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portuguesEste artigo analisa a concepcao de Bioetica Ambiental apresentada por Fritz Jahr em 1927 e V. R. Potter em 1971. Os procedimentos da pesquisa historiografica orientam a selecao e analise das fontes documentais. A historia cultural analisa o corpus documental. Jahr propos o imperativo bioetico e Potter a Bioetica como a ciencia de sobrevivencia. Ambos propoem a Bioetica como um paradigma de vida. Seus legados contribuiram na consolidacao da Bioetica e reconhecidos na formacao de uma memoria historica. Os autores compreendiam que havia a necessidade de uma nova etica, para construir um novo projeto civilizatorio. EnglishThis article analyzes the conception of Environmental Bioethics presented by Fritz Jahr in 1927 and V. R. Potter in 1971. The historiographic research procedures guide the selection and analysis of documentary sources. Cultural history analyzes the documentary corpus. Jahr proposed the bioethical imperative and Potter bioethics as the science of survival. Both propose Bioethics as a paradigm of life. Their legacies contributed to the consolidation of Bioethics and they were recognized in the formation of a historical memory. The authors understood that there was a need for a new ethics, to build a new civilizing project.

Bioetika je do 1990-ih bila nepoznanicom u zemljama istočne Europe. Otvaranjem nakon pada komunističkih režima, međutim, spomenute zemlje rapidno poprimaju zapadnjačke trendove i modele bioetike, vodeći se zasadama georgetownskog Instituta za etiku Kennedyjevih – ni ne sluteći blizinu izvornosti bio-etike starog kontinenta. U radu se analizira bioetički status zemalja istočne Europe tražeći u njemu konture zanemarene europske intelektualne baštine. Sustavnim pregledom literature i terenskim istraživanjima postavljeni su temelji povijesne dinamike razvoja i premošćivanja biomedicinske etike zapadnog svijeta u bioetiku zemalja istočne Europe na razmeđu potterovske i Jahrove bioetike, bez poznavanja djela Fritza Jahra, no vodeći se njegovim temeljnim idejama., Bioethics was unknown in Eastern Europe until the 1990s. After the fall of communism, however, these countries rapidly opened and embraced Western trends and models of bioethics, accepting the directives of the Kennedy Institute of Ethics at Georgetown University – without even knowing the proximity of the original concept of bio-ethics in Europe. This paper analyses the bioethical status of Eastern European countries by looking at the contours of the neglected European intellectual heritage. By using a systematic literature review and field research, the foundations of historical dynamics of the development of bioethics in Eastern European countries have been established at the intersection of Potter’s and Jahr’s bioethics. Without knowing the work of Fritz Jahr, his basic ideas have been followed.

The paper examines Fritz Jahr as a possible role-model in bioethical education. It consists of two parts. The first part builds upon the acknowledged data and theories about how Fritz Jahr proposed the bioethical imperative and changed his way of thinking. It provides arguments for and against known claims and expands the knowledge background with the focus on reconstructing the thought process and some presumptions that led to the formulation of bioethical imperative. The second part uses these results to infer five features to show how we can extract and define methodological features from Jahr’s personality and activity, which confirm and enhance integrative projects. An attempt has been made to understand that something such as “Jahrian methodology”, might be sensible enough to provide scientific knowledge and cultural orientation without simplifying the bios, but that it is pointless without integration with educational models, and to emphasise this I conclusively consider the role of bioethicists in the 21st century., Rad ispituje Fritza Jahra kao mogući uzor u bioetičkom obrazovanju. Sastoji se od dva dijela. U prvom dijelu oslanja se i nadograđuje na prethodne podatke i teorije o tome kako se dogodilo da Fritz Jahr predlaže bioetički imperativ i mijenja svoje razmišljanje. Nudi argumente za i protiv znanih tvrdnji i proširuje pozadinsko znanje, usmjeren na rekonstruiranje misaonog procesa i nekih pretpostavki koje su dovele do oblikovanja bioetičkog imperativa. U drugom dijelu koriste se dobiveni rezultati da bi se izvelo pet obilježja i pokazalo kako se iz Jahrove osobnosti i aktivnosti mogu izlučiti i utvrditi metodološka obilježja kojima se potvrđuju i osnažuju integrativni projekti. Radi se o pokušaju razumijevanja da nešto poput »jahrovske metodologije« može biti dovoljno senzibilno za pružanje znanstvenog znanja i kulturne orijentacije bez pojednostavljivanja biosa, ali da je ono besmisleno bez integracije s obrazovnim modelima. Da bi se to naglasilo, zaključno se razmatra uloga bioetičara u 21. stoljeću.

Fritz Jahr ve yazılarının keşfi son otuz yıllık biyoetik tarihinin en ilgi çekici haberlerinden biridir. 1998'den beri yayınlanan birçok makale ya Fritz Jahr'ın 1927 tarihli makalesini ele alır ya da en azından onun adından söz eder. Zira Jahr’ın 1927 tarihinde kaleme aldığı “Biyo-Etik” isimli makalesi, sanılanın aksine biyoetik teriminin mucidinin Van Rensselaer Potter değil, Jahr olduğunu göstermiştir. Potter’den yaklaşık olarak kırk dört yıl önce biyoetik terimini kullanan Jahr, hem terimi icat etmesi hem de biyoetiğe evrensel bir şekilde yaklaşması nedeniyle önemli bir isimdir. Son yıllarda İngilizcede birçok çalışma yapılmasına rağmen, bu konu Türkçe literatürde henüz yeterli düzeyde ilgi görmemiştir. Bu nedenle makalemizde Fritz Jahr’ın hayatı ve biyoetik tarihi için oldukça önemli olan yazıları ele alınacaktır. Öncelikle biyoetik teriminin keşfedilme serüveni üzerinde durulacak daha sonra ise Fritz Jahr’ın hayatı ve eserlerine değinilecektir. Jahr’ın hayatını konu alan ilk Türkçe yazı olan makalemiz meseleyi deskriptif bir şekilde ele alsa da literatüre katkı sunmayı hedeflemektedir., The discovery of Fritz Jahr and his works is one of the most intriguing notice in the history of bioethics over the past three decades. Many articles published since 1998 either deal with Fritz Jahr's 1927 article or at least mention his name. As Jahr's article "Bio-Ethics", written in 1927, showed that the inventor of the term bioethics is not Van Rensselaer Potter, but Jahr, contrary to popular belief. Jahr, who used the term bioethics approximately forty-four years before Potter, is a crucial name both for discovering the term and for his universal approach to bioethics. Although many studies have been carried out in English in recent years, this subject has not yet received sufficient attention in the Turkish literature. For this reason, in our article, the life and works of Fritz Jahr, which are very significant for the history of bioethics, will be discussed. First of all, the adventure of discovering the term bioethics will be laid stress on, and then the life and works of Fritz Jahr will be touched upon. Our article, which is the first Turkish article on Jahr's life, aims to make a contribution to the literature.

