The Christian Personalism as possible reasons for Bioethics

Very well written text, addressing issues of materiality and Spirituality of the Christian, as a basis for reasons of medical ethics, or rather the ethics of life, with all those advances, and then by the material basis for reflection on how to preserve the integrity and dignity of human person in the world. Good reading. Text
Adriano de Araujo.

The Christian Personalism as possible reasons for Bioethics

Of all human conceptions of the most disappointing is that inherited from the materialistic empiricism whose major purpose is to promote a bastardization of human spirituality in favor of their individuality material.
Since Hobbes, Locke, Hume, then Darwin, Spencer, Marx, Freud, among many others we could mention, is that gradually it was found that the human intellect and will, quite varied, was restricted to the field of material sensitive losing its real sense. After all, at no other time in history, like ours, has heard many cries demanding on condition of animals to humans.
It is therefore with a certain strangeness and disturbing that in mind we ask: Is not nothin hairless apes driven by libido and successful in history? ... Has the intelligence and willingness to remain at the level of sensitivity irrational? ... Is We should figure reduced to just a complex physical-chemical or an organic material well-developed in space and time? ... How is it possible to sustain human dignity, spirituality, sanctity, integrity and privacy on the exaggeration of materiality individual if this is so? ...
Certainly the Christian personalism is responding to these questions and raising concerns the harmony between individuality and personality spiritual material. As well, provides an overview of the man who transcends the determination of the physical world, promoting foundations for the emergence of an "ethic of life" that is the case of bioethics.
About the Individual and the Person
In Christian personalism is considered a human being stuck in two poles: one pole material that explains their individuality, and a spiritual center that explains his personality. Here we are faced with two real aspects of human being are correlated and should be well understood.
Individuality is based on material conditions, ie where there are certain determinable indeterminacy, after all, you need to consider the matter "... required to occupy space in a different position from another location ..." "... it is a kind is not a simple power of openness and mutability substantial, an eagerness to be. "
And just taken for their individuality, the man tends to flow into the manifold, tends to disrupt in space and time, because "the matter itself tends to decompose, and the space to be divided," in other words, as an individual, man is subject to the determinism of the physical world, because in such a condition is part of a whole and is never one single whole, after all, the guy always composes and decomposes the entire physical, such as the fruit which is composed as part of the tree and separated from her, it breaks down and becomes part of something else.
But while that material is, the individual requires and boasts a metaphysical energy to serve as a cornerstone of their existence, in the case of man, it is the spiritual soul, the first act of life remaining, that is, what protects your substantial unity, the structure of space-time, its all one, and that determines or specifies its materiality individuating.
When we encounter the spiritual soul is that we recognize that principle of unity creativity, independence and freedom, that is, we recognize the human person we are. Indeed, contrary to the thinking of many, as human beings, possess integrity, as we are all only one irreducible to any other whole, means that "... people are not interchangeable, individuals are not numbers: they are not like chickens . "I have three chickens" has the same meaning as "I have three children," even match "quantitatively
Personality makes manifest the metaphysical center of man, his spirituality, that ultimate source of dignity that expresses its inviolability in existence. It is the act of variable intensity, in which the enrichment of foreign assimilation increases as it grows the immanent life, but also in the trend to this growth we have identified a dynamic characteristic of the human person, that is, we have identified that likeness of God in us, which is the intelligence and will.
Intelligence and will are the immaterial and spiritual powers intrinsic to human personality, as they exist and ensure our superiority to other creatures. How well are colleges that the condition of immateriality are immeasurable organically, which consequently makes the man, as a person, free of the various determinations of the physical world, featuring its own intimacy. "Intimacy indicates that only one in the person himself knows, and certainly such intimacy, that open inward, legitimizes their spiritual sanctity, after all, it indicates that we are inside, it is our personal wealth that is only disclosed or communicated to others if we want.
It emphasized that the individuality and personality are not separate in man, they are two complementary poles, and constitute the necessary condition of our existence in the physical world.
However, it is the personality in order that the individual becomes better. "Because without a doubt, each of my acts is an act of individual and act me me person, but as it is free and I fully committed, each of my actions is dragged into a movement that goes to the ultimate center for tends to personality, or a movement that will spread to where, left to itself, the material requires individuality fall.
So, as people always are free to indulge in the movement of material individuality, to the point that we represent ourselves or become camels themselves or hairless monkeys driven by libido and successful in history, and even, even if it be contradictory, we deny the intelligence and will reduce them to the sensitivity irrational. In other words, man can not deny the life of the spirit, because it is spiritual, because it is human. This is his condition of freedom! ...
Bioethics and the Christian Personalism.
Most often it is considered only bioethics as an "applied ethics" in a totally pragmatic, that is, as if the primacy of action on the intelligence, that intelligence was unable to meet real, being the only real a good result.
In fact, to emergencies from the current scientific technical progress the real meaning of bioethics has a much greater range, it is "ethical life", is what we see in the words of Leo Pessini: "... it has been gaining a higher profile, any special urgency in our contemporary society, precisely because we have facts, events and extraordinary progress in science in our life science and health that are wanting to change anything with regard to life on earth and be particular human, hence the importance of the new generations, today's university students are aware, just ethical issues involved in scientific technical progress "
So while "ethics of life, bioethics, and encourages all possible rescue of a cosmic-ethical realism of the classical tradition so strong in Christian personalism, which is metaphysical and" physically "formed. For her there is any interest in learning and direct to the situation of man in the world and its realities extra mental, when considering the scientific technical progress.
And to take possession of bioethics as "ethic of life" also move away from that acosmism-idealistic ethics governed by assumptions dictated by a pseudo-reason where a certain condition is predominantly deductive framework. After all, knowledge from such progress must be sustainable and ethically. For, "which will define the use of such knowledge, this energy for good or for evil is an ethical option, so that ethics must be strictly linked to the issue scientific and technical"
There is no doubt that the priority of bioethics is to preserve the integrity and dignity in the world, that is, before many scientific and technical progress. And it is fitting that by explicitly and of ourselves more as people than as individuals, that is, in submitting material to our individual spiritual personality.
Certainly when we identify ourselves as people come to respect one another, we become more worthy of true human condition, however, to identify ourselves only as individuals come to oppress others and ignore our own dignity, and even as humans we prefer to represent or act like animals.
Therefore, it is raising the human condition that the Christian personalism can support or justify the ethics that permeates all spheres of life.