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Within the last twenty or so years a lot has changed in bioethics that is worthy of a serious re-writing of its history. Namely, up to the end of the 20th century Anglo-American "biomedical ethics" (often borrowing the name "bioethics" coined by V. R. Potter but deliberately ignoring Potter's concept), launched from Georgetown University and narrowed down to four principles, was a globally predominant doctrine, propagated by the Kennedy Institute of Ethics, its students, financial resources, and political power. Up to then, most of Europe had been very slowly accepting the notion of "bioethics", perceiving it correctly as an unnecessary American "import", while attempts to Europeanise the idea by revising the set of principles had not proven to be particularly successful. With the discovery of the work of Fritz Jahr in 1997, however, European bioethics regained its lost genealogy and found the courage to claim respect for values other than the American ones. Within the bioethics defined by the Jahrian "Imperative", a place could have been found not only for the colourful, philosophical, religious and cultural legacy of Europe, but also for the newly evaluated Potter's work. This "fusion", a substantial and methodological deepening and broadening of the discipline, soon revealed its attractiveness to Latin-American and Asian centres and individuals also. Today we can talk with certainty about the end of "bioethics in Europe" and the beginning of "European bioethics" with all the complexity and interdependence of its variations – Mediterranean, German, French, Central and Eastern European, and others. By finding similarities among them, we might eliminate fear from "insurmountable" moral relativism, but also avoid the mistake of understanding global bioethics as a list of national bioethics. For the sake of constructing a more "universal bioethics", this paper finds the ideas of Fritz Jahr, Van Rensselaer Potter, Diego Gracia Guillén, and integrative bioethics as promoted by several Southeast-European authors, as ...

U radu se raspravlja o prisutnosti i aktualnosti filozofskog, dakle kritičkog promišljaja fenomena psihe i psihijatrije na geo-povijesnom tlu Republike Hrvatske, s metodološkim fokusom na: reprezentativne autore, spise i inicijative relevantne za navedeni diskurs, prisutnost sistematskog provođenja obrazovanja u sklopu fakultetskih kurikuluma, te izdavačku aktivnost tematski usmjerenu na problematiku psihe. Usmjerit će se i na domenu odnosa filozofije i psihe/psihijatrije u povijesnoj mereološkoj konstelaciji, njezin značaj za filozofiju psihe, kao i kategorički neodvojivi odnos filozofije i izučavanja psihe per se. Autor uvodi tezu da je filozofija psihe idealan misaoni poligon na kojem se isprepliću rudimentarni filozofijski disciplinarni smjerovi u rasponu od hermeneutike, fenomenologije, ontologije, epistemologije, logike, pa do socijalne i političke filozofije, filozofije egzistencije i etike. Kao idealni znanstveno-filozofski meritor predlaže se orijentacijska disciplina integrativne bioetike kao teleološki most za sjedinjavanje navedenih filozofskih disciplina. Pritom je naglasak na predmetu fenomena života, koji je evaluiran u analogiji sa semantikom predsokratovskog pojma ψυχή (psukhe). ; The paper discusses the presence and actuality of the philosophical, and therefore critical, think-ing of the phenomena of psyche and psychiatry in the geo-historical space of the Republic of Croatia. Its methodological focus is on: representative authors, writings and initiatives relevant to the mentioned discourse, the presence of systematic education within the faculty curriculum, and the publishing activity focused on the issues ofpsyche. The focus will be on the relationship between philosophy and psyche/psychiatry in the historical mereological constellation, on its importance for the philosophy of psyche, as well as the categorically inseparable relationship between philosophy and the perception of psyche. The author introduces the thesis that the philosophy of psyche is an ideal thinking polygon upon which rudimentary philosophical disciplinary directions are intertwined, ranging from hermeneutics, phenomenology, ontology, epistemology, and logic, to social and political philosophy, the philosophy of existence, and ethics. As an ideal scientific-philosophical descriptor, I suggest the discipline of integrative bioethics, which I look at as a teleological bridge for combining these disciplines. The emphasis will be on the subject of life phenomena, which I look at in an analogy with the pre-Socratic semantics of ψυχή (psukhe) as the dialectical synthesis of mind (nousj) and body (soma).

