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Today, an ethical issue that is controversial and much debated is the practice of euthanasia. The ethical debate on euthanasia is basically about competing moral visions and values. The research method used in this study is qualitative. Information is collected from publications such as books and journals. The advocates for the legalisation of euthanasia based their reasons on compassion and individual autonomy. They argue that euthanasia is right because it removes human suffering. Everyone has the right to determine how to die, concerning when and how. They believe that certain lives, such as people in a persistent vegetative state, are not just worth living. Those who oppose euthanasia say it is morally wrong to kill helpless people, even at their request. Christians who oppose euthanasia base their arguments on the sanctity of life. A person’s freedom to decide on euthanasia should follow a structure of healthy moral values. Another key consideration in the debate is the slippery slope argument. Currently, euthanasia is prohibited in Indonesia, as stated in Article 344 of the Indonesian Criminal Code. As more countries legalise euthanasia, the writer believes that the call for legalising euthanasia in Indonesia will be intensified. We need to be better informed because law, medicine, beliefs and reason intersect in the euthanasia debate. The writer will give an overall view of the contemporary euthanasia debate from a Christian perspective.

Political Spirituality presented by Paulinus Yan Olla provides guidelines for the ideal relationship between the Catholic Church and political life, how to exercise political power inspired by the values of faith and humanity to achieve the common good. Political involvement is one way to the sanctity of life.

Lord Sumption, a former Justice of the Supreme Court, has been a prominent critic of coronavirus restrictions regulations in the UK. Since the start of the pandemic, he has consistently questioned both the policy aims and the regulatory methods of the Westminster government. He has also challenged rationales that hold that all lives are of equal value. In this paper, I explore and question Lord Sumption’s views on morality, politics and law, querying the coherence of his broad philosophy and his arguments regarding coronavirus regulations with his judicial decision in the assisted-dying case of R (Nicklinson) v Ministry of Justice. In Nicklinson, Lord Sumption argued for restrictions on liberty given the priority of the sanctity of life principle and the protection of others who may be vulnerable, as well as for deference to policy-making institutions in instances of values-based disagreement. The apparent inconsistencies in his positions, I argue, are not clearly reconcilable, and invite critical analysis of his impacts on health law and policy.

The article presents a theological analysis of Pope Francis’ statements on the sanctity of life with reference to familiological issues. The aim of the research undertaken is to show the value of human life resulting from the relationship between the elements that create the created reality and with God. According to Francis, holiness is closeness to God and the ‘divine space’ in which all creation exists and functions. The sanctity of »life« is shown by the Pope in the following aspects: 1) theological – as an expression of the integration of creation with God, 2) social – as the principle of existence and relations, and 3) defensive – as an imperative to defend the life of every human being. The family is presented by the Pope as a sanctuary of life, a place of sanctifying love and a school of holiness. The conclusions resulting from the theological analysis of papal statements indicate the need for a ‘familiological turn’ encompassing the space of culture and civilization of the contemporary world. Such a turn is necessary for the good of the man for whom the family is the first social circle. The sanctity of life in the familiological area is the principle that defines the sacredness of the family and the determinant of intra-family relationships that develop love., Članak je teološka analiza izjava pape Franje o svetosti života s osvrtom na familiološka pitanja. Cilj provedenog istraživanja je pokazati vrijednost ljudskog života koji proizlazi iz odnosa između elemenata koji čine stvorenu stvarnost i odnosa s Bogom. Prema papi Franji, svetost je blizina Bogu i »božanskom prostoru « u kojem sve stvorenje postoji i funkcionira. »Svetost života« papa Franjo pokazuje u sljedećim aspektima: 1) teološki – kao izraz integracije stvaranja s Bogom, 2) socijalni – kao načelo postojanja i odnosa i 3) obrambeni – kao imperativ obrane života svakog čovjeka. Obitelj je Papa predstavio kao utočište života, mjesto posvećenja ljubavi i školu svetosti. Zaključci proizašli iz teološke analize Papinih izjava ukazuju na potrebu za »familiološkim zaokretom« koji obuhvaća prostor kulture i civilizacije suvremenog svijeta. Takav je zaokret nužan za dobro muškarca kojem je obitelj prvi društveni krug. Svetost života na familiološkom području načelo je koje definira svetost obitelji i odrednicu unutarobiteljskih odnosa koji razvijaju ljubav.

