Integrieren wir die Bioethik in die Neue Epoche

The new epoch of the 21th century develops new globally interrelated and interacting high-tech and cyberspace based civilizations and rapid transitions and other interactions between old and new models of life, orientation and behavior. Bio-logy and socio-logy describe bios as interrelated interactions of living beings and biotopes, natural, cultural, technical. The concept of bio-ethics in the New Epoch has to be inclusive in integrating natures, technologies, and cultures. The potential for catastrophe or cultivation depends on strengthening and integrating the six basic bioethical human properties, attitudes, and virtues – communication and cooperation, competence and compassion, competition and cultivation. These 6 C-principles have empirically and historically been successful in cultivating harmonious bios, i.e. living-together in interrelation environmentally, economically, politically and culturally. The six biological C-properties are natural human capacities and can be found in all religions and cultures. They also have to serve as essential preconditions and components for the successful and comfortable survival of individuals, communities, cultural and natural environments and biotopes in the New Epoch. We could demonstrate and evidence their importance by situational analyses on conflict resolution, poverty, community culture, business success, politics, health care, medical intervention, and challenges such as the understandings of sexuality, aging, harmony, and happiness.Nova epoha 21. stoljeća razvija nove globalno povezane, interaktivne te na visokim tehnologijama i cyberspaceu utemeljene civilizacije, kao i nagle prijelaze i druge interakcije između starih i novih modela života, orijentacije i ponašanja. Bio-logija i socio-logija opisuju bios kao međusobno povezane interakcije živih bića i biotopa, prirodnih, kulturnih, tehničkih. Koncept bio-etike u Novoj epohi treba biti inkluzivan u integriranju prirodâ, tehnologijâ i kulturâ. Mogućnost katastrofe ili kultivacije ovisi o jačanju i integriranju šest temeljnih bioetičkih ljudskih svojstava, stavova i vrlina – komunikacije i kooperacije, sposobnosti i suosjećanja, natjecanja i njegovanja. Ovi su principi, empirijski i povijesno, bili uspješni u njegovanju harmoničnog biosa, odnosno suživota u ekološkom, ekonomskom, političkom i kulturnom pogledu. Tih šest bioloških svojstava prirodne su ljudske sposobnosti i mogu se pronaći u svim religijama i kulturama. Oni bi također trebali služiti kao bitni preduvjeti i sastavnice uspješnog i ugodnog opstanka pojedinaca, zajednica, kulturnih i prirodnih okoliša te biotopa u Novoj epohi. Njihovu važnost možemo dokazati situacijskim analizama rješavanja sukoba, siromaštva, kulture zajednice, poslovnog uspjeha, politike, zdravstvene skrbi, medicinskih intervencija i izazova kao što su shvaćanja seksualnosti, starenja, harmonije i sreće.La nouvelle époque du 21ème siècle fait émerger de nouvelles civilisations interconnectées, interactives et fondées sur la haute technologie et le cyberespace, tout comme des transitions rapides et autres interactions entre les anciens et les nouveaux modes de vie, l’orientation et le comportement. La bio-logie et la socio-logie décrivent bios comme des interactions interconnectées des êtres vivants et des biotopes naturels, culturels, techniques. Le concept de bioéthique à la Nouvelle époque doit être inclusif en intégrant natures, technologies, cultures. La possibilité d’une catastrophe ou d’une cultivation dépend du renforcement et de l’intégration des six C-qualités, attitudes et vertus bioéthiques fondamentales : communication et coopération, compétence et compassion, compétition et cultivation. Ces six principes ont empiriquement et historiquement réussi à cultiver un bios harmonieux, c’est-à-dire un vivre-ensemble dans une interrelation environnementale, économique, politique et culturelle. Ces six qualités biologiques sont des capacités humaines et on peut les trouver dans toutes les religions et cultures. Elles doivent également servir de condition préalable et de composant essentiel à une survie réussie des individus, des communautés, des environnements culturels et naturels et des biotopes à la Nouvelle époque. Nous pourrions démontrer et apporter des preuves de leur importance par des analyses situationnelles de la résolution des conflits, de la pauvreté, de la culture communautaire, de la réussite commerciale, de la politique, des soins de santé, de l’intervention médicale, ainsi que des défis tels que la compréhension de la sexualité, du vieillissement, de l’harmonie et du bonheur.Die Neue Epoche des 21. Jahrhunderts entwickelt neuartige, global zusammenhängende und interagierende hightech- und cyberspacebasierte Zivilisationen, wie auch rasche Übergänge und andere Interaktionen zwischen alten und neuen Lebensmodellen, Orientierung und Verhalten. Bio-logie und Sozio-logie schildern den Bios als zusammenhängende Wechselbeziehungen der Lebewesen und Biotope, natürlichen, kulturellen sowie technischen. Das Konzept der Bio-ethik in der Neuen Epoche soll die Integration von Naturen, Technologien und Kulturen einbeziehen. Das Potenzial für eine Katastrophe oder Kultivierung hängt von der Stärkung und Integration der sechs grundlegenden bioethischen menschlichen Eigenschaften, Haltungen und Tugenden ab – der Kommunikation und Kooperation, der Kompetenz und des Mitgefühls, des Wettbewerbs und der Kultivierung. Diese sechs Prinzipien waren empirisch und historisch erfolgreich in der Kultivierung des harmonischen Bios, bzw. des ökologischen, wirtschaftlichen, politischen und kulturellen Zusammenlebens innerhalb einer Wechselbeziehung. Die sechs biologischen Eigenschaften sind natürliche menschliche Fähigkeiten und können in allen Religionen und Kulturen detektiert werden. Sie sollten ebenfalls als wesentliche Voraussetzungen und Komponenten für einen erfolgreichen und komfortablen Fortbestand der Individuen, Gemeinschaften, Kultur- und Naturumgebungen und Biotope in der Neuen Epoche dienen. Wir könnten deren Gewichtigkeit zeigen und erweisen – durch Situationsanalysen der Konfliktlösung, Armut und Gemeinschaftskultur, des Geschäftserfolgs, der Politik, Gesundheitsfürsorge, der medizinischen Interventionen sowie durch Herausforderungen wie Vorstellungen von Sexualität, Altern, Harmonie und Glück

