosti<br />
15.45–16.00 Rasprava / Discussion<br />
16.00–16.15 Pauza / Break<br />
16.15–16.30 DARKO POLŠEK (Croatia/Hrvatska): Principalism and<br />
the Reflexive Equilibrium in Bioethics / Principalizam i<br />
refleksivni ekvilibrij u bioetici<br />
16.30–16.45 ROMAN PAŠKULIN (Slovenia/Slovenija): Right to Choose<br />
Healing and Cure / Pravo na lijek i liječenje po vlastitom<br />
izboru<br />
16.45–17.00 ZORAN TODOROVIĆ, MILICA PROSTRAN (Serbia/<br />
Srbija): Bioethical Challenges in Biopharmaceutical Drug<br />
Development / Bioetički izazovi u razvoju biofarmaceutskih<br />
lijekova<br />
17.00–17.15 Rasprava / Discussion<br />
17.15–17.30 Pauza / Break<br />
23
17.30–17.45 IVANA GREGURIC, IGOR ČATIĆ (Hrvatska/Kroatien):<br />
Kiborgoetika – presjecište ili poveznica <strong>bioetike</strong> i tehnoetike<br />
/ Cyborgoethik – Knotenpunkt oder Bindenglied<br />
zwischen Bioethik und Technoethik<br />
17.45–18.00 SEAD ALIĆ, LIVIA PAVLETIĆ (Hrvatska/Croatia): Istok<br />
i Zapad ljudskoga mozga / East and West of the Human<br />
Brain<br />
18.00–18.15 DEJAN DONEV (Makedonija/Macedonia): Bioetički stav<br />
i oponašanje zemlje u tranziciji na početku 21. stoljeća.<br />
Makedonski slučaj / Bioethical Attitude and the Imitation<br />
of a Country in Transition at the Beginning of 21st Century.<br />
Case of Macedonia<br />
18.15–18.30 MISLAV KUKOČ (Hrvatska/Croatia): Bioetika i FISP /<br />
Bioethics and FISP<br />
18.30–18.45 Rasprava / Discussion<br />
SEKCIJA B: Simpozij – Hotel AURORA, Mala dvorana (Hrvatski) /<br />
SECTION B: Symposium – AURORA Hotel, Small hall (Croatian)<br />
24<br />
15.00–15.15 NEVENA MILOSAVLJEVIĆ, SVETLANA MIĆIĆ (Srbija/Serbia):<br />
Bioetički aspekti starosti / Bioethical Aspects<br />
of Senility<br />
15.15–15.30 VESNA PEŠIĆ, EDUARD PAVLOVIĆ (Hrvatska/Croatia):<br />
Psiho-hagioterapijski pristup osobi treće životne dobi.<br />
Punina osjećaja zadovoljstva i korisnosti / Psycho-Hagiotherapeutic<br />
Approach to the Person in the Third Age. The<br />
Fullness of Feeling of Satisfaction and Efficiency<br />
15.30–15.45 GUILLAUME THIERY et al. (Bosna i Hercegovina/Bosnia<br />
and Herzegovina): Briga na kraju života u intenzivnoj<br />
njezi: francuski pristup / End of Life Care in the Intensive<br />
Care Unit: The French Approach<br />
15.45–16.00 Rasprava / Discussion<br />
16.00–16.15 Pauza / Break
16.15–16.30 DRAGAN ILIĆ, VIKTORIJA CUCIĆ (Srbija/Serbia):<br />
Zdravstveni radnik i diskriminacija / Health Care Worker<br />
and Discrimination<br />
16.30–16.45 ZAREMA OBRADOVIĆ, IFETA ŠKORO, AMER OV-<br />
ČINA (Bosna i Hercegovina/Bosnia and Herzegovina):<br />
HIV/AIDS – stalna etička dilema / HIV/AIDS – a Continuous<br />
Ethical Dilemma<br />
16.45–17.00 AMER OVČINA et al. (Bosna i Hercegovina/Bosnia and<br />
Herzegovina): Etičke dileme u terapijskim zajednicama za<br />
liječenje/resocijalizaciju bivših ovisnika / Ethical Dilemmas<br />
in the Therapeutic Communities for Treatment/Resocialization<br />
of Former Addicts<br />
17.00–17.15 Rasprava / Discussion<br />
17.15–17.30 Pauza / Break<br />
17.30–17.45 ZVONIMIR BOŠKOVIĆ (Hrvatska/Croatia): Prava pacijenata<br />
na primjerenu obaviještenost i odlučivanje / Patients’<br />
Rights to Adequate Information and Decision-Making<br />
17.45–18.00 AMELA DŽUBUR, DRAGANA NIKŠIĆ (Bosna i Hercegovina/Bosnia<br />
and Herzegovina): Implementacija prava<br />
pacijenata u zdravstvenim ustanovama / Implementation<br />
of Patients’ Rights in Healthcare Institutions<br />
18.00–18.15 AMER IGLICA et al. (Bosna i Hercegovina/Bosnia and<br />
Herzegovina): Etičke dileme u jedinicama intenzivne internističke<br />
terapije / Ethical Dilemmas of Internal Medicine<br />
in Intensive Care Units<br />
18.15–18.30 FRANKA JELAVIĆ-KOJIĆ, DAVORKA MILAT, ZVO-<br />
NIMIR SUČIĆ (Hrvatska/Croatia): Indikacije i etička<br />
promišljanja o radiološkim postupcima u hitnoj službi /<br />
Indications and Ethical Conciderations in Emergency Radiology<br />
18.30–18.45 Rasprava / Discussion<br />
25
SEKCIJA C – Hotel VESPERA (Hrvatski) /<br />
SECTION C – VESPERA Hotel (Croatian)<br />
Studentska bioetička radionica<br />
Bioetika i umjetnost<br />
(2. dio)<br />
Student bioethics workshop<br />
Bioethics and Art<br />
(Part 2)<br />
15.00–15.15 MILIJANA ĐERIĆ (Srbija/Serbia): Bioetika na filmu / Bioethics<br />
in Film<br />
15.15–15.30 IVAN CEROVAC, ANDREA MEŠANOVIĆ, MIRELA<br />
FUŠ, HELENA MODERČIN (Hrvatska/Croatia): Umjetnost<br />
i kloniranje / Art and Cloning<br />
15.30–15.45 MATEJA KOVAČIĆ (Hrvatska/Croatia): Trešnjin cvat i<br />
roboti s dušom / Cherry Blossom and Androids with Soul<br />
15.45–16.15 Rasprava / Discussion<br />
16.15–16.30 Pauza / Break<br />
16.30–16.45 ANDREA MATIĆ (Hrvatska/Croatia): Performans i body<br />
art / Performance and Body Art<br />
16.45–17.00 NERMINA TRBONJA (Bosna i Hercegovina/Bosnia and<br />
Herzegovina): Moje, tvoje, naše/a tijelo/a? / Mine, Your,<br />
Our Body/ies?<br />
17.00–17.15 NINA ĐIKIĆ (Bosna i Hercegovina/Bosnia and Herzegovina):<br />
Anestezirano tijelo kao medij umjetničkog oblikovanja<br />
/ The Anaesthetized Body as a Medium of Artistic Molding<br />
17.15–17.30 FEĐA GAVRILOVIĆ (Hrvatska/Croatia): Tjelesne tekućine<br />
u suvremenoj umjetnosti / Body Fluids in Contemporary Art<br />
17.30–18.15 Rasprava / Discussion<br />
18.15–18.30 Pauza / Break<br />
18.30–1<strong>9.</strong>00 Zaključna rasprava / Concluding discussion<br />
26
1<strong>9.</strong>00 Večera / Dinner<br />
21.00 (Hotel »Aurora«, Velika dvorana / Aurora Hotel, Great Hall)<br />
Predstavljanje recentnih bioetičkih izdanja /<br />
Presentation of recent bioethical publications<br />
• Walter Schweidler (Hrsg./ed.): Wert und Würde der nichtmenschlichen<br />
Kreatur / Value and Dignity of the Nonhuman Creature (Academia<br />
Verlag, Sankt Augustin, 2009)<br />
• Velimir Valjan (ur./ed.): Integrativna bioetika i interkulturalnost /<br />
Integrative Bioethics and Interculturality (Bioetičko društvo u BiH,<br />
Sarajevo, 2009)<br />
• Matija Iviček (ur./ed.): Bioetika i feminizam. Zbornik radova studentske<br />
bioetičke radionice s 8. Lošinjskih <strong>dana</strong> <strong>bioetike</strong> / Bioethics and<br />
Feminism. Proceedings of the Student Bioethics Workshop at the 8th<br />
Lošinj Days of Bioethics (Udruženje studenata filozofije Filozofskog<br />
fakulteta Sveučilišta u Zagrebu, Zagreb, 2010)<br />
• Tomislav Krznar: Bioetički mozaik. Pokušaj prikaza okolišne problematike<br />
u bioetičkom kontekstu / Bioethical Mosaic. Attempt of a<br />
Review of Environmental Issues in Bioethical Context (Veleučilište u<br />
Karlovcu, Karlovac, 2009)<br />
• Tomislav Reškovac: Bioetika. Udžbenik etike za treći razred srednjih<br />
škola / Bioethics. Study Book of Ethics for the Second Grade of Secondary<br />
Schools (Profil international, Zagreb, 2009)<br />
• Aleksandra Frković: Medicina i bioetika / Medicine and Bioethics<br />
(Pergamena, Zagreb, 2010)<br />
• Valerije Vrček: GMO između prisile i otpora / GMOs between Coercion<br />
and Resistance (Pergamena, Zagreb, 2010)<br />
• Dražen Gorjanski et al.: Korupcija u hrvatskom zdravstvu / Corruption<br />
in the Croatian Healthcare System (Fond Hipokrat – Zaklada Slagalica,<br />
Osijek, 2010)<br />
• Amir Muzur: Tajne mozga / Secrets of the Brain (Medicinska naklada,<br />
Zagreb, 2010)<br />
27
• Michele Aramini: Uvod u bioetiku / Introduction to Bioethics (Kršćanska<br />
sadašnjost, Zagreb, 2009)<br />
• Joan Dunayer: Specizam / Speciesism (Dvostruka duga, Čakovec; Institut<br />
za etnologiju i folkloristiku, Zagreb, 2009)<br />
• Jahr – Godišnjak Katedre za društvene i humanističke znanosti u<br />
medicini Medicinskog fakulteta u Rijeci / Jahr – Annual of the Department<br />
of Social Sciences and Medical Humanities, University of<br />
Rijeka School of Medicine (Medicinski fakultet Sveučilišta u Rijeci,<br />
Rijeka, 2010)<br />
Predstavljači / Presenters: Ute Kruse-Ebeling, Nada Mladina, Zdravko<br />
Popović, Boris Kozjak, Hrvoje Jurić, Ivana Zagorac, Željko Kaluđerović,<br />
Valerije Vrček, Srećko Gajović, Ana Volarić-Mršić, Tomislav Krznar,<br />
Iva Rinčić<br />
UTORAK, 18. svibnja 2010. / TUESDAY, May 18, 2010<br />
<strong>9.</strong>00–<strong>9.</strong>30 (Hotel »Aurora«, Velika dvorana / Aurora Hotel, Great hall)<br />
Plenarno predavanje / Plenary lecture<br />
• LUKA OMLADIČ (Slovenia/Slovenija): What Went Wrong in Copenhagen?<br />
Towards a Fair Sustainability / Što je krenulo krivo u Kopenhagenu?<br />
Prema pravednoj održivosti<br />
<strong>9.</strong>30–<strong>9.</strong>45 Pauza / Break<br />
SEKCIJA A: Simpozij – Hotel AURORA, Velika dvorana (Engleski,<br />
hrvatski) /<br />
SECTION A: Symposium – AURORA Hotel, Great hall (English,<br />
Croatian)<br />
<strong>9.</strong>45–10.00 MICHAEL GEORGE (Canada/Kanada): Human Nature,<br />
History and Bioethics / Ljudska priroda, povijest i bioetika<br />
28
10.00–10.15 TIJANA TRAKO (Croatia/Hrvatska): The Human Body<br />
and Integrative Bioethics. The Meaning of the Body as a<br />
Symbolic Construct / Ljudsko tijelo i integrativna bioetika.<br />
Značenje tijela kao simboličkog konstrukta<br />
10.15–10.30 MARIJA TODOROVSKA (Macedonia/Makedonija): Authority<br />
of Law and Issues of Bioethics / Autoritet prava i<br />
bioetička pitanja<br />
10.30–10.45 Rasprava / Discussion<br />
10.45–11.00 Pauza / Break<br />
11.00–11.15 HRVOJE JURIĆ (Hrvatska/Croatia): Počeci i pra-počeci<br />
<strong>bioetike</strong> / The Beginnings and the Primeval Beginnings of<br />
Bioethics<br />
11.15–11.30 IVA RINČIĆ, AMIR MUZUR (Hrvatska/Croatia): Fritz<br />
Jahr: prilozi za biografiju osnivača (europske) <strong>bioetike</strong> /<br />
Fritz Jahr: Contributions to the Biography of the Founder<br />
of (European) Bioethics<br />
11.30–11.45 IVANA ZAGORAC (Hrvatska/Croatia): Bioetička misao<br />
Alberta Schweitzera. Protest protiv nuklearnog naoružanja<br />
/ Bioethical Thought of Albert Schweitzer. His Commitment<br />
against Nuclear Weapons<br />
11.45–12.00 DANIJEL TOLVAJČIĆ (Hrvatska/Croatia): Ljubav, moć<br />
i pravda. Etika Paula Tillicha / Love, Power and Justice.<br />
Paul Tillich’s Ethics<br />
12.00–12.15 Rasprava / Discussion<br />
12.15–12.30 Pauza / Break<br />
12.30–12.45 ŽELJKO KALUĐEROVIĆ (Srbija/Serbia): Aristotelovo<br />
razmatranje životinja / Aristotle’s Treatment of Animals<br />
12.45–13.00 DAMIR ŽUBČIĆ (Hrvatska/Croatia): Holistični pristup<br />
liječenju u veterinarskoj medicini / Holistic Approach to<br />
Treatment in Veterinary Medicine<br />
13.00–13.15 ANA MRDOVIĆ (Bosna i Hercegovina/Bosnia and Herzegovina):<br />
Ukrasne biljke u integrativnoj bioetici. »To-<br />
29
piari« i otkidanje ocvjetalih cvjetova / Ornamental Plants<br />
in Integrative Bioethics. “Topiary” and Deadheading<br />
13.15–13.30 Rasprava / Discussion<br />
SEKCIJA B: Simpozij – Hotel AURORA, Mala dvorana (Hrvatski) /<br />
SECTION B: Symposium – AURORA Hotel, Small hall (Croatian)<br />
30<br />
<strong>9.</strong>45–10.00 MARKO TRAJKOVIĆ, NIKO JOSIĆ (Srbija/Serbia): Etički<br />
aspekt zahtjeva pacijenta da umre i odluke liječnika o<br />
tom zahtjevu / Ethical Aspect of Patient’s Request to Die<br />
and Physician’s Decision about the Request<br />
10.00–10.15 VANJA LEBER KAĆUNKO (Hrvatska/Croatia): Bioetički<br />
aspekti mogućnosti izbora umiranja i konzekvence<br />
za modernog čovjeka / Bioethical Aspects of Choosing to<br />
Die and the Consequences for the Modern Human<br />
10.15–10.30 IVAN MARKEŠIĆ (Hrvatska/Croatia): Eutanazija u svjetlu<br />
Isusove smrti na križu. Socijalna konstrukcija dostojanstvene<br />
smrti / Euthanasia in the Light of Jesus’ Death on<br />
the Cross. Social Construction of a Dignified Death<br />
10.30–10.45 Rasprava / Discussion<br />
10.45–11.00 Pauza / Break<br />
11.00–11.15 URŠULA LIPOVEC ČEBRON (Slovenija/Slovenia):<br />
Dostupnost zdravstvenih usluga kao posljedica procesa<br />
»cjenkanja« / Access to Health-Care Services as a Consequence<br />
of the “Bargaining” Process<br />
11.15–11.30 NADA GOSIĆ (Hrvatska/Croatia): Sadržajne i metodološke<br />
perspektive u strateškim dokumentima za rješavanje<br />
problema Roma u zdravstvenoj zaštiti. Studija slučaja<br />
Bosna i Hercegovina, Hrvatska i Srbija / Content and<br />
Methodological Perspectives in Strategic Documents for<br />
Solving the Problem of the Position of Roma in Health
Care. A Case Study of Bosnia and Herzegovina, Croatia<br />
and Serbia<br />
11.30–11.45 ALEKSANDRA FRKOVIĆ (Hrvatska/Croatia): Informiranost<br />
žena i citološki probir vrata maternice / Women’s<br />
Information and Cytological Screening of the Cervix<br />
Uteri<br />
11.45–12.00 NADA MLADINA, ŽARKO MLADINA (Bosna i Hercegovina/Bosnia<br />
and Herzegovina): Čovjek se rađa prerano<br />
/ Humans Are Born Too Early<br />
12.00–12.15 Rasprava / Discussion<br />
12.15–12.30 Pauza / Break<br />
12.30–12.45 ANA VOLARIĆ-MRŠIĆ (Hrvatska/Croatia): Etička pitanja<br />
vezana uz kliničko i farmakološko eksperimentiranje<br />
na čovjeku / Ethical Questions Related to Clinical and<br />
Pharmacological Experimentation on Humans<br />
12.45–13.00 DANIJELA AJDUKOVIĆ, KATARINA KRALJIĆ (Hrvatska/Croatia):<br />
Bioetički aspekti kliničkog i farmakološkog<br />
eksperimentiranja na ljudima / Bioethical Aspects<br />
of Clinical and Pharmacological Experimentation on Humans<br />
13.00–13.15 JOSIP ČULIG, LUKA ŠTILINOVIĆ (Hrvatska/Croatia):<br />
Dodatci hrani u svjetlu <strong>bioetike</strong> / Food Additives in the<br />
Light of Bioethics<br />
13.15–13.30 Rasprava / Discussion<br />
31
SEKCIJA C: Simpozij – Hotel VESPERA (Hrvatski) /<br />
SECTION C: Symposium – VESPERA Hotel (Croatian)<br />
<strong>9.</strong>45–10.00 IGOR ČATIĆ, MAJA RUJNIĆ-SOKELE (Hrvatska/Croatia):<br />
Metamedicinska provjera opravdanosti ciljeva u suvremenoj<br />
medicini / Metamedical Review of the Validity<br />
of Aims in Modern Medicine<br />
10.00–10.15 TOMISLAV KRZNAR (Hrvatska/Croatia): Liturgija medicinskog<br />
spektakla ili: kako suvremena medicina liječi<br />
bolest? / Liturgy of the Medical Spectacle, or: How Contemporary<br />
Medicine Cures Illness?<br />
10.15–10.30 SANDRA RADENOVIĆ (Srbija/Serbia): (Bio)etički dokumenti<br />
i rad etičkih komiteta kao pokazatelji trenda individualizacije<br />
medicine / (Bio)Ethical Documents and<br />
Functioning of Ethical Committees as the Indicators of<br />
Individualizing Medicine Trend<br />
10.30–10.45 Rasprava / Discussion<br />
10.45–11.00 Pauza / Break<br />
11.00–11.15 KIRIL TEMKOV (Makedonija/Macedonia): Javnost ili<br />
tajnost bioetičkih nastojanja i kazivanja / Publicity or Secrecy<br />
of Bioethical Enterprises and Propositions<br />
11.15–11.30 HEDA FESTINI (Hrvatska/Croatia): Virus španjolske gripe<br />
– izvor dubioza / Virus of Spanish Flu – The Source of<br />
Dubiousness<br />
11.30–11.45 JASMINKA PAVELIĆ (Hrvatska/Croatia): Huntingtonova<br />
bolest: Carol Carr – istinita priča / Huntington’s Disease:<br />
Carol Carr – The True Story<br />
11.45–12.00 Rasprava / Discussion<br />
12.00–12.15 Pauza / Break<br />
12.15–12.30 JASNA BURIĆ (Hrvatska/Croatia): Medijske reklame i<br />
javnozdravstveni sadržaji – neka etička pitanja / Media Ads<br />
and Public Health Contents – Some Ethical Questions<br />
32
12.30–12.45 JANA HODŽIĆ (Hrvatska/Croatia): Popularna literatura<br />
o ljudskom zdravlju / The Popular Literature on Human<br />
Health<br />
12.45–13.00 PETRA SKELIN (Hrvatska/Croatia): Mediji i zdravlje.<br />
Izvještavanje o potresu na Haitiju kao zemlji u razvoju /<br />
Media and Health. Reporting on the Earthquake in Haiti as<br />
a Developing Country<br />
13.00–13.15 Rasprava / Discussion<br />
13.30 Ručak / Lunch<br />
15.00 (Hotel »Aurora«, Velika dvorana / Aurora Hotel, Great hall)<br />
Skupština <strong>Hrvatsko</strong>g bioetičkog društva /<br />
Convention of the Croatian Bioethics Society<br />
16.00 Izlet / Excursion<br />
1<strong>9.</strong>00 Večera / Dinner<br />
20.30 (Hotel »Aurora«, Velika dvorana / Aurora Hotel, Great hall)<br />
GORAN GRGEC, SUZANA GRAČNER (Hrvatska / Croatia):<br />
Bioetika Zvjezdanih staza – predavanje, projekcija i<br />
diskusija / Bioethics of Star Trek – lecture, projection and<br />
discussion<br />
33
SRIJEDA, 1<strong>9.</strong> svibnja 2010. / WEDNESDAY, May 19, 2010<br />
SEKCIJA A: Hotel AURORA, Velika dvorana (Hrvatski) /<br />
SECTION A: AURORA Hotel, Great hall (Croatian)<br />
Okrugli stol<br />
Lijekovi između profita i zdravlja<br />
Round Table<br />
Medicaments between Profit and Health<br />
<strong>9.</strong>00–<strong>9.</strong>15 Uvodna riječ / Introduction<br />
<strong>9.</strong>15–10.30 Izlaganja / Presentations<br />
• LIDIJA GAJSKI (Hrvatska/Croatia): Medicina u službi korporacijskih<br />
interesa / Medicine in Service of Corporate Interests<br />
• SVETLANA VUKAJLOVIĆ (Srbija/Serbia): Moralna dilema / Moral<br />
Dilemma<br />
• SUZANA VULETIĆ (Hrvatska/Croatia): Opsesivno-konzumistički<br />
kult zdravstvene hipertrofije i mitovi svemoćne medicine / Obsessive-<br />
Consumptionist Cult of Health Hypertrophy and Myths of Omnipotent<br />
Medicine<br />
• ŽIVKA STANIČIĆ (Hrvatska/Croatia): Mogu li ljekarnici u dereguliranom<br />
kapitalizmu pomiriti svoj komercijalni interes i profesionalnu<br />
etiku? / Can the Pharmacists Reconcile Their Commercial Interest and<br />
the Professional Ethics in the Deregulated Capitalism?<br />
• VALERIJE VRČEK (Hrvatska/Croatia): Ekološka sudbina lijekova /<br />
Ecological Fate of Pharmaceuticals<br />
10.30–11.00 Pauza / Break<br />
11.00–12.30 Rasprava / Discussion<br />
34
SEKCIJA B: Simpozij – Hotel AURORA, Mala dvorana (Engleski) /<br />
SECTION B: Symposium – AURORA Hotel, Small hall (English)<br />
<strong>9.</strong>00–<strong>9.</strong>15 REZA JAMSHIDI (Iran): Ethical Justification for Cloning<br />
Food Animals / Etičko opravdanje kloniranja životinja za<br />
prehranu<br />
<strong>9.</strong>15–<strong>9.</strong>30 ABDOLLAH JAMSHIDI (Iran): Ethical Concerns in<br />
Slaughtering of Food Animals / Etičke dvojbe pri klanju<br />
životinja za prehranu<br />
<strong>9.</strong>30–<strong>9.</strong>45 IVAN KALTCHEV (Bulgaria/Bugarska): Thanatology and<br />
Bioethics / Tanatologija i bioetika<br />
<strong>9.</strong>45–10.00 GENTIAN VYSHKA, GËZIM BOÇARI (Albania/Albanija):<br />
Traditional Depiction and Equivalencies of the<br />
Oedipal Complex in the Albanian Post-Communist Era /<br />
Tradicionalna slika i ekvivalencije Edipovog kompleksa u<br />
post-komunističkoj eri u Albaniji<br />
10.00–10.15 Rasprava / Discussion<br />
12.30 Ručak / Lunch<br />
– Odlazak sudionika / Departure of participants<br />
35
sažeci izlaganja<br />
paper abstracts
simpozij<br />
INTEGRATIVNA BIOETIKA I NOVA EPOHA<br />
Symposium<br />
INTEGRATIVE BIOETHICS AND NEW EPOCH<br />
DANIJELA AJDUKOVIĆ, KATARINA KRALJIĆ<br />
Hrvatski studiji, Sveučilište u Zagrebu, Hrvatska /<br />
University Centre for Croatian Studies, University of Zagreb, Croatia<br />
BIOETIČKI ASPEKTI KLINIČKOG I FARMAKOLOŠKOG<br />
EKSPERIMENTIRANJA NA LJUDIMA<br />
Eksperimentiranje na čovjeku je istraživanje u kojem je ljudska osoba<br />
objekt preko kojeg ili u kojemu se namjerava utvrditi još nepoznat učinak<br />
ili nedovoljno poznat učinak pojedinog lijeka, cjepiva ili zahvata. To omogućuje<br />
određeni stupanj sigurnosti u daljnjem primjenjivanju. Ipak, problem<br />
se javlja jer samo eksperimenti na čovjeku dozvoljavaju reći posljednju<br />
riječ. Iako podaci ulaze u zajedničko naslijeđe, može doći do rizika da<br />
se putem eksperimentiranja krše ljudska prava.<br />
Kod lijekova je kao i kod eksperimentiranja naglašena snaga testa. Lijekovi<br />
predstavljaju osnovno sredstvo u zaštiti zdravlja koje se ne shvaća<br />
samo kao odsutnost bolesti već prije svega kao težnja prema što boljem<br />
tjelesnom, mentalnom i društvenom blagostanju. Istraživanje lijekova<br />
prolazi četiri faze, a to su: toksikološka faza, pilot-terapijsko istraživanje,<br />
istraživanje na većem broju pacijenata i ispitivanje nakon komercijalizacije<br />
lijeka. Eksperiment je završen kada su svi faktori poznati, a odstupanja<br />
nema ili su zanemariva.<br />
Prvi međunarodni dokument koji regulira ovakva eksperimentiranja je<br />
Nürnberški kodeks iz 1947., nastao kao izraz zgražanja građanske svijesti<br />
nad kriminalnim istraživanjima koja su provodili nacistički liječnici. Na-<br />
39
kon toga donesena je i Helsinška deklaracija koja jasno razdvaja terapijsko<br />
od neterapijskog eksperimentiranja.<br />
Etičke vrijednosti prisutne su u mnogim dokumentima: načelo solidarnosti,<br />
načelo zaštite ljudskog života, slobodni i informirani pristanak, te načelo<br />
totaliteta. Etička prosudba o zahvatima na fetusima i embrijima prije<br />
svega treba voditi računa o uvjetima embrija ili fetusa (živog ili mrtvog) te<br />
o ciljevima koji vode eksperimentiranje.<br />
BIOETHICAL ASPECTS OF CLINICAL AND<br />
PHARMACOLOGICAL EXPERIMENTATION ON HUMANS<br />
Experiments on human beings are researches which consider human<br />
body as an object trying to discover unknown or not enough known effects<br />
of certain drugs, vaccines or treatments. This insures certain degree of safety<br />
in further application. Nevertheless, the problem appears because only<br />
the experiments on humans are necessary for the final verdict. Although<br />
the data from these experiments become common heritage, a risk of human<br />
rights violations is often present and real, even today.<br />
The power of test is emphasized in drugs as well as in experimentation.<br />
Drugs represent the basic way of protection of health, which is understood<br />
not only as an absence of sickness, but more as an aspiration towards complete<br />
physical, mental and social welfare.<br />
There are four phases in drug research: toxicological research, pilot–<br />
therapy research, research on a large number of patients, and research after<br />
commercialization of the drug. Experiment is finished when we get to<br />
know all the factors, and deviations are minimal or nonexistent.<br />
The first international document which regulates this kind of research<br />
is the Nuremberg Code in 1947, created as a result of the shock of civil<br />
awareness after dealing with criminal experiments conducted by Nazi doctors.<br />
Soon after, the Declaration of Helsinki was brought, which clearly<br />
differentiates therapeutic from non-therapeutic experimentation.<br />
Ethical values are present in many of the documents: principle of solidarity,<br />
principle of protecting human life, free and informed consent, and<br />
principle of totality. Ethical judgment on experimentation on fetuses or<br />
embryos should first of all consider the conditions in which embryos or<br />
fetuses (alive or dead) are, as well as the goals of the experiments.<br />
40
SEAD ALIĆ, LIVIA PAVLETIĆ<br />
Centar za filozofiju medija, Zagreb, Hrvatska /<br />
Centre for Philosophy of Media, Zagreb, Croatia<br />
ISTOK I ZAPAD LJUDSKOGA MOZGA<br />
Ljudski se mozak polako otvara znanstvenoj spoznaji. Novi uvidi u<br />
način rada ovog vrhunski sofisticiranog ljudskog/»digitalnog«, »stroja«<br />
bacaju povratno svjetlo na načine »aktiviranja« ljudske osjetilnosti, načine<br />
doživljavanja i spoznavanja svijeta.<br />
Cilj je ovog rada istražiti moguću povezanost tehničkih naprava kao<br />
ljudskih ekstenzija i procesa u mozgu koji povratno određuju načine percepcije<br />
svijeta. Istovremeno, riječ je o promišljanju zanimljive i u znanosti<br />
prisutne teze o podijeljenosti hemisfera ljudskoga mozga kao oblika podijeljenosti<br />
temeljnih ljudskih sposobnosti.<br />
U tom kontekstu želimo propitati bioetičku dimenziju McLuhanovog<br />
razmišljanja o paraleli podijeljenosti hemisfera ljudskoga mozga i hemisfera<br />
civilizacija nastanjenih na istočnoj odnosno zapadnoj strani zemaljske<br />
kugle.<br />
Područje istraživanja je dakle sljedeće:<br />
– tehnologije kao ekstenzije i ljudski mozak;<br />
– lijeva i desna hemisfera mozga;<br />
– tehnologije, kultura, mozak;<br />
– ekstenzije jezika i pisma u predjezičkom i predpismenom;<br />
– »digitalno« ustrojstvo mozga;<br />
– mozak kao krajnji korektiv tehno-civilizacijskih zabluda.<br />
Postoje poveznice između neurolingvističkih, teologijskih, filozofijskih<br />
i biologijskih stavova o mozgu. Tragajući za svojim odgovorima o<br />
izvorima jezika, o determiniranosti ljudskoga mišljenja, o odnosu potencijalnoga<br />
i realiziranoga, o sukobima u čovjeku utilitarnog i empatije…<br />
u konačnici promišljanje želi odgovoriti na pitanje regulativnog karaktera<br />
ljudskog mozga u uspostavljanju balansa moći kako pojedinih ljudi tako i<br />
civilizacija.<br />
41
EAST AND WEST OF THE HUMAN BRAIN<br />
Science is slowly revealing the secrets of the human brain. Latest discoveries<br />
on the functioning of this digital, highly sophisticated human device<br />
reflect the ways how sensations, experience and understanding of the<br />
world are activated.<br />
The aim of this study is to investigate the eventual link between technical<br />
devices as human extensions and brain processes that determine the<br />
way of the perception of the world. At the same time it is a reflection of interest<br />
about thesis present in science on the division of the hemispheres of the<br />
human brain as a form of division of basic human capabilities.<br />
In this context we want to investigate a bioethical dimension of McLuhan’s<br />
contemplation about the parallel between the two hemispheres of<br />
the human brain and the civilisations present on the Eastern and Western<br />
hemisphere of the planet Earth.<br />
The areas of investigation are the following:<br />
– technology as extension and human brain;<br />
– left and right hemisphere of the brain;<br />
– technology, culture, brain;<br />
– extensions of spoken and written language as pre-linguistics and<br />
pre-literacy;<br />
– “digital” configuration of the brain;<br />
– brain as the final corrective of the techno-civilisation mistakes.<br />
There is a link among neurolinguistic, theological, philosophical and<br />
biological attitudes about human brain. Looking for the answers about the<br />
origins of language, determination of human thoughts, relation between the<br />
potential and the realised, about the internal conflict between the utilitarian<br />
and the human empathy… in the end, the reflection on the matter is trying<br />
to answer the question of the regulatory nature of human brain in establishing<br />
a balance of power in individuals as well as civilisations.<br />
42
MIROSLAV ARTIĆ<br />
Zagreb, Hrvatska /<br />
Zagreb, Croatia<br />
PREMA INTEGRACIJSKOJ PERCEPCIJI OKOLIŠA<br />
Sav je fizički prostor istodobno i prostor čovjekove egzistencije. Čovjek<br />
živi u svojem bližem okolišu i blizak je s njim, svakodnevno se kreće<br />
tim okolnim prostorom koji ga okružuje, situira i određuje. Njegov život je:<br />
on i prostor, i on u prostoru. Život se jednostavno razlijeva iz njega i oko<br />
njega, posvud uokolo. Stoga su on i okolina nerazdvojna životna cjelina.<br />
Ovako postavljeno stajalište vodi prema integracijskoj percepciji okoliša.<br />
Tržište svojom ekonomijom percipira prirodni prostor, i sav fizički<br />
prostor kojim se čovjek kreće, kao resurs i izvor profita. Kapital u službi<br />
tržišta razdvaja čovjeka od njegovog prostora, okoline i okoliša. Prema<br />
tome, ove dvije percepcije okoliša, integracijska i tržišna, u stalnoj su napetosti<br />
i suprotstavljanju.<br />
U tekstu se nastoje prepoznati ključne razlike, prednosti i nedostaci tih<br />
dviju percepcija na primjerima korištenja javnog gradskog prostora, a on se<br />
u ovom radu promatra kao bliži okolni svijet, i kao okoliš pojedinca.<br />
Dakle, ovom se analizom želi podržati afirmiranje integracijske svijesti,<br />
koja bi opet učvrstila integracijsku percepciju prostora i čovjekovog<br />
okoliša.<br />
TOWARDS THE INTEGRATIONAL PERCEPTION<br />
OF THE ENVIRONMENT<br />
All of the physical space is at the same time the space for man’s existence.<br />
Man lives in his near environment and is close to it, he moves every<br />
day in the space which surrounds, situates and determines him. His life is:<br />
him and the space, and he inside the space. Life just pours from him and<br />
around him, all around the place. That is why he and his environment are<br />
an inseparable living unit. A standpoint positioned like this leads towards<br />
an integrational perception of the environment.<br />
The market looks through the lens of its economy at all of living space<br />
and all physical space that man uses to move around, utilizes it as resource<br />
and a source of profit. The capital in the service of the market separates<br />
43
man from his space, surroundings and environment. Therefore these two<br />
perceptions of the environment – the integrational one and the market-oriented<br />
one – are in constant tension and conflict.<br />
This paper is trying to recognize some key differences, advantages and<br />
disadvantages of these two perceptions based on the examples of utilizing<br />
public city space, which is currently perceived as the near surrounding<br />
world, as well as the environment of an individual.<br />
This analysis is thus aimed at supporting the affirmation of the integrational<br />
consciousness, which would in return help affirm the integrational<br />
perception of space and man’s environment.<br />
ZVONIMIR BOŠKOVIĆ<br />
Rijeka, Hrvatska /<br />
Rijeka, Croatia<br />
PRAVA PACIJENATA NA PRIMJERENU<br />
OBAVIJEŠTENOST I ODLUČIVANJE<br />
U referatu se razmatraju temeljna pitanja vezana uz prava pacijenata<br />
u ostvarivanju zdravstvene zaštite: a) pravo na obaviještenost, b) pravo na<br />
vlastitu odluku (samoodređenje), te c) pravo na odbijanje liječenja. Autor<br />
analizira pravno stanje nakon donošenja novih propisa o profesijama, Zakona<br />
o zaštiti prava pacijenata i novih etičko-deontoloških kodeksa strukovno-liječničkih<br />
društava u <strong>Hrvatsko</strong>j. Izlažu se stavovi inozemne sudske<br />
prakse. Na kraju se zaključuje da će sadržaj i način ostvarivanja označenih<br />
prava biti moguće dosljedno osigurati jedino potpunom primjenom navedenih<br />
propisa koji propisuju obvezu zdravstvenih ustanova i zdravstvenih<br />
radnika da pacijentima osiguraju to pravo. Ostvarivanju tog cilja usmjeren<br />
je koncept navedenih odredaba.<br />
PATIENTS’ RIGHTS TO ADEQUATE INFORMATION<br />
AND DECISION-MAKING<br />
The paper discusses the basic issues related to the patients’ rights in<br />
health care: a) the right to information, b) the right to personal decisionmaking<br />
(self-determination), and c) the right to refuse treatment. The author<br />
44
analyses the legal situation after new regulations on professions, the Act on<br />
the Protection of Patients’ Rights, and new ethical and deontological codes<br />
of medical societies in Croatia were passed. The attitudes of foreign legal<br />
practice are presented. The author eventually concludes that the content<br />
and mode of implementation of the mentioned rights could be ensured only<br />
through integral application of the mentioned regulations obliging health<br />
institutions and health professionals to provide these rights to the patients.<br />
The concept of the regulations is directed at achieving this aim.<br />
JASNA BURIĆ<br />
Hrvatska radiotelevizija, Zagreb & Sveučilište u Dubrovniku, Hrvatska /<br />
Croatian Radiotelevision, Zagreb & University of Dubrovnik, Croatia<br />
MEDIJSKE REKLAME I JAVNOZDRAVSTVENI SADRŽAJI –<br />
NEKA ETIČKA PITANJA<br />
Na koji su način povezani mediji novoga doba i zdravstvo? Kako mediji<br />
motre teme i sadržaje iz zdravstvenog prostora, koji su od općeg interesa<br />
za javnost? Jesu li mediji <strong>dana</strong>šnjice odgovorni, etični i spremni na<br />
otvaranje zdravstvenih tema koje često otkrivaju profiterski sadržaj različitih<br />
industrija povezanih sa zdravljem ljudi? Ova će pitanja biti razmatrana<br />
u referatu, i to u prvom redu na primjeru reklama koje se emitiraju u hrvatskim<br />
medijima.<br />
MEDIA ADS AND PUBLIC HEALTH CONTENTS –<br />
SOME ETHICAL QUESTIONS<br />
In what way are media of the new age and health care connected? How<br />
do media explore subjects and contents regarding the area of health care,<br />
which is of general interest to the public? Are the contemporary media responsible,<br />
ethical and ready to unveil the topics of health that often reveal<br />
the contents of profit of different industries related to human health? These<br />
questions will be considered in this paper, primarily using the example of<br />
ads which are aired in Croatian media.<br />
45
IVAN CIFRIĆ<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
VRIJEME U BIOETIČKOM DISKURSU<br />
1. Zastupa se teza da je u bioetičkom diskursu zanemarena kategorija vremena,<br />
a time i u razumijevanju odnosa između čovjeka i njegova prirodnog<br />
susvijeta (Mitwelt). Bioetički diskurs ima svoje vrijeme – vrijeme<br />
nastanka, širenja i konstituiranja <strong>bioetike</strong> kao discipline. Tematizirani<br />
su etički aspekti pitanja ljudskoga života a potom njihovo proširenje<br />
na neljudske oblike života ili pak ekosustave. Tako su nastale različite<br />
bioetičke orijentacije – od antropocentrične do biocentrične <strong>bioetike</strong>.<br />
Životinja živi u prostoru (landscape), a čovjek u prostoru (landscape)<br />
i vremenu (timescape). Vrijeme kao bitna dimenzija života (ljudskog i<br />
neljudskog svijeta) i života kultura (društava) ostala je izvan diskursa,<br />
ili se tako implicitno pretpostavljalo njegovo značenje. Bez dimenzije<br />
vremena u bioetičkim raspravama bioetika se odvaja od realnog života<br />
i socijalnog konteksta.<br />
2. Ekološka kriza implicira krizu vremena, tj. neprimjeren odnos različitih<br />
vremena u kojima se odvija život. Svaki organski život ima svoje<br />
suvremeno vrijeme, pa tako i život društva (kulture), ali su njihova vremena<br />
različito nastala. Suvremena socijalnoekološka kriza, kao trajno<br />
konfliktno stanje, zahvatila je oba sustava: prirodni i socijalni, odnosi<br />
se i na konflikt dvaju tipova vremena: cikličnog (prirodnog) – svojstvenog<br />
prirodi i linearnog (socijalno konstruiranog) – svojstvenog društvu.<br />
Kriza se može shvatiti kao »kriza vremena« nastala »sudarom« biološkog<br />
i socijalnog vremena, što potvrđuje i otisak vremena (timeprint;<br />
Zeitabdruck). Čovjek ima tri iskustva vremena: individualno, socijalno<br />
i ekološko iskustvo. Socijalno vrijeme se sustavno ubrzava i utječe na<br />
život društva i odnos društva prema ostalom životu, a društvo proširuje<br />
i nadređuje svoju vremensku kompetenciju socijalnog vremena na<br />
prirodno vrijeme. Razumjeti bioetički diskurs znači razumjeti odnose<br />
prirode i društva u vremenu i njegovim socijalnim obilježjima: ritam,<br />
brzina, tempo itd.<br />
3. Pojedinac živi u svojemu vlastitom (Eigenzeit), ali i u vremenu drugih.<br />
Uvažiti vrijeme drugoga znači priznati njegov vremenski suverenitet<br />
46
(Zeitsouverenität), uvažiti vrijednost njegova života. Isto tako, različita<br />
društva (kulture) žive u svojim vremenima. Priznati njihovo suvereno<br />
vrijeme znači priznati im društvenu (kulturnu) autonomiju. Univerzalno<br />
vrijeme je komunikacijsko vrijeme, a ne dominacijsko vrijeme. Heterokronija<br />
međusobno povezuje pojedince kao i različita društva (kulture).<br />
Bioetički diskurs se može proširiti uzimajući u obzir usporavanje<br />
vremena (Entschleunigung), jer se time priznaje vrijednost i autonomija<br />
svakoga života kao i društva (kulture).<br />
TIME IN BIOETHICAL DISCOURSE<br />
1. The main thesis is that the bioethical discourse neglects the category of<br />
time in the understanding of the relation between humans and their natural<br />
co-world (Mitwelt). Bioethical discourse has its time – the time of<br />
emergence, diffusion and establishment of bioethics as discipline. The<br />
paper deals with ethical aspects of human life and widening of ethical<br />
consideration to include non-human life forms and ecosystems. In this<br />
way, different levels of bioethical orientations developed – from anthropocentric<br />
to biocentric bioethics. Animals live in space (landscape)<br />
while humans live both in space (landscape) and time (timescape).<br />
Time, as an important dimension of human (human and non-human<br />
world) and cultural life (societies), remained outside the discourse or<br />
its meaning was implicitly assumed. Without the dimension of time in<br />
bioethical discourses, bioethics is separated from real life and social<br />
context.<br />
2. Ecological crisis implies the crisis of time, i.e. an inapt relation between<br />
different times in which life exists. Every organic life has its contemporary<br />
time, as does the life of society (culture), but their times have<br />
emerged differently. Contemporary socio-ecological crisis, as a permanent<br />
conflicting condition, has encompassed both systems: natural<br />
and social, and is therefore related to the conflict between two types of<br />
time: cyclic (natural) – inherent to nature and linear (socially constructed)<br />
– inherent to society. The crisis can be understood as the “crisis of<br />
time”, created in the “clash” between biological and social times, and<br />
it can be observed in timeprint (Zeitabdruck). Humans have three experiences<br />
of time: individual, social and ecological experience. Social<br />
time is systematically accelerating and influencing the life of society<br />
47
and the relation of society towards other forms of life, while the society<br />
expands and superimposes its social time over natural time. In order<br />
to understand bioethical discourse we must understand the relation between<br />
nature and society in time, as well as the social characteristics of<br />
time: rhythm, speed, tempo, etc.<br />
3. Individuals live in their own time (Eigenzeit) but also in the time of<br />
others. To take somebody else’s time into consideration means to acknowledge<br />
their time sovereignty (Zeitsouverenität), the value of their<br />
life. Different societies (cultures) also live in their own times. To acknowledge<br />
their sovereign time is to acknowledge their social (cultural)<br />
autonomy. Universal time is communication time, not domination<br />
time. Heterochrony connects individuals as well as different societies<br />
(cultures). Bioethical discourse can develop if it takes into consideration<br />
the deceleration of time (Entschleunigung) because in this way the<br />
value and autonomy of every life as well as society (culture) is acknowledged.<br />
IGOR ČATIĆ, MAJA RUJNIĆ-SOKELE<br />
Fakultet strojarstva i brodogradnje, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Mechanical Engineering and Naval Architecture, University of<br />
Zagreb, Croatia<br />
METAMEDICINSKA PROVJERA opravdanosti ciljeva<br />
u suvremenoj medicini<br />
Metamedicina je sveobuhvatna znanost o isprepletenosti medicine,<br />
gospodarstva i društva. Istraživanja u okviru prirodnih i ostalih znanosti<br />
u službi medicinskih znanosti te njihovo prevođenje u visoko profitabilne<br />
medicinske i farmaceutske proizvode, postala su diljem svijeta najvažnijim<br />
područjem djelovanja znanstvenika na području istraživanja i razvoja.<br />
U ta se sredstva ulažu ogromne sume novca. Uspješno pretvaranje istraživanja<br />
u tržišne proizvode, zbog vrlo skupih, a ne i uvijek odgovarajućih<br />
postupaka, u pravilu je rezervirano za najbogatije i najmoćnije. Na pitanje<br />
zašto su to prioritetna istraživanja, najvjerojatniji je odgovor – produljenje<br />
trajanja života. U okviru provjere društvenih kriterija metamedicine, postavlja<br />
se pitanje tko je odredio taj cilj i s kojom svrhom jer je to povezano<br />
48
s procjenom ukupnih životnih troškova ljudskog bića, posebno u svjetlu<br />
sloma mnogih mirovinskih i zdravstvenih sustava. Troškovi ljudskog bića<br />
mogu biti visoki i prije rođenja (dugotrajno ležanje u svrhu očuvanja ploda,<br />
umjetna oplodnja). Dijete treba pripremiti za profesionalni život. Sve<br />
su zahtjevniji poslovi za koje treba osposobiti novi naraštaj, pa i ti troškovi<br />
trajno rastu. Istodobno u praksi, zapošljavanjem samo mladih, realni<br />
radni vijek pojedinca sve je kraći. Zbog navedenog razvoja, ljudi žive sve<br />
dulje. Stoga se razdoblje po završetku profesionalne karijere produljuje. U<br />
tom razdoblju osobito rastu troškovi liječenja. Postavlja se temeljno pitanje:<br />
kako u relativno kratkom roku aktivnog djelovanja zaraditi za životni<br />
vijek trostrukog trajanja. Očito je da generacijska solidarnost više neće<br />
moći podnijeti sve više troškove kvalitetnog, a sve duljeg života. Nameće<br />
