Man is now confronted with ethical problems which hitherto ethics has either failed to recognise at all or, if it has, has made no serious attempt to resolve. The role of medicine (and thus the importance of those more or less closely associated with it) in the life of modern man is becoming ever greater. Doctors have the right to decide whether we are allowed to practise certain professions, engage in certain sports, and they also rule on the insanity or uninsanity of people accused of crimes. These profound changes in consciousness thus boil down to one fundamental thing: a change in our attitude to both life and death. Indeed, questions about the moral legitimacy of euthanasia, abortion and organ transplantation are in fact questions about the beginning of human life. We are therefore now faced with a completely new approach to death, and thus to bioethical problems. What position should ethics take on this new approach? It seems that the very emergence of bioethics as a separate discipline is the result of an attempt to meet these challenges. Whether we like it or not, bioethics is becoming a kind of ethical guideline for persons and institutions making decisions about human life or death. In practice, however, it turns out that this bioethical signpost points in a more or less precise direction: from the formulation of general ethical theories, within which the problems of bioethics are also solved, to statements declaring the moral permissibility (or impermissibility) of certain actions towards particular persons. The philosopher should uphold universally accepted moral values and be aware (to himself and to others) of the consequences for morality and society of the growing tendency to make moral compromises with the demands of efficiency and effectiveness. In turn, it should be a moral imperative for him to guard against such compromises. The impression is given, however, that bioethics also overlooks these ultimate aims and mechanisms, focusing on the behaviour and moral responsibility of the individual, but losing sight of the wider social and cultural structures. In order to perceive and properly evaluate these goals, bioethics can neither become part of the institution itself, nor remain a strictly philosophical, academic speculation. Interdisciplinarity appears in this context as a requirement that bioethics will sooner or later have to meet.
https://ruj.uj.edu.pl/xmlui/bitstream/handle/item/134533/zurzycka_bioetyka_a_pielegniarstwo