Način komunikacije među ljudima znatno se promijenio razvojem komunikacijskih tehnologija, posebice društvenih mreža. Posljedice novih komunikacijskih navika zrcale se u svim sferama ljudskog života. ...One nisu samo bihevioralne prirode već su i psihološke, kognitivne, emotivne, fizičke i duhovne naravi. Kako bi se te promjene konkretizirale, u ovom radu se analiziraju i kompariraju promišljanja nekoliko suvremenih autora (S. Tubs, N. Carr, M. Spitzer, S. Turkle, U. Galimberti, K. K. Reardon, M. McLuhan i F. Colombo) koji detektiraju znanstvene i (bio)etičke izazove u vezi čovjek-komunikacijske tehnologije. Nadalje, poštujući pluriperspektivnost kao metodološku odrednicu integrativne bioetike, identificiraju se posljedice zatvorenosti čovjeka prema čovjeku, s filozofskog, antropološkog, komunikološkog, medicinskog i teološkog aspekta. Na koncu, iz bioetičke perspektive valoriziraju se dijaloška filozofija M. Bubera i poruka pape Franje sadržana u enciklici Fratelli tutti. Cilj je pronaći orijentire u humaniziranju i bioeticiziranju (digitalne) komunikacije u svrhu revitaliziranja interpersonalnih JA-TI odnosa te izgradnje humanije „ekologije medija”.
The way of communication between people has changed significantly with the development of communication technologies, and especially social networks. The consequences of new communication habits are reflected in all spheres of human life. They are not only behavioural but are also psychological, cognitive, emotional, physical, and spiritual nature. In order to concretize these changes, this paper analyses and compares the reflections of several contemporary authors (S. Tubs, N. Carr, M. Spitzer, S. Turkle, U. Galimberti, K. K Reardon, M. McLuhan, F. Colombo) which detect scientific and (bio)ethical challenges in the relationship human being-communication technology. Respecting pluriperspectivity as a methodological determinant of integrative bioethics, the consequences of closedness between people is analyzed from the philosophical, anthropological, communicological, medical and theological aspects. Finally, the philosophy of dialogue of M. Buber and the message of Pope Francis from the encyclical Fratelli tutti are valorized from a bioethical perspective. The aim is to find orientation in humanizing and bioethicizing (digital) communication. The purposes are revitalizing interpersonal I-YOU relationships and building “media ecology”.
Iako pravoslavna teologija ima dugu i bogatu tradiciju, u njezinoj daljoj povijesti nije zabilježen značajniji interes za ekološku problematiku. Naime ekološku zauzetost nalazimo u promišljanjima ...nekolicine pravoslavnih filozofa i teologa tek posljednjih nekoliko desetljeća. Njihova nastojanja temelje se na teologiji stvaranja, asketskoj praksi i bogatoj istočnoj liturgiji. U pravoslavnoj teologiji posebno mjesto zauzima Ioannis Zizioulas, dok je nemali doprinos i Amvrosija Ermakova te Elizabeth Theokritoff i drugih. Ipak, zamah u širenju ekološko-teološkoga horizonta radi suzbijanja daljnjih ekoloških ugroza i problema dogodio se, u novije vrijeme, i zbog dijaloške otvorenosti ekumenskoga patrijarha Bartolomeja i pape Franje, koji su u ekologiji prepoznali velik izazov za ekumenizam.
Although Orthodox theology has a long and rich tradition, there has been no significant interest in environmental issues recorded in its long history. Namely, it is only in the last few decades that we find environmental preoccupation in the reflections of several Orthodox philosophers and theologians. Their efforts are based on the theology of creation, the ascetic practice, and rich Eastern liturgy. Most notable in Orthodox theology is Ioannis Zizioulas, while significant contributions were also made by Amvrosij Ermakov and Elizabeth Theokritoff, and others. However, there has been a new momentum in expanding the ecological-theological horizon to combat further ecological threats and problems prompted by the dialogical openness of Ecumenical Patriarch Bartholomew and Pope Francis, who recognized ecology as a great challenge for ecumenism.