se zaključak: bogati, moćni i nasilni odredili su ciljeve istraživanja za<br />
potrebe produljenja njihovih života, a na račun siromašnijih, nemoćnijih<br />
i slabijih.<br />
METAMEDICAL REVIEW OF THE VALIDITY OF AIMS<br />
IN MODERN MEDICINE<br />
Metamedicine is a comprehensive science of entanglement of medicine,<br />
economy and society. Researches in the field of natural and other sciences<br />
in the service of medical sciences, and their translation into highly profitable<br />
medical and pharmaceutical products, have become have become the<br />
most important area of activity of scientists in research and development<br />
worldwide. Enormous sums of money are invested in these researches.<br />
Successful conversion of research into market products, due to the very<br />
expensive and not always appropriate procedures, is usually reserved for<br />
the richest and the most powerful. The most probable answer to the question<br />
why this research is a priority is – the extension of life expectancy. In<br />
the review of social criteria of metamedicine, a question is raised of who<br />
has set this aim and with what purpose, because it is associated with the<br />
estimate of total living expense of a human being, especially in light of<br />
the collapse of many pension and health care systems. The expenses can<br />
be high even before birth (longterm rest in order to preserve the unborn,<br />
artificial insemination). A child needs to be prepared for professional life.<br />
The jobs for which the new generation has to be trained are increasingly<br />
demanding, thus causing the constant growth of the expenses. At the same<br />
49
time, in practice, with employing only young people, actual working period<br />
of an individual is progressively shorter. Due to this development,<br />
people live longer. Therefore, the period after the end of professional career<br />
prolongates. During this period the costs of medical treatment grow<br />
to a great extent. This rises the basic question of how, in a relatively short<br />
period of active work, to earn for a triple lifetime duration. It is obvious<br />
that the solidarity of generations will no longer be able to bear increasing<br />
costs of a quality, but increasingly longer life. A conclusion presents itself:<br />
the rich, the powerful and the violent have determined the aims of research<br />
in concern with the extension of their lives at the expense of the poorer, the<br />
weaker and the less powerfull.<br />
JOSIP ČULIG, LUKA ŠTILINOVIĆ<br />
Odjel prehrambene tehnologije, Veleučilište u Karlovcu, Hrvatska /<br />
Department of Food Technology, Polytechnic of Karlovac, Croatia<br />
DODATCI HRANI U SVIJETLU BIOETIKE<br />
Danas se svakodnevno govori, piše, raspravlja, o raznim čimbenicima<br />
života. Iskustva struke i znanstvena istraživanja mnoge čimbenike prepoznaju<br />
kao uvjet života ili im pripisuju blagotvornost za život, druge su<br />
prepoznali kao uzročnike koji štete životu narušavajući zdravlje u najširem<br />
smislu tog pojma ili čak uzrokuju preranu smrt. Važnost hrane za održavanje<br />
života nema nikakve potrebe dokazivati. No, danomice se postavlja<br />
pitanje odabira što jesti od onog što je ponuđeno, odnosno od onog što nam<br />
je dostupno. Znanost i struka uspješno rješavaju dileme, pod pritiskom<br />
sve većeg broja otkrivenih zabluda, neznanja i namjernog prešućivanja<br />
problema u prehrani, nalaže se poštivanje načela opreza, koje traži oprez<br />
od svakog sudionika u proizvodnji, distribuciji, pa čak i kupovini hrane,<br />
što veći oprez poradi sebe, ali općeg interesa. Preširoka lepeza ponuđenih<br />
»spasonosnih« mjera zapravo je više nego zbunjujuća, poglavito ako se k<br />
tomu pribroje kontraverze koje nudi struka ili znanost, a da ne govorimo<br />
o »cvjetanju« različitih pokreta koji su često predaleko od istinske pomoći.<br />
Dakle, iz ovako opisanog stanja jasno proizlazi imperativ edukacije na<br />
svim razinama društva, a poglavito budućim stručnjacima u proizvodnji i<br />
pripravi hrane. Tek zornosti radi navest ćemo najnovije rezultate američkih<br />
50
znanstvenika koji su dokazali da ekstrakt ružmarina učinkovito sprječava<br />
nastajanje toksičnih spojeva, a koji nastaju kod pečenja mesa (J. Food Sci.,<br />
11. 1. 2010.). Nedavno objavljeno otkriće da ružmarinov ekstrakt sprječava<br />
oksidaciju, znači kvarenje, jestivog ulja (Food Chemistry 2010, 188,<br />
656) svakako je značajno otkriće. Sintetski prehrambeni antioksidansi butilhidroksianisol<br />
(E-320) i butilhidroksitoluen (E-321), kao prehrambeni<br />
aditivi za koje se vezuje niz zdravstvenih rizika, svakako bi trebali ustupiti<br />
mjesto ružmarinu. Rezultati istraživanja i mjereni podatci samo potvrđuju<br />
iskustvo mediteranskih naroda koji stoljećima koriste ružmarin u prehrani.<br />
Dakle, potrebno je hitno i temeljito pristupiti konkretnim akcijama za promjenu<br />
prehrambenih navika, usklađivanje regulative u proizvodnji i distribuciji<br />
hrane, učinkovitiju kontrolu, a u tom procesu bioetika ima značajnu<br />
ulogu za koju se mora i sama izboriti. Ovo je mali prilog na tom putu.<br />
FOOD ADDITIVES IN THE LIGHT OF BIOETHICS<br />
Nowadays we talk, write about, and discuss different factors of life.<br />
Experience in this field of work and scientific findings recognize many of<br />
these factors as a prerequisite for life, or have the benefits for life ascribed<br />
to them, while others are recognized as factors which damage our life, especially<br />
health, in the broader sense, or even cause premature death. There<br />
is no need to prove the importance of food for sustaining life. Daily, there<br />
is the question of what to choose from the things offered, or from the things<br />
available to us. Science and professionals successfully resolve dilemmas,<br />
under pressure from a growing number of detected misconceptions, ignorance,<br />
and deliberate suppression of problems in the diet; the respect for the<br />
principle of precaution is imposed, which requires as much as possible precaution<br />
of every participant in the production, distribution, or even buying<br />
food, for their own sake, but also for the general interest. Too wide choice<br />
of offered “safety measures” is more than confusing, especially if you add<br />
the controversies found in science or profession, not even to mention the<br />
“blooming” of different movements, which are usually far from true help.<br />
Therefore, from the things mentioned, we can perceive the need for education<br />
on all levels of society, and especially for future professionals in<br />
production and food preparation. As a vivid example, we will mention the<br />
latest results of American scientists who have proved that rosemary extract<br />
can efficiently prevent the creation of toxic compounds which appear<br />
during roasting meat (J. Food Sci., January 11th, 2010). Recently pub-<br />
51
lished finding that rosemary extract prevents oxidation, i.e. decay of edible<br />
oil (Food Chemistry 2010, 188, 656) is definitely a significant finding.<br />
Synthetic food antioxidants like butylhydroxyanisol (E-320) and butylhydroxytoluene<br />
(E-321), as food additives linked to a number of health risks,<br />
should definitely give way to rosemary. Research results and measured<br />
data only confirm the experience of the Mediterranean peoples, which have<br />
used rosemary in their diets for centuries. Thus, it is necessary to initiate<br />
urgent and thorough actions to change dietary habits by coordinating the<br />
regulations in food production and distribution, and providing more efficient<br />
control, and in this process bioethics has an important role for which<br />
it must fight its way. This is a small contribution in that direction.<br />
DEJAN DONEV<br />
Euro college, Kumanovo, Makedonija /<br />
Euro College, Kumanovo, Macedonia<br />
BIOETIČKI STAV I OPONAŠANJE ZEMLJE U TRANZICIJI<br />
NA POČETKU 21. STOLJEĆA<br />
Makedonski slučaj<br />
Civilizacijska razina kulture zemlje u tranziciji, osobito u slučaju Makedonije,<br />
može se ocijeniti, procijeniti i prosuditi prema stupnju svijesti<br />
o ulozi i važnosti <strong>bioetike</strong> u zakonima koji reguliraju (bioetičku) održivost<br />
proizvodnje. Ovo potiče pitanje: jesu li ti zakoni ekspresija realnih<br />
bioetičkih interesa ili su oni više pokušaj zadovoljavanja pravila i aktualnih<br />
zapadnih standarda i zahtjeva? Posljedica ovoga je obrazovanje koje reducira<br />
kulturnu sposobnost ljudi da prepoznaju feedback predloženih modela<br />
bioetičke »održive proizvodnje«.<br />
Navedeno dovodi do realnog zanemarivanja etike od strane onih koji<br />
određuju minimalni stupanj egzistencije i zdravstvene zaštite odabirući<br />
»menadžeriranje« temeljeno na čisto profitabilnoj osnovi impostirajući tretmane<br />
koje su »omogućili« financijski vođe, a koji pak svoju globalnu moć<br />
brane snagama internacionalnih patentnih prava. Ovo izaziva situaciju u<br />
kojoj bioetika, umjesto da bude etika kulture, postaje samo dobar izgovor,<br />
način zamagljivanja neodgovornosti za bio-konsekvence globalizacije prilagođene<br />
potrebama jednog modela gospodarstva.<br />
52
Iz tog konteksta proizlazi i pitanje kako ćemo razmatrati dileme povezane<br />
s ovom materijom. Bioetička razmatranja ovise o izabranom modelu<br />
proizvodnje u kojemu su posebnosti i potrebe lokalne kulture zamagljene<br />
na račun potreba globalizacije, koja je u zemljama tranzicije, kao što je to<br />
slučaj s Makedonijom, uvedena prema modelima vladajućih i uz nekritično<br />
prihvaćanje proizvodnje, umjesto da bude pokušaj iznalaženja puta za<br />
inkorporaciju lokalnih, kulturnih, etičkih i ekonomskih vrijednosti i potencijala<br />
kao doprinosa razrješavanju globalnih problema. To bi ujedno moglo<br />
značiti da globalizaciju možemo i trebamo razumijevati i prakticirati kao<br />
način opstanka temeljen na respektiranju cjeline biomase i njezinog biopotencijala.<br />
BIOETHICAL ATTITUDE AND THE IMITATION OF<br />
A COUNTRY IN TRANSITION AT THE BEGINNING OF<br />
21st CENTURY<br />
Case of Macedonia<br />
Civilizational level of culture of a country in transition, especially in<br />
the case of Macedonia, can be assessed, evaluated and judged by the degree<br />
of awareness of the role and importance of bioethics in acts which<br />
regulate (bioethical) sustainability of production. This raises the question:<br />
are those laws an expression of actual bioethical interests or are they more<br />
an attempt to satisfy the rules and current Western standards and demands?<br />
The consequence of this is an education which reduces the cultural capability<br />
of the people to recognize the feedback of the proposed models of<br />
bioethical “sustainable production”.<br />
This leads to a real neglect of ethics by those who determine the minimal<br />
level of existence and the health care by choosing “managing” based<br />
on pure profitability, imposing treatments “provided” by financial rulers,<br />
who defend their own global power with the force of international patents<br />
rights. This creates a situation in which bioethics, instead of being ethics of<br />
culture, becomes just a good excuse, way of obscuring the irresponsibility<br />
for bio-consequences of globalization adjusted according to the need of<br />
one model of economy.<br />
From this context arises the question of how we consider the dilemmas<br />
associated with this matter. Bioethical considerations depend on the chosen<br />
model of production in which the peculiarities and needs of the local culture<br />
have been clouded on account of the needs of globalization, which was<br />
53
introduced in transition countries according to the model of the governing<br />
countries together with the non-critical acceptance of production, instead<br />
of being an attempt to find the way to incorporate local, cultural, ethical<br />
and economic values and potentials as a contribution to resolving global<br />
problems. It could also mean that globalization can and should be understood<br />
and practiced as a way of survival based on the respect of the whole<br />
biomass and its biopotential.<br />
AMELA DŽUBUR, DRAGANA NIKŠIĆ<br />
Medicinski fakultet, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Medical Faculty, University of Sarajevo, Bosnia and Herzegovina<br />
IMPLEMENTACIJA PRAVA PACIJENATA<br />
U ZDRAVSTVENIM USTANOVAMA<br />
Ostvarenje ljudskih prava se prepoznaje kroz sve sisteme organiziranja<br />
ljudskog društva, u čemu posebnu ulogu ima segment zdravlja te zdravstvene<br />
zaštite i njege. Proces implementacije ljudskih prava u svakodnevnom<br />
životu običnog građanina u poslijeratnom oporavku Bosne i Hercegovine<br />
vrlo je spor i nailazi na ogromne poteškoće.<br />
Zakon o pravima pacijenata, koji Bosna i Hercegovina još nema, jasno<br />
bi definirao ne samo prava korisnika zdravstvenih usluga već i obveze liječnika,<br />
pa je zato njegovo donošenje prijeko potrebno, smatraju stručnjaci<br />
iz ovog područja. Međutim, činjenica je da građani i sada zbog neznanja<br />
i nezainteresiranosti ne koriste prava koja im pripadaju prema postojećim<br />
zakonima u području zdravstva.<br />
Cilj ovog rada je ispitati implementaciju prava pacijenata u svakodnevnoj<br />
praksi u zdravstvenim ustanovama u Federaciji Bosne i Hercegovine.<br />
Istraživanje je prospektivna studija presjeka koja je provedena na uzorku<br />
od 550 ispitanika koji su ambulantno liječeni u jedinicama primarne<br />
zdravstvene zaštite u Federaciji BiH. Istraživanje je provedeno u periodu<br />
2008.–200<strong>9.</strong> godine. Ispitivane varijable su: prisustvo žalbi na postupke<br />
medicinskog osoblja, žalbi zbog uskraćene medicinske usluge, žalbi zbog<br />
dužine čekanja na pregled, stav pacijenta o poštovanju prava na informaciju<br />
i prava na kvalitetnu zdravstvenu uslugu. Statistička analiza obuhvaća<br />
elemente deskriptivne statistike i test korelacije između promatranih vari-<br />
54
jabli i nepromjenljivih varijabli (dob, spol, nivo edukacije, prisustvo bolesti,<br />
liječenje kod obiteljskog liječnika). Rezultati istraživanja pokazuju da<br />
se Zakon ne primjenjuje u potpunosti ni od strane zdravstvenih radnika ni<br />
od samih pacijenata.<br />
IMPLEMENTATION OF THE PATIENTS’ RIGHTS<br />
IN HEALTHCARE INSTITUTIONS<br />
The realization of human rights is recognized by all systems of organization<br />
of human society, in which the segment of health and health care<br />
has the special role. The process of implementation of human rights in the<br />
everyday life of an ordinary citizen in the post-war recovery of Bosnia and<br />
Herzegovina is very slow and facing enormous difficulties.<br />
The Act on the Patients’ Rights clearly defines not only the rights of<br />
users of health services but also the obligations of doctors, and thus passing<br />
of that law is necessary. Unfortunately, Bosnia and Herzegovina has<br />
not had this law passed yet. However, the fact is that people, because of<br />
ignorance and indifference, do not use the rights they have under existing<br />
laws in the field of health.<br />
The aim of this paper is to examine the implementation of patients’<br />
rights in everyday practice in health institutions in the Federation of Bosnia<br />
and Herzegovina (FBH). It was a prospective study of intersection conducted<br />
on a sample of 550 participants/patients treated in primary health<br />
units in FBH. The study was conducted in the period of 2008–200<strong>9.</strong> The<br />
following variables were investigated: the presence of complaints about<br />
conduct of the medical staff, the appeals regarding the denied medical<br />
services, complaints about the time spent waiting for examinations, the patient’s<br />
attitudes on respecting the right to information and the right to quality<br />
health services. Statistical analysis included the elements of descriptive<br />
statistics and correlation test between the observed variables and constant<br />
variables (age, sex, education level, the presence of disease, treatment by<br />
a family doctor). The results of the research show that the Act is not fully<br />
implemented neither by health care workers nor patients themselves.<br />
55
IGOR ETEROVIĆ<br />
Medicinski fakultet, Sveučilište u Rijeci, Hrvatska /<br />
School of Medicine, University of Rijeka, Croatia<br />
REGULATIVNA NAČELA A PRIORI<br />
I ORIJENTACIJSKO ZNANJE<br />
Jedna od temeljnih epistemoloških distinkcija koja se provlači Kantovom<br />
kritičkom filozofijom jest ona na konstitutivna i regulativna apriorna<br />
načela spoznaje. Ova je distinkcija, napose izražena u Dodatku Transcendentalnoj<br />
dijalektici Kritike čistog uma, prilično poznata proučavateljima<br />
Kanta. Druga distinkcija, usko vezana uz prvu, ona je na određujuću i refleksivnu<br />
moć suđenja. Posljednja je dobila nešto manje pažnje među proučavateljima<br />
Kanta, a sam Kant je razrađuje u svojoj Kritici moći suđenja.<br />
Ukazuje se da upravo regulativna načela koja leže u pozadini refleksivne<br />
moći suđenja mogu poslužiti kao plodno tlo za preciznije određenje orijentacijskog<br />
znanja, njegove uloge i važnosti u novoj paradigmi znanstvenog<br />
pothvata. Time se nastoji ponuditi pojašnjenje jednog epistemološkog alata<br />
<strong>bioetike</strong>.<br />
REGULATIVE A PRIORI PRINCIPLES<br />
AND ORIENTATIONAL KNOWLEDGE<br />
One of the fundamental epistemological distinctions, which runs<br />
through Kant’s critical philosophy, is the distinction between the constitutive<br />
and regulative a priori principles of cognition. This distinction,<br />
particularly emphasized in “Appendix” of “Transcendental Dialectic” of<br />
Critique of Pure Reason has been rather familiar in Kant scholarship. The<br />
second one, closely related to the first, is the distinction of the determining<br />
and reflective judgment. The latter distinction received much less attention<br />
in Kant scholarship, and Kant himself has elaborated it in Critique of Judgment.<br />
It has been shown that the regulative principles which lie beyond the<br />
reflective power of judgment could exactly serve as a fruitful ground for<br />
more precise defining of orientational knowledge, its role and its importance<br />
in a new paradigm of scientific enterprise. Thus, this aims to offer a<br />
clarification of one of the epistemological tools of bioethics.<br />
56
HEDA FESTINI<br />
Rijeka, Hrvatska /<br />
Rijeka, Croatia<br />
VIRUS ŠPANJOLSKE GRIPE –<br />
IZVOR DUBIOZA<br />
Knjiga Ethical and Philosophical Consideration of the Dual-Use Dilemma<br />
in the Biological Sciences Seumasa Millera i Michaela J. Selgelida<br />
(2008) predlaže rješenje za istraživanja od dvostruke uporabe. Adam Briggle<br />
u svom članku »Tempting Fate: The Ethics of Dual-Use Research«<br />
(2009) kritizira Millera i Selgelida. U ovom će se izlaganju pokazati oko<br />
čega nastaje spor, te će se dodati neke naše primjedbe.<br />
VIRUS OF SPANISH FLU –<br />
THE SOURCE OF DUBIOUSNESS<br />
The book Ethical and Philosophical Consideration of the Dual-Use Dilemma<br />
in the Biological Sciences by Seumas Miller and Michael J. Selgelid<br />
(2008) proposes a solution for the dual-use research. Adam Briggle, in his<br />
article “Tempting Fate: The Ethics of Dual-Use Research” (2009), criticises<br />
Miller and Selgelid. In this presentation, we will show where the dispute<br />
arises, and add some of our remarks.<br />
ALEKSANDRA FRKOVIĆ<br />
Rijeka, Hrvatska /<br />
Rijeka, Croatia<br />
INFORMIRANOST ŽENA I<br />
CITOLOŠKI PROBIR VRATA MATERNICE<br />
Brojne su bioetičke dileme u svim granama medicine, pa tako i u citodijagnostici<br />
vrata maternice. Pri uzimanju uzorka za citološku analizu<br />
pacijentica treba biti informirana o metodi uzimanja, ali i o dijagnostičkoj<br />
točnosti pretrage, da bi nakon pravilnog shvaćanja informacije dala svoj<br />
pristanak. Za metode koje se koriste kao test probira, a to je i citodijagnosti-<br />
57
ka atipija epitela maternice, suglasnost se može dobiti i na osnovi informiranog<br />
izbora koji se temelji na relevantnom znanju.<br />
Prije uzimanja citološkog brisa, u komunikaciji između liječnika i pacijentice<br />
sve više vremena se posvećuje razmatranju pitanja vezanih uz<br />
humani papiloma virus (HPV). Infekcija humanim papiloma virusom najčešća<br />
je spolno prenosiva bolest i odgovorna je za nastanak karcinoma<br />
cerviksa, vagine i vulve, te za pojavu genitalnih bradavica.<br />
Na incidenciju karcinoma vrata maternice utječu brojni čimbenici. Prvi<br />
korak u sprječavanju te bolesti je dobar probir, stalna edukacija liječnika za<br />
uzimanje obrisaka, dobro opremljeni i organizirani laboratorij, te edukacija<br />
žena s ciljem njihova preuzimanja odgovornosti za svoje zdravlje.<br />
WOMEN’S INFORMATION AND CYTOLOGICAL<br />
SCREENING OF THE CERVIX UTERI<br />
There are numerous bioethical dilemmas in all branches of medicine,<br />
thus in cervical cytology as well. When taking a sample for cytologic analysis,<br />
the patient must be well informed on the method of taking samples and<br />
the diagnostic accuracy of the examination, in order to give consent. For<br />
the methods used as screening tests, such as cytodiagnostics of the atypia<br />
of the cervical epithelium, the consent can be obtained on the basis of informed<br />
choice based upon relevant knowledge.<br />
Before taking a cytological smear, increasingly more time is paid in<br />
doctor–patient communication to the questions regarding the human papillomavirus<br />
(HPV). Human papillomavirus infection is the most frequent<br />
sexually transmitted disease, which can lead to the development of cervical,<br />
vaginal and vulvar carcinoma, as well as genital warts.<br />
The incidence of cervical cancer is affected by numerous factors. The<br />
first steps in preventing this disease are good screening, constant education<br />
of the physician on taking the smear, well equipped and organized laboratory,<br />
and education of women in order for them to take responsibility for<br />
their health.<br />
58
SREĆKO GAJOVIĆ<br />
Croatian Institute for Brain Research, School of Medicine, University of<br />
Zagreb, Croatia /<br />
Hrvatski institut za istraživanje mozga, Medicinski fakultet, Sveučilište u<br />
Zagrebu, Hrvatska<br />
NEURAL STEM CELLS –<br />
HOW DOES THE CURRENT SCIENTIFIC RESEARCH<br />
INDICATE THEIR FUTURE APPLICATIONS<br />
The formation of new neurons is investigated on experimental animals,<br />
primarily mice and rats, and afterwards the basic assumptions are checked<br />
on human brains. New neurons originate from neural stem cells, which are<br />
located in the adult brain in the subventricular zone near brain ventricules,<br />
and dentate gyrus in the hippocampal formation. The experiments on mice<br />
show that in case of brain damage cells are redirected toward damaged areas.<br />
Therefore one of the major scientific tasks is to clarify the possibilities<br />
of these cells to influence the regeneration processes, whether after injury,<br />
stroke or neurodegenerative disease.<br />
The alternative approach is based on the application of specially prepared<br />
neural stem cells obtained from other individuals, with foetal brain(s)<br />
or embryonic stem cells as their potential source. The current experimental<br />
approach is transplantation of neural stem cells to the brain mainly by<br />
direct injection. Our research showed that these cells can be introduced as<br />
well through blood circulation (Mitrečić et al. (2010) Cell Transplantation,<br />
doi: 10.3727/096368910X498269). While in the healthy rat they would<br />
stay in the blood, in the diseased animal the neural stem cells enter the<br />
brain and are delivered mostly to the damaged brain regions.<br />
Therefore the great hope is directed toward the future application of<br />
neural stem cells in the reconstruction of irreversibly lost nerve cells in<br />
patients with brain damage. The additional question is whether the neural<br />
stem cells could be used in healthy people. Moreover, could we suggest<br />
that the same paradigm could enhance the abilities of the healthy brain?<br />
The extensive scientific research should clarify the positive aspects of neural<br />
stem cell applications, its side effects, and the justification for its use as<br />
cell therapeutics in humans.<br />
59
ŽIVČANE MATIČNE STANICE –<br />
KAKO SADAŠNJA ZNANSTVENA ISTRAŽIVANJA UKAZUJU<br />
NA NJIHOVU MOGUĆU PRIMJENU U BUDUĆNOSTI<br />
Nastanak novih živčanih stanica proučava se na životinjskim modelima,<br />
najviše na mišu i štakoru, te se kasnije osnovne postavke provjeravaju<br />
na mozgu čovjeka. Nove živčane stanice nastaju od živčanih matičnih stanica<br />
koje su u odraslom mozgu smještene u subventrikularnoj zoni uz moždane<br />
komore, te u gyrusu dentatusu hipokampusa. Poznato je na pokusima<br />
na miševima da se u slučaju oštećenja mozga ove stanice mogu usmjeriti<br />
prema oštećenom području. Stoga veliki dio istraživanja živčanih matičnih<br />
stanica teži procijeniti mogućnosti ovih stanica već prisutnih u našem mozgu<br />
da se uključe u procese obnove, bilo zbog ozljede, moždanog udara ili<br />
neurodegenerativnih bolesti.<br />
Drugi pristup se osniva na unošenju u mozak živčanih matičnih stanica<br />
dobivenih od druge jedinke, a kao njihov izvor koristi se fetalni mozak<br />
ili embrionalne matične stanice. Živčane matične stanice presađuju se tijekom<br />
pokusa na životinjama uglavnom direktnim injiciranjem u mozak.<br />
Naša istraživanja (Mitrečić et al. (2010) Cell Transplantation, doi: 10.372<br />
7/096368910X498269) pokazuju da se ove stanice mogu primijeniti i putem<br />
krvi. Dok u zdravog štakora neće iz krvi preći u mozak, kod bolesnog<br />
štakora ove stanice ulaze u mozak i većinom odlaze u bolešću zahvaćene<br />
dijelove mozga.<br />
Stoga je velika nada usmjerena k primjeni živčanih matičnih stanica u<br />
obnovi nepovratno izgubljenih živčanih stanica u bolesnika s oštećenjem<br />
mozga. Posebno je pitanje bi li se živčane stanice mogle primjenjivati i u<br />
zdravih ljudi. Možemo li pretpostaviti da bi ove stanice pomogle boljem<br />
djelovanju zdravog mozga? Tek pažljiva znanstvena istraživanja trebaju<br />
jasno ukazati na pozitivna djelovanja i moguće nuspojave korištenja živčanih<br />
matičnih stanica, te razjasniti opravdanost njihove primjene u obliku<br />
staničnog pripravka u ljudi.<br />
60
MICHAEL GEORGE<br />
Religious Studies Department, St. Thomas University, Fredericton, New<br />
Brunswick, Canada /<br />
Odjel za religijske studije, Sveučilište Sv. Tome, Fredericton, New Brunswick,<br />
Kanada<br />
HUMAN NATURE, HISTORY AND BIOETHICS<br />
The goal of this paper is to examine the connections between identity<br />
and value, especially as it pertains to bioethics. Using Habermas’ text The<br />
Future of Human Nature as a starting point, the issues of personal and<br />
social identities as they contribute to value identification and preference<br />
will be studied. Further, the need for an adequate grounding of identity<br />
in history will be considered, especially as this move indicates the nature<br />
of the rationale, scope and comprehensiveness required of those working<br />
collaboratively towards the creation of a coherent bioethics.<br />
LJUDSKA PRIRODA, POVIJEST I BIOETIKA<br />
Cilj ovog izlaganja je istražiti povezanost identiteta i vrijednosti, osobito<br />
s obzirom na bioetiku. Koristeći Habermasov tekst Budućnost ljudske<br />
prirode kao polazište, promišljat će se pitanja osobnih i društvenih identiteta<br />
u onoj mjeri u kojoj oni doprinose identifikaciji i preferenciji vrijednosti.<br />
Nadalje, razmatrat će se potreba primjerenog utemeljenja identiteta<br />
u povijesti, posebno s obzirom na pitanje koliko taj korak upućuje na narav<br />
utemeljenja, dosega i obuhvatnosti, koji se zahtijevaju od onih koji zajednički<br />
rade u pravcu izgradnje jedne koherentne <strong>bioetike</strong>.<br />
61
NADA GOSIĆ<br />
Medicinski fakultet, Sveučilište u Rijeci, Hrvatska /<br />
School of Medicine, University of Rijeka, Croatia<br />
SADRŽAJNE I METODOLOŠKE PERSPEKTIVE<br />
U STRATEŠKIM DOKUMENTIMA ZA RJEŠAVANJE<br />
PROBLEMA POLOŽAJA ROMA U ZDRAVSTVENOJ ZAŠTITI<br />
Studija slučaja Bosna i Hercegovina, Hrvatska i Srbija<br />
Dekada uključivanja Roma 2005.–2015., dokument je čije ostvarivanje<br />
označava promjenu života Roma – najbrojnije nacionalne manjine u<br />
Europi. U ovom izlaganju predstavit će se jedno od četiri Dekadom određena<br />
područja – područje zdravstvene zaštite Roma, konkretnije rečeno,<br />
istražit će se koliko specifično vrijednosno-običajni model života romske<br />
populacije utječe na položaj Roma u zdravstvenom sustavu, te na odnos<br />
medicinskih i zdravstvenih djelatnika prema Romima pacijentima. U tu<br />
svrhu korištena je odabrana dokumentacija o položaju Roma u zdravstvenim<br />
sustavima u Bosni i Hercegovini, <strong>Hrvatsko</strong>j i Srbiji, zemljama koje<br />
su Romi povezali svojim migracionim kretanjima, naročito u posljednja<br />
dva desetljeća, te zemljama u kojima se istovremeno obavljaju pripreme<br />
za ulazak u Europsku uniju. Pronalaženje sličnosti i razlika u definiranju<br />
položaja Roma u tamošnjim zdravstvenim sustavima trebalo bi pridonijeti<br />
kritičkoj prosudbi sadržajnih i metodoloških perspektiva u temeljnim dokumentima<br />
nastalim u svrhu promjene položaja i ostvarivanja prava romske<br />
populacije u zdravstvenom sustavu, te na toj podlozi odrediti mjesto za<br />
one znanstvene i stručne perspektive koje bi, u praktičnom smislu, usmjerile<br />
zdravstvene djelatnike u primjeni humanističkih vrijednosti i orijentira<br />
u ostvarivanju zdravstvene zaštite Roma i prava koja im iz nje proistječu.<br />
Content and methodological perspectives in<br />
strategic documents for solving the problem<br />
of the position of Roma in health care<br />
A Case Study of Bosnia and Herzegovina, Croatia and Serbia<br />
The Decade of Roma Inclusion 2000–2015 is a document whose realization<br />
signifies a change in the life of Roma – the most numerous of<br />
62
national minorities in Europe. This presentation will present one of the four<br />
areas determined by The Decade – the area of health care of Roma, specifically,<br />
the extent to which the specific custom-value model of life of the<br />
Rom population influences the position of Roma in the healthcare system,<br />
and the relationship of medical and healthcare workers to Rom patients<br />
will be investigated. For this purpose we used selected documentation on<br />
the position of Roma in healthcare systems in Bosnia and Herzegovina,<br />
Croatia and Serbia, countries that Roma have connected through their migratory<br />
movements, especially in the last two decades, and countries which<br />
are, at the same time, engaged in preparations for joining the European Union.<br />
Finding similarities and differences in defining the position of Roma<br />
in those healthcare systems should contribute to the critical assessment<br />
of content and methodological perspectives in the fundamental documents<br />
created for the purpose of changing the position and realization of rights<br />
of the Roma population in the healthcare system, and on that foundation<br />
to determine the place for those scientific and expert perspectives which<br />
would, in practical terms, guide healthcare workers in the application of<br />
humanistic values and landmarks in the realization of health care for Roma<br />
and their rights which are derived from it.<br />
IVANA GREGURIC 1 , IGOR ČATIĆ 2<br />
1<br />
Zagreb, Hrvatska / Zagreb, Kroatien<br />
2<br />
Fakultet strojarstva i brodogradnje, Sveučilište u Zagrebu, Hrvatska /<br />
Fakultät für Maschinenwesen und Schiffbau, Universität Zagreb, Kroatien<br />
KIBORGOETIKA – PRESJECIŠTE ILI POVEZNICA<br />
BIOETIKE I TEHNOETIKE<br />
Homo sapiens suočen je sa sve snažnijom kiborgizacijom pa se postupno<br />
pretvara u homo kiborga. Pritom se kiborgizacijom – ugradnjom umjetnih<br />
dijelova u ljudsko biće, nastoje ostvariti dva temeljna cilja: zamijeniti<br />
izgubljene funkcije ljudskog bića (kiborzi 1. i 2. skupine) ili dodavanje<br />
ljudskom biću funkcija koje izvorno ne posjeduje (kiborzi 3. i 4. skupine).<br />
Sve usavršenija i rasprostranjenija kiborgizacija posljedica je nekoliko<br />
trendova. Osnovni trend je sve tješnja povezanost i isprepletenost biotehni-<br />
63
ke, umjetne tehnike živoga i tehnike neživoga, te razvoj tehnike neživoga<br />
koji se očituje u dva važna područja. To su: razvoj novih materijala i razvoj<br />
elektronike (npr. čipovi).<br />
Taj razvoj nužno upućuje na potrebu izrade sveobuhvatnog pregleda<br />
ponajprije etičkih implikacija razvoja umjetne tehnike (živoga i neživoga)<br />
na suvremeno postmoderno doba. Prvenstveno, potrebito je definirati<br />
ciljeve kiborgoetike kao medicinsko-tehničke etike obilježene sve većom<br />
isprepletenošću prirodne i umjetne tehnike.<br />
Kao presudno etičko i ontološko pitanje <strong>dana</strong>šnjeg čovjeka nameće<br />
se pitanje o njegovu centru odlučivanja. Je li to još uvijek ljudski mozak<br />
nastao rođenjem ljudskog bića ili će to biti umjetni mozak ugrađen u to<br />
kiborgizirano biće? Želi li se stvoriti bića koja će sama sebe reproducirati,<br />
i pri tome im dati neograničenu moć koja može uništiti sve što je čovječanstvo<br />
do sada stvorilo? U kojoj je mjeri čovječanstvo spremno ugradnjom<br />
sada nepostojećih funkcija, uključivo umjetnog mozga, dovesti u pitanje<br />
svoju ljudsku prirodu samo da bi postalo stvarateljem, ne pitajući se ne će<br />
li time od vladara postati podanikom? To su neka od pitanja na koja ćemo<br />
tražiti odgovor u izlaganju.<br />
Osobito je važan izbor smjera, smjera jasno definiranih ciljeva i etičkih<br />
vrijednosti, tzv. etičko-tehnički smjer ili smjer neprestane izgradnje i<br />
nadogradnje koja perpetuira u vladanje nad humanim, tzv. tehničko-neetički<br />
smjer. Zato su kiborgoetička pitanja locus i uporište ljudskog nasuprot<br />
posthumanog razvoja u ovom dijelu Univerzuma.<br />
CYBORGOETHIK – KNOTENPUNKT ODER BINDEGLIED<br />
ZWISCHEN BIOETHIK UND TECHNOETHIK<br />
Homo sapiens wird immer mehr mit einer immer stärker werdenden<br />
Cyborgisierung konfrontiert, so dass er allmählich zum Homo Cyborg wird.<br />
Dabei wird durch den Einbau künstlicher Teile der Versuch unternommen,<br />
zwei grundlegende Ziele zu verwirklichen. Einerseits die abhanden gekommenen<br />
Funktionen des menschliches Wesens zu ersetzen (Cyborg 1. und 2.<br />
Gruppe) oder andrerseits durch Hinzufügung Funktionen zu ermöglichen,<br />
die der Mensch ursprünglich nicht besitzt (Cyborg der 3. und 4. Gruppe).<br />
Die immer mehr um sich greifende Cyborgisierung wird auch immer<br />
vollkommener und ist die Folge von einigen Trends. Der Haupttrend ist<br />
die immer engere Verbundenheit zwischen der Biotechnik, Kunsttechnik<br />
64
des Lebendigen und Technik des Nichtlebendigen. Der andere Trend ist<br />
die Entwicklung einer Technik, die sich an zwei wichtigen Gebieten orientiert.<br />
Das sind: die Entwicklung neuer Materialien und die Entwicklung<br />
der Elektronik (z.B. Chips).<br />
Es ist vor allem notwendig die Cyborgoethik als eine medizinischtechnische<br />
Ethik zu definieren, die durch das Ineinandergreifen der natürlichen<br />
und künstlichen Technik gekennzeichnet ist. Das erfordert eine<br />
Darlegung der schon bestehenden und der zukünftigen ethischen Aspekte<br />
der Cyborgisierung. Als entscheidende ethische und onthologische Frage<br />
des heutigen Menschen wirft sich die Frage nach seinem Entscheidungszentrum<br />
auf. Ist das immer noch das menschliche Gehirn, das der Mensch<br />
bei seiner Geburt erhielt, oder wird das vielleicht ein künstliches Gehirn,<br />
das in dieses cyborgisierte Wesen eingebaut werden würde. Werden vielleicht<br />
neue Wesen erschaffen werden, die sich selbst reproduzieren werden<br />
können und wird man ihnen dadurch eine unbegrenzte Macht geben, die<br />
alles vernichten kann, was die Menschheit bisher erschaffen hat. Ebenso<br />
ist es fraglich, wie lange der Mensch noch bereit ist, durch den Einbau der<br />
bisher unbekannten Funktionen, einschließlich des künstlichen Gehirns,<br />
seine eigene menschlichen Natur in Frage zu stellen, nur, um selbst zum<br />
Schöpfer zu werden und ohne sich zu fragen, ob er dadurch vielleicht nicht<br />
vom Herrscher zum Untertan werden würde.<br />
Dabei ist hier die Wahl der Richtung wichtig und zwar einer Richtung<br />
mit klar definierten Zielen und ethischen Werten, der so genannten ethischtechnischen<br />
Richtung oder der Richtung des kontinuierlichen Ausbaus und<br />
des Überbaus, der in der Beherrschung der Menschheit endet, wobei sich<br />
hier um die so genannte technisch-unethische Richtung handeln würde.<br />
Deshalb sind die cyborgoethischen Fragen locus und wichtiger Punkt der<br />
menschlichen gegenüber der posthumanen Entwicklung in diesen Teil des<br />
Universums.<br />
65
GORAN GRGEC, SUZANA GRAČNER<br />
USS Croatia – Udruga ljubitelja Zvjezdanih staza, Zagreb, Hrvatska /<br />
USS Croatia – Star Trek Fan Association, Zagreb, Croatia<br />
BIOETIKA ZVJEZDANIH STAZA<br />
Bioetičke teme i problemi postaju <strong>dana</strong>s sve više prisutni u javnosti. Primjer<br />
za to su i Zvjezdane staze, serijal koji traje od 1966. godine do <strong>dana</strong>s<br />
i obuhvaća više od 700 epizoda i 11 filmova. Preko Zvjezdanih staza milijuni<br />
su se gledalaca susreli s bioetičkim pitanjima. Ovdje smo kroz skraćeni<br />
prikaz izabranih epizoda prikazali niz dilema: kako se čovjek snalazi<br />
s novostečenom moći, gdje je granica ljudskosti i odnos prema umjetnim<br />
inteligencijama, što donosi genetička modifikacija ljudi, da li je »službeni«<br />
pogled na svijet ujedno i najbolji, koje su granice utjecaja čovjeka na druge<br />
vrste. Posebno poglavlje su »medicinske« teme, tj. opće ljudske teme<br />
koje nužno dotiču medicinu: granice izmjene organa, korištenje rezultata<br />
neetičnih istraživanja, liječnikova dužnost da pomogne svima i privilegije<br />
zdravstvenog sustava, eutanazija, pobačaj, droga.<br />
BIOETHICS OF STAR TREK<br />
Bioethical topics and issues are becoming increasingly present in public.<br />
An example for this is the Star Trek series, which run from 1966 to<br />
date and include more than 700 episodes and 11 feature films. Through<br />
Star Trek, millions of viewers got acquainted with numerous bioethical<br />
issues. An abridged version of selected episodes will present a number of<br />
dilemmas: how can a man cope with the newly acquired power; where are<br />
the boundaries of humanity; the relationship with artificial intelligence;<br />
what good does the genetic modification of humans bring; is the “official”<br />
view of the world also the best; what are the limits of man’s influence on<br />
other species. The “medical” issues, i.e. the universal human issues essentially<br />
related to medicine, are a separate chapter: the limits of organ<br />
transplants; the use of the results obtained by unethical research; physician’s<br />
duty to help all and the privileges of the health system; euthanasia;<br />
abortion; drugs.<br />
66
JANA HODŽIĆ<br />
Zagreb, Hrvatska /<br />
Zagreb, Croatia<br />
POPULARNA LITERATURA<br />
O LJUDSKOM ZDRAVLJU<br />
Popularna literatura koja tematizira metode liječenja prakticirane i<br />
naučavane u medicini izlazi u obliku knjiga ili u periodičkim časopisima,<br />
te biva popraćena od strane dnevnih novina. Zajednička karakteristika<br />
popularne literature o zdravlju je deklarativno djelovanje iz moralnih pobuda,<br />
iz osjećaja dužnosti, da se šire informacije koje bi mogle poboljšati<br />
kvalitetu života. Ta literatura se međusobno razlikuje načinom na koji<br />
analizira informacije i predstavlja ih javnosti, i može se podijeliti na tri<br />
grupe: promotivnu, informativnu i literaturu straha. Promotivna literatura,<br />
do koje je najlakše doći preko besplatnih ili jeftinih časopisa, daje informacije<br />
o poremećajima i bolestima te savjete kako smanjiti zdravstvene<br />
tegobe, izbjeći ih ili prevenirati. Autori takvih tekstova obično su specijalisti<br />
određenih područja medicinskih znanja, a uz njih se često propagiraju<br />
medicinske ustanove i tehnike, pomagala, lijekovi i razni preparati. Zatim<br />
postoji informativna literatura za javnost koja pokušava na laicima razumljiv<br />
način što detaljnije dati uvid u medicinska znanja i prakse. Među<br />
