{"id":5124,"date":"2016-04-19T16:13:29","date_gmt":"2016-04-19T14:13:29","guid":{"rendered":"https:\/\/sbunker.org\/?p=5124"},"modified":"2024-12-13T16:15:04","modified_gmt":"2024-12-13T14:15:04","slug":"nepermes-bioetikes-pjesa-iii","status":"publish","type":"post","link":"https:\/\/sbunker.org\/en\/analize\/nepermes-bioetikes-pjesa-iii\/","title":{"rendered":"N\u00ebp\u00ebrmes Bioetik\u00ebs – Pjesa III"},"content":{"rendered":"
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Bioetika dhe debatet bashk\u00ebkohore<\/em><\/p>\n<\/div>\n

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Si\u00e7 e kemi theksuar, bioetika \u00ebsht\u00eb pashmangshm\u00ebrisht e lidhur me zhvillimet tekniko-teknologjike t\u00eb cilat jan\u00eb edhe determinantet t\u00eb epok\u00ebs shkencore n\u00eb t\u00eb cil\u00ebn jetojm\u00eb. K\u00ebto zhvillime nuk e kan\u00eb l\u00ebn\u00eb t\u00eb paprekur dhe etik\u00ebn mjek\u00ebsore, e cila nuk mund t\u2019i\u2019u jepte p\u00ebrgjigjje problemeve q\u00eb po vinin me zhvillimin e bio-teknlogjis\u00eb. Debatet q\u00eb u rihap\u00ebn n\u00eb lidhje me abortin, eutanazin\u00eb, in-vitro fertilizimin, terapin\u00eb e gjeneve, e q\u00eb jan\u00eb vet\u00ebm disa prej debateve brenda bioetik\u00ebs dhe q\u00eb u konsiderua se bioetika mund t\u2019i jepte pergjigjje p\u00ebr aplikativitetin dhe konturimin e tyre teorik. T\u00eb gjitha k\u00ebto debate prekin apo sfidojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb drejtp\u00ebrdrejt kategori t\u00eb tilla, si\u00e7 \u00ebsht\u00eb natyra njer\u00ebzore, dinjiteti njer\u00ebzor, t\u00eb drejtat e njeriut, autonomia dhe p\u00ebrgjegj\u00ebsia individuale, privat\u00ebsia dhe respekti p\u00ebr integritetin personal, kategori k\u00ebto q\u00eb jan\u00eb n\u00eb themel t\u00eb shoq\u00ebrive bashk\u00ebkohore demokratike, por edhe kategori bazike t\u00eb mendimit etiko-filozofik. M\u00eb posht\u00eb do t\u00eb trajtojm\u00eb abortin dhe eutanazin\u00eb.<\/p>\n

Aborti<\/em><\/strong>\u00a0–\u00a0<\/strong>\u00ebsht\u00eb nj\u00eb nga debatet ku p\u00ebrplasjet jan\u00eb mjaft t\u00eb fuqishme, n\u00eb mes atyre q\u00eb e p\u00ebrkrahin dhe atyre q\u00eb e kund\u00ebrshtojn at\u00eb. Nd\u00ebr kund\u00ebrshtar\u00ebt m\u00eb t\u00eb z\u00ebsh\u00ebm jan\u00eb grupet religjiioze, sepse ata mendojn se me abortim nd\u00ebrhyet n\u00eb rendin hyjnor. Por, \u00e7ka \u00ebsht\u00eb aborti? \u201cN\u00eb terminologjin klinike tradicionale aborti nihet si d\u00ebbim nga uterusi (mitra) t\u00eb nj\u00eb embrioni apo fetusi para se ai t\u00eb jet\u00eb i q\u00ebndruesh\u00ebm (d.m.th., zhvillimisht i aft\u00eb p\u00ebr ekzistenc\u00ebn e pavarur). Kurse aborti spontan (i njohur si \u2018d\u00ebshtim\u2019) \u00ebsht\u00eb