scholarly journals „Kupi żywe oko”. Rozważania o etyce transplantacji

Etyka ◽  
2000 ◽  
Vol 33 ◽  
pp. 157-173
Author(s):  
Zbigniew Szawarski
Keyword(s):  
Body Parts ◽  
Dead Body ◽  
Transplantation Medicine ◽  
Human Eye ◽  
Living Body ◽  
Long Run ◽  
Determine Property ◽  
Transplantation Ethics

If my body is my property, then I have a right to use it according to my will: I can sell it, donate it, or destroy it. There is, however, an important difference between a living body and a dead body, which is often ignored in the discussion of transplantation ethics. I claim that my living body is not my property. However, this does not determine property status of my dead body and of all the cells, tissues, organs and body products extracted from my living body. Even if we accept ethics of solidarity and ban all commercial transactions in body parts, we shall still have a problem if it is possible to donate a living human eye. I analyse this question to conclude that although it is possible to maintain biological life in the extirpated eye it will be dead as a human seeing eye. I have to kill part of myself if I am to donate my living healthy eye. It explains our repulsion against donating or selling living eyes. Although transplantation medicine saves many lives, I think that in the long run it may bring more harm than benefit.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

9. Organ Donation and the Ownership of Body Parts

2020 ◽  
pp. 472-531
Author(s):  
Jonathan Herring
Keyword(s):  
Organ Donation ◽  
Organ Transplant ◽  
Legal Protection ◽  
Body Part ◽  
The Body ◽  
The Self ◽  
Body Parts ◽  
Living Body ◽  
Tissue Act ◽  
Human Tissue Act

This chapter examines legal and ethical aspects of organ donation and body part ownership. Topics discussed include the Human Tissue Act 2004; liability for mishaps from organ transplant; the shortage of organs for transplant; xenotransplantation; selling organs; face transplants; and the living body as property. Running through this chapter is a discussion of whether it is preferable to see the body and parts of the body as property or whether they need their own system of legal protection through a statute. This debate ties into broader discussions about the nature of the self and what makes bodies valuable.

8. Organ Donation and the Ownership of Body Parts

2018 ◽  
Author(s):  
Jonathan Herring
Keyword(s):  
Organ Donation ◽  
Organ Transplant ◽  
Legal Protection ◽  
Body Part ◽  
The Body ◽  
The Self ◽  
Body Parts ◽  
Living Body ◽  
Tissue Act ◽  
Human Tissue Act

This chapter examines legal and ethical aspects of organ donation and body part ownership. Topics discussed include the Human Tissue Act 2004; liability for mishaps from organ transplant; the shortage of organs for transplant; xenotransplantation; selling organs; face transplants; and the living body as property. Running through this chapter is a discussion of whether it is preferable to see the body and parts of the body as property or whether they need their own system of legal protection through a statute. This debate ties into broader discussions about the nature of the self and what makes bodies valuable.

scholarly journals The Dead Body as a 'Lieu De Mémoire'. The Body-Object and the Living Body in Caitlin Doughty’s Nonfiction

Linguaculture ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 87-101
Author(s):  
Cristina-Mihaela Botîlcă
Keyword(s):  
Human Body ◽  
The Body ◽  
First Century ◽  
Western Society ◽  
Post Mortem ◽  
Dead Body ◽  
Personal Memory ◽  
Living Body ◽  
The Dead ◽  
Twenty First Century

Between Pierre Nora’s lieux de mémoire and Paul Ricoeur’s body-object there appears to be a relation of community and personal memory. Before death, the human body holds three meanings: material, symbolic, and functional, but post-mortem the body also becomes a place where both community and individual can update their relationship with death and mortality. In the twenty-first century, secularization of death practices inevitably leads to a secular view of the body. In Cailin Doughty’s nonfiction, the body seems to stand at the crossroad between spirituality and secularization, so between the meaning of the body and the body as a lieu. This paper will discuss how Nora’s and Ricoeur’s interpretations of memory and body apply to Doughty’s representation of the dead body within a death denying twenty-first century Western society.

scholarly journals THE DEAD TEACHING THE LIVING – BODY WORLDS

Obiter ◽  
2014 ◽  
Vol 35 (2) ◽  
Author(s):  
Magda Slabbert ◽  
Bonnie Venter
Keyword(s):  
South Africa ◽  
South African ◽  
The Body ◽  
Chess Player ◽  
Dead Body ◽  
Living Body ◽  
Body Worlds ◽  
The Masses ◽  
The Brain ◽  
Full Body

The Body Worlds exhibition takes the visitor through a journey of more than 200 specimens. These various skinless full body plastinates are posed in different positions to display how the human body works; they vary from the chess player with his brain split open to display the brain “in action”, the runner with his muscles falling off the bones to display the working of the muscles in athletics and the controversial pregnant woman with her womb cut open to show her eight month old foetus. Von Hagens the creator of Body Worlds believes his exhibition is educational – educating the masses. Since the first exhibition of Body Worlds there has been rigorous debate on whether the display is a violation of human dignity or not. This aspect is discussed in the article. In conclusion the process regarding donating a complete dead body in South Africa is highlighted and the question is answered whether a South African citizen could legally donate his or her body to a Body Worlds display.