Having offered a short presentation of the phenomenon of pornography, in particular its common, yet ominous presence in the means of social communication, the paper focuses on the analysis of the ...relationship between pornography and sexual violence. By employing theories of family violence and especially, theories of sexual violence, the paper examines connection between pornography and sexual violence, analyses offsetting »pro et contra« views concerning this interrelation, and possible interests lying behind contrary arguments. The paper proceeds with a detailed analysis of the document issued by the Pontifical Council for Social Communications »Pornography and Violence in the Communications Media«, followed by an anthropological and ethical analysis of the relationship between pornography and sexual violence. The deceit and deception of the dilemma lies in the fact, the paper concludes, that pornography and sexual violence are not only in a causal relationship, but these are two very similar phenomena, almost the same by (their) nature and content, the result of the same mentality and culture with the same devastating effects on a person and person’s sexuality.
Manfred Lütz, a psychiatrist and theologian, speak about one of the key problems of modern society, and that is the relationship of contemporary man toward health. M. Lütz primarily addresses his ...message to a healthy people who tends to divinize health as supreme value. Health is turning into religion and such sacralisation of health care is accompanied by complete commercialization of the health care system. This process is facilitated by the glorification of health, medical science, physicians, and achievements in pharmacal industry. With his theses, he revitalizes the ancient Greek belief that excessive care for health is also a kind of sickness. Similar thought regarding health and illness we found in Works od I. Illich, H.-G. Gadamer, Z. Bauman and others.
Manfred Lütz, psihijatar i teolog, govori o jednom od ključnih problema suvremenog društva, a to je odnos suvremenog čovjeka prema zdravlju. Lütz svoju poruku primarno upućuje društvu koje je sklono divinizirati zdravlje kao vrhunsku vrijednost. Zdravlje se pretvara u religiju, a takvu sakralizaciju zdravstva prati i potpuna komercijalizacija zdravstvenog sustava. Taj proces olakšan je glorificiranjem zdravlja, medicinske znanosti, liječnika i dostignuća u farmaceutskoj industriji. Svojim tezama revitalizira starogrčko vjerovanje da je i pretjerana briga za zdravlje svojevrsna bolest. Sličnu misao o zdravlju i bolesti nalazimo u djelima I. Illicha, H.-G. Gadamera, Z. Baumana i drugih.
Pitanja prava na život i poimanje smrti odraz su društvenih vrijednosti, uvriježenih stavova i dominantnih vjerskih opredjeljenja koja su obilježila pojedine etape ljudskog razvoja kroz povijest. ...Mada pojedine zemlje danas prihvaćaju i odobravaju eutanaziju i/ili medicinski potpomognuto samoubojstvo kao ustoličeno suvereno pravo, ovi postupci i dalje spadaju među najkontroverznija pravna i (bio)etička pitanja te potiču žustre rasprave. Međutim, rasprave o njima nisu novost, budući da su eutanazija i (potpomognuto) samoubojstvo prisutni od pamtivijeka, a temelje se na postavkama različitih promišljanja i poimanja vrijednosti ljudskog života, patnje, ali i prava na (dostojanstvenu) smrt. Cilj rada je raspraviti temu eutanazije kroz povijesnu anamnezu. Geneza ovog fenomena pomaže nam u razumijevanju okolnosti koje su pridonijele njegovu prihvaćanju, ali i žustrom protivljenju i to od antike pa do suvremenog doba.
The issues of the right to life and the concept of death reflect social values, established attitudes, and dominant religious beliefs that have marked certain stages of human development throughout history. Although some countries today accept and approve euthanasia and/or assisted suicide as an enthroned sovereign right, these procedures are still among the most controversial legal and (bio)ethical issues and current debates. However, discussions about these issues are nothing new since euthanasia and assisted suicide have been present forever and are based on the assumptions of different reflections and understandings of the value of human life, suffering, and the right to a (dignified) death. This paper aims to discuss the subject of euthanasia and assisted suicide through a historical anamnesis. The genesis of this phenomenon helps us understand the circumstances that contributed to acceptance, as well as the vigorous opposition from ancient times to the modern age.