Padom komunizma u istočnoj Europi otvorene su i neke svjetonazorske granice koje su mnogim zapadnjačkim trendovima omogućile ulazak u različite sfere života. Tako su pojedine zemlje istoka brzo i bezuvjetno prigrlile, uz štošta drugo, i bioetiku na angloamerički način, sužen na biomedicinska istraživačka i praktična pitanja. Ovakva „bioetika“ u Europi je potkraj 1990-ih, ipak dobila ofilozofljenu alternativu, otkrićem djela Fritza Jahra, vraćanjem na Potterovu izvornu baštinu i sadržajnim i metodološkim inoviranjem kakvo je unijela, primjerice, integrativna bioetika. Analizirajući bioetički status zemalja istočne Europe, prvenstveno Češke, Slovačke, Poljske, Ukrajine, Rusije i Bjelorusije, istražili smo neke originalne pristupe, razmjerno rijetke u odnosu na uobičajeno pomodarsko slijeđenje modela koji već desetljećima propagira Institut za etiku Kennedyjevih u Georgetownu. Premda se ove originalne bioetike ne oslanjaju nikada na Jahra (ponekad eventualno na Pottera), vjerujemo da one predstavljaju izvorište ideja vrijedno poticaja i umrežavanja.

This article analyzes the conception of Environmental Bioethics presented by Fritz Jahr in 1927 and V. R. Potter in 1971. The historiographic research procedures guide the selection and analysis of documentary sources. Cultural history analyzes the documentary corpus. Jahr proposed the bioethical imperative and Potter bioethics as the science of survival. Both propose Bioethics as a paradigm of life. Their legacies contributed to the consolidation of Bioethics and they were recognized in the formation of a historical memory. The authors understood that there was a need for a new ethics, to build a new civilizing project. Este artigo analisa a concepção de Bioética Ambiental apresentada por Fritz Jahr em 1927 e V. R. Potter em 1971. Os procedimentos da pesquisa historiográfica orientam a seleção e análise das fontes documentais. A história cultural analisa o corpus documental. Jahr propôs o imperativo bioético e Potter a Bioética como a ciência de sobrevivência. Ambos propõem a Bioética como um paradigma de vida. Seus legados contribuíram na consolidação da Bioética e reconhecidos na formação de uma memória histórica. Os autores compreendiam que havia a necessidade de uma nova ética, para construir um novo projeto civilizatório.

Fritz Jahr ve yazılarının keşfi son otuz yıllık biyoetik tarihinin en ilgi çekici olaylarından biridir. 1998'den beri yayınlanan birçok makale ya Fritz Jahr'ın 1927 tarihli makalesini ele alır ya da en azından onun adından söz eder. Zira Jahr’ın 1927 tarihinde kaleme aldığı “Biyo-Etik” isimli makalesi, sanılanın aksine biyoetik teriminin mucidinin Van Rensselaer Potter değil, Jahr olduğunu göstermiştir. Potter’den yaklaşık olarak kırk dört yıl önce biyoetik terimini kullanan Jahr, hem terimi icat etmesi hem de biyoetiğe evrensel bir şekilde yaklaşması nedeniyle önemli bir isimdir. Son yıllarda İngilizcede birçok çalışma yapılmasına rağmen, bu konu Türkçe literatürde henüz yeterli düzeyde ilgi görmemiştir. Bu nedenle makalemizde Fritz Jahr’ın hayatı ve biyoetik tarihi için oldukça önemli olan yazıları ele alınacaktır. Öncelikle biyoetik teriminin keşfedilme serüveni üzerinde durulacak daha sonra ise Fritz Jahr’ın hayatı ve eserlerine değinilecektir. Jahr’ın hayatını konu alan ilk Türkçe yazı olan makalemiz literatüre katkı sunmayı hedeflemektedir., The discovery of Fritz Jahr and his works is one of the most intriguing notice in the history of bioethics over the past three decades. Many articles published since 1998 either deal with Fritz Jahr's 1927 article or at least mention his name. As Jahr's article "Bio-Ethics", written in 1927, showed that the inventor of the term bioethics is not Van Rensselaer Potter, but Jahr, contrary to popular belief. Jahr, who used the term bioethics approximately forty-four years before Potter, is a crucial name both for discovering the term and for his universal approach to bioethics. Although many studies have been carried out in English in recent years, this subject has not yet received sufficient attention in the Turkish literature. For this reason, in our article, the life and works of Fritz Jahr, which are very significant for the history of bioethics, will be discussed. First of all, the adventure of discovering the term bioethics will be laid stress on, and then the life and works of Fritz Jahr will be touched upon. Our article, which is the first Turkish article on Jahr's life, aims to make a contribution to the literature.