nj\u00eb dukuri e zakonshme. Termi\u00a0abort\u00a0<\/strong>\u00ebsht\u00eb p\u00ebrdorur p\u00ebr t\u2019i\u2019u referuar shkaktarit t\u00eb abortit dhe se kush e solli at\u00eb, q\u00ebllimit, mjetet mjeksore dhe kirurgjikale, t\u00eb cilat n\u00eb mjeksin\u00eb bashk\u00ebkohore iu referohen si heqja e fetusit nga mitra n\u00eb pik\u00ebn e realizueshm\u00ebris s\u00eb mundshme\u201d (James B. Tubbs Jr.,\u00a0A handbook of Bioethics terms<\/em>). Mir\u00ebpo, qasja ndaj abortit n\u00eb filozofi fillon n\u00ebp\u00ebrmes konceptimit t\u00eb embrionit. Cilat jan\u00eb t\u00eb drejtat me embrionin dhe cili \u00ebsht\u00eb funksioni i tij? Sipas k\u00ebsja qasjeje embrioni vjen nga prizmi ontologjik dhe shtrohet dilema se a \u00ebsht\u00eb e mundshme q\u00eb embrioni t\u2019i n\u00ebnshtrohet nj\u00eb realiteti moral, e q\u00eb pastaj nga kjo na lindin tri orientime kryesore n\u00eb lidhje me abortin: qasja biologjike \u2013 q\u00eb \u00ebsht\u00eb e p\u00ebraf\u00ebrt me qasjen religjioze dhe qasja neo-kantiane dhe utilitariste.<\/p>\n

N\u00eb librin e tij\u00a0Debatet Bashkohore n\u00eb Filozofin\u00eb Sociale<\/em>\u00a0Laurence Thomas pohon se: \u201cQasja biologjike – sipas kesaj qasje njeriu \u00ebsht\u00eb koekzistiv me nj\u00eb organiz\u00ebm tjet\u00ebr i cili e n\u00ebnvizon dhe e shpreh\u00eb at\u00eb. K\u00ebt\u00eb qasje m\u00eb shum\u00eb mund ta gjejm te besimet religjioze. Kapaciteti p\u00ebr zhvillimin e qenies n\u00eb potenc\u00ebn njer\u00ebzore \u00ebsht\u00eb dh\u00ebn\u00eb nga qeliza e par\u00eb embrionale, sepse ky kapacitet \u00ebsht\u00eb inherent n\u00eb strukturen gjenetike t\u00eb njeriut\u201d. Nd\u00ebrsa ajo neo-kantiane na d\u00ebrgon n\u00eb nj\u00eb moment ku as embrioni, e as qeliza embrionale, e as qelizat e paspecializuar nuk jan\u00eb\u00a0person<\/strong>. Ne nuk i detyrohemi atyre me respekt si subjekte autonome. Ne mund t\u2019i mbrojm\u00eb ato, po shkalla e mbrojtjes ton\u00eb mund t\u00eb ndryshoj\u00eb. Laurence Thomas e konceptualizon k\u00ebshtu dimensionin neo-kantiane rreth abortit: \u201cN\u00eb pikpamjen neo-Kantiane ajo q\u00eb percakton n\u00ebse nj\u00eb krijes\u00eb \u00ebsht\u00eb\u00a0person<\/em>, nuk \u00ebsht\u00eb jeta organike njer\u00ebzore por autonomia morale. N\u00ebse personi \u00ebsht\u00eb subjekt moral. Sipas Kantit subjekti moral \u00ebsht\u00eb i lir\u00eb t\u00eb zgjedh p\u00ebr vet\u00ebn: Individ\u00ebt gjykojn\u00eb p\u00ebr vet\u00ebn e tyre, at\u00eb t\u00eb cil\u00ebn duhet ta b\u00ebjn dhe t\u00eb njohin se t\u00eb tjer\u00ebt kan\u00eb t\u00eb drejte t\u00eb posaqme (prerogativ\u00eb) p\u00ebr t\u00eb zgjedh\u00eb\u201d. Kurse, orientimi utilitarist pohon se sa m\u00eb af\u00ebr \u00ebsht\u00eb embrioni t\u00eb zhvillohet e t\u00eb lind aq m\u00eb i dobish\u00ebm \u00ebsht\u00eb ai. Ajo \u00e7far\u00eb v\u00ebrejm\u00eb tek utilitarist\u00ebt dhe neo-kantian\u00ebt \u00ebsht\u00eb se t\u00eb dyja k\u00ebto qasje n\u00eb lidhje me abortin, shtrojn\u00eb argument t\u00eb kund\u00ebrta me aspektin religjioz.<\/p>\n

