Search results

1

Business clinics qualified for the in vitro governmental programme with the legal status up to the end of 2016

100%

Debita M.

Journal of Education Culture and Society

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2017

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vol. 8

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issue 2

42-52

EN

The article presents the issue of state participation in the financing of couples’ infertility treatment with in vitro fertilization. The author emphasizes that highly interesting topic of clinics recommended for infertility treatment has not been sufficiently developed. This subject is systematically developed in the public discourse, but the society, which still remains divided in the matter of state and municipal government participation in the funding of couples' infertility treatment with in vitro. The author presents the evolution of Ministry’s of Health In Vitro Fertilisation Programmes which came under the governance of the Law and Justice party (PiS) in 2016.

2

ART and Age − Gender Stereotypes in Medical Students’ Views

88%

Alichniewicz A., Michałowska M.

Diametros

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2015

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issue Diametros 45

71-81

EN

It seems interesting to find out how the situation of the Polish ART practice is reflected in the medical students’ opinions. To answer this question we carried out a two-stage research adopting a data-driven methodology based upon the grounded theory, in which we collected a mixture of quantitative and qualitative data. Our study has revealed students’ high acceptance of IVF and most of the additional procedures, except for IVF in the case of women over 40 and postmenopausal ones. The students’ main concerns were to be compatible with what is presented in medical literature and commonly accepted in medical practice, so the core categories they focused on in their argumentation were medical evidence and medical standards. Whereas the students were consistently trying to ground their reasoning on medical knowledge, their opinions reflected not only statements based on hard data, but also some gender stereotypes hidden in medical literature.

3

Nowe dylematy medycyny – zjawisko macierzyństwa zastępczego w perspektywie społeczno-etycznej

88%

Walerjan B.

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2009

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vol. 12

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issue 2

EN

Contemporary medicine offers more and more possibilities as far as procreation is concerned. They are available, first of all, to infertile couples (IVF – In Vitro Fertilization). However, the advanced reproductive technology is also used by people who are biologically capable of having children. These people are ready to resign voluntarily from pregnancy and childbirth difficulties. The surrogate motherhood appears as a phenomenon known already from biblical times but existing nowadays in a different context. At the same time, some issues are emerging – questions concerning social, ethical, moral and legal consequences. This paper presents the issue of surrogate motherhood in the context of social changes, which could lead to a development of such practices as well as the reasons of parents and surrogate mothers. Can this phenomenon be perceived as a service for people who want to fulfill their desires for having children? Would surrogate motherhood become a socially approved practice? What are the ethical, religious and legal norms concerning this phenomenon? The religious norms are connected, first of all, with an attitude of the Catholic Church which recognizes surrogacy as unacceptable and states that “it offends the dignity and the right of a child to be conceived, carried in the womb, delivered to the world and brought up by their own parents”. The ethical norms refer to the biotechnological issues and include matters of creating and implanting human embryos as well as the problem of the surrogate mother – child – biological parents relationship. As far as legal norms are concerned, the case is still open hence Polish law does not take into consideration in vitro fertilization or the admissibility of surrogate motherhood.

4

Podmiotowość prawna dziecka nienarodzonego

75%

Korziński I.

Rocznik Teologii Katolickiej

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2016

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vol. 15

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issue 1

EN

Contemporary medicine, ethics and law have been trying to pinpoint the exact moment when a being starts to be a human being and as such acquires his specific rights and duties. It is a moot point and there are numerous controversies concerning this issue, because according to some thinkers a human being possesses the status of being a person from the moment of fertilization, according to others this status is acquired only when the embryo is implanted inside the woman’s womb. The law, both civil and canon, plays an important role in this debate. It can be said that it is the positive law that bestows on an embryo a legal status by determining the attribute which is indispensable for being a human (conditio sine qua non). Meeting this condition is required for a human being to possess legal rights and duties, e.g. the right to be protected by the law from the very moment of conception. Unfortunately, the Polish civil law (and in that it differs from the canon law), although it deals wit h the protection of a new life in the mother’s womb and forbids abortion, does not ascribe a legal status to the embryo in an explicit way and thus permits many malpractices concerning an unborn child (for example abortion in specific circumstances and in vitro fertilization).