Dugo je vremena u akademskoj zajednici vladalo uvjerenje kako je „otac bioetike“ američki biokemičar Van Rensselaer Potter (1911.–2001.). Pojam „bioetika“ prvi je put upotrijebio 1970. godine, u člancima „Bioethics: The Science of Survival“ i „Biocybernetics and Survival“, a potom i 1971. u knjizi Bioethics: Bridge to the Future. Međutim, sam pojam bioetike zapravo je prvi put upotrijebljen nekoliko desetljeća ranije, zaslugom njemačkog učitelja i protestantskog pastora Fritza Jahra (1895.– 1953.), što je otkriveno tek početkom 21. stoljeća. On je, u svome članku „Wissenschaft vom Leben und Sittenlehre“ 1926. godine, a zatim i u kasnijim radovima, koristio pojam „Bio-Ethik“, sastavljen od grčkih riječi „bios“ (život) i „ethika“ (etika), koji sugerira da naše moralne dužnosti ne vrijede samo u međuljudskim odnosima, nego bi se trebale odnositi i na ne-ljudska živa bića, naime, biljke i životinje. Dok je Potterova, ali i cijela američka bioetika, primarno usmjerena na biomedicinsku problematiku, Jahrova, a može se reći i europska bioetika u cjelini, fokusira se na odnos čovjeka prema ne-ljudskim bićima i prirodi u cjelini te je u filozofskom pogledu ukorijenjena u europskoj filozofskoj tradiciji, gdje su presudni antičko-grčki i kršćanski elementi. Zadaća ovog diplomskoga rada jest prikazati, analizirati i interpretirati radove Fritza Jahra (s naglaskom na njegov „bioetički imperativ“, ali i u odnosu na filozofske klasike, poput, primjerice, Kanta), čemu će prethoditi tematiziranje samoga pojma bioetike i postojećih razlika u shvaćanju bioetike, a slijediti komparativna analiza Jahrove i Potterove bioetike, uz dodatak posvećen drugim (ne-jahrovskim i ne-potterovskim) korijenima i shvaćanjima bioetike. In academic community for a long time there has been a belief that “the father of bioethics” was American biochemist Van Rensselaer Potter (1911–2001). For the first time the term ‘bioethics’ was used in 1970, in articles “Bioethics: The Science of Survival” and “Biocybernetics and Survival”, and in 1971, in the book Bioethics: Bridge to the Future. However, the term ‘bioethics’ was actually used for the first time a couple of decades earlier, due to credit of German teacher and protestant pastor Fritz Jahr (1895–1953), which was only discovered at the beginning of the 21st century. In his article “Wissenschaft vom Leben und Sittenlehre” in 1926 and then in his later works, he used the term ‘Bio-Ethik’, consisted of Greek words ‘bios’ (life) and ‘ethika’ (ethics), which suggests that our moral duties do not stand only in our human relation, but also should be applied to non-human living beings – plants and animals. While Potter’s, but also American bioethics, was primarily focused on biomedical problematics, Jahr’s and European bioethics has its focus on the relation between the human beings towards non-human beings and nature, so that in philosophical point of view has its roots in European philosophical tradition, where the main elements are ancient Greek and Christian ones. The main focus of this graduation thesis is to show, analyse and interpret the works of Fritz Jahr (with the focus on his “bioethical imperative”, but also in relation to the classics of philosophy (for example, Kant), which will be followed by thematisation of the term ‘bioethics’ and existing differences in understanding of bioethics. This will lead to comparative analysis of Jahr’s and Potter’s bioethics, with the addition dedicated to other (non-Jahrian and non-Potterian) roots and understandings of the bioethics.

Jahr – Europski časopis za bioetiku zakoračio je u svijet znanstvenog publiciranja u svibnju 2010. kao Jahr – godišnjak Katedre za društvene i humanističke znanosti u medicini Medicinskog fakulteta Sveučilišta u Rijeci. Nakon četiri godine časopis izlazi iz domicilnih okvira te mijenja ime u skladu s promocijom temelja europske bioetike i ideje čovjeka po kojem je časopis i dobio ime, Fritzu Jahru (1895. – 1953.), njemačkom učitelju i teologu koji je još 1926. uporabio riječ bioetika. U izlaganju se prezentira sadržajna analiza 20 do sad publiciranih sveščića znanstvenog časopisa Jahr prema tematici objavljenih članaka. Analizom sažetaka, naslova i ključnih riječi prate se trendovi razvoja bioetičke misli čime ćemo kontekstualizirati desetljetni smjer ekspanzije časopisa Jahr utemeljenog na originalnim pristupima europske bioetike.

Časopis je izvrstan medij za dijalog znanstvene zajednice ostavljajući trajan pisani trag kao svjedok napora izgradnje određenog područja. Danas govorimo o europskoj bioetici zahvaljujući ulaganjima znanstvenika različitih područja iz cijelog svijeta koji su nizali radove, između ostalog, i u časopisu Jahr. Cilj istraživanja bio je dobiti uvid u razvoj časopisa i dijaloga o europskoj bioetici kroz kvantitativne pokazatelje. Izlaganje donosi bibliometrijsku analizu časopisa Jahr u razdoblju od 2010. do 2020. s ukupno 20 do sad objavljenih brojeva. Za analizu su odabrani sljedeći pokazatelji: broj radova, kategorizacija radova, autori i afilijacije, jezik i struktura časopisa. Prikupljeni podaci su analizirani za ukupno razdoblje izlaženja i po publiciranim godištima. Rezultati su korišteni za kreiranje prijedloga daljnjeg djelovanja časopisa u postizanju njegove početno postavljene svrhe: europeizaciji bioetike.

The book presents the results of a long research into the life and work of the German theologian and teacher Fritz Jahr (1895-1953) from Halle an der Saale, who was the first to use the term "bioethics", as early as 1926. It is a revised history of bioethics with an overview of all 22 of Jahr's known published papers. The analysis follows the diffusion after 1997 of the discovery of Fritz Jahr worldwide and particularly the contribution of Croatian bioethicists to it.

The winner of the 3rd Annual “Fritz Jahr” International Award for Research and Promotion of European Bioethics that was awarded by the Fritz Jahr Documentation and Research Centre for European Bioethics of University of Rijeka and the Centre of Research Excellence for Integrative Bioethics at the Faculty of Humanities and Social Sciences, University of Zagreb is Professor Fernando Lolas Stepke from Chile. The official award ceremony was held on May 18th, 2018 at the Faculty of Health Studies in Rijeka.

Tuba Erkoç Baydar (IHU Author) İnsanı evrenin merkezine yerleştiren antroposentrik düşünce, insanın kendi akıl, duygu ve benlik denetiminden başka herhangi bir denetleyiciyi kabul etmemesini ister. Bu yaklaşımın sonucu olarak her şeyin ölçüsü kabul edilen insan, ölme hakkına sahip olduğunu düşünür. Makalemizde biyoetiğin önemli problemlerinden biri haline gelen bu düşünce, mukayeseli bir şekilde ortaya konulacaktır. Öncelikle, biyoetik terimini ilk kullanan Fritz Jahr’ın konu hakkındaki görüşlerine yer verilecek daha sonra ise İslam hukuku açısından ölme hakkının olup olmadığı üzerinde durulacaktır. Genel bir teori sunulduktan sonra mesele, intihar konusu üzerinden örneklendirilerek hem teorik hem de pratik düzeyde incelenecektir. Sonuç kısmında ise iki yaklaşım mukayese edilecektir. Under the principle of humanism, the anthropocentric thought placing humans at the center of the universe, humans are the sole judge of their own intellect, emotion, and self. By this reckoning, humans, being the measure of all things, believe they have the right to die. In this article, this important issue to bioethics is presented in a comparative form. First, space is given to the opinions of Fritz Jahr, the first to use the term bioethics; second, the question of whether Islamic law includes the right to die will be discussed. After offering a general theory, the matter is exemplified via the subject of suicide, which will be examined at both the theoretical and practical level.