Se sa kjo tem\u00eb \u00ebsht\u00eb e ndjeshme dhe se sa t\u00eb thella jan\u00eb kund\u00ebrshtimet rreth abortit mund ta v\u00ebrejm\u00eb edhe n\u00eb mes t\u00eb nj\u00eb let\u00ebrk\u00ebmbim t\u00eb b\u00ebr\u00eb n\u00eb mes t\u00eb shkrimtarit Umberto Eco dhe kardinalit Carlos Maria Martini, n\u00eb lidhje me dilemat dhe konsekuencat morale q\u00eb prodhon kjo tem\u00eb. N\u00eb pyetjen q\u00eb Eco i drejton kardinalit, ai shprehet k\u00ebshtu: \u201cA ekziston sot ende dikush, p\u00ebr t\u00eb cilin nuk paraqet krim vrasja e nj\u00eb foshnje t\u00eb posalindur, e cila ende nuk mund t\u00eb flas dhe \u00ebsht\u00eb, pra, vet\u00ebm\u00a0infans<\/strong>? Un\u00eb nuk besoj. T\u00eb gjith\u00eb e shohin at\u00eb si nj\u00eb qenie njer\u00ebzore. Sa larg mund t\u00eb shkohet p\u00ebrpara lindjes?\u201d. Kardinali Maria Martin i p\u00ebrgjigjet k\u00ebshtu: \u201dKufijt\u00eb jan\u00eb gjithmon\u00eb n\u00eb terrene t\u00eb pabes\u00eb. Mua m\u00eb kujtohet, kur un\u00eb si f\u00ebmij\u00eb, teksa sh\u00ebtisja n\u00eb malet e vij\u00ebs kufitare n\u00eb Aostatal, m\u00eb v\u00ebnte mendja se ku mund t\u00eb q\u00ebndronte sakt\u00eb pika kufitare midis dy kombeve. Nuk mund ta shihja, assesi t\u00eb caktohej sipas matjes njer\u00ebzore. Por kombet ekzistonin, dhe ata ishin mjaft t\u00eb ndrysh\u00ebm\u201d. N\u00ebp\u00ebrmes k\u00ebsaj tregohet se sa i thell\u00eb \u00ebsht\u00eb hendeku n\u00eb lidhje me k\u00ebt\u00eb tem\u00eb, se sa veshtir\u00eb jan\u00eb t\u00eb pranueshme argumentet racionale perball\u00eb konzervatorizmit religjioz dhe traditave kulturore q\u00eb abortin e konsiderojn\u00eb krim.<\/p>\n

Eutanazia<\/em><\/strong>\u00a0–\u00a0<\/em>Francis Bacon ishte i pari q\u00eb e p\u00ebrdori termin Eutanazi n\u00eb kontekstin mjek\u00ebsor n\u00eb shekullin e XVII. Bacon n\u00eb nj\u00eb ese t\u00eb tij i referohet eutanazis\u00eb k\u00ebshtu: \u201cPa dhimbje, vdekje e lumtur, gjat\u00eb t\u00eb cil\u00ebs \u00ebsht\u00eb pergjegj\u00ebsi e mjekut p\u00ebr t\u2019ia leht\u00ebsuar vuajtjet fizike t\u00eb trupit\u201d. Po ashtu Bacon mendon se me eutanazi duhet t\u00eb \u201d…konsiderohet edhe p\u00ebrgaditja e shpirtit\u201d. N\u00eb bioetik\u00ebn bashk\u00ebkohore njihen dy lloje t\u00eb eutanazis\u00eb,\u00a0eutanazia pasive<\/em>\u00a0and\u00a0eutanazia aktive<\/em>. Sipas James B. Tubbs Jr. eutanazia pasive dhe aktive p\u00ebrkufizohen k\u00ebshtu: \u201cEutanazia