Urbano zdravlje i sreća u hutonzima i neboderima

Urban bodies are complex integrated adjustable systems (CIAS), in flexible interaction with their natural, cultural, economic and political biotopes. Small entangled communities such as hutongs, existing in China for over 1000 years, and modern high-rise apartment buildings to a different extent represent more or less healthy and stable communities, based on interpersonal and interfamilial interaction, trust and solidarity, shared interest and involvement in sports, arts, gardening, social and other activities. Urban and other communities are interconnected by common history, narratives and visions, religions and internet cyberspaces. Religions and new internet communities extend beyond the local communities of hutongs, apartment buildings, cities and businesses; they may support or threaten local urban community and coherence.Urbana tijela su složeni integrirani prilagodljivi sustavi (CIAS) u fleksibilnoj interakciji sa svojim prirodnim, kulturnim, ekonomskim i političkim biotopima. Male prepletene zajednice, poput hutonga, koje u Kini postoje više od 1000 godina, i moderne visoke zgrade sa stanovima, u različitoj mjeri predstavljaju više ili manje zdrave i stabilne zajednice, utemeljene na međuljudskoj i međuobiteljskoj interakciji, povjerenju i solidarnosti, zajedničkom interesu i uključenosti u sportove, umjetnost, vrtlarstvo, društvene i druge aktivnosti. Urbane i druge zajednice međusobno su povezane zajedničkom poviješću, narativima i vizijama, religijama i internetskim cyberprostorima. Religije i nove internetske zajednice protežu se izvan lokalnih zajednica hutonga, stambenih zgrada, gradova i tvrtki; one mogu podržavati ili ugrožavati lokalnu urbanu zajednicu i koherenciju

The clinic as a good corporate neighbor

Abstract Clinics today specialize in health repair services similar to car repair shops; procedures and prices are standardized, regulated, and inflexibly uniform. Clinics of the future have to become Health Care Centers in order to be more respected and more effective corporate neighbors in offering outreach services in health education and preventive health care. The traditional concept of care for health is much broader than repair management and includes the promotion of lay health competence and responsibility in healthy social and natural environments. The corporate profile and ethics of the clinic as a good and competitive local neighbor will have to focus on [a] better personalized care, [b] education and services in preventive care, [c] direct or web-based information and advice for general, seasonal, or age related health risks, and on developing and improving trustworthy character traits of the clinic as a corporate person and a good neighbor

