{"id":16853,"date":"2021-11-18T06:32:00","date_gmt":"2021-11-18T05:32:00","guid":{"rendered":"https:\/\/omnesmag.com\/?p=16853"},"modified":"2021-11-16T10:52:15","modified_gmt":"2021-11-16T09:52:15","slug":"dla-dobrej-smierci-i-przyjscia","status":"publish","type":"post","link":"https:\/\/www.omnesmag.com\/pl\/actualidad\/cultura\/para-que-llegue-la-buena-muerte\/","title":{"rendered":"Za dobr\u0105 \u015bmier\u0107, kt\u00f3ra ma nadej\u015b\u0107"},"content":{"rendered":"

Wszyscy boimy si\u0119 \u015bmierci. Jednak dzisiejsza kultura, daleka od dostarczenia nam \u015brodk\u00f3w, kt\u00f3re pozwoli\u0142yby w najlepszych warunkach zmierzy\u0107 si\u0119 z tym ostatnim okresem naszego \u017cycia, przyjmuje, \u017ce \u015bmier\u0107 jest z\u0142em absolutnym i ca\u0142kowicie si\u0119 od niej odwraca. I robi to z transhumanistyczn\u0105 propozycj\u0105 posiadania nie\u015bmiertelnego \u017cycia, czy z windykacj\u0105 eutanazji jako prawa. U podstaw obu propozycji le\u017cy idea, \u017ce cz\u0142owiek jest suwerenny w decydowaniu o tym, kiedy zako\u0144czy\u0107 swoje \u017cycie. \u017bycie przestaje by\u0107 prawem cz\u0142owieka, kt\u00f3re chroni podstawowe dobro dla cz\u0142owieka, jakim jest jego \u017cycie, a staje si\u0119 prawem, kt\u00f3rym cz\u0142owiek mo\u017ce rozporz\u0105dza\u0107 wedle w\u0142asnej woli. <\/p>\n\n\n

\n\t
\n\t\t

Ksi\u0105\u017cka<\/h2>\n\t\t\n\t\t
Tytu\u0142<\/strong>Dobra \u015bmier\u0107. Godno\u015b\u0107, opieka paliatywna i eutanazja.<\/div>
Autor<\/strong>Pablo Requena<\/div>
Redakcja<\/strong>: Follow me<\/div>
Miasto i rok<\/strong>: Salamanca, 2021<\/div>\t<\/div>\n<\/div>\n\n\n

Postmodernistyczne podej\u015bcie do ko\u0144ca \u017cycia, cho\u0107 wydaje si\u0119 rozszerza\u0107 wolno\u015b\u0107 jednostki, jest podw\u00f3jnym oszustwem. Po pierwsze dlatego, \u017ce nie\u015bmiertelne \u017cycie to nie tylko chimera, ale i koszmar. Epika ludzkiego istnienia wi\u0105\u017ce si\u0119 z nasz\u0105 bezbronn\u0105 i \u015bmierteln\u0105 kondycj\u0105. A po drugie dlatego, \u017ce nikt nie wyrzeka si\u0119 \u017cycia i nie prosi o eutanazj\u0119, je\u015bli jego \u017cycie jest warte prze\u017cycia. A ka\u017cde \u017cycie ma sens, je\u015bli jako spo\u0142ecze\u0144stwo jeste\u015bmy przekonani, \u017ce tak jest i \u017ce dzia\u0142amy zgodnie z tym. Prosi si\u0119 o \u015bmier\u0107, bo jest si\u0119 samotnym, cierpi\u0105cym, albo dlatego, \u017ce jego \u017cycie jest bardzo ograniczone. Je\u015bli jednak osobie tej towarzyszy si\u0119, \u0142agodzi si\u0119 jej b\u00f3l i daje mo\u017cliwo\u015b\u0107 bycia sob\u0105, niezale\u017cnie od tego, jak bardzo jest ograniczona, nie b\u0119dzie rozwa\u017ca\u0107 pro\u015bby o zako\u0144czenie \u017cycia. <\/p>\n\n\n\n

Gdyby nie nadu\u017cycie, jakie czyni si\u0119 z tego wyra\u017cenia, bez wahania podkre\u015bli\u0142bym, \u017ce ta ksi\u0105\u017cka, kt\u00f3r\u0105 w\u0142a\u015bnie wyda\u0142 Pablo Requena, jest niezb\u0119dna dla ka\u017cdego, kto chce my\u015ble\u0107 o eutanazji i w og\u00f3le o ko\u0144cu \u017cycia. Spodoba si\u0119 nie tylko pracownikom s\u0142u\u017cby zdrowia i tw\u00f3rcom polityki publicznej, ale wszystkim, kt\u00f3rzy zostan\u0105 zach\u0119ceni do jej przeczytania. Bo do tematu nie da si\u0119 podej\u015b\u0107 z wi\u0119ksz\u0105 jasno\u015bci\u0105, spokojem, rygorem i otwarto\u015bci\u0105 umys\u0142u. Autor jest z wykszta\u0142cenia lekarzem medycyny, profesorem bioetyki na Papieskim Uniwersytecie \u015awi\u0119tego Krzy\u017ca, a obecnie przedstawicielem Stolicy Apostolskiej przy \u015awiatowym Stowarzyszeniu Lekarzy. To szkolenie i do\u015bwiadczenie, w po\u0142\u0105czeniu z pisaniem w najlepszej tradycji medyczno-humanistycznej, pozwoli\u0142o mu zaoferowa\u0107 ksi\u0105\u017ck\u0119, kt\u00f3ra jest zwi\u0119z\u0142a, ale o\u015bwiecona; kt\u00f3ra zbywa erudycj\u0105, ale jest aktualna; kt\u00f3ra zajmuje si\u0119 wieloma kwestiami, ale wszystkie zebrane z wielk\u0105 sp\u00f3jno\u015bci\u0105. <\/p>\n\n\n\n

