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Uwagi dotyczące mojego artykułu, który ukazał się w 9. zeszycie „Poradnika Językowego” w 2011 roku (Comments on my paper published in „Poradnik Językowy”, issue 9, 2011)
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The article presents a psychological portrayal of one of the most famous men of culture, George Calinescu as it appears in the first volume of Dr. Virgil Sorin's book "Romanian Cultural Contemporary Personalities-a Concise Dictionary of Psychological Portraits". The famous psychiatrist and doctor in neurology, makes an exquisite attempt to draw fine psychological portraits to some of the best known personalities of the Romanian culture.
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The author focuses here on the process of modernizing present in the Romanian culture during the second half of the 19th century particularly the adoption of new words mainly from Latin or from the other languages of Latin origin. This process marked a break with the traditional and an attempt to adjust rapidly to Western culture and therefore had to face traditionalist purism
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During the communist regime many writers had appeal to parables to express their literary creed or to show their disagreement with the communists. The article introduces the reader to a few famous names of Romanian literary life of that period and their works.
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This is the first part of an article dedicated to Eugen Lovinescu. From the beginning the author compliments the critic's immense value and importance for the Romanian literature. Morality as top issues in Lovinescu's entire work weigh against the attitude of some contemporaries, who hidden behind the great critic's fame show little respect for this quality.
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Fragment of the short story volume "Douăsprezece povestiri călătoare”, RAO Publishing House, 2001.
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This article is a polemical contribution to the study of the terminology of mediaeval Bosnia, which is one of the “less well researched aspects of mediaeval Bosnia.”. This scientific research lacuna has contributed to the fact that some terms dating from mediaeval Bosnia are used uncritically, and even at time accorded “mythological and magical meaning,” which has the result, particularly on the part of certain Bosniac historians, of claiming an “unbroken continuity between the mediaeval Bošnjani and the Ottoman Bošnjaks (Bosniacs)”. This applies in particular to the adjectival certainty “dobri Bošnjanin” the content of which, in this view, relates to “mediaeval Bošnjani as a ethos in its entirety.” The article refers to several sources and uses appropriate historical analogies in an attempt to demonstrate that the meaning of the adjectival syntagma “dobri Bošnjanin does not feature in any historical document as an ethnic category, but invariably in its broad sense as a social and ethical category.”
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The author seeks to define the position of professional ethics in regard to universal or general ethics, focusing on the key dilemma: though it is indisputable that the performance of certain professional tasks entails specific duties, the important question is whether, in the daily performance of professional services, there is a need for a separate set of norms and rules designed to be binding for the correct conduct when facing ethical problems, or whether it is sufficient to “commit” oneself in the context of the norms of general morality already in existence. If the former, what should be done in cases where the norms of professional ethics are in conflict with the norms of general morality, which is a common occurrence. Following David Luban, while rejecting as excessively simplistic the standpoint that universal ethics also comprises partial ethics, the author is of the view that the social role of a given profession within society itself generates the norms of its own morality through – as Luban suggests – a chain of moral justification consisting of four key components: action, principle, role and institution. Against this context, the author seeks in the second part of his paper to pinpoint the position of the ethics of journalism as professional ethics, setting out its fundamental principles and duties and a formula for forming a possible ethical judgment in the event of a morally problematic situation, such as Potter’s formula.
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The author considers the subject and content of certain fields of applied ethics: bioethics, medical ethics, environmental, social, media, legal, and business ethics, and the ethics of science and technology. In the author's view, the position of applied or practical ethics lies between the general, philosophical, meta-ethical and the specific moral situation of life as lived. It follows from this that applied ethics is also a reflective, theoretical discipline which subjects behaviour in a given area of life to ethnical scrutiny.
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The author of this paper develops a position in which human cloning is a violation of human dignity, even when the purpose of cloning is not so obviously instrument as the production of a clone for the purposes of organ donation. If cloning were ever to become a really popular means of human reproduction, it would raise the question of the impact of the practice on human diversity. To strengthen his arguments against cloning, the author suggests the concept of a moral image of the world, or of the family. A moral image is not a declaration that this or that is virtuous or right; rather, it is an image of how our virtues and ideals fit together, and what they have to do with the position in which we find ourselves. Above all, if our image should be a moral one at all, in the author’s view it should be in line with the Kantian maxim. In an ideal family, its members respect one another as “ends in themselves,” as human beings whose aspirations and happiness are important in their own right, not as something intended to satisfy their parents’ (or anyone else’s) wishes. Furthermore, this image should be inspired by the Kantian moral image that accords unique value to our faculty of reflecting for ourselves on moral issues. The author concludes that in accordance with such an image, the unpredictability and diversity of future generations is of intrinsic value, and that a moral image of the family that reflects this is in accordance with the moral images of society that lie at the very basis of our democratic aspirations.
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It is obvious that surrogate motherhood poses many personal, ethical, legal, medical and social challenges. The complexity of the procedure itself would probably deter anyone who is not fully informed as to the risks and benefits, and who is not wholly committed to the welfare of the child that will result from the process. Clearly, until society fully accepts all the implications of absolute freedom of reproductive choice, powerful moral arguments and legal powers will have to be used to eliminate every aspect of exploitation in surrogate motherhood. For now there is too much of this in question for anything less than that to be done.
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In an age of pluralism, bioethics should abandon its exclusive focus on the study of problems in the medicine of developed, industrialized countries with highly sophisticated health care systems. The patterns of sickness and causes of death differ in rich countries from those in poor ones,and bioethics must respond to the specific moral problems of medicine in different contexts. This essay focuses on the doctor-patient relationship in the context of the desired democratization of BiH society. Following a critique of medical paternalism, criticism now falls on the model of informed consent as a “medical cafeteria.” The way between the Scilla of medical paternalism and the Charybdis of the patient’s absolute autonomy is to be found in a deliberative model – a model of shared decision-making, which seeks to accommodate the patient’s autonomy and the doctor’s responsibility for the patient’s welfare. Within a deliberative model, ethics based on informed consent is defined not as a contractual obligation, but as a constantly-renewed partnership. The essay ends by indicating the importance of the deliberative doctor-patient model for abandoning the prevailing biomedical model in favour of a biopsychological model of medicine, within which the doctor-patient relationship has an important therapeutical part to play.
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The question of civic courage as a fundamental issue of the democratization of a given society, in the original psychological sense, is aquestion the answer to which the ethically aware individual reaches with him or herself. As an act of rational self-affirmation, guided by conscience, civic courage bestows on us the dignity of a being capable of making choices, and thereby of saying No! to destiny. In the absence of civic courage, in an a priori adherence to the system of ideologically marketed values, the individual loses social identity and renounces his or her own natural right to doubt and to decide. True (civic) courage is possible only as self-affirmation “despite” – despite the horrors of Nonbeing. Only those who are capable (as were Socrates, Giordano Bruno and others like them) of taking the horrors of Nonbeing upon themselves are brave. Only the One whose Conscience is more powerful than Horror is courageous. Paradoxically in terms of formal logic, but true in terms of ontology and psychology, and corroborated by auto-experience, civic courage belongs only to those who (face to face with themselves, with their conscience) lack the courage to be cowards. Only he who fears, not the Other, but Himself.
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