THE HUMAN BODY FROM PHENOMENOLOGICAL AND PERSONALIST PERSPECTIVE: APPEALING TO THE DONORSHIP ISSUE

Results and discussion. The human body became an object of consumption, possession and investment. Thus, the human body is objectivated and alienated of the human Self. Jean Baudrillard distinguished four models of body: 1) animal – as a set of instincts; 2) robot – as a labour force; 3) mannequin – a body that has value and produces sexuality; 4) corpse – as the human organism examined by medicine. Hence, the human body is interpreted as an object of manipulation and ownership.


INTRODUCTION
In view of the increasing medical possibilities to intervene the human body as well as the possibilities of using body parts in research and commercial enterprises (e.g., organ transplantation from cadavers and living donors, usage of human corpses for medical students' practice of different procedures techniques, purchase of blood from donors, cloning human tissues in pharmaceuticals production), the human body is considered Brief communication as a useful instrument and even a marketable commodity. The body (or its parts) became the property of individuals or fi rms. However, the use of "owner-property" language questions the existential integrity of the human being and brings rupture in the identity of the human body with person's Self [1][2][3][4].
Aim. To attempt defi ning the specifi city of the relationship of the human being to his body and the relationship between the human beings in the world appealing to phenomenological and personalist perspective on the ethics of organ transplantation.

MATERIAL AND METHODS
Analysis, comparison, description, generalization, phenomenological method.

RESULTS AND DISCUSSION
The human body is omnipresent in the contemporary culture. It is essential for fashion industry and advertisement. It is exposed to hygienic and therapeutic care, diet and exercising. It underlies the cult of health and eternal youth. The human body became an object of consumption, possession and investment: it is considered as something that is supposed to give profi t. Thus, the human body is objectivated and alienated of the human Self. In this respect, Jean Baudrillard distinguished four models of body: 1) animal -as fl esh, as a set of instincts and desires in religion; 2) robot -as a labour force, rationally functioning machine in economics; 3) mannequin -a body that has value and produces sexuality; 4) corpse -as the human organism examined by medicine. Hence, the human body is interpreted as an object of manipulation and ownership [5][6][7].
The owner of the human body is defi ned in three ways: 1) religious -Ancient Greece and Christianity -God is the owner of human body, person is merely an administrator or a steward who disposes of the body for the good of others; 2) secular -John Locke, Immanuel Kant -body is the fi rst private property of a person, but according to Kant, a person cannot dispose of it as of a mere object or means; 3) socialist -society owns human body, since the body is a consumer and a producer, has public and social side apart from individual and private. However, the use of ownership and profi t terminology deprives the human being of his integrity, as it puts the body apart from the person.
On the contrary, personalism interprets the human person as the subject in corporeality, as incarnated spirit, as the integrity of body and soul. What concerns the body, therefore, affects the whole person. To be human is to be rich in unicity and originality, but, at the same time, originality is an empty concept if it does not include openness toward the other, cooperation with the others. Martin Buber distinguishes social relationship (I-it: businesslike relation, turning around owing, using and dominating) and interhuman relationship (I-Thou: personal and true, encounter, participation in the whole of coexistence).
The similar point of view is articulated by a phenomenologist Martin Heidegger. He defi nes the human not as distinct from the world of objects, but as Dasein -"being-there", being in the world under particular circumstances and involved in daily activities. The world is not external to our consciousnessthe world and the human being constitute the unity, since we give the meaning to the world by the way we are in the world, by actions and relationships we perform in the world due to our body. So the core of human existence is "being-in-the-world" through our body. Yet, Dasein is only possible due to Mitdasein -being and working together with others, since a person is never alone in her activities and situations in the world. We are "attuned" together in the world: we interact with others, feel empathy and compassion. Our body is what connects us to others. We do not feel the other's pain but we feel it with him and we sense an urge to help him [8][9][10].
This is the starting point for the ethics of organ transplantation: we face the suffering of the others and we can help them in some cases. From personalist and phenomenological perspective, organ donation is not the result of contract negotiation, not an issue of ownership, not a trade, but the "gift of life" we can offer to others or receive from them, as Thomas H. Murray summarizes.

CONCLUSION
The human body is not a property, not a resource, not a commodity. The body enables our "being-in-the-world" and "being-in-theworld-with-others": through the body we per-