5

Rasestumise, lapseootuse ja sunnitusega seotud kogemuslugude funktsioonidest www.perekool.ee foorumite suhtluses

75%

Pilt M.

Mäetagused

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2018

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vol. 72

49-80

EN

The focus of the study was to take a look at the functions of telling personal experience stories on the Estonian internet family discussion forum Perekool (Family School) subforums dedicated to conception, pregnancy, and childbirth. The analysis was based on four groups of stories and their comments: ‘strip catchers’’ stories (stories of women who want to get pregnant), IVF (in vitro fertilization) stories, ‘belly growers’’ stories (stories of pregnant women), and childbirth stories. The aim was to find out which role these stories play from the point of view of the functioning of the internet group, and which are these broader socio-cultural meanings and motives why women share their personal stories with delicate content on the easily accessible internet forum. The following categories of functions of personal experience stories emerged from the research: support and help, information exchange and advice, warning, self-presentation, and entertainment. Sharing personal experience stories on an internet forum can provide support and help for both their writers and readers. The woman who wants to get pregnant, is undergoing in vitro fertilization procedure or is expecting a baby can feel lonely or isolated if she has no close people with similar experiences and understandings of her condition (what is ‘right’ or ‘wrong’, ‘normal’ or ‘abnormal’). Sometimes a woman prefers to conceal her experiences, thoughts, and feelings, because she is afraid of being misunderstood. For example, women’s long-term problems related to getting pregnant and in vitro fertilization seem to be topics that the wider public knows very little about, and that is why women prefer to share their stories and get support and help on the internet forum from those who have similar experiences and thus may understand them better. Both writing and reading the personal experience stories provide psychological support to group members, driven by understanding that only the women who have experienced the same can truly help. The so-called ‘success stories’ play an important role in mutual assistance. A woman can share her success story with the aim of getting in return other women’s stories with a happy ending or the aim may be to offer hope and support to others. Personal experience stories function as information exchange in the sense that they are an important alternative or additional source of information that women get from their relatives, doctors, and midwives. Women may prefer to get information from others’ experiences and stories posted on the internet forum because they have not found a common language with medical staff. For example, women with endometriosis write in their stories that the diagnosis was a shock for them because they did not know anything about it and the doctor gave them very little hope (or not at all) to become a mother. On the other hand, women have found advice and information suggesting they might still get pregnant from other women’s stories. The stories have a kind of informal advisory function because they allow access to the experiencer’s point of view. Both configuring your own experience into a story and reading about others’ experiences help women better understand their condition and become aware of potential different solutions of their problems. The aim of the story writer may also be to initiate a discussion on her own experiences. In this respect, the study revealed that the longer narrative form (a detailed description of the experience, related events and emotions) can provide more specific feedback and advice from group members than a mere question-answer style conversation. A personal experience story can also function as a warning that leads women to stand up for themselves in communication with medical staff and to avoid their own thoughts and activities that they might regret later. In addition to the activities in the physical space, the purpose of writing a story can be to warn against the risks associated with the use of the internet. Personal experience stories work as self-presentation on the internet forum in the sense that they show how women manage their experience. The stories also enable women to show that they belong to a particular group of people with similar interests and experiences. So, there is only one meaningful ‘my story’ per person within the Family School subforums titled Conception, Pregnancy, and Childbirth. The personal experience stories on these forums function as business cards, which allow women to introduce themselves when they join the group and by which other group members identify them later in the discussions even if women participate anonymously (for that purpose anyone can use the pseudonym Cuckoo). However, in spite of accessibility of the discussion forum (the postings are easy to find by a search engine and can be read by all internet users), the women do not write their stories to present themselves and their stories to the general public, but only to peers, i.e., other women with similar experiences. The easily accessible (public) internet forum is perceived as private communication space of a particular interest group because there is an implicit assumption that the forum is used and the conversations there are read only by those who go through a similar life period and who need, based on personal experiences, to participate in the group. A personal experience story can be entertaining for both the writer and the reader. Entertainment as the function of women’s stories emerges in relation to comparing experiences and ‘expecting together’, but also in connection with the fact that sharing the story at the end of the journey of strip catching, in vitro fertilization or pregnancy has become an unwritten rule of the internet group – the woman who has spent time reading other’s stories is expected to share her own story as well. Also, entertainment as a function emerges if, in the passage of time, women share their stories on the forum in response to other ones, when the concrete topic and experience are no longer relevant to them. To what extent and in what form one or another of the functions of the experience stories emerges, depends on the core experiences, interests, problems, and needs of the concrete subgroup.