njima su i knjige koje tematiziraju funkcioniranje zdravstvenog sistema<br />
tako što analiziraju funkcioniranje farmaceutske industrije, tvrtki/zavoda<br />
za zdravstveno osiguranje, procedure kojima se dolazi do definicija bolesti,<br />
te metodama zloupotrebe sistema. Rastuća nesigurnost – strah od<br />
bolesti i nepovjerenje u metode liječenja službene medicine – pogoduje<br />
propagandi literature straha. Ona istovremeno širi strah od bolesti i strah<br />
od lijekova i tretmana službene medicine. Poruka literature straha može<br />
se sažeti pomoću slogana jedne takve popularne knjige: »Ako nastavite<br />
piti lijekove, sigurno ćete se razboljeti.« Takva literatura daje lako razumljive<br />
upute za samopomoć i često garantira apsolutan uspjeh u poboljšanju<br />
zdravlja. Također često preporučuje »prirodne« lijekove i metode,<br />
odnosno preporučuje korištenje, kako autori razumijevaju, tehnikom neiskvarenih<br />
prirodnih resursa.<br />
67
THE POPULAR LITERATURE<br />
ON HUMAN HEALTH<br />
Popular literature which deals with treatment methods practiced and<br />
taught in medicine, comes in the form of books or periodical magazines,<br />
and is accompanied by the daily newspapers or web portals. A common<br />
characteristic of popular literature on health is a declarative action for<br />
moral reasons – action which is caused by the sense of duty to disseminate<br />
information that could improve quality of life. This literature differs in the<br />
way in which informations are analyzed and presented to the public, and<br />
can be divided into three groups: promotional, informational and literature<br />
of fear. Promotional literature, to which the easiest access is through free<br />
or cheap magazines, provides information on disorders and diseases, and<br />
tips on how to reduce health problems, avoid or prevent them. Authors of<br />
such texts are usually specialists in certain areas of medical knowledge,<br />
and they are often accompanied by the propaganda material of medical facilities<br />
and techniques, tools, medicines and various preparations. Furthermore,<br />
there is informative literature for the public, which is trying to give<br />
as much detailed insight to the medical knowledge and practice as possible<br />
to lay people. Among them are the books that address the functioning<br />
of the health system by analyzing the functioning of the pharmaceutical<br />
industry, health insurance companies and public health institutions, the<br />
procedures which lead to the definitions of the diseases, and methods of<br />
system abuse. The growing insecurity – the fear of disease and lack of<br />
confidence in the methods of treatment of the official medicine – favors<br />
the propaganda of the literature of fear. The literature of fear simultaneously<br />
spreads both the fear of disease and the fear of medication and treatments<br />
by the official medicine. Its message can be summarized by the<br />
slogan of one of its popular books: “If you continue to take medicines, you<br />
will surely get sick.” Such literature provides easily understood instructions<br />
for self-help procedures and often guarantees absolute success in improving<br />
health. It also often recommends “natural” medicines and methods,<br />
i.e. recommends, as the authors understand, the use of natural resources<br />
unspoiled by technology.<br />
68
AMER IGLICA 1 , GUILLAUME THIERY 1 , NADA KOLUDER 1 ,<br />
NERMINA BAJRAMOVIĆ 1 , IRMA SLADIĆ 1 , KENANA AGANOVIĆ 1 ,<br />
AMRA IGLICA 2 , AMER OVČINA 1 , IRA TANČICA 1<br />
1<br />
Klinički Centar, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Clinical Center, University of Sarajevo, Bosnia and Herzegovina<br />
2<br />
Apoteke Sarajevo, Bosna i Hercegovina /<br />
Sarajevo Pharmacies, Sarajevo, Bosnia and Herzegovina<br />
ETIČKE DILEME U JEDINICAMA<br />
INTENZIVNE INTERNISTIČKE TERAPIJE (ICU)<br />
Etika je usko povezana s moralnošću, kulturno prihvatljivim normama,<br />
obvezama i principima koji se odnose na standarde ponašanja. Medicinska<br />
etika je osnova odnosa između pacijenta i liječnika-kliničara. Zdravstveni<br />
radnici imaju obvezu da djeluju u najboljem interesu pacijenta, što se zasniva<br />
na odnosu samog pacijenta i liječnika, odnosno njihovom međusobnom<br />
povjerenju. Tim liječnika-intenzivista je involviran u donošenje odluka u<br />
»End of Life Care« (EOLC) u tri ključne situacije: trijaža, ograničavanje<br />
terapije i/ili oživljavanje, nepružanje životne potpore. Formalna diskusija<br />
ne doprinosi predviđanju zdravstvene budućnosti pacijenta. Procjene stanja<br />
pacijenta na osnovi podataka o kvaliteti života mogu biti netočne, a<br />
odluke liječnika u ICU mogu odražavati i njegov subjektivni stav. Stoga<br />
je u vođenju kritično bolesnih pacijenata neophodan maksimalno seriozan<br />
pristup u koji su involvirani svi članovi tima ICU, konzultanti i obitelj. U<br />
radu ćemo prikazati primjere dobre etičke prakse u radu s kritičnim bolesnicima,<br />
te efikasnu kooperativnost unutar medicinskog tima i komunikaciju<br />
s obiteljima.<br />
ETHICAL DILEMMAS OF INTERNAL MEDICINE<br />
IN INTENSIVE CARE UNITS (ICU)<br />
Ethics is closely related to morality, culturally acceptable norms, principles<br />
and obligations related to the standards of conduct. Medical ethics is<br />
based on the relationship between patient and physician/clinician. Health<br />
care professionals have an obligation to act in the best interest of the patient,<br />
based on the relationship between the patient and the doctor and their<br />
mutual trust. Team of doctors in intensive care is involved in decision-<br />
69
making within “End of Life Care” (EOLC), in three key situations: triage,<br />
limiting therapy and/or reanimation, failure to provide life support. A formal<br />
discussion does not contribute to predicting the future health of the<br />
patient. Assessment of the patient on the grounds of data on quality of life<br />
may be inaccurate, and decisions of doctors in the ICU may reflect their<br />
subjective attitudes. Therefore, the managing of critically ill patients requires<br />
maximally serious approach that involves all members of the ICU<br />
team, consultants and family. In this paper we will show examples of good<br />
ethical practices in dealing with critical patients, and effective cooperation<br />
within the medical team, as well as how to communicate with their<br />
families.<br />
DRAGAN ILIĆ 1 , VIKTORIJA CUCIĆ 2<br />
1<br />
Zavod za zdravstvenu zaštitu studenata, Beograd, Srbija /<br />
Institute for Student Health Protection, Belgrade, Serbia<br />
2<br />
Medicinski fakultet, Univerzitet u Beogradu, Srbija /<br />
School of Medicine, University of Belgrade, Serbia<br />
ZDRAVSTVENI RADNIK I DISKRIMINACIJA<br />
Jednak odnos prema svakom pacijentu i princip »ne naškoditi« integralni<br />
su dio klasične etičke paradigme liječničke profesije. Po tko zna koji<br />
put u povijesti, jedna bolest – ovog puta više i snažnije nego ikada – naime,<br />
HIV, predstavlja veliki izazov za nju. Srbija je nedavno usvojila zakon o<br />
zabrani diskriminacije i time je, reklo bi se, bar de jure otklonila mogućnost<br />
diskriminacije na društvenom, najvišem nivou. Otkloniti diskriminaciju na<br />
institucionalnom nivou teži je i kompleksniji posao. U domaćoj literaturi<br />
nalaze se svjedočenja pacijenata o diskriminatorskoj praksi u zdravstvenim<br />
ustanovama, dok zdravstvene radnike karakterizira neprepoznavanje problema<br />
i, u nastavku na to, negacija njegovog postojanja.<br />
U okviru projekta »Osnaženje za prepoznavanje i reagiranje« uradili<br />
smo malo istraživanje u tri doma zdravlja i dva zavoda u Beogradu (siječanj<br />
2010.), na ukupno 110 zdravstvenih radnika i evo nekih rezultatata:<br />
– 31% anketiranih smatra da postoji razlika među pacijentima koji su<br />
se inficirali HIV-om putem transfuzije i onih koji su se inficirali<br />
zbog narkomanije ili seksualnim putem,<br />
70
– 36% anketiranih smatra da bi vulnerabilni pacijenti trebali biti posebno<br />
zakazivani i primani,<br />
– 83% anketiranih smatra da zdravstveni radnik treba reći pacijentu da<br />
ne odobrava njegovo ponašanje,<br />
– 75% anketiranih smatra da je liječniku potrebno znati tko je HIV<br />
pozitivan kako bi se zaštitio,<br />
– 34% anketiranih kaže da se ne osjeća ugodno s pripadnicima vulnerabilnih<br />
grupa,<br />
– 63% anketiranih smatra da rad u primarnoj zdravstvenoj zaštiti nosi<br />
rizik od HIV-a,<br />
– 85,9% anketiranih smatra da bi u zdravstveni karton trebalo zabilježiti<br />
podatke o HIV-u,<br />
– 39% anketiranih smatra da bi mnogi odbili ukazati pomoć vulnerabilnim<br />
osobama kad se ne bi plašili posljedica na poslu.<br />
Rezultati istraživanja, koji pokazuju da je diskriminatorna praksa prema<br />
osobama koje žive sa HIV-om/AIDS-om vrlo zastupljena među zdravstvenim<br />
radnicima, trebali bi ukazati na potrebu edukacije zdravstvenih<br />
radnika u području prepoznavanja vlastitih diskriminatornih stavova i<br />
prakse, te zajedničkog traganja za većim profesionalizmom, kao i povratka<br />
tradicionalnim etičkim vrijednostima profesije, bez čega ni jedan zakon<br />
neće biti dovoljno efikasan.<br />
HEALTH CARE WORKER AND DISCRIMINATION<br />
Equal treatment of each patient and the “do no harm” principle are the<br />
integral parts of the classic ethical paradigm of health care worker profession.<br />
Certain diseases in history have presented a challenge to this ethical<br />
paradigm; nowadays HIV presents this challenge more than ever. An antidiscrimination<br />
law was recently passed in Serbia, which at least de jure<br />
removes the possibility of discrimination in society. Eliminating discrimination<br />
at the institutional level is a more complex endeavour. In literature<br />
in Serbia, patients’ reports of discrimination in health care institutions are<br />
frequent. On the other hand, health care workers do not recognize the problem<br />
and therefore deny its existence.<br />
Within the project “Empowerment for Recognizing and Reacting”, a<br />
small survey was conducted in three health care centers and two institutes<br />
71
in Belgrade (January 2010). 110 health care workers were surveyed. The<br />
following are some of the results:<br />
– 31% of respondents believe that there is a difference between patients<br />
who were infected with HIV through blood transfusions and<br />
those who were infected through drug abuse or sex;<br />
– 36% of respondents believe that vulnerable patients should be scheduled<br />
separately;<br />
– 83% of respondents believe that health care workers should tell their<br />
patients that they do not approve of their behavior;<br />
– 75% of respondents believe that in order for doctors to protect themselves<br />
they should know the HIV status of their patients;<br />
– 34% of respondents do not feel comfortable working with members<br />
of vulnerable groups;<br />
– 63% of respondents believe that working in primary health care poses<br />
a risk for HIV infection;<br />
– 85.9% of respondents believe that the HIV status of patients should<br />
be noted in their charts;<br />
– 39% of respondents believe that many would refuse to help vulnerable<br />
persons if they were not afraid of the consequences at work.<br />
The results of the research show discriminatory practices towards people<br />
living with HIV/AIDS among health care professionals. This shows the<br />
need for education of health care workers in order to recognize their own<br />
discriminatory attitudes and practices and possible ways in which professionalism<br />
and traditional ethical values of the profession can be restored.<br />
Without these, any anti-discriminatory law will have no effect.<br />
ABDOLLAH JAMSHIDI<br />
School of Veterinary Medicine, Ferdowsi University of Mashhad, Iran /<br />
Veterinarski fakultet, Ferdowsijevo sveučilište u Mashhadu, Iran<br />
ETHICAL CONCERNS<br />
IN SLAUGHTERING OF FOOD ANIMALS<br />
According to the law in many countries, animals should be stunned<br />
into unconsciousness prior to their slaughter to ensure a quick, relatively<br />
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painless death. The most common methods are electrocution and CO 2<br />
stunning<br />
for swine, and captive bolt stunning for cattle, sheep, and goats. An<br />
animal is considered properly stunned when there is no “righting reflex”,<br />
i.e. the animal must not try to stand up and right itself. Only then can it be<br />
considered fully unconscious. It can then proceed down the line, where<br />
slaughterhouse workers start with cutting up its body. The act contains a<br />
broad exemption for all animals slaughtered in accordance with religious<br />
law. This generally applies to animals killed for the Kosher and Halal meat<br />
market. The Humane Slaughter Act simply requires that animals must be<br />
rendered insensible to pain before they are harvested. However, apparently<br />
this law is not being enforced in some instances. The HMSLA (Humane<br />
Methods of Livestock Slaughter Act) is also criticized because, despite being<br />
the only law designed to protect livestock, it only focuses on the last<br />
few minutes of animals’ lives and has no effect on how they are treated<br />
beforehand, even as they are going to the slaughter. No law protects animals<br />
in factory farms, where they spend their entire lives, from even the<br />
most egregious cruelty. Besides that, it excludes chickens, turkeys, and<br />
fish. Although it is claimed that the slaughtering of an animal with a knife<br />
without stunning (Ritual Slaughter) is the most painful method of killing,<br />
it has been reported that the ritual slaughter when performed correctly is<br />
painless to the animal. This is because the immediate severance of both<br />
the blood and oxygen supply to the brain causes the animal to quickly lose<br />
consciousness and all sensation.<br />
ETIČKE DVOJBE<br />
PRI KLANJU ŽIVOTINJA ZA PREHRANU<br />
Prema zakonu koji vrijedi u mnogim zemljama, životinje je potrebno<br />
onesvijestiti prije klanja kako bi se osigurala njihova brza i relativno bezbolna<br />
smrt. Najčešće metode su omamljivanje električnom strujom ili pomoću<br />
CO 2<br />
za svinje, te pištoljskim klinom za goveda, ovce i koze. Životinja<br />
se smatra ispravno omamljenom ako ne postoji »refleks uspravljanja«, tj.<br />
ako životinja ne pokušava ustati i uspraviti se. Samo se u tom slučaju može<br />
smatrati potpuno nesvjesnom. Tada može biti proslijeđena na traku gdje<br />
radnici u klaonici započinju s komadanjem tijela. Zakon također sadrži i<br />
širu iznimku za sve životinje koje se kolju u skladu s religijskim zakonom.<br />
To se općenito odnosi na životinje usmrćene za košer i halal tržište mesa.<br />
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Zakon o humanom usmrćivanju životinja zahtijeva jedino da se životinje<br />
moraju učiniti neosjetljivima na bol prije usmrćivanja. No, čini se da se<br />
ovaj zakon ne primjenjuje u nekim slučajevima. Zakon o humanim metodama<br />
klanja stoke se također kritizira, unatoč tomu što je zapravo jedini<br />
zakon donesen u svrhu zaštite stoke, jer se fokusira jedino na posljednje<br />
trenutke života tih životinja i nema nikakvo snagu na području postupanja s<br />
životinjama prije tog trenutka, čak i kada se vode na klanje. Nijedan zakon<br />
ne štiti životinje na industrijskim farmama, gdje provode čitav svoj život,<br />
čak ni od najgorih okrutnosti. Osim toga, taj zakon ne uključuje perad i<br />
ribu. Iako se smatra da je klanje životinja nožem bez prethodnog omamljivanja<br />
(ritualno klanje) najbolnija metoda ubijanja, postoje izvješća koja<br />
tvrde da je ispravno izvedeno ritualno klanje bezbolno za životinje. Razlog<br />
tomu je izravan prekid opskrbe mozga krvlju i kisikom, što uzrokuje trenutni<br />
gubitak svijesti i osjetila.<br />
REZA JAMSHIDI<br />
Mashhad, Iran<br />
ETHICAL JUSTIFICATION<br />
FOR CLONING FOOD ANIMALS<br />
We enjoy animals as pets and companions, or watching some of them<br />
in the wilderness. We used to utilize them to carry and haul for us, until<br />
technology made it redundant. Nature is not ours to do with it exactly what<br />
we like, but this does not mean that we cannot use animals; it does mean<br />
that humans have a duty of care and respect towards them and the question<br />
is why we would want to clone meat producing animals anyway.<br />
There are different types of cloning and three main types are: (1) recombinant<br />
DNA technology or DNA cloning, (2) reproductive cloning,<br />
and (3) therapeutic cloning. Recombinant DNA technology is important<br />
for learning about other related technologies, such as gene therapy, genetic<br />
engineering of organisms, and sequencing genomes. Reproductive cloning<br />
can be used to develop efficient ways of reliable reproduction of animals<br />
with special qualities. For example, drug-producing animals or animals<br />
that have been genetically altered to serve as models for studying human<br />
disease can be mass produced. Gene therapy can be used to treat certain<br />
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genetic conditions by introducing virus vectors that carry corrected copies<br />
of faulty genes into the cells of a host organism. Genes from different<br />
organisms that improve taste and nutritional value or provide resistance to<br />
particular types of disease can be used to genetically engineer food crops.<br />
Several religious groups, e.g. Protestant, Catholic, Jewish, Muslim,<br />
Hindu, and Buddhist faiths, have rejected animal cloning on ethical<br />
grounds. However, some religious people believe that the cloning of animals<br />
might be acceptable in the limited context of research or where the<br />
main intention was not the clone as such but growing an animal of a known<br />
genetic composition, where natural methods would not work.<br />
Nevertheless, so far the reproductive cloning is expensive and highly<br />
inefficient, and for developing countries the question remains: “Is animal<br />
cloning one of the answers for poverty?”<br />
ETIČKO OPRAVDANJE<br />
KLONIRANJA ŽIVOTINJA ZA PREHRANU<br />
Mi uživamo sa životinjama kao ljubimcima i društvom, ili gledajući neke<br />
od njih u divljini. Koristili smo ih za tegljenje i kao prijevozno sredstvo<br />
sve dok ih tehnologija nije zamijenila i učinila suvišnima u tom pogledu.<br />
Priroda nije naše vlasništvo s kojim možemo činiti što nam je volja, ali to<br />
ne znači da ne možemo koristiti životinje; to znači da ljudi imaju dužnost<br />
brige i poštovanja prema njima te se otvara pitanje zašto bi uopće htjeli<br />
klonirati životinje za proizvodnju mesa.<br />
Postoje tri tipa kloniranja: (1) tehnologija rekombinantne DNK ili DNK<br />
kloniranje, (2) reproduktivno kloniranje, te (3) terapeutsko kloniranje.<br />
Tehnologija rekombinantne DNK je važna za istraživanje drugih, blisko<br />
vezanih tehnologija kao što su genska terapija, genetičko inženjerstvo organizama<br />
i sekvencioniranje genoma. Reproduktivno kloniranje je moguće<br />
koristiti za razvoj pouzdane reprodukcije životinja s posebnim obilježjima.<br />
Npr. životinje koje proizvode lijekove ili one koje čiji su geni izmijenjeni<br />
kako bi mogle služiti kao modeli za proučavanje ljudskih bolesti se mogu<br />
masovno proizvoditi. Genska terapija može poslužiti za liječenje određenih<br />
genetskih poremećaja pomoću virusnih vektora koji nose ispravljene<br />
kopije oštećenih gena u stanice organizma domaćina. Geni koji poboljšavaju<br />
okus i hranidbenu vrijednost ili pružaju otpornost na određene tipove<br />
bolesti, a koji su porijeklom iz drugih organizama, mogu se koristiti za<br />
genetičko tretiranje usjeva.<br />
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Nekoliko religijskih zajednica, npr. protestantska, katolička, židovska,<br />
islamska, hinduistička ili budistička, zabranile su kloniranje životinja iz<br />
etičkih razloga. No neki religiozni ljudi vjeruju da je kloniranje životinja<br />
prihvatljivo u ograničenom kontekstu istraživanja ili u slučajevima kada<br />
osnovna namjera nije sâmo kloniranje, nego uzgoj životinje poznatog sastava<br />
gena, gdje prirodne metode ne bi bile uspješne.<br />
Unatoč svemu navedenom, budući da je reproduktivno kloniranje vrlo<br />
skupo i izrazito neučinkovito, otvara se pitanje za zemlje u razvoju: »Je li<br />
kloniranje životinja jedno od mogućih rješenja za siromaštvo?«<br />
FRANKA JELAVIĆ-KOJIĆ 1 , DAVORKA MILAT 2 ,<br />
ZVONIMIR SUČIĆ 1<br />
1<br />
Klinička bolnica »Sveti Duh«, Zagreb, Hrvatska /<br />
Clinical Hospital “Sveti Duh”, Zagreb, Croatia<br />
2<br />
Poliklinika »Sunce«, Zagreb, Hrvatska /<br />
Polyclinic “Sunce”, Zagreb, Croatia<br />
INDIKACIJE I ETIČKA PROMIŠLJANJA<br />
O RADIOLOŠKIM POSTUPCIMA U HITNOJ SLUŽBI<br />
Standard zdravstvene zaštite za bolesnike u hitnoj službi definiran je<br />
prospektivno. Poštuju se protokoli kroz znanja i vještine radiološkog tima<br />
kako bi se izbjegle pogrješke. Neophodna je kontinuirana konzultacija s<br />
kliničarem u hitnoj službi, kao i dobra komunikacija s bolesnikom.<br />
Kod politraumatiziranih bolesnika većinom je potrebno ponavljati radiološke<br />
preglede. Višeslojna kompjutorizirana tomografija nosi znatno<br />
veće kumulativne doze zračenja. Valja ju mudro koristiti, osobito u generativnoj<br />
dobi populacije. Magnetna rezonancija se redovito koristi u procjeni<br />
mogućeg operativnog liječenja spinalne traume te je dopuna procjeni neurotraume<br />
nakon kompjutorizirane tomografije. Ultrazvuk nalazi svoje mjesto<br />
u abdominalnoj i mekotkivnoj traumi, ali ne isključuje pregled višeslojne<br />
kompjutorizirane tomografije. Pristup malim bolesnicima i trudnicama<br />
mora biti optimalan. Osnovni postulat u radiologiji je ALARA princip – as<br />
low as reasonably achievable – najmanje zračenje za ispravnu dijagnozu.<br />
76
INDICATIONS AND ETHICAL CONSIDERATIONS<br />
IN EMERGENCY RADIOLOGY<br />
The standard of health care for emergency patients is defined prospectively.<br />
The aim is to ensure protocols and practice algorithms through<br />
knowledge and skills of the radiology team in order to avoid misdiagnosis.<br />
Continuous consultations with the emergency clinician and good communication<br />
with the patient is essential.<br />
Polytrauma patients often need to go through repeated radiology exams.<br />
MSCT exam brings substantially higher cumulative dose of radiation.<br />
It should be used wisely in population’s generative age. Assessing<br />
operative treatment for spinal trauma with MRI is mandatory. It is also performed<br />
after CT evaluation for neurotrauma patients. Ultrasound is done<br />
for abdominal and soft tissue trauma, but does not exclude MSCT. Optimal<br />
radiological procedures for pregnant women and children are considered.<br />
The basic postulate in radiology is the ALARA principle – as low as reasonably<br />
achievable – i.e. minimalizing radiation dose together with achieving<br />
fine image quality for a correct diagnosis.<br />
VLADIMIR JELKIĆ<br />
Filozofski fakultet, Sveučilište J. J. Strossmayera u Osijeku, Hrvatska /<br />
Faculty of Philosophy, J. J. Strossmayer University of Osijek, Croatia<br />
KAKVO ZNANJE TREBAMO?<br />
Od grčkog pojma sophia do Potterovog pojma mudrosti i biološkog<br />
znanja, autor analizira različite filozofske i znanstvene koncepte znanja.<br />
Autor se slaže s Jaspersom u stavu da ono što je »iz filozofije prevedivo u<br />
zajedničko mišljenje, to na koncu odlučuje o njezinoj vrijednosti«. Autor<br />
zaključuje da novoj epohi i bioetičkoj perspektivi odgovara zahtjev za orijentacijskim<br />
znanjem, te ga nastoji definirati ne samo iz povijesti filozofije<br />
(Kant, Jaspers), nego i iz zahtjeva nove epohe.<br />
77
WHAT KIND OF KNOWLEDGE DO WE NEED?<br />
From the Greek term sophia to the Potter’s terms ‘wisdom’ and ‘biological<br />
knowledge’, author analyses different philosophical and scientific<br />
concepts of knowledge. The author of this paper agrees with Jaspers on the<br />
notion that what is “transferable from philosophy into the common reasoning<br />
is what at the end decides on its worthiness”. The author concludes<br />
that the demand for an orientational knowledge corresponds with the new<br />
epoch and bioethical perspective, and is trying to define this demand not<br />
only from the history of philosophy (Kant, Jaspers), but also from the demands<br />
of the new epoch itself.<br />
HRVOJE JURIĆ<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
POČECI I PRA-POČECI BIOETIKE<br />
Pitanje o nastanku <strong>bioetike</strong> nema samo historiografski značaj, nego nas<br />
također može približiti pojmu <strong>bioetike</strong>, odnosno pomoći nam da odgovorimo<br />
na pitanje o tome što je zapravo bioetika, odnosno što bi bioetika mogla<br />
i trebala biti. U tu svrhu, važno je distingvirati tri nivoa na kojima se pitanje<br />
o početku <strong>bioetike</strong> može tematizirati.<br />
1) Kada se govori o početku <strong>bioetike</strong> i pokušava se u vremenu i prostoru<br />
locirati njezin nastanak, mišljenja se razilaze, ali većina povjesničara<br />
<strong>bioetike</strong> slaže se oko toga da je nastanak <strong>bioetike</strong> bio iniciran znanstveno-tehničkim<br />
napretkom i krizom znanstveno-tehničke civilizacije. S<br />
obzirom na to, početak <strong>bioetike</strong> možemo povezati ili s krizom medicine<br />
i propitivanjem modernih prirodnih znanosti ili s diskusijama o upotrebi<br />
nuklearne tehnologije i ekološkoj krizi.<br />
2) U raspravama o nastanku <strong>bioetike</strong> često se ističu i konkretni događaji<br />
koji su doprinijeli artikulaciji pitanja koja <strong>dana</strong>s nazivamo bioetičkima.<br />
U tom smislu, jedni navode stavljanje u upotrebu stroja za dijalizu i<br />
osnivanje prvog bioetičkog komiteta (Seattle, 1962.), a drugi bacanje<br />
atomskih bombi na Hirošimu i Nagasaki (1945.).<br />
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4) Naposljetku, nastanak <strong>bioetike</strong> treba povezati s nastankom riječi ‘bioetika’,<br />
odnosno nastankom njoj pripadne teorijske koncepcije. Dva članka<br />
Van Rensselaera Pottera (1970.) i njegova knjiga Bioethics: Bridge<br />
to the Future (1971.) razlog su da se ovog američkog biokemičara naziva<br />
»ocem <strong>bioetike</strong>«. Međutim, nedavno »otkriveni« članak »Bio-Ethik.<br />
Eine Umschau über die ethischen Beziehungen des Menschen zu Tier<br />
und Pflanze« (1927.) njemačkog teologa Fritza Jahra također mora biti<br />
uzet u obzir pri datiranju početka <strong>bioetike</strong> i pisanju jedne (drugačije)<br />
povijesti <strong>bioetike</strong>.<br />
THE BEGINNINGS AND<br />
THE PRIMEVAL BEGINNINGS OF BIOETHICS<br />
The question of the origin of bioethics is not only of the historiographic<br />
importance, but it can also get us closer to the notion of bioethics, i.e. help<br />
us answer the question about what bioethics actually is, moreover, what it<br />
could and should be. For this purpose, it is important to distinguish three<br />
levels through which the question of the beginning of bioethics can be<br />
thematised.<br />
1) When we talk about the beginning of bioethics and try to locate its<br />
origin in space and time, the opinions differ, but most of the historians<br />
of bioethics agree that the origin of bioethics was initiated by scientific<br />
and technological progress and the crisis of scientific-technological<br />
civilisation. In regards to this, the beginning of bioethics could be associated<br />
either with the crisis of medicine and the questioning of modern<br />
natural sciences, or with the discussion on the use of nuclear technology<br />
and ecological crisis.<br />
2) In discussions about the emergence of bioethics, concrete events that<br />
have contributed to the articulation of the issues that we now call bioethical<br />
are emphasized. In this sense, some specify putting into use the<br />
dialysis machine and the foundation of the first bioethical committee<br />
(Seattle, 1962), while others indicate the throwing of atomic bombs on<br />
Hiroshima and Nagasaki (1945).<br />
3) Finally, the emergence of bioethics should be connected with the emergence<br />
of the term ‘bioethics’ and the corresponding theoretical concept.<br />
Two articles by Van Rensselaer Potter (1970) and his book Bioethics:<br />
Bridge to the Future (1971) are the reason that this American bioche-<br />
79
mist was named “the father of bioethics”. However, recently “discovered”<br />
article “Bio-Ethik. Eine Umschau über die ethischen Beziehungen<br />
des Menschen zu Tier und Pflanze” (1927) by German theologian Fritz<br />
Jahr must also be taken into consideration in attempt to date the beginning<br />
of bioethics and to write a (different) history of bioethics.<br />
IVAN KALTCHEV<br />
Faculty of Philosophy, St. Kliment Ohridski University of Sofia, Bulgaria /<br />
Filozofski fakultet, Sveučilište Sv. Klimenta Ohridskog u Sofiji, Bugarska<br />
THANATOLOGY AND BIOETHICS<br />
Human history has developed a rather negative attitude to death. It has<br />
been treated as a supreme evil, the synonym of nothingness. People have<br />
always regarded death as a great inexplicable terror and this puts them<br />
in awe of it. Thanatology is the science of death. Modern thanatology is<br />
trying to emphasize the link between life and death. We have to put up<br />
with the fact that death is an element of life, and sooner or later we will<br />
inevitably face it. At the same time, people have put life on a pedestal always<br />
higher than death. Life has been treated as the greatest gift, and death<br />
has been regarded as inferior vague mystery. Life and death have always<br />
fought for priority.<br />
TANATOLOGIJA I BIOETIKA<br />
Ljudska povijest je razvila poprilično negativan stav prema smrti. Smrt<br />
se tretira kao vrhovno zlo, sinonim za ništavilo. Ljudi su je oduvijek promatrali<br />
kao veliki neobjašnjivi užas što je i uzrokovalo odbojnost prema<br />
njoj. Tanatologija je znanost o smrti. Moderna tanatologija pokušava staviti<br />
naglasak na vezu između života i smrti. Moramo se pomiriti s činjenicom<br />
da je smrt dio života, i da ćemo se prije ili kasnije morati suočiti s njom.<br />
Ljudi istovremeno stavljaju život na postolje uvijek više od smrti. Život se<br />
smatra najvećim darom, a smrt inferiornim mračnim misterijem. Život i<br />
smrt su se oduvijek borili za primat.<br />
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ŽELJKO KALUĐEROVIĆ<br />
Filozofski fakultet, Univerzitet u Novom Sadu, Srbija /<br />
Faculty of Philosophy, University of Novi Sad, Serbia<br />
ARISTOTELOVO RAZMATRANJE ŽIVOTINJA<br />
U radu se analizira Aristotelovo razmatranje životinja, a u središtu autorovog<br />
istraživanja bila su tri pitanja: prisustvo logosa kod životinja, mogu li životinje<br />
djelovati voljno i jesu li životinje odgovorne za ono što čine. Aristotelov<br />
generalni stav je da životinje nemaju vjerovanja, mnijenja, rasuđivanja, mišljenja,<br />
razuma i uma. Proučavanjem Stagiraninovih spisa utvrđeno je, zatim, da<br />
životinje mogu djelovati voljno. Odgovor na dilemu da li su životinje odgovorne<br />
za ono što čine zavisi od razumijevanja pojma odgovornosti kod Aristotela.<br />
Ako se odgovornost razumije kao reguliranje svih onih aktivnosti koje su<br />
učinjene hotimično, tj. voljno, životinje se tada mogu smatrati odgovornima. S<br />
druge strane, ako se opseg odgovornosti ograniči na moralnu evaluaciju nečijeg<br />
djelovanja, u koju je uključena aktivnost logosa, životinje će biti izuzete iz<br />
ovako razumljenog pojma odgovornosti. Autor je, na Aristotelovom tragu, zaključio<br />
da pošto životinje mogu imati phantasia-u da ono što rade jest ispravno<br />
ili pogrešno, one za svoje čini trebaju biti nagrađene odnosno kažnjene.<br />
ARISTOTLE’S TREATMENT OF ANIMALS<br />
This paper analyzes Aristotle’s treatment of animals and the author’s research<br />
focuses on three issues: the presence of logos in animals; can animals<br />
act voluntarily; and are they responsible for what they do. Aristotle’s general<br />
standpoint is that animals do not have beliefs, opinions, calculations, thoughts,<br />
thinking and reason. By studying Stagirites’ volumes it has been determined,<br />
subsequently, that animals can act voluntarily. Resolution to the dilemma<br />
whether animals are responsible for what they do depends on the understanding<br />
of the Aristotle’s concept of responsibility. If responsibility is understood<br />
as regulating all of those activities which were undertaken on purpose, i.e.<br />
voluntarily, animals can be considered responsible. On the other hand, if the<br />
scope of responsibility is limited to the moral evaluation of acts, including the<br />
activity of logos, animals will be excluded from thus understood concept of<br />
responsibility. The author concludes, following the Aristotle’s footsteps, that<br />
since animals can have phantasia about what is right or wrong regarding their<br />
actions, they should be either rewarded or punished for their acts.<br />
81
SILVANA KARAČIĆ 1 , TEODORA NOT 2<br />
1<br />
Lječilište »Sveti Križ«, Trogir, Hrvatska /<br />
Sveti Križ Health Spa, Trogir, Croatia<br />
2<br />
Centar za rehabilitaciju »Zagreb«, Zagreb, Hrvatska /<br />
Zagreb Centre for Rehabilitation, Zagreb, Croatia<br />
EMOCIONALNA NEVJERA<br />
Darivanje muškarca i žene na način na koji se to događa u braku isključuje<br />
darivanje drugim osobama na isti takav način. Za muškarca i ženu,<br />
čija ljubav nije temeljito dozorila i nije se kristalizirala kroz punovrijedno<br />
sjedinjenje osoba, brak je golem rizik. Nakon nekog vremena, kad se osjećaji<br />
ohlade i nestane strasti, nastaje emocionalna praznina koja je uzrok<br />
nevjere. Nevjera nije samo znak stanovite slabosti, ona je i izraz egoizma,<br />
jer je ljubav odvojena od osjećaja odgovornosti za osobu. Kriterij za emocionalnu<br />
prijevaru je nerazvijenost etičke bîti ljubavi. Davanje pažnje, prisnosti<br />
i erotske privlačnosti nekom drugom, a ne osobi s kojom ste u vezi<br />
dovodi do dezintegracije ljubavi. Doživljaj emocionalne prijevare mnogim<br />
je ljudima mnogo neugodnije i bolnije iskustvo nego doživljaj seksualne<br />
prijevare. Bujnost emocionalnih doživljaja nastalih na tlu osjetilnosti skriva<br />
u sebi nedostatak istinske ljubavi pa emocionalna prijevara može olako<br />
prijeći u seksualnu, što nije često u obrnutom slučaju.<br />
EMOTIONAL INFIDELITY<br />
Giving between man and woman in the way that happens in marriage<br />
excludes giving to other persons in the same way. For men and women<br />
whose love did not mature and crystallise through full confluence of the<br />
two persons, marriage is substantial risk. After some time, when feelings<br />
cool down and passion vanishes, an emotional void appears which is the<br />
very cause of unfaithfulness. Infidelity is not only the sign of certain weakness,<br />
but also of egoism, because love is separated from the feelings of responsibility<br />
towards the other person. The criterion for emotional infidelity<br />
is poor development of the ethical core of love. Giving attention, closeness<br />
and erotic attractiveness to somebody else, and not to person with whom<br />
you are in relationship with, results with disintegration of love within that<br />
relationship. The experience of emotional betrayal is for some people much<br />
82
more uncomfortable and painful than the one of sexual infidelity. Exuberance<br />
of emotional experiences found in the area of physical senses hides<br />
within itself the lack of true love, so emotional infidelity might easily pass<br />
into sexual, which is not frequent in the opposite case.<br />
MARINA KATINIĆ<br />
Zagreb, Hrvatska /<br />
Zagreb, Croatia<br />
SVETO I PROFANO U KONTEKSTU<br />
BIOETIČKE PROBLEMATIKE<br />
Poremećaj ravnoteže biosustava<br />
u djelovanju ekotoksikologije moći<br />
Metodološki je temelj integrativne <strong>bioetike</strong> postavka kako, osim činjeničnog<br />
i tehničkog, postoji i orijentacijsko znanje. Usmjeriteljsko znanje<br />
kojem bioetika teži rezultat je ukrštanja različitih perspektiva: prirodoznanstvene,<br />
filozofske, teološke, pravne, kulturalne, svjetonazorske i drugih,<br />
koje onda tvore pluriperspektivan prostor promišljanja problema.<br />
Činjenice pokazuju da toksikacija izaziva negativan učinak na opstanak i<br />
kvalitetu života živih bića, uključujući i čovjeka. Bioetika u svojoj etimologiji<br />
upućuje na odgovornost spram biosa – onog živog. To pretpostavlja određeno<br />
ontološko utemeljenje. U tom smislu, stav da biosustav, kao složevina živog,<br />
može volju obvezati na moralnost nije nimalo samorazumljiv. Karakteristika<br />
je prednovovjekovnog svijeta – kao i tradicionalnih te malih društava – poimanje<br />
biosustava kao prostora sakralnog. Nasuprot pogledu u kojem je sveto<br />
važna kategorija, instrumentalna racionalnost novoga vijeka čini materijalni<br />
svijet područjem profanog. Kartezijanski dualizam i bejkonovski instrumentalizam<br />
promatraju prirodu kao prostor ispražnjen od svrhā – jedino je načelo<br />
u rukovanju njome najekonomičnijim sredstvima postići jedinu moguću,<br />
ljudsku svrhu. Iz subjekta, priroda postaje objekt. Kozmos od svrhovitog i<br />
posvećenog biva neutraliziran do profanog, mehaničkog – kojim se može po<br />
volji manipulirati. Svjetovnost (profanost svijeta) prate raščaravanje (Weber)<br />
prirode i sekularizacija kao proces obezboženja svijeta (Jaspers).<br />
H. Jonas, nastojeći utemeljiti bioetičku odgovornost za budućnost, reaktualizira<br />
pitanje svetog: Je li moguće bez ponovnog uspostavljanja kate-<br />
83
gorije svetog koju je znanstveno prosvjetiteljstvo veoma temeljito razorilo<br />
imati neku etiku koja može obuzdati one ekstremne snage što ih imamo<br />
<strong>dana</strong>s i koje smo gotovo prisiljeni stalno povećavati i koristiti?<br />
THE SACRED AND THE PROFANE<br />
IN THE CONTEXT OF BIOETHICAL ISSUES<br />
Biosystem Balance Disorder<br />
in the Functioning of Ecotoxicology of Power<br />
Methodologically, the basis for integrative bioethics is a postulate<br />
that, apart from the factual and technical, there is also the orientational<br />
knowledge. The governing knowledge (Orientierungswissen), to which bioethics<br />
aspires, is a result of crossing of different perspectives; scientific,<br />
philosophical, theological, cultural, worldview and others, which in turn<br />
create pluriperspective horizons for the consideration of certain issues.<br />
The facts indicate that toxication causes a negative effect on survival<br />
and quality of life of living beings, including humans. The etymology of<br />
the term ‘bioethics’ refers to the responsibility towards bios – the living.<br />
This implies a certain ontological foundation. However, the attitude that<br />
the biosystem as a compositum of the living can bind will to morality is not<br />
evident. One of the characteristics of the pre-modern world, as well as a<br />
trait of traditional and small societies, is the understanding of the biosystem<br />
as an area of the sacred. As opposed to that, the instrumental rationality of<br />
the Modern Age makes the material world profane. Cartesian dualism and<br />
Baconian instrumentalism regard nature as a space void of purpose – the<br />
only principle in dealing with it is to achieve the only possible human purpose.<br />
The nature turns from a subject to an object. The consequence of this<br />
is the Disenchantment (Entzauberung) of the World (M. Weber) and its desacralization<br />
(Entgötterung) (K. Jaspers). Cosmos made of purposefulness<br />
and consecratedness gets neutralized to the point of profane, mechanic,<br />
which can be manipulated according to one’s will.<br />
H. Jonas, seeking to establish bioethical responsibility for the future, reactualises<br />
the question of the sacred: Is it possible, without re-establishing<br />
the category of sacred thoroughly destroyed by the scientific enlightenment,<br />
to have an ethics that can rein in those extreme forces which are present<br />
today and which we are almost forced to constantly increase and use?<br />
84
BORIS KOZJAK<br />
Hrvatska lutrija, Zagreb, Hrvatska /<br />
Croatian Lottery, Zagreb, Croatia<br />
KOCKANJE I MORAL<br />
U radu se analiziraju razni aspekti moralnosti kockanja. Na osnovi rezultata<br />
dosadašnjih istraživanja moralnih aspekata kockanja, dva su se stajališta<br />