Pemimpin muda di era globalisasi, bisa saja terjadi di semua kalangan, dari akademisi, pemerintahan, perusahaan dan lain-lain. namun hal itu juga perlu di sadari bahwa, tantangan juga pasti ada untuk pemimpin muda tantangannya yaitu faktor usia, kemudian tanggung jawabnya, pengetahuan, keterampilanya dan kehidupan rohani, serta hal yang lain yaitu, faktor keteladanan dalam perkataan, tingkah laku, dan kesucian hidup. Pendekatan metode kualitatif terhadap pemimpin muda sebagai Alumni STT Biblika Jakarta dari hasil penelitian, telah di temukan bahwa pemimpin muda memiliki pengetahuan dan pemahaman yang sangat baik tentang keilmuan, sebesar 70% menyatakan kecakapan melakukan kepemimpinan, namun 30% mereka terkesan ragu-ragu dalam melaksanakan dan untuk keteladanan hidup, secara teori sangat paham namun terkesan ragu-ragu dalam menjaga keteladanan hidup. Dapat disimpulkan bahwa pemimpin muda dibutuhkan keseimbangan antara pengetahuan dan praktek pemimpinnya agar bisa menjadi pemimpin muda yang berintegritas.

espanolEl autor desarrolla el articulo en forma de diptico: en primer lugar, se ocupa de la teologia y la espiritualidad sacerdotal de Juan Pablo II, vista a lo largo de su itinerario magisterial caracteristico; en un segundo momento, expone, a modo de sintesis, la pastoral sacerdotal que nos ofrece san Juan Pablo II. Salva la distancia entre la realidad ontoteologica y su desenvolvimiento moral a traves de una exhortacion apremiante a la santidad de vida en la caridad pastoral. EnglishThe author develops this paper in the form of a diptych. Firstly, he deals with the theology and priestly spirituality of John Paul II, seen throughout his char-acteristic magisterial journey. In a second moment, the author exposes, by way of synthesis, the priestly ministry that Saint John Paul II offers us. This bridges the gap between ontotheological reality and its moral development through a compelling exhortation to sanctity of life in pastoral charity.

Belgian law on child euthanasia uses the concept of discernment to bestow the right to die to minors. Jacques Derrida’s deconstruction of oppositional logic grasps the ambiguity of this use of discernment and generally challenges the alleged force of a textual sign meaningfully to differentiate itself from its different and meaninglesselse. This alleged ability to discern the presence of discernment impinges the truth-value of the distinction between worthy/unworthy lives. The resultingundecidabilitymorally suggests the respect forothernessand promotes the moral value of the suspension of arbitrary judgment (epokhē) and, in so doing, de facto converges towards the praxis of the doctrine of the sanctity of life that embraces the ‘life is always quality’ argument.