pasive \u00ebsht\u00eb nj\u00eb form\u00eb \u2018ta l\u00ebsh t\u00eb vdes\u2019 ose \u2018vdekje e lejuar\u2019, n\u00eb t\u00eb cil\u00ebn vdekja \u00ebsht\u00eb q\u00ebllimisht e projektuar nga heqja dor\u00eb e medikamenteve ose terapive t\u00eb cilat do ta mir\u00ebmbranin jet\u00ebn e njeriut q\u00eb po vdes (n\u00eb Kosov\u00eb, kjo form\u00eb e eutanazis\u00eb \u00ebsht\u00eb mjaft prezente). Eutanazia aktive, nganj\u00ebher\u00eb i referohemi si\u00a0vrasje e m\u00ebshir\u00ebshme<\/em>, p\u00ebrfshin\u00eb drog\u00ebn dhe mjetet tjera vdekjeprur\u00ebse p\u00ebr t\u00eb shkaktu vdekej t\u00eb leht individit q\u00eb \u00ebsht\u00eb duke u eutanizu\u201d. N\u00eb k\u00ebt\u00eb stad bioetika d\u00ebshiron t\u00eb arrij tek nj\u00eb kompromis n\u00eb mes dy poleve t\u00eb cil\u00ebt mbroj interesa diametralisht t\u00eb kund\u00ebrta, si\u00e7 \u00ebsht\u00eb pozicioni religjioz i cili nuk e lejon eutanazin\u00eb dhe pozicioni liberal dhe neo-kantian i cili e mbron\u00eb t\u00eb drejt\u00ebn e individit p\u00ebr trupin dhe vet\u00ebvendosjen mbi jet\u00ebn e tij.<\/p>\n

Pozicion liberal \u00ebsht\u00eb shum\u00eb fleksibil n\u00eb raportin mes etik\u00eb dhe ligjit i cili ia mvesh\u00eb individit t\u00eb drejtat p\u00ebr vet\u00ebn e tij. Helga Kuhse dhe Peter Singer n\u00eb librin e tyre e konceptojn k\u00ebshtu: \u201dModeli liberal ofron zgjidhje t\u00eb thjeshta p\u00ebr problemet e nd\u00ebrlikuara si eutanazia dhe aborti duke i ngarkuar individ\u00ebt me besimin mbi dilemat morale. Problemet q\u00eb ishin m\u00eb urgjente n\u00eb bioetik\u00ebn e hershme dhe n\u00eb ligjin sh\u00ebndet\u00ebsor – si t\u00eb drejtat e pacient\u00ebve, aborti, eksperimentet mjek\u00ebsore – a mund t\u00eb gjitha k\u00ebto t\u00eb adresohen frytsh\u00ebm n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb n\u00eb konteksin e liberalizmit t\u00eb orientuar kah produkti (t\u00eb pakt\u00ebn, n\u00eb respekt n\u00eb lidhje me abortin, n\u00ebs\u00eb fillon me supozimin q\u00eb fetusi nuk n\u00ebnkupton person t\u00eb plot\u00eb). Kjo n\u00ebnkupton burime t\u00eb pakta intelektuale q\u00eb jan\u00eb t\u00eb kombinuara me kompetenca t\u00eb dob\u00ebta shoq\u00ebrore\u201d. Kjo n\u00ebnkupton se shum\u00eb bioeticient jan\u00eb skeptik p\u00ebr mund\u00ebsit\u00eb e praktimit t\u00eb eutanazis\u00eb n\u00eb lidhje m\u00eb ligjin liberal, m\u00eb posht\u00eb do t\u00eb shohim se si \u00ebsht\u00eb e orientuar bioetika n\u00eb lidhje m\u00eb k\u00ebt\u00eb problematik.<\/p>\n

