scholarly journals L’estensione del quinto comandamento nel pensiero morale di Giovanni Paolo II

2007 ◽  
Vol 56 (5) ◽  
Author(s):  
Willem J. Eijk
Keyword(s):  
Capital Punishment ◽  
Assisted Suicide ◽  
Human Life ◽  
Legal Protection ◽  
Moral Theology ◽  
Negative Part ◽  
Political Consequences ◽  
John Paul Ii ◽  
Collateral Effect ◽  
Direct Killing

Giovanni Paolo II dedica molta attenzione nelle sue allocuzioni e nei suoi scritti all’estensione del “non uccidere,” perché questo comandamento ordina il rispetto alla vita, un bene fondamentale, trasgredito nel secolo scorso in modo orrendo. L’estensione del quinto comandamento è stata messa sotto pressione da vari fattori: l’esegesi storica-critica, le conseguenze socio-politiche degli ideali dominanti della democrazia, la preferenza per il valore della libertà individuale rispetto a quello della vita e alcune correnti attuali nell’etica e nella teologia morale. Il pontefice, riferendosi alla Sacra Scrittura, alla Tradizione della Chiesa e al magistero della Chiesa, pone l’accento sul fatto che la vita umana è un bene fondamentale o intrinseco e indica in quale modo si deve rispettarla, curarla e proteggerla nelle circostanze concrete, spiegando l’estensione del “non uccidere.” Giovanni Paolo II pone nella parte negativa del contenuto del quinto comandamento, fondata sul fatto che la signoria assoluta della vita spetta a Dio le proibizioni dell’uccisione diretta di un essere umano innocente, dell’aborto procurato diretto e dell’eutanasia, sia nella forma del suicidio assistito che in quella dell’omicidio. Considera queste proibizioni come norme assolute o universali. Inoltre pone attenzione ad alcuni casi in cui l’abbreviazione della vita umana si configura come un effetto indiretto o collaterale, che rientrano in una proibizione generale che ammette delle eccezioni. Il quinto comandamento, benché formulato in modo negativo, ha anche un contenuto positivo, con cui siamo chiamati a confrontarci nella vita quotidiana più frequentemente rispetto a quello negativo. Il contenuto positivo del quinto comandamento, che trova il suo fondamento nel fatto che l’uomo ha una signoria ministeriale della vita, concerne i compiti seguenti: il curare la vita mediante mezzi proporzionati, la difesa della vita mediante la legittima (auto)difesa (nel cui orizzonte si colloca pure la questione della pena di morte), la protezione legale della vita umana e l’annunziare il Vangelo della Vita. ---------- John Paul II spends much attention in his allocutions and writings to the extension of the commandment “you shall non kill”, because it arranges the respect for life, a fundamental good, and has been violated in a terrible way during the last century. The extension of the fifth commandment is put under pressure by various diverse factors: historical-critical exegesis, the social and political consequences of the dominant ideals of democracy, preferring the respect for individual freedom to that for life and some actual currents in ethics and moral theology. The pope, referring to Holy Scripture, Tradition of the Church and magisterial teaching, emphasizes that human life is a fundamental or intrinsic good, and indicates in which way one should take care of life and respect and promote it under concrete circumstances, explaining the extension of the commandment “you shall not kill”. John Paul II enumerates under the negative part of the contents of the fifth commandment, based on the fact that the absolute lordship of human life belongs to God: the prohibitions of the direct killing of an innocent human being, direct procured abortion and euthanasia, either in the form of assisted suicide or that of homicide. He considers these prohibitions as absolute or universal norms. Moreover, he spends attention to some cases in which the abbreviation of life is an indirect or collateral effect, falling under a general prohibition which admits of exceptions. The fifth commandment, though negatively formulated, also has a positive contents with which we are much more frequently confronted in every day’s life than with the negative one. The positive contents of the fifth commandment, which finds its base in the fact that man has a ministerial lordship with regard to life, concerns the following duties: taking care of life by applying proportionate means, defending life by means of legitimate (self) defense (in which context the question of capital punishment also has a place), the legal protection of life and announcing the Gospel of Life.