6

Problemy bioetyczne ingerencji medycznych zaburzających genetyczne i epigenetyczne uwarunkowania rozwoju człowieka

75%

Midro A. T., Hoser SAC H. F.

Family Forum

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2015

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issue 5

29-42

EN

Introduction to the practice of modern medical procedures disturbing genetic and epigenetic determinants of human development leading to genetic disorders and/or reduced survival as a result of congenital malformations raises a number of bioethical problems. Due to its genetic and biological basis of its functioning the human being is a human being from the conception. From the point of view of a clinical geneticist, procreation of a new human being is the creation of a new individual genome, that is database on the genetic information obtained from the parents through their reproductive cells and then starting the duplication and imprinting (labelling), and creating opportunities for its reading and modifying in the course of further development (gene expression and its regulation). In the article there are discussed problems arising from health risk, life and dignity of the child and their parents resulting from the use of in vitro fertilization methods.

PL

Wprowadzenie do praktyki medycznej nowoczesnych procedur zaburzających genetyczne i epigenetyczne uwarunkowania rozwoju człowieka, prowadząc do schorzeń rozwojowych i/lub ograniczonej przeżywalności wskutek wad wrodzonych rodzi wiele problemów natury bioetycznej. Ze względu na swoje genetyczne wyposażenie i biologiczne podstawy jego funkcjonowania istota ludzka jest człowiekiem od poczęcia. Z punktu widzenia genetyka klinicznego prokreacja nowej istoty ludzkiej jest utworzeniem nowego indywidualnego genomu, czyli bazy danych w zakresie informacji genetycznej otrzymanej od rodziców poprzez ich komórki rozrodcze, a następnie uruchomieniem jej powielania i znakowania (replikacja i piętnowanie) oraz stworzenie możliwości do jej odczytywania i modyfikacji w trakcie dalszego rozwoju (ekspresja genów i jej regulacja). W artykule zostały omówione problemy zagrożeń zdrowia, życia i godności dziecka, i jego rodziców, wynikających z zastosowania metod pozaustrojowego zapłodnienia in vitro.

7

Les remarques sur les limites de la protection de la vie humaine dans la le droit français

75%

Brzezińska J.

Opolskie Studia Administracyjno-Prawne

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2015

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vol. XIII

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issue 3

23-37

EN

The present article is an attempt to determine the range of protection of the right to human life in the French legislation. Taking into account the indicated problem area, the author draws attention to the fact that this protection relates to each phase of the biological development of man, beginning with the pre-natal stage, through the post-natal period until the end of life. However, in dependence on the degree of man’s development (the embryo, fetus, child, adult) the level of its advancement is different. It needs remembering that the French law protects human life on both the civil and penal planes. Still, depending on the type of norm, the range and character of protection provided to man are different, too. As far as the French civil law is concerned, it is human beings who are guaranteed the primacy by the legislature through prohibition of any attempts on their dignity, and the protection of the individual starts from the moment of their birth. In turn, the criminal law imposes an absolute prohibition of depriving humans of Les remarques sur les limites de la protection de la vie humaine dans la le droit français 37 their lives in an intended manner. It must be stressed that the problem area discussed in the article required making reference to two categories of problems: on the one hand – an essay to qualify the limits of human life as regards temporal aspects and designating the initial and final moments of human existence, on the other one – a concrete reference to questions immanently connected with the sphere of conditions and circumstances of permissibility for individual’s existence or that of cessation of it (abortion, the status of human fetus, artificially aided procreation or euthanasia). In the concluding part of the considerations, it is stated that the question of protection of human life undoubtedly is an extremely complicated issue and raises numerous doubts of the interpretative nature. Indeed, from both the biological and legal perspectives there arise serious difficulties to precisely establish the individual stages of human development, as well as adjusting the law to varying conditions of protection of it. Therefore, in each situation where legal norms do not satisfy the requirements posed to them there opens a field of ethical reflection which relates to interpretation of the limits within which human life proceeds.

