Arystotelesowskie „korzenie” współczesnej bioetyki islamu na przykładzie kontrowersji wokół statusu ontycznego poczętego człowieka

dc.contributor.authorTwardowski, Mirosław
dc.date.accessioned2025-09-08T14:11:43Z
dc.date.available2025-09-08T14:11:43Z
dc.date.issued2016
dc.description.abstractAccording to Islamic anthropology, man was created by God and is existentially absolutely dependent on Him. God is the Creator and Lord of every human being. Man as a creature of God is a being composed of a material element and a spiritual element. God is a being composed of the element material and spiritual element. This perspective on man and the soul-body relationship has existed in Islam from its beginnings. Despite this, Muslim thinkers, in order to make the doctrine of Islam more attractive, have tried to combine it with Greek philosophy. The work of Aristotle had a particularly strong influence on Muslim thinkers. For Stagirite, the body-soul relationship is a relationship of unity and complementarity, a psychosomatic whole. Particularly influential, until the end of the Middle Ages, was Aristotle’s view that the fetus becomes a full human being forty days afer conception if the fetus is male, and ninety days afer conception in the case of the female fetus. In this article, we follow the “footsteps” of Aristotelian decisions still present in contemporary bioethical thinking of Islam, paying particular attention to the debate about the ontological status of the human fetus. There is a difference in opinion of contemporary Muslim thinkers as to the status of the human fetus in the early stages of pregnancy. Some authors believe that regardless of the circumstances the fetus is fully human from 40th day afer conception. Others argue that the fetus becomes a human being in the full sense of the word only from 120th day from the moment of conception, from when – as they claim – it has not only the body, but also the soul. Abortion, from the moment at which the fetus becomes fully human, and therefore has a soul, is seen as a form of murder and is one of the worst sins in Islam.
dc.identifier.citationResovia Sacra, 2016, Tom 23, s. 355-370.
dc.identifier.issn1234-8880
dc.identifier.urihttps://theo-logos.pl/handle/123456789/35639
dc.language.isopl
dc.publisherInstytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie
dc.rightsCC-BY-SA - Uznanie autorstwa - Na tych samych warunkach
dc.subjectArystoteles
dc.subjectbioetyka islamska
dc.subjectembrion ludzki
dc.subjectembrion
dc.subjectislam
dc.subjectantropologia
dc.subjectantropologia islamska
dc.subjectstatus ontyczny poczętego człowieka
dc.subjectdzieci
dc.subjectdzieci nienarodzone
dc.subjectdzieci nienarodzone w świetle antropologii islamskiej
dc.subjectmuzułmanie
dc.subjectetyka
dc.subjectfilozofia
dc.subjectaborcja
dc.subjectciąża
dc.subjectaborcja w krajach muzułmańskich
dc.subjectbioetyka
dc.subjectteologia
dc.subjectteologia moralna
dc.subjectprawo
dc.subjectprawo islamskie
dc.subjectembrion ludzki w świetle prawa islamskiego
dc.subjectstatus embrionu ludzkiego w prawie islamskim
dc.subjectAristotle
dc.subjectIslamic bioethics
dc.subjecthuman embryo
dc.subjectembryo
dc.subjectanthropology
dc.subjectIslamic anthropology
dc.subjectontological status of the conceived human
dc.subjectchildren
dc.subjectunborn children
dc.subjectunborn children in the light of Islamic anthropology
dc.subjectMuslims
dc.subjectethics
dc.subjectphilosophy
dc.subjectabortion
dc.subjectpregnancy
dc.subjectabortion in Muslim countries
dc.subjectbioethics
dc.subjecttheology
dc.subjectmoral theology
dc.subjectlaw
dc.subjectIslamic law
dc.subjecthuman embryo in the light of Islamic law
dc.subjectstatus of the human embryo in Islamic law
dc.titleArystotelesowskie „korzenie” współczesnej bioetyki islamu na przykładzie kontrowersji wokół statusu ontycznego poczętego człowieka
dc.title.alternativeAristotelian “Roots” of Contemporary Islamic Bioethics as Exemplified by the Controversy Surrounding the Ontological Status of the Unborn Human Being
dc.typeArticle

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