Urban bioethics pays attention to the design of healthy relationships through the involvement of citizens. The main characteristics of urban bioethics: inclusion, integrity, transdisciplinarity. Involvement is a relentless engaging scriptwriter that is deployed by urban bioethics to explore the everyday application of its principles. Integrity discloses integrative mechanisms for bringing communities together in order to create a development strategy for the city and society in general. Transdisciplinarity explains the mechanism of transcendental space, bringing together a variety of languages, professions, cultures, and etcetera. In this article, we go into examples of bioethical practices that promote the development and implementation of intercultural strategies on an Integrated Bioethics Platform, which can be found in the city both - online and offline. We also make suggestions on the leading types of behavior that are indoctrinated by this platform: networking; involvement through art; awareness of public space and one’s place/one’s self; educational practices.
The analysis of urban bioethics in the article is carried out through urban practices. In turn, through such life practices there is an awareness of bioethics in general. Three main characteristics of urban bioethics are being revealed – Inclusion, Integration and Transdisciplinarity. Inclusion is a restless screenwriter of “inclusion” of citizens, where urban bioethics explores the experience of using the principles of bioethics in everyday life. Integration reveals integrative mechanisms for uniting communities to develop a strategy for the development of a city and society as a whole. Transdisciplinarity explains the mechanism of the transcendent space, combining the diversity of languages, specialties, cultures and the like. The urban bioethics plan aims at discussing civic thought in solving problems including both a bioethical nature and an urban context. Which forum is better for such discussions? We offer InplatBio - an integrative bioethics platform that has online and offline life in the city. The most promising theories for debates on bioethics are the ones that call upon citizens or officials to justify any requirements for collective action, giving reasons that may be acceptable to those who are connected by action. This concept has become known as deliberative democracy. InplatBio is an involvement of conscious citizens to work together in the community, for an ongoing, general, thoughtful and competent discussion of problems and their joint solution.
A fusion of «bioethics» and «art» changes the means and ways of broadcasting art in the field of new biotechnological achievements and recalls responsibility in science. Bioethics socializes art. Art popularizes bioethics and complements its «experience of comprehension» with aesthetic experiences. The article analyzes the connections that unite bioart with science and bioethics. Examples of creative bioart projects at the World Congresses on Bioethics, which draw attention to the installation and performative forms, expressing the artistic experience of bioethical values and meanings that museums and other public fields represent, are given. The processes of forming links between laboratory research (often hidden from public attention) and art-works through practical experiment, dialogue, observation, or play are analyzed. The tandem of art and bioethics provides a link between scientists and the public, reveals new possibilities for ethical reflection, and represents a living manifesto of overcoming the disunity of scientific and everyday practices. Art and bioethics are sources of inspiration for each other. Not only does art expand its boundaries, transforming a scientific experiment into an artistic process, but also bioethics is entering a new level of research and discussion, reinforcing its creative potential through art. Despite the fact that they differ in genre, they create a common space of rational discourse as well as a common ground for familiarizing with the artistic experience in the process of their cooperation and communication, with the purpose of understanding the emerging problems, attracting to them not only professionals, but also broad circle of people interested in bioethical issues.
The process of creation of a new direction in bioethics - urban - is extremely important in the global world. Ukraine, as a post-socialist country, is a perspective field for urban researches. On the one side, it has a bright, specific culture, and on the other, the “invisible” citizens, whose voices remain unheard during the transformational modern conversions. Participation in the conference on May 17-18, in Rijeka, is an opportunity to study the experience of different countries, different economic systems, etc. to increase attention and understanding of the cultural and value context on the example of the particular urban cases. The analysis of the conference does not pretend to enlighten the contents of the conference comprehensively, but rather to highlight the own impression of participation and to encourage discourse in the field of new bioethics direction.
The article is devoted to the bioethical reconstruction of the theoretical heritage of Hans Jonas (1903-1993) – a famous German and later American philosopher. Jonas showed that the study of ethics, namely the ethics of the living, should become an integral part of the formation of modern human, his complete education. He was one of the most fascinating thinkers of the twentieth century. He has presented groundbreaking works which are still the subject of serious discussion especially in the areas of ethics and philosophy of nature. In these publications he presents an in-depth philosophical reflection on the relationship between human beings and nature, as well as on the manner in which we approach our association with technology. Particularly in the light of possibilities presented by modern technology, Jonas was primarily interested in a new approach to the philosophy of nature as the basis, the foundation for an ethics of global responsibility. The article re-actualizes the thoughts and arguments of Jonas, which are especially relevant now, at the beginning of the XXI century. These include: the technique change the nature itself, not just human's attitude to nature; the technical sciences change a human being, the mathematization of nature leads to a change not only in human evaluation, but also in human value; critique of epiphenomenalism for underestimating mental states and identifying the non-reducibility of living creatures to its parts; the search for the potential of subjectivity in the realm of living creatures as a whole; reliance on the principle of responsibility as a way to ensure a future humanity as guaranteed, albeit limited in its capabilities. Educating a person on the basis of the principle of responsibility opens the possibility to take into account the interests of future generations and all living creatures, understanding that every person always was, is and will be a part of realm of these creatures. The philosophy of nature as such whole realm creates the preconditions and foundations for the ethics of responsibility as a postconventional universalist ethics. A new way of thinking in nature is the basis of ethics in the technological age: in addition to philosophy and science, the voices of religion, politics, education and the public sphere must also be heard to find answers to current life questions.
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