V sodobni družbi medicina, kljub velikim napredkom in odkritjem znanosti nima zdravil za vse bolezni, ki pestijo človeštvo. Tehnologiji navkljub je smrt danes del življenja. Kljub številnim zdravilom umiranje ni nujno mirno, spokojno ali neboleče. Sodobna družba se še vedno sooča s strahom pred koncem življenja, pred smrtjo in trpljenjem, ki ga ta prinaša. Posledično se je oblikovalo razlikovanje med t. i. dobro in slabo smrtjo. Dobra smrt predstavlja zaželeno obliko umiranje, kjer bolnik namesto trpljenja le mirno zaspi. Strah pred trpečim umiranjem in želja po mirni smrti vodita do vprašanja evtanazije, ki prinaša rešitev trpljenju v obliki mirne smrti na željo pacienta. Težnje po uzakonitvi evtanazije v Sloveniji so podprte s številnimi argumenti osebne svobode, avtonomije posameznika, sočutja in dobrodelnosti do bolnih. Na drugi strani pa jim stojijo številni drugi argumenti proti legalizaciji evtanazije, kot je svetost življenja in strah pred zlorabami evtanazije. V diplomskem delu, ki je pred vami bom opredelila kaj evtanazija sploh je ter predstavila argumente za in proti uzakonitvi evtanazije v Sloveniji, ki jih je oblikovala slovenska stroka. Uporabila bom teoretični pristop raziskovanja, ter z metodo deskriptivne analize znanstvene in strokovne literature iskala odgovor na vprašanje kakšno je po mnenje Slovenske stroke vprašanju uzakonitve evtanazije v Sloveniji. In modern society despite great advances and discoveries of medical science society does not have the cure for all diseases that plague humanity. Despite advanced technology, death is still part of life. However, there is no certainty that the process of dying is peaceful, serene and painless. Moderns society still faces the fear of death, dying and all the suffering that it brings. As a result of the fear, a distinction was made between so-called good and bad death. A good death represents a desirable form of dying, where the patient falls asleep and dies peacefully with no suffering. The fear of death and suffering on one hand and the wish for peaceful death on the other leads to the question of euthanasia, which offers a choice for a peaceful death without suffering. The aspirations to legalize euthanasia in Slovenia are supported by numerous arguments, such as personal freedom, autonomy, compassion and charity towards the sick. At the same time, we can list several arguments against the legalization of euthanasia such as the sanctity of life and possible abuse of euthanasia. In my graduate thesis sitting in front of you, I will define what euthanasia is and present the arguments, created by experts from different professions, that stand for or against the legalization of euthanasia in Slovenia. With a theoretical approach to the research, I will use the method of descriptive analysis to analyse scientific literature to form and present arguments for and against the legalisation of euthanasia, while seeking an answer to the question of what is the opinion of Slovenian professionals on the issue of legalization of euthanasia in Slovenia.