Within the last twenty or so years a lot has changed in bioethics that is worthy of a serious re-writing of its history. Namely, up to the end of the 20th century Anglo-American “biomedical ethics” (often borrowing the name “bioethics” coined by V. R. Potter but deliberately ignoring Potter’s concept), launched from Georgetown University and narrowed down to four principles, was a globally predominant doctrine, propagated by the Kennedy Institute of Ethics, its students, financial resources, and political power. Up to then, most of Europe had been very slowly accepting the notion of “bioethics”, perceiving it correctly as an unnecessary American “import”, while attempts to Europeanise the idea by revising the set of principles had not proven to be particularly successful. With the discovery of the work of Fritz Jahr in 1997, however, European bioethics regained its lost genealogy and found the courage to claim respect for values other than the American ones. Within the bioethics defined by the Jahrian “Imperative”, a place could have been found not only for the colourful, philosophical, religious and cultural legacy of Europe, but also for the newly evaluated Potter’s work. This “fusion”, a substantial and methodological deepening and broadening of the discipline, soon revealed its attractiveness to Latin-American and Asian centres and individuals also. Today we can talk with certainty about the end of “bioethics in Europe” and the beginning of “European bioethics” with all the complexity and interdependence of its variations – Mediterranean, German, French, Central and Eastern European, and others. By finding similarities among them, we might eliminate fear from “insurmountable” moral relativism, but also avoid the mistake of understanding global bioethics as a list of national bioethics. For the sake of constructing a more “universal bioethics”, this paper finds the ideas of Fritz Jahr, Van Rensselaer Potter, Diego Gracia Guillén, and integrative bioethics as promoted by several Southeast-European authors, as particularly useful., Viele Veränderungen, zu denen es in den letzten zwanzig Jahren im Bereich der Bioethik gekommen ist, bedürfen einer erneuten seriösen Betrachtung ihrer Geschichte. Bis zum Ende des 20. Jahrhunderts entstand nämlich an der Universität in Georgetown die angelsächsische „biomedizinische Ethik” (die sich nicht selten den Begriff der „Bioethik ” von V. R. Potter geliehen hat, wobei sie absichtlich die Pottersche Definition dieses Begriffs vernachläßigte) und bestehend aus vier Hauptprinzipien wurde sie zu einer global bekannten Doktrin, die Kennedy Institute of Ethics (Kennedys Institut für Ethik), mit Hilfe seiner Studenten, Finanzressourcen und der politischen Macht promovierte. Bisher eignete sich der gräßte Teil Europas nur langsam den Begriff „Bioethik“ an, den man mit Recht für ein unnötiges amerikanisches „Importprodukt“ hielt, während die Versuche, diese Idee durch eine Revision ihrer Prinzipien zu europäisieren sich nicht als besonders erfolgreich erwiesen haben. Durch die Entdeckung der Arbeiten von Fritz Jahr 1997 hat die Bioethik jedoch ihre verlorene Genealogie wiedergefunden, dadurch wurde die Achtung der Werte gerechtfertigt, die nicht unbedingt amerikanisch sein müssen. Im Rahmen der Bioethik, die durch den Jahrschen Imperativ gekennzeichnet ist, hat eine Vielfalt vom europäischen Philosophie-, Religions- und Kulturerbe ihren Platz gefunden, während die Arbeit Potters aufs Neue bewertet wurde. Diese „Fusion“, sowie eine substantielle und methodologische Vertiefung und Verbreitung der Disziplin ist bald für Zentren und Einzelne in Lateinamerika und Asien anziehend geworden. Heute können wir mit Sicherheit vom Ende der „Bioethik in Europa“ und vom Anfang einer „Europäischen Bioethik“ sprechen, mit allen Komplexitäten und gegenseitigen Abhängigkeiten ihrer Variationen – der mediterranen, der deutschen, der französischen, der mittelosteuropäischen und anderen. Ihre Ähnlichkeiten helfen uns, die Angst vor dem „unüberbrückbaren“ moralischen Relativismus zu überwinden, aber auch ein falsches Verständnis der globalen Bioethik, als eine bloße Liste nationaler Bioethiken zu vermeiden. Zum Zwecke der Gestaltung einer „univeselleren Bioethik“, haben sich in dieser Arbeit als besonders nützlich die Ideen von Fritz Jahr, Van Rensselaer Potter, Diego Garcia Guillén erwiesen, sowie die integrative Bioethik, die einige mittelosteuropäische Autoren promovieren., Mnoge promjene koje su se u bioetici dogodile posljednjih dvadesetak godina zahtijevaju ponovno ozbiljno razmatranje njene povijesti. Naime, sve do kraja 20. stoljeća anglo-saksonska „biomedicinska etika” (koja je nerijetko posuđivala pojam „bioetike” od V. R. Pottera, pri čemu je namjerno zanemarivala Potterovu definiciju tog pojma), nastala na Sveučilištu u Georgetownu, i sastavljena od četiri glavna principa, postala je globalno poznata doktrina, koju je promicao Kennedy Institute of Ethics (Kennedyjev institut za etiku), uz pomoć svojih studenata, financijskih resursa i političke moći. Do tada, većina Europe vrlo je sporo prihvaćala pojam „bioetike“ kojeg je, s pravom, smatrala nepotrebnim američkim „uvoznim proizvodom“, dok se pokušaji da se ta ideja europeizira kroz reviziju njenih principa nisu pokazali posebno uspješnima. Međutim, otkrićem radova Fritza Jahra 1997. godine, europska bioetika pronašla je svoju izgubljenu genealogiju, a kroz nju i opravdanost zastupanja poštovanja prema vrijednostima koje nisu nužno morale biti američke. Tako je u sklopu bioetike koju odlikuje jahrovski „imperativ“, svoje mjesto pronašlo i raznoliko, filozofsko, religijsko i kulturno europsko naslijeđe, dok je Potterov rad ponovno valoriziran. Ova „fuzija“, te supstancijalno i metodološko produbljivanje i širenje discipline, uskoro je postalo privlačno i središtima i pojedincima u Latinskoj Americi i Aziji. Danas možemo sa sigurnošću govoriti o kraju „bioetike u Europi“ i početku „europske bioetike“, sa svim složenostima i međuovisnostima njezinih varijacija – mediteranske, njemačke, francuske, srednjo- i istočno-europske, i drugih. Njihove sličnosti nam pomažu da prevladamo strah od „nepremostivog“ moralnog relativizma, ali i da izbjegnemo pogrešno razumijevanje globalne bioetike kao pukog popisa nacionalnih bioetika. U svrhu oblikovanja „univerzalnije bioetike“, u ovom su nam se radu posebno korisne pokazale ideje Fritza Jahra, Van Rensselaera Pottera, Diega Gracie Guilléna, te integrativne bioetike koju promiče nekolicina jugoistočno-europskih autora.

