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Cztery sfery oddziaływania terapii transplantacyjnej: stan obecny i perspektywy

100%
Nowacka M.
Diametros
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2009
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issue 19
93-105
PL
Powstanie i rozwój chirurgii transplantacyjnej dały początek pogłębiającemu się procesowi zmiany naszego poczucia moralności oraz rozumienia naszego człowieczeństwa. W artykule omawia się cztery sfery, w których wspomniany proces zachodzi i niewątpliwie będzie się pogłębiał: sferę medyczną, antropologiczną, etyczną oraz społeczno-prawną. Wykazuje się, że cielesność człowieka nie jest już uważana za istotny element bytu ludzkiego, lecz stała się jedynie bardzo użytecznym przedmiotem – najpierw jako materialny nośnik naszego życia, a po śmierci jako cenny rezerwuar części zamiennych. Coraz powszechniejsze staje się poczucie zewnętrzności ciała względem człowieka, czyli – ujmując to z drugiej strony – poczucie, że wyłącznie sfera świadomości człowieka stanowi o jego człowieczeństwie, bez udziału cielesności. Ta swoista deprecjacja i utylitarne traktowanie ciała nie łączy się jednak z dowartościowaniem duchowości człowieka. W konsekwencji życie doczesne staje się wartością najwyższą, a wszelkie działania służące zachowaniu, przedłużaniu i polepszaniu jakości życia są akceptowane jako moralne. Chirurgia transplantacyjna poprzez swój społeczny charakter wzmacnia tego rodzaju postawy. W sferze etycznej ma to ten skutek, że dominować zaczyna utylitarystyczne pojmowanie moralności – moralne jest to, co zwiększa sumę dobra. Można więc zaryzykować przypuszczenie, że wprawdzie chirurgia przeszczepów jest tylko przejściowym etapem rozwoju medycyny, ale wzmocniona przez nią utylitarystyczna postawa moralna stanie się dominująca, wypierając deontologiczne pojmowanie moralności.
EN
The appearance and development of transplant surgery have started and intensified the process of changing our sense of morality and the understanding of our humanity. The article discusses four areas where the above mentioned process takes place and, undoubtedly, where it will become intensified: medical, anthropological, ethical, and socio-legal. It is shown that human corporeality is not considered to be an important element of human existence, but that it has become only a very useful item, a material carrier of our lives and after death a valuable reservoir of spare parts. The sense of the externality of the body in relation to man has become more widespread, i.e. looking from another perspective, the sense that only the sphere of human consciousness, without corporeality, determines humanity. However, this peculiar depreciation and utilitarian treatment of the body is not connected with the revaluation of human spirituality. In consequence, earthly life becomes the highest value and any activities aiming at the preservation, prolongation, and improvement of the quality of life are attributed a moral character. Due to its social character, transplant surgery consolidates such attitudes. In the ethical sphere it results in the domination of the utilitarian understanding of morality – what increases the overall good is moral. Thus, it appears that although transplant surgery is only a temporary stage in the development of medicine, the utilitarian moral attitude which it fosters will become dominant and will replace the deontological understanding of morality.
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Trzy drogi rozwoju medycyny

100%
Nowacka M.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2012
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vol. 13
43-53
EN
The article substantiates the fact that in its history, medicine has undergone three transformations: from philosophical medicine to scientific medicine, from medicine as art to medicine as science, and from medicine dealing with an individual to medicine also dealing with communities. The first transformation consisted in the fact that during its development medicine was considered to a lesser degree in philosophical context which determined the way medicine was understood, and it became more independent as natural science and itself affected philosophical understanding of man. The second transformation consisted in the fact that medicine as the art of healing changed into a natural science, and the basic place where it was practised was a clinic, i.e. a place where medicine acted as science without ceasing to be the art of healing. The third transformation consisted in the fact that medicine, initially obviously set on treating individuals, with time started to realize its social aspect. All three processes of transformations finished in the early 19th century. The article presents main theses formulated and substantiated in the book by Maria Nowacka Filozoficzne konteksty medycyny. Ujęcie historyczne od starożytności do końca XVIII wieku, published by the University of Bialystok in 2012.
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Starozytne postawy wobec powinnosci medycznych