Trgovanje dijelovima ljudskog tijela jedno je od najsurovijih oblika zločina suvremenog doba. Aktualnost ovog fenomena pojačavaju okolnosti njegove isprepletenosti s organiziranim kriminalom i ...ljudskim očajem. Posljedice su trgovanja dijelovima ljudskog tijela: (I) pogibeljne za »darivatelje«; (II) prosperitetne za »posrednike«; te (III) životno uvjetovane za »primatelje«. U ovom se radu analizira fenomen trgovanja dijelovima ljudskog tijela u neposrednoj vezi s razvojem transplantacijske medicine i kirurgije. Transplantacija ljudskih organa gravitira prema indikativnoj etici odgovornosti te postepeno nadilazi imperativnu etiku dužnosti. Međutim, s etičkog i moralnog gledišta, darivanje ljudskih organa predstavlja čin sebedarja, što komercijalizaciju ljudskih organa čini neprihvatljivom jer vrijeđa ljudsko dostojanstvo. Osim etičkih implikacija, u ovom se radu analiziraju međunarodni dokumenti koji se odnose na problematiku trgovanja dijelovima ljudskog tijela te hrvatsko normativno uređenje predmetne materije, dok se zaključno iznose bioetički i kaznenopravni odgovori na razmotrenu problematiku.
Trafficking in human body parts is one of the most severe form of crime in modern times. The topicality of this phenomenon reinforces the fact that it is intertwined with organised crime and human despair. The resulting repercussions are dangerous for the “donor”, prosperous for the “intermediaries”, and vital for the “recipient”. The paper analyses the phenomenon of trafficking in human body parts, which is directly related to the development of transplant medicine and surgery. Human organ transplantation is moving toward indicative ethics, as ethics of responsibility, and is gradually moving beyond imperative ethics, emphasising duty. Human organ donation is an act of self-sacrifice. Therefore, from an ethical and moral perspective, the commercialization or trafficking of human organs is unacceptable because it violates human dignity. In addition to the ethical implications, the paper analyses international documents on this topic and the Croatian normative regulations on this issue. Finally, bioethical and criminal law answers to this question are given.
Trafficking in human body parts is one of the most severe form of crime in modern times. The topicality of this phenomenon reinforces the fact that it is intertwined with organised crime and human ...despair. The resulting repercussions are dangerous for the “donor”, prosperous for the “intermediaries”, and vital for the “recipient”. The paper analyses the phenomenon of trafficking in human body parts, which is directly related to the development of transplant medicine and surgery. Human organ transplantation is moving toward indicative ethics, as ethics of responsibility, and is gradually moving beyond imperative ethics, emphasising duty. Human organ donation is an act of self-sacrifice. Therefore, from an ethical and moral perspective, the commercialization or trafficking of human organs is unacceptable because it violates human dignity. In addition to the ethical implications, the paper analyses international documents on this topic and the Croatian normative regulations on this issue. Finally, bioethical and criminal law answers to this question are given.
Svako novo komunikacijsko sredstvo oblikuje novu komunikacijskuparadigmu zbog čega Katolička Crkva otvoreno, ali s oprezom,prihvaća svako „čudesno iznašašće tehnike” i iskorištavanjegovu snagu i ...potencijale kako bi vršila, jačala i unaprjeđivalasvoje apostolsko djelovanje. Danas, u vrijeme epidemije koronavirusaona je mnoga obavijesna sredstva pretvorila u „suvremenepropovjedaonice”. Ovaj rad donosi rezultate istraživanja i odgovorna pitanje kako su reagirale pojedine župe u Splitsko-makarskojnadbiskupiji u vrijeme mjere lockdowna, odnosno jesu li župniciotvorili crkvu u virtualnom prostoru. Osim toga, pregledom odabranihpovijesnih dokumenata i kratkom analizom pokušalo se pokazatida su oni svakako imali dobro uporište i razlog da se otvorenovim komunikacijskim tehnologijama u vrijeme epidemije. Naime,brojni crkveni dokumenti, oni koji datiraju od II. vatikanskog koncilapa do najnovije poruke pape Franje povodom Svjetskog danadruštvenih komunikacija, zaređene osobe i vjernike laike medijskisu opismenjivali i kontinuirano poticali da iskoriste to „divnooruđe” za novo iskustvo zajedništva, dijeljenja, slavlja i evangelizacije.Za istraživanje su korištene metode analize sadržaja i komparacije.Podatci su preuzeti iz Tiskovnog ureda Splitsko-makarskenadbiskupije te s internetskih stranica i društvenih mreža svakeod župa Nadbiskupije. Potom su sumirani i analizirani te se komparacijskommetodom došlo do traženih rezultata.
