Men Giving Women Wegdies

THE TWO VOICES: autonomy and vulnerability / SUBJECT IN BIOETHICS

In the tradition of Western practical philosophy, ethics, dealt with the basics of good human action, standard, value, freedom, duty, responsibility, fairness. But discussions resonance caused by events world as the Holocaust or the Vietnam War, the role of women's movements and other social movements defending the rights of minorities, awareness of the ecological crisis, the exponential population growth and poverty the amazing results of scientific research and technology, it raises new questions of ethics, social relevance and moral conflict indicated. It is appropriate to use the term "ethical turn", coined by Edmund Husserl in the first decade of the twentieth century to refer to essential features of their phenomenology. Theoretically, the clearest manifestation of this "ethical turn" is the growth of "applied ethics", defined usually as part of ethics that provides a direct and particular attention to controversial issues and contemporary practices. This ethical turn, must become an engine of a proposed new living, other customs and habits of thought and action, its own place, an ethos in its older sense of home and shelter. Bioethics, broadly speaking, means an aspect of Applied Ethics proposed the study of ethical issues related to life. Many contemporary authors agree critically on the idea that most modern thought holds an ethic that affirms the autonomy of man, the benefits of technological progress technological abandoned his own pace (which, in many cases is that of wars and markets), and no rules for human action acting on nature.
Towards a conception of the subject of ethics : You must reinterpret and open the lines of traditional research by considering the vulnerability or fragility of the human constitutive. Paul Ricoeur in "Autonomy and Vulnerability" argues that both terms, vulnerability and autonomy, far from opposing, consisting of one another: "Autonomy is the a fragile, vulnerable. And the weakness is nothing more than a disease, if not the fragility of a call to be autonomous, as it always is in some way. " From this critical reconstruction of the Western notion of self (self , soimême, Selbst ) defines autonomy in the first instance in terms of power or capacity. The "moral subject ", supposedly universal, appealing to traditional ethics is only a partially understood subject, a human male adult, who has full physical and mental capabilities, free, proprietary (the property Overall, both systems pre-capitalist and capitalist, understood as the sign and condition of liberty), white and Western. So much so that in the Nicomachean Ethics of Aristotle , for example, is a moral agent in the full sense (able to achieve eudaimonia, or happiness through the practice of virtue) only humans (not God or animal) , male (no women), adult (no child or young or elderly), in the fullness of their abilities (not ill or mentally retarded, etc.), free (not slaves or subjected to some form of servitude or economic constraint) and active (political) of a city-state (foreign). This is the person who builds the "us" and excludes "other" and therefore closed to most human beings the full range of moral agent (or the possibility of achieving that status). However, some current ethical responsibility care and take care of these challenges and outlines new ways. One of the most remarkable figures in contemporary ethical debate about the responsibility and the critique of the notion of the moral subject's own traditional ethics is American cognitive psychologist Carol Gilligan, considered a current leader of the ethics of care undeniable importance in the field of bioethics. The best-known work of Gilligan, In a Different Voice (Gilligan, 1982). Gilligan in a later article explores novel forms of self (self) and responsibility. The use of literary device:
Gilligan draws the material for investigation of empirical work but the Canto VI of the Aeneid , specifically the episode of the encounter between Aeneas and Dido spectrum killed by the sword, in the campi LUGENTA hell (fields of tears). Surprised by the irreparable harm caused unintentionally his love (cause I Funeris heu tibi? L. VI, 458), Aeneas describes himself as a man bound by his responsibility to fulfill the destiny marked by the gods. Even when not had previously left, "he describes himself as a man set apart, bound by his responsibility to his destination as the episode of the meeting between Aeneas and Dido spectrum killed by the sword, in the campi LUGENTA hell. Surprised by the irreparable harm caused unintentionally his love (cause I Funeris heu tibi? L. VI, 458), Aeneas describes himself as a man bound by his responsibility to fulfill the destiny marked by the gods. Aeneas was caught between two images of himself. As involved and as innocent as responsible and cast aside by his fate. This clearly illustrates the dilemma of how to think about the self (self), "as represented the experience of being at once separate and connected to others through a factory human relationships. "The image of individual autonomy, then, is normally associated with a notion of social responsibility conceived as a duty or obligation. Only art the poet with insight into the far side of the hero and his liability by the appearance of infandum adjective, not predictable, inexpressible, in two moments of the text: when at the banquet that the Queen of Carthage offers have expressed their difficulty the painful story of the fall of Troy (infandum. .. dolorem, L. II 3) and when the passion is rated from " amorem infandum ... "(L. IV, 85). Such inexpressibility reveals that these stories of pain and love have been generally out of discussions about morality and the individual. The perplexity and Aeneas questions reflected essential tension in two ways of thinking about themselves in relation and two related forms of liability: "The two images of the self set by these two conceptual frameworks involve two ways of thinking about responsibility that are fundamentally incompatible. "

Gilligan thus distinguished two meanings of the word "responsibility" Responsibility, which means commitment to the obligations and responsiveness, ie, sensitivity in relationships. Gilligan then determines the existence of two biases-towards justice and towards care arising from the experiences of inequality and union included in the relationship between children and parents that characterize all forms of human bonding. Stands in opposition to a unified moral vision and believes that these two concepts of responsibility, which reflect different images of himself in relation, "Edit an individualism that has been focused on a single interpretive framework." As shown in the Virgilian Aeneas is not something exclusive to the genre but establishing the human experience as such. Rather these are two moral voices: one that speaks of a link, to prevent damage, care and response, and one that speaks of equality, reciprocity, justice and rights. "
Text: Who is the subject of bioethics? Reflections on the vulnerability Dr. Alcira B. Bonilla
The Aeneid is a vast epic poem written by Virgil between 29 and 19 BC His central theme is the journey that Aeneas, along with some Trojans made from their city destroyed by the Greeks to the lands of Italy, where eventually installed after having sustained a violent war against the peoples of lugar.La first appearance of Dido (Book I) is the proud queen of her people, capable to govern and administer the laws, fully confident IV The book describes the love of Dido and Aeneas, a story a tragic ending at the end of this song with the suicide of the queen. Dido's suicide always will be a reproach, but curiously his action is condemned by Virgil. Dido in the halls of hell is not the blessed, but does the same as them, and is dedicated to what he loved most in life to love, now with the faithful Sychaeus. Also in this epilogue Dido still considered vile and cowardly reasons for Aeneas.
No wonder that a figure of such magnitude as Dido had a wide impact on literature, painting and music. In the Renaissance, man is moral center of the universe and therefore accountable. So witness the Opera H. Purcell Dido and Aeneas, a work that emphasizes the human, divine intervention minimized.

PHOTOS: Painting: "Dido preparing his death with the sword of Aeneas, Andrea Sacchi (1599 - 1661) crater. 490-480 aCDiomedes, supported by Athena, attacks Aeneas is saved by Aphrodite. Photo: Feminism.