10. Lošinjski dani bioetike - Hrvatsko filozofsko društvo
10. Lošinjski dani bioetike - Hrvatsko filozofsko društvo 10. Lošinjski dani bioetike - Hrvatsko filozofsko društvo
koliko se i sami pridružuju napadu, te utvrditi stupanj socijalne podrške među školskom djecom. Ovo istraživanje obuhvatilo je 120 djece Osnovne škole »Ostrog« u Kaštelima. Rezultati pokazuju da djeca promatrači više podrške iskazuju prema nasilniku nego prema žrtvi. Važno je rano uočiti nasilne oblike ponašanja te se pravilno i senzibilno odnositi prema njima; od velike je važnosti prepoznati i zaustaviti nasilje vršnjaka. To podrazumijeva pružanje pomoći djeci koja trpe nasilje i djeci koja ga čine, ali i djeci koja su promatrači, svjedoci nasilja. CHILDREN OBSERVERS IN THE CIRCLE OF VIOLENCE AND SOCIAL SUPPORT We are faced with increasingly wide-spread anti-social behaviour and frequent assaults by underage perpetrators. Not only the perpetrator and the victim are affected by it, but also the children that have observed violence. They experience empathy with the victim but also can participate in violence by cheering, approving, getting involved. “Observers” are the third peer group that participates in the act of violence indirectly. They might help out and encourage the person who initiates violence. Driven by fear, they even join the perpetrators, to protect themselves, at the same time sympathizing with the victim. On the basis of the above outlined issues, the aim of this research is to establish in which way the children observers of violence are getting involved with violence and the extent of social support amongst school children. The research was conducted on 120 children in Primary school “Ostrog” in Kaštela. Results are showing that the children who observe violence express more support to the perpetrator than to the victim. It is important to recognize the violent behaviours and treat them sensibly, as well as to stop peer violence. This includes activities aimed not only at children that are victims of violence and the perpetrators, but also to those children who are observers and witnesses of violence. 96
MARINA KATINIĆ Zagreb, Hrvatska / Zagreb, Croatia EUTHANASIA AND DYSTHANASIA IN PERSPECTIVE OF LOGOTHERAPY In the framework of the euthanasia/dysthanasia debate, natural and medical sciences do not address the issue of meaning of suffering, pain and death, placing it out of their methodological reach. Neither do humanities, according to the postmodern understanding of the impossibility of metaphysics, pose the question about meaning, coinsidering it insensible and pathetic. However, in the clinical experiences – those of the terminal patients – that question remains up-to-date. Viktor Frankl’s logotherapy does not display just a psychotherapeutical technique, but a psychological-philosophical anthropology which has grown out of author’s border-situation of the Nazi concentration camps and its existential analysis. In this perspective, an instinct is noted as specifically human – will to meaning. Existential frustration requires a self-transcending act, whereas a chance to achieve the meaning of suffering lies in man’s capacity to take an attitude towards the suffering itself. EUTANAZIJA I DISTANAZIJA U PERSPEKTIVI LOGOTERAPIJE U raspravi o moralnoj opravdanosti eutanazije i/ili distanazije prirodne i medicinske znanosti ne postavljaju pitanje o smislu patnje, boli i umiranja, budući da je ono izvan njihova dohvata. Ni humanistika, sukladno postmodernističkoj tezi o nemogućnosti metafizike, pitanje o smislu uglavnom ne postavlja jer je besmisleno i patetično. Međutim, u kliničkom iskustvu terminalnih bolesnika ono ostaje aktualno. Logoterapija Viktora Frankla ne predstavlja samo psihoterapijsku tehniku, nego psihologijsko-filozofsku antropologiju koja izrasta iz autorove granične situacije koncentracijskih logora i njezine egzistencijske analize. U toj perspektivi, specifično je ljudski nagon, o kojemu ovisi vitalnost psihofizikuma, volja za smislom. Na egzistencijsku frustraciju odgovara se samonadmašivanjem, a šansa ostvarivanja smisla patnje ostvaruje se u stavu koji čovjek prema patnji može zauzeti. 97
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MARINA KATINIĆ<br />
Zagreb, Hrvatska /<br />
Zagreb, Croatia<br />
EUTHANASIA AND DYSTHANASIA<br />
IN PERSPECTIVE OF LOGOTHERAPY<br />
In the framework of the euthanasia/dysthanasia debate, natural and medical<br />
sciences do not address the issue of meaning of suffering, pain and death,<br />
placing it out of their methodological reach. Neither do humanities, according<br />
to the postmodern understanding of the impossibility of metaphysics,<br />
pose the question about meaning, coinsidering it insensible and pathetic.<br />
However, in the clinical experiences – those of the terminal patients<br />
– that question remains up-to-date.<br />
Viktor Frankl’s logotherapy does not display just a psychotherapeutical<br />
technique, but a psychological-philosophical anthropology which has<br />
grown out of author’s border-situation of the Nazi concentration camps and<br />
its existential analysis. In this perspective, an instinct is noted as specifically<br />
human – will to meaning. Existential frustration requires a self-transcending<br />
act, whereas a chance to achieve the meaning of suffering lies in<br />
man’s capacity to take an attitude towards the suffering itself.<br />
EUTANAZIJA I DISTANAZIJA<br />
U PERSPEKTIVI LOGOTERAPIJE<br />
U raspravi o moralnoj opravdanosti eutanazije i/ili distanazije prirodne<br />
i medicinske znanosti ne postavljaju pitanje o smislu patnje, boli i umiranja,<br />
budući da je ono izvan njihova dohvata. Ni humanistika, sukladno<br />
postmodernističkoj tezi o nemogućnosti metafizike, pitanje o smislu<br />
uglavnom ne postavlja jer je besmisleno i patetično. Međutim, u kliničkom<br />
iskustvu terminalnih bolesnika ono ostaje aktualno.<br />
Logoterapija Viktora Frankla ne predstavlja samo psihoterapijsku tehniku,<br />
nego psihologijsko-filozofsku antropologiju koja izrasta iz autorove<br />
granične situacije koncentracijskih logora i njezine egzistencijske analize.<br />
U toj perspektivi, specifično je ljudski nagon, o kojemu ovisi vitalnost<br />
psihofizikuma, volja za smislom. Na egzistencijsku frustraciju odgovara<br />
se samonadmašivanjem, a šansa ostvarivanja smisla patnje ostvaruje se u<br />
stavu koji čovjek prema patnji može zauzeti.<br />
97
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