posebno učvrstila. Prvo, iza kojeg stoji velika skupina moralista, smatra da je<br />
pomoću apstraktnih argumenata vrlo teško utvrditi da je kockanje nemoralno.<br />
Prema njihovom mišljenju, svatko ima pravo raspolagati vlastitom imovinom<br />
prema svome nahođenju ako ga to ne ometa u ispunjavanju njegovih<br />
društvenih odgovornosti. Manji broj moralista, pak, smatra da je kockanje<br />
samo po sebi nemoralan čin, neovisno o tome može li si to čovjek financijski<br />
priuštiti ili ne. Oni odbacuju mišljenje o priuštivosti na temelju tvrdnje da<br />
se time stvara razlika između bogatih i siromašnih, čime ono što je moralno<br />
za bogataša postaje nemoralno za siromaha. Puritanski moralisti smatraju<br />
kako je kockanje suprotstavljeno temeljnim vrijednostima kapitalističkog<br />
gospodarskog sustava, a koje podupire protestantska etika. Među središnjim<br />
vrijednostima kapitalizma jest racionalno gospodarsko ponašanje, štedljivost,<br />
razboritost, samodisciplina, moralni osjećaj dužnosti i poziva, kao i<br />
pretpostavljena korelacija između truda i nagrade. Vrijednosti utjelovljene<br />
u kockanju su upravo suprotne ovakvim vrijednostima. Kockanje se oslanja<br />
na sreću, slučajnost koja je sama po sebi ne-etična (čak i anti-etična) kao<br />
osnova za distribuiranje nagrade. Kockanje je razorno za »razboritost«, a<br />
potiče praznovjerje i fatalizam. Sve u svemu, kockanje u načelu predstavlja<br />
kršenje temeljnih principa na kojima počiva kapitalizam, barem prema argumentaciji<br />
protestantskih moralista. Stav katolika prema kockanju jest da<br />
je ono, poput alkohola, prihvatljivo u umjerenim količinama, ali da ga se<br />
treba kloniti ako postane problem. Autor, međutim upozorava da nisu samo<br />
problematični kockari ti koji plaćaju cijenu sve veće ovisnosti o kockarskoj<br />
industriji. Kockanje pod pokroviteljstvom države najveći dio svojih prihoda<br />
dobiva od najsiromašnijih. Najveći broj ljudi koji se klade, koji se kockaju na<br />
automatima za igre i koji kupuju lutriju dolaze iz redova siromašne, radničke<br />
klase. Autor zatim konstatira kako kockanje postaje sve manje društveno.<br />
Zemaljske oblike kockanja sve više zamjenjuje Internet, a »stolove« za igru<br />
u casinima automati za igru. U usporedbi s tradicionalnim oblicima kockanja,<br />
aktivnost na automatima za igru je autistička – bezumna, usamljena i<br />
ovisnička – a njezina popularnost svakoga <strong>dana</strong> sve više raste.<br />
85
GAMBLING AND MORALITY<br />
This paper analyzes different aspects of the morality of gambling. Based<br />
on the results of up-to-date research regarding moral aspects of gambling,<br />
two attitudes have become particularly firmly accepted. The first one is advocated<br />
by a large number of moralists who believe that it is very hard to use<br />
a set of abstract arguments in order to ascertain the immorality of gambling.<br />
In their view, every person has the right to use their own assets as they see fit,<br />
as long as it does not prevent them from fulfilling all their social responsibilities.<br />
A smaller number of moralists, on the other hand, believe that gambling<br />
is an act of immorality in itself, regardless of whether one can afford it financially<br />
or not. They reject the notion of affordability based on the claim that it<br />
differs between the rich and the poor, which makes something that is moral<br />
for rich people to be immoral for the poor. The Puritan moralists hold that<br />
gambling opposes the foundational values of the capitalist economic system,<br />
which is supported by Protestant ethics. Some of the main values of capitalism<br />
are rational economic behaviour, prudence, sensibility, self-discipline,<br />
moral feelings of duty and calling, as well as supposed correlation between<br />
effort and reward. The values which are embodied in gambling are quite the<br />
opposite of these values. Gambling relies on luck or chance, which is unethical<br />
in itself (antiethical, even) as a basis for reward distribution. Gambling<br />
is detrimental for “sensibility”, and it encourages superstition and fatalism.<br />
All in all, gambling represents the breaking of the fundamental principles on<br />
which capitalism rests, at least according to the arguments of the Protestant<br />
moralists. The Catholic attitude toward gambling is that it is, just like alcohol,<br />
acceptable in moderate amounts, but that it should be abstained from<br />
if it becomes a problem. The author, however, warns that it is not just the<br />
compulsive gamblers who are paying the price of increased addiction to the<br />
gambling industry. State-governed gambling gets most of its profits from the<br />
poorest classes. Most of those who bet, or who gamble on slot machines, or<br />
who buy lottery tickets, come from the poorest, blue-collar class. The author<br />
goes on to conclude that gambling is becoming less and less of a social activity.<br />
Ground-based forms of gambling are becoming increasingly replaced<br />
by the Internet while the gaming tables in casinos are being replaced by slot<br />
machines. Compared to the traditional forms of gambling, involvement with<br />
the slot machines is autistic: it is senseless, lonely and addictive – and its<br />
popularity increases on a daily basis.<br />
86
UTE KRUSE-EBELING<br />
Institut für Philosophie, Technische Universität Dortmund, Deutschland /<br />
Institut za filozofiju, Tehničko sveučilište u Dortmundu, Njemačka<br />
TECHNIK, NATURZERSTÖRUNG UND -ENTFREMDUNG<br />
AUS BIOETHISCHER SICHT<br />
Umweltzerstörung ist ein (Neben-)Produkt menschlicher Kultur mit<br />
langer – auch vorindustrieller – Geschichte. Die weltweit wachsende Industrialisierung<br />
und Technologisierung haben jedoch zu einem Raubbau an der<br />
Natur beigetragen, der in ungeahntem Tempo und Ausmaß und mit unabsehbaren<br />
Folgen voranschreitet. Im philosophischen Diskurs sind dabei in<br />
den vergangenen Jahren zunehmend auch gesellschaftliche und politische<br />
Strukturen in den Blick geraten, die mitverantwortlich gemacht werden<br />
für wachsende Naturzerstörung und -entfremdung (Ökofeminismus, Social<br />
Ecology usw.). In meinem Vortrag diskutiere ich den Zusammenhang zwischen<br />
wachsender Technisierung des Lebens sowie verschiedenen Formen<br />
der Naturentfremdung und – zerstörung. Ich argumentiere, dass der bioethische<br />
Diskurs in diesem Bereich gleichermaßen individualethische und<br />
gesellschaftspolitische Dimensionen in den Blick nehmen muss.<br />
TEHNIKA, UNIŠTAVANJE PRIRODE I<br />
OTUĐENJE OD PRIRODE U BIOETIČKOJ PERSPEKTIVI<br />
Uništavanje okoliša je (nus)produkt ljudske kulture s dugom – pa i<br />
predindustrijskom – poviješću. No, ubrzavanje industrijalizacije i tehnologizacije<br />
diljem svijeta doprinijelo je iscrpljivanju prirode koje napreduje<br />
neslućenim tempom i u neslućenim razmjerima s nepredvidivim posljedicama.<br />
Istovremeno, u filozofijskim su raspravama prethodnih godina sve<br />
više bile uočavane društvene i političke strukture koje se smatra suodgovornima<br />
za napredujuće uništavanje prirode i otuđenje od prirode (ekofeminizam,<br />
socijalna ekologija, itd.). U svojem izlaganju raspravljam o povezanosti<br />
napredujućeg tehniziranja života s različitim oblicima uništavanja<br />
prirode i otuđenja od prirode. Argumentiram da bioetički diskurs u ovom<br />
području mora podjednako uzeti u obzir individualno-etičke i društvenopolitičke<br />
dimenzije.<br />
87
TOMISLAV KRZNAR<br />
Odjel lovstva i zaštite prirode, Veleučilište u Karlovcu, Hrvatska /<br />
Department of Gamekeeping and Environmental Protection, Polytechnic of<br />
Karlovac, Croatia<br />
LITURGIJA MEDICINSKOG SPEKTAKLA ILI:<br />
KAKO SUVREMENA MEDICINA LIJEČI BOLEST?<br />
U ovom je izlaganju ponajprije riječ o odnosu suvremenog čovjeka<br />
prema zdravlju, i to na način da je težište tog odnosa izmješteno iz osobne<br />
brige za zdravlje u brigu sustava za zdravlje sviju. Ovo sve se odvija u<br />
socijalnom, kulturnom, ekonomskom, medijskom i tehnološkom okružju<br />
koje donekle možemo nazvati spektaklom. U problemsko-sadržajnom pogledu<br />
ovo se izlaganje temelji na prilozima triju autora: Ivana Illicha, Guya<br />
Deborda i Lidije Gajski, od kojih svatko u svome području tematizira probleme<br />
koje nastojimo u ovom izlaganju prikazati u sklopu. Prvi daje kritiku<br />
institucija industrijskog društva koje čine čovjeku štetu jer transformiraju<br />
subjekt iz pojedinca u sustav. Drugi autor daje opširan i dubok prikaz spektakla<br />
kao mehanizma stvaranja lažne svijesti o čovjekovom životu. Treća,<br />
Lidija Gajski, daje izniman i obuhvatan prikaz funkcioniranja zdravstvenog<br />
sustava, posebno ističući probleme odnosa brige za zdravlje i utrke<br />
za profitom. Pitanje spektakla kao mehanizma prenošenja informacija koji<br />
funkcionira tako da ljude čini ovisnima, ovdje dobiva početnu poziciju interpretacije.<br />
LITURGY OF THE MEDICAL SPECTACLE, OR:<br />
HOW CONTEMPORARY MEDICINE CURES ILLNESS?<br />
In this paper the author tries to analyze some aspects of the relation<br />
between the contemporary human and health. The central problem is the<br />
transformation from the individual health care, which every human has<br />
towards his/her own health, to the systematic health care. This process is<br />
conducted in its social, cultural, economic, media and technological surroundings<br />
that we can call “spectacle”. Essentially, this paper is based on<br />
the work of Ivan Illich, Guy Debord and Lidija Gajski. Each of these authors<br />
has contributed to the inquiry of the problems that we try to show in<br />
the given context. Firstly, Ivan Illich criticises the institutions of industrial<br />
88
society which make enormous harm to the people because they transform<br />
subject from the human to the system. Secondly, Guy Debord makes a profound<br />
analysis of the spectacle as a creator of false consciousness on the<br />
human life. Thirdly, Lidija Gajski gives us a brilliant analysis of the contemporary<br />
health care system that shows us the role of profit in health care.<br />
The problems of the spectacle therefore attain a central position for the<br />
following interpretation.<br />
MISLAV KUKOČ<br />
Filozofski fakultet, Sveučilište u Splitu, Hrvatska /<br />
Faculty of Philosophy, University of Split, Croatia<br />
BIOETIKA I FISP<br />
Međunarodna federacija filozofskih društava (FISP) krovna je svjetska<br />
filozofska asocijacija, a <strong>Hrvatsko</strong> filozofsko društvo je njezin član od<br />
2006. godine. 2007. godine FISP je, na poziv <strong>Hrvatsko</strong>g filozofskog društva,<br />
održao godišnji sastanak svojega upravnog odbora u Malom Lošinju,<br />
tijekom 6. Lošinjskih <strong>dana</strong> <strong>bioetike</strong>, i tom je prilikom više članova vodstva<br />
FISP-a, na čelu s njegovim predsjednikom, nastupilo s referatima u kojima<br />
su problematizirali bioetičke teme. Jedan od osam stručnih odbora FISP-a<br />
bavi se bioetičkim pitanjima. Jedna od glavnih zadaća »Odbora za bioetiku<br />
i etiku znanosti« je promovirati bioetiku kao područje filozofskog promišljanja<br />
među nacionalnim filozofskim društvima diljem svijeta.<br />
BIOETHICS AND FISP<br />
The International Federation of Philosophical Societies (FISP) is the<br />
world’s top philosophical association, and Croatian Philosophical Society<br />
(CPS) has been its member since 2006. In the year 2007, at the invitation of<br />
CPS, FISP held the annual meeting of the steering committee in the town of<br />
Mali Lošinj, during the 6th Lošinj Days of Bioethics, and on this occasion<br />
several members of the committee, led by its president, participated with papers<br />
on the subject of bioethics. One of the eight FISP committees deals with<br />
bioethical issues. On of the main tasks of the “Committee on Bioethics and<br />
the Ethics of the Sciences” is to promote bioethics as a field of philosophical<br />
reflection among national philosophical societies around the world.<br />
89
VANJA LEBER KAĆUNKO<br />
Split, Hrvatska /<br />
Split, Croatia<br />
BIOETIČKI ASPEKTI MOGUĆNOSTI IZBORA UMIRANJA<br />
I KONZEKVENCE ZA MODERNOG ČOVJEKA<br />
U zreloj ili posljednjoj fazi ljudskog trajanja, mogućnost ubrzavanja umiranja<br />
i načini koji se prakticiraju daju jednu novu dimenziju bivanja u vremenu.<br />
Iz toga proizlaze brojne etičke dileme koje će biti predmetom ovog izlaganja.<br />
Posebno treba ukazati na pravo na samoodređenje izbora kraja života,<br />
i to kako na pozitivne aspekte tako i na kritična mjesta.<br />
BIOETHICAL ASPECTS OF CHOOSING TO DIE<br />
AND THE CONSEQUENCES FOR THE MODERN HUMAN<br />
In the late or the last stage of human life the possibility of expediting<br />
death and the methods used – present a new dimension of being in time.<br />
The result is a number of ethical dilemmas which will be the subject of this<br />
presentation. Special attention should be paid to the right to autonomy of<br />
the end-of-life choice, both on the positive aspects as well as the critical<br />
places.<br />
URŠULA LIPOVEC ČEBRON<br />
Filozofski fakultet, Sveučilište u Ljubljani, Slovenija /<br />
Faculty of Arts, University of Ljubljana, Slovenia<br />
DOSTUPNOST ZDRAVSTVENIH USLUGA<br />
KAO POSLJEDICA PROCESA »CJENKANJA«<br />
Prilog se bavi analizom dostupnosti slovenskoga zdravstvenog sustava<br />
osobama bez zdravstvenog osiguranja u Sloveniji. Prezentacija se temelji<br />
na višegodišnjem medicinsko-antropološkom istraživanju, provedenom<br />
među zdravstvenim radnicima i osobama bez zdravstvenog osiguranja u<br />
Sloveniji (ponajviše među »izbrisanim« osobama, kojima su slovenske<br />
vlasti 1992. godine oduzele status stalnog prebivališta, a time i sva politič-<br />
90
ka, ekonomska, društvena i socijalna prava). Uz prikaz zakonskih odredbi,<br />
prilog analizira zdravstvenu politiku, koja poslije 1991. otežava pristup<br />
zdravstvenim uslugama osobama bez zdravstvenog osiguranja i posljedično<br />
doprinosi zdravstvenim rizicima te populacije. Uz iskustva osoba<br />
izbrisanih iz slovenskog zdravstvenog sustava, analizirane su i neke etičke<br />
dileme zdravstvenih radnika. Te dileme moguće je interpretirati kroz antropološki<br />
proces »cjenkanja«; kod odlučivanja o pristupu osobi bez zdravstvenog<br />
osiguranja suočavaju se, naime, liječnikova osobna odluka, načela<br />
profesionalne etike i utjecaj restriktivne zdravstvene politike.<br />
ACCESS TO HEALTH-CARE SERVICES<br />
AS A CONSEQUENCE OF THE “BARGAINING” PROCESS<br />
The paper will analyze access to the health care system in Slovenia by<br />
people without any health care insurance in this country. The presentation<br />
is based on an extensive medical and anthropological research carried out<br />
among health care professionals and the uninsured population (especially<br />
individuals from the group of 25.671 “Erased people”, who were taken off<br />
the register of permanent residents after Slovenia had acquired independence<br />
in 1992; as a consequence they were left without any legal status<br />
and, therefore, without any political, economic and social rights). Besides<br />
dealing with the applicable legal framework, the paper also analyses health<br />
policies as from 1991 on, which hamper these individuals’ access to healthcare<br />
institutions, thus exposing such uninsured persons to higher health<br />
risks. Experience testified by the “Erased persons” will be complimented<br />
with an analysis of some ethical dilemmas faced by the health care professionals.<br />
These can be examined through the anthropological concept of<br />
“bargaining” since the decision as to whether to allow access to health<br />
care to uninsured people seems depend on a combination of issues, ranging<br />
from a doctor’s personal judgement, her/his understanding of the principles<br />
of professional ethics and the influence exerted by restrictive health care<br />
policies.<br />
91
DIJANA MAGĐINSKI<br />
Jastrebarsko, Croatia /<br />
Jastrebarsko, Hrvatska<br />
DOES A “HUMAN METEOR” HAVE A MORAL DUTY?<br />
The UN declared the year 2010 to be the International Year of Biodiversity<br />
under the slogan “Biodiversity is life, biodiversity is our life”<br />
and accompanied by a logo which portrays human life in harmony with<br />
nature and symbolizes human commitment to preserve biodiversity. This<br />
may seem contradictory to a critical mind. Because, if we are part of nature<br />
and are governed by the same natural laws like the rest of the beings,<br />
then we are in constant competition with these beings and it seems that<br />
we don’t have moral duty to preserve them. Proponents of this view assert<br />
that massive extinction, to which we bear witness today, is just a natural<br />
phenomenon that shows human’s efficiency as a competitor. On the other<br />
hand, “man as a governor and guardian” argument implies that we do have<br />
a moral duty for preserving biodiversity, but it seems to put human outside<br />
of nature. In this essay I will consider both arguments and try to reconcile<br />
them. Goal of this essay is to show that man is obligated to preserve biodiversity,<br />
although he is a part of nature.<br />
IMA LI »LJUDSKI METEOR« MORALNU DUŽNOST?<br />
UN je 2010. godinu proglasio Međunarodnom godinom bioraznolikosti,<br />
pod sloganom »Bioraznolikost je život, bioraznolikost je naš život« te<br />
s logom koji oslikava ljudski život u harmoniji s prirodom i simbolizira<br />
obvezu čovjeka da očuva bioraznolikost. Kritičkom umu se to može činiti<br />
kontradiktornim. Jer ako smo dio prirode i upravljani istim prirodnim zakonima<br />
kao i sva ostala bića, onda smo s tim istim bićima u neprestanoj<br />
kompeticiji i čini se kako nemamo moralnu dužnost očuvati ih. Zagovornici<br />
takvog stajališta ističu da je masovno izumiranje, kojemu smo svjedoci<br />
<strong>dana</strong>s, tek prirodni fenomen koji pokazuje uspješnost čovjeka kao kompetitora.<br />
S druge strane, argument čovjeka kao upravitelja i čuvara implicira<br />
da imamo moralnu dužnost očuvati bioraznolikost, ali čini se da postavlja<br />
čovjeka izvan prirode. U ovom radu ću sagledati oba argumenta te ih pokušati<br />
pomiriti. Cilj rada je pokazati da čovjek ima obvezu očuvanja bioraznolikosti,<br />
iako je dio prirode.<br />
92
IVAN MARKEŠIĆ<br />
Institut društvenih znanosti »Ivo Pilar«, Zagreb, Hrvatska /<br />
Ivo Pilar Institute of Social Sciences, Zagreb, Croatia<br />
EUTANAZIJA U SVJETLU ISUSOVE SMRTI NA KRIŽU<br />
Socijalna konstrukcija dostojanstvene smrti<br />
»Poslije toga Isus, svjestan da je sve već svršeno, reče,<br />
da bi se ispunilo Pismo: ‘Žedan sam.’ Tu bijaše posuda<br />
puna octa. Tada nataknuše na izopovu stabljiku spužvu<br />
punu octa i primaknuše je k Isusovim ustima. Kad Isus<br />
uze ocat, reče: ‘Svršeno je!’ te nakloni glavu i – predade<br />
duh.« (Iv 19, 28–30)<br />
Oslanjajući se na izvještaje o Isusovom vapaju na križu »Bože moj,<br />
Bože moj, zašto si me ostavio!«, autor problematizira osjećaj ostavljenosti<br />
suvremenoga čovjeka koji neizlječivo bolestan leži, npr. u bolnici, i kojemu,<br />
da bi se riješio svojih patnji, ne preostaje ništa drugo nego (za)moliti<br />
druge da mu pomognu umrijeti. Jesu li pomoć pri umiranju u vidu octa (ili<br />
možda otrova) pružili i rimski vojnici Isusu dok je on bespomoćno visio na<br />
križu, kako bi mu omogućili umrijeti dostojanstvenom smrću prije sabata<br />
(bez prebijanja golijeni)?<br />
Svoju raspravu o eutanaziji autor temelji na stajalištu da je ona društveno<br />
konstruirana činjenica koja je, kao i drugi oblici pomaganja ljudima pri<br />
umiranju, bila tijekom povijesti na različite načine tumačena. Jer, značenja<br />
koja je eutanazija imala i koje ona ima <strong>dana</strong>s određivana su prema potrebama<br />
dotičnih društava u danim vremenima, zbog čega autor posebnu pažnju<br />
i posvećuje »duhu vremena«, odn. društvenim i religijskim okolnostima u<br />
vrijeme Isusova života i načinima pružanja pomoći pri umiranju, te time i<br />
razlozima korištenja octa (odnosno otrova).<br />
Ovom raspravom autor se ne želi sporiti s kršćanskim teolozima i njihovim<br />
tumačenjima ovoga dijela Evanđelja, nego samo želi, koristeći se<br />
ovim dijelom Evanđelja, aktualizirati raspravu o »ljudskom dostojanstvu«<br />
i o eutanaziji kao »smrti dostojnoj čovjeka«, kao pojmovima koji su <strong>dana</strong>s<br />
postali otrcanom frazom svakodnevnoga govora.<br />
93
EUTHANASIA IN THE LIGHT OF<br />
JESUS’ DEATH ON THE CROSS<br />
Social Construction of a Dignified Death<br />
“Later, knowing that all was now completed, and so<br />
that the Scripture would be fulfilled, Jesus said, ‘I am<br />
thirsty.’ A jar of wine vinegar was there, so they soaked<br />
a sponge in it, put the sponge on a stalk of the hyssop<br />
plant, and lifted it to Jesus’ lips. When he had received<br />
the drink, Jesus said, ‘It is finished.’ With that, he bowed<br />
his head and gave up his spirit.” (John 19, 28–30)<br />
Relying on the reports of the Jesus’ wail on the cross “My God, my<br />
God, why hast thou forsaken me?!”, the author discusses the feeling of<br />
abandonment of the contemporary human who, for example, lies terminally<br />
ill in a hospital, and who has no choice, in order to get rid of the<br />
suffering, but to ask someone to help him die. Did the Roman soldiers assist<br />
Jesus, as he hung helpless on the cross, to die by giving him to drink<br />
vinegar (or maybe poison), in order to allow him to die a dignified death<br />
before the Sabbath (without breaking legs)?<br />
This discussion on euthanasia the author based on the view that it is<br />
a socially constructed fact which, like other forms of assisted dying, was<br />
interpreted in different ways throughout history. For the meanings, that euthanasia<br />
had and has today, have been determined according to the need of<br />
the specific societies in the given times, which led the author to pay special<br />
attention to the “spirit of time”, i.e. social and religious circumstances at<br />
the time of Jesus’ life and ways of providing assistance in dying, and therefore<br />
the reasons for using vinegar (or poison).<br />
With this discussion the author does not want to dispute with Christian<br />
theologians and their interpretations of this part of the Gospel, but only<br />
wants, using this part of the Gospel, to bring forward the discussion of<br />
“human dignity” and euthanasia as “a death worthy of the human” as terms<br />
which have become a corny phrase of everyday speech.<br />
94
NEVENA MILOSAVLJEVIĆ 1 , SVETLANA MIĆIĆ 2<br />
1<br />
Ivanjica, Srbija / Ivanjica, Serbia<br />
2<br />
Beograd, Srbija / Belgrade, Serbia<br />
BIOETIČKI ASPEKTI STAROSTI<br />
»Kada se ljupkost udruži sa borama – to je očaravajuće.<br />
Postoji neizrecivo svitanje u sretnom starenju.«<br />
(William Hazlitt)<br />
Čovjek je oduvijek nastojao da učini sebe besmrtnim ili se barem pitao<br />
koliko bi se maksimalno mogao produžiti običan ljudski vijek. Starenje je<br />
kompleksan proces koji počinje rađanjem i traje cijelog života, izazivajući<br />
niz promjena u organizmu. Broj starih ljudi je u stalnom porastu, posebno<br />
u razvijenim zemljama svijeta. Gerontologija predstavlja znanost koja<br />
istražuje kako fizičke procese starenja, tako i društvene i kulturne faktore<br />
koji su s tim u vezi, dok je pojam gerijatrije rezerviran za posebno područje<br />
medicine koje je usmjereno ka populaciji starih osoba. Karakteristična<br />
pojava za moderna društva – ejdžizam (engl. age – dob, uzrast) zapravo<br />
podrazumijeva nejednak tretman ili uskraćivanje nekog prava zbog godina<br />
starosti, od strane pojedinca ili organizacije. Osnovne komponente<br />
ejdžizma su predrasude, stereotipi i diskriminacija. Starost je široko polje<br />
djelovanja medicinskog radnika, u kojem lidersku ulogu preuzima izabrani<br />
liječnik u domovima zdravlja (u smislu izvaninstitucionalnog liječenja), u<br />
nastojanju da starijim osobama pruži maksimalnu podršku kako bi sačuvale<br />
svoju vitalnost i aktivnost. Osnovna etička načela obvezuju svakog<br />
zdravstvenog radnika da razvija i usavršava etičku svijest te da poštuje<br />
i dosljedno provodi osnovna načela etike, uvijek i isključivo u interesu<br />
zdravlja i života čovjeka. Umjesto zaključka, u referatu su prikazani ilustrativni<br />
primjeri koji ukazuju na eventualne bioetičke dileme koje se tiču<br />
starih pacijenata (umirući pacijent – eutanazija, saopćavanje loših vijesti,<br />
dostojanstvo, informirani pristanak, autonomija i volja pacijenta, gerijatrijski<br />
sindromi, itd.).<br />
95
BIOETHICAL ASPECTS OF SENILITY<br />
“When kindness aligns with wrinkles – it is charming.<br />
There is one unspeakable sunrise in the happy aging.”<br />
(William Hazlitt)<br />
Man has always been trying to make himself immortal, or at least he<br />
wondered to what maximum extent his life can be prolonged. Aging is a<br />
complex process which begins at birth and lasts throughout the life, causing<br />
a range of changes in our body. The number of old people is constantly<br />
increasing, especially in the developed countries. Gerontology is the<br />
study of social, psychological and biological aspects of aging, as opposed<br />
to geriatrics, which is the branch of medicine that studies the disease of<br />
the elderly. The characteristic flaw of modern societies – ageism – is actually<br />
incorrect treatment or deprivation of certain rights because of the<br />
years of age, conducted either by the individual or the organization. Basic<br />
components of ageism are prejudices, stereotypes and discrimination. Old<br />
age represents wide spectrum of action of a medical worker, in which the<br />
chosen doctor (family doctor) undertakes the leading role, trying to provide<br />
maximal support to the elderly in preserving their vitality and activity. Basic<br />
ethic values oblige medical worker to develop and improve his ethical<br />
conscience and to adhere to and conduct basic ethic principles, always and<br />
exclusively with the aim of preserving man’s health and life. The illustrated<br />
examples which point out to possible bioethical dilemmas regarding<br />
the old patients (patient who is dying – euthanasia, announcing bad news,<br />
dignity, informed consent, patient’s will and autonomy, geriatric syndrome,<br />
etc.) are shown instead of the conclusion.<br />
96
NADA MLADINA, ŽARKO MLADINA<br />
Medicinski fakultet, Univerzitet u Tuzli, Bosna i Hercegovina /<br />
Faculty of Medicine, University of Tuzla, Bosnia and Herzegovina<br />
ČOVJEK SE RAĐA PRERANO<br />
U prvim danima života čovjek je u puno nepovoljnijem položaju od<br />
brojnih drugih vrsta. Njegovo tijelo mu ne nudi mogućnost kretanja koje bi<br />
ga dovelo do izvora hrane, a njegov je duh nesposoban da izrazi potrebe za<br />
koje i ne znamo u kojoj ih mjeri može osjećati. Iskustvo koje je novorođenče<br />
doživjelo prelazeći iz intrauterinog miljea u vanjski svijet najznačajnija<br />
je promjena kroz koju će ikada morati proći. Jedino bi se još smrt mogla<br />
smatrati tako radikalnom promjenom stanja.<br />
Medicina i pedijatri znaju što su nedonoščad. Utvrđeni su i kriteriji<br />
mogućnosti preživljavanja koji se mijenjaju s vremenom i napretkom<br />
medicine. I drevni tekstovi, kao što je Talmud, sadrže rasprave o tome.<br />
No, jasno je uočljivo da nakon nekoliko godina obično ne ostaje traga od<br />
preranog rođenja. Osim u rijetkim slučajevima, ne postoji razlika između<br />
čovjeka rođenog prije vremena i onoga rođenog na vrijeme. To omogućava<br />
da se opravda i tvrdnja koju možemo izvući iz usporedne anatomije i<br />
fiziologije: čovjek se rađa prerano. Znači li to da intrauterini život čovjeka<br />
nije dovoljan da pripremi ljudsko biće za život i da se čovjek mora roditi<br />
prerano kako bi mu ekstrauterina sredina pružila neophodne dodatne mogućnosti<br />
razvoja?<br />
Pitanje o tome da li se i zašto čovjek rađa prerano bit će razmatrano<br />
iz perspektive medicine i u interdisciplinarnom i pluriperspektivnom horizontu<br />
<strong>bioetike</strong>.<br />
HUMANS ARE BORN TOO EARLY<br />
Human being is in a far less privileged position compared with all<br />
other species in the first couple of days of its life. His body is not yet able<br />
to move and find nutrition and at the same time, his spirit is not able to<br />
express needs.<br />
The most significant change for the newborn is the one that he or she<br />
experiences while crossing over from the intrauterine environment into the<br />
outside world. The only other change as radical as that one is death.<br />
97
Medicine in general and pediatrics in particular are clear about the<br />
definition of the premature babies. There are also well established criteria<br />
to determine the possibility of survival, which tend to change over time<br />
and progress of medicine itself. Even Talmud contains some discussions<br />
about this topic. Nevertheless, it is clear that after couple of years, there are<br />
almost no traces of the premature birth and in the vast majority of cases,<br />
there is no difference between someone who was born prematurely and the<br />
one who wasn’t. This also justifies the statement deriving from anatomy<br />
and physiology: human being is born too early. Does this mean that the<br />
intrauterine life is insufficient in preparing human being for the life and<br />
therefore humans are born too early in order to be provided with additional<br />
development possibilities by the extrauterine environment?<br />
Question of whether and why a man is born prematurely will be examined<br />
from the perspective of medicine, as well as in the interdisciplinary<br />
and pluri-perspective horizon of bioethics.<br />
ANA MRDOVIĆ<br />
NVO »FONDEKO«, Sarajevo, Bosna i Hercegovina /<br />
NGO “FONDEKO”, Sarajevo, Bosnia and Herzegovina<br />
UKRASNE BILJKE U INTEGRATIVNOJ BIOETICI<br />
»Topiari« i otkidanje ocvjetalih cvjetova<br />
U hortikulturnoj praksi se često orezuju biljke u razne geometrijske<br />
forme ili skulpture u cilju ukrašavanja prostora. Isto tako se, radi produženja<br />
perioda cvjetanja, kontinuirano otkidaju ocvjetali cvjetovi sezonskog<br />
cvijeća i trajnica.<br />
Uvidom u literaturu i praksu dolazimo do saznanja da je »topiari«<br />
postupak ukroćivanja prirodnog habitusa grmova i drveća. U pravilu se<br />
koriste zimzelene biljke i crnogorica, i to vrste sporijeg i gušćeg rasta, manje<br />
površine lista ili iglica koje dobro podnose jače orezivanje. To je, po<br />
principima pristalica topiarija, umjetnost oblikovanja biljnog materijala s<br />
namjerom da se dođe do vizualno zanimljivog izgleda. Mada su najzastupljenije<br />
forme geometrijskog oblika, jer je do njih i najjednostavnije<br />
doći, oblikuju se i veoma složene kreacije, počevši od tipova ornamental-<br />
98
ne forme do maštovitih kreacija u obliku životinja, ljudskih likova, gdje<br />
se ograničenost »fantazije« bazira jedino na umješnosti samog oblikovatelja<br />
i kapacitetu sadnice. No, iako se čini da je topiari moderna tehnika<br />
umjetničkog izražavanja u živom materijalu, takav vid vrtne arhitekture<br />
seže još u doba starog Rima, da bi se snažnije intenzivirao u francuskim i<br />
talijanskim perivojima u periodu renesanse te u Engleskoj u viktorijansko<br />
vrijeme. Dakle, već od doba Rimljana, s više ili manje intenziteta uzgoj<br />
biljaka u formi topiari postoji, a <strong>dana</strong>s čak doživljava neki vid renesanse.<br />
U vječitoj borbi za što dužim periodom cvjetanja koje godi ljudskom oku,<br />
vrši se odmah iza uvenuća latica otkidanje cvjetova zajedno s plodnicom,<br />
da bi se spriječio razvoj sjemenki i prisililo biljke na intenzivniji rast i razvoj<br />
novih cvjetova.<br />
Nasilnim orezivanjem biljaka u strogo dirigiranu formu neprestano<br />
se izrezuju i odbacuju dijelovi biljaka (grančice i listovi), dakle, njihovi<br />
organi. Istovremeno se time biljke nasilno »kastriraju« jer tako orezane<br />
biljke skoro nikada ne cvjetaju pa ne mogu stvoriti genetsko potomstvo.<br />
Neprestanim odrezivanjem ocvjetalih cvjetova sezonskog cvijeća i trajnica<br />
nasilno se prekida stvaranje sjemenki, dakle, kod tih se grupa ukrasnih<br />
biljaka prave nasilni »abortusi«. Tko ima pravo na to?<br />
Čovjek, da bi sebi ugodio, vrši odstranjivanje grančica, listova i cvjetova<br />
(organa) sa živih biljaka jer ima niz nadmoći nad biljkama. Biljke se ne<br />
kreću pa ne mogu pobjeći, ne govore pa se ne mogu protiviti, ali to ne znači<br />
da ne osjećaju. Zaključujem da je potrebno stati u zaštitu biljaka, dozvoljavajući<br />
im njihov potpuni genetski razvoj ne praveći na njima »kastriranja«<br />
i nasilne »abortuse«.<br />
Što je alternativa? Zalagati se za primjenu biljaka koje su po svom<br />
genetskom kodu raznolikih habitusa (forma i struktura rasta, boja, oblik,<br />
veličina listova, cvjetova i plodova) i u tome uživati. Bogata biološka raznolikost<br />
biljaka nam to obilno nudi. Treba to samo prepoznati. To je istovremeno<br />
ušteda rada i energije.<br />
ORNAMENTAL PLANTS IN INTEGRATIVE BIOETHICS<br />
“Topiary” and Deadheading<br />
In the horticultural literature and practice, we can often find the pruning<br />
of the plants in a variety of geometrical or sculpture-like shapes for<br />
the decoration the space. We can also find the technique of a permanent<br />
99
deadheading of seasonal flowers and perennial plants in order to prolong<br />
the flowering season.<br />
From the literature and practical experience we can define topiary as<br />
the taming the natural habitus of shrubs and trees. Usually, evergreens and<br />
conifers are used, slow-growing and dens-growing plants primarily with<br />
smaller leaves and needles that can withstand hard (aggressive) pruning.<br />
Keen topiary lovers consider it as the art of shaping the plants to achieve<br />
a visually interesting look. Although the geometrical shapes are the favorite<br />
ones (being the easiest to create) there are some very complicated<br />
(demanding) shapes, as the ornamental and imaginative shapes of animals<br />
or humans, when the fantasy is limited only by skill of the artist (gardener)<br />
and the plant capacity. Even though it may seem that topiary is a modern<br />
technique of art expressing through the living material its history reaches<br />
back to the age of the ancient Rome as a style of landscape architecture<br />
and was even intensified at the age of renaissance at the French and Italian<br />
landscapes, and in England during the Victorian time. Recently, a long<br />
history of topiary technique even experiences some aspects of its own renaissance.<br />
In the eternal struggle for the longest flowering season possible,<br />
that pleases the human eye, deadheading is done instantly after fading of<br />
flowers, including the ovary, in order to prevent the development of seed<br />
and to force the plants to grow intensely and to flower again.<br />
By forced pruning, within a strictly desired shape, parts of plants<br />
(branches and leaves – their organs) are constantly cut off and thrown away.<br />
At the same time, the plants are violently “castrated” in order to prevent<br />
flowering and transfer of their genetic code. By permanent deadheading of<br />
fading seasonal and perennial plants, we forcibly stop the development of<br />
seed, i.e. we do “abortions” on these kinds of ornamental plants. Who is<br />
entitled to do such a thing?<br />
Being overpowering in so many aspects, we carelessly cut of branches,<br />
leaves and flowers – the organs on the living plants – for the sake our own<br />
enjoy. Plants do not move so they can not run away, plants do not speak<br />
so they can not protect themselves, but that does not necessarily mean that<br />
they do not feel. As a conclusion, we need to speak out for the protection of<br />
plants thus enabling their full genetic development and preventing forcible<br />
castration and abortion.<br />
Is there an alternative? Fortunately there is. We plead for using the<br />
kind of plants with specific habitus (forms, growth structure, colour, shape,<br />
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leaf size, flowers and seeds) which is the result of their own genetic code<br />
and enjoy them as they genuinely are. A rich biological variety of plants is<br />
generously offering us a great choice and is rewarding in so many ways.<br />
These facts require to be recognised and additionally appreciated because<br />
this alternative is at the same time significantly labour and energy saving.<br />
AMIR MUZUR, IVA RINČIĆ<br />
School of Medicine, University of Rijeka, Croatia /<br />
Medicinski fakultet, Sveučilište u Rijeci, Hrvatska<br />
NEUROCRITICISM: A CONTRIBUTION TO THE STUDY<br />
OF THE ETIOLOGY, PHENOMENOLOGY, AND ETHICS<br />
OF THE USE AND ABUSE OF THE PREFIX ‘NEURO’<br />
The last few decades, beside being proclaimed “the decades of the<br />
brain” or “the decades of the mind”, have witnessed a fascinating explosion<br />
of new disciplines and pseudo-disciplines characterized by the prefix<br />
‘neuro’. To the “old” specializations of neurosurgery, neurophysiology,<br />
neuropharmacology, neurobiology, etc., some new ones have to be added,<br />
which might sound somehow awkward, like neurophilosophy, neuroethics,<br />
neuropolitics, neurotheology, neuroanthropology, neuroeconomy etc.<br />
Placing that curious phenomenon of “neuroization” of all fields of human<br />
thought and practice into a context of mostly unjustified and certainly<br />
too high – almost millenarianistic – expectations from the science of the<br />
brain and mind at the end of the 20th Century, the present paper tries to analyze<br />
when the use of the prefix ‘neuro’ is adequate and when it represents<br />
only a reflex and caricature of individual and collective frustrations.<br />
NEUROKRITIKA: PRILOG PROUČAVANJU<br />
ETIOLOGIJE, FENOMENOLOGIJE I ETIKE<br />
UPORABE I ZLOPORABE PREFIKSA ‘NEURO’<br />
Posljednjih nekoliko desetljeća, osim što je bilo proglašeno »desetljećima<br />
mozga« ili »desetljećima uma«, svjedoči fascinantnoj eksploziji<br />
novih disciplina ili pseudodisciplina koje se odlikuju prefiksom ‘neuro’.<br />
»Starim« specijalizacijama neurokirurgije, neurofiziologije, neurofarmako-<br />
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logije, neurobiologije itd., pridružile su se i neke koje mogu zazvučati<br />
pomalo nespretno, poput neurofilozofije, neuroetike, neuropolitike, neuroteologije,<br />
neuroantropologije, neuroekonomije i drugih.<br />
Stavljajući ovu kurioznu pojavu »neuroizacije« svih područja ljudske<br />
misli i prakse u kontekst uglavnom neopravdanih a svakako prevelikih<br />
– gotovo milenarističkih – očekivanja od znanosti o mozgu i umu potkraj<br />
XX. stoljeća, ovaj rad pokušava analizirati kada je uporaba prefiksa ‘neuro’<br />
primjerena, a kada predstavlja tek refleks i karikaturu individualnih i kolektivnih<br />
frustracija.<br />
ZAREMA OBRADOVIĆ 1 , IFETA ŠKORO 2 , AMER OVČINA 1,3<br />
1<br />
Fakultet zdravstvenih studija, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Faculty of Health Studies, University of Sarajevo, Bosnia and Herzegovina<br />
2<br />
Regionalni medicinski centar »Dr. Safet Mujić«, Mostar, Bosna i<br />
Hercegovina /<br />
Dr. Safet Mujić Regional Medical Center, Mostar, Bosnia and Herzegovina<br />
3<br />
Klinički Centar, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Clinical Center, University of Sarajevo, Bosnia and Herzegovina<br />
102<br />
HIV/AIDS –<br />
STALNA ETIČKA DILEMA<br />
Od ranih osamdesetih godina prošlog vijeka, kad je AIDS prepoznat<br />
kao posebno oboljenje, pa sve do <strong>dana</strong>s, uz ovo se oboljenje vezuju različite<br />
etičke dileme.<br />
Prema podacima objavljenima u studenom 200<strong>9.</strong> godine, a koji se odnose<br />
na 2008. godinu, u svijetu je bilo 33,4 milijuna oboljelih. Oboljenje je<br />
rašireno u cijelom svijetu i predstavlja pandemiju koja traje već 30 godina.<br />
Zbog velikog broja oboljelih, teške kliničke slike i čestih smrtnih ishoda,<br />
HIV/AIDS je svrstan u grupu s malarijom i tuberkulozom, što su oboljenja<br />
koja imaju izuzetno veliki utjecaj na zdravlje u svijetu. Zbog toga se aktivnosti<br />
vezane za ova oboljenja financiraju sredstvima Globalnog fonda. I<br />
Bosna i Hercegovina je jedna od zemalja koja dobiva sredstva Globalnog<br />
fonda za HIV/AIDS i tuberkulozu, što značajno doprinosi provođenju adekvatnih<br />
preventivnih mjera, kao i pravovremenom otkrivanju oboljelih i<br />
njihovom liječenju.