8

In Vitro Method in the Understanding of Polish Secondary School and University Students: Between Prohibition and Choice

75%

Baniak J.

Polish Sociological Review

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2016

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vol. 196

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issue 4

514-530

EN

This article presents an analysis of the views and opinions of secondary school students in Kalisz and university students in Poznań in regard to in vitro fertilization and its use by infertile couples. The basis for the analysis is sociological research conducted in the years 2007 and 2011 among 456 secondary school students and 426 university students.

9

Wpływ metody in vitro na zdrowie i funkcjonowanie kobiety oraz relacje małżeńskie

71%

Warzecha M.

Teologia i Moralność

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2016

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vol. 11

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issue 2(20)

191-226

EN

The article describes functioning of a woman undergoing in vitro fertilization and the influence of this method on relationship between husband and wife. The author seeks the answer to some questions: why do some couples decide on in vitro fertilization? What moral dilemmas do they meet on the way to achieve their goal etc. In order to find the answer of these questions the author drafted the questionnaire form and made it available on portals: abrahamisara.pl, babyboom.pl, kafeteria.pl, gazeta.pl, I am supporting in vitro - facebook and others. The questionnaire survey lasted about one year (2014). It revealed numerous threats to the mother as well as to the child associated with some clinical practices with in vitro fertilization, threatening human rights, the dignity of human person and of marriage.

PL

Celem artykułu jest ukazanie funkcjonowania kobiety w programie in vitro oraz wpływ tej metody na relacje wewnątrzmałżeńskie. Autorka poszukuje odpowiedzi na pytania: czym kierują się osoby decydujące się na procedurę sztucznego zapłodnienia, jakie są moralne dylematy osób podchodzących do programu in vitro itp. W celu znalezienia odpowiedzi autorka sporządziła ankietę i udostępniła ją na portalach: abrahamisara.pl, babyboom.pl, kafeteria.pl, gazeta.pl, popieram in vitro – Facebook i inne. Badania trwały około jednego roku (2014). Ujawniły one liczne zagrożenia zarówno dla matki, jak i dziecka, związane z niektórymi praktykami klinicznymi związanymi z praktyką in vitro, które uwłaczają godności zarówno osoby ludzkiej, jak i małżeństwa.

10

Wybrane aspekty etyczne leczenia niepłodności w prawie polskim – kilka słów o Ustawie z dnia 25 czerwca 2015 r. o leczeniu niepłodności

63%

Chełmowska P. W.

Studia Prawnicze: rozprawy i materiały

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2017

|

issue 1(20)

95-118

EN

According to World Health Organization infertility is a disease of the reproductive system defined by the failure to achieve a clinical pregnancy after 12 months or more of regular unprotected sexual intercourse. It is estimated that the problem with having children concerns nowadays even 5–6 marriages in the world. Infertility treatment depends on the cause of infertility, but usually it includes diagnose causes of infertility, medical counselling, conservative treatment, surgery and the procedure of medically assisted procreation. Due to its complexity, infertility treatment problem cannot be considered only from the medical point of view. It also needs to be considered in ethical, psychological, religious, social and legal terms. Concerns about lack of infertility treatment law in Poland have been repeatedly raised over the last few years. Finally, after few failed attempts an Infertility Treatment Act has entered into force. Generally speaking, the adoption of the abovementioned act should be assessed positively. However, it is necessary to try to find the answer whether the Infertility Treatment Act complies with applicable ethical standards.

