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The Geneva Medical Declaration was originally prepared to repent German medical doctors" sins of voluntarily having taken the lead in enacting the notorious Law of Euthanasia of the German Nazi government during the Second World War and in experiments on living human bodies and to inherit the spirit of the Hippocratic Oath. Although it had this desirable intention, however, it overlooked the core of the Hipprcratic Oath and inherit just the trivial elements of the Oath, for it could not overcome secularization, increasing autonomy, pragmatism, surging materialism. As a result, it opened the door to various pro-choice movements. The Hippocratic Oath interpreted medical treatment as the serious calling which had to be responsibly carried out in front of God and according to His commandments, but the Geneva Medical Declaration omitted this vertical dimension of the Hippocratic Oath and interpreted it as the task which men could do autonomously. This led the Geneva Medical Declaration not to be able to inherit the important bio-ethical theses which the Hippocratic Oath had held consistently. The Hippocratic Oath rejected abortion and euthanasia definitely, but the Geneva Medical Declaration said nothing about these two subjects intentionally. It permitted men to decide autonomously when human life begins, and, as a result, justified the destruction of embryos and fetuses anthropologically. If men could decide autonomously when human life begins, they would be sure to be able to decide when human life ends, too. The Hippocratic Oath"s rejection of abortion and euthanasia shows that it criticized the contemporary mainline philosophers" ethics for the strong and supported the ethics for the weak which respected the weakest humal life. But the Geneva Medical Declaration disregarded this attitude of the Hippocratic Oath and provided the declarative foundation of the ethics for the strong.
Christian bio-ethics must not overlook these dark sides of the Geneva Medical Declaration. Christian bio-ethics must confess clearly that human life begins from the moment of fertilization and ends at the moment when the functions of heart and lungs stop, and that all human beings between these two moments are the alive ones who are created according to the image of God, and, therefore, that their life must be respected absolutely, regardless of remaining mental abilities or life span. Christian bio-ethics must reject the ethics for the strong which is dominated by materialism, utilitarianism, and pragmatism, and aims at the ethics for the weak. More concretely speaking, it must dedicate to keeping and promoting the lives of embryos, fetuses, early weak infants, terminally ill patients, the old and weak people before death, and patients suffered from dementia and coma.
Christian bio-ethics must not overlook these dark sides of the Geneva Medical Declaration. Christian bio-ethics must confess clearly that human life begins from the moment of fertilization and ends at the moment when the functions of heart and lungs stop, and that all human beings between these two moments are the alive ones who are created according to the image of God, and, therefore, that their life must be respected absolutely, regardless of remaining mental abilities or life span. Christian bio-ethics must reject the ethics for the strong which is dominated by materialism, utilitarianism, and pragmatism, and aims at the ethics for the weak. More concretely speaking, it must dedicate to keeping and promoting the lives of embryos, fetuses, early weak infants, terminally ill patients, the old and weak people before death, and patients suffered from dementia and coma.
목차
I. 제네바선언 탄생의 역사적 배경
II. 전후 제네바 선언의 탄생과 문제점
III. 제네바 선언 이후의 현대생명윤리
IV. 결어
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