Etičke dileme vezane za ovo oboljenje su mnogobrojne. Neke su iste<br />
kao i za neka druga zarazna oboljenja, a neke su specifične, vezane za<br />
testiranje, dostupnost testova, terapiju, podršku društva. Dileme postoje i<br />
oko informiranosti o HIV statusu. Tko i zašto treba znati HIV status druge<br />
osobe?<br />
Odgovori samo na prvi pogled izgledaju jednostavni. Osnovni razlog<br />
je to što je HIV/AIDS još uvijek stigmatiziran i mistificiran te je osnovni<br />
preduvjet za adekvatan odnos prema HIV-pozitivnima i oboljelima od<br />
AIDS-a dobra zdravstvena edukacija i poznavanje putova i načina prijenosa<br />
oboljenja.<br />
HIV/AIDS –<br />
A CONTINUOUS ETHICAL DILEMMA<br />
Since the early eighties, when AIDS was recognized as a disease, until<br />
now have appeared many ethical dilemmas related to it.<br />
According to the data released in November 2009, which refer to the<br />
year 2008, there were 33.4 million diseased. This disease is widespread<br />
throughout the world and it represents a pandemic which lasts for 30 years.<br />
Due to the large number of infected people, severe clinical symptoms and<br />
frequent deaths, HIV/AIDS has been placed in the group with malaria and<br />
tuberculosis as diseases that have particularly big importance to the health<br />
of people in the whole world. Therefore, activities related to these diseases<br />
are funded by the Global Fund. Bosnia and Herzegovina is one of the countries<br />
that receive Global Fund resources for HIV/AIDS and tuberculosis,<br />
which contributes significantly to the implementation of adequate preventive<br />
measures and timely detection of patients and their treatment.<br />
There are many ethical dilemmas associated with this disease. Some<br />
are the same as for other infectious diseases, and some specific – related<br />
to testing, availability of tests, treatment, support from society. Dilemmas<br />
also exist about the information of the HIV status. Who and why should<br />
know the HIV status of another person?<br />
The answers seem simple only in the first moment. The main reason<br />
is that the HIV/AIDS is still stigmatized and mystified, and the basic prerequisite<br />
for an adequate attitude towards HIV positive or suffering from<br />
AIDS is the quality health education and knowledge of ways and means of<br />
transmission of the disease.<br />
103
LUKA OMLADIČ<br />
Faculty of Arts, University of Ljubljana, Slovenia /<br />
Filozofski fakultet, Sveučilište u Ljubljani, Slovenija<br />
WHAT WENT WRONG IN COPENHAGEN?<br />
Towards a Fair Sustainability<br />
Copenhagen Climate Change Conference failed to reach binding conclusions,<br />
despite the fact that all the parties involved now recognize human-caused<br />
climate change as a real and pressing issue. The cornerstone<br />
of the agreement was a concept which is in its essence an ethical imperative<br />
– the principle of sustainability. In Copenhagen, parties from developing<br />
countries put forward a very simple question: why should we limit<br />
our greenhouse emissions when yours are much larger by scale and historically?<br />
This is the unresolved question that prevented the agreement and<br />
which is in essence a question of fairness: fairness in distribution of natural<br />
resources and wealth. The task for us (bio)ethicists is thus to develop the<br />
concept of sustainability one step forward, towards a fairness in sustainability,<br />
or fair sustainability.<br />
ŠTO JE KRENULO KRIVO U KOPENHAGENU?<br />
Prema pravednoj održivosti<br />
Kopenhagenska konferencija o klimatskim promjenama propustila je<br />
donijeti obvezujuće zaključke, usprkos činjenici da sve uključene strane<br />
sada prepoznaju klimatske promjene koje je prouzročio čovjek kao stvarno<br />
i neodložno pitanje. Temeljac sporazuma bio je koncept koji je u svojoj biti<br />
etički imperativ – princip održivosti. U Kopenhagenu su sudionici iz zemalja<br />
u razvoju postavili vrlo jednostavno pitanje: zašto mi moramo ograničiti<br />
emisije stakleničkih plinova kada su vaše emisije mnogo veće i po stupnju<br />
i historijski? Ovo je neriješeno pitanje koje je onemogućilo postizanje<br />
sporazuma i koje je u bîti pitanje o pravednosti: pravednosti u distribuciji<br />
prirodnih resursa i bogatstva. Stoga je za nas (bio)etičare cilj daljnje razvijanje<br />
koncepta održivosti, prema pravednosti u održivosti, odnosno prema<br />
pravednoj održivosti.<br />
104
AMER OVČINA 1,2 , AJNIJA OMANIĆ 2 , HAJRUNISA OMANIĆ 3 ,<br />
ŠAHIM KAHRIMANOVIĆ 4 , NADA KOLUDER1<br />
1<br />
Klinički centar, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Clinical Center, University of Sarajevo, Bosnia and Herzegovina<br />
2<br />
Fakultet zdravstvenih studija, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Faculty of Health Studies, University of Sarajevo, Bosnia and Herzegovina<br />
3<br />
Medicinski fakultet, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Faculty of Medicine, University of Sarajevo, Bosnia and Herzegovina<br />
4<br />
Terapijska zajednica »Kampus«, Sarajevo, Bosna i Hercegovina /<br />
Therapeutic Community “Kampus”, Sarajevo, Bosnia and Herzegovina<br />
ETIČKE DILEME U TERAPIJSKIM ZAJEDNICAMA<br />
ZA LIJEČENJE/RESOCIJALIZACIJU<br />
BIVŠIH OVISNIKA<br />
Društvena i politička zbivanja u Bosni i Hercegovini u proteklih petnaestak<br />
godina dovela su do niza okolnosti koje su rezultirale poremećajima<br />
duševnog zdravlja, naročito kod mladih ljudi. Posebno se ističu poremećaji<br />
ponašanja kod mladih osoba, zbog zloupotrebe sredstava navikavanja, posebno<br />
psihotropnih supstanci. Imajući u vidu potrebu liječenja ovisnika,<br />
otvoreni su centri za liječenje ovisnika o narkoticima, na odjelima bolnica,<br />
zavoda i kliničkih centara. Medicinski tretman liječenja ovisnika o narkoticima<br />
ne završava u centrima za narkomaniju ili odjelima neuropsihijatrijskih<br />
bolnica, nego se bivši ovisnici upućuju za nastavak tretmana u<br />
terapeutske zajednice u kojima se educiraju, rehabilitiraju i resocijaliziraju.<br />
Tretman osoba ovisnih o drogama predstavlja kompleksan i sistematičan<br />
proces. Terapijska zajednica kao oblik institucionalnog smještaja, rehabilitacije<br />
i tretmana ovisnih osoba sve se više aktualizira. Koncepti rada ovih<br />
ustanova trebaju sadržavati konstruktivan i afirmirajući program kojim se<br />
namjerava postići pozitivan utjecaj na samog klijenta u tretmanu i njegovo<br />
aktivno sudjelovanje, kako bi se promijenio ovisnički stil života. Terapeutske<br />
zajednice imaju različite metode resocijalizacije bivših ovisnika, od<br />
primjene vjerskih obreda kao terapije, do zajednica koje su zasnovane na<br />
modelu obiteljskog funkcioniranja s poticanjem kreativnih sposobnosti i<br />
unapređenjem mentalnog zdravlja klijenta.<br />
105
Bivšim ovisnicima potrebna je emocionalna, pravna, zdravstvena i<br />
socijalna zaštita. Etičke se dileme odnose na stigmatizaciju, prvenstveno<br />
iz tog razloga što ne postoje terapijske zajednice (komune) za liječenje<br />
osoba ženskog spola; zatim, diskriminacija bivših ovisnika pri ostvarivanju<br />
prava na zaposlenje, školovanje, te povratak obitelji i široj društvenoj<br />
zajednici.<br />
U radu će biti prikazana etička načela u radu sa ovisnicima o psihoaktivnim<br />
supstancama, suvremeni programi resocijalizacije bivših ovisnika i<br />
etičke dileme koje se javljaju nakon liječenja u Javnoj ustanovi Terapijska<br />
zajednica »Kampus« Kantona Sarajevo.<br />
ETHICAL DILEMMAS IN THE THERAPEUTIC<br />
COMMUNITIES FOR TREATMENT/RESOCIALIZATION<br />
OF FORMER ADDICTS<br />
Social and political developments in Bosnia and Herzegovina over<br />
the past fifteen years have led to a series of circumstances that resulted in<br />
mental health disorders in young people. Particularly interesting are the<br />
behavioral disorders in young adults, due to misuse of addictive substances,<br />
especially psychotropic ones. Bearing in mind the need for treatment of<br />
addicts, centers for the treatment at the hospital departments, institutes<br />
and clinical centers have been opened. Medical treatment of drug addiction<br />
does not end in the centers for drug addicts or neuropsychiatric hospital<br />
wards; instead the ex-addicts are being sent to continue the treatment<br />
in therapeutic communities in which they are educated, rehabilitated and<br />
resocialized. Treatment of addicted persons is a complex and systematic<br />
process. Therapeutic community, as a form of institutional accommodation,<br />
rehabilitation and treatment of addicted persons is increasingly being<br />
realized. Concepts of these institutions should include constructive and affirming<br />
program which aims to achieve a positive impact on the client in<br />
treatment and its active participation in order to change the lifestyle of an<br />
addict. Some therapeutic communities have different methods of resocialization<br />
of former addicts, from the application of religious ceremonies as<br />
a therapy, to communities that are based on a model of family functioning<br />
together with initiating creative abilities and improving mental health of<br />
the client.<br />
106
Former addicts need the emotional, legal, health and social care. Ethical<br />
dilemmas are related to stigmatization, primarily because there are no<br />
therapeutic communities – communes for the treatment of female addicts,<br />
discrimination of former drug addicts in achieving rights to employment<br />
and education, and the return to their families and community.<br />
The article will present ethical principles existing in work with psychoactive<br />
drugs addicts, contemporary programs for resocialization of former<br />
addicts and ethical dilemmas that occur after treatment in a public institution<br />
Therapeutic Community “Kampus” of the Canton of Sarajevo.<br />
ROMAN PAŠKULIN<br />
OMI Institute, Ljubljana, Slovenia /<br />
Institut OMI, Ljubljana, Slovenija<br />
RIGHT TO CHOOSE HEALING AND CURE<br />
Empirical knowledge based on experience, often with trans-generational<br />
continuity, has a pejorative connotation in the age of rationalism.<br />
The paradox is most obvious in the sphere of medicines of natural origin,<br />
which are not developed by industrial medicine or pharmaceutical industry.<br />
They are the gift of nature or god who provides arguments in his own<br />
vocabulary and speaks a slow and mysterious language. And if someone<br />
listens, understands and respects them – who has the right to take away<br />
his right to choose his path to recovery? Even with scientific proof of efficiency,<br />
they are often classified as “alternative” because of their traditional<br />
origin and some are even prohibited by law!<br />
Iboga (Tabernanthe iboga) is a traditional remedy from Central Africa<br />
that is used in a number of pathologies that originate on a physical as well<br />
as a mental level. Spiritual and social equilibrium passed on by cultural<br />
rituals using this remedy, nicely rounds up a holistic view on health.<br />
In the West, in the last decades, the patient no longer plays a passive<br />
role but has an active one in the process of healing, with the doctor as an<br />
advisor. It’s all about taking the responsibility for one’s own health and at<br />
the same time for the freedom to choose. But, one has to have possibilities…<br />
107
In the year 2008 Croatia has placed ibogaine and the plant Tabernanthe<br />
iboga on the list of prohibited substances. This was claimed to be in accordance<br />
with the UN Convention on Psychotropic Substances from 1971.<br />
But, this convention doesn’t mention ibogaine or iboga in its lists…<br />
PRAVO NA LIJEK I LIJEČENJE<br />
PO VLASTITOM IZBORU<br />
Empirijsko znanje, često s transgenim kontinuitetom, u doba racionalizma<br />
ima negativnu konotaciju. Paradoks je najočitiji u sferi lijekova iz<br />
prirodnog izvora, koji nisu produkt industrijske medicine odnosno farmaceutske<br />
industrije. Dar su prirode ili boga, koji ima argumente u vlastitom<br />
vokabularu i govori spor i misteriozan jezik. Ako ga netko sluša, razumije<br />
i poštuje – tko ima pravo zabraniti mu put do (samo)ozdravljenja i zdravlja?<br />
Iako često imaju znanstvene dokaze efikasnosti, ovi lijekovi su zbog<br />
tradicionalnog izvora prepoznati kao »alternativa«, a neki su i zakonom<br />
zabranjeni!<br />
Iboga (Tabernanthe iboga) je tradicionalni lijek središnje Afrike, gdje<br />
se koristi za brojna patološka stanja koja izviru iz fizičke, kao i psihičke<br />
razine. Duhovna i socijalna ravnoteža uz kulturno-obrednu uporabu toga<br />
lijeka zaokružuje holističko razumijevanje zdravlja.<br />
I na Zapadu se posljednjih nekoliko desetljeća pojavljuje novi pristup<br />
zdravlju, u kojemu pacijent nije više pasivan nego preuzima aktivnu ulogu<br />
u procesu ozdravljenja, a liječnik mu postaje savjetnik. Taj pristup ide za<br />
preuzimanjem odgovornosti za zdravlje i istodobno za pravo na izbor vrste<br />
i načina liječenja. A za nešto takvo moraju biti otvorene mogućnosti…<br />
Hrvatska je 2008. godine na popis zabranjenih supstancija stavila ibogain<br />
i biljku tabernanthe iboga. Navodno, sukladno s popisom Konvencije<br />
UN-a o psihotropnim supstancijama iz 1971. godine. No ta konvencija ibogain<br />
i ibogu ne spominje…<br />
108
JASMINKA PAVELIĆ<br />
Zavod za molekularnu medicinu, Institut »Ruđer Bošković«, Zagreb, Hrvatska /<br />
Division of Molecular Medicine, Ruđer Bošković Institute, Zagreb, Croatia<br />
HuntingtonOVA BOLEST:<br />
Carol Carr – ISTINITA PRIČA<br />
Huntingtonova bolest (HD) je fatalna nasljedna bolest koja pomalo<br />
razara tijelo i um bolesne osobe, a pogubno djeluje i na cijelu obitelj.<br />
Osobe se rađaju s defektnim genom, ali se simptomi bolesti obično pojavljuju<br />
tek u srednjim godinama. Rani simptomi HD su nekontrolirani<br />
pokreti, nespretnost i problemi s održavanjem ravnoteže. Nakon toga<br />
osobe gube sposobnost kretanja, govora, gutanja. Neke osobe više ne<br />
prepoznaju članove obitelji. Drugi oboljeli mogu biti svjesni okoline,<br />
ali ne mogu izraziti svoje emocije. Lijeka za usporavanje tijeka bolesti<br />
ili za izlječenje nema. Obitelji pogođene ovom bolešću moraju se nositi<br />
s brojnim emocionalnim i fizičkim stresovima. S obzirom da se bolest<br />
prenosi na dominantan način, djeca bolesnog roditelja nasljeđuju bolest<br />
s 50% vjerojatnosti. Slijedi priča o Carol Carr, ženi koja je 2002. godine<br />
ubila svoja dva sina koja su bolovala od HD. Na sudu je majka tvrdila<br />
da je ispunila želje sinova za okončanjem njihove patnje kada postanu<br />
prevelike, u kasnijoj fazi bolesti. Carol je dobro poznavala prirodu<br />
bolesti i njezin pogubni utjecaj na organizam oboljelog. Naime, i njen<br />
suprug i njegova majka su bolovali i umrli od posljedica HD. Kada je<br />
bolest dijagnosticirana i u njena dva sina, oni su odlučili da ne žele prije<br />
prirodne smrti proći iste patnje kao i njihov otac i baka. Carol Carr<br />
je prvo optužena za dva ubojstva I. stupnja. Nakon žalbe i priznavanja<br />
krivice za pomoć pri samoubojstvu, sud je bio milosrdan. Osuđena<br />
je na pet godina zatvora. U veljači 2004. godine, nakon 21-mjesečnog<br />
odsluženja kazne, puštena je iz zatvora. Obrazloženje komisije: Carol<br />
je kaznila samu sebe više no što bi je mogla kazniti bilo kakva kazna<br />
osuđivanja na zatvor.<br />
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Huntington’s disease:<br />
Carol Carr – the true story<br />
Huntington’s disease (HD) is a fatal hereditary disorder that slowly<br />
destroys its victims’ minds and bodies as it ravages their families. People<br />
are born with the defective gene, but symptoms usually do not appear<br />
until middle age. Early symptoms of HD include uncontrolled movements,<br />
clumsiness or balance problems. Later, HD can take away the<br />
ability to walk, talk or swallow. Some people stop recognizing family<br />
members. Others are aware of their environment and are able to express<br />
emotions. Currently, there is no effective treatment to slow the progression<br />
of HD, and there is no cure. Families affected by HD must cope<br />
with physical and emotional stresses. Because the condition is a dominant<br />
genetic condition, a child of a HD patient has a 50% chance of also<br />
having the condition. In 2002, woman named Carol Carr fatally shot her<br />
two adult sons, HD sufferers, who were living in a nursing home. Carr<br />
claimed that she was honoring her sons’ wishes to end their suffering<br />
once they reached the later stages of the disease. Both her mother-inlaw<br />
and husband had already died from HD, and when her sons were<br />
diagnosed with the same disease, they decided that they did not want to<br />
succumb to the same type of death. Originally charged with two counts<br />
of first-degree murder with malicious intent, she pleaded guilty to assisted<br />
suicide and was sentenced to five years in a prison and five years<br />
of probation. On February 2, 2004, she was released on parole after serving<br />
21 months of her five-year prison sentence. A parole board member<br />
claimed that she had punished herself more than a prison sentence could<br />
ever punish her.<br />
110
VESNA PEŠIĆ 1 , EDUARD PAVLOVIĆ 2<br />
1<br />
Riječka nadbiskupija, Rijeka, Hrvatska /<br />
Rijeka Archbishopric, Rijeka, Croatia<br />
2<br />
Klinika za psihijatriju, Klinički bolnički centar Rijeka, Rijeka, Hrvatska /<br />
Psychiatric Clinic, Rijeka Clinical Hospital Centre, Rijeka, Croatia<br />
PSIHO-HAGIOTERAPIJSKI PRISTUP<br />
OSOBI TREĆE ŽIVOTNE DOBI<br />
Punina osjećaja zadovoljstva i korisnosti<br />
Radost, ljubav, samopoštovanje i samopouzdanje su temelj kvalitete<br />
života u svim životnim dobima. Stoga se i osobe treće životne dobi ne bi<br />
smjele osjećati odbačenima, zaboravljenima u samoći ili u osami svojih domova<br />
ili staračkih domova. Cilj ovog rada je kroz kratku osobnu anamnezu<br />
te napose kroz profesionalnu i umirovljeničku anamnezu približiti život<br />
jedne 71. godišnje umirovljene odgajateljice, nekadašnje ravnateljice jednog<br />
doma za djecu i mladež. Isto tako, cilj ovog rada je prikazati dijelove<br />
individualne hagioterapije kojoj se ista dragovoljno podvrgla zbog osjećaja<br />
odbačenosti i beskorisnosti nakon stanovitog vremena iza umirovljenja.<br />
Spočetka su se provodili psihoterapijski intervjui, a potom individualna<br />
hagioterapija u trajanju od 3 mjeseca, 45 minuta dvaput tjedno. U početku<br />
se je gledala osvijetliti aktualna bolna psihotopika, u sredini trajanja tretmana<br />
se radilo na suočavanju sa iznesenim sadržajima i na kraju tretmana<br />
se radilo na prorađivanju iznesenih sadržaja i na traženju rješenja. Dosta<br />
rano se uočilo značenje ugode i zadovoljstva u nekadašnjem aktivnom radu<br />
sa djecom i mladeži, pa i u rukovodnom radu. Potom je uslijedilo suočavanje<br />
s osjećajem gubitka radosti, ljubavi, samopoštovanja i samopouzdanja<br />
zbog odlaska u mirovinu. Na kraju se trudi naći u određenim aktivnostima<br />
u jednoj molitvenoj zajednici gdje savjetima pokušava pomoći (toj grupi<br />
pripadajućim) roditeljima glede njihovih roditeljskih problema, a izvan<br />
toga obilazi i skrbi za stare i nemoćne osobe za koje se zna u toj molitvenoj<br />
zajednici. Iz ovog kraćeg psiho-hagioterapijskog prikaza raspraviti je (a<br />
umjesto zaključka i predmnijevati) da se mi možda olako ne odričemo znanja,<br />
umijeća i iskustva starijih osoba, a napose njihove vjere, ljubavi i nade<br />
što itekako (u bilo kojim fazama života) i nama samima treba.<br />
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PSYCHO-HAGIOTHERAPEUTIC APPROACH<br />
TO THE PERSON IN THE THIRD AGE<br />
The Fullness of Feeling of Satisfaction and Efficiency<br />
Happiness, love, self-esteem and confidence have been the foundation<br />
of quality of life in all age groups. Therefore, any person of the third age<br />
also should not feel lonely, useless and forgotten in the seclusion of their<br />
homes or nursing homes. One aim of this paper is to present in short the<br />
life and the former professional life of a 71-year-old pensioner woman.<br />
She worked as the educator of children and youth at one educative house<br />
where she also was the headmaster. Another aim of this paper was to show<br />
pieces of the individual hagiotherapy this woman underwent because of<br />
the feeling of rejection and uselessness after certain period of her pension.<br />
The method of psychotherapeutic interview was used in the first phase of<br />
this treatment and after that the individual hagiotherapy was conducted for<br />
the next three months, twice a week for 45 minutes. The clarification of the<br />
actual psychotopical place was made in the first part of this hagiotherapy.<br />
The confrontation with the explored, often painful, materials was made in<br />
the middle part of the hagiotherapeutic treatment. Searching for the solutions<br />
was conducted at the end of this therapy. The importance of one’s<br />
satisfaction in the former active work was the result of the clarification.<br />
The awareness of the feelings of loneliness and uselessness after the retirement<br />
was the result of the confrontation. In the end, she is trying to find<br />
herself in certain activities of a prayer group where she consults members<br />
of that group who are parents with parental problems, and also by providing<br />
assistance to the elderly and infirm. This brief psycho-hagiotherapeutic<br />
review presents a basis for the disscusion (and maybe even a presumption<br />
instead of the conclusion) on our tendency not to renonuce ourselves of<br />
knowledge, skills and experience of the elderly people, and above all their<br />
faith, love and hope, which is more than important for us in any phase of<br />
our lives.<br />
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DARKO POLŠEK<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia /<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska<br />
PRINCIPALISM AND THE REFLEXIVE<br />
EQUILIBRIUM IN BIOETHICS<br />
Some scholars (Clouser, Gert, Green, Hoffmaster, Jonsen, Toulmin)<br />
have tried to discard the value of principalism in bioethics exposed by<br />
Beauchamp and Childress, and tried to prove the following: that principalism<br />
lacks “theory”; that in bioethics a “bottom-up” approach is more<br />
viable and justified; that it amounts to a mere “reflexive equilibrium”,<br />
and the arguments of the kind. In this paper I am going to provide some<br />
arguments in favor of the view that principalism is still the best bioethical<br />
theory.<br />
PRINCIPALIZAM I REFLEKSIVNI<br />
EKVILIBRIJ U BIOETICI<br />
Neki su teoretičari (Clouser, Gert, Green, Hoffmaster, Jonsen, Toulmin)<br />
pokušali umanjiti vrijednost principalizma Beauchampa i Childressa<br />
u bioetici dokazivanjem: kako principalizam nije dovoljno teoretičan, kako<br />
nije dovoljno kontekstualiziran, kako je bioetičkim problemima načelno<br />
bolje pristupati bottom up, kako je riječ o najobičnijem refleksivnom ekvilibriju,<br />
i sličnim argumentima. U ovome radu pokušat ću pružiti argumente<br />
zbog kojih je principalizam i dalje najbolja bioetička teorija.<br />
113
SANDRA RADENOVIĆ<br />
Medicinski fakultet, Univerzitet u Beogradu, Srbija /<br />
School of Medicine, University of Belgrade, Serbia<br />
(BIO)ETIČKI DOKUMENTI I<br />
RAD ETIČKIH KOMITETA KAO POKAZATELJI<br />
TRENDA INDIVIDUALIZACIJE MEDICINE<br />
U ovom radu autorica razmatra trend individualizacije medicine koji je<br />
prisutan u suvremenoj medicini. Ovaj trend se očituje na mikro-, mezo- i<br />
makrosociomedicinskoj razini: prisutnost paradigme individualizirane, odnosno<br />
na pacijenta fokusirane medicine (patient-centred medicine); svaki<br />
konkretan odnos liječnik–pacijent je sui generis interakcija, neponovljiva<br />
i unikatna medicinska situacija. Naposljetku, autorica smatra da su i medicinskoetičke<br />
deklaracije i kodeksi, dokumenti iz područja <strong>bioetike</strong>, kao i<br />
rad etičkih komiteta pokazatelji trenda individualizacije medicine.<br />
(BIO)ETHICAL DOCUMENTS AND FUNCTIONING OF<br />
ETHICAL COMMITTEES AS THE INDICATORS OF<br />
INDIVIDUALIZING MEDICINE TREND<br />
In this paper the author considers the individualizing medicine trend<br />
which is present in the contemporary medicine. This tendency is noticeable<br />
at the micro-, meso-, and macrosociomedical level: the presence of the<br />
individualized/patient-centred medicine paradigm; every concrete physician-patient<br />
encounter is a sui generis interaction, unrepeatable and unique<br />
medical situation. Finally, the author thinks that the ethical declarations,<br />
codices, bioethical documents as well as the function of the ethical committees<br />
are the indicators of individualizing medicine trend.<br />
114
IVA RINČIĆ, AMIR MUZUR<br />
Medicinski fakultet, Sveučilište u Rijeci, Hrvatska /<br />
School of Medicine, University of Rijeka, Croatia<br />
FRITZ JAHR:<br />
PRILOZI ZA BIOGRAFIJU OSNIVAČA<br />
(EUROPSKE) BIOETIKE<br />
Zahvaljujući prvenstveno istraživanjima njemačkog bioetičara Hans-<br />
Martina Sassa, prije nepune tri godine dovedena je u pitanje teza da se utemeljiteljem<br />
<strong>bioetike</strong> kao termina i koncepta ima smatrati američki onkolog<br />
Van Rensselaer Potter koji ga je lansirao početkom 1970-ih godina. Sass<br />
je, naime, pokazao da je bioetiku domislio njemački teolog Fritz Jahr još<br />
1927. u članku naslovljenom »Bioetika: pregled etičkih odnosa čovjeka<br />
prema životinjama i biljkama« (»Bio-Ethik. Eine Umschau über die ethischen<br />
Beziehungen des Menschen zu Tier und Pflanze«), objavljenom u<br />
časopisu Kosmos. U godinama nakon Sassova otkrića, misao Fritza Jahra<br />
propagira se ponajviše i ponajbrže u <strong>Hrvatsko</strong>j, Čileu i Argentini, gdje se<br />
objavljuju i novi radovi koji analiziraju Jahrovo učenje i značaj, ali se o<br />
njegovom životu i okolnostima koje su utjecale na njegov pionirski prinos<br />
bioetici zna vrlo malo.<br />
Ovaj rad, osim pokušaja rezimiranja i valorizacije dosadašnjih publikacija<br />
o djelu Fritza Jahra, nastoji rekonstruirati najvažnije etape života<br />
Paula Maxa Fritza Jahra iz grada Halle, od njegova rođenja 1895., preko<br />
školovanja, braka, pastoralnog i učiteljskog rada, do prijevremenog umirovljenja<br />
1933. i smrti 1953. godine. Ova se rekonstrukcija zasniva na Jahrovim<br />
djelima, kao i na arhivskim dokumentima iz Arhiva Grada Halle,<br />
Arhiva Franckeove zaklade i Sveučilišne i zemaljske knjižnice pokrajine<br />
Sachsen-Anhalt.<br />
FRITZ JAHR:<br />
CONTRIBUTIONS TO THE BIOGRAPHY OF<br />
THE FOUNDER OF (EUROPEAN) BIOETHICS<br />
Thanks primarily to the investigations by the German bioethicist Hans-<br />
Martin Sass, less than three years ago, the thesis that the American oncologist<br />
Van Rensselaer Potter is supposed to be considered the founder of<br />
115
the term and concept of bioethics in the early 1970s has been brought into<br />
question. Sass, namely, has proved that bioethics had been conceived by<br />
the German theologian Fritz Jahr as early as in 1927, in a paper entitled<br />
“Bioethics: An Overview of Ethical Relations of the Man toward Animals<br />
and Plants” (“Bio-Ethik: Eine Umschau über die ethischen Beziehungen<br />
des Menschen zu Tier und Pflanze”), published in the journal Kosmos.<br />
In the years following Sass’ discovery, the ideas by Fritz Jahr have been<br />
propagated mostly and most rapidly toward Croatia, Chile, and Argentina,<br />
where new papers have been published, analyzing Jahr’s teaching and importance,<br />
but very little is known on Jahr’s life and the circumstances that<br />
had influenced his pioneering contribution to bioethics.<br />
The present paper, besides trying to summarize and evaluate former<br />
publications on the work by Fritz Jahr, ventures into a reconstruction of the<br />
most important stages of the life of Paul Max Fritz Jahr from the German<br />
city of Halle, from his birth in 1895, his schooling, marriage, pastoral and<br />
teacher work, to his premature retirement in 1933 and death in 1953. That<br />
reconstruction is based upon Jahr’s works, as well as upon documents from<br />
the archives of the City of Halle, the Francke Foundation, and the Sachsen-<br />
Anhalt Province University- and Country Library.<br />
JOS SCHAEFER-ROLFFS<br />
Ruhr University Bochum, Germany /<br />
Ruhrsko sveučilište u Bochumu, Njemačka<br />
ECOLOGY –<br />
THE ESSENTIAL CHALLENGE OF THE NEW EPOCH?!<br />
One of the essential challenges for the 21st Century will be to deal<br />
with the environment in a new way. It is increasingly obvious that it is not<br />
possible to enhance the capitalistic output anymore without thinking about<br />
the consequences on the environment that are part of the production, and<br />
how it might be possible to influence them.<br />
It is the claim of integrative bioethics and this conference in particular,<br />
to think about the new epoch, but the questions of ecology are not as much<br />
in the centre of the consideration as their relevance might suggest.<br />
116
The discourse should not only be about the contact and handling of<br />
the nature and the environment but we should also reconsider its relation<br />
to the human society. For only if we reconsider this relation and therefore<br />
criticise the social circumstances and the handling of the nature it can lead<br />
to a lasting change of the way we deal with the nature.<br />
EKOLOGIJA –<br />
GLAVNI IZAZOV NOVE EPOHE?!<br />
Jedan od glavnih izazova za 21. stoljeće je suočavanje s problemom<br />
okoliša na nov način. Postaje sve jasnije da više nije moguće povećati kapitalističku<br />
proizvodnju bez razmišljanja o posljedicama na okoliš koje su<br />
dio proizvodnje, te kako bi bilo moguće utjecati na njih.<br />
Zadatak je integrativne <strong>bioetike</strong>, a posebno ove konferencije, razmišljati<br />
o novoj epohi, no pitanja ekologije nisu toliko u centru pažnje koliko<br />
bi njihov značaj mogao sugerirati.<br />
Rasprava ne bi trebala podrazumijevati samo dodir s prirodom i odnos<br />
prema okolišu nego i odnos prirode prema ljudskom društvu. Jedino ako<br />
uzmemo u obzir ovaj odnos i u skladu s tim kritiziramo društvene okolnosti<br />
i odnos prema prirodi, može doći do promjena u našem pristupu prirodi.<br />
MARIJA SELAK<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
BIOETIKA I FILOZOFIJA SVIJETA<br />
Tradicionalnu kozmologiju, kojom se nekada objašnjavao svijet, istisnula<br />
je dominacija znanosti nad filozofijom nakon što je došlo do njihova<br />
odvajanja. Današnja, prirodoznanstvena kozmologija dobila je prednost u<br />
pružanju odgovora na pitanja o tome što je svijet, dok je neempirijska sveobuhvatnost<br />
– temeljna odrednica tradicionalne kozmologije – postala bespotrebnom.<br />
Poticaje povratku kategorije obuhvatnosti možemo pronaći u<br />
ideji integrativne <strong>bioetike</strong> s jedne strane i u filozofiji svijeta s druge strane.<br />
Nakana je ovog rada da, slijedeći te poticaje, uspostavi poveznicu između<br />
integrativne <strong>bioetike</strong> i filozofije svijeta na tragu rasprava koje su vođene u<br />
117
okviru Augsburško-zagrebačkih filozofskih razgovora (Augsburg, 1988.;<br />
Zagreb, 1990.; Augsburg, 1993.) i s osloncem na razumijevanju svijeta u<br />
filozofiji Karla Löwitha. Naime, možemo uočiti da integrativno mišljenje<br />
koje je u bioetičkom misaonom horizontu razvijeno do nove paradigme<br />
znanja poprima kozmološki (u smislu tradicionalne kozmologije) karakter,<br />
prvenstveno u smislu odmaka od antropocentričke tradicije moderne<br />
filozofije. Tako se čovjek u okviru integrativnog mišljenja kao i u okviru<br />
Löwithove filozofije svijeta ne nalazi više u centru iz kojeg podvrgava<br />
svijet (kao što podrazumijeva prirodoznanstveno promatranje) nego se razumije<br />
i pozicionira samo u supostojanju. Dok u okviru filozofije svijeta<br />
polazimo od obuhvatnog pojma svijeta i deduktivnim putem dolazimo do<br />
čovjeka kao njegova sastavnog dijela, dotle u okviru <strong>bioetike</strong>, koja linijom<br />
integrativnog mišljenja svoj vidokrug proširuje od čovjeka (medicinska<br />
etika) preko biosa do kosmosa (kao pretpostavke i uvjeta održanja života),<br />
induktivno dolazimo do obuhvatnog razumijevanja svijeta.<br />
118<br />
BIOETHICS AND PHILOSOPHY OF THE WORLD<br />
Traditional cosmology, once used to explain the world, was pushed out<br />
by the domination of science over philosophy that happened after their separation.<br />
Contemporary natural science cosmology was given an advantage<br />
in giving the answer what the world is, while nonempirical comprehensiveness<br />
– the basic determinant of traditional cosmology – became useless.<br />
Encouragement to return the category of comprehensiveness can be found<br />
in the idea of integrative bioethics on the one side and in philosophy of the<br />
world on the other side. Following the mentioned impulse this paper will<br />
try to establish the link between integrative bioethics and philosophy of<br />
the world. This examination will be based on discussions which were held<br />
during Augsburg-Zagreb philosophical conversations (Augsburg, 1988;<br />
Zagreb, 1990; Augsburg, 1993) and on the understanding of the world<br />
in philosophy of Karl Löwith. It can be said that integrative thought that<br />
developed in the new paradigm of knowledge in bioethical framework is<br />
receiving cosmological character (in sense of traditional cosmology). That<br />
can be seen primarily in its distance from anthropocentric tradition of modern<br />
philosophy. In integrative thought, as also in Löwith’s philosophy of<br />
the world, man is not standing in the centre from which he is subordinating<br />
the world anymore (as is the case in natural sciences). He is understood<br />
only in coexistence. In philosophy of the world we are starting from the
comprehensive notion of the world and by deduction coming to man as its<br />
component. On the other hand, in bioethics, which is expanding its horizon<br />
from man (medical ethics), from bios, to cosmos (as a precondition of the<br />
preservation of life), by induction we are coming to comprehensive understanding<br />
of the world.<br />
PETRA SKELIN<br />
Hrvatski studiji, Sveučilište u Zagrebu, Hrvatska /<br />
University Centre for Croatian Studies, University of Zagreb, Croatia<br />
MEDIJI I ZDRAVLJE<br />
Izvještavanje o potresu na Haitiju<br />
kao zemlji u razvoju<br />
Potres koji je pogodio Haiti, 12. siječnja 2010. godine u popodnevnim<br />
satima, potaknuo je medije da u svoje priloge uvrste i izvještaje o stanju<br />
na Haitiju. Naime, potres je bio katastrofalnih razmjera, odnio je nekoliko<br />
stotina tisuća života, a konačan broj još nije poznat, okoliš je devastiran,<br />
ostale su brojne žrtve, kao i izbjeglice te velik broj djece bez roditelja.<br />
Uslijed kaotične situacije veliki broj ljudi ostao je bez krova nad glavom,<br />
gladni, bespomoćni, čekajući međunarodnu pomoć. Iako je i do tada stanje<br />
na Haitiju bilo posve nezavidno, od nestabilne političke situacije u zemlji,<br />
do siromaštva, kao i epidemije bolesti poput AIDS-a, događaji na Haitiju<br />
baš i nisu bili zastupljeni u hrvatskom dnevnom tisku. Tek nakon strašnog<br />
potresa i gubitka brojnih života mediji su počeli (više) izvještavati o ovoj<br />
zemlji. Stoga se u radu analizira način izvještavanja o potresu na Haitiju<br />
u Jutarnjem listu i Večernjem listu, u periodu od 14. do 31. siječnja 2010.<br />
godine.<br />
MEDIA AND HEALTH<br />
Reporting on the Earthquake in Haiti<br />
as a Developing Country<br />
The earthquake that struck Haiti in the afternoon of 12th January 2010<br />
prompted the media to include in their contents articles, as well as reports,<br />
119
on the situation on Haiti. Namely, the earthquake had disastrous proportions,<br />
it took hundreds of thousands of lives, whose number is not yet finally<br />
known, the environment has been devastated, there are many victims<br />
left, refugees, as well as large number of children without parents. Due to<br />
the chaotic situation many people were left homeless, hungry, helpless,<br />
waiting for international help. Although the situation on Haiti before the<br />
earthquake was quite unenviable, considering the unstable political situation<br />
in country, poverty, epidemic diseases like AIDS, the situation on Haiti<br />
has not quite been represented in Croatian daily newspaper. Only after the<br />
terrible earthquake and loss of many lives media have begun reporting<br />
(more) on this country. Therefore, this paper analyzes the way of reporting<br />
on the earthquake in Haiti in Jutarnji list and Večernji list, between 14th<br />
and 31st of January 2010.<br />
VERONIKA SZÁNTÓ<br />
Hungarian Bioethics Association, Budapest, Hungary /<br />
Mađarska bioetička asocijacija, Budimpešta, Mađarska<br />
GENETIC ESSENTIALISM:<br />
STUMBLING BLOCK OF THE GMO CONTROVERSY<br />
The international debate over genetically modified organisms (GMOs)<br />
has reached a stalemate and chances for a rational discussion seem bleak.<br />
I argue that both pro- and con-GMO advocates endorse tacitly a shared<br />
presupposition that effectively hinders consensus. Both sides accept, for<br />
the most part unconsciously, a view of genes which can appropriately be<br />
called genetic essentialism. According to this view the genes of an organism<br />
comprise its very essence, implying causal and explanatory primacy of<br />
the genes. Genetic essentialism often involves the representation of genes<br />
as a blueprint containing both all information needed to “build” an organism<br />
and the effective agency required for its implementation. Pro-GMO<br />
advocates thus refer to the purportedly incomparable effectiveness of transgenesis<br />
as the justification of their view, whereas their opponents warn that<br />
genetic engineering interrupts the very essence of living organisms. I argue<br />
that this unfruitful debate can be overcome by the careful application of<br />
recent achievements in the criticism of genetic essentialism performed by<br />
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philosophers of biology, epigeneticists and others. I wish to demonstrate<br />
that, instead of dogmatic affirmation or rejection, a more inclusive organism-based<br />
view can help reasonably to assess the real merits and harms<br />
of genetic engineering and that it may contribute to the establishment of<br />
well-grounded criteria according to which cases where transgenesis may<br />
be advantageous can be distinguished from those where more traditional<br />
breeding methods are desirable.<br />
GENETIČKI ESENCIJALIZAM:<br />
KAMEN SPOTICANJA U SPORU OKO GMO-a<br />
Međunarodna raspravo o genetički modificiranim organizmima (GMO)<br />
došla je u pat poziciju, a šanse za racionalnu diskusiju postaju sve manje.<br />
Tvrdim da i zagovaratelji GMO-a i njihovi protivnici prešutno podržavaju<br />
zajedničku pretpostavku koja učinkovito sprečava konsenzus. Obje strane<br />
prihvaćaju, ponajviše nesvjesno, pogled na gene koji se prikladno može<br />
nazvati genetičkim esencijalizmom. Prema ovom gledištu, geni nekog organizma<br />
čine samu njegovu bit, implicirajući tako kauzalno i eksplanatorno<br />
prvenstvo gena. Genetički esencijalizam često uključuje shvaćanje<br />
gena kao nacrta koji sadržava sve informacije koje su potrebne kako bi se<br />
organizam »izgradio«, te kao učinkovitog posrednika potrebnog za njegovu<br />
provedbu. Zagovaratelji GMO-a se tako pozivaju na navodno neusporedivu<br />
učinkovitost transgeneze kao potvrdu njihovog stajališta, dok<br />
njihovi protivnici upozoravaju da genetičko inženjerstvo dira u samu bit<br />
živih organizama. Tvrdim da se ova besplodna rasprava može prevladati<br />
pažljivom primjenom nedavnih postignuća u kritici genetičkog esencijalizma<br />
od strane filozofa biologije, epigenetičara itd. Želim pokazati da jedan<br />
inkluzivniji, na organizme orijentiran pogled, umjesto dogmatske afirmacije<br />
ili odbijanja, može značajno pridonijeti procjeni stvarnih prednosti i<br />
ograničenja genetičkog inženjerstva te uspostavi dobro utemeljenih kriterija<br />
prema kojima se mogu razlikovati slučajevi gdje transgeneza može biti<br />
prednost od onih gdje je poželjnije tradicionalno uzgajanje.<br />
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LENART ŠKOF<br />
Faculty of Humanities, Koper, University of Primorska, Slovenija /<br />
Fakultet za humanističke studije, Koper, Sveučilište Primorske, Slovenija<br />
TOWARDS ETHICS OF SUSTAINABILITY<br />
Reflections on a Life<br />
The presentation will bring together environmental pragmatism, bioethics<br />
(including contemporary animal ethics) and theories of sustainable<br />
development by reflecting on a phenomenon and concept of life as well<br />
as related concept of environment (Dewey, Deleuze, Agamben, Braidotti,<br />
Irigaray). First, it will present the classical and contemporary pragmatist<br />
environmental theories (Dewey, environmental pragmatism). It will then<br />
reflect upon R. Braidotti’s Transpositions and present her model of the<br />
overcoming of the classical models of bioethics by establishing the holistic<br />
paradigm of valuing (bare) life beyond all dualistic and anthropocentric<br />
categories. In the concluding section it will reflect upon the possibilities<br />
of a new understanding of the co-dependence and biotic relatedness of beings/bodies<br />
within a habitat/ecosystem, and, as a consequence, the related<br />
socio-ethical connections among them (trans-species solidarity, care).<br />
PREMA ETICI ODRŽIVOSTI<br />
Refleksije o životu<br />
Izlaganje će spojiti okolišni pragmatizam, bioetiku (uključujući suvremenu<br />
zoo-etiku) i teorije održivog razvoja, reflektirajući o fenomenu i konceptu<br />
života, kao i o konceptu okoliša koji je s time povezan (Dewey, Deleuze,<br />
Agamben, Braidotti, Irigaray). Kao prvo, bit će prikazane klasične<br />
i suvremene pragmatističke okolišne teorije (Dewey, okolišni pragmatizam).<br />
Potom će se reflektirati o Transpozicijama R. Braidotti i prikazati<br />
njezin model prevladavanja klasičnih modela <strong>bioetike</strong> putem ustanovljavanja<br />
holističke paradigme vrednovanja (golog) života s onu stranu svih<br />
dualističkih i antropocentričkih kategorija. U završnom odsječku reflektirat<br />
će se o mogućnostima novog razumijevanja međuovisnosti i bioetičke<br />
odnosnosti bića/tijela unutar habitata/ekosistema, te kao posljedica toga, o<br />
socio-etičkim vezama između njih (trans-vrsna solidarnost, skrb).<br />
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KIRIL TEMKOV<br />
Skopje, Makedonija /<br />
Skopje, Macedonia<br />
JAVNOST ILI TAJNOST<br />
BIOETIČKIH NASTOJANJA I KAZIVANJA<br />
Tajna je <strong>dana</strong>s suprotna smislu i nastojanjima <strong>bioetike</strong>. Javnost je bitna<br />
ne samo u socijalnim i u političkim pitanjima, jer je demokracija jezgra<br />
najvažnijih svjetskih djelovanja i organizacija. Otvorenost je bitna za bioetičke<br />
spoznaje, istraživanja, vrednovanje i akcije zato što se te ideje i ciljevi<br />
tiču svih ljudi, ti problemi duboko uznemiruju duše i suvremenu misao,<br />
a odgovori na njih se ne mogu naći bez sudjelovanja i suosjećanja sviju.<br />
Koprena je raskinuta. Nitko nema prava na iluziju pred biološkim izazovima<br />
sadašnjice i sutrašnjice. Tako je otvorenost etička obveza suvremene<br />
cjelovite komunikacije. R. Carson je prije pola stoljeća istaknula da ne<br />
bi mogla živjeti ako zataji negativnu moć kemijskog otrova te opasnosti od<br />
našeg kemijskog neznanja i indolencije. Takva je inspiracija borbe protiv<br />
nuklearnog zračenja, slabe brige za zdravlje, zatomljivanja etičkog odgoja,<br />
skrivanja uništavajućeg oružja i planiranja neljudskih namjera… Svi, roditelji<br />
i škole, medicina, biologija i druge prirodne znanosti, te mediji i sve<br />
socijalne znanosti, prijatelji i bližnji međusobno, svi nužno djeluju otvoreno<br />
o svim spoznajama i posljedicama – da bi se ljudi osvijestili, znali istinu<br />
(koliko god ona bila teška) i poduzeli mjere da bi popravili svoje postupke<br />
i ispravili svoje negativno odnošenje spram Prirode. Drugog puta nema.<br />
Tajnovitog nikako!<br />
PUBLICITY OR SECRECY OF<br />
BIOETHICAL ENTERPRISES AND PROPOSITIONS<br />
Secret is nowadays opposite to the sense and the enterprises of bioethics.<br />
Publicity is important in social and political matters, as well as for<br />
the bioethical knowledge, investigations, evaluations and activities, because<br />
ideas and tasks of bioethics have significance for all people, its problems<br />
worry the human soul and the contemporary thought deeply, and also<br />
the answers to these problems can not be founded without participation,<br />
empathy, and compassion by all.<br />
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The curtain is broken. Nobody has right to illusion about biological<br />
challenges of today and tomorrow. So the publicity is the ethical duty of the<br />
recent complex communication. R. Carson said half century ago that she<br />
could not live if she masks the negative power of chemical poison as well<br />
as the danger of our chemical ignorance and indolence. It is an inspiration<br />
for all battles against radiation, the week care on health, the discrimination<br />
of modern and complete moral education, the hidden of destroying arms<br />
and the planning of inhuman purposes… Everyone, parents and schools,<br />
medicine, biology and other natural sciences as well as media and all kinds<br />
of social ideas and sciences, they all are necessary agents of publicity of<br />
complete knowledge and consequences – in order to bring the people to the<br />
sense, to know the truth (however it might be difficult), to take actions to<br />
ameliorate their acts and to correct their negative treatment of the Nature.<br />
There is no other way. Secrecy – no way!<br />
GUILLAUME THIERY, AMER IGLICA, AMER OVČINA,<br />
NERMINA BAJRAMOVIĆ, IRMA SLADIĆ,<br />
KENANA AGANOVIĆ, IRA TANČICA<br />
Klinički centar, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Clinical Center, University of Sarajevo, Bosnia and Herzegovina<br />
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BRIGA NA KRAJU ŽIVOTA U INTENZIVNOJ NJEZI:<br />
FRANCUSKI PRISTUP<br />
Broj bolesnika koji umiru u bolnici povećava se u modernim društvima.<br />
Među njima je sve veći broj onih koji umiru u jedinicama intenzivne<br />
njege (JIN). Tokom proteklih 50 godina, u jedinicama intenzivne njege dramatično<br />
su se promijenili pristupi njezi najteže oboljelih pacijenata. Međutim,<br />
neizvjesnost agresivne i skupe terapije spašavanja života kod nekih<br />
pacijenata pokrenula je niz etičkih pitanja.<br />
U JIN smrt može nastupiti kada pacijent ne reagira niti na jednu<br />
terapiju. Međutim, u velikom broju slučajeva intenzivisti moraju procijeniti<br />
da li je intenziviranje ili nastavak terapije za održavanje života<br />
opravdano. Dakle, odluka može biti da se nastavi s punim liječenjem bez<br />
ograničenja, da se smanji ili se prekine terapija za održavanje života. Ova<br />
odluka uzima u obzir nekoliko stvari, kao što su želje pacijenta, obitelji,<br />
objektivna prognoza, pravda ili pravo.