PL

Zgodnie z definicją zaproponowaną przez Światową Organizację Zdrowia niepłodność to choroba, której skutkiem jest niemożność zajścia w ciążę pomimo podejmowania regularnego, przynajmniej rocznego, współżycia płciowego z pominięciem stosowania środków antykoncepcyjnych. Szacuje się, że współcześnie problem z możliwością posiadania dzieci dotyka co 5–6 małżeństwo na świecie. Z uwagi na swoją złożoność, zagadnienie leczenia niepłodności nie może być rozpatrywane jedynie z punktu widzenia stricte medycznego. Konieczne jest dokonanie jego pogłębionej analizy również w aspekcie etycznym, psychologicznym, religijnym, społecznym i prawnym. W Polsce wielokrotnie wskazywano na konieczność wprowadzenia aktu prawnego, który regulowałyby problematykę leczenia niepłodności. Ostatecznie, po licznych nieudanych próbach, w dniu 25 czerwca 2015 r. uchwalono Ustawę o leczeniu niepłodności. Uchwalenie wyżej wskazanej regulacji, a w efekcie usunięcie stanu niepewności prawnej, należy ocenić pozytywnie. Przechodząc jednak do analizy przepisów ustawy o leczeniu niepłodności, należy spróbować odnaleźć odpowiedź na pytanie, czy obowiązująca ustawa spełnia standardy etyczne.

11

Postawa Kościoła wobec przejawów cywilizacji śmierciu początków ludzkiego życia

63%

Kluz M.

Studia Pastoralne

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2013

|

vol. 9

162-177

EN

Church – faithful to the mission commissioned by Christ – take successively the topics that appear throughout the history of mankind, which are the result of scientific development and progress of civilization, and increasing the possibility of interfering with the processes of life – from procreation, and the dying ending. Undoubtedly, the field of interference in human procreation is the one that because of the tremendous progress achieved and the personal good, especially endangered in its activities – requires special vigilance of the Church. Therefore, in this publication is presented clear moral teaching of the Church concerning the abuses in the field of procreation. For the fundamental fraud, which became the subject of moral reflection should include: contraception, morning after pill, sterilization and abortion, in vitro fertilization and cloning. It should be noted that all these issues related to human reproduction right contradict the Christian tradition for centuries, and above all the Church’s thought for contemporary view of marriage, family, sexuality and fertility. Break for inner unity, mutuality and the need for relationships between spouses, but also the relationships between parents and offspring. For this reason, must be evaluated negatively. These phenomena are in fact the opposite nature – sexuality without procreation on the one and procreation without sexuality on the other.

12

MAŁŻEŃSTWO I RODZINA W ŚWIADOMOŚCI POLAKÓW – ANALIZA SOCJOLOGICZNA

63%

Mariański J.

Zeszyty Naukowe KUL

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2015

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vol. 58

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issue 4

77-103

EN

The article primarily concerns the perception of marriage and family life among both young and adult Polish people. We focus on family consciousness or the pro-family ideology, recognized values and pro-family norms. The subjective and conscious dimension of marriage and family life is conditioned by a variety of references in the macro and microstructure. However, marriage and family life as such also affects the attitudes and behavior of people, especially family members. Our study shows that about 25% of young people in Poland approve of the values and norms of Catholic ethics of marriage and family; about 50% take a selective attitude, and about 25% have completely departed from Catholic morality. With regard to the entire Polish society, acceptance of these values and norms stands at about 40%; partial approval and partial disapproval (a selective attitude) – 40%, and total disapproval – 20%. The approval of the pro-family values and norms among practicing Catholics only, would come out to be, at least, 5% greater.