Translating Asian Bioethics into developing global Biocultures Translational Challenges In Bioethics

Health Care Ethics and Bioethics are not just European phenomena, and they definitely are not identical with the so called Georgetown Mantra (autonomy, nonmaleficence, beneficence, social justice) nor have they been ‘invented’ in the USA in the last century. The concept and practice of ethics as a respectful and caring attitude towards bios is a phenomenon in all existing cultures and can be found in all known traditions and actually has deeper roots in 2500+ Vedanta and Buddhist traditions in India and Confucian and Taoist traditions in China. The Chandoya Upanishads first use the slogan ‘tat tvam asi’, i.e. this (the absolute, he reality, the other, God, Brahman) is also you (i.e. the Self, Atman, the constituent irrepressible reality). In the words of Confucius, such respectful attitude towards bios is culturally different, ‘in harmony but not identical’, it is ‘in harmony as well as diversified’ (he er bu tong).This interrelated and interactive understanding of integrated but different bios in all forms and shapes is echoed by the Bhagavad Gita, ‘If thus the Lord, the Self, is the essence from which the universe has emerged out as every item of its names and forms, there must be the Self inherent and ever present ..The property by which a thing is a thing and without it cannot be what it is called is its Dharma. Thus, the essential quality of sugar because of which it is sugar, without which it is not sugar, is its sweetness. Therefore, sweetness is the Dharma of sugar; in the same way heat is the Dharma of fire; light is the Dharma of sun. The Dharma of man is his essential inherent divinity, the Self in him’.In the developing culture of global communication, conflict, and cooperation, the specific ‘diversified’ attitudes and understandings of respecting and caring for bios in all its forms we need to translate these and other bioethical traditions, concepts and practices from one cultural biotope to the other one, all of which are moving towards new forms of conflict and/or cooperation in the developing 21th century. Actually, diversity in the universe of bios and also in human visions and acts, can be seen as natural richness, rather than a deficiency, as expressed in the Hellenistic concept of the ‘logos spematikos’

Bios i etika u našim složenim prilagodljivim sustavima. Odgovornosti prema našoj djeci i našem svijetu

We, our bodies and spirits and our natural and social biotopes are complex adaptable systems [CAS’s], interdependent and vulnerable within natural, cultural and political biotopes, longing for life, health and happiness. Clinical and pediatric expertise and ethics are also integrated in many fields of competence and care for our integrated bios and for sustainable biotopes in nature and society. A Bioethical Imperative calls for protecting the complex and interdependent bios in nature and agriculture and in our human social, economic, corporate, cultural, and political bodies for the benefit of our children and ourselves, and for discussing ‘health’ and ‘improvement’ in ethical and not only in technical terms. The protection and promotion of healthy people, sustainable societies, and diverse and stable political bodies depend on basic economic accomplishments, healthy food, harmonious communities, preservation and diversity of cultures and environments, on individual dignity and social recognition, i.e. on gross happiness products [GHP’s] and not only on gross national products [GNP’s] measured in economic terms only.Mi, naša tijela i duše i naši prirodni i društveni biotopi, složeni su prilagodljivi sustavi, međusobno ovisni i ranjivi unutar prirodnih, kulturnih i političkih biotopa, žudeći za životom, zdravljem i srećom. Klinička i pedijatrijska stručnost i etika također su integrirani u mnoga područja kompetencije i brige za naš integrirani bios i za održive biotope u prirodi i društvu. Bioetički imperativ poziva na zaštitu složenih i međusobno ovisnih biosa u prirodi i poljoprivredi i u našim društvenim, ekonomskim, korporativnim, kulturnim i političkim tijelima za dobrobit naše djece i nas samih te za raspravljanje o ‚zdravlju‘ i ‚poboljšanju‘ u etičkom, a ne samo tehničkom smislu. Zaštita i promicanje zdravih ljudi, održivih društava i raznovrsnih i stabilnih političkih tijela ovise o temeljnim ekonomskim postignućima, zdravoj hrani, skladnim zajednicama, očuvanju i raznolikosti kultura i okoliša, o dostojanstvu pojedinca i društvenom priznanju, odnosno o produktu velike sreće, a ne samo o bruto nacionalnim proizvodima [BNP] koji se mjere samo u ekonomskom smislu