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Transplantacje ex mortuo aktem (nie)miłosierdzia

100%
Smerecka E.
Studia Theologica Varsaviensia
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2016
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vol. 54
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issue 2
123-149
PL
Christian Mercy is inseparably associated with acting for human good. One of the fields where such action is seen towards others and which is supported by Church and media is transplant therapy. However, are treatments of such type really in line with the respect for human dignity and can be regarded as an act of mercy? In order to answer the above questions it is a good  idea to investigate the procedures which accompany organ transplantations, particularly including ex mortuo transplantations and brain death diagnosis with its medical justification. It is also essential to dwell on the quality of life, useful death, persistent therapy and widely understood term of conscience which appears in relation between donor and recipient. All these aspects make one think deeply on the validity and the proper assessment of ex mortuo transplantation especially when it is concerned as an action being in line with Christian Mercy.
2
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Śmierć mózgowa a śmierć człowieka

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Wolski J.
Łódzkie Studia Teologiczne
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2010
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vol. 19
217-239
EN
Brain death is one of the most important yet difficult issues in contemporary medicine, as well as in the field of ethics. The fundamental issue concerns the legitimacy of employing brain death as the criterion for determining the death of a human being. While acknowledging the reasons for introducing brain death as an indicator of human death, the controversial nature of this criterion cannot be ignored. The definition of death, when human beings are involved, must be free from arbitrary judgements. Thus, efforts to reach a precise definition cannot be reduced merely to issues related to organ transplants, which, unfortunately, have all too often played a paramount role in such discussions. The magisterium of the Catholic Church, while not claiming the right to establish the criteria of brain death determination, or to pronounce on the diagnostic tests aimed at arriving at such a conclusion, insists that the discussion of bioethical issues concerning death per se must take into account a sound anthropological vision, and that criteria of death must be formulated with the utmost rigour and certainty. In this way we are called to act as servants of life, and not the opposite.
3
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Dyskusja wokół problemu śmierci mózgowej człowieka – dawcy organów. Między biologią, biomedycyną i filozofią

86%
Wróbel J.
Roczniki Teologii Moralnej
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2011
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vol. 3
153-178
EN
Pronouncing the death of a man is essentially connected with the question about the moral limits of reanimation actions and about taking tissues and organs from human corpses. As medicine developed it was decided that the proper criterion of the death of a man is his cerebral death. However, acceptance of this criterion arouses controversies and raises objections. The author of the article shows the contemporary development of this method of pronouncing a man dead, the main reasons for objections and the stand taken by the Church. In the further part he shows the significance of the brain as the factor integrating the man's living processes. He does it from the perspective of the respiratory, circulatory, nervous and endocrinological systems. On the other hand, he stresses that along with the death of the brain disintegration of the human person begins. Disintegration of this unity on the biological level reveals the “separation” of the body and the soul as the unifying principle that has already happened; that is, it reveals the man's death that has already taken place.
4
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Śmierć mózgowa - kontrowersje i uzgodnienia

72%
Alichniewicz A.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2018
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vol. 42
131-144
EN
Human death is challenging from both philosophical and medical points of view, because of an apparent ontological discrepancy between the diagnosis of death of the organism as a whole and the declaration of death of a human person. In my paper I make an attempt to analyze the main controversies as well as agreements concerning ontological and medico-epistemological problems that have created the evolution of the definition of brain death, arguing that: 1. It is impossible to define death; 2. What functions as the definition of death is rather a set of criteria of death than a definition in a proper sense; 3. The debate concerning so-called definition of death refers not to death as such, universally conceptualized, but to a specific problem of death of a human being; 4. Analyzing the problem of human death it is impossible to make a clear distinction between biological and philosophical dimensions.
PL
Śmierć człowieka jest wyzwaniem zarówno dla analiz filozoficznych, jak i nauki oraz praktyki medycyny ze względu na napięcie między diagnozą śmierci organizmu jako całości a stwierdzeniem zgonu osoby. W artykule podejmuję próbę przyjrzenia się głównym kontrowersjom, a także uzgodnieniom natury ontologicznej i epistemologiczno-medycznej, składającym się na ewolucję definicji śmierci mózgowej.
5
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Teologiczno-prakseologiczne implikacje współczesnej dyskusji nad rozumieniem śmierci

72%
Babiński J.
Studia Pelplińskie
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2019
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vol. 53
17-32
EN
The problem of death is still an ongoing subject of intense debates. As a topic of worldview discussions and is is continually undertaken by science. The development of science means that the definitions and solutions regarded as definitive need to be revised and perfected. Considering Theology, the discussion taking place in medicine and philosophy is particularly important. The theological and dogmatic understanding of death is does not undergo any fundamental changes; however, the new proposals formulated in other sciences have their praxeological and pastoral consequences. 
PL
Problem śmierci ciągle budzi gorące dyskusje. Jest to temat nieustannie podejmowany przez naukę, jak i w dyskusjach światopoglądowych. Rozwój nauki sprawia, że definicje i rozwiązania, uznawane za ostateczne, domagają się rewizji bądź uzupełnienia. Jeśli chodzi o teologię, szczególnie istotna jest dyskusja dokonująca się w medycynie i filozofii. Teologiczno-dogmatyczne rozumienie śmierci nie ulega zasadniczej zmianie, jednak nowe propozycje formułowane w przestrzeni innych nauk, pociągają za sobą konsekwencje prakseologiczne i pastoralne. 
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