PL

W niniejszym artykule zajmujemy się niemal wyłącznie świadomościowymi aspektami życia małżeńskiego i rodzinnego, czyli tym, jak młodzież i dorośli Polacy postrzegają i oceniają oraz wartościują wybrane elementy życia małżeńskiego i rodzinnego. Większość problemów dotyczących rodziny jako grupy społecznej i instytucji społecznej, struktury rodziny i procesów społecznych w niej zachodzących, związków rodziny z mikrostrukturami, mezostrukturami i makrostrukturami społecznymi, pozostaje poza obszarem naszych analiz socjologicznych. Zajmujemy się świadomością rodzinną czy ideologią prorodzinną, uznawanymi wartościami i normami prorodzinnymi. Subiektywna czy świadomościowa płaszczyzna życia małżeńskiego i rodzinnego jest uwarunkowana wielorako różnorodnymi odniesieniami w makro- i mikrostrukturze, ale i sama oddziałuje na postawy i zachowania ludzi, przede wszystkim członków rodziny. Można by ogólnie szacować, że w środowiskach młodzieżowych w Polsce około 25% badanych aprobuje wartości i normy katolickiej etyki małżeńskiej i rodzinnej, około 50% prezentuje postawy selektywne i około 25% całkowicie odeszło od tej moralności. W odniesieniu do całego społeczeństwa aprobata tych wartości i norm kształtuje się na poziomie około 40%, aprobata częściowa i dezaprobata częściowa (postawy selektywne) – 40% i pełna dezaprobata – 20%. Gdybyśmy chcieli oszacować wyłącznie postawy katolików wobec wartości i norm prorodzinnych, należałoby przyjęte wskaźniki nieco zmienić, w kierunku większej aprobaty tych wartości i norm (wzrost aprobaty przynajmniej o 5%). Wszystkie proponowane oszacowania mają jedynie charakter prawdopodobny a bardziej precyzyjne procedury obliczeń mogłyby wprowadzić nawet znaczące korektury

13

Od eugeniki do procedury zapłodnienia in vitro

51%

Gruszka M. J.

Seminare. Poszukiwania naukowe

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2015

|

vol. 36

|

issue 3

55-68

EN

In vitro fertilization (IVF) is a method known almost all over the world, by which modern man is trying to cope with the problem of infertility. The aim of this article is to show the eugenic roots of in vitro and to attempt to reconciliate the supporters and opponents of this controversial procedure at a NaProTechnological plane. In order to achieve this, the author characterizes IVF from the technical, medical and legal point of view. Then, the article shows the relationship between the in vitro procedure and eugenic thought. The third section contextualizes the problem of artificial insemination in the contemporary, human uncritical faith in technological progress. The last part of this article directs the reader's attention towards NaProTechnology – a method of infertility treatement which can engage both the supporters and the opponents of IVF.

14

Antropologiczne implikacje sztucznej prokreacji

51%

Wróbel J.

Roczniki Teologiczne

|

2015

|

vol. 62

|

issue 3: Teologia moralna

77-100

EN

The issue of artificial procreation may be analyzed from a variety of points of view. Analyses made from the legal and social points of view, from the point of view of the situation of the child in same-sex relations and from the point of view of the consequences for the health of the child and the mother are the dominant ones. The anthropological dimension is very important, since it takes into consideration artificial insemination and situations that are possible in the future if improved techniques make it possible to depart from the circumstances that may be objectable and from the consequences of their use. The anthropological dimension dominates in all the documents issued by the Magisterium in which the issue of artificial procreation is discussed. In this dimension two aspects may be distinguished. The first one assesses the technical interferences with procreation from the perspectives of human sexuality co-constituting the human person and of fertility as the fruit and the sign of marital love. The act of procreation that is adequate to the spouses’ dignity may not be limited to one dimension only: either exclusively the spiritual, or exclusively the carnal one; and hence it may not be separated from the personal, spiritual-carnal unification of the parents. However, in artificial procreation this „determination of unity and determination of parenthood” is broken off. The other aspect is concerned with the personalistic principle that forbids treating a person as an object or as a means to reach an aim; it orders treating it as a value in itself and an aim in itself. This principle also directs human procreation. At no moment of the existence of the child may the parents treat it as an „object”−„means” satisfying their desire or allowing them to achieve their aims. In the same way the specialists following the procedure of artificial insemination do not have the right to make decisions about the child’s life, for in this way they make themselves „lords” of the child; they usurp the right to make the decisions about the child, its birth, its life or death. This is especially well seen in the case of cryoconservation of human embryos. Such a relation is not permitted by the child's personal dignity.