Prije deset godina, anketa provedena u Francuskoj pokazala je da je<br />
kod više od 50% umrlih u JIN smrti prethodila odluka o uskraćivanju ili<br />
prekidu tretmana, unatoč njihovoj zabrani od strane francuskog zakonodavstva<br />
u to vrijeme. Nakon toga je pokrenuta nacionalna rasprava o ovom<br />
pitanju, u kojoj su intenzivisti i znanstveno društvo, Société de Réanimation<br />
Langue Française, odigrali važnu ulogu. Napokon je 2005. godine parlament<br />
usvojio zakon o bioetici, koji daje precizan okvir za pitanja o kraju<br />
života.<br />
Ovaj zakon i preporuke koje je objavilo Société de Réanimation Langue<br />
Française istakli su dva aspekta vezana za skrb na kraju života u<br />
JIN: sama odluka o uskraćivanju ili povlačenju liječenja, te konkretni menadžment<br />
okončanja života u JIN.<br />
Ovaj zakon podsjeća da je davanje bilo koje tvari s ciljem da se skrati<br />
život – zločin. Međutim, navodi da liječenje ne treba nastaviti zbog nerazumne<br />
tvrdoglavosti. Štoviše, pacijent ima pravo odlučiti kada će se odbiti<br />
ili prekinuti liječenje. Kao rezultat toga, zakon daje pravo liječniku da ne<br />
započinje tretmane za očuvanje života, pod uvjetom da se ta odluka donosi<br />
prema unaprijed utvrđenim pravilima, koja su navedena u zakonu. Palijativna<br />
skrb je stavljena na prvo mjesto u menadžmentu ovih pacijenata.<br />
END OF LIFE CARE IN THE INTENSIVE CARE UNIT:<br />
THE FRENCH APPROACH<br />
The number of patients dying in the hospital is increasing in modern<br />
societies. Among them, an increasing number is dying in the intensive care<br />
unit (ICU). Over the last 50 years, intensive care units have dramatically<br />
changed the approach to care of the most seriously ill patients. However,<br />
the uncertainty of aggressive and expensive life-saving therapies for some<br />
patients has raised many ethical issues.<br />
In the ICU, death may occur when the patient is refractory to all therapies.<br />
However, in a large number of cases, intensivists have to evaluate<br />
whether the intensification or continuation of life-saving therapies is justified.<br />
Thus, the decision may be to continue a full treatment without restriction,<br />
to withhold or to withdraw life-saving therapies. This decision takes<br />
into account several items, such as the patient’s wishes, family’s experience,<br />
objective prognosis, distributive justice, or law.<br />
Ten years ago, a French survey has shown that more than 50% of<br />
deaths in the ICU were preceded by decisions to withhold or withdraw<br />
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the life-saving treatments, despite their prohibition by French legislation<br />
at that time. A national debate has then been set up on this matter, in which<br />
intensivists and the scientific society, the Société de Réanimation Langue<br />
Française, played a major role. Finally in 2005, the parliament passed a<br />
bioethics law which gives a precise frame for end-of-life issues.<br />
This law and the recommendations published by the Société de Réanimation<br />
de Langue Française, have pointed out two aspects of end-of-life<br />
care in the ICU: the very decision of withholding or withdrawing treatments,<br />
and the concrete management of end-of-life in the ICU.<br />
It reminds us that giving any substance in order to shorten one’s life is<br />
a crime. However, it states that treatment should not be continued due to an<br />
unreasonable obstinacy. Moreover, the patient has a right to decide when<br />
to reduce or stop his treatment. As a result, the law gives doctors the right<br />
not to introduce life-saving treatments, provided that this decision is taken<br />
according to pre-established rules, which are stated by the law. Palliative<br />
care has been placed as a priority in the management of such patients.<br />
DANIJELA TIOSAVLJEVIĆ MARIĆ<br />
Medicinski fakultet, Univerzitet u Beogradu, Srbija /<br />
School of Medicine, University of Belgrade, Serbia<br />
PROSTITUCIJA I AMORALNOST<br />
Prostitucija je uvijek bila smatrana »najstarijim zanatom na svijetu«,<br />
za čiji su se nastanak i održavanje većinom optuživali socijalni faktori. Iza<br />
te fraze se, s jedne strane, krila lažna fatalistička velikodušnost, a s druge<br />
strane, aristokratski prezir. Takva odrednica je koristila i onima koji su željeli<br />
izbjeći odgovornost, preispitivanje i krivnju.<br />
Vođeni mišljenjem da prirodu jedne »pojave« ne možemo spoznati bez<br />
spoznaje prirode pojedinca koji je čini, krenuli smo putem ispitivanja karaktera<br />
žena koje se bave prostitucijom.<br />
U predavanju će se moralno definirati prostitucija, te naglasiti naš stav<br />
protiv njene legalizacije.<br />
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PROSTITUTION AND AMORALITY<br />
Prostitution has always been considered “the oldest profession in the<br />
world”. Social factors have mostly been accused for its appearance and<br />
perpetuation. Behind that phrase hides, on the one hand, a falsely fatalistic<br />
generosity, and on the other hand, an aristocratic scorn. Such a notion was<br />
used by those who wished to avoid responsibility, rethinking and guilt.<br />
Guided by the view that the nature of a “phenomenon” can not be perceived<br />
without the knowledge of the nature of an individual who makes<br />
the phenomenon, we started the investigation by examining the character<br />
features of women involved in prostitution.<br />
In this presentation, we will define prostitution through the prism of<br />
morals, and emphasize our stance against the legalization of same.<br />
ZORAN TODOROVIĆ, MILICA PROSTRAN<br />
School of Medicine, University of Belgrade, Serbia /<br />
Medicinski fakultet, Univerzitet u Beogradu, Srbija<br />
BIOETHICAL CHALLENGES<br />
IN BIOPHARMACEUTICAL DRUG DEVELOPMENT<br />
Unlike conventional, small molecular weight drugs, biopharmaceuticals<br />
are proteins with complex three dimensional structures obtained with<br />
the help of DNA technology and hybridoma techniques. Immunogenicity of<br />
biopharmaceuticals should always be tested in clinical settings due to low<br />
predictive value of preclinical animal models. However, non-human primates<br />
(NHP) and transgenic mice could be used to address certain aspects<br />
of immunogenicity. Substantial efforts have been made to reduce NHP use<br />
in biopharmaceutical drug development, e.g. study design improvements<br />
and changes in regulatory policy. In addition, several expert groups are active<br />
in this field (e.g. NC3Rs, BioSafe, and Biopharmaceutical Technical<br />
Group). Despite that, there is an increasing trend of use of NHP in preclinical<br />
safety testing of biopharmaceuticals, especially regarding monoclonal<br />
antibodies. Other potential bioethical issues related to biopharmaceutical<br />
drug development are their cost/effectiveness ratio, clinical safety assessment<br />
and production of biosimilars.<br />
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BIOETIČKI IZAZOVI U RAZVOJU<br />
BIOFARMACEUTSKIH LIJEKOVA<br />
Za razliku od standardnih lijekova male molekulske mase, biofarmaceutski<br />
lijekovi su proteini složene, trodimenzionalne strukture, dobiveni<br />
DNK tehnologijom i tehnikama hibridoma. Imunogenost biofarmaceutika<br />
treba uvijek ispitati u kliničkim studijama zbog male prediktivne vrijednosti<br />
pretkliničkih animalnih modela. Međutim, primati (non-human primates,<br />
NHP) i transgeni sojevi miševa mogu se koristiti u cilju proučavanja<br />
pojedinih aspekata imunogenosti. Značajni se napori poduzimaju u<br />
cilju smanjenja upotrebe NHP u razvoju biofarmaceutskih lijekova, npr.<br />
poboljšanja dizajna pretkliničkih studija i izmjene zakonske regulative.<br />
Osim toga, nekoliko ekspertnih grupa aktivno je u rješavanju ovog problema<br />
(npr. NC3Rs, BioSafe i Biopharmaceutical Technical Group). Usprkos<br />
tome, postoji rastući trend korištenja NHP u pretkliničkim studijama sigurnosti<br />
biofarmaceutika, posebno kad se radi o monoklonskim antitijelima.<br />
Druga potencijalna bioetička pitanja vezana za razvoj biofarmaceutskih<br />
proizvoda su odnos njihove cijene i efikasnosti, procjena sigurnosti u kliničkim<br />
uvjetima i proizvodnja biološki sličnih lijekova.<br />
MARIJA TODOROVSKA<br />
Faculty of Philosophy, Ss. Cyril and Methodius University of Skopje, Macedonia /<br />
Filozofski fakultet, Sveučilište Sv. Ćirila i Metoda u Skopju, Makedonija<br />
AUTHORITY OF LAW AND ISSUES OF BIOETHICS<br />
The “mystical authority of law” in biomedical context and in public<br />
policy can be worthy of bioethical discussion. The performative and paradigmatic<br />
strength of such authority in these fields is necessary for the upholding<br />
of some of the norms and values of the society but could also be<br />
quite limiting in terms of exercising personal autonomy. The pluriperspective<br />
approach of integrative bioethics can be applied to the understanding<br />
of the manner in which medicine, public policy and law are intertwined.<br />
In the frame of a comprehensive philosophy of law, medical sociology and<br />
the theory of integrative bioethics several issues can be tackled – starting<br />
from the treatment of the human body and its medical well-being, coming<br />
to the citizens’ law-abidingness and liability, and to the complex discourse<br />
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on the constituting and sustaining elements of human dignity. Integrative<br />
bioethics can help to better identify the factors that most influence decision-making<br />
in life sciences, especially medicine and genetic technologies,<br />
and recognise the extent to which the authority of law can modify attitudes,<br />
actions and worldviews.<br />
AUTORITET PRAVA I BIOETIČKA PITANJA<br />
Mistički autoritet prava u biomedicinskom kontekstu i u javnim odrednicama<br />
može biti vrijedan bioetičke diskusije. Performativna i paradigmatička<br />
snaga ovog autoriteta u ovim poljima je neophodna za održavanje<br />
određenih normi i vrijednosti društva, međutim, mogla bi isto tako biti<br />
i sasvim ograničavajuća u smislu izražavanja osobne autonomije. Pluriperspektivni<br />
pristup integrativne <strong>bioetike</strong> mogao bi se primijeniti za razumijevanje<br />
načina kojim su medicina, javne odrednice i pravo međusobno<br />
isprepleteni. U okviru sveobuhvatne filozofije prava, medicinske sociologije<br />
i teorije integrativne <strong>bioetike</strong>, mogla bi se istraživati određena pitanja<br />
– od tretmana čovjekova tijela i njegovog dobrobiti u medicinskom<br />
smislu, do građanskog poštovanja zakona i odgovornosti pred zakonom,<br />
kao i kompleksnog diskursa oko konstitutivnih i održavajućih elemenata<br />
čovjekova dostojanstva. Integrativna bioetika može pomoći u boljoj identifikaciji<br />
faktora koji utječu najviše u procesu donošenja odluka u prirodnim<br />
znanostima, osobito u medicini i genetičkim tehnologijama, i u prepoznavanju<br />
stupnja do kojeg autoritet prava može promijeniti stavove, djelovanja<br />
i poglede na svijet.<br />
DANIJEL TOLVAJČIĆ<br />
Katolički bogoslovni fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Catholic Faculty of Theology, University of Zagreb, Croatia<br />
LJUBAV, MOĆ I PRAVDA<br />
Etika Paula Tillicha<br />
Nakana je ovoga izlaganja analizirati etičke elemente u misli njemačko-američkog<br />
teologa i filozofa religije Paula Tillicha (1886.–1965.).<br />
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Etičkoj je problematici posvetio dva svoja zapažena spisa: Love, Power<br />
and Justice i Morality and Beyond. Tillich zastupa tzv. »teonomnu etiku«<br />
– etiku koja proizlazi iz čovjekove participacije u »moći bitka samog«<br />
(Bogu). Takva etika – koja je najdublje povezana s ontologijom – teži prevladati<br />
relativizam i kruti moralizam. Tillichova etička istraživanja osobito<br />
su koncentrirana oko tri temeljna pojma: ‘ljubav’, ‘moć’ i ‘pravednost’.<br />
Prema Tillichu, ‘ljubav’, ‘moć’ i ‘pravednost’ centralne su kategorije ne<br />
samo teologijske i filozofijske etike, već imaju prominentnu ulogu također<br />
u pravnim, odgojnim pa i medicinskim znanostima. Tematizirajući ova tri<br />
pojma, Tillich nastoji dati temelje kako individualne tako i socijalne etike,<br />
ali i drugih bitnih etičkih problema.<br />
LOVE, POWER AND JUSTICE<br />
Paul Tillich’s Ethics<br />
The aim of the paper is to analyse the ethical elements in Paul Tillich’s<br />
(1886–1965) thought. He developed his ethics in two books: Love, Power<br />
and Justice and Morality and Beyond. Tillich’s ethics is “theonomous”: it<br />
emerges from man’s participation in “power of being-itself” (God). Such<br />
an ethics – in deep connection with ontology – aims to overcome relativism<br />
and crude moralism. Special areas of Tillich’s ethical interest are concepts<br />
of ‘love’, ‘power’ and ‘justice’. According to Tillich, ‘love’, ‘power’ and<br />
‘justice’ are fundamental concepts not only in theological and philosophical<br />
ethics, but they also have a prominent role in jurisprudence, educational<br />
science and medicine. In elaboration of these concepts Tillich’s aim is to<br />
provide basis for individual and social ethics, but also for all other fundamental<br />
ethical problems.<br />
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MARKO TRAJKOVIĆ 1 , NIKO JOSIĆ 2<br />
1<br />
Pravni fakultet, Univerzitet u Nišu, Srbija /<br />
Faculty of Law, University of Niš, Serbia<br />
2<br />
Katolička crkva Presveto Srce Isusovo, Niš, Srbija /<br />
Sacred Heart of Jesus Catholic Church, Niš, Serbia<br />
ETIČKI ASPEKT ZAHTJEVA PACIJENTA DA UMRE<br />
I ODLUKE LIJEČNIKA O TOM ZAHTJEVU<br />
Naša stvarnost vidjela je dramatične promjene u moralnim stavovima<br />
ljudi. U svjetlu tih i takvih promjena, nastojimo kršćanskim i filozofskopravnim<br />
pristupom promišljati pitanje etičkog aspekta zahtjeva kompetentnog<br />
pacijenta da umre, te odluke liječnika povodom tog zahtjeva. Ističemo<br />
da ljudsko dostojanstvo nije određeno vanjskim uzrocima i da ne zavisi od<br />
stanja čovjekovog zdravlja ili bolesti. Ono je nešto unutrašnje, bitno i neotuđivo.<br />
Dakle, izvire iz cjelokupne kvalitete života čovjeka kao osobe, kao<br />
duhovno-tjelesnog bića, obdarenog razumom, slobodom i samoodgovornošću,<br />
ukoliko prihvaćamo da je stvoren na sliku Božju (Post 1, 26–27).<br />
Na pitanje što je temelj kršćanskog pogleda na čovjeka, odgovorit ćemo<br />
na sljedeći način: čovjek je određen za vječnost. Naše je polazište da s kršćanske<br />
razine ne postoji nešto kao život bez vrijednosti. Tako određena,<br />
čovjekova sloboda nije lišena odgovornosti. Valja istražiti, motive, razloge<br />
i socijalne fenomene koji prate odluku kompetentnog pacijenta i liječnika,<br />
te njihovu aksiološku skalu, pri čemu mislimo na shvaćanje dostojanstva,<br />
milosrđa, autonomije, kvalitete života, vrijednosti obitelji, zajednice, liječničke<br />
etike, pravne sigurnosti, pravde i svrsishodnosti življenja. Neophodno<br />
je utvrditi da položaj liječnika najprije treba biti određen zakonom, kako<br />
bi ionako težak položaj pri odluci o nečijem životu ili smrti bio olakšan,<br />
saznanjem da li postoje osnove za krivično-pravno gonjenje, iako uvijek<br />
ostaje kršćansko-moralna dilema o učinjenom, na čemu insistiramo.<br />
ETHICAL ASPECT OF PATIENT’S REQUEST TO DIE<br />
AND PHYSICIAN’S DECISION ABOUT THE REQUEST<br />
Our reality has faced the dramatic changes in the moral attitudes of<br />
people. In the light of these changes, we’re trying to consider the issue<br />
131
of the ethical aspect of competent patient’s request to die and physician’s<br />
decision about it by both Christian and philosophical-legal approach. We<br />
would like to emphasize the fact that human dignity is not determined by<br />
external causes and does not depend on whether a person is healthy or<br />
sick. Human dignity is something integral, essential and inalienable. Thus,<br />
human dignity springs from the quality of human life as a unique human<br />
being, as a spiritual and physical being gifted with reason, freedom and<br />
self-responsibility, if we accept that man is created in the image and likeness<br />
of God (1Mos 1, 26–27).<br />
Our answer to the question what is the foundation of the Christian view<br />
of man would be the following: a man is meant for eternity. We begin with<br />
the standpoint that from the Christian point of view there is no such a thing<br />
as a life without value. Taking this into account, human freedom is not<br />
without responsibility. It would be good to make a research on motives,<br />
reasons and social phenomena that are overwhelming in the decision of the<br />
competent patient and the physician, as well as their axiological scale, by<br />
that we mean the understanding of dignity, charity, autonomy, quality of<br />
life, family values, community, medical ethics, legal security, justice and<br />
the purpose of life. It is important to determine that the physician’s position<br />
should be defined by law so that it facilitates an already difficult position<br />
of having to decide about someone’s life. This would determine whether<br />
or not there are grounds for legal prosecution, although Christian, moral<br />
dilemma always remains, which we insist upon.<br />
TIJANA TRAKO<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia /<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska<br />
132<br />
THE HUMAN BODY AND INTEGRATIVE BIOETHICS<br />
The Meaning of the Body as a Symbolic Construct<br />
The human body was understood differently throughout the history of<br />
modern post-industrial society, as well as other societies and cultures. Also,<br />
the ways in which we understand and approach the human body differ<br />
across various scientific disciplines: medicine, sociology, theology, phi-
losophy, psychology, etc. Different meanings are attributed to the body<br />
with regards to different contexts, as well as to the subjects who ascribe<br />
the meanings. This is important to take into consideration, especially when<br />
examining issues regarding the relation towards life within bioethical perspective<br />
– abortion, euthanasia, death penalty, disability, etc. The paper<br />
therefore places particular emphasis on the human body as the key component<br />
of the nature/human dichotomy integral to bioethical considerations.<br />
The body is observed through three main categories in contemporary scientific<br />
theory:<br />
a) the body as an object (law, medicine, theology; regulated, institutionalized<br />
power over the body; e.g. Foucault, Descartes);<br />
b) the body as an abject (psychology, belief systems; spiritual, psychological<br />
power over the body; Douglas); and<br />
c) the body as a subject (integrative disciplines, connection between<br />
the body and the mind; body as self-constructed, self-regulated;<br />
Gregan, 2006).<br />
The main thesis of the paper is that, only with the understanding of<br />
the ways in which different groups approach the body, the meanings they<br />
attribute to it, and how they (mis)use it, we can better understand different<br />
attitudes in bioethical discussions, and truly develop bioethics as an integrative<br />
discipline.<br />
Furthermore, the symbolism of the body can be widened to include<br />
the symbolism of animal bodies, as well as plants (Visković, 1996; 2001;<br />
2009). Symbolism, inherent only to humans, is crucial in the understanding<br />
of selves and our natural environment, because a group makes its decisions<br />
on generally accepted meanings. Only with the understanding of the<br />
symbolism of the body, as the basis of the relation of different disciplines<br />
towards the issues of life, we can enter into deeper discussions regarding<br />
contemporary bioethical issues.<br />
LJUDSKO TIJELO I INTEGRATIVNA BIOETIKA<br />
Značenje tijela kao simboličkog konstrukta<br />
Ljudsko tijelo je različito shvaćano kroz povijest, kako tijekom razvoja<br />
suvremenog post-industrijskog društva tako i kroz povijesne promjene drugih<br />
društava i kultura. Također, načini na koje razumijevamo i pristupamo<br />
133
ljudskom tijelu razlikuju se i u različitim znanstvenim disciplinama: medicina,<br />
sociologija, teologija, filozofija, psihologija i sl. Tijelu se pripisuju<br />
značenja s obzirom na kontekst, odnosno subjekta koji značenje pripisuje,<br />
što je važno uzeti u obzir u brojnim pitanjima koja se tiču odnosa prema<br />
životu iz bioetičke perspektive – pobačaj, eutanazija, smrtna kazna, stupanj<br />
invaliditeta i sl. U radu se smatra da stoga ljudskom tijelu, kao ključnoj<br />
sastavnici dihotomije priroda/čovjek integralnoj za bioetička razmatranja,<br />
treba biti posvećena posebna pozornost. Tijelo se u znanstvenim teoretiziranjima<br />
<strong>dana</strong>s promatra kroz tri osnovne kategorije:<br />
a) tijelo kao objekt (pravo, medicina, teologija; regulirana, institucionalizirana<br />
moć nad tijelom; npr. Foucault, Descartes);<br />
b) tijelo kao objekt (psihologija, sustavi vjerovanja; duhovna, psihološka<br />
moć nad tijelom; Douglas); i<br />
c) tijelo kao subjekt (integrativne discipline; povezivanje uma i tijela;<br />
tijelo kao samo-stvoreno, samo-konstruirano; Gregan, 2006).<br />
Glavna teza rada je da tek sa shvaćanjem kako različite grupe razumijevaju<br />
tijelo, značenja koja mu pridaju i načina korištenja (iskorištavanja)<br />
tijela, možemo bolje razumjeti različite stavove u bioetičkim diskusijama,<br />
te zaista govoriti o sveobuhvatnosti <strong>bioetike</strong> kao integrativnog pristupa.<br />
Nadalje, simboliku tijela možemo gledati i šire te govoriti i o simbolici<br />
životinjskog tijela, a zatim i biljaka (Visković, 1996; 2001; 2009).<br />
Simbolizam, svojstven samo čovjeku, ključan je za razumijevanje sebe i<br />
svoje prirodne okoline jer se na njemu baziraju shvaćanja određene grupe<br />
na temelju kojih grupa donosi odluke. Zaključujemo stoga da tek razumijevanjem<br />
značenja simbola tijela, koje je temelj odnosa različitih znanosti<br />
prema pitanjima o životu, možemo ući u dublje rasprave o određenim bioetičkim<br />
problematikama koje nas <strong>dana</strong>s pogađaju.<br />
134
ZVONIMIR TUCAK 1 , IVANA TUCAK 2 ,<br />
DOMAGOJ TUCAK 3 , ANA TUCAK 4<br />
1<br />
Poljoprivredni fakultet, Sveučilište J. J. Strossmayera u Osijeku, Hrvatska /<br />
Faculty of Agriculture, J. J. Strossmayer University of Osijek, Croatia<br />
2<br />
Pravni fakultet, Sveučilište J. J. Strossmayera u Osijeku, Hrvatska /<br />
Faculty of Law, J. J. Strossmayer University of Osijek, Croatia<br />
3<br />
Klinička bolnica, Osijek, Hrvatska /<br />
Clinical Hospital, Osijek, Croatia<br />
4<br />
Hrvatske šume, Zagreb, Hrvatska /<br />
Croatian Forests, Zagreb, Croatia<br />
PONEKAD DODIRNI VJETAR…<br />
Pažljivo je pratio profesorovo predavanje na engleskom jeziku, koje je<br />
na hrvatski prevodio njegov asistent. Kao većina javnih predavanja tako je<br />
i ovo trajalo nešto manje od jednog sata. Bilo je razumljivo heterogenom<br />
skupu koji se odazvao pozivu na tribinu. Promotor tribine poslije završenog<br />
izlaganja pozvao je slušateljstvo da postavi upite predavaču. Nekoliko<br />
slušatelja postavilo je pitanje i zadovoljilo se odgovorom. Na posljednji<br />
poziv promotora za postavljanje pitanja podigao je ruku. Promotor iznenađen,<br />
oslovivši slušatelja imenom i titulom, što nije uobičajeno za ovakve<br />
skupove, zamoli da postavi upit. Neka slabost ovladala je njezinim tijelom.<br />
Bila je pripremljena na najrazličitije postupke i reakcije pojedinaca, ali ovo<br />
nije očekivala. Zašto? Gdje sam u pripremi pogriješila upitala se i okrenula<br />
onom zbog kojeg ovdje boravi i sada upućuje upit…<br />
Pohvalio je profesorovo predavanje i zamolio može li iznijeti svoje<br />
mišljenje o tome kako je mnogoboštvo nestalo sa svjetske religiozne pozornice.<br />
Naglasio je da je profesor u svojem predavanju citirao brojne filozofe,<br />
književnike i druge umjetnike koji su živjeli u periodu mnogoboštva<br />
i stvorili djela neprolazne duhovne i materijalne vrijednosti. Nastala je tišina<br />
u dvorani. To nije bila tišina trenutka, izazvana nesrećom, prirodnom<br />
katastrofom ili bolom pojedinca, koja je tražila sućut i zaprepaštenje, već<br />
vulkan koji je mirovao tisućljećima i sada zaprijetio da poruši ono što je<br />
stoljećima stvarano. Prevodilac je treći put prevodio postavljeno pitanje<br />
uglednom predavaču.<br />
135
TOUCH THE WIND FROM TIME TO TIME…<br />
He was carefully following the professor’s lecture in English which<br />
was being translated into Croatian by his assistant. Like the majority of<br />
public lectures, this one also lasted for just under an hour. The lecture was<br />
comprehensible to various people who had responded to the organisers’<br />
invitation and showed up in the hall. Following the final segment, the host<br />
of the event called upon the audience to ask questions. Some of the listeners<br />
did and were happy with the answers. On the last call for questions, he<br />
raised his hand. The host surprisingly addressed him by his name and title<br />
which was unusual for this kind of event, and invited him to ask his question.<br />
A weakness came over her body. She had been prepared for all kinds<br />
of different procedures and reactions from individuals but she hadn’t expected<br />
this. Why? Where in all these preparations had she made a mistake<br />
she asked herself and turned around to him. It was because of him that she<br />
was here. He then asked his question…<br />
He praised the lecture and asked professor to voice his own personal<br />
opinion as to how polytheism (the worship of many gods) had disappeared<br />
from the religious world’s arena. He emphasised that the professor had<br />
quoted a number of philosophers, writers and other artists who had lived<br />
in the time of ‘polytheism’ and created deeds of everlasting spiritual and<br />
material value. Silence fell over the hall. It wasn’t a silence of the moment,<br />
an accident outside, a natural catastrophe or the pain of some individuals<br />
looking for condolence/sympathy nor was it fright. It was like a volcano<br />
that had been quiet for thousands of years and now threatened to destroy<br />
everything that had been achieved over centuries. The assistant translated<br />
the question three times for the lecturer.<br />
136
KAREL TURZA<br />
Medicinski fakultet, Univerzitet u Beogradu, Srbija /<br />
School of Medicine, University of Belgrade, Serbia<br />
O BIOETIČKOJ EPISTEMOLOGIJI<br />
Objašnjenje, razumijevanje ili integrativna paradigma?<br />
Filozofija znanosti (i/ili epistemologija) dugo se bavila pitanjem najsvrsishodnije<br />
spoznajne paradigme. Danas (i dalje) poglavito nastoji riješiti<br />
problem koji je ozbiljno počeo okupirati pažnju znanstvenika i filozofa<br />
još prije više od 120 godina. Unutar društvenih znanosti, problem je najprije<br />
eksplicitno stavljen na dnevni red u poznatom sukobu pozitivizma i<br />
historizma u Njemačkoj, u takozvanoj borbi oko metode (Methodenstreit),<br />
koja je počela krajem XIX. stoljeća kada su W. Diltey, W. Windelband, H.<br />
Rickert i dr. odbacili pozitivistički koncept prema kojem je objašnjenje, to<br />
jest otkrivanje kauzalnosti osnovni zadatak istraživanja društvenog života,<br />
odnosno historijskog procesa. Prema rečenim protivnicima pozitivizma,<br />
svijet društva/kulture, kao i historijska stanja i procesi mogu (samo) da<br />
se razumiju i umjesto pozitivističkih metoda, takozvane duhovne znanosti<br />
(Geisteswissenschaften), odnosno kulturna znanost (Kulturwissenschaft),<br />
odnosno, kasnije, sociologija razumijevanja (verstehende Soziologie) do<br />
relevantnih spoznaja mogu doći samo ako se oslone, prije svega, na hermeneutiku,<br />
drugim riječima i u krajnjoj liniji, na razumijevanje. Ovaj je sukob,<br />
zapravo, proizlazio iz dvije bitno drukčije ontološke zamisli. Prema jednoj<br />
(pozitivističkoj), sve postojeće, i prirodno i društveno/kulturno/historijsko<br />
postojeće, nije ništa drugo doli više ili manje kompleksan sistem odnosa<br />
uzroka i posljedica; prema drugoj, opozitnoj zamisli, društvo, kultura, historija<br />
radikalno se razlikuju od prirodno postojećeg, jer u njima ne vlada kauzalnost,<br />
nego vrijednosti, slobodna volja itd. Ovaj se sukob, nekoliko decenija<br />
kasnije, na specifičan način, doduše, prenio i u same prirodne znanosti,<br />
točnije u najrazvijeniju znanost, fiziku: Einstein vs. Heisenberg/Bohr. Einsteinovoj<br />
koncepciji posvemašnje uređenosti univerzuma (»Bog se ne igra<br />
kockicama«) suprotstavljene su spoznaje kvantne fizike, po kojima u intrai<br />
inter-atomskim prostorima ne vlada kauzalnost. Ovi problemi, iako apstraktni<br />
i naizgled vrlo udaljeni od praktičnog svijeta života (Lebenswelt),<br />
imaju mnoge implikacije i za njegovo duhovno prisvajanje i u praktičnom<br />
djelovanju. Moderna medicina, koja je u svom biomedicinskom, <strong>dana</strong>s pre-<br />
137
vladavajućem konceptu apsolutno utemeljena na pozitivističkoj paradigmi,<br />
iako često ne uspijeva izgraditi pouzdane spoznaje kojima može predviđati<br />
posljedice bolesti, odnosno postupanja u dijagnostici, terapiji, rehabilitaciji<br />
itd. Što se <strong>bioetike</strong> tiče, isti se set spoznajnih problema može prepoznati<br />
kao krucijalan. Prvi korak u njegovom razrješavanju učinjen je od strane<br />
koncepta integrativne <strong>bioetike</strong>. Autora ovog rada zanima je li moguća izgradnja<br />
jedne integrativne epistemologije <strong>bioetike</strong>?<br />
ON BIOETHICAL EPISTEMOLOGY<br />
Explanation, Understanding or Integrative Paradigm?<br />
Philosophy of science (and/or epistemology) has dealt with the issue<br />
of the most appropriate paradigm for a long time. Nowadays it is engaged<br />
mostly in solving the problem which occupied the attention of scientists<br />
and philosophers some hundred and twenty years ago. Within social sciences<br />
it was firstly explicitly put on the agenda in the clash of the two<br />
paradigms: positivism vs. historism in Germany, in the so-called Methodenstreit,<br />
which started at the end of the 19th Century when W. Dilthey,<br />
W. Windelband, H. Rickert and others denied the positivist conception according<br />
to which explanation, i.e. revealing causality, was the main task in<br />
researches into social life and historical processes, arguing that social/cultural<br />
world and historical states and processes could only be understood,<br />
and that instead of positivistic methods, the Geisteswissenschaften, Kulturwissenschaft,<br />
or, later, verstehende Soziologie and so on, should, in their<br />
researches, rely only (and/or mostly) upon hermeneutics (ultimately, and in<br />
short, upon understanding).<br />
In fact, the clash was a result of two radically different ontological conceptions.<br />
According to one (positivism), the entire reality, both natural and<br />
social/cultural/historical, is nothing but a more or less complex system of<br />
relations of cause and effect, whereas according to the other social/cultural/<br />
historical realities fundamentally differ from nature, because causality has<br />
no crucial role within them. A few decades later, however, a similar clash<br />
occurred within the most developed science, namely, physics: Einstein vs.<br />
Heisenberg and Bohr; on the one hand, the idea of strict and inevitable<br />
causality in the universe (“God does not play dice”), and on the other, the<br />
idea of absence of cause-effect relations within the so-called micro-world<br />
(atomic and subatomic particles).<br />
138
Those problems, though abstract and, at the first sight, far from practical<br />
issues, have many implications for both spiritual appropriation and<br />
practical actions within the life-world (Lebenswelt). Modern medicine, for<br />
instance, which is, in its biomedical variant (which, by the way, still is<br />
predominant), absolutely founded on a positivistic (explanation) paradigm,<br />
very often lacks reliable knowledge to predict the outcomes of many diseases<br />
(and as logics suggests, prediction is the strongest proof that a knowledge/scientific<br />
law or theory is true). Regarding bioethics, the same set of<br />
problems can be recognized as a crucial one. The first step in solving it was<br />
made with a new concept, the concept of integrative bioethics. This raises<br />
the question whether an integrative epistemology of bioethics can be built.<br />
ANA VOLARIĆ-MRŠIĆ<br />
Hrvatski studiji, Sveučilište u Zagrebu, Hrvatska /<br />
University Centre for Croatian Studies, University of Zagreb, Croatia<br />
ETIČKA PITANJA VEZANA UZ KLINIČKO<br />
I FARMAKOLOŠKO EKSPERIMENTIRANJE NA ČOVJEKU<br />
Bioetika je već od samog početka svoju pažnju fokusirala na klinička<br />
istraživanja, a osobito na kliničke pokuse koji su uključivali sudjelovanje<br />
ljudskih bića, te je kao takva, znanost koja pokreće žive rasprave i konfrontacije<br />
mišljenja, osobito u gospodarski razvijenijim zemljama. Sustavno<br />
etičko razmišljanje glede kliničkih pokusa na čovjeku, osobito kada je u<br />
pitanju odlučivanje unutar etičkih povjerenstava, zahvaljujući točno postavljenim<br />
kriterijima objektivnosti, provjere i reproduktibilnosti, uvelike<br />
može smanjiti rizik zloupotreba. Tome treba nadodati i sve prisutniji fenomen<br />
vezan uz kulturu zaštite i promicanja ljudskih prava. Javne rasprave,<br />
potaknute događajima iz svakodnevnoga života, uvelike mogu podići svijest<br />
građana o tome da o svakom pojedincu ovisi sudbina velikog broja ljudi.<br />
Nadalje, zahvaljujući činjenici da lijekovi sve više gube karakteristiku<br />
»čarobne formule kao rješenja za sve probleme« i time poprimaju realniju<br />
vrijednost kao molekule dobivene radi pokretanja biokemijskih dinamizama<br />
žive materije, sve su stroži zahtjevi eksperimentalnog dokazivanja njene<br />
učinkovitosti, kako u laboratoriju in vitro, tako i na živom biću in vivo.<br />
Svemu tome, dakako, treba prethoditi znanstvena pretpostavka uspješnosti,<br />
139
koja se utvrđuje i dokazuje tek primjenom na posljednjem korisniku lijeka,<br />
tj. samom čovjeku. Unatoč dobronamjernosti većine znanstvenika i stručnjaka<br />
u ovome području, nije nam nepoznata činjenica da je često glavni<br />
faktor štetnosti mnogih dobrih projekata upravo profit, koji beskrupulozno<br />
gazi temeljna načela svih poznatih konvencija o ljudskim pravima, skrivajući<br />
se pod različitim krinkama dobro umreženih poslovnih partnera.<br />
ETHICAL QUESTIONS RELATED TO CLINICAL AND<br />
PHARMACOLOGICAL EXPERIMENTATION ON HUMANS<br />
Bioethics has focused its attention on clinical research from its beginnings,<br />
especially on clinical experiments which involved the participation<br />
of human beings, and as such, it is the science which starts lively<br />
discussions and confrontations of opinions, especially in economically<br />
more developed countries. Systematic ethical thinking concerning clinical<br />
experiments on humans, when decision-making within the ethical commissions<br />
is in question, thanks to exactly established criteria of objectivity,<br />
verification and reproductiveness, can considerably reduce the risk of<br />
abuse. Add to this the ever-growing phenomenon related to the culture of<br />
protection and promotion of human rights. Public discussions, caused by<br />
the events from everyday life, may considerably raise the citizens’ awareness<br />
of their potential influence on the destiny of a great number of people.<br />
Furthermore, thanks to the fact that medicines are constantly losing their<br />
characteristic of “magic formula” for solving all the problems and in this<br />
respect they acquire more realistic value as molecules obtained to start<br />
biochemical dynamisms of live matter, the requirements of experimental<br />
verification to prove its effectiveness, are more and more rigorous, both in<br />
laboratory in vitro and on human beings in vivo. A scientific study of effectiveness<br />
should naturally precede all this – effectiveness which is defined<br />
and proved only by application on the last user of the medicine, i.e. the man<br />
himself. Despite the good intentions of most scientists and experts in this<br />
field, it is not an unknown fact to us that the profit is often the main factor<br />
of harmfulness of good projects, because it unscrupulously tramples on the<br />
basic principles of all known conventions on human rights, hiding behind<br />
different masks of well connected business partners.<br />
140
GENTIAN VYSHKA, GËZIM BOÇARI<br />
Faculty of Medicine, University of Tirana, Albania /<br />
Medicinski fakultet, Sveučilište u Tirani, Albanija<br />
TRADITIONAL DEPICTION AND EQUIVALENCIES<br />
OF THE OEDIPAL COMPLEX<br />
IN THE ALBANIAN POST-COMMUNIST ERA<br />
The Albanian tradition contains several implicit references in Oedipal<br />
terms. According to the blood feud law, the maternal figure remains inexistent.<br />
She is treated merely as a servant; women and men that have not<br />
reached sexual maturity are not subject to the canonical law, therefore cannot<br />
be murdered in revenge. The fact that the son becomes subject to the<br />
blood feud law immediately upon his sexual maturity, is an echo of the ver<br />
sacrum and other rituals that apply sacrificial rules upon the son; the birth<br />
chronology is respected also.<br />
The mother–son relationship is depicted through a resonant remembrance<br />
of the lactation period in some epical songs (the hero fed with maternal<br />
milk will be proportionally stronger the longer the lactation is).<br />
The massive fugue following the fall of communism has been elsewhere<br />
treated in terms of psychopathology (HJ Maaz). Albanian literature,<br />
painting and cinematography have tried to depict the Albanian male in<br />
the period of its gender and social maturity, even inside a canonical frame<br />
(Broken April and the movie based upon it).<br />
TRADICIONALNA SLIKA I EKVIVALENCIJE<br />
EDIPOVOG KOMPLEKSA U POST-KOMUNISTIČKOJ ERI<br />
U ALBANIJI<br />
U albanskoj je tradiciji nekoliko implicitnih referenci u edipovskim<br />
terminima. Prema zakonu krvne osvete, majčinska je figura nepostojeća.<br />
Nju se tretira tek kao sluškinju; žene i muškarci koji nisu dostigli spolnu<br />
zrelost nisu subjekti kanonskog prava i stoga ne mogu biti ubijeni u znak<br />
osvete. Činjenica da sin postaje subjekt zakona krvne osvete kad dostigne<br />
svoju spolnu zrelost, odjek je ver sacrum i drugih rituala koji primjenjuju<br />
žrtvena pravila na sina, a poštuje se i kronologija rađanja.<br />
141
Odnos između majke i sina oslikan je u nekoliko epskih pjesama kroz<br />
rezonantno prisjećanje na period laktacije (junak koji je hranjen majčinim<br />
mlijekom bit će jači što je duža laktacija).<br />
Masivna fuga koja slijedi nakon pada komunizma drugdje je bila<br />
razmatrana u terminima psihopatologije (HJ Maaz). Albanska literatura,<br />
slikarstvo i kinematografija nastojali su prikazati albanskog muškarca u<br />
periodu njegove rodne i društvene zrelosti, čak i unutar kanonskoga okvira<br />
(Slomljeni travanj Ismaila Kadarea i film nastao na temelju te knjige).<br />
MIRKO WISCHKE<br />
Lehrstuhl für Philosophie, Taras Shevchenko Universität Kyiv, Ukraine /<br />
Katedra za filozofiju, Sveučilište Tarasa Ševčenka u Kijevu, Ukrajina<br />
SCHULD ZWISCHEN VERHÄNGNIS UND RISIKO<br />
Über Gedächtnis und Verantwortung bei Jaspers<br />
Die Kritik an der ‚naturalistischen ökologischen Ethik’, wie Kritiker<br />