Social downshifting is emerging as one of the key strategies of optimizing and maintaining the quality of human life in view of the prospect meet one's death with dignity. The aim of the issue is to conceptualize the term “social downshifting”, by analyzing the relationship between social and biological aspects of death and the connection of a person's understanding of his/her death with his/her social self-identification. In this study the functional approach was used in its value interpretation, that is, as a method of value functionalism. If social downshift emerges as a social value, it can have different functional consequences - institutional, organizational, communicative. On the other hand, the functional choice of a person in favor of social downshift as accepting a new value of the state of limited functional capacity can have very different value reasons - biological (anthropologic, environmental, etc.) or social (ethical, religious, political, economic, etc.). Social downshifting is not an outgrowth of social identity frameworks, but rather their artificial (possibly temporary) narrowing. While there may be objective reasons for this, social downshifting is still the result of the subjective, conscious position being taken by an individual, with which he or she is replacing his/her previous, socially aggressive and expansive position. Changing of the social identification is the best alternative to the uncompensated loss of grounds for the individual’s ordinary method of social identification. The uncompensated loss of identity is essentially social death of a person - full or partial, and it is not surprising, therefore, that it often entails overt or covert suicide, that is, premature, artificially caused physical death. Therefore, social downshifting as a realistic variant of changing the social identity of an individual in unfavorable circumstances, acts as a safeguard against suicide. With successful social downshifting, the person acquires a new meaning of life and new, acceptable living conditions. Thus, a person is motivated to use the technological life-extension capabilities that global civilization offers., Социальный дауншифтинг становится одной из ключевых стратегий оптимизации и поддержания качества человеческой жизни с учетом перспективы достойной встречи смерти. Целью статьи является концептуализация термина «социальный дауншифтинг» путем анализа взаимосвязи между социальными и биологическими аспектами смерти и взаимосвязи понимания человеком своей смерти со своей социальной самоидентификацией. В этом исследовании функциональный подход был использован в его ценностной интерпретации, то есть как метод ценностного функционализма. Если социальный дауншифтинг становится ценностью, это может иметь различные функциональные последствия - институциональные, организационные, коммуникативные. С другой стороны, функциональный выбор человека в пользу социального дауншифтинга как принятие нового значения состояния с ограниченной функциональной способностью может иметь очень разные ценностные причины - биологические (антропологические, экологические и т.п.) или социальные (этические, религиозные, политические, экономические и т.д.). Социальный дауншифтинг является не расширением социальных рамок идентичности, а скорее их искусственным (возможно, временным) сужением. Несмотря на то, что для этого могут быть объективные причины, социальный дауншифтинг все еще является результатом субъективной, сознательной позиции, которую занимает индивид, которой он заменяет предыдущую, социально агрессивную и экспансивную. Изменение социальной идентификации является лучшей альтернативой некомпенсированной потере оснований для обычного способа социальной идентификации человека. Некомпенсированная потеря идентичности по сути является социальной смертью человека - полной или частичной, и поэтому неудивительно, что часто влечет за собой явное или скрытое самоубийство, то есть преждевременной, искусственно вызванной физической смерти. Поэтому социальный дауншифтинг, как реалистичный вариант изменения социальной идентичности индивида в неблагоприятных обстоятельствах, выступает как гарантия от самоубийства. При успешном социальном дауншифтинге человек приобретает новый смысл жизни и новые, приемлемые условия жизни. Таким образом, человек мотивирован использовать технологические возможности продления жизни, которые предлагает глобальная цивилизация., Соціальний дауншифтинг стає однією з ключових стратегій оптимізації та підтримки якості людського життя з огляду на перспективу гідної зустрічі смерті. Метою статті є концептуалізація терміна «соціальний дауншифтинг» шляхом аналізу взаємозв'язку між соціальними та біологічними аспектами смерті та взаємозв'язку розуміння людиною своєї смерті зі своєю соціальною самоідентифікацією. У цьому дослідженні функціональний підхід був використаний у його ціннісній інтерпретації, тобто як метод ціннісного функціоналізму. Якщо соціальний дауншифтинг стає соціальною цінністю, це може мати різні функціональні наслідки - інституційні, організаційні, комунікативні. З іншого боку, функціональний вибір людини на користь соціального дауншифтингу як прийняття нового значення стану з обмеженою функціональною здатністю може мати дуже різні ціннісні причини - біологічні (антропологічні, екологічні тощо) або соціальні (етичні, релігійні, політичні, економічні тощо). Соціальний дауншифтинг є не розширенням соціальних рамок ідентичності, а швидше їх штучним (можливо, тимчасовим) звуженням. Незважаючи на те, що для цього можуть бути об'єктивні причини, соціальний дауншифтинг все ще є результатом суб'єктивної, свідомої позиції, яку займає індивід, якою він замінює попередню, соціально агресивну та експансивну. Зміна соціальної ідентифікації є найкращою альтернативою некомпенсованій втраті підстав для звичайного способу соціальної ідентифікації людини. Некомпенсована втрата ідентичності по суті є соціальною смертю людини - повною чи частковою, і тому не дивно, що це часто тягне за собою явне або приховане самогубство, тобто передчасну, штучно спричинену фізичну смерть. Тому соціальний дауншифтинг, як реалістичний варіант зміни соціальної ідентичності індивіда в несприятливих обставинах, виступає як гарантія від самогубства. При успішному соціальному дауншифтингу людина набуває нового сенсу життя та нових, прийнятних умов життя. Таким чином, людина мотивована використовувати технологічні можливості продовження життя, які пропонує глобальна цивілізація.