Kreiranje standarda podrazumijeva kombinaciju pokušaja pasivnog (opisnog, iskustvenog) definiranja stanja i aktivnog normiranja odnosno zadavanja smjernica (programa rada). Kada se bavi biomedicinskim pitanjima, bioetika je bliža kodifikaciji od etike, pa je za očekivati da sličan potencijal može imati i u okvirima svoje ekološke orijentacije. Pretočiti teoriju u praksu, međutim, nije lako i često završava na načelima odveć općenitim za djelovanje (Jahrov „Bioetički imperativ“; načela duboke ekologije A. Naessa; Potterova „Deklaracija o geoterapiji i globalnoj bioetici“, „Pet faza razvitka okolišne bioetike“ ili „Bioetički kredo u šest točaka“ i slično). Neusporedivo originalnije i značajnije su, stoga, Potterove „Točke o kvaliteti okoliša“ i četiri upute „eko-općinama“ osnivača „Prirodnog koraka“, Karla-Henrika Robèrta. U analizu i raspravu o učinkovitosti navedenih pokušaja optimizacije čovjekova odnosa prema okolišu ovo će izlaganje uvrstiti osnovnu ideju projekta „Europske bioetike na djelu“ – da se učenje F. Jahra i V. R. Pottera pretoči u direktive liderima jedinica lokalne samouprave, koje bi, popisane i prodiskutirane u ekspertnom krugu, a potom verificirane među lokalnim stanovništvom, prerasle u „bioetičke standarde“, onoliko konkretne i uporabljive koliko to plemenita utopijska ideja bioetike uopće može biti.

When discussing the concept of life, there is neither a single concept of life, nor absolute consensus about a conceptual barycentre, so that consideration of the notion of life is a precondition for establishing and developing an ethics of life, i.e. bioethics. This paper tries to sketch the path(s) leading from the notion(s) of life to an ethics of life by recalling some remarkable (proto)bioethical conceptions: Hans Jonas’s integrative philosophy of life (philosophical biology and ethics of responsibility), Fritz Jahr’s bio-ethics, Albert Schweitzer’s ethics of reverence for life, and Arne Naess’s deep ecology (ecosophy)., Nema jednog i jedinstvenog pojma života, a nema ni apsolutnog konsenzusa oko konceptualnog težišta u raspravama o pojmu života, tako da je razmatranje pojma života preduvjet utemeljenja i razvijanja etike života, tj. bioetike. U ovom radu nastojimo ocrtati put koji vodi od pojma života do etike života, uzimajući u obzir nekoliko upečatljivih (proto)bioetičkih koncepcija: integrativnu filozofiju života (filozofijsku biologiju i etiku odgovornosti) Hansa Jonasa, bio-etiku Fritza Jahra, etiku strahopoštovanja prema životu Alberta Schweitzera te dubinsku ekologiju (ekozofiju) Arnea Naessa., Il n’y a pas un seul et unique concept de vie, et il n’y a pas non plus de consensus absolu autour du noyau conceptuel dans les débats sur le concept de vie, de telle manière que l’examen de ce concept est une précondition pour fonder et développer une éthique de vie, à savoir une bioéthique. Nous nous appliquons dans ce travail à tracer le chemin qui mène du concept de vie au concept éthique de vie, en prenant en considération quelques conceptions sensibles de (proto)bioéthique: la philosophie intégrative de la vie (la biologie philosophique et l’éthique de responsabilité) de Hans Jonas, la bioéthique de Fritz Jahr, l’éthique du respect de la vie d’Albert Schweitzer et l’écologie profonde (l’écosophie) d’Arne Naess., Es gibt keinen einen und einzigartigen Lebensbegriff, und es gibt keinen absoluten Konsens über den konzeptuellen Schwerpunkt in den Abhandlungen über den Lebensbegriff, sodass die Betrachtung des Lebensbegriffs eine Vorbedingung zur Grundlegung und Entwicklung einer Ethik des Lebens bzw. Bioethik ist. In dieser Arbeit streben wir an, den Weg vom Lebensbegriff bis zu einer Lebensethik auszumalen, indem wir etliche einprägsame (proto)bioethische Konzeptionen berücksichtigen: integrative Philosophie des Lebens (philosophische Biologie und Verantwortungsethik) Hans Jonas’, Bio-Ethik Fritz Jahrs, Ethik der Ehrfurcht vor dem Leben Albert Schweitzers sowie Tiefenökologie (Ökosophie) Arne Naess’.

When discussing the concept of life, there is neither a single concept of life, nor absolute consensus about a conceptual barycentre, so that consideration of the notion of life is a precondition for establishing and developing an ethics of life, i.e. bioethics. This paper tries to sketch the path(s) leading from the notion(s) of life to an ethics of life by recalling some remarkable (proto)bioethical conceptions: Hans Jonas’s integrative philosophy of life (philosophical biology and ethics of responsibility), Fritz Jahr’s bio- ethics, Albert Schweitzer’s ethics of reverence for life, and Arne Naess’s deep ecology (ecosophy).

Today, it is widely accepted that the first to conceive the term and the discipline of bioethics (Bio-Ethik) was the German theologian and teacher Fritz Jahr (1895–1953) from the city of Halle. Without knowing Jahr's ideas, the American oncologist Van Rensselaer Potter (1911– 2001) from Madison, Wisconsin, (re-)invented the notion of bioethics which, unlike in the case of Fritz Jahr, had a deep impact and spread all over the world. Although Jahr's bioethics somehow differed from that of Potter, they did share many crucial aspects, one of which was their globality. Without explicit reference to it, nevertheless, Fritz Jahr's “globality” was based upon his broad readings including Far- Eastern sources and thinkers, while Van Rensselaer Potter explicitly formed his global bioethics, in the late 1980s, as a reaction to the narrowing-down of his earlier ideas (to medical ethics, principalism and American pragmatism). In that way, Jahr and Potter, like on many other points, came to the same result via different motives and pathways.