XX

Problematykę sztucznej prokreacji można analizować z różnych punktów widzenia. Dominują analizy z punktu widzenia prawnego, społecznego, sytuacji dziecka w związkach jednopłciowych oraz z punktu widzenia konsekwencji zdrowotnych dziecka i matki. Bardzo ważny jest wymiar antropologiczny, gdyż uwzględnia on sztuczną inseminację oraz możliwe w przyszłości sytuacje, gdyby ulepszone techniki umożliwiły odejście od budzących sprzeciw okoliczności i następstw ich stosowania. Wymiar antropologiczny dominuje we wszystkich dokumentach Magisterium Kościoła, w których zostaje omówiona problematyka sztucznej prokreacji. W tym wymiarze dają się wyróżnić dwa aspekty. Pierwszy ocenia ingerencje techniczne w prokreację z perspektywy ludzkiej płciowości współkonstytuującej ludzką osobę oraz płodności jako owocu i znaku małżeńskiej miłości. Akt prokreacji, na miarę godności małżonków i ich dziecka, nie może ograniczać się wyłącznie do jednego wymiaru: czy to wyłącznie duchowego, czy też wyłącznie cielesnego, a tym samym nie może być odłączony od osobowego, duchowo-cielesnego zjednoczenia między rodzicami. Tymczasem w sztucznej prokreacji dochodzi do rozerwania tego „oznaczenia jedności i oznaczenia rodzicielstwa”. Drugi aspekt ma na uwadze zasadę personalistyczną, która zabrania traktować osobę jako przedmiot lub jako środek do celu; nakazuje natomiast traktować ją jako wartość samą w sobie i cel sam w sobie. Zasada ta orientuje również ludzką prokreację. W żadnym momencie zaistnienia dziecka rodzice nie mają prawa do traktowania go jako „przedmiotu”−„środka” zaspokajającego ich pragnienie lub też pozwalającego im zrealizować ich cele. Analogicznie specjaliści, stosujący procedurę sztucznego zapłodnienia, nie mają prawa decydować o życiu dziecka, gdyż w ten sposób czynią siebie jego „panami”, uzurpują sobie prawo do decydowania o nim, o jego narodzeniu, o jego życiu lub o jego śmierci. Staje się to w szczególny sposób widoczne w przypadku kriokonserwacji ludzkich embrionów. Takiej relacji nie dopuszcza osobowa godność dziecka.

15

Współczesna teologia moralna o szacunku dla ludzkiego embrionu w ujęciu Livio Meliny

51%

Kraj T.

Polonia Sacra

|

2013

|

vol. 17

|

issue 1

EN

The current age is witnessing the depreciation of the value of innocent human life in the context of medicine and biotechnology. A principal issue concerns human embryos which may be conceived unnaturally through in vitro fertilization. Some of them are destined to be born and lead normal lives. However the majority of them are killed either through the very procedure of IVF or subsequently as subjects of various forms of experimentation. The Roman Catholic Church strives to protect human embryos. Her moral teaching addresses the problem continuously; however the most fervent teaching concerning this problem is John Paul II’s encyclical letter Evangelium vitae. This encyclical explains the great value of innocent human life with reference to three fundamental theological statements: that the humans are the only beings created in God’s image and likeness, that they were redeemed by the passion, death, and resurrection of God’s Son, and that they are called to communion with God. This special relationship with God creates the human’s dignity and gives his life its particular value. Nobody has the authority to dispose of his/her life according to his/ her individual inclination any more than he has the authority to decide the same in the case of others. The life of any innocent human being which starts with conception may not be violated and nobody may be justified in killing innocent people. The killing of human embryos is the most common case of such killing in the current age.

16

Frozen future – ethical questions of social egg freezing

51%

Kovács G.