A new means of communication shapes a new communicationparadigm, which is why the Catholic Church openly, butwith caution, accepts every “miraculous invention of technology”and uses its strength and potential to carry out, build up andimprove its apostolic work. Today, at the time of the coronavirusepidemic, many media have been turned into “modern pulpits.”This paper presents the results of the research and the answer tothe question of how some parishes in the Split-Makarska Archdiocesereacted during the lockdown, i.e. whether the parishpriests opened the church in a virtual space. Furthermore, anoverview of selected historical documents and a brief analysistries to show that they certainly had a good foothold and a reasonto open up to new communication technologies at the timeof the epidemic. Namely, numerous church documents, thosedating from the Second Vatican Council until the latest messageof Pope Francis on the occasion of the World Day of Social Communications,have continuously encouraged the ordained personsand lay faithful to become literate in the media and to usethis “wonderful tool” for a new experience of communion, sharing,celebration and evangelization. Content analysis and methodsof comparison were used for this research. The data weretaken from the Press Office of the Split-Makarska Archdioceseand from the websites and social networks of each of the parishesof the Archdiocese. These data were then summarized andanalysed, and the required results were obtained by the methodof comparison.
Nakon kratke prezentacije fenomena pornografije, osobito njegove uobičajene, ali zloslutne prisutnosti u sredstvima društvenoga priopćavanja, članak se usredotočuje na analizu odnosa između ...pornografije i seksualnoga nasilja. U članku se na temelju teorija o obiteljskom nasilju i osobito teorija o seksualnom nasilju propituje povezanost pornografije i seksualnoga nasilja, analiziraju se suprotna stajališta o njihovu međuodnosu te eventualni interesi koji stoje u pozadini različitih stajališta. Slijedi potom pomna analiza dokumenta Papinskoga vijeća za komunikacije naslovljenoga »Pornografija i nasilje u sredstvima komunikacije« te antropološka i etička analiza odnosa pornografije i seksualnoga nasilja. Prijetvornost i prijevarnost dvojbe sastoji se u činjenici, zaključak je članka, da pornografija i seksualno nasilje nisu samo u uzročno-posljedičnoj svezi, nego da su to dva vrlo slična fenomena, gotovo isti po svojoj naravi i sadržaju, da su posljedica istoga mentaliteta i kulture, s istim devastirajućim učincima na ljudsku osobu i njezinu spolnost.
Humana ekologija dio je ekologije koji je nastao u prošlom stoljeću a bavi se proučavanjem odnosa između čovjeka i njegove okoline. Ona je sastavni dio ekologije, a povezana je uz tzv. ekološko ...pitanje iz druge polovice XIX. stoljeća kada je znanost otkrila da zemlja i sve žive vrste na njoj tvore jedinstveni sustav i da utječu jedne na druge preko svojih međusobnih odnosa. Kada su započeli prigovori kršćanstvu da je odgovorno za nastanak ekološke krize i za uništavanje prirode svojim biblijskim stavom o Božjem opunomoćenju za zahvate u prirodi, nastala je i nova grana teologije nazvana ekoteologijom. U krilu katoličke teologije nju su posebno razvijali rimski biskupi (pape), a njezin je vrhunac enciklika pape Franje Laudato si’ koja je preuzela i razvila viziju integralne franjevačke teologije.
Human ecology is a part of ecology that emerged in the last century and deals with the study of the relationship between man and his environment. It is an integral part of ecology, and is associated with the so-called ecological issue from the second half of the 19th century when science discovered that the earth and all living species on it form a unique system and that they influence each other through their interrelationships. When reproaches began to Christianity that it was to blame for the ecological crisis and the destruction of nature with its biblical view of God's authority for interventions in nature, a new branch of theology called ecotheology emerged. In the bosom of Catholic theology, it was especially developed by the Roman bishops (popes), and its culmination is the encyclical of Pope Francis "Laudato si" which took over and developed the vision of integral Franciscan theology.
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