Modern scientific discourse, basing on the postnonclassical scientific world picture and on the permanent-transitive fluctuations of the postmodern period, still includes such eternal questions as the problem of a man, human life and health, the fundamental factors of the world and human being in the world. Life is the only biologically possible way of human being in the world. Its value lies not only in the specificities of existing biological forms and various manifestations, which are nevertheless a unique phenomenon of being in their totality, but also in the possibility of self-reflection, conscious experience of the phenomenon itself and the ability to form symbolic pictures of the existential world on this basis. The purpose of the article is to examine the transformation of scientific discourse on the concept of “living” within the framework of the formation and development of religious and ethical studies. To achieve this purpose, the author analyzes the categorical framework of the concept of “living”. Analyzing classical philosophical and modern scientific approaches to the definition of the concept of “living”, the author distinguishes two main approaches to the definition of life: substrate and functional. In the article the main attention is focused on the analysis of religious and bioethical discourses in the study of “living”. Bioethical discourse proceeds from the need for identifying moral norms and imperatives that can answer the question of the limits of the existence of “living” and determine the moral possibilities of impact (expansion or narrowing) on these limits. One of the fundamental problems of bioethics is the problem of life as a value. In modern bioethical discourse there are two main points of view in this regard. The first may be named the ethics of the sacrality of life or life as the highest value (sanctity of life), the second – the ethics of the quality life (quality of life). The sacrality of life implies an attitude to the phenomenon of “living” as to the object of exceptional weight, of the most important value, and on this basis requires a reverent attitude to it. This approach has the most clear and full representation by modern religious discourse. The religious content of the bioethical discourse on “living” is manifested, firstly, in approval of the objective ontological status of the human personality by the Christian personalism; secondly, in the teachings of Christian theologians who claim the beauty and righteousness of life created by God, where nature and human are understood as something sacral, and therefore the actions against them are sinful and unacceptable; thirdly, the basis of human life is rooted in the spiritual world of human himself related to the divine transcendence. In is concluded that modern religious and ethical discourse forms a system of categories and concepts that describe applied ethical conceptual constructs in order to form a person’s moral attitude to all living. The proposed author’s approach allowed establishing the essence of modern bioethical discourse in the study of “living”.

Background The act of worshipping in mosque is often not only considered to be one of the factors causing the transmission of coronavirus disease 2019 (covid-19), but also a contributing factor to health protocol violations. Against this backdrop, the purpose of this paper is to examine the application of the Islamic principle of ḥifẓ al-nafs (protection of life) in the practice of worshipping at the Nurul Iman mosque as it relates to the prevention of transmission of covid-19. Methods This research uses a sociology of law perspective to the connection and the dynamics between the adoption of the principle of ḥifẓ al-nafs and the implementation of worship at the Nurul Iman mosque. As a case study, the data collection technique used includes interviews, observation, documentation reviews, and triangulation techniques, while the analysis technique used content analysis techniques. Results The application of the principle of ḥifẓ al-nafs (protection of life) in the practices of worship at the Nurul Iman mosque have proven to be in accordance with health protocols and at the same time all members of the mosque congregation have been free from the transmission of covid-19. From an Islamic needs framework perspective, in the context of Covid-19 pandemic, the application of the ḥifẓ al-nafs principle at this mosque is a considered primary necessity (ḍarūriyyāt) in that it protects life while providing spiritual continuity of collective religious worshipping, hence integrating the community together within a health and sanctity of life paradigm during this challenging time. Equally important, this research also challenges the thesis of the direct linkage between worshipping in mosque and Covid-19 transmission. Conclusion the application of the principle of ḥifẓ al-nafs in the practices of worship in mosque has demonstrably shown that the congragants levels of health consciousness has increased and that they have also been kept safe. In essence, the effective contextualization of Islamic principle is able to provide the twin benefits of health and spirituality.

Contains fulltext : 230813.pdf (Publisher’s version ) (Closed access) In Creative Evolution (1911 [1907]) Henri Bergson discusses the distinction between the living, biotic, and the non-living, abiotic world. The study touched directly upon several of the key developments of his age in biology. Notably evolution theory played a crucial role in his philosophy. In the historical context of the turn of the century, the debate between religious readings of the origin of life and evolution theory had far from quieted down. Evolution theory continued to be seen as controversial due to its negation of the story of the origin of species as it was laid down in Genesis. Biological vitalism appeared to safeguarded the notion of the sanctity of life. Bergson’s vitalism is however of a different nature, preluding views that emerged only decades later, in complex systems theory. This chapter discusses the relevance of Bergson's ideas for the life sciences.