The moral theology of John Paul II: Protestant reading

2007 ◽  
Vol 60 (3) ◽  
pp. 326-340
Author(s):  
Stephanie Smith
Keyword(s):  
Human Dignity ◽  
Moral Theology ◽  
Human Action ◽  
John Paul Ii ◽  
Starting Point ◽  
The Social ◽  
Analogia Entis ◽  
Social Realm ◽  
Normative Order ◽  
Moral Capacity

AbstractThis work critically examines the moral theology of Karol Wojtyla/John Paul II. In his writings as Wojtyla, and later as John Paul II, the theme of human dignity served as the starting point for his moral theology. This article first describes his conception of human dignity as influenced by Thomist and by phenomenological sources. The Thomist philosophy of being provided Wojtyla with an optimistic view of the epistemic and moral capacity of human persons. Wojtyla argued that because of the analogia entis, humans gain epistemic access to the normative order of God as well as the moral capacity to live in accordance with the law of God. Built upon the foundation of his Thomist assumptions, Wojtyla's phenomenological research enriched his insight into human dignity by arguing in favour of the formative nature of human action. He argued that human dignity rested also in this dynamism of personhood: the capacity not only to live in accordance with the normative order but to form oneself as virtuous by partaking in virtuous acts or to form one's community in solidarity through acts of participation and self-giving. After presenting his moral theology, this article then engages critically with his assumptions from a Protestant perspective. I argue that, while human dignity provides a powerful and beneficial starting point for ethics, his Thomist ontology of being/substance and the optimistic terms in which he interprets human dignity ultimately undermine his social programme. I propose that an ontology of relation provides a better starting point for interpreting human dignity and for appealing for acts of solidarity in the social realm.

scholarly journals La Creazione e la legge naturale a fondamento della morale della vita in Giovanni Paolo II

2007 ◽  
Vol 56 (5) ◽  
Author(s):  
Martin Rhonheimer
Keyword(s):  
Natural Law ◽  
First Principles ◽  
Human Person ◽  
Universal Principle ◽  
Human Reason ◽  
Natural Right ◽  
John Paul Ii ◽  
The Will ◽  
Veritatis Splendor ◽  
Direct Killing

Giovanni Paolo II nel suo Magistero ha trattato ampiamente il tema della legge naturale, in particolare nell’Enciclica Veritatis Splendor, ove è possibile reperire una trattazione sulla definizione, l’essenza e le caratteristiche di essa secondo l’insegnamento di Tommaso d’Aquino. La legge naturale è una legge propria dell’uomo creato quale essere libero e razionale, la cui ragione, partecipe della ragione divina e ordinatrice, è capace di reperire in se stessa, in base alle inclinazioni naturali della persona umana, i principi primi e, in tal modo, svolgere funzione normativa e di discernimento sul bene e sul male. La legge naturale è la stessa ragione umana in quanto compie questo ruolo normativo nell’unità sostanziale di corpo e anima spirituale. Nella Veritatis Splendor la questione etica si esplica mediante una trattazione sull’oggetto dell’azione, dal quale dipende fondamentalmente la moralità dell’atto umano poiché nell’oggetto viene a trovarsi il fine immediato o proximus di una libera scelta della volontà guidata dalla ragione. Tale insegnamento trova applicazione nell’ambito dell’etica della vita nei tre grandi temi affrontati da Giovanni Paolo II nell’Enciclica Evangelium Vitae: il divieto assoluto di uccidere, che si specifica in particolare nella condanna di atti quali l’uccisione diretta di un innocente, l’aborto e l’eutanasia, deriva da una fondamentale violazione della giustizia, fondata sull’uguaglianza. La scelta deliberata della morte di un soggetto, intesa quale fine o mezzo, con la relativa strumentalizzazione della vita e della persona, è perciò sempre moralmente illecita. Così, Giovanni Paolo II ha presentato una dottrina coerente atta ad evidenziare il nesso fra legge naturale, oggetto morale degli atti umani ed etica della vita. Il divieto di uccidere è un principio primo ed universale della stessa legge naturale che, perseguendo il bene dell’uomo, viene, come diritto naturale, a costituire il fondamento della convivenza umana nella società. ---------- John Paul II broadly dealt with the topic of natural law in his Magisterial teaching, particularly in the Encyclical Veritatis Splendor, where it is possible to retrieve a treatment on the definition, the essence and the characteristics of it according to the teaching of Thomas Aquinas. Natural law is a law proper of man created as a free and rational being, whose reason, participating of the divine and ordaining reason, is able to retrieve in itself, according to the natural inclinations of the human person, the first principles and, in such way, to develop normative function and of discernment on the good and on the evil. The natural law is the human reason itself as it achieves this normative role in the substantial unity of body and spiritual soul. In Veritatis Splendor the ethical matter is expounded through a treatment on the object of the action, on which the morality of the human act fundamentally depends, since in the object it comes to be the immediate end itself or proximus of a free choice of the will driven by the reason. Such teaching finds application within the ethics of life in the three great themes faced by John Paul II in the Encyclical Evangelium Vitae: the absolute prohibition to kill, that is particularly specified in the condemnation of acts as the direct killing of an innocent, the abortion and the euthanasia, derives from a fundamental violation of the justice, founded upon the equality. The deliberate choice of the death of a subject, intended as end or mean, with the relative exploitation of the life and the person, is therefore always morally illicit. This way, John Paul II presented a coherent doctrine able to underline the connection between natural law, moral object of the human acts and ethics of life. The prohibition to kill is a first and universal principle of the natural law itself that, aiming at the good of man, it comes, as natural right, to constitute the base of the human cohabitation in the society.