U ovom radu pokušali smo predstaviti ideju "integrativne gospodarske etike" Petera Ulricha sagledavajući je u kontekstu suvremenih etičkih strujanja, te je dovesti u vezu s novom paradigmom pluriperspektivnosti u okviru integrativne bioetike. Istraživanje smo bazirali na doprinosima Instituta za gospodarsku etiku u St. Gallenu (Švicarska), kojemu je začetnik i direktor sam Peter Ulrich. Usporedbe koje smo pokušali napraviti s idejom Hansa Künga Weltethos i Hansa Jonasa Princip odgovornosti trebale su nam pokazati kako je ideja integrativne gospodarske etike nastavak niza u okviru etičkih promišljanja o suočavanju s ozbiljnim problemima s kojima se susreće i susretat će se društvo i svijet. Ulrich traži odgovore na pitanje smislenosti našeg gospodarenja te koliko naše gospodarenje može biti opravdano u odnosu prema drugima, što bi bilo pitanje legitimnosti. Kao središnji izazov za integrativnu gospodarsku etiku i njezinu refleksiju svakako se može postaviti pitanje o okolišu i neadekvatno vrednovanje odgovornosti naspram prirode. Samim time dolazimo i do bioetičkog uporišta unutar ideje integrativne gospodarske etike. Tako ona neminovno postaje ne samo jedno od bioetičkih uporišta, nego svojim idejama i doprinosima može biti stavljena u okvire (integrativnog) bioetičkog diskursa. ; In this paper, we tried to present the idea of "integrative economic ethics" of Peter Ulrich, viewing it in the context of modern ethical trends, and bring the same in connection with the new paradigm of pluriperspectiveness within integrative bioethics. We based the research on contributions brought forth by the Institute for Business Ethics in St. Gallen, the founder and director of which is Peter Ulrich himself. The comparisons that we tried to make with the idea of Hans Küng Weltethos, and Hans Jonas Principle of Responsibility, were supposed to show us that the idea of integrative economic ethics is a continuation of a series within ethical considerations about dealing with serious problems which are and will be faced by the society and the world. Ulrich seeks answers to the question of meaningfulness of our economizing, and the question of how much can our economizing be justified in relation to the others, which would be the question of legitimacy. As a central challenge for integrative economic ethics and its reflection, the question about the environment and inadequate evaluation of the responsibility towards nature can certainly be raised. By that alone, we come to the bioethical viewpoint within the idea of integrative economic ethics. In that way, it unavoidably becomes not only one of the bioethical footholds, but it can be placed within the frames of (integrative) bioethical discourse.

U prijevodu s njemačkog na hrvatski obrađena su neka poglavlja iz knjige "Ökoroutine. Damit wir tun, was wir für richtig halten" u kojima autor Michael Kopatz govori o društevnim problemima vezanim za ekologiju i gospodarstvo te predlaže što ljudi mogu učiniti kako bi ekološki prihvatljivo ponašanje postalo rutinom. U prijevodu s hrvatskog na njemački obrađena su tri poglavlja iz knjige "Prehrana za koju smo stvoreni. Svjesnom prehranom do zdravlja i dugovječnosti" u kojima se autor Dalibor Petrinić bavi vrstama prehrane, pravilnim kombiniranjem namirnica, deklaracijama na proizvodima i sl. ; In der Übersetzung aus dem Deutschen ins Kroatische geht es um einige Kapitel aus dem Buch "Ökoroutine. Damit wir tun, was wir für richtig halten" in denen der Autor Michael Kopatz über gesellschaftliche, wirtschaftliche und ökologische Probleme spricht, aber auch darüber, was wir tun können, um diese Welt in einem besseren Zustand für zukünftige Generationen zu lassen. In der Übersetzung aus dem Kroatischen ins Deutsche geht es um drei Kapitel aus dem Buch "Ernährung, für die wir geschaffen sind. Durch bewusste Ernährung zur Gesundheit und Langlebigkeit"". Der Autor Dalibor Petrinic stellt zuerst die beliebtesten "Diäten" bzw. Ernährungsweisen dar. Er antwortet auch auf die Frage, wie man die Lebensmittel richtig kombiniert und wie man die Lebensmittelkennzeichnungen lesen sollte.

Suvremeni pogled na umiranje obilježen je nizom neizvjesnih i teških pitanja koja proizlaze iz kliničkoga konteksta, pravne i bioetičke domene donošenja teških egzistencijalnih odluka vezanih uz posljednje životne trenutke, a napose s obzirom na medicinske intervencije izbora "skrbi na kraju života". Taj korak zahtijeva punu racionalnost slobodne autonomije, koja u određenim trenucima može biti znatno narušena gubitkom fizičkih i/li mentalnih sposobnosti, uvjetovanih pojedinim bolestima. Stoga bi bolesnici trebali imati zakonodavnu mogućnost jasno priopćiti svoje želje u vezi sa zahtijevanim tretmanom ili njegovim distanazijskim povlačenjem u unaprijed pripremljenim smjernicama anticipiranih medicinskih odredbi bioloških oporuka za (ne)postupanje ili imenovanje surogatnog opunomoćenika kao zastupnika u (ne)izboru liječenja u slučaju ograničene sposobnosti odlučivanja. Potpisana biološka oporuka mogla bi uvelike pridonijeti pozitivno dostojanstvenijom modusu samodeterminiranog načina umiranja, poštujući "kulturu života", sukladnog onom koji je odabir autonomnih pacijentovih vrijednosti skrbi na kraju života, koji često mogu ući u koliziju iz heteronomne perspektive surogatnih odlučitelja. Biološkim bi se oporukama višestruko nadvladale i teškoće kliničkih dilema egzistencijalnih odluka: liječnicima bi se olakšao odabir skrbi u hitnim planovima zdravstvene njege u kriznim situacijama; pacijentima bi pružale jamstvo provedbe njihova samoodređenja; dok bi surogatne odlučitelje uvelike oslobodili pritiska odgovornosti. ; A contemporary view of death is characterized by a sequence of uncertain and difficult questions arising from the clinical context, out of the legal and bioethical domains of taking difficult existential decisions related to the last moments of human life. This step requires a full rationality of free autonomy, which can be significantly disturbed by the loss of mental ability, conditioned by certain illnesses in certain moments. Therefore, patients should have a legislative opportunity to clearly ...