Gaudium et Spes on human dignity and its implications in bioethics = Gaudium et Spes sur la dignité humaine : implications dans la bioéthique = Gaudium et Spes sulla dignità umana : implicazioni nella bioetica
Promulgation of Gaudium et Spes coincided with the beginnings of bioethics aswell as the cultural and technological revolution of the late 1960s. In this way, the teaching ofthe Church has become a prophetic voice on many contemporary crimes against humanity. Inthe first part, the article presents t...
| Subtitles: | Gaudium et Spes sulla dignità umana Gaudium et Spes sur la dignité humaine |
|---|---|
| Main Author: | |
| Format: | Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wydawnictwo Uniwersytetu Śląskiego
2016
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| In: |
Philosophy and canon law
Year: 2016, Volume: 2, Pages: 83-97 |
| Standardized Subjects / Keyword chains: | B
Vatican Council 2. (1962-1965 : Vatikanstadt), Gaudium et spes
/ Bioethics
/ Anthropology
/ Human dignity
/ Abortion
/ Terminal care
|
| IxTheo Classification: | NCC Social ethics NCH Medical ethics |
| Further subjects: | B
Bioéthique
B Protocole de Groningen B Bioethics B dignité humaine B Avortement B Eutanasia B Groningen Protocol B Abortion B protocollo di Groningen B dignità umana B Gaudium et Spes B Aborto B Bioetica B Euthanasia |
| Parallel Edition: | Electronic
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| 520 | |a Promulgation of Gaudium et Spes coincided with the beginnings of bioethics aswell as the cultural and technological revolution of the late 1960s. In this way, the teaching ofthe Church has become a prophetic voice on many contemporary crimes against humanity. Inthe first part, the article presents the conciliar anthropology which is based on the Bible alongwith classical philosophy and constitutes the foundation for dignity. According to it, every human person, as a corporeal and spiritual being created in God’s image and likeness, is endowed with dignity. In this philosophical idiom, the aforesaid dignity can be defined as ontological. It belongs to every human person and is inalienable and inviolable. The second part of the text shows the historical and geographical development of new challenges that threaten the human dignity. In many countries, national legislation supports abortion and euthanasia. It creates a new mentality: “the culture of death.” In its last part, the article examines the paradigm of modern “progressive” moral decadence: the Dutch legislation on euthanasia of new-borns. The so-called Groningen Protocol is an example of the erroneous belief that “death is more humane than continued life in suffering.” The only means to healing the mentality affected by “the culture of death” is respect for human dignity: the sanctity of human life. | ||
| 520 | |a La promulgation de Gaudium et Spes a concouru avec les commencements de la bioéthique et la révolution culturelle et technologique de la fin des années soixante. En l’occurrence, l’enseignement de l’Église est devenu une voix prophétique dans la question concernant de nombreux délits commis contre l’humanité. L’article présente tout d’abord l’anthropologie de concile, fondée sur la Bible et sur la philosophie classique qui est le fondement de la dignité. D’après elle, toute personne humaine, en tant qu’être charnel et spirituel créé à l’image et selon la ressemblance de Dieu, est gratifiée de dignité. Dans la langue philosophique, cette dignité peut être définie comme ontologique. Elle appartient à toute personne humaine, elle est inaliénable et inviolable. Par contre, la deuxième partie présente le développement historique et géographique de nouveaux défis qui porte atteinte à la dignité humaine. Dans bien des pays, la législation nationale autorise l’avortement et l’euthanasie. Cela crée un nouveau type de mentalité : « culture de la mort ». La dernière partie analyse le paradigme de la décadence morale « progressiste » contemporaine : loi hollandaise concernant l’euthanasie des nouveau-nés. Le soi-disant « Protocole de Groningen » est l’exemple d’une conviction erronée que « mourir est plus humain que continuer à vivre une vie pleine de souffrance ». Le seul moyen qui puisse guérir la mentalité atteinte de « la culture de mort » est le respect pour la dignité humaine, c’est-à-dire pour le caractère sacré de la vie. | ||
| 520 | |a La promulgazione di Gaudium et Spes coincise temporalmente con gli inizi della bioetica e della rivoluzione culturale e tecnologica della fine degli anni ‘60. In tal modo il magistero della Chiesa sulla dignità dell’uomo divenne la voce profetica che indicava molti crimini contemporanei contro l’umanità. L’articolo presenta prima l’antropologia conciliare basata sulla Bibbia e sulla filosofia classica, che è il fondamento della dignità. Conformemente alla stessa ciascuna persona umana come essere corporale-spirituale, creato ad immagine e somiglianza di Dio, è provvista di dignità. Nel linguaggio filosofico tale dignità può essere definita come ontologica. Appartiene a ciascuna persona umana ed è inalienabile e inviolabile. La seconda parte mostra lo sviluppo storico e geografico delle nuove sfide che insidiano la dignità umana. In molti paesi la legislazione nazionale sostiene l’aborto e l’eutanasia. Ciò crea un nuovo genere di mentalità: „la cultura della morte“. L‘ultima parte esamina il paradigma della decadenza morale moderna „progressiva“: il diritto olandese relativo all‘eutanasia dei neonati. Il cosiddetto „Protocollo di Groningen“ è l‘esempio della convinzione errata secondo la quale „la morte è più umana della continuazione di una vita piena di sofferenza“. L‘unico mezzo per risanare la mentalità interessata dalla „cultura della morte“ è il rispetto della dignità umana: della santità della vita umana. | ||
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