Within the divergent streams of late-modern and largely Western feminism, the experience and ethos (and ethics) of motherhood and the significance of the &ldquo, maternal body&rdquo, have been hotly contested and problematic. What might be called &ldquo, the maternal problematic&rdquo, is also evident in the highly flammable touchpoints between Catholic magisterial teaching and secular feminism&mdash, especially in relation to women&rsquo, s work, vocation and perhaps most contentiously, in relation to women&rsquo, s fertility and pregnancy. This article mines Pope Saint John Paul II&rsquo, s major encyclical letter of 1995, Evangelium Vitae (The Gospel of Life) and his intervention into this charged milieu. The Encyclical is rightly viewed as an important exegesis and expansion on the traditional Catholic magisterial teaching upon the ethics of the &ldquo, sanctity of life&rdquo, This article aims to demonstrate that the Encyclical also attempts a fresh line of departure, by weaving into the ethical discussion the importance of &ldquo, the maternal&rdquo, as a distinctive interpersonal experience and awareness. This enriches the pastoral and ethical voice of the Church&rsquo, s witness to human dignity and human life. The Encyclical contains the seeds of what this article will call &ldquo, a new maternity&rdquo, a type of meta-ethos, integral to the development of a &ldquo, new feminism&rdquo, which is also aligned and pivotal to the formation of &ldquo, a culture of life The article will suggest that far from presenting a reductive, oppressive or constructivist view of women and maternity, Evangelium Vitae, when read in synthesis with the Polish Pope&rsquo, s wider ressourcement of &ldquo, theological anthropology,&rdquo, explores three original themes: (a) the importance of maternal &ldquo, creational contemplation&rdquo, in women as a force for a humane societal ethos, (b) the invitational dramatics of the maternal in understanding the Catholic ethos surrounding procreation, (c) the personal solidarity and iconic role of the Virgin Mary&rsquo, s maternity in all expressions of women&rsquo, s maternal vocation whether physical, existential and/or mystical.

The purpose of the study is to identify a common theoretical basis for the study of human life as capital and unconditional higher value. Theoretical basis is based on the value-laden and revised structural constructivism, provided by the French philosopher and sociologist Pierre Bourdieu, critical analysis of the concepts of capital as the embodiment of social expectations, the biological concept of the value of human life, as well as the concepts of its sanctity. Originality. It is proved that one should not consider the value of human life as capital only but instead takes into account its different value interpretations, especially when forming the social identity of a person. Moreover, in each of the value systems, the value of human life can be recognized as unconditional, which does not prevent the coexistence of such different value interpretations within the framework of one social identity, which then inevitably becomes a multiple social identity. Conclusions. Human life cannot be considered as a result of integrating economic expectations into the concept of "advertising" capital: first, expectations may well be inadequate; second, expectations by themselves are not directly related to capital; third, expectations do not necessarily lead to development; fourth, one should clearly distinguish between the spontaneous "expectations" and the values that express people’s strong motivation as members of social communities. The multiplicity of possible cultural conditions that affirm the unconditional value of life indicates that this unconditionality is always relevant rather than absolute. The multiple social identities could be used to add value to the protection of human life, the affirmation of multiple social identities is a means of affirming the unconditional value of human life – it is unconditional in several alternative ways., Целью исследования является выявление общей теоретической основы для изучения человеческой жизни как капитала и безусловной высшей ценности. Теоретический базис исследования базируется на ценностно-пересмотренном структурном конструктивизме, предоставленном французским философом и социологом Пьером Бурдье, критическом анализе концепций капитала как воплощении социальных ожиданий, биологистической концепции ценности человеческой жизни, а также концепций его святости. Научная новизна. Доказано, что не стоит рассматривать ценность человеческой жизни только как капитал, взамен следует учитывать различные его ценностные интерпретации, особенно – при формировании социальной идентичности личности. Причем в каждой из ценностных систем ценность человеческой жизни может быть признана как безусловная, что не препятствует сосуществованию таких разных ее ценностных интерпретаций в рамках одной социальной идентичности, которая тогда неизбежно становится множественной социальной идентичностью. Выводы. Человеческую жизнь нельзя рассматривать как результат интегрирования экономических ожиданий в концепт "рекламного" капитала: во-первых, ожидания вполне могут быть неадекватными; во-вторых, сами по себе ожидания не имеют прямого отношения к капиталу; в-третьих, ожидания совсем не обязательно ведут к развитию; в-четвертых, следует четко отличать стихийные "ожидания" от ценностей, которые выражают устойчивую мотивацию людей как членов социальных сообществ. Множественность возможных культурных условий, утверждающих безусловность ценности жизни, свидетельствует о том, что эта безусловность всегда является релевантной, а не абсолютной. Множественную социальную идентичность можно использовать для того, чтобы лучше защитить человеческую жизнь, придать ей ценность, а утверждение множественной социальной идентичности выступает как способ подтверждения безусловной ценности человеческой жизни вариативными способами., Метою дослідження є виявлення спільної теоретичної основи для вивчення людського життя як капіталу і безумовної вищої цінності. Теоретичний базис дослідження базується на ціннісно-переглянутому структурному конструктивізмі, наданому французьким філософом та соціологом П’єром Бурдьє, критичному аналізі концепцій капіталу як втілення соціальних очікувань, біологістичної концепції цінності людського життя, а також концепцій його святості. Наукова новизна. Доведено, що не варто розглядати цінність людського життя лише як капіталу, натомість слід враховувати різні його ціннісні інтерпретації, особливо – під час формування соціальної ідентичності особистості. Причому в кожній з ціннісних систем цінність людського життя може бути визнана як безумовна, що не перешкоджає співіснуванню таких різних її ціннісних інтерпретацій в рамках однієї соціальної ідентичності, яка тоді неминуче стає множинною соціальною ідентичністю. Висновки. Людське життя не можна розглядати як результат інтегрування економічних очікувань у концепт "рекламного" капіталу: по-перше, очікування цілком можуть бути неадекватними; по-друге, самі по собі очікування не мають прямого стосунку до капіталу; по-третє, очікування зовсім не обов’язково ведуть до розвитку; по-четверте, слід чітко відрізняти стихійні "очікування" від цінностей, які виражають стійку мотивацію людей як членів соціальних спільнот. Множинність можливих культурних умов, які утверджують безумовність цінності життя, свідчить про те, що ця безумовність завжди є релевантною, а не абсолютною. Множинну соціальну ідентичність можна використовувати для того, щоб краще захистити людське життя, додати йому цінності, а утвердження множинної соціальної ідентичності постає як спосіб підтвердження безумовної цінності людського життя у варіативні способи.