scholarly journals Euthanasia and suicide: a medical and social discourse

2021 ◽  
Vol 25 (1) ◽  
pp. 107-112
Author(s):  
V. N. Ostapenko ◽  
I. V. Lantukh ◽  
A. P. Lantukh
Keyword(s):  
Quality Of Life ◽  
Assisted Suicide ◽  
Human Life ◽  
Modern Science ◽  
Physician Assisted Suicide ◽  
Adequate Quality ◽  
The Subject ◽  
Strong Explosion ◽  
The Right

Annotation. The problem of suicide and euthanasia has been particularly updated with the spread of the COVID-19 pandemic, which caused a strong explosion of suicide, because medicine was not ready for it, and the man was too weak in front of its pressure. The article considers the issue of euthanasia and suicide based on philosophical messages from the position of a doctor, which today goes beyond medicine and medical ethics and becomes one of the important aspects of society. Medicine has achieved success in the continuation of human life, but it is unable to ensure the quality of life of those who are forced to continue it. In these circumstances, the admission of suicide or euthanasia pursues the refusal of the subject to achieve an adequate quality of life; an end to suffering for those who find their lives unacceptable. The reasoning that banned suicide: no one should harm or destroy the basic virtues of human nature; deliberate suicide is an attempt to harm a person or destroy human life; no one should kill himself. The criterion may be that suicide should not take place when it is committed at the request of the subject when he devalues his own life. According to supporters of euthanasia, in the conditions of the progress of modern science, many come to the erroneous opinion that medicine can have total control over human life and death. But people have the right to determine the end of their lives while using the achievements of medicine, as well as the right to demand an extension of life with the help of the same medicine. They believe that in the era of a civilized state, the right to die with medical help should be as natural as the right to receive medical care. At the same time, the patient cannot demand death as a solution to the problem, even if all means of relieving him from suffering have been exhausted. In defense of his claims, he turns to the principle of beneficence. The task of medicine is to alleviate the suffering of the patient. But if physician-assisted suicide and active euthanasia become part of health care, theoretical and practical medicine will be deprived of advances in palliative and supportive therapies. Lack of adequate palliative care is a medical, ethical, psychological, and social problem that needs to be addressed before resorting to such radical methods as legalizing euthanasia.

scholarly journals Legal Protection Regarding Medical Record of Prospective Workers in Job Recruitment Health Test

2020 ◽  
Vol 6 (1) ◽  
pp. 77-84
Author(s):  
Faisal Herisetiawan Jafar
Keyword(s):  
Medical Record ◽  
Research Method ◽  
Human Life ◽  
Legal Protection ◽  
Legal Research ◽  
Existing Problems ◽  
Health Checks ◽  
Job Recruitment ◽  
Health Test ◽  
Laws And Regulations

Health is essentially one of the supports for the welfare of human life, therefore, in order to create an increase in the degree of health, a law is needed to regulate and foster everything about health. In the process of getting a decent job several agencies or companies apply a health test at the stage of completion of work acceptance. Health checks before work are health checks carried out by doctors before a worker is accepted to do the jobs. Problems arise when the results of a medikal examination or medikal record in the form of a file containing records and documents about the patient's identity, examination, treatment, actions and other services that have been provided to patients out are fully provided to the agency or employer. This type of research is a normative legal research method. Normative legal research means that the existing problems are examined based on existing laws and regulations and the literature relating to the existing problems. Based on the results of the study that the authors describe, it can be concluded that in the implementation of health tests carried out by the agency or company are not allowed to take the results of the medikal record unilaterally without giving access to prospective workers as parties who are the object of examination at the health test.

scholarly journals INFLUENCE OF THE RIGHT TO THE ENVIRONMENT ON SUSTAINABLE DEVELOPMENT FROM THE PERSPECTIVE OF INTERNATIONAL LAW