U prikazu je kratko predstavljena knjiga Ive Rinčić i Amira Muzura. U prvom dijelu knjige autori pregledno, jasno i temeljito prikazuju život Fritza Jahra, u drugom dijelu knjige istražuju njegovo mjesto i značaj u općem bioetičkom kontekstu, dok u trećem dijelu su doneseni po prvi put u cijelosti na jednom mjestu svi dotad pronađeni Jahrovi članci, koje je Amir Muzur s njemačkog preveo na hrvatski. Prikazan je sadržaj svakog dijela knjige, a dana je i kratka evaluacija važnosti ove knjige s posebnim naglaskom na doprinosu bioetici.

Rad nastoji prikazati polazišne pretpostavke integrativne bioetike, osvrćući se na autore koji pridonose njenom teorijskom fundiranju. Specifičnost integrativne bioetike leži, među ostalim, u direktnom uključivanju povijesti bioetike, filozofijskih tradicija te relevantnih bioetičkih i filozofijskih autora u njeno teorijsko tkivo. Primjer za to je bioetička koncepcija Fritza Jahra i znanstveni interes koji je ona izazvala. Jahrov doprinos bioetici nadilazi njegov »izum« bio-etike, odnosno formuliranje »bio-etičkog imperativa«. Ono što doista izdvaja njegov rad definirano je tek u integrativnoj bioetici, a to je potreba za oblikovanjem nove paradigme znanja, odnosno pomak s uporabnog znanja na orijentacijsko znanje i pluriperspektivistički pristup., The paper aims to show the initial assumptions of integrative bioethics referring to the authors that contributed to its theoretical founding. Specificity of integrative bioethics lies, among others, in the direct inclusion of history of bioethics, philosophical traditions and relevant authors into the theoretical tissue of bioethics. The example for this claim could be the concept of bioethics by Fritz Jahr and scientific interest related to it. Jahr’s contribution exceeds the first definition of the bioethical imperative and the idea of revising bioethics in order to emphasize its European roots. What really makes his work notable is defined in the integrative bioethics concept as the need for a new paradigm of knowledge and a shift from the practical knowledge to knowledge that provides orientation, as well as the notion of pluriperspectivism.

The idea of integrative bioethics undoubtedly represents both an intellectual product of the region of Southeast Europe and a certain novum, most certainly when it comes to theoretical and practical limits of bioethics which streams from principalism. The conceptual footholds of integrative bioethics are characterized by historical-philosophical connections to an intellectual heritage of mostly European thinkers. This paper will thus focus on three authors: St. Francis of Assisi, Fritz Jahr, and Albert Schweitzer. Their intentions can generally be defined as a search for guidelines − non-anthropocentric, non-reciprocal, and not simply formal ones − which should underline our everyday actions. The intended overview wishes to provide grounds for a reconstruction of the specific tradition of bioethics thought in Europe. This overview also wishes to emphasize the history of idea rather than its geographical settings, nevertheless the idea of the integrative bioethics reveals itself as a solid alternative to the reduced, principle oriented, bioethics that has grown from effort embedded in works of North America´s authors.

The project entitled „Fritz Jahr and European roots of bioethics: establishing an international scholars' network“, supported by Croatian Science Foundation, had been launched in February 2011 and completed in August of the same year. The major scope of it was to research the life and work of Fritz Jahr (1895-1953), the German theologian and teacher who had been found to be the first one to use the word „bioethics“ and the concept of this discipline. Materials and Methods: Described and analysed are the immediate outcomes of the project. Results: Within the outcomes of the project, the most important ones are: 1. 1st International Conference on Fritz Jahr and European Bioethics ; 2. a web-site devoted to Fritz Jahr (www.eurobionethics.com) ; 3. Rijeka Declaration on the Future of Bioethics ; 4. a special issue of the Jahr journal devooted to the Conference ; and other. Conclusion: The project has revealed not only data about life and work of Fritz Jahr, but also the curious ways of the dissemination of his influence, mainly to Europe, South America, and Asia. It has also proved the importance and usefulness of the study of other intellectual precursors of bioethics. Commented are some further steps and activities resulting from the project

The foundations of bioethics seem to be deeply rooted in human nature and human culture and thus bioethics and ethics have been and are global phenomena associated with human strive, human failure and human culture. The recent discovery of long forgotten works of Fritz Jahr (1895-1953), being based in the Bioethical Imperative, is slowly changing the history of bioethics, signalizing a new integating and integrative step forward into a global (bioethics) future. A first International Conference 'Fritz Jahr and European Roots of Bioethics: the Establishing of International Scholars' Network' was held in Rijeka and Opatija (Croatia) in March 2011 (www.eurobionethics.com) exploring Jahr's ideas and work. Some contributions in this volume were presented at that conference, which had been supported by the Kennedy Institute of Ethics at Georgetown University in Washington DC and by the Zentrum für Medizinische Ethik in Bochum. The proceedings containts following chapters: A Seed of Integrative Bioethics (16 articles by Jahr) ; Roots of Integrative Bioethis, Stems of Integrative Bioethics and Braches of Integrative Bioethics, as well as 2011 Rijeka Declaration on Future of Bioethis .

The authors offers an overview of the recent development of (integratibve) bioethics in the Croatia and region of South-East Europe, but also in other parts of the World (Brazil, São Paolo).

