@article{Horoshko_Lushch_2017, title={THE HUMAN BODY FROM PHENOMENOLOGICAL AND PERSONALIST PERSPECTIVE: APPEALING TO THE DONORSHIP ISSUE}, volume={50}, url={https://mspsss.org.ua/index.php/journal/article/view/112}, DOI={10.25040/ntsh2017.02.101}, abstractNote={<p><strong>Introduction.</strong>&nbsp;In view of the increasing medical possibilities to intervene the human body as well<br>as the possibilities of using body parts in research and commercial enterprises, the human body<br>is considered as a useful instrument and even a marketable commodity.<br><strong>Aim.</strong>&nbsp;To defi ne the specifi city of the relationship of the human being to his body and the relationship<br>between the human beings in the world appealing to phenomenological and personalist<br>perspective on the ethics of organ transplantation.<br><strong>Materials and methods.</strong>&nbsp;Analysis, comparison, description, generalization, phenomenological<br>method.<br><strong>Results and discussion.</strong>&nbsp;The human body became an object of consumption, possession and<br>investment. Thus, the human body is objectivated and alienated of the human Self. Jean Baudrillard<br>distinguished four models of body: 1) animal – as a set of instincts; 2) robot – as a labour<br>force; 3) mannequin – a body that has value and produces sexuality; 4) corpse – as the human<br>organism examined by medicine. Hence, the human body is interpreted as an object of manipulation<br>and ownership.<br>The owner of the human body is defi ned in three ways: 1) religious – God is the owner of human<br>body; 2) secular – a person owns his own body; 3) socialist – society owns human body.<br>Personalism interprets the human person as the integrity of body and soul. To be human is also<br>to be with others. Martin Buber distinguishes social relationship and interhuman relationship.<br>Martin Heidegger defi nes the human as Dasein – “being-there”, being in the world under particular<br>circumstances and involved in daily activities. The core of human existence is “being-inthe-<br>world” through our body. Yet, Dasein is only possible due to Mitdasein – being and working<br>together with others. We are “attuned” together in the world: we interact with others, feel empathy<br>and compassion. We do not feel the other’s pain but we feel it with him and we sense an<br>urge to help him. From this perspective, organ donation is not an issue of ownership or a trade,<br>but the “gift of life” we can offer to others or receive from them.<br><strong>Conclusion.</strong>&nbsp;The body enables our “being-in-the-world” and “being-in-the-world-with-others”.<br>Gifts are important for establishing and maintaining moral relationships between people. Therefore,<br>donorship should be regarded as gift-giving in the context of our attunement with the others.</p&gt;}, number={2}, journal={Proceeding of the Shevchenko Scientific Society. Medical Sciences}, author={Horoshko, Vasyl and Lushch, Ulyana}, year={2017}, month={Dec.}, pages={101-104} }