In the September article “Should Parents of Neonates with Bleak Prognosis Be Encouraged to Opt for Another Child with Better Odds? On the Notion of Moral Replaceability,” (Tännsjö 2018, S552-57), the author contrasts how three different moral philosophies can be applied to medical decision-making for periviable babies. Unfortunately, the sanctity of life doctrine is critically misrepresented. Unlike what is stated in the article, this doctrine is not a framework that unconditionally advises the resuscitation of all extremely premature babies at all costs under any circumstances. Instead, by considering the degree of usefulness and burdensomeness of medical treatments, the sanctity of life doctrine exercises a prudent stewardship over finite resources while simultaneously honoring the inherent dignity in every human being.

Background Destination therapy (DT) is the permanent implantation of a left ventricular assist device (LVAD) in patients with end-stage, severe heart failure who are ineligible for heart transplantation. DT improves both the quality of life and prognosis of patients with end-stage heart failure. However, there are also downsides to DT such as life-threatening complications and the potential for the patient to live beyond their desired length of life following such major complications. Because of deeply ingrained cultural and religious beliefs regarding death and the sanctity of life, Japanese society may not be ready to make changes needed to enable patients to have LVADs deactivated under certain circumstances to avoid needless suffering. Main text Western ethical views that permit LVAD deactivation based mainly on respect for autonomy and dignity have not been accepted thus far in Japan and are unlikely to be accepted, given the current Japanese culture and traditional values. Some healthcare professionals might regard patients as ineligible for DT unless they have prepared advance directives. If this were to happen, the right to prepare an advance directive would instead become an obligation to do so. Furthermore, patient selection for DT poses another ethical issue. Given the predominant sanctity of life principle and lack of cost-consciousness regarding medical expenses, medically appropriate exclusion criteria would be ignored and DT could be applied to various patients, including very old patients, the demented, or even patients in persistent vegetative states, through on-site judgment. Conclusion There is an urgent need for Japan to establish and enact a basic act for patient rights. The act should include: respect for a patient’s right to self-determination; the right to refuse unwanted treatment; the right to prepare legally binding advance directives; the right to decline to prepare such directives; and access to nationally insured healthcare. It should enable those concerned with patient care involving DT to seek ethical advice from ethics committees. Furthermore, it should state that healthcare professionals involved in the discontinuation of life support in a proper manner are immune to any legal action and that they have the right to conscientiously object to LVAD deactivation.