Ksi\u0105\u017cka podzielona jest na dwie cz\u0119\u015bci. W pierwszym z nich autor pyta, dlaczego doszli\u015bmy do uznania eutanazji za opcj\u0119 zako\u0144czenia \u017cycia. Skupia si\u0119 na problemie samotno\u015bci, kt\u00f3ra jest wielk\u0105 epidemi\u0105 obecnych czas\u00f3w (i znacznie trudniejsz\u0105 do zwalczenia ni\u017c Covid-19); na przed\u0142u\u017caniu \u017cycia w cz\u0119sto niepokoj\u0105cych warunkach, do czego doprowadzi\u0142 nas w ostatnim stuleciu triumf medycyny nad \u015bmierci\u0105; na istnieniu r\u00f3\u017cnorodnych mo\u017cliwo\u015bci terapeutycznych, kt\u00f3re nie musz\u0105 by\u0107 wyczerpane we wszystkich przypadkach i kt\u00f3re bywaj\u0105 nadu\u017cywane; na niepokoj\u0105cym i narastaj\u0105cym zjawisku \"poczucia ci\u0119\u017caru dla innych\", kt\u00f3re przyt\u0142acza wielu ludzi u schy\u0142ku \u017cycia. Na ka\u017cde z tych wyzwa\u0144 proponuje konkretn\u0105 odpowied\u017a, opart\u0105 na obronie bezwarunkowej warto\u015bci ka\u017cdej istoty ludzkiej i przedstawion\u0105 w taki spos\u00f3b, \u017ce sk\u0142ania ona raczej do refleksji i dialogu ni\u017c do konfrontacji.  <\/p>\n\n\n\n

W drugiej cz\u0119\u015bci analizuje dwie alternatywy, kt\u00f3re s\u0105 proponowane w obliczu \"wo\u0142ania o pomoc, kt\u00f3re prosi o \u015bmier\u0107\": albo towarzyszy\u0107 do ko\u0144ca, albo zastosowa\u0107 eutanazj\u0119. Pablo Requena upiera si\u0119, \u017ce obie logiki s\u0105 sobie przeciwstawne. Je\u015bli troszczymy si\u0119 do ko\u0144ca, to dlatego, \u017ce jeste\u015bmy przekonani, i\u017c \u017cycie tej osoby jest \u015bwi\u0119te i nie przestaje takim by\u0107 z powodu zmniejszania si\u0119 jej mo\u017cliwo\u015bci. Logik\u0105 opieki paliatywnej, opartej na tradycji medycznej Hipokratesa, jest skuteczna opieka poprzez unikanie cierpienia, a nigdy poprzez zadawanie \u015bmierci. Z kolei logika eutanazji opiera si\u0119 na akceptacji, \u017ce jeden cz\u0142owiek mo\u017ce w pewnych okoliczno\u015bciach da\u0107 \u015bmier\u0107 drugiemu.<\/p>\n\n\n\n

W\u0142a\u015bnie dlatego, \u017ce geneza medycyny Hipokratesa, podstawy dzisiejszej medycyny, polega\u0142a na oddzieleniu lekarza, kt\u00f3ry leczy, od guru, kt\u00f3ry mo\u017ce r\u00f3wnie\u017c spowodowa\u0107 \u015bmier\u0107, autor jest niezwykle zaniepokojony faktem, \u017ce normalizuje si\u0119 praktykowanie eutanazji przez lekarzy. W tym wzgl\u0119dzie cytuje ojca wsp\u00f3\u0142czesnej deontologii medycznej w Hiszpanii, Gonzalo Herranza, kt\u00f3ry stwierdzi\u0142, \u017ce \"eutanazja nie jest medycyn\u0105, poniewa\u017c nie uzupe\u0142nia jej, lecz j\u0105 zast\u0119puje\".  <\/p>\n\n\n\n

Maj\u0105c \u015bwiadomo\u015b\u0107, \u017ce eutanazja nie jest prawem, ale porzuceniem osoby w jednym z najbardziej krytycznych etap\u00f3w jej \u017cycia, ksi\u0105\u017cka ko\u0144czy si\u0119 naleganiem na konieczno\u015b\u0107 odwr\u00f3cenia tej sytuacji, uchylenia przepis\u00f3w dotycz\u0105cych eutanazji tam, gdzie to mo\u017cliwe, i opowiedzenia si\u0119 za kompleksow\u0105 opiek\u0105 u schy\u0142ku \u017cycia, kt\u00f3ra nie pozostawia nikogo w tyle.<\/p>","protected":false},"excerpt":{"rendered":"

A todos nos da miedo morir. Pero la cultura actual, lejos de proveernos de medios para afrontar ese periodo final de nuestra vida en las mejores condiciones, da por supuesto que la muerte es el mal absoluto y le da por completo la espalda. Y lo hace con la propuesta transhumanista de llegar a tener […]<\/p>\n","protected":false},"author":22,"featured_media":16856,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_members_access_role":[],"_members_access_error":""},"categories":[39,45],"tags":[21],"class_list":["post-16853","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cultura","category-libros","tag-eutanasia"],"yoast_head":"\nPara que llegue la buena muerte<\/title>\n<meta name=\"description\" content=\"Puede parecer que el planteamiento postmoderno frente al final de la vida, aunque aparente ampliar la libertad individual, constituye un doble fraude. 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