Hans Jonas’ Verantwortungsethik in bioethischen Diskussionskontexten<br />
der letzten Jahre in Deutschland zuweilen titulieren, rückte die Orientierungsproblematik<br />
in den Vordergrund der Diskussion, um die Grenzen des<br />
Verantwortungsbegriffs bei der Einschätzung von Risiken abzustecken.<br />
Der Zusammenhang von Verantwortung und Schuld, auf deren eigentümlich<br />
komplexe Problematik bereits Hans Jonas eindringlich hingewiesen<br />
hatte, wurde im Kontext dieses Diskussionsspektrums mehr oder minder<br />
auf reziproke Verhältnisse angewendet. Der Blickwinkel auf die Schuldfrage,<br />
wenn sie denn überhaupt explizit zur Sprache gebracht wurde, verengte<br />
sich auf kausal anmutende Handlungsrelationen: Handeln Personen<br />
unverantwortlich in der Weise, dass sich ihrer Verantwortung (gewollt oder<br />
ungewollt) nicht gerecht werden, so machen sie sich schuldig. Die mit den<br />
Anwendungs- und Orientierungsproblemen von Verantwortung verbundene<br />
Frage nach der Schuld blieb auf diese Weise unterbelichtet.<br />
Aber ist Schuld darauf zu reduzieren, dass Personen ohne Verantwortung<br />
handeln? Ist Schuld mit der Folge unverantwortlichen Handelns<br />
gleichzusetzen? Macht man sich allein durch Handlungsdefizite (aufgrund<br />
mangelnder Verantwortung), falsche Einschätzung von Handlungsfolgen<br />
(Risikoeinschätzung) oder unterlassenes Tun (Hilfeleistungen) schuldig?<br />
142
In den Ausführungen meines Vortrages suche ich nach Antworten, indem<br />
ich diese Fragen in den Kontext der Frage nach dem Gedächtnis der<br />
Schuld einbette.<br />
KRIVNJA IZMEĐU SUDBINE I RIZIKA<br />
O sjećanju i odgovornosti kod Jaspersa<br />
Kritika ‘naturalističke ekološke etike’ – kako su kritičari u bioetičkim<br />
diskusijskim kontekstima u Njemačkoj posljednjih godina titulirali etiku<br />
odgovornosti Hansa Jonasa – vraća u prvi plan rasprave problematiku orijentacije,<br />
kako bi se odredile granice pojma odgovornosti u procjeni rizika.<br />
Povezanost odgovornosti i krivnje, na čiju je osobito kompleksnu problematiku<br />
upečatljivo ukazao već Hans Jonas, bila je, u kontekstu ovog diskusijskog<br />
spektra, manje ili više primijenjena na recipročne odnose. Kut gledanja<br />
koji je uključivao pitanje krivnje, ako je ono uopće bilo eksplicitno<br />
izrečeno, sužavao se na odnose djelovanja koji se pojavljuju kao kauzalni:<br />
djeluju li osobe neodgovorno na taj način da se njihova odgovornost (s njihovom<br />
voljom ili bez nje) ne izvršava, one bivaju krivima. Pitanje o krivnji<br />
povezano s aplikacijskim i orijentacijskim problemima odgovornosti na<br />
ovaj način ostaje nedovoljno osvijetljeno.<br />
No, može li se krivnja reducirati na to da osobe djeluju bez odgovornosti?<br />
Može li se krivnju izjednačiti s posljedicom neodgovornoga djelovanja?<br />
Biva li čovjek kriv jedino zbog deficita djelovanja (na temelju<br />
manjkave odgovornosti), krive procjene posljedica djelovanja (procjena<br />
rizika) ili propuštenog djelovanja (pružanje pomoći)?<br />
U ovom ću izlaganju tragati za odgovorima postavljajući ova pitanja u<br />
kontekst pitanja o sjećanju na krivnju.<br />
143
HANS-BERNHARD WUERMELING<br />
Institut für Rechtsmedizin, Erlangen, Universität Erlangen-Nürnberg,<br />
Deutschland /<br />
Institut za medicinsko pravo, Erlangen, Sveučilište Erlangen-Nürnberg,<br />
Njemačka<br />
FÜR NEURO-ENHANCEMENT<br />
ODER GEGEN HIRN-DOPING?<br />
In den USA und in Deutschland nehmen immer mehr Gesunde Medikamente<br />
zur Steigerung der psychischen Leistungsfähigkeit ein. Das ist<br />
mit Doping im Sport vergleichbar. Einstweilen gilt ein Doping-Verbot im<br />
Interesse des Sportlers, um Gesundheitsschäden zu vermeiden. Die Verbotspraxis<br />
im Sport ist auf Neuro-Enhancement nicht übertragbar, da es keine<br />
befriedigende Definition von „Doping” gibt. Das Verbot im Sport beruht<br />
auf bloßen Vereinbarungen über bestimmte Verfahren und Stoffe.<br />
Für Neuro-Enhancement werden unschädliche Stoffe und Verfahren<br />
gesucht. Soll entsprechende Forschung zugelassen, gefördert oder als unethisch<br />
abgelehnt werden? Soll die Anwendung gebilligt, abgelehnt oder<br />
gefördert werden? Dies ist nur zu beantworten, wenn die ethische Bewertung<br />
von Doping, sei es im Sport, sei es im Berufsleben oder in der Schule,<br />
gelingt. Das Ergebnis wird kein einfaches Ja oder Nein sein, vielmehr einer<br />
differenzierten Untersuchung bedürfen. Die Gesichtspunkte dazu beziehen<br />
die gesellschaftlichen Folgen von in Zukunft etwa gefahrlosen Neuro-Enhancement-Pharmaka<br />
ein.<br />
ZA NEURO-POBOLJŠANJE<br />
ILI PROTIV DOPINGA MOZGA?<br />
U Sjedinjenim Američkim Državama i u Njemačkoj sve više zdravih<br />
ljudi uzima medikamente za povećanje psihičkih sposobnosti. To je usporedivo<br />
s dopingom u sportu. Istovremeno je na snazi zabrana dopinga u<br />
interesu sportaša, u svrhu izbjegavanja zdravstvene štete. Praksa zabrane<br />
u sportu ne može se prenijeti na neuro-enhancement (neuro-poboljšanje),<br />
budući da nema zadovoljavajuće definicije »dopinga«. Zabrana u sportu<br />
počiva na pukoj suglasnosti oko određenih postupaka i supstanci.<br />
Za neuro-poboljšanje koriste se supstance i postupci koji nisu štetni.<br />
Treba li stoga određeno istraživanje biti dopušteno, podržano ili odbijeno<br />
144
kao neetično? Treba li primjena biti odobrena, odbijena ili podržana? Na<br />
ova se pitanja može odgovoriti ako postoji zadovoljavajuće etičko vrednovanje<br />
dopinga, bilo u sportu ili u profesionalnom životu ili u školi. Rezultat<br />
neće biti jednostavno Da ili Ne, nego će, naprotiv, biti potrebno jedno diferenciranije<br />
istraživanje. Gledišta o tome uključuju društvene posljedice<br />
lijekova za neuro-poboljšanje koji bi u budućnosti bili bezopasni.<br />
IVANA ZAGORAC<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
BIOETIČKA MISAO ALBERTA SCHWEITZERA<br />
Protest protiv nuklearnog naoružanja<br />
Albert Schweitzer, teolog, glazbenik, liječnik, misionar i filozof ostao<br />
je zapamćen po svome ustrajnome promoviranju holističkog zahvaćanja<br />
pojma ‘život’ iz kojeg proizlazi njegova specifična etička koncepcija temeljena<br />
na brizi i odgovornosti. Os Schweitzerove etike je koncept ‘strahopoštovanja<br />
prema životu’ kao pokretačke snage naše samorealizacije, ali<br />
i osjećaja empatije prema svim živim bićima. Posebnost Schweitzerove<br />
bioetičke misli osnažena je njegovim kontinuiranim humanitarnim radom,<br />
kao i političkim angažmanom u društvenim pokretima 1950-ih godina.<br />
Izlaganje se usmjerava na ulogu Alberta Schweitzera u anti-nuklearnim<br />
i anti-ratnim pokretima koji su obilježili društvenu klimu nakon Drugog<br />
svjetskog rata. Testiranje prve hidrogenske bombe (1954.) potaklo je<br />
Schweitzera, tada već laureata Nobelove nagrade za mir, na javni angažman<br />
protiv daljnjih pokusa i ulaganja u naoružanje te na promoviranje<br />
odgovornog odnosa prema nadolazećim generacijama. U izlaganju se tematiziraju<br />
njegovi govori, pisma i apeli kojima se pridružio istaknutim<br />
svjetskim znanstvenicima i humanitarcima u anti-nuklearnim i anti-ratnim<br />
djelovanjima.<br />
145
BIOETHICAL THOUGHT OF ALBERT SCHWEITZER<br />
His Commitment against Nuclear Weapons<br />
Albert Schweitzer, a theologian, musician, doctor, missionary worker,<br />
and a philosopher, has been remembered by his permanent promotion of<br />
holistic comprehension of the term ‘life’, which was followed by a specific<br />
ethical conception based on caring and responsibility. Core of his ethics is a<br />
concept of ‘reverence for life’ as a moving force of our self-realization and<br />
empathy towards all living creatures. Uniqueness of Schweitzer’s bioethical<br />
thought is invigorated with his continuous humanitarian work as well as<br />
his political undertaking in social movements during 1950’s.<br />
This paper focuses on Schweitzer’s role in anti-nuclear and anti-war<br />
movements which marked years after the Second World War. After the first<br />
hydrogen bomb test in 1954, Schweitzer, who was already a laureate of a<br />
Nobel peace prize, began with intense public engagement against further<br />
testing and weapon development and for promotion of responsibility towards<br />
our successors. Paper deals with his speeches, letters, and public appeals<br />
by which he engaged in anti-nuclear and anti-war activities alongside<br />
with a distinguished world scientists and humanitarians.<br />
DAMIR ŽUBČIĆ<br />
Veterinarski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Veterinary Medicine, University of Zagreb, Croatia<br />
146<br />
HOLISTIČNI PRISTUP LIJEČENJU<br />
U VETERINARSKOJ MEDICINI<br />
U suvremenom svijetu zbog promjene svjetonazora, kao i zbog niza<br />
nedostatnosti i neučinkovitosti, dolazi do zaokreta u procesima liječenja u<br />
humanoj medicini. Sličan se postupak otčitava i u procesima liječenja na<br />
području veterinarske medicine. Time neki tradicionalni postupci liječenja,<br />
prisutni u svijetu već tisućama godina, intenzivnije prelaze iz misaonih<br />
sustava u terapijsku praksu. Ovome vrijedi dodati da je, barem kada je<br />
riječ o okolnostima u <strong>Hrvatsko</strong>j, prvi korak ostvaren stvaranjem legislativnog<br />
okvira vezanog uz djelatnost ekološke poljoprivrede. Tim zakonskim<br />
mjerama propisano je preveniranje i liječenje bolesti životinja na ekološ-
kim farmama. Tome možemo dodati i poseban aspekt svjetonazorâ koji<br />
uključuju holistični pristup životu, koji se očituje kroz prihvaćanje zdrave<br />
prehrane, odnosa prema okolišu, te kroz cjeloviti pristup prema vlastitom<br />
zdravlju, što ponekad uključuje odnos prema kućnim ljubimcima kao elementu<br />
svakodnevnog ljudskog življenja. Ovo otvara potrebu stvaranja novog<br />
horizonta liječenja u veterinarskoj medicini koji mora uzeti u obzir zahtjeve<br />
cjelovitosti života u svim okolnostima ljudskog življenja. U tom se<br />
pogledu horizont <strong>bioetike</strong>, posebno integrativne <strong>bioetike</strong>, sa svim njenim<br />
sadržajnim i metodološkim specifičnostima, čini kao nezaobilazan poligon<br />
za cjelovito istraživanje ovih problema.<br />
HOLISTIC APPROACH TO TREATMENT<br />
IN VETERINARY MEDICINE<br />
In the modern world, due to changes in worldview, as well as a number<br />
of deficiencies and inefficiencies, there is a shift in the treatment process in<br />
human medicine. Similar procedure is reflected in the treatment process in<br />
veterinary medicine. Thus some traditional methods of treatment, present<br />
throughout the world for thousands of years, are intensely moving from<br />
thought systems to therapeutic practice. It is important to add that, at least<br />
when it comes to the circumstances in Croatia, the first step was achieved<br />
by creating a legislative framework related to the activities of ecological<br />
agriculture. These legal actions prescribe the prevention and treatment of<br />
animal diseases at the organic farms. We can also add a special aspect of<br />
the worldview that includes the holistic approach to life, which is reflected<br />
in the adoption of a healthy diet, attitude towards the environment, and<br />
through a comprehensive approach to our own health, which sometimes<br />
involves attitude toward pets as an element of our everyday life. This raises<br />
the need to create new horizons of treatment in veterinary medicine,<br />
which has to take into account the requirements of the integrity of life in<br />
all circumstances of human life. In this respect, the horizon of bioethics,<br />
especially the one of integrative bioethics, with all its content and methodological<br />
characteristics, seems inevitable as a training ground for a comprehensive<br />
study of these issues.<br />
147
Studentska bioetička radionica<br />
BIOETIKA I UMJETNOST<br />
Student Bioethics Workshop<br />
BIOETHICS AND ART<br />
SONJA ANTONIĆ<br />
Filozofski fakultet, Univerzitet u Novom Sadu, Srbija /<br />
Faculty of Philosophy, University of Novi Sad, Serbia<br />
BIOETIČKO U TELEVIZIJSKIM SERIJAMA<br />
Autorica se u radu bavi podobnošću televizijskih serija, prije svega onih<br />
s medicinskom tematikom, kao medija kroz koji se povremeno prelamaju<br />
bioetički problemi. Iako se umjetnička vrijednost televizijskih serija može<br />
dovesti u pitanje, njihova je edukativna uloga sve očitija. Najvažniji aspekt<br />
ovih serija za autoricu je njihova edukativna uloga u okvirima bioetičkih pitanja.<br />
Pažljiva ekranizacija medicinskih intervencija koje za sobom povlače<br />
bioetičke dileme, kao što su eutanazija, transplantacija i doniranje organa,<br />
abortusi i slično, približava spomenute bioetičke probleme gledateljstvu.<br />
Stoga serije moraju zadržati najviši mogući nivo vjerodostojnosti, jer bi u<br />
suprotnom mogle postati medij pogodan za manipulaciju javnim mnijenjem.<br />
Osnovna karakteristika televizijskih serija je stvaranje privida zbiljskog života,<br />
uz izvjesni nivo dramatizacije koji odstupa od realnog života, stvarajući<br />
tako vakuum, u kojem donošenje etičkih sudova lako može biti nametnuto. S<br />
druge strane, pitanje je da li bi i same serije morale zadovoljiti nekakve etičke<br />
norme, budući da prikazuju sadržaje koji su podložni etičkoj prosudbi.<br />
BIOETHICAL ISSUES IN TELEVISION SERIES<br />
In this paper the author reflects on the competency of TV shows, especially<br />
those concerning medical topics, as a medium that occasionally<br />
149
ings to light bioethical issues. Although the artistic value of these shows is<br />
questionable, their educational value is highly recognizable. In the author’s<br />
opinion, the most important aspect of TV shows is their educational potential<br />
concerning bioethical issues. Medical interventions such as euthanasia,<br />
organ transplantation and donation, abortion, etc., with their bioethical implications,<br />
are carefully displayed, and as such they become familiar to the<br />
audience. Hence, these TV series must highly correlate to reality, otherwise<br />
they might become an instrument of manipulating the public opinion. The<br />
basic intention of these shows is to create a sense of reality, with a certain<br />
level of dramatization, which deviates from real life, leading to a vacuum<br />
where ethical judgments can be imposed. On the other hand, the question<br />
that arises is whether the shows themselves should satisfy certain ethical<br />
norms, since they present ethically questionable contents.<br />
IVAN CEROVAC, ANDREA MEŠANOVIĆ,<br />
MIRELA FUŠ, HELENA MODERČIN<br />
Filozofski fakultet, Sveučilište u Rijeci, Hrvatska /<br />
Faculty of Arts and Sciences, University of Rijeka, Croatia<br />
UMJETNOST I KLONIRANJE<br />
Stvarna mogućnost kloniranja ljudskih organizama, kao i prvi znanstveno-fantastični<br />
romani koji se bave ovom tematikom, javljaju se tek u drugoj<br />
polovici prošlog stoljeća. Svjesni da umjetnička djela mogu značajno<br />
utjecati na naše poimanje određenih moralnih dilema, ukratko ćemo, slijedeći<br />
argumentaciju Marthe Nussbaum, izložiti probleme i prigovore koji<br />
se vezuju uz ideju kloniranja, kao i moguće odgovore na njih. Zatim ćemo<br />
analizirati kako je <strong>dana</strong> tema prikazana u nekim umjetničkim djelima, poput<br />
knjige Mogućnost otoka francuskog novelista Michela Houellebecqa, te<br />
znanstveno-fantastičnih filmovima Gattaca i The Island, a na primjeru posljednjeg<br />
pokazati negativne utjecaje koje pojedina umjetnička djela mogu<br />
imati za rješavanje moralnih problema ili za moralno učenje uopće.<br />
ART AND CLONING<br />
Real possibility of human cloning, as well as first science fiction novels<br />
concerning this issue, appeared only fifty years ago. Recognising that<br />
150
works of art can have significant influence on our moral reasoning, we<br />
shall briefly, following the argumentation suggested by Martha Nussbaum,<br />
present some possible challenges and objections to the idea of human cloning,<br />
as well as possible answers to these objections. We shall then analyse<br />
how our subject is presented in some works of art, such as the novel The<br />
Possibility of an Island by French novelist Michel Houellebecq, and in science<br />
fiction films Gattaca and The Island. Considering the latter example,<br />
we will show how some works of art can have negative influence on our<br />
moral reasoning.<br />
IVANA ČOVIĆ<br />
Filozofski fakultet, Sveučilište u Splitu, Hrvatska /<br />
Faculty of Philosophy, University of Split, Croatia<br />
BIOPOETIKA I BIOETIKA<br />
U DJELU ŽIVOT ŽIVOTINJÂ J. M. COETZEEA<br />
Cilj je ovog izlaganja ukratko definirati pojam biopoetike, te potom s<br />
toga gledišta promotriti djelo Život životinjâ J. M. Coetzeea. Autor u djelu<br />
svestrano tematizira jedan od najizazovnijih problema u suvremenoj bioetičkoj<br />
raspravi – problem humanog postupanja prema životinjama. Obzirom<br />
da je u središtu njegova razmatranja odnos ljudi prema životinjama,<br />
prikazan iz različitih perspektiva koje ne daju konačnu istinu i rješenje,<br />
nego se pluriperspektivno pristupa problemu, djelo poziva na otvorenost<br />
mišljenja u pristupanju tematici i na nepretencioznost u traženju jedinstvene<br />
istine, koja bi isključivala drugačija stajališta.<br />
BIOPOETICS AND BIOETHICS<br />
IN J. M. COETZEE’S THE LIVES OF ANIMALS<br />
The aim of this paper is to briefly define the concept of biopoetics, and<br />
observe the work The Lives of Animals by J. M. Coetzee from that point<br />
of view. The author comprehensively deals with one of the most challenging<br />
problems in contemporary bioethical debate – the problem of humane<br />
treatment of animals. Considering that the center of his reflection is the relation<br />
of humans towards animals given from different perspectives, which<br />
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never offer ultimate truth and the solution, but a pluriperspective approach,<br />
the work calls for openness of thought in approaching the subject and unpretentiousness<br />
to find a single truth, which would exclude different points<br />
of view.<br />
MILIJANA ĐERIĆ<br />
Filozofski fakultet, Univerzitet u Beogradu, Srbija /<br />
Faculty of Philosophy, University of Belgrade, Serbia<br />
BIOETIKA NA FILMU<br />
Već duže vrijeme film zaokupljaju bioetičke teme. Ključnim bioetičkim<br />
dilemama koje su vezane, na primjer, za praksu genetičkog unapređivanja<br />
ljudi, kloniranje i eutanaziju bave se razni filmski žanrovi, od znanstvene<br />
fantastike, preko komedije, do drame. Diskusija ovog rada fokusira<br />
se na filmove Multiplicity, The 6th Day, Blade Runner, Alien Resurrection<br />
i Gattaca. Glavni cilj rada je rasvjetljavanje činjenice da je film, pored<br />
toga što predstavlja važnu umjetničku formu i izvor zabave, također moćan<br />
izvor edukacije, ali i moćna metoda indoktrinacije. Objašnjeni su razlozi<br />
koji film čine korisnim medijem za učenje i istraživanje bioetičkih tema i<br />
dilema. Međutim, skrenuta je pažnja na činjenicu da u svom prikazivanju<br />
bioetičkih tema, na primjer, različitih aplikacija i implikacija biotehnologije,<br />
film nije neutralan i da on oblikuje opće mnijenje o ovim temama.<br />
Zbog toga je istaknut značaj načina na koji film u sebe uključuje posljednja<br />
znanstvena otkrića i debate o bioetičkim temama. Primijećeno je da taj<br />
način često nije »bioetičan«, u smislu da posljednja znanstvena otkrića i<br />
bioetičke debate u film nisu uključeni na dosljedan način. Zaključak rada<br />
je da za razliku od filmova Multiplicity, The 6th Day, Blade Runner i Alien<br />
Resurrection, film Gattaca može služiti kao uspješan bioetički tekst. Naime,<br />
iako je u ovom filmu tehnologija genetičkog inženjeringa prikazana daleko<br />
naprednijom nego što je <strong>dana</strong>s, skrenuta je pažnja na činjenicu da on, za<br />
razliku od ostalih, ne prigovara tehnologijama humane genetike. On samo<br />
upozorava da će ove tehnologije dovesti do problema u slučaju da društvo<br />
prihvati ideologiju genetskog determinizma, koja ljude vidi samo kao skup<br />
njihovih gena.<br />
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BIOETHICS IN FILM<br />
For some time, film has been attracted by bioethical issues. Key bioethical<br />
dilemmas, concerning, for example, the practice of human genetic enhancement,<br />
cloning or euthanasia, are subjects of various film genres, from<br />
science fiction, through comedy to drama. The discussion in this paper is<br />
focused on films Multiplicity, The 6th day, Blade Runner, Alien Resurrection<br />
and Gattaca. The main goal of the study is to shed the light on the fact<br />
that the film, besides being an important art form and source of popular<br />
entertainment, is also a powerful source of education, but simultaneously<br />
a powerful method of indoctrination. The reasons which make film a useful<br />
medium for study and exploration of a wide range of bioethical themes<br />
are explicated. However, attention is drawn to the fact that, in representing<br />
bioethical themes, for example, different applications and implications of<br />
biotechnology, film is not neutral and that it forms the public opinion on<br />
these topics. Therefore, the importance of fashion in which movie incorporates<br />
the latest scientific discoveries and the debates on bioethical issues is<br />
emphasized. It has been noticed that quite often this fashion is not “bioethical”<br />
in a sense that films do not incorporate the latest scientific discoveries<br />
and bioethical debates in a consistent manner. The conclusion of work is<br />
that unlike the Multiplicity, The 6th day, Blade Runner and Alien Resurrection,<br />
Gattaca can work as a successful bioethical text. Namely, although<br />
the technology of genetic engineering in this movie is depicted far more<br />
advanced than it is in present state, the attention is turn to the fact that this<br />
movie, unlike the others, does not criticise human genetic technologies.<br />
Rather, the film warns that these technologies will create problems only if<br />
society accepts a genetic determinism ideology that sees humans as nothing<br />
more than the sum of their genes.<br />
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NINA ĐIKIĆ<br />
Filozofski fakultet, Univerzitet u Sarajevu, Bosna i Hercegovina /<br />
Faculty of Philosophy, University of Sarajevo, Bosnia and Herzegovina<br />
ANESTEZIRANO TIJELO<br />
KAO MEDIJ UMJETNIČKOG OBLIKOVANJA<br />
S obzirom na polazište da je bioetika, prije svega, određena pluriperspektivizmom<br />
u njezinom metodološkom pristupu problemima, pokušat ću<br />
u ovom izlaganju, na temelju analize rada francuske umjetnice Orlan, uputiti<br />
na mogućnost rasvjetljavanja bioetičkih problema kroz diskurs carnal arta.<br />
Moje je izlaganje fokusirano na kritički pristup strukturi moći patrijarhalnog<br />
društva, te njegovih normi i ideala koji se uvijek iznova legitimiraju i<br />
učvršćuju znanošću i biomedicinskim praksama. Orlanina strategija dekonstrukcije<br />
postojećih ideala jest autoportretiranje kroz kiruršku transformaciju<br />
vlastitog tijela, koja ima za cilj slobodnu umjetničku kreaciju fluidnog<br />
identiteta koji nadilazi binarnu strukturu patrijarhalnog koncepta ideala »lijepog«.<br />
Pored navedenog, osvrnut ću se ukratko i na koncept seciranja tijela<br />
kao pučke zabave u okviru renesansnih anatomskih teatara, carnal art kao<br />
topos javne debate te multiplicitet identiteta kao njegov krajnji cilj.<br />
THE ANAESTHETIZED BODY<br />
AS A MEDIUM OF ARTISTIC MOLDING<br />
Considering the standpoint that bioethics is primarily determined by<br />
pluriperspectivism in its methodological approach, in this presentation I will<br />
try to demonstrate the potential for explicating bioethical issues through the<br />
discourse of carnal art by analyzing the work of the French artist Orlan.<br />
The focus of my presentation is placed upon a critical approach to the power<br />
structures of patriarchal society, its norms and ideals which are repeatedly<br />
legitimized and reinforced by science and biomedical practices. Orlan uses a<br />
strategy of deconstructing existing ideals through self-portraits, by utilizing<br />
surgical transformation of her own body, the goal of which is a free artistic<br />
creation of a fluid identity that overcomes the binary structures of the patriarchal<br />
concepts of the ideal of “the beautiful”. Aside from the above-mentioned,<br />
I will briefly look into the concept of body dissection as a means of populist<br />
entertainment in the Renaissance anatomy theatres, carnal art as a common<br />
place of public debate and the multiplicity of identity as its ultimate goal.<br />
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MARIJANA PAULA FERENČIĆ<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
ŽIVOTINJE KAO OBJEKT UMJETNIČKE PRAKSE<br />
Pitanje korištenja životinja kao objekta umjetničke prakse izuzetno je<br />
provokativno i kompleksno. Ovaj rad razmatra područje interakcije umjetnosti<br />
i etike koncentrirajući se na primjere domaćih autora koji u svojim<br />
performansima koriste životinje kao svojevrsnu žrtvu »u ime umjetnosti«.<br />
U radu će se nastojati ukazati na osjetljivost, kontroverznost i aktualnost<br />
ove teme u suvremenim bioetičkim raspravama, kao i na granice umjetnosti.<br />
Definirat će se sastavnice ove specifične umjetničke prakse, kao i<br />
kritički pristupi na više razina.<br />
ANIMALS AS OBJECTS OF ARTISTIC PRACTICE<br />
The issue of using animals as objects of artistic practice is extremely<br />
provocative and complex. This paper examines the area of interaction between<br />
art and ethics, focusing on the examples of Croatian authors who use<br />
animals in their performances as a sort of sacrifice “in the name of art”. The<br />
paper will try to call attention to the sensitivity, controversy and importance<br />
of this subject in the contemporary bioethical discussions, as well as to the<br />
the boundaries of art. The components of this specific artistic practice will<br />
be defined, together with certain critical approaches on several levels.<br />
FEĐA GAVRILOVIĆ<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
TJELESNE TEKUĆINE U SUVREMENOJ UMJETNOSTI<br />
U tjelesne tekućine ubrajaju se: proizvodi žlijezda s vanjskim lučenjem,<br />
egzokrinih žlijezda, tzv. sekreti ili izlučevine (slina, znoj); proizvodi<br />
žlijezda s unutarnjim lučenjem, endokrinih žlijezda, tzv. inkreti (žuč, sperma)<br />
i krv, tekućina koja služi prenošenju hranjivih tvari po tijelu.<br />
155
Tjelesne tekućine pokretački su sok života, međutim smatraju se nečim<br />
zazornim. Ovaj rad razmotrit će podrijetlo te zazornosti, te nakon toga pojavljivanje<br />
tjelesnih tekućina kao sastavnica umjetničkih djela suvremenih<br />
umjetnika u kontekstu body arta, htijenja svakog pojedinog umjetnika te<br />
u kontekstu simulacije svetoga, okultnoga ili, s druge strane, onog što nas<br />
definira u osobnom i ljudskom smislu. Rad će razmotriti djelovanje Hermanna<br />
Nitscha i bečkih akcionista koji su u svojim performansima koristili<br />
tjelesne izlučevine kako bi oživjeli dionizijske misterije, preko britanskog<br />
dvojca Gilbert & George koji radi litografije od mikroskopski uvećanih<br />
sekreta, sve do suvremenog umjetnika Marca Quinna koji je napravio svoj<br />
autoportret od zamrznute krvi, čineći od krvi ekvivalent vlastite osobe. Uz<br />
njih će se analizirati rad još nekoliko umjetnika koji u svojem radu koriste<br />
tjelesne tekućine ili izlučevine, poput Zlatka Kopljara, Wima Delvoyea,<br />
Andresa Serrana.<br />
BODY FLUIDS IN CONTEMPORARY ART<br />
Body fluids include: products of glands with external secretion – exocrine<br />
glands, so called excretions (drool, sweat); products of endocrine<br />
glands or secretions (gallbladder, sperm); and blood, a liquid used to transport<br />
nutritive matter through the body.<br />
Although body fluids are the juices that power life, they are considered<br />
something repugnant. This paper will review the origin of this repugnancy,<br />
and after that the emergence of body fluids in their role as works of art<br />
by contemporary artists in the context of body art, the intention of each<br />
particular artist in the context of simulation of the sacred, the occult or, on<br />
the other hand, of that which defines us in a personal and human way. The<br />
paper will review the activities of Hermann Nitsch and the Viennese Actionists<br />
who used body fluids in their performances to reenact Dionysian<br />
mysteries, the British duo Gilbert & George who print lithographies of microscopically<br />
enlarged secretions, and the contemporary artist Marc Quinn<br />
who made his own self-portrait using frozen blood, creating an equivalent<br />
of his own person out of blood. Alongside them the paper will analyse the<br />
work of several other artists who used body fluids or excretions like Zlatko<br />
Kopljar, Wim Delvoye and Andres Serrano.<br />
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MATEJA KOVAČIĆ<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
TREŠNJIN CVAT I ROBOTI S DUŠOM<br />
Anime je proizvod japanske/globalne popularne kulture. Njegova se<br />
jedinstvenost sastoji od raznolikosti mnoštva žanrova, od kojih mecha i<br />
cyberpunk tematiziraju bioetičku problematiku, pitanja ekološke krize,<br />
tehnologizacije i budućnosti čovječanstva. No anime nije »puki proizvod«,<br />
već umjetnička forma s višestoljetnom poviješću.<br />
Anime oblikuje sasvim novi imaginarij koji uvjetuje drugačiju percepciju<br />
suvremenoga svijeta u očima konzumenata; oblikuje nove i drugačije<br />
vizije budućnosti i kulture, ali otkriva i probleme i dileme te kulture i budućnosti<br />
– kako bi im kroz njih razotkrio mogućnosti budućega svijeta, tj.<br />
različite verzije mogućega svijeta. Cijeli se taj proces odvija kroz veoma<br />
specifične animirane leće, koje tako postaju važno sredstvo u suočavanju s<br />
novim znanstvenim paradigmama.<br />
Intencija ovoga rada jest ukazati na važnost <strong>bioetike</strong> uopće, ali isto<br />
tako i prokazati proizvode popularne kulture koji u sve većoj mjeri postaju<br />
glavni izvor informacija o svijetu koji nas okružuje. Ti proizvodi oblikuju<br />
naš svijet i uvjetuju način na koji ćemo taj svijet promatrati i oblikovati ga<br />
(kako u vlastitim kognitivnim shemama, tako i u djelovanju koje poduzimamo<br />
naspram svijeta svaki put kada zadiremo u našu stvarnost vlastitom<br />
aktivnošću).<br />
CHERRY BLOSSOM AND ANDROIDS WITH SOUL<br />
Anime is a Japanese/global popular culture product. Its uniqueness<br />
consists of a variety of genres, of which mecha and cyberpunk deal with<br />
bioethical issues such as ecological crisis, technologisation and the future<br />
of mankind. However, anime is not a “mere product”, but an art form with<br />
a centuries-long history.<br />
Anime forms an entirely new imagery and different perception of the<br />
modern world in the minds of anime fans. Besides that, anime forms new<br />
visions of future and culture, reveals its issues and dilemmas and confronts<br />
the audience with vast new possibilities the future brings. All this happens<br />
157
through quite specific animated lenses, which are thus becoming an important<br />
vehicle to the future demands and challenges in education, science<br />
and cultural studies.<br />
This paper will try to show the importance of bioethics in general, but<br />
also expose the popular culture products, which are becoming the main<br />
source of information about the world that surrounds us. These products<br />
shape our world and the way we see and form it (as in our own cognitive<br />
blueprints, and in the actions we commence versus the world every time<br />
we interfere with our own reality).<br />
EMIL KUŠAN<br />
Filozofski fakultet, Sveučilište u Splitu, Hrvatska /<br />
Faculty of Philosophy, University of Split, Croatia<br />
POBJEDA »LEPTIR«<br />
Djelo Skafander i leptir jedno je od rijetkih svjedočanstva »sa granica<br />
života«, u kojemu se, kroz jedan jednostavan, šarmantan i nadasve pristupačan<br />
stil, nadaje mnoštvo filozofskih problema ujedinjenih, između ostalog,<br />
pod zajedničkim nazivkom filozofije egzistencijalizma. Jean-Dominique<br />
Bauby, autor i protagonist, priča nam priču u iščekivanju smrti, priču<br />
koja, iako često tragična i turobna, uvijek ostaje pozitivna. U tom bismo<br />
smislu djelo mogli promatrati kao pobjedu leptirâ, tj. duha nad skafanderom,<br />
odnosno tijelom; radi se zapravo o klasičnoj bioetičkoj temi dostojanstvenog<br />
života i isto takve smrti, koju ćemo nastojati pobliže promotriti iz<br />
perspektive subjekta.<br />
VICTORY OF “BUTTERFLIES”<br />
The Diving Bell and the Butterfly is one of the few examples of literature<br />
from the “brinks of life”, which, with its simple, charming and highly<br />
accessible style, reveals plenty of philosophical problems united under the<br />
notion of exsistentialist philosophy. Jean-Dominique Bauby, the author<br />
and protagonist, tells his story anticipating death, a story which, though<br />
often tragic and mournful, always remains positive. In this sense the work<br />
can be seen as a victory of butterflies, i.e. the spirit over the diving bell,<br />
158
epresenting the body; it is, in fact, a classic bioethical issue of a dignified<br />
life and a becoming death, which we will try to examine more closely from<br />
the perspective of the subject.<br />
ANDREA MATIĆ<br />
Filozofski fakultet & Akademija likovnih umjetnosti, Sveučilište u Zagrebu,<br />
Hrvatska /<br />
Faculty of Humanities and Social Sciences & Academy of Fine Arts,<br />
University of Zagreb, Croatia<br />
PERFORMANS I BODY ART<br />
Naziv ‘performativ’ izveden je iz engleskog glagola ‘to perform’, što<br />
znači ‘izvršiti’. Performativni obrat u vizualnim, tj. likovnim umjetnostima<br />
različito je interpretiran: kao dematerijalizacija umjetničkog objekta,<br />
kao teatralizacija i direktno iskušavanje životnih situacija. U performans<br />
artu publika prestaje imati ulogu pasivnog promatrača, te postaje bitna<br />
komponenta koja svojim reakcijama su-djeluje u stvaranju/izvođenju<br />
čina. Etička problematika performansa i body arta transformira publiku iz<br />
sadističke pozicije u poziciju žrtve (R. Rosenthal). Posebni pod-tip performansa<br />
u kojem je ljudsko tijelo i sredstvo i krajnji cilj performativnog čina,<br />
ili body art, bit će stavljen u širi kontekst novih izvedbenih umjetnosti koje<br />
inzistiraju na deinstitucionalizaciji klasičnih umjetničkih formi, posebice u<br />
tradicionalnim koncepcijama likovnih i kazališnih djela, te njihovom eventualnom<br />
spajanju i teorijskoj dezintegraciji.<br />
U ovom radu pokušat ću prezentirati odnos subjekt–objekt u performans<br />
artu i body artu te razmotriti konstruiranje umjetničke kompozicije<br />
performansa (kako on funkcionira i čemu služe elementi od kojih se on<br />
sastoji).<br />
PERFORMANCE AND BODY ART<br />
The term ‘performative’ is derived from the English verb ‘to perform’<br />
which means ‘execute’. Performative turn in visual arts has been interpreted<br />
differently: as the dematerialisation of the art object as well as theatricalisation<br />
and direct experience of life situations. In performance art,<br />
159
the audience ceases to act as a passive observer, and becomes an essential<br />
component, for their reactions take part in the creation/execution of the act.<br />
Ethical problems of performance and body art transform the audience from<br />
the sadistic position in the position of the victim (R. Rosenthal). Specific<br />
sub-type of performance in which the human body is both the means and<br />
the ultimate goal of the performative act, i.e. body art, will be placed in the<br />
broader context of the new performance arts which insist on the deinstitutionalization<br />
of classical art forms, especially in traditional conceptions of<br />
painting and theater works, and their possible fusion and theoretical disintegration.<br />
In this paper I will try to present the subject–object relationship in the<br />
performance and body art and consider the design of artistic composition<br />
of performance (how it works and what is the puropose of the elements of<br />
which it consists).<br />
TANJA PRIBEG<br />
Filozofski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Humanities and Social Sciences, University of Zagreb, Croatia<br />
LAND ART I BIOETIKA<br />
Je li mijenjanje okoliša u ime umjetnosti (bio)etično? Kako znamo<br />
kada umjetničko djelo predstavlja prijetnju okolišu a kada ne? Možemo li<br />
to ikada znati? Trebaju li se land art umjetnici educirati o prirodi i iz kojih<br />
izvora? Treba li uzeti u obzir motiv land artista da se bavi svojom umjetnošću?<br />
Hoće li određivanje land arta kao ne(bio)etične aktivnosti dovesti<br />
do daljnjeg razdvajanja čovjeka i njegovog prirodnog okoliša povećavajući<br />
na taj način njegov strah i neznanje? Je li land art ustvari jedina (bio)etična<br />
grana umjetnosti pošto ne proizvodi nove stvari već povezuje umjetnike<br />
sa proizvodima prirode? Hoće li planinaru koji je otišao na planinu da se<br />
odmori od ljudskih aktivnosti i bude u divljini biti drago kada se susretne<br />
sa land artom na putu? Moraju li se land artisti baviti land artom? Je li<br />
umjetnost hrana za umjetnika? Koliko daleko idu land art intervencije? Je<br />
li građenje brane radi hidroelektrane land art? Ovo su neka pitanja koja bismo<br />
si mogli postaviti pri određivanju (bio)etičnosti land arta. A vjerojatno<br />
će ih biti još.<br />
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LAND ART AND BIOETHICS<br />
Is the changing of the environment in the name of art (bio)ethical?<br />
How do we know when a work of art is a threat to the environment and<br />
when it is not? Can we ever know that? Should land artists be educated<br />
about the nature and by whom? Should we take the motive of the land artist<br />
into account? Will the defining of land art as an un(bio)ethical activity<br />
lead to further separation of man and his natural environment increasing in<br />
that way his fear and ignorance? Is land art actually the only (bio)ethical<br />
from of art because it does not produce more things but makes artists more<br />
involved with the products of nature? Will a hiker who went to the mountains<br />
to take a break from human activity and be in the wilderness be glad<br />
to meet land art on the way? Do land artists really have to perform land<br />
art? Is art a form of nourishment for the artist? Just how far do land art<br />
interventions go? Is building a hydroelectric dam land art? These are some<br />
of the questions that we could ask ourselves in defining (bio)ethics of land<br />
art. And there will probably be more.<br />
IGOR SALOPEK, VUK PRICA<br />
Medicinski fakultet, Sveučilište u Rijeci, Hrvatska /<br />
School of Medicine, University of Rijeka, Croatia<br />
MEDICINA KAO UMJETNOST I<br />
UMJETNOST U MEDICINI<br />
Smještanje medicine u temu Bioetika i umjetnost ima dvostruki cilj.<br />
Prvi je otkrivanje razloga zbog kojih se bavljenje medicinom, od starogrčkih<br />
medicinara do doba <strong>bioetike</strong>, proglašava umjetnošću (ars medica) te<br />
koje su to vještine tijekom obrazovanja usvajali studenti medicine kako bi<br />
postajali umjetnici svog poziva. Drugi cilj izlaganja je podsjećanje na liječnike<br />
koji su, uz postignuća u medicini, prepoznatljivi i kao umjetnici. Iz<br />