Green death: sustainability and the administration of the dead

2017 ◽  
Vol 25 (2) ◽  
pp. 267-284 ◽  
Author(s):  
Shiloh R Krupar
Keyword(s):  
Human Remains ◽  
Natural World ◽  
The Body ◽  
Future Research ◽  
Body Parts ◽  
Dead Body ◽  
Equity Issues ◽  
The Dead ◽  
To Come ◽  
Utilitarian Ethic

This article explores changing American death care – the handling of the dead body and its materiality beyond death – in the context of US-based power relations over administration of human remains. The article briefly surveys efforts to make the afterlife of the dead more ‘sustainable’. I argue that this expanding governance entails intensified bioremediation: the reuse and reprocessing of dead bodies/parts, intensified forms of material-biological extraction, and the conversion of afterlife to forms of biovalue beyond death. First, some disposal efforts encourage an economy of body/parts and a utilitarian ethic of ‘no remains’. Accordingly, the afterlife is not ‘the end’ but a renewable material resource and opportunity to economize the body in death and put the dead body to work. Second, a range of practices now reimagine death as an opportunity for personal legacy and redeem the dead body’s decomposition as natural/as part of the natural world. Bioremediation in this case conceptually recuperates death into life so that death is not wasted; instead, the corpse serves as a material input for nature and a vehicle for personal ‘biopresence’. The article then considers some of the paradoxes and costs of greening the dead and outlines future research directions that might advance our understanding of the ways new sustainable disposal and commemorative technologies of the dead entrench racism and impact civil, consumer, and environmental rights. How bodies affect our environments today will impact people and landscapes in years to come. Because US governance of the dead has historically entailed the differential treatment of bodies after life, the article critically reflects on ‘death equity’ issues that operate across the living and the dead. The article concludes by querying how conduct for the dead might advance social justice through a material politics of human remains.

Agency, ‘Til Death Do Us Part? Inquiring about the Agency of Dead Bodies from the Ancient Andes

2014 ◽  
Vol 24 (3) ◽  
pp. 437-452 ◽  
Author(s):  
Tiffiny A. Tung
Keyword(s):  
Social Relations ◽  
Body Parts ◽  
Post Mortem ◽  
Dead Body ◽  
Social Hierarchies ◽  
Peruvian Andes ◽  
Dead Bodies ◽  
Politically Active

This study argues that people and things, through their interactions with each other, embody different agential capacities and that scholars should evaluate how they are variably effective at structuring the actions of others and at shaping society. This is attempted here through a study of dismembered body parts that, as I argue, remained socially and politically active even in their dismembered state. As such, we can begin to analyse them as embodying a categorically different kind of agency — post-mortem or secondary agency — while remaining cautious of overzealous attempts to claim that everyone and everything has agency of equivalence. Definitions of agency are examined and its definition within this article is explicitly formulated, drawing especially on ideas from Gell (1998), Robb (2004), Sewell (2005) and Latour (2005). Through a case study from the Peruvian Andes in which approximately 240 individuals were dismembered, I suggest that the primary agency once embodied in those living persons was transformed into secondary agency (Gell 1998) as the person-cum-corpse was remade into smaller body parts. These body parts and their placement in a ritually significant locale, had profound effects on the living, particularly as it related to the ways that those dead-body objects extended social relations and social hierarchies, making them more durable.

scholarly journals The Appropriation of Innocence: from Shelley’s Frankenstein to Ahmed Saadawi’s Frankenstein in Baghdad

2021 ◽  
Vol 5 (2) ◽  
pp. 126-138
Author(s):  
Karzan Aziz Mahmood
Keyword(s):  
Life Cycles ◽  
First Century ◽  
The Other ◽  
Ethical Responsibility ◽  
Body Parts ◽  
Dead Body ◽  
Science Student ◽  
Other Hand ◽  
Post War ◽  
The One

This paper demonstrates the appropriation of innocence in Shelley’s Frankenstein, Or the Modern Prometheus (1818) and Frankenstein in Baghdad (2013) by Ahmed Saadawi. These novels are selected because the latter appropriates the creator and creature characters and contextualizes them into the American-Iraq 2005 post-war period. In Shelley’s Frankenstein, Victor Frankenstein, scientifically, gives life to a dead body amalgamated from other body parts, which start murdering and revenging upon his creator. Whereas, in Saadawi’s twenty-first century Frankenstein, a person who is formed from others’ dead bodies by merely a junk dealer, starts murdering and revenging upon other people. On the one hand, Frankenstein, a science student, sought to answer the question of human revival theoretically and practically. Therefore, after he resurrects the dead, it becomes monstrous due to its negligence and physical hideousness by its creator. On the other hand, the Iraqi Frankenstein’s creator, Hadi, celebrates collecting old materials in a non-scientific manner, including humans’ dead body parts, in order to give value to them by offering them worthy of proper burials. The resurrected creatures transform into more powerful beings than their creators as reactions against isolation and injustice. For that, both Frankenstein and Hadi lose control over their creations, who instigate new life cycles. Hence, the ethical responsibility of invention underlies the concept of innocence which this paper intends to analyze vis-à-vis the creators and their creations.

A Procedural Excursion of Micro Needles for Drug Delivery Systems

2020 ◽  
Vol 12 (3) ◽  
pp. 232-239
Author(s):  
Pankaj Anand ◽  
Neeraj Tripathi
Keyword(s):  
Drug Delivery ◽  
Drug Delivery Systems ◽  
Biomedical Application ◽  
Biological Fluids ◽  
Micro Electro Mechanical System ◽  
Delivery Systems ◽  
Body Parts ◽  
Living Body ◽  
Wide Range ◽  
Mechanical Devices

Background: MEMS (Micro Electro-Mechanical System) has many applications in various fields. Objective: Development and fabrication of micro needle for biomedical application is one of that area. Method: Application of micro to nano-scale technology in fabrication process, yields wide range of progress and produces micro mechanical devices, which provide easy transport of biological fluids into or away from living body with less effort or pain. Conclusion: This paper presents the excursion of solid to hollow micro needles, considering their shapes, materials, with different fabrication processes. This survey discusses the application on specific body parts and drug delivery systems. Our paper suggests that hollow tubes are most effective design for application.

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