Neo- Kantian\u00ebt si premis\u00eb baz\u00eb e kan\u00eb postulatin kantian mbi moralin i cili \u00ebsht\u00eb \u201c\u2026autonomia e vullnetit \u00ebsht\u00eb parimi i vet\u00ebm i t\u00eb gjitha ligjeve morale dhe t\u00eb gjitha detyrave t\u00eb cilat jan\u00eb n\u00eb p\u00ebrputhje me t\u00eb\u201d (Critique of Practical Reason<\/em>). Ky pozicion n\u00eb rrafshin etik\u00eb i jep autonomi vullnetit t\u00eb personit n\u00eb t\u00eb cilin b\u00ebhet edhe precedent p\u00ebr t\u00eb drejt\u00ebn mbi vdekjen e d\u00ebshirueshme. Pra, qasja neo-kantiane n\u00eb raport me te drejtat e njeriut q\u00ebndron n\u00eb pik\u00ebn e t\u00eb drejt\u00ebs autonome t\u00eb individidit si vullent mbi trupin e tij. Qasjen religjioze mbi eutanazin\u00eb mund ta konceptojm\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb; se \u00e7ka e shtyn nj\u00eb person t\u00eb ket\u00eb dashuri mbi vdekjen? Parimi gjeneral mbi eutanazin\u00eb n\u00eb etik\u00ebn krishtere mbetet ky \u2018Shenjt\u00ebrimi i jet\u00ebs\u2019, sepse jeta \u00ebsht\u00eb e shenjt\u00eb e nuk mundemi ne si individ t\u00eb interventojm\u00eb n\u00eb fuqin\u00eb e s\u00eb shenj\u00ebtes. Por, tani me zhvillimet e fundit n\u00eb etik\u00ebn e krishtere kan\u00eb filluar t\u00eb b\u00ebjn p\u00ebrjashtime. Konsideratat e fundit n\u00eb lidhje me mos vuajtjen q\u00eb shihen n\u00eb disa shkrime t\u00eb disa apostujve, kan\u00eb shty etik\u00ebn e krishtere t\u00eb b\u00ebj\u00eb disa hapa reformues n\u00eb disa raste t\u00eb eutanazis\u00eb. Kjo nuk n\u00ebnkupton q\u00eb jan\u00eb hapa solid n\u00eb lidhje me legalizmin e eutanazis\u00eb. Ligji sh\u00ebndet\u00ebsor dhe bioetika jan\u00eb duke b\u00ebr\u00eb disa nd\u00ebrveprime interdiciplinare n\u00eb lidhje me debatin rreth eutanazis\u00eb dhe abortit. Kjo do t\u00eb jet\u00eb edhe sfida e bioeticient\u00ebve q\u00eb ta krijojn nj\u00eb\u00a0set<\/em>\u00a0t\u00eb rregullave praktike t\u00eb cilat jan\u00eb aplikative n\u00eb sfer\u00ebn e domenit publik. Si\u00e7 pohon Helga Kuhse dhe Peter Singer \u201c\u2026ligji sh\u00ebndet\u00ebsor dhe bioetika kan\u00eb zhviluara disa disciplina t\u00eb begata q\u00eb jan\u00eb t\u00eb lidhura ngusht. Ato kan\u00eb nj\u00eb mision t\u00eb p\u00ebrbashk\u00ebt: k\u00ebrkimin e p\u00ebrgjigjjeve adekuate n\u00eb lidhje me problemet e reja q\u00eb po ngriten dhe luft\u00ebn p\u00ebr t\u2019i b\u00ebr\u00eb praktikat biomjek\u00ebsore n\u00eb p\u00ebrputhje me noramat e p\u00ebrbashk\u00ebta etike dhe t\u00eb ligjit mjek\u00ebsor. N\u00eb bashk\u00ebpunim nd\u00ebrdiciplinar jan\u00eb duke u b\u00ebr\u00eb zhvillime p\u00ebr abortin dhe eutanazin\u201d. Pra, kjo \u00ebsht\u00eb sfida e etik\u00ebs dhe ligjit t\u00eb cilat duhet t\u00eb haromizohen n\u00ebn nj\u00eb formul\u00eb pragmatike, q\u00eb p\u00ebr bazament ka bioetika e cila tenton q\u00eb teorin\u00eb filozofike morale ta b\u00ebj m\u00eb tep\u00ebr aplikative.<\/p>\n

Fund<\/strong><\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