Family Forum

|

2013

|

vol. 3

201-210

EN

This paper aims at making a critical judgment about the practice of social egg freezing. Most papers on the ethical issues of oocyte cryopreservation for non-medical reasons seem to welcome the wide range application of the new fast freezing technology. This paper aims to challenge some of the assumptions used to justify this new practice. It does so by viewing partnership and parenthood in terms of individual biographies which need careful planning in our modern risk societies. Papers in favour of social egg freezing argue that it could serve as a tool to expand reproductive autonomy of women, and also as a means promoting gender equality. They also reason that it promoted a responsible planning of biographies, since it enabled women to postpone important decisions concerning reproductive issues or partnership. As a response I will try to show the inadequateness of these arguments by analysing the logic behind social egg freezing, and also the desires and misconceptions the method is associated with.

PL

Celem referatu jest krytyczny osąd stosowania zamrażania jajeczek z przyczyn społecznych. Większość prac na temat kwestii etycznych związanych z zamrażaniem jajeczek z przyczyn niemedycznych wydaje się zachęcać do szerokiego zastosowania nowej technologii szybko mrożącej. Praca ta ma na celu zakwestionować pewne założenia stosowane, by uzasadnić tę nową praktykę. Dokonuje się tego poprzez przegląd partnerstwa i rodzicielstwa w kategoriach indywidualnych biografii, które wymagają uważnego planowania w naszych współczesnych ryzykownych społeczeństwach. Prace opowiadające się za zamrożeniem jajeczek z przyczyn społecznych dowodzą, że może ono służyć jako narzędzie do rozszerzenia autonomii reprodukcyjnej kobiet, a także jako środek promujący równość genderową. Wnioskują też, że sprzyja odpowiedzialnemu planowaniu życia, gdyż umożliwia kobietom odłożenie decyzji dotyczących kwestii reprodukcji czy partnerstwa. W odpowiedzi Autor stara się pokazać nieadekwatność tych argumentów poprzez przeanalizowanie logiki ukrytej za zamrażaniem jajeczek z przyczyn społecznych, a także pragnienia i nieporozumienia, z jakimi metoda ta jest związana.

17

Argument z niepewności normatywnej a etyczna ocena badań naukowych wykorzystujących ludzkie embriony

38%

Żuradzki T.

Diametros

|

2012

|

issue 32

131-159

PL

Konserwatywni przeciwnicy prowadzenia badań naukowych na ludzkich embrionach argumentują, że od momentu poczęcia mają one status moralny równy statusowi ludzi dorosłych: zarodki mają takie samo prawo do życia jak dorośli. W artykule przedstawiam oryginalną argumentację za tym stanowiskiem, której źródła można znaleźć w XVII-wiecznej teologii moralnej i współczesnej teorii decyzji. Argumentacja ta nie odwołuje się do statusu ontologicznego embrionów, ale do pewnego typu rozumowania praktycznego na temat tego, co należy robić w rozmaitych sytuacjach niepewności. Na pierwszy rzut oka wydaje się ona wzmacniać stanowisko konserwatywne, ponieważ nie zależy od kontrowersyjnych metafizycznych założeń na temat statusu zarodków czy kwestii ich potencjalności. W artykule pokażę jednak, że argumentacja ta obarczona jest poważnymi wadami, które sprawiają, że nie da się jej zastosować do uzasadnienia sprzeciwu wobec moralnej czy prawnej dopuszczalności np. badań na zarodkowych komórkach macierzystych.

EN

The aim of this paper is to analyze the arguments that proponents of the conservative view on the moral status of the human embryo offer in support of their position. I claim that there exists an argument in favour of the conservative position that has been overlooked by virtually all contemporary bioethicists. It refers not to the metaphysical presumptions about the status of the embryo or its developmental capabilities but rather it is based on the criteria of rational decisions under normative uncertainty. I will demonstrate that this argument, although much stronger than many other arguments in support of the conservative view, has very limited use. My analysis will concentrate on the moral status of the early embryo (until about the 14th day of conception) and therefore will be especially important in the context of recent debates about the moral and legal permissibility of research on human embryonic stem cells.

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Współczesna teologia moralna o szacunku dla ludzkiego embrionu w ujęciu Livio Meliny

Frozen future – ethical questions of social egg freezing

Argument z niepewności normatywnej a etyczna ocena badań naukowych wykorzystujących ludzkie embriony