tog razloga u ovom izlaganju predstavlja se rad studentske skupine Asklepiju<br />
i Orfeju u čast, koja djeluje pri Medicinskom fakultetu u Rijeci.<br />
Olakšanje tjelesne boli, liječenje ozljeda, istraživanje uzročnika i otkrivanje<br />
novih bolesti medicini je odredilo status umjetnosti. Napredak<br />
znanosti i tehnologije mijenja status medicine iz umjetnosti u medicinu<br />
161
znanosti. S nastankom <strong>bioetike</strong> i aktualizacijom zahtjeva humanističkih<br />
znanosti za poštivanjem individualnosti pacijenta, uvažavanjem društvenih<br />
uvjeta u kojima živi i djeluje pacijent, uvođenjem u medicinski postupak<br />
subjektivnih, objektivnih i kulturnih čimbenika koji utječu na pacijentova<br />
promišljanja i donošenje odluke medicini se određuje novi status, a liječnicima<br />
nova uloga. U skladu s tim nužno im je stjecati vještine s kojima<br />
će tradicionalni neravnopravni položaj pacijenata i liječnika transformirati<br />
u odnos poštivanja i suradnje te prihvaćanja dužnosti o zaštiti pacijentove<br />
osobnosti.<br />
U zaključku izlaganja naglašava se da umjetnost može doprinijeti prihvaćanju<br />
pozitivnog stava o zdravlju i kvaliteti života, te se zbog toga predlaže<br />
osmišljavanje i uvođenje izbornih kolegija koji će obuhvatiti umjetničke<br />
sadržaje, a čija bi realizacija poticajno djelovala na kvalitetu i ishode<br />
studiranja na medicinskim fakultetima.<br />
MEDICINE AS ART AND ART IN MEDICINE<br />
Placing medicine in the theme of Bioethics and Art has a twofold objective.<br />
The first is to discover the reason why practicing medicine, from<br />
ancient Greece to the time of bioethics, is being considered as art and what<br />
are the skills that medical students have gained in order to become the artists<br />
of their profession during their education. The other goal is to present<br />
those physicians who were recognised both as doctors and artists. Because<br />
of that in this lecture we present the work of the medical students group<br />
at the School of Medicine in Rijeka, called In the honour of Asclepius and<br />
Orpheus.<br />
Alleviation of physical pain, treatment of injuries, exploring the pathogens<br />
and discovering new diseases appointed medicine the status of art.<br />
The development of science and technology changes the status of medicine<br />
from art to medicine of science. The genesis of bioethics and the actualisation<br />
of demands which were introduced by the humanistic sciences to<br />
respect the patients’ individuality, to understand the social surrounding in<br />
which they live and work, to import in the medical approach subjective,<br />
objective and cultural factors that influence the patients deliberation and<br />
the ability of deciding – brought medicine a new status, and a new vocation<br />
to physicians. Accordingly, the physicians need to acquire skills which will<br />
help to transform the traditional unequal position of the patient in regard to<br />
162
the physician into a relationship of respect and cooperation, and acceptance<br />
of the duty to protect the patient’s personality.<br />
In conclusion it is emphasized that art can contribute to the acceptance<br />
of a positive attitude towards the health and the quality of life. Therefore, it<br />
is proposed that the new facultative courses – which will include different<br />
forms of art, and whose realisation would be stimulating to the quality and<br />
outcome of the study at the School of Medicine – should be designed and<br />
implemented.<br />
NERMINA TRBONJA<br />
Centar za interdisciplinarne postdiplomske studije, Univerzitet u Sarajevu,<br />
Bosna i Hercegovina /<br />
Center for Interdisciplinary Postgraduate Studies, University of Sarajevo,<br />
Bosnia and Herzegovina<br />
MOJE, TVOJE, NAŠE/A TIJELO/A?<br />
Mnogi će reći da tijelo smatraju jedinim sigurnim utočištem, jedinim<br />
suštinski intimnim mjestom. Mjestom u kojem utihne svaki drugi glas,<br />
koje predstavlja naše istinsko vlasništvo, ili mjestom kojeg jednostavno<br />
možemo zvati »Ja«. Opet, mnogi se »ne osjećaju dobro u svojoj koži«,<br />
tvrde da im je to tijelo dodjeljeno greškom, odlika svega osim »Ja«. Tijelo,<br />
kao realnost predstavljena našem biću, doima se istovremeno potpuno<br />
opipljivim i cjelovitim, ali i uvijek iznova podijeljenim na objekt i subjekt.<br />
Oslonac onoga »Ja«, ali i onoga »Ti« i »Oni«, predstavlja inkarnaciju, ali<br />
u istu ruku i reprezentaciju. To čvorište, u kojem se artikuliraju značenja<br />
između prirode i kulture, slobode i prohibicije, individue i zajednice, koje<br />
svakodnevno pripada nama, kao i medicini, u svoj svojoj kompleksnosti<br />
značenja, ništa manje ne pripada ni umjetnosti. Nastojat ću u ovom izlaganju<br />
»prošetati« kroz djela/tijela umjetnika/ca poput Marine Abramović,<br />
Gine Pane i Fakira Musafara, gdje se pitanja estetike pokoravaju pitanjima<br />
etike i kojima se žele promisliti temelji svakodnevnog života uključujući<br />
njegove konstruirane i proizvoljne dimenzije.<br />
163
MINE, YOUR, OUR BODY/IES?<br />
Many will say that they consider the Body to be the only safe harbor,<br />
the only intrinsically intimate place. The place, where other voices become<br />
silent, our only possession, or the place that can simply be called “Me”.<br />
However, many “do not feel comfortable in their skin”, claiming that this<br />
body has been given to them by mistake – that it is the expression of everything<br />
else except the “Me”. The Body, as the reality that was presented to<br />
our being, seems to be tangible, comprehensive, and simultaneously divided<br />
between the object and the subject. The reliance of the “Self”, and also<br />
of the “You”, and the “They”, represents incarnation and the illustration.<br />
This nucleus, in which the meanings are articulated between nature and<br />
culture, freedom and prohibition, individual and society, which belongs<br />
to us as well as the medical science, belongs no less to the Art. In this lecture,<br />
I will try to walk through the art works/bodies of artists like Marina<br />
Abramović, Gina Pane, and Fakir Musafar, in which aesthetics faces ethics<br />
and the foundations of everyday life and its constructed and arbitrary<br />
dimensions are being reflected.<br />
164
Okrugli stol<br />
LIJEKOVI IZMEĐU PROFITA I ZDRAVLJA<br />
Round Table<br />
MEDICAMENTS BETWEEN PROFIT AND HEALTH<br />
LIDIJA GAJSKI<br />
Dom zdravlja Zagreb-Centar, Zagreb, Hrvatska /<br />
Health Center Zagreb-Center, Zagreb, Croatia<br />
MEDICINA U SLUŽBI KORPORACIJSKIH INTERESA<br />
Zadnjih nekoliko desetljeća privatni je sektor, odnosno poduzetništvo<br />
ušlo u medicinu i zdravstvene sustave. Na tom zahvalnom području za<br />
zaradu, na kojem im nisu postavljene nikakve granice, proizvođači različitih<br />
medicinskih proizvoda ovladali su značajnim dijelom medicinske<br />
znanosti, izobrazbe, kliničke prakse i politike. Najmoćnija među njima,<br />
farmaceutska industrija, <strong>dana</strong>s već jasno zlorabi sustav, pa njegov cilj i<br />
pokretač postaje zarada, dok liječenje i sprječavanje bolesti odlazi u drugi<br />
plan. Zdravstveni sustavi troše sve više novca na lijekove, u primjeni je<br />
mnoštvo preparata bez dokazane djelotvornosti, a šteta od farmaka raste.<br />
Nema napretka u liječenju i eradikaciji bolesti, već se one održavaju kroničnima.<br />
Štoviše, umjetno se stvaraju nove, čime velike populacije ljudi<br />
bez ikakvih zdravstvenih tegoba postaju podložne farmakoterapiji. Pod<br />
utjecajem industrije kompleksni pojam liječenja i sprječavanja bolesti<br />
reducira se na uzimanje tableta, odnos između liječnika i bolesnika se<br />
dehumanizira, a sama medicina mijenja svoju paradigmu iz tradicionalno<br />
kurativne u preventivnu.<br />
165
MEDICINE IN SERVICE OF CORPORATE INTERESTS<br />
In the last few decades the private sector, i.e. private enterprise has<br />
entered the medicine and health systems. In this rewarding area, in which<br />
no boundaries were set for them, manufacturers of various medical products<br />
have taken over a considerable part of the medical science, education,<br />
clinical practice and politics. The most powerful among them, the<br />
pharmaceutical industry, already clearly misuses the system, hence profit,<br />
not curing and preventing disease becomes its main aim and motive.<br />
Health systems spend more and more money on drugs, a lot of medicines<br />
in use lack evidence of effectiveness, while harm caused by medication is<br />
increasing. There is no progress in treating and eradicating diseases; they<br />
are kept chronic and the new ones are being artificially created, making<br />
large populations of people without health difficulties eligible for pharmacotherapy.<br />
Under the influence of industry, the complex concept of curing<br />
and preventing disease becomes reduced to taking pills, physician-patient<br />
relationship gets dehumanized and medicine itself changes its paradigm<br />
from traditionally curative to preventive.<br />
ŽIVKA STANIČIĆ<br />
Farmaceutsko-biokemijski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Pharmacy and Biochemistry, University of Zagreb, Croatia<br />
MOGU LI LJEKARNICI U DRUŠTVU<br />
DEREGULIRANOG KAPITALIZMA POMIRITI SVOJ<br />
KOMERCIJALNI INTERES I PROFESIONALNU ETIKU?<br />
Ili: Kako ljekarnik kotira<br />
u predodžbenom svijetu suvremenog čovjeka?<br />
Hoće li izostanak farmaceutske profesionalne etike biti tek primjer pojedinačne<br />
i iznimne, iako nimalo naivne pokvarenosti ili će, pak, postati<br />
stanje pokvarenosti koje se nezadrživo i kapilarno širi u društvu, u krajnjoj<br />
konzekvenciji ovisi o tome da li postoji optimum regulacije.<br />
Zakon o deregulaciji lijekova to, zacijelo, nije; on, naime, omogućava<br />
farmaceutskoj industriji i ljekarnicima da se »odmetnu« od svog primar-<br />
166
nog cilja (općeg dobra), tj. da ostvaruju više moći i novca nego korisnici<br />
njihovih usluga zdravlja.<br />
Držimo, dakle, da <strong>dana</strong>šnje društvo dereguliranog kapitalizma, odnosno<br />
njegovi zakoni o liberalizaciji tržišta lijekova, postulira asimetričnu<br />
privilegiju farmaceutske industrije/ljekarnika, usprkos tome što i <strong>dana</strong>s<br />
postoje duboki razlozi zbog kojih grčka riječ pharmakon znači i lijek i<br />
magiju i otrov.<br />
Središnju ulogu koju je ljekarnik imao u kontinuitetu izgradnje »totalnog<br />
učinka« lijeka, tržište čini ništavnom, dok ljekarnikovu humanost čini<br />
slabašnom.<br />
CAN THE PHARMACISTS RECONCILE<br />
THEIR COMMERCIAL INTEREST AND THE PROFESSIO-<br />
NAL ETHICS IN THE DEREGULATED CAPITALISM?<br />
Or: What is the Status of Pharmacists in the Imagery of the<br />
Contemporary Man?<br />
Will the lack of pharmaceutical professional ethics be merely an example<br />
of individual and exceptional, although not at all naive corruption or<br />
will it, in turn, become a state of depravity which is inexorably and capillary<br />
spread in society, in the end depends on whether there is an optimum<br />
of regulation.<br />
The act on deregulation of drugs certainly is not an example; in fact, it<br />
enables the pharmaceutical industry and pharmacists to distant themselves<br />
from their primary goal (the common good), i.e. to generate more power<br />
and profit than the users of their health services.<br />
We hold, therefore, that today’s society of deregulated capitalism, and<br />
its laws passed to liberalize the market of drugs, postulates an asymmetric<br />
privilege to pharmaceutical industries/pharmacists, despite the fact that<br />
even today there are deep reasons why the Greek word pharmakon means<br />
‘medicine’, and ‘magic’, and ‘poison’.<br />
The central role that the pharmacist had in the continuity of building<br />
the “total effect” of a drug, is nullified by the market together with rendering<br />
the pharmacist’s humanity weak.<br />
167
VALERIJE VRČEK<br />
Farmaceutsko-biokemijski fakultet, Sveučilište u Zagrebu, Hrvatska /<br />
Faculty of Pharmacy and Biochemistry, University of Zagreb, Croatia<br />
EKOLOŠKA SUDBINA LIJEKOVA<br />
Zagađenje površinskih, podzemnih i pitkih voda lijekovima i njihovim<br />
razgradnim produktima predstavlja gorući ekološki problem u čitavome<br />
svijetu. U otpadnim vodama, u rijekama, jezerima i morima, ali i u vodovodnim<br />
cijevima nalazi se čitav arsenal farmaceutskih proizvoda: antibiotici,<br />
kemoterapeutici, sedativi, analgetici, kontraceptivi, statini, kozmetički<br />
preparati…<br />
Lijekovi, koji u obliku pilula ili tableta čine temelj industrijske i institucionalizirane<br />
brige o ljudskome zdravlju, postali su važan čimbenik nove<br />
ekološke krize. Konzumacija farmaceutskih proizvoda, odnosno redovita<br />
procedura terapije ili prevencije neke bolesti, pretvorila se u nekontrolirano<br />
ispuštanje lijekova u kanalizacijske i otpadne vode. To predstavlja alarmantan<br />
oblik kemijskog nasilja nad prirodom. Usprkos tehnološkoj obradi<br />
kanalizacijskih ili otpadnih voda (npr. kloriranje ili ozonoliza vode), lijekovi<br />
i njihovi metaboliti redovito završavaju u podzemnim i pitkim vodama.<br />
Uzrok tom farmaceutskom zagađenju voda nisu, dakle, povremeni industrijski<br />
incidenti, već redovita i masovna potrošnja lijekova u društvu. U<br />
pozadini ovakvih ekoloških incidenata s lijekovima krije se poseban oblik<br />
ljudske pohlepe za zdravljem.<br />
ECOLOGICAL FATE OF PHARMACEUTICALS<br />
Contamination of surface, underground and drinking waters with pharmaceuticals<br />
and their degradation products becomes an emergent ecological<br />
issue all around the world. In wastewaters, rivers, lakes and seas, but<br />
also in water supply lines one can find the whole arsenal of pharmaceutical<br />
products: antibiotics, chemotherapeutics, antidepressants, analgesics, contraceptives,<br />
statins, cosmetics…<br />
Pharmaceuticals, which in forms of pills and tablets make basis for<br />
industrial and institutionalized care of human health, have become an important<br />
factor of a new ecological crisis. Consummation of pharmaceutical<br />
products, which represents regular procedure of therapy or prevention,<br />
168
has converted into uncontrolled release of pharmaceuticals in drainage<br />
and wastewaters. This all has turned into alarming form of chemical assault<br />
on nature. In spite of technological treatments of wastewaters (e.g.<br />
chlorination or ozonolysis of water), pharmaceuticals and their metabolites<br />
regularly enter underground and drinking waters. However, pharmaceutical<br />
contamination of waters is not caused solely by occasional industry<br />
incidents, but more by inducing regular and massive consumption of pharmaceuticals<br />
in society. A particular form of human greed for health lies in<br />
the background of these ecological disasters with pharmaceuticals.<br />
SVETLANA VUKAJLOVIĆ<br />
Fond zdravstvenog osiguranja Srbije, Beograd, Srbija /<br />
Health Insurance Fund of Serbia, Belgrade, Serbia<br />
MORALNA DILEMA<br />
Svaka država raspolaže ograničenim sredstvima za pokrivanje troškova<br />
zdravstvene zaštite. Moralno je pitanje kako potrošiti ta sredstva uz<br />
maksimalnu efikasnost. Na ovaj ili onaj način, to mora obuhvatiti mjerenje<br />
benefita koji dobivamo za ono što trošimo.<br />
MORAL DILEMMA<br />
Each state has limited funds to cover the cost of health care. The moral<br />
question is how to spend those funds with maximum efficiency. In one<br />
way or another, it must include measuring the benefits gained for what we<br />
spend.<br />
169
SUZANA VULETIĆ<br />
Katolički bogoslovni fakultet u Đakovu, Sveučilište J. J. Strossmayera u<br />
Osijeku, Hrvatska /<br />
Catholic Faculty of Theology in Đakovo, J. J. Strossmayer University of<br />
Osijek, Croatia<br />
OPSESIVNO-KONZUMISTIČKI KULT ZDRAVSTVENE<br />
HIPERTROFIJE I MITOVI SVEMOĆNE MEDICINE<br />
Pod ovim bih naslovom nastojala progovoriti o suvremenoj ideologiji<br />
medikamentalizacije života, shvaćenog kao zdravstveno blagostanje, u kojoj<br />
hedonističke tendencije potpunog psiho-fizičkog zadovoljenja nastoje<br />
preuzeti centralno mjesto na ljestvici suvremenih vrednota postmodernog<br />
biomedicinskog društva.<br />
Ta nastojanja posljedično uzrokuju sve veći naglasak na »kvaliteti života«<br />
koja potiče razvoj »medicine želja« i »farmakoloških ovisnosti/medikamentalohondrije«,<br />
nudeći mit slijepog »zdravstveno-religioznog obožavanja«<br />
kulta vječne mladosti. Povodeći se za tim irealnim idealima, njeni<br />
hipohondrično-opsesivni sljedbenici postaju »bolesni od aspiracijskog blagostanja«<br />
i ovisni o »vitalnim dinamizmima« koji im se nude ekonomskom<br />
propagandom i menadžmentom farmaceutskih kuća, ne mogavši razaznati<br />
irealne ponude zdravstvene hipertrofije tzv. medicinske svemoćnosti, koja<br />
se više ne zadovoljava samo nužnim parametrima zdravlja (prevencije/terapije/rehabilitacije),<br />
već teži prema utopiji potpunog psiho-fizičkog blagostanja.<br />
Kroz tendenciju tog ostvarenja, često bivaju ignorirane ostale<br />
antropološke, duhovne i moralno-religiozne vrijednosti.<br />
OBSESSIVE-CONSUMPTIONIST CULT OF HEALTH<br />
HYPERTROPHY AND MYTHS OF OMNIPOTENT MEDICINE<br />
The main idea of this presentation is to offer basic outlines of contemporary<br />
ideology of medicalization, its impact on the quality of human life,<br />
and its image of absolute health prosperity in which are hidden hedonistic<br />
tendencies of the entire psycho-somatic satisfaction, which are attempting<br />
to take over the central position on the scale of human values of the contemporary<br />
postmodern biomedical society.<br />
170
These efforts are putting heavy accent on the “quality of life” which<br />
stimulates the development of “medicine of desires” and “pharmacological<br />
dependencies/medicalmentalochondry”, offering a myth of “blind well-being<br />
adorations” and a cult of eternal youth. Following those unrealistic<br />
ideals, its hypochondriac-obsessive followers are becoming “sick of aspirational<br />
prosperity” and subordinated by the “vital dynamisms” which<br />
have been proposed by economical propaganda and by the management<br />
of pharmaceuticals industries, unable to recognize the unrealistic offers<br />
from health hypertrophy (that is, medical omnipotence), which is not satisfied<br />
anymore with exclusively necessary parameters of health (prevention/<br />
therapy/rehabilitation), but tends towards the utopia of complete psychophysical<br />
well-being.<br />
Through those tendencies of actualization, important anthropological,<br />
spiritual and moral values are often forgotten and neglected.<br />
171
adresar<br />
sudionika<br />
addresses of the<br />
participants
simpozij<br />
INTEGRATIVNA BIOETIKA I NOVA EPOHA<br />
Symposium<br />
INTEGRATIVE BIOETHICS AND NEW EPOCH<br />
Danijela Ajduković<br />
Ilica 462<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: danijela888@net.hr<br />
Sead Alić<br />
Centar za filozofiju medija<br />
www.centar-fm.org<br />
e-mail: sead.alic@phenomedia.org<br />
Miroslav Artić<br />
Lermanova 53<br />
HR–10090 Zagreb<br />
Croatia<br />
e-mail: miroslav.artic@inet.hr<br />
Zvonimir Bošković<br />
Kvaternikova 10<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: borna.boskovic@ri.t-com.hr<br />
Jasna Burić<br />
Hrvatska radiotelevizija<br />
Prisavlje 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: jasna.buric@hrt.hr<br />
Ivan Cifrić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Odsjek za sociologiju<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: icifric@ffzg.hr<br />
Igor Čatić<br />
Sveučilište u Zagrebu<br />
Fakultet strojarstva i brodogradnje<br />
Ivana Lučića 5, p.p. 102<br />
HR–10002 Zagreb<br />
Croatia<br />
e-mail: igor.catic@fsb.hr<br />
Josip Čulig<br />
Veleučilište u Karlovcu<br />
Trg J. J. Strossmayera 9<br />
HR–47000 Karlovac<br />
Croatia<br />
e-mail: jculig@vuka.hr<br />
Dejan Donev<br />
Euro College<br />
Ul. »Done Božinov« 41<br />
MK–1300 Kumanovo<br />
Macedonia<br />
e-mail: d_donev@yahoo.com<br />
175
Amela Džubur<br />
Univerzitet u Sarajevu<br />
Medicinski fakultet<br />
Institut za javno zdravstvo<br />
Čekaluša 90<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: ameladzubur@gmail.com<br />
Igor Eterović<br />
Sveučilište u Rijeci<br />
Medicinski fakultet<br />
Braće Branchetta 20<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: igor.eterovic@gmail.com<br />
Heda Festini<br />
Tizianova 35<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: heda.festini@ri.htnet.hr<br />
Aleksandra Frković<br />
Strossmayerova 18<br />
HR–51000 Rijeka<br />
Croatia<br />
Srećko Gajović<br />
Hrvatski institut za istraživanje mozga<br />
Šalata 12<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: srecko.gajovic@hiim.hr<br />
Michael George<br />
St. Thomas University<br />
Religious Studies Department<br />
Fredericton, New Brunswick<br />
Canada<br />
E3B 5G3<br />
e-mail: mgeorge@stu.ca<br />
Nada Gosić<br />
Sveučilište u Rijeci<br />
Medicinski fakultet<br />
Braće Branchetta 20<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: ngosic@medri.hr<br />
Ivana Greguric<br />
Josipa Marohnića 4c<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: ibanez_ivana@yahoo.com<br />
Goran Grgec<br />
Donje Vrapče 47<br />
HR–10090 Zagreb<br />
Croatia<br />
e-mail: ggrgec@gmail.com<br />
Jana Hodžić<br />
Klanjčić 36<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: janahodzic@gmail.com<br />
176
Amer Iglica<br />
Univerzitet u Sarajevu<br />
Klinički centar<br />
Bolnička 25<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: drameriglica@yahoo.co.uk<br />
Dragan Ilić<br />
Bulevar oslobođenja 78<br />
RS–11000 Beograd<br />
Serbia<br />
e-mail: drilic@sezampro.rs<br />
Abdollah Jamshidi<br />
Ferdowsi University of Mashhad<br />
Faculty of Veterinary Medicine<br />
Department of Food Hygiene<br />
Azadi Square<br />
Mashhad<br />
Iran<br />
e-mail: ajamshid@um.ac.ir<br />
Reza Jamshidi<br />
Vakilabad Blvd.<br />
Hashemieh 12, No. 1<br />
Mashhad<br />
Iran<br />
e-mail: jamshidi45@gmail.com<br />
Franka Jelavić-Kojić<br />
Klinička bolnica »Sveti Duh«<br />
Sveti Duh 64<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: franka.kojic@zg.t-com.hr<br />
Vladimir Jelkić<br />
Sveučilište J. J. Strossmayera u<br />
Osijeku<br />
Filozofski fakultet<br />
Odsjek za filozofiju<br />
Lorenza Jägera 9<br />
HR–31000 Osijek<br />
Croatia<br />
e-mail: vjelkic@ffos.hr<br />
Hrvoje Jurić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Odsjek za filozofiju<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: hjuric@ffzg.hr<br />
Ivan Kaltchev<br />
St. Kliment Ohridski University of<br />
Sofia<br />
Faculty of Philosophy<br />
15, Tzar Osvoboditel Blvd.<br />
BG–1504 Sofia<br />
Bulgaria<br />
e-mail: ivan_kaltchev@yahoo.com<br />
Željko Kaluđerović<br />
Univerzitet u Novom Sadu<br />
Filozofski fakultet<br />
Odsek za filozofiju<br />
Dr. Zorana Đinđića 2<br />
RS–21000 Novi Sad<br />
Serbia<br />
e-mail: zeljko.kaludjerovic@gmail.com<br />
177
Silvana Karačić<br />
Lječilište Sveti Križ<br />
Ulica domovinske zahvalnosti 1<br />
HR–21224 Trogir – Arbanija<br />
Croatia<br />
e-mail: hotel-sveti-kriz@st.t-com.hr<br />
Marina Katinić<br />
Kneza Borne 1<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: marina_katinic@yahoo.com<br />
Boris Kozjak<br />
Ul. Brune Bušića 20<br />
HR–10020 Zagreb<br />
Croatia<br />
e-mail: boris.kozjak@lutrija.hr<br />
Katarina Kraljić<br />
Marina Bemba 10<br />
HR–52470 Umag<br />
Croatia<br />
e-mail: kkatarina87@yahoo.com<br />
Ute Kruse-Ebeling<br />
Technische Universität Dortmund<br />
Institut für Philosophie<br />
Emil-Figge-Str. 50<br />
R. 2.210<br />
D–44227 Dortmund<br />
Germany<br />
e-mail: ute.kruse-ebeling@<br />
tu-dortmund.de<br />
Tomislav Krznar<br />
A. Šercera 17<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: tomislav_krznar@yahoo.com<br />
Mislav Kukoč<br />
Sv. Roka 17<br />
HR–21000 Split<br />
Croatia<br />
e-mail: mkukoc@ffst.hr<br />
Vanja Leber Kaćunko<br />
Šetalište Ivana Meštrovića 74<br />
HR–21000 Split<br />
Croatia<br />
e-mail: vanya29@bluewin.ch<br />
Uršula Lipovec Čebron<br />
Univerza v Ljubljani<br />
Filozofska fakulteta<br />
Oddelek za etnologijo in<br />
kulturno antropologijo<br />
Zavetiška 5<br />
SI–1111 Ljubljana<br />
Slovenia<br />
e-mail: ursula.lipovec@gmail.com<br />
Dijana Magđinski<br />
Trg kardinala Alojzija Stepinca 7<br />
HR–10450 Jastrebarsko<br />
Croatia<br />
e-mail: dijana_magdinski@yahoo.com<br />
Ivan Markešić<br />
Institut društvenih znanosti »Ivo Pilar«<br />
Marulićev trg 19/II<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: ivan.markesic@pilar.hr<br />
178
Davorka Milat<br />
Poliklinika »Sunce«<br />
Kranjčevićeva 63<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: davorkamilat@net.hr<br />
Nevena Milosavljević<br />
Venijamina Marinkovića 42<br />
RS–32250 Ivanjica<br />
Serbia<br />
e-mail: milonev@gmail.com<br />
Nada Mladina<br />
Ismeta Mujezinovića 6<br />
BA–75000 Tuzla<br />
Bosnia and Herzegovina<br />
e-mail: nada.m@bih.net.ba<br />
Ana Mrdović<br />
Petrakijina 20<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: amrdovic@bih.net.ba<br />
Amir Muzur<br />
Sveučilište u Rijeci<br />
Medicinski fakultet<br />
Braće Branchetta 20<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: amirmuzur@yahoo.com<br />
Teodora Not<br />
Vinka Vrusta 4<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: tea_not@yahoo.com<br />
Zarema Obradović<br />
Univerzitet u Sarajevu<br />
Fakultet zdravstvenih studija<br />
Bolnička bb<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: zobradovic9@gmail.com<br />
Luka Omladič<br />
Breg 22<br />
SI–1000 Ljubljana<br />
Slovenia<br />
e-mail: luka.omladic@guest.arnes.si<br />
Amer Ovčina<br />
Univerzitet u Sarajevu<br />
Klinički centar<br />
Bolnička 25<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: medicusba@yahoo.com<br />
Roman Paškulin<br />
OMI Institute<br />
Trnovska 8<br />
SI–1000 Ljubljana<br />
Slovenia<br />
e-mail: roman.paskulin@siol.net<br />
Jasminka Pavelić<br />
Institut »Ruđer Bošković«<br />
Bijenička cesta 54<br />
HR–10002 Zagreb<br />
Croatia<br />
e-mail: jpavelic@irb.hr<br />
179
Vesna Pešić<br />
Nadbiskupija Rijeka<br />
D. Cesarića 1<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: edopav@excite.com<br />
Darko Polšek<br />
Vramčeva 2<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: dpolsek@ffzg.hr<br />
Sandra Radenović<br />
Univerzitet u Beogradu<br />
Medicinski fakultet<br />
Dr. Subotića 8<br />
RS–11000 Beograd<br />
Serbia<br />
e-mail: sandrar@med.bg.ac.rs<br />
Iva Rinčić<br />
Sveučilište u Rijeci<br />
Medicinski fakultet<br />
Braće Branchetta 20<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: irincic@medri.hr<br />
Jos Schaefer-Rolffs<br />
Berliner Str. 205<br />
D–45144 Essen<br />
Germany<br />
e-mail: jos@schaefer-rolffs.de<br />
Marija Selak<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Odsjek za filozofiju<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: marija.selak@gmail.com<br />
Petra Skelin<br />
D. Golika 34<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: sskela@gmail.com<br />
Veronika Szántó<br />
Puskin u. 3<br />
HU–1088 Budapest<br />
Hungary<br />
e-mail: santov@gmail.com<br />
Lenart Škof<br />
Univerza na Primorskem<br />
Fakulteta za humanistične študije<br />
Oddelek za filozofijo<br />
Titov trg 5<br />
SI–6000 Koper<br />
Slovenia<br />
e-mail: lenart.skof@guest.arnes.si<br />
Kiril Temkov<br />
Bojmija 4/58<br />
MK–1000 Skopje<br />
Macedonia<br />
e-mail: etika1894@yahoo.com<br />
180
Guillaume Thiery<br />
Univerzitet u Sarajevu<br />
Klinički centar<br />
Bolnička 25<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: guillaume.thiery.bih@<br />
gmail.com<br />
Danijela Tiosavljević Marić<br />
Pasterova 2<br />
RS–11000 Beograd<br />
Serbia<br />
e-mail: danijela.tiosavljevic.maric@<br />
gmail.com<br />
Zoran Todorović<br />
Univerzitet u Beogradu<br />
Medicinski fakultet<br />
Institut za farmakologiju,<br />
kliničku farmakologiju i toksikologiju<br />
Dr. Subotića 1, p. fah 38<br />
RS–11000 Beograd<br />
Serbia<br />
e-mail: ztodorovic@med.bg.ac.rs<br />
Marija Todorovska<br />
Kozara 34<br />
MK–1000 Skopje<br />
Macedonia<br />
e-mail: brilhonosolhos@yahoo.fr<br />
Danijel Tolvajčić<br />
Sveučilište u Zagrebu<br />
Katolički bogoslovni fakultet<br />
Vlaška ulica 38<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: dtolvajcic@gmail.com<br />
Marko Trajković<br />
Trg 14. oktobar 4/39<br />
RS–18000 Niš<br />
Serbia<br />
e-mail: trajkovicmarko@yahoo.com<br />
Tijana Trako<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Odsjek za sociologiju<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: ttrako@ffzg.hr<br />
Zvonimir Tucak<br />
Sveučilište J. J. Strossmayera u<br />
Osijeku<br />
Poljoprivredni fakultet<br />
Trg Svetog Trojstva 3<br />
HR–31000 Osijek<br />
Croatia<br />
e-mail: ztucak@pfos.hr<br />
Karel Turza<br />
Univerzitet u Beogradu<br />
Medicinski fakultet<br />
Dr. Subotića 8<br />
RS–11000 Beograd<br />
Serbia<br />
e-mail: turza@med.bg.ac.rs<br />
Ana Volarić-Mršić<br />
Avenija Dubrava 167<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: avmrsic@gmail.com<br />
181
Gentian Vyshka<br />
Lagja 1 Rruga Kostaq Cipo,<br />
pall. 2/19<br />
AL–Tirana<br />
Albania<br />
e-mail: gvyshka@yahoo.com<br />
Mirko Wischke<br />
Bayerischer Platz 12a<br />
D–10779 Berlin<br />
Germany<br />
e-mail: mwischke@t-online.de<br />
Hans-Bernhard Wuermeling<br />
Fichtestr. 5<br />
D–91054 Erlangen<br />
Germany<br />
e-mail: hans-bernhard@wuermeling.de<br />
Ivana Zagorac<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Odsjek za filozofiju<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: ivana.zagorac@gmail.com<br />
Damir Žubčić<br />
Sveučilište u Zagrebu<br />
Veterinarski fakultet<br />
Klinika za unutrašnje bolesti<br />
Heinzelova 55<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: dazubcic@vef.hr<br />
182
Studentska bioetička radionica<br />
BIOETIKA I UMJETNOST<br />
Student Bioethics Workshop<br />
BIOETHICS AND ART<br />
Sonja Antonić<br />
Dr. L. Mijatova 49<br />
RS–23000 Zrenjanin<br />
Serbia<br />
e-mail: sonja.antonic@gmail.com<br />
Mateja Borgudan<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: matejaborgudan@gmail.com<br />
Ivan Cerovac<br />
Sveučilište u Rijeci<br />
Filozofski fakultet<br />
Omladinska 14<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: sepulcralis@gmail.com<br />
Ivana Čović<br />
Sveučilište u Splitu<br />
Filozofski fakultet<br />
Sinjska 2<br />
HR–21000 Split<br />
Croatia<br />
e-mail: ivana.covic@hotmail.com<br />
Milijana Đerić<br />
Ljiljane Krstić 2e<br />
RS–11080 Zemun<br />
Serbia<br />
e-mail: janed3004@yahoo.com<br />
Nina Đikić<br />
Grbavička 15<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: ninadikic@hotmail.com<br />
Nikola Erceg<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: nikolaerceg2000@yahoo.com<br />
Marijana Paula Ferenčić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: m.p.ferencic@gmail.com<br />
183
Mirela Fuš<br />
Sveučilište u Rijeci<br />
Filozofski fakultet<br />
Omladinska 14<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: mirela.fus@gmail.com<br />
Feđa Gavrilović<br />
Ilirski trg 5a<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: fgavrilo@gmail.com<br />
Matija Iviček<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: apoljone@yahoo.co.uk<br />
Aleksandar Kostić<br />
Rajka od Rasine 30<br />
RS–11030 Beograd<br />
Serbia<br />
e-mail: akikostic@yahoo.com<br />
Mateja Kovačić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: mateja5kovacic@gmail.com<br />
Emil Kušan<br />
Sveučilište u Splitu<br />
Filozofski fakultet<br />
Sinjska 2<br />
HR–21000 Split<br />
Croatia<br />
e-mail: emil.kusan@gmail.com<br />
Andrea Matić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: amatic2@ffzg.hr<br />
Natalija Melnjak<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: natalija.melnjak@gmail.com<br />
Andrea Mešanović<br />
Sveučilište u Rijeci<br />
Filozofski fakultet<br />
Omladinska 14<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: probabilitas@gmail.com<br />
Helena Moderčin<br />
Sveučilište u Rijeci<br />
Filozofski fakultet<br />
Omladinska 14<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: helena.modercin@ri.t-com.hr<br />
184
Bojan Mucko<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: naboj017@gmail.com<br />
Martina Nekić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: nekic.martina@gmail.com<br />
Katarina Pećarina<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: katarinapecarina@gmail.com<br />
Zdravko Popović<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: zdrail@yahoo.com<br />
Tanja Pribeg<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: tanjapribeg@hotmail.com<br />
Vuk Prica<br />
Sveučilište u Rijeci<br />
Medicinski fakultet<br />
Braće Branchetta 20<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: vuk.prica@gmail.com<br />
Mihaela Richter<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: miheus@yahoo.com<br />
Igor Salopek<br />
Sveučilište u Rijeci<br />
Medicinski fakultet<br />
Braće Branchetta 20<br />
HR–51000 Rijeka<br />
Croatia<br />
e-mail: igor.salopek@gmail.com<br />
Tamara Sertić<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: tamara.sertic@gmail.com<br />
Alen Sućeska<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: asuceska@ffzg.hr<br />
185
Nermina Trbonja<br />
Džemala Bijedića 92<br />
BA–71000 Sarajevo<br />
Bosnia and Herzegovina<br />
e-mail: nermina.trbonja@gmail.com<br />
Ana Vračar<br />
Sveučilište u Zagrebu<br />
Filozofski fakultet<br />
Ivana Lučića 3<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: vracar.ana@gmail.com<br />
186
Okrugli stol<br />
LIJEKOVI IZMEĐU PROFITA I ZDRAVLJA<br />
Round Table<br />
MEDICAMENTS BETWEEN PROFIT AND HEALTH<br />
Lidija Gajski<br />
Vlaška 120<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: lidija-gajski@zg.t-com.hr<br />
Živka Staničić<br />
Sveučilište u Zagrebu<br />
Farmaceutsko-biokemijski fakultet<br />
A. Kovačića 1<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: zstanicic@pharma.hr<br />
Svetlana Vukajlović<br />
Jovana Marinovića 2<br />
RS–11000 Beograd<br />
Serbia<br />
e-mail: svetlana.vukajlovic@rzzo.rs<br />
Suzana Vuletić<br />
Eugena Kumičića 27<br />
HR–31221 Josipovac/Osijek<br />
Croatia<br />
e-mail: suzanavuletic@yahoo.com<br />
Valerije Vrček<br />
Sveučilište u Zagrebu<br />
Farmaceutsko-biokemijski fakultet<br />
A. Kovačića 1<br />
HR–10000 Zagreb<br />
Croatia<br />
e-mail: valerije@pharma.hr<br />
187
predstavljanje<br />
recentnih bioetičkih<br />
izdanja<br />
presentation<br />
of recent bioethical<br />
publications
Predstavljanje recentnih bioetičkih izdanja<br />
održat će se u ponedjeljak, 17.<br />
svibnja 2010., u Malom Lošinju (hotel<br />
»Aurora«, Velika dvorana), s početkom<br />
u 21 sat. Bit će predstavljeno<br />
sljedećih dvanaest izdanja:<br />
Presentation of recent bioethical publications<br />
will be held on Monday,<br />
May 17, 2010, in Mali Lošinj (Aurora<br />
Hotel, Great hall), at 9:00 p.m. The<br />
following twelve publications will be<br />
presented:<br />
Walter Schweidler (Hrsg./ed.): Wert und Würde der<br />
nichtmenschlichen Kreatur / Value and Dignity of the<br />
Nonhuman Creature (Academia Verlag, Sankt Augustin,<br />
2009)<br />
Predstavljačica / Presenter: UTE KRUSE-EBELING<br />
Velimir Valjan (ur./ed.): Integrativna bioetika i interkulturalnost<br />
/ Integrative Bioethics and Interculturality<br />
(Bioetičko društvo u BiH, Sarajevo, 2009)<br />
Predstavljačica / Presenter: NADA MLADINA<br />
191
Matija Iviček (ur./ed.): Bioetika i feminizam. Zbornik<br />
radova studentske bioetičke radionice s 8. Lošinjskih<br />
<strong>dana</strong> <strong>bioetike</strong> / Bioethics and Feminism. Proceedings of<br />
the Student Bioethics Workshop at the 8th Lošinj Days<br />
of Bioethics (Udruženje studenata filozofije Filozofskog<br />
fakulteta Sveučilišta u Zagrebu, Zagreb, 2010)<br />
Predstavljač / Presenter: ZDRAVKO POPOVIĆ<br />
Tomislav Krznar: Bioetički mozaik. Pokušaj prikaza<br />
okolišne problematike u bioetičkom kontekstu / Bioethical<br />
Mosaic. Attempt of a Review of Environmental Issues<br />
in Bioethical Context (Veleučilište u Karlovcu, Karlovac,<br />
2009)<br />
Predstavljač / Presenter: BORIS KOZJAK<br />
192
Tomislav Reškovac: Bioetika. Udžbenik etike za<br />
treći razred srednjih škola / Bioethics. Study Book of<br />
Ethics for the Second Grade of Secondary Schools<br />
(Profil International, Zagreb, 2009)<br />
Predstavljač / Presenter: HRVOJE JURIĆ<br />
Aleksandra Frković: Medicina i bioetika / Medicine<br />
and Bioethics (Pergamena, Zagreb, 2010)<br />
Predstavljačica / Presenter: IVANA ZAGORAC<br />
193
Valerije Vrček: GMO između prisile i otpora / GMOs<br />
between Coercion and Resistance (Pergamena, Zagreb,<br />
2010)<br />
Predstavljač / Presenter: ŽELJKO KALUĐEROVIĆ<br />
Dražen Gorjanski et al.: Korupcija u hrvatskom<br />
zdravstvu / Corruption in the Croatian Healthcare<br />
System (Fond Hipokrat – Zaklada Slagalica, Osijek,<br />
2010)<br />
Predstavljač / Presenter: VALERIJE VRČEK<br />
194
Amir Muzur: Tajne mozga / Secrets of the Brain<br />
(Medicinska naklada, Zagreb, 2010)<br />
Predstavljač / Presenter: SREĆKO GAJOVIĆ<br />
Michele Aramini: Uvod u bioetiku / Introduction to<br />
Bioethics (Kršćanska sadašnjost, Zagreb, 2009)<br />
Predstavljačica / Presenter: ANA VOLARIĆ-MRŠIĆ<br />
195
Joan Dunayer: Specizam / Speciesism (Dvostruka<br />
duga, Čakovec; Institut za etnologiju i folkloristiku,<br />
Zagreb, 2009)<br />
Predstavljač / Presenter: TOMISLAV KRZNAR<br />
Jahr – Godišnjak Katedre za društvene i humanističke<br />
znanosti u medicini Medicinskog fakulteta u Rijeci<br />
/ Jahr – Annual of the Department of Social Sciences<br />
and Medical Humanities, University of Rijeka School<br />
of Medicine (Medicinski fakultet Sveučilišta u Rijeci,<br />
Rijeka, 2010)<br />
Predstavljačica / Presenter: IVA RINČIĆ<br />
196
sponzori<br />
sponsors
STALNI SPONZOR LOŠINJSKIH DANA BIOETIKE /<br />
REGULAR SPONSOR OF THE LOŠINJ DAYS OF BIOETHICS<br />
Ministarstvo znanosti, obrazovanja i športa Republike Hrvatske /<br />
Ministry of Science, Education and Sports of the Republic of Croatia<br />
OVOGODIŠNJI SPONZORI LOŠINJSKIH DANA BIOETIKE /<br />
THIS YEAR’S SPONSORS OF THE LOŠINJ DAYS OF BIOETHICS<br />
Hrvatska turistička zajednica /<br />
Croatian National Tourist Board<br />
Jadranka hoteli d.o.o.
IZDAVAČ / PUBLISHER<br />
<strong>Hrvatsko</strong> filozofsko društvo / Croatian Philosophical Society<br />
ZA IZDAVAČA / FOR PUBLISHER<br />
Lino Veljak<br />
UREDNIK / EDITOR<br />
Hrvoje Jurić<br />
PRIJEVODI I KOREKTURA / TRANSLATIONS AND PROOFREADING<br />
Krešimir Babel, Hrvoje Jurić, Ivana Zagorac<br />
DIZAJN NASLOVNICE / COVER DESIGN<br />
Inventa design studio, Zagreb<br />
SLIKA NA NASLOVNICI / COVER ILLUSTRATION<br />
Brončani kip antičkog atlete Apoksiomena (iz 4. st. pr. Kr.),<br />
pronađen 199<strong>9.</strong> godine u lošinjskom akvatoriju<br />
(Fotodokumentacija <strong>Hrvatsko</strong>g restauratorskog zavoda, snimio: Vid Barac)<br />
Bronze statue of ancient Greek athlete Apoxiomenos (from 4th century B.C.),<br />
found in 1999 in the seascape of Lošinj<br />
(Photo-documentation of Croatian Conservation Institute, photograph by Vid Barac)<br />
PRIJELOM TEKSTA / LAYOUT<br />
OCEAN GRAF, Zagreb<br />
TISAK / PRINT<br />
GRAFOMARK, Zagreb<br />
NAKLADA / VOLUME<br />
500<br />
CIP zapis dostupan u računalnom katalogu Nacionalne i sveučilišne<br />
knjižnice u Zagrebu pod brojem 738779<br />
ISBN 978-953-164-143-2