Bioetika dhe debatet bashk\u00ebkohore Si\u00e7 e kemi theksuar, bioetika \u00ebsht\u00eb pashmangshm\u00ebrisht e lidhur me zhvillimet tekniko-teknologjike t\u00eb cilat jan\u00eb edhe determinantet t\u00eb epok\u00ebs shkencore n\u00eb t\u00eb cil\u00ebn jetojm\u00eb. K\u00ebto zhvillime nuk e kan\u00eb l\u00ebn\u00eb t\u00eb paprekur dhe etik\u00ebn mjek\u00ebsore, e cila nuk mund t\u2019i\u2019u jepte p\u00ebrgjigjje problemeve q\u00eb po vinin me zhvillimin e bio-teknlogjis\u00eb. Debatet […]<\/p>","protected":false},"author":266,"featured_media":11085,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[2046,954],"ppma_author":[733],"class_list":["post-5124","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-analize","tag-bioetika","tag-filozofi"],"authors":[{"term_id":733,"user_id":266,"is_guest":0,"slug":"dritan-dragusha","display_name":"Dritan Dragusha","avatar_url":{"url":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp","url2x":"https:\/\/sbunker.org\/wp-content\/uploads\/2024\/10\/dritan.webp"},"user_url":"","last_name":"Dragusha","first_name":"Dritan","description":"Dritan Dragusha \u00ebsht\u00eb i diplomuar n\u00eb filozofi, n\u00eb Universitetin e Prishtin\u00ebs. Dritani \u00ebsht\u00eb i fokusuar n\u00eb teori t\u00eb kultur\u00ebs dhe gjithashtu n\u00eb let\u00ebrsi, kinema dhe muzik\u00eb. Po ashtu, merret edhe me gazetari. \u00cbsht\u00eb kolumnist i rregullt n\u00eb platform\u00ebn online \"sbunker.net\". Ka qen\u00eb edhe m\u00ebsimdh\u00ebn\u00ebs i filozofis\u00eb dhe etik\u00ebs n\u00eb \"The British School Kosova\". Bashkautor n\u00eb projektin kulturor televiziv \"Filozofema\", n\u00eb Radio Televizionin e Kosov\u00ebs. Aktualisht Dritani \u00ebsht\u00eb autor dhe moderator i emisionit \"Prizma\", n\u00eb televizionin T7."}],"_links":{"self":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5124","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/users\/266"}],"replies":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/comments?post=5124"}],"version-history":[{"count":3,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5124\/revisions"}],"predecessor-version":[{"id":11092,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/posts\/5124\/revisions\/11092"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media\/11085"}],"wp:attachment":[{"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/media?parent=5124"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/categories?post=5124"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/tags?post=5124"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/sbunker.org\/en\/wp-json\/wp\/v2\/ppma_author?post=5124"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}