Knjiga Bioetika XXI. stoljeća: otkriće djela Fritza Jahra i njegove znanstvene i kulturne implikacije, autora Ive Rinčić i Amira Muzura, rezultat je višegodišnjeg bavljenja životom i djelom njemačkog teologa i učitelja Fritza Jahra (1895.-1953.) iz Hallea, za kojega se tek nedavno otkrilo da je prvi, u svom članku iz 1926., upotrijebio izraz „bioetika“ te koncipirao odgovarajuću disciplinu, utemeljenu na „proširenom“ Kantovom kategoričkom imperativu koji, sada u formi tzv. „bioetičkog imperativa“, zagovara etične odnose čovjeka ne samo prema ljudskom biću, već i prema životinjama i biljkama. Spomenuta za jedne konferencije 1997., vijest o Jahrovu učenju proširila se u sljedećih petnaesta godina svijetom, dobrim dijelom zahvaljujući hrvatskoj bioetici i bioetičarima koji su otkriće Jahra doživjeli kao izrazito značajan momenat koji potvrđuje i ojačava njihova dotadašnja nastojanja na liniji ofilozofljenja i europeizacije tzv. georgetownske („američke“) bioetike, sužene na medicinsku etiku i svedene na pragmatistički pristup i oslanjanje na paket dogovorenih principa. Štoviše, hrvatski su bioetičari u Jahrovu učenju prepoznali duhovne začetke integrativne bioetike, utemeljene na pluriperspektivnom sagledavanju problema i platformi rezultirajućeg orijentacijskog znanja. Učenje Amerikanca Van Rensselaera Pottera (1911.-2001.), za koga se donedavno vjerovalo da je prvi upotrijebio pojam „bioetika“, otkrićem Fritza Jahra dobilo je novo mjesto u „rodoslovlju“ bioetike, tim prije što su Potterove ideje, zapravo, bliže Jahru nego georgetownskoj školi. Revidirajući na pragu XXI. stoljeća na ovaj način povijest bioetike, autori podastiru arhivske materijale do kojih su došli slijedeći tragove Fritza Jahra u raznim institucijama njegova rodnoga grada, a potom prikazuju njegova djela – sve dosad otkrivene članke (njih 22). Analizira se utjecaj pijetizma na Jahrove ideje, osobito one povezane s odgojem i nastavom, kao i Ignaza Bregenzera, još jednog slabo poznatog njemačkog mislioca, autora „prve znanstvene životinjske etike“. Daje se kratak osvrt na epizodu Potterove, „američke“, bioetike, okolnosti njena nastanka i kasnijeg razvitka prema dezavuiranju Pottera i forsiranju „nove medicinske etike“ pri Institutu Kennedyjevih u Washingtonu. Prati se, potom, postupno širenje post-potterovske bioetike na Europu, uključujući i otpore i institucionalne preobrazbe, a osobito se detaljno prikazuje razvitak bioetičkih pravaca i skupina u Hrvatskoj te njihov utjecaj na pojavu i širenje bioetike u Jugoistočnoj Europi. Slijedi raščlamba difuzije otkrića Fritza Jahra svijetom poslije 1997. te projekti hrvatskih bioetičara koji su tome pridonijeli. Analiziraju se razlike u konceptu Jahrove i Potterove odnosno Jahrove i georgetownske bioetike temeljem različite tvorbe pojma „bioetika“, da bi se rasprava zaokružila pregledom nekoliko vizija razvitka i budućnosti bioetike. Ova je knjiga prva u svijetu koja donosi cjelovit (dosad otkriveni) Jahrov opus, uključujući prijevode svih članaka na hrvatski. Drugi dodatak nudi kronologiju objavljivanja djela F. Jahra, a treći sve dosadašnje prijevode „Riječke deklaracije o budućnosti bioetike“, dokumenta nastalog u završnici Prve međunarodne konferencije

Djelo Fritza Jahra (1895.-1953.), teologa i učitelja iz Hallea, otkriveno je relativno nedavno, a sugerira da je upravo Jahr autor termina i koncepta bioetike (Bio-Ethik, 1927.) kao discipline koja zagovara širenje Kantovog kategoričkog imperativa na životinje i biljke (tzv. bioetički imperativ). Izvori koje koristi Jahr su brojni i raznoliki, no među njima se ističe nekoliko značajnijih koji su, po svemu sudeći, i najviše utjecali na Jahrove ideje. U ovoj je skupini svakako i Ignaz Bregenzer kojemu, poput Jahra, dosad nije posvećena dostojna pozornost. Prva posredna sondiranja arhivalija otkrivaju da je Ignaz Bregenzer rođen 1844., a umro 1906. ili 1907. Štićenik najprije katoličkog internata u Rottweilu a potom u Tübingenu, napokon ipak odabire drugi životni put da bi studirao pravo. Zaposlen je kao sudski pripravnik najprije u Ehingenu, potom u Ulmu, kasnije je zemaljski sudac u Hallu, pa savjetnik pri Zemaljskom sudu u Tübingenu (gdje se 1888. i ženi) i napokon, od 1903., umirovljenik u Stuttgartu. Autor je opsežne knjige Thier-Ethik: Darstellung der sittlichen und rechtlichen Beziehungen zwischen Mensch und Thier [Životinjska etika: prikaz moralnih i pravnih odnosa između čovjeka i životinje] (Bamberg, 1894.), koju citira i Fritz Jahr, kao i studije „Thierisches Sittlichkeits- und Rechtsgefühl“ [Životinjski osjećaj za ćudorednost i pravdu], objavljene u časopisu Deutscher Thierfreund (sv. 5-6, god. 1901, str. 1-41).

All until recently, the term "European bioethics" was quite rarely used and shaded by the phenomenon of general "Americanisation". Even today after the discovery of the work of Fritz Jahr (1895-1953) and after placing the first concept of bioethics (both terminologically and substantially) to Germany of the 1920s, "European bioethics" is not easy to define theoretically, nor is it easy to advocate the uniqueness of its identity. The rootedness of "European bioethics" (and the necessity of this rootedness) in a specific geographical-historical context, and its foundation upon the heritage of European classic and modern thinkers (Aristotle, Kant, Schwitzer, Jahr, Jonas, etc.) may most certainly be considered to be a key determinant. However, the relationship between "European" on the one hand and "Asian" ("Far-Eastern"), "Latin-American" and perhaps other "bioethics" on the other remains to be defined. Settings out from these presuppositions, a far-reaching project has recently been launched in Croatia on the research and affirmation of the roots and of the integrative pluriperspectival methodology of "European bioethics" as a category that opposes the widely spread practice of reducing modern bioethics to medical ethics and principalism. This project includes the first international symposium on the work of Fritz Jahr, his models and reaches, which was held in Rijeka and Opatija (Croatia) on 11-12 March 2011, the formation of an international scholars`network (EuroBioNethics), the formulation of The Rijeka Declaration on the Future of Bioethics, and the establishment of the "Fritz Jahr Award" for the research and promotion of European Roots of Bioethics.

Rad razmatra preteče integrativne bioetike.

Immanuel Kant and Fritz Jahr have a similar cultural background, despite the almost two centuries gap between their lifetimes. They were both raised in protestant tradition and lived their whole lives in towns with rich cultural heritage of the Prussian Kingdom. In the light of these contextual circumstances, maybe Jahr's inspiration by Kant is not surprising. Jahr quotes Kant, but – what is more important – he takes terminology of Kant's practical philosophy in formulation of his own views. The most striking example is Jahr's formulation of his bioethical imperative which directly echoes Kant's (ethical) categorical imperative. Those two imperatives will be compared and some points about possible challenges and perspectives which Jahr's views poses to Kant's thought have been given in this presentation.

