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Bogusława Wolniewicza rozumienie fenomenu śmierci

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Smakulska J.
Kultura i Wartości
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2012
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issue 4
19-32
EN
The phenomenon of death is one of the most essential issues in Bogusław Wolniewicz’s philosophical deliberations. The philosopher discusses it within a context related to religion, euthanasia and capital punishment. The issue of religion is crucial because, according to Wolniewicz, religiosity is inseparably linked with the phenomenon of death, as death is the source of every religion. Death is something sacred which evokes both respect and trepidation. Death is a mystery; it indicates the existence of a dark side of reality. Religiosity emerges from the realization that we are subjected to the unchan geable laws of nature. We are both rational and mortal, a combination that is the essence of human nature. In addition to this, rationality and mortality linked together make our position in the world tragic. However, the human being does not want to die, does not want to come to terms with his own mortality. We possess a strong desire to influence our fate or at least delay our end. That is why progress which is taking place in the medical sciences gives us a deceptive hope that we will be able to live for ever, and that human death will be soon overcome. According to Wolniewicz, scientific progress is changing human awareness of our own tragic fate. As a result, we are becoming less and less sensitive to our tragic position in the world.
PL
W rozważaniach filozoficznych i bioetycznych Bogusława Wolniewicza jednym z najistotniejszych problemów jest fenomen śmierci rozpatrywany w kontekście tematyki związanej z religią, eutanazją i karą śmierci. Kwestia religii jest tu kluczowa, bowiem, zdaniem filozofa, jej źródłem jest właśnie fenomen śmierci. Śmierć to sacrum, zjawisko budzące szacunek i trwogę, a zetknięcie ze śmiercią to zetknięcie z ciemną i tajemniczą stroną rzeczywistości. Śmierć wskazuje na naszą podległość wobec nieubłaganych praw przyrody. Filozof uważa, że połączenie rozumności i śmiertelności stanowiące o istocie ludzkiej natury, czyninaszą pozycję w świecie tragiczną. Jesteśmy bowiem świadomi, że śmierć jest nieunikniona. Jednak człowiek nie chce umierać, nie chce pogodzić się ze swoją śmiertelnością, pragnie wpłynąć na swój los, aby przynajmniej o późnić nadejście śmierci. Rozwój nauk medycznych sprawił, że ludzie zaczęli ulegać złudzeniom na temat rychłej możliwości bezkresnego przedłużania życia. Zdaniem filozofa, są to nierealne mrzonki, a ów postęp naukowy powoduje zmianę w naszym odczuwaniu świ ata, a mianowicie staje się ono corazmniej wrażliwe na tragizm ludzkiego bytowania. Celem artykułu jest prezentacja głównej tezy Bogusława Wolniewicza o nierozerwalnym połączeniu religijności i zjawiska śmierci.
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Bogusława Wolniewicza ocena moralna dzialan biotechnologicznych

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Smakulska J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2011
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vol. 12
19-32
EN
The paper refers to Bogusław Wolniewicz’s deliberations on moral problems whicare being generated by cloning of human embryo cells which is one of the rapidly develop-ing biotechnological methods. The philosopher perceives serious moral dilemmas of using human embryos for experiments as in his opinion a human embryo is a human being.Although it is deeply immoral method, it is very unlikely that scientists will abandon it because the expectations of improving quality of human life or prolonging it, due to using genetic material, are great. What is more, cloning of embryo cells is closely linked with transplantations. Furthermore, the philosopher points out that such experiments are in their essence the same as doctor Mengele’s criminal experiments during World War II.
3
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Determinizm a odpowiedzialność

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Smakulska J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2013
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vol. 14
109-125
EN
The aim of the article is to discuss the possibility of keeping the notion of responsibility valid, despite the inborn determinism of a human being. In the context of responsibility, the incompatibility of free will and determinism, is one of the most complex and difficult philosophical issues. B. Wolniewicz and S. Pinker are both the supporters of genetic determinism, however they do not negate responsibility. They claim that the idea of justice, or natural law, is deeply rooted in human nature. The main reason why people demand punishment for criminals is due to the fact that criminals contravene the moral order. Progress which is taking place in biological sciences might be perceived as a threat to the idea of justice, because some discoveries in this field may be used by lawyers for justifying criminal deeds by evolutionary reasons and eventually proving their innocence. In fact, there is no such a danger, as explaining someone’s conduct is not the same as justifying it. Understanding does not mean forgiving. Biological sciences might be helpful in more profound understanding of the problem.
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Zbieżność poglądów Bogusława Polniewicza i Stevena Pinkera w kwestii zła w naturze ludzkiej

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Smakulska J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
85-103
EN
The article is devoted to Bogusław Wolniewicz’s and Steven Pinker’s deliberations on human nature and its corruption with evil. Human nature can be defined as a set of inborn qualities, inclinations or aspirations. Wolniewicz’s view on human nature is pessimistic, he claims that people can consciously do wrong despite knowing what is right in a certain case.What is more, some individuals are psychopaths and their rehabilitation is impossible. This conclusion has been strongly rejected by philosophical tradition, especially by modern thought forcing the idea of a man’s inborn kindness. Wolniewicz’s deliberations are based on axiological point of view, while Pinker’s on psychological and evolutionary ones. However, they come to very similar conclusions. They also discuss why the idea of evil in human nature is consistently rejected in spite of the history of mankind, everyday experience and results of biological science.
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