2019 ◽  
Vol 8 (3) ◽  
Author(s):  
Akramosadat Kia
Keyword(s):  
Sustainable Development ◽  
Human Rights ◽  
International Law ◽  
Environmental Law ◽  
Human Life ◽  
Legal Protection ◽  
Third Generation ◽  
Human Beings ◽  
The Third ◽  
The Right

Nature is one of the most important pillars of human life, which is why the environment has been considered in all historical periods. At first, contemporary international law seeks to protect the environment as part of international environmental law, but the inadequacy of this protection and the need to protect the environment for Nowadays's human beings and future generations, the link between the environment and human rights It was considered because legal protection of human rights could be a means to protect the environment. Hence, in the context of the third generation of human rights, a new right called "the right to the environment" was created in international human rights instruments, in which the environment was raised as a human right. This right is not only a reminder of the solidarity rights that are categorized in the third generation of human rights, but also necessary for the realization of many human rights, civil, political or economic, social and cultural rights. However, the exercise of this right requires a level of development which in turn provides for a greater degree of environmental degradation. Hence, the international community since the nineties has promoted the idea of sustainable development at all levels of national, regional and the international has put it on its agenda.

The Epicureans on Human Nature and its Social and Political Consequences

2017 ◽  
Vol 34 (1) ◽  
pp. 1-19
Author(s):  
Jan Maximilian Robitzsch
Keyword(s):  
Human Nature ◽  
Social Contract ◽  
Contract Theory ◽  
Human Life ◽  
Social Contract Theory ◽  
Systematic Analysis ◽  
Political Consequences ◽  
The Social

Based on certain passages in Colotes, Hermarchus, and Horace, the Epicureans may be thought to defend a social contract theory that is roughly Hobbesian. According to such a view, human life without the social contract is solitary and brutish. This paper argues that such a reading is mistaken. It offers a systematic analysis of Lucretius’s culture story in On the Nature of Things v as well as the Epicurean passages that at first sight seem to contradict the Lucretian account. The conclusion of such an analysis is not only that all extant evidence is internally consistent, but also that Epicurean social contract theory relies on a ‘dynamic’ conception of human nature: On the Epicurean view, agents have very different psychological motivations when coming together to form societies and when coming together to form political and legal states.

AMA Reconsiders Opposition to Physician-Assisted Suicide

2016 ◽  
Vol 41 (10) ◽  
pp. 1-3
Author(s):  
Ralph A. Capone ◽  
Keyword(s):  
Annual Meeting ◽  
Assisted Suicide ◽  
Code Of Ethics ◽  
Medical Profession ◽  
Human Life ◽  
The United States ◽  
Physician Assisted Suicide ◽  
Judicial Affairs ◽  
Aid In Dying ◽  
Recent Edition

In 1847, the American Medical Association established the first professional code of ethics for physicians in the United States. Expanded over the years to meet the needs of the medical profession, its most recent edition, adopted in 2016, includes a statement of AMA principles of medical ethics and eleven sets of opinions on various topics. After 169 years of opposition to physician involvement in directly causing patients’ deaths, the AMA is considering a change in its position—a position that has always averred the sacredness of every human life, asserting that the physician’s role is to cure when possible, care always, and ultimately err on the side of protecting and preserving human life. Following its annual meeting this past June, the AMA House of Delegates recommended that the Council on Ethical and Judicial Affairs study aid-in-dying as an end-of- life option and report back at the annual meeting in 2017.

The Philosophical Concepts in Ryszard Otowicz’s Bioethics

2006 ◽  
Vol 11 (1) ◽  
pp. 69-80
Author(s):  
Piotr Aszyk
Keyword(s):  
Interpersonal Relationships ◽  
Human Life ◽  
Moral Theology ◽  
General Overview ◽  
Self Defense ◽  
The World ◽  
Theological Perspective ◽  
Relationship Of ◽  
The Relationship ◽  
Defense Reflex

This article presents a general overview of philosophical issues undertaken in the work of Richard Otowicz (1953–2003), Jesuit and Professor of Moral Theology at the Pontifical Faculty of Theology in Warsaw. Within the set of views developed by him, the theological perspective undoubtedly assumes pride of place. Often, however, he refers to philosophical issues from which, in his opinion, one cannot escape—issues that bear directly on human life. What is especially striking is Otowicz’s hypothesis that bioethics is a kind of self-defense reflex of mankind, who are attempting by means of it to intellectually grasp the issues relating to the unlimited expansion of technology. Developments and changes observed in the world are forcing humanity to rethink very fundamental issues, such as interpersonal relationships or the relationship of man to nature.

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