U radu se nastoji prepoznati i istaknuti relacije djela Fritza Jahra (1895. – 1953.) prema suvremenim (europskim) bioetičkim trendovima. Polazište istraživanje čini nedavno otkriće Jahrova koncepta iz 1927. godine, koje je ne samo poticaj nizu aktualnih, ili u bližoj budućnosti planiranih bioetičkih aktivnosti, nego i nositelj novih idejnih smjerova i perspektiva u europskoj, ali i globalnoj bioetičkoj areni. Središnji je dio posvećen životu i djelu Fritza Jahra, teorijskim utjecajima na njegov rad, te Jahrovom mjestu i ulozi u europeiziranju bioetike. Zaključno, izložene su već osmišljene, kao i na razini ideja, inicijative istraživanja i implementacije Jahrovih ideja u europskoj bioetici.

Immanuel Kant and Fritz Jahr have a similar cultural background, despite the almost two century's gap between their lifetimes. They were both raised in protestant tradition and lived their whole lives in towns with rich cultural heritage of the Prussian Kingdom. In the light of these contextual circumstances, Jahr's inspiration by Kant is not so surprising. Jahr quotes Kant, but – what is more important – he takes terminology of Kant's practical philosophy in formulation of his own views. The most striking example is Jahr's formulation of his Bioethical Imperative which directly echoes Kant's (ethical) categorical imperative. Those two imperatives are compared and some points about possible challenges and perspectives which Jahr's views pose to Kant's thought have been given.

It seems that the revitalisation of Fritz Jahr’s thought has come just at the right time. During the course of its rapid development, bioethics managed to assume different forms, but also to become both reduced in its underlying intention and hyper-specialised in its theoretical and practical aspects. Summed up in his bioethical imperative, Fritz Jahr’s thought prompts us to re-examine both its underlying intention and its field of interest. Accordingly, this paper centres on Jahr’s bioethical imperative, its origins, construction and implications, aiming to scrutinise Jahr’s original thought and his message within the contemporary discourse on bioethics in general and that on integrative bioethics in particular. The latter is examined only in its outlines, leaving room for a possible upgrade. Lastly, the paper looks at the Rijeka Declaration as a document that represents an attempt to both conceptually and methodologically transform contemporary bioethics within the context of Jahr’s thought.*, Revitalizacija misli Fritza Jahra čini se da dolazi u pravi trenutak. Bioetika je tijekom svoga brzoga razvoja uspjela poprimiti različite oblike, ali i postati reduciranom u svojoj osnovnoj intenciji i hiperspecijaliziranom u svojim teorijskim i praktičnim aspektima. Misao Fritza Jahra, sažeta u njegovu bioetičkome imperativu, potiče nas da nanovo sagledamo kako temeljnu intenciju bioetike tako i njeno predmetno područje. Ovaj rad će se stoga usmjeriti na Jahrov bioetički imperativ, njegova ishodišta, konstrukciju i implikacije, s dvostrukom nakanom: istražiti izvornu Jahrovu misao te pokušati sagledati njegovu poruku unutar suvremenog diskursa o bioetici, posebice onoga o integrativnoj bioetici. Ovo potonje učinjeno je samo u naznakama, ostavljajući prostor za moguću nadgradnju. Završno se tekst osvrće na Riječku deklaraciju kao dokument koji predstavlja pokušaj konceptualne i metodološke transformacije suvremene bioetike u kontekstu Jahrove misli., Le renouveau de la pensée de Fritz Jahr semble arriver au bon moment. Au cours de son essor rapide, la bioéthique a réussi à prendre différentes formes, mais aussi à voir sa principale intention se réduire et devenir hyperspécialisée dans ses aspects théoriques et pratiques. La pensée de Fritz Jahr, résumée dans son impératif bioéthique, nous incite à appréhender à nouveau tant l’intention fondamentale de la bioéthique que le domaine de son objet. C’est pourquoi cette étude se concentrera sur l’impératif bioéthique de Jahr, ses points de départ, sa construction et ses implications, dans un double objectif : explorer la pensée originale de Jahr, puis tenter d’appréhender son message dans le cadre du discours contemporain relatif à la bioéthique, notamment la bioéthique intégrative. Ce dernier point n’a été qu’esquissé, laissant place à un éventuel développement. Enfin, le texte revient sur la Déclaration de Rijeka, document qui représente la tentative d’une transformation conceptuelle et méthodologique de la bioéthique contemporaine dans le contexte de la pensée de Jahr., Die Revitalisierung des Gedankens Fritz Jahrs scheint rechtzeitig aufzutreten. Der Bioethik gelang es, im Laufe ihrer temporeichen Entwicklung diverse Formen anzunehmen, nichtsdestotrotz in ihrer Grundintention reduziert sowie in ihren theoriebezogenen und praktischen Aspekten hyperspezialisiert zutage zu treten. Die Idee Fritz Jahrs, summiert in dessen bioethischem Imperativ, gibt uns den Ansporn, sowohl die Grundintention der Bioethik als auch ihr Gegenstandsgebiet von Neuem in Augenschein zu nehmen. Mithin richtet sich diese Arbeit auf Jahrs bioethischen Imperativ, dessen Ansatzpunkte, Konstruktion und Implikationen, mit zweifachem Vorhaben: Jahrs Quellgedanken auszuforschen sowie eine Auslegung seiner Botschaft im Rahmen des zeitgenössischen Diskurses zur Bioethik – speziell zur integrativen Bioethik - zu wagen. Das Letztere wurde lediglich durch Anmerkungen ausgeführt, indem es einen Manövrierraum zum eventuellen Gedankenaufbau offenließ. Abschließend nimmt der Text einen Rückblick auf die Rijekaer Deklaration als ein Dokument, das einen Versuch der konzeptuellen und methodologischen Transformation der gegenwärtigen Bioethik im Kontext von Jahrs Idee darlegt.

Despite of its relatively short tradition and the lack of educational institutionalization and establishment within existing paradigms, the contemporary bioethical scientific community claims high criteria of activity and presence in various societies and cultures (being presumed that bioethics be science at all). Gradually exhausting itself in traditional medical-ethical and legal issues and interpretations and usurping (but not always accepting) topics from other sciences (ecology, demography, research ethics, psychology and health communicology, etc.), bioethical discussions have in the last few years gained a different omen. With the discovery of the first mention and conception of bioethics in 1927, in the works of the German Protestant theologian and teacher Fritz Jahr (1895-1953), bioethics has not only changed the chronology of its own history, but steped onto an other (higher) level, directing itself toward the issues of its own originality, nature, and character, relation toward other sciences, substantial definition and tasks, etc. In the present paper, the attempt will be made to define main directions of the mentioned processes, and to analyze the similarities and differences between the (older) Jahrian and the (longer-known) Potterian bioethics concepts.