English Criminal law provides a range of offences that recognizes the sanctity of life by prohibiting the unlawful killing of a human being. The generic term “homicide” covers offences such as murder, manslaughter and causing death by dangerous driving. What all homicides have in common is the unlawful killing of a human being; what distinguishes them is either the state of mind of the defendant who has caused death, or the defense available. This article shall critically analyze the common law definition of murder in various criminal homicide cases to find out if any concrete common law definition could be established. It will be seen throughout this article that though criminal law throws up many exceptions to this general proportion, there is no fixed common law definition of murder. This article shall prompt the question whether the legislature should rethink the forms of criminal homicide and the judiciary reconsiders some of the definitions of the mens rea words produced in recent years.

Review of Peter Singer's Ethics in the real world: 82 brief essays on things that matter. Princeton: Princeton University Press, 2016, 355 pp.Ethics in the real world is a collection of short essays, columns, and opinion pieces written by philosopher Peter Singer between 2001 and 2016. Each of the pieces constitutes a short chapter, in which Singer reflects on pressing moral and social issues. Many of these issues are familiar from Singer's previous work. They include animal suffering and the ethics of eating meet (do we have a moral duty to become vegans?), the sanctity of life (under what conditions are abortion and euthanasia morally permissible?), public healthcare (should we attempt to prolong a person's life at all costs?), sex and gender (should incest be criminalized?), doing good and effective altruism (can there be such a thing as evidence-based charity?), politics and global governance (will polluters pay for climate change?), and science and technology (is resistance against genetically modified organisms warranted?).Apart from a short introduction and some added postscripts, all of the book's pieces have been published before. To read a book with this format-an ensemble of earlier-published opinion pieces, on a diversity of topics and aimed at a general audience-might seem like browsing over a page-a-day calendar. It is to Singer's merit that reading his book is a worthwhile endeavor, in spite of its lack of novelty and the format's inherent limitations. Singer is a provocative, well-informed and hands-on philosopher, with a lucid and engaging writing style. The collection provides a comprehensive and accessible overview of themes that are central to Singer's ethics. It will specifically be of interest to those not yet acquainted with his work, but may appeal to anyone with an interest in applied ethics and social policy.Rather than summarizing each of its 82 chapters, in what follows I make three general observations about the book. The first observation concerns Singer's engagement with public philosophy, the second his use of methods in applied ethics and the third the distinctively cosmopolitan character of Singer's utilitarianism. I conclude with a remark about the societal relevance of applied philosophy.Singer's essay collection belongs to the tradition of public philosophy-that is, the tradition of doing philosophy in public, nonacademic settings. The topics he addresses and the terms in which he frames them are meant to appeal to a general audience. He notes, sarcastically, that[t]here is a view in some philosophical circles that anything that can be understood by people who have not studied philosophy is not profound enough to be worth saying. To the contrary, i suspect that whatever cannot be said clearly is probably not being thought clearly either (p. x).Indeed, insofar as popularizing is a matter of style, Singer succeeds admirably: his essays are well-structured, engaging, and exemplarily clear. Moreover, his arguments tend to be nuanced and non-dogmatic, in spite of his well-known ethical agenda: here is an ethicist not looking for arguments to support a preconceived conclusion, but sincerely pondering the implications of his utilitarian stance. A disadvantage of the book's short chapters is that the lack of scholarly detail does, occasionally, preclude the level of discussion that a topic calls for. This struck me, for instance, in Singer's defense of the late Derek Parfit's metaethical objectivism: a thousand words treatment simply does not suffice to touch upon the intricacies of the metaethical debate.A second observation about Singer's approach concerns his extensive engagement with numbers, statistics, and matters of fact. Much of our ethical behavior takes place in a face of uncertainty, and weighing the moral importance of any given issue can be a difficult task; numbers, however, often provide us with a rough indication of moral weight, or so Singer suggests. …