100%
Nowacka M.
Archeus. Studia z bioetyki i antropologii filozoficznej
|
2011
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vol. 12
33-54
EN
Rational medicine, i.e. the one which is not an attempt to conciliate forces evil to man, was shaped in Ancient Greece simultaneously with the birth of philosophical thinking. And in its beginning it was indistinguishable from philosophy because any in tellectual activity of man aiming at understanding something was philosophy. Even when within the frames of philosophy particular disciplines – astronomy, physics, biology, and also medicine – started to be aware of their autonomy, they still remained essentially philosophical. Ancient medicine is philosophical medicine because all its findings are understood in a philosophical context – deep conviction of philosophers that the universe is an orderly, proportional, and harmonic entirety is transmitted from physicians to patients. Such is the source of medical theory, according to which good health is a harmony of elements in human body, as well as subsequent conviction about peculiar isomorphism of macrocosm and microcosm. The only real indicator of autonomy of medicine from philosophy was a necessary element of realism regarding particular human being who was supposed to be effectively aided in his sickness by concrete means. Philosophy did not have to care about reality so philosophy could bend reality to its speculated theories without having to verify them in practice. However, natural empirism of medicine could not influence philosophy as medicine itself did not possess, and will not possess for a long time, so big scientific database that it could be an influencing factor on philosophica settlements. Ethics will become the common ground for mutual relations between medicine and philosophy. And on this ground a particular analogy between treating human body and healing human soul will be settled, an analogy incomparably more useful for philosophy than for medicine.
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O sprzeciwie wobec pobrania narządów od zmarłych dawców

100%
Nowacka M.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2013
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vol. 14
5-16
EN
This article was first delivered at the XI Congress of the Polish Transplantological Society, which took place in Bydgoszcz, 28–30 November, 2013. It discusses some of the reasons for the relatively low number of transplants from deceased donors in Poland. In the past, most of the reasons were of an ethical and cultural nature, while today most objections concern the problem that if the donors are in the state of a coma, they are still alive. Such doubts can also be noticed among doctors, which is why the problem can only be resolved if the medical community becomes uniform in their approach to the pr
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Rozwój medycyny a poziom świadomości zdrowotnej w XVII wieku

100%
Nowacka M.
Roczniki Filozoficzne
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2014
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vol. 62
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issue 4
103-120
PL
Koniec XVII wieku charakteryzuje się istnieniem dużej rozbieżności między wzrastającym poziomem rozwoju wiedzy medycznej, edukacji medycznej oraz metod terapeutycznych z jednej strony, a stanem wiedzy o zależnościach zdrowotnych od higieny na poziomie jednostki i społeczności z drugiej strony. Rozwój medycyny jako nauki w powiązaniu z rozwojem nauk biologicznych i metod klinicznych pozwala zrozumieć relacje między higieną, profilaktyką zdrowotną i stanem zdrowotności. Proces ten stał się widoczny w XIX wieku, kiedy stan wiedzy i postęp techniczny umożliwiły zastosowanie licznych rozwiązań prozdrowotnych na poziomie jednostki i całych społeczności. W tym kontekście artykuł omawia prekursorski charakter G.W. Leibniza postulatów dotyczących nauczania medycyny i organizacji służby zdrowia. Zarazem wykazuje się – na przykładzie zaleceń higienicznych, które sformułował Jean-Baptiste de la Salle – że postulaty Leibniza nie mogły zostać zrealizowane w XVII-wiecznym społeczeństwie.
EN
The end of the 17th century is characterized by the existence of a marked discrepancy (or disproportion) between the growing level of medical knowledge, medical teaching and therapeutic methods on the one hand, and the state of knowledge concerning the relation between hygiene and health both on the level of individuals and the population on the other. The development of medicine as a science in connection with the development of biological sciences and clinical methods make it possible to understand the relation between hygiene, prevention and the state of health. This process became apparent in the 19th century, which is when the state of knowledge and the level of technical advancement made it possible to implement a number of prohealth solutions on the level of individuals and the whole society. It is in this context that this article discusses the precursory character of G.W. Leibniz’s postulates concerning the teaching of medicine and the organization of health service. It also demonstrates – based on the hygienic recommendations formulated by Jean-Baptiste de la Salle – that Leibniz’s postulates could not be fulfilled in 19th-century society.
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