The “Theology of the Body” is St. John Paul II’s integrated vision of the human person, love, sex and marriage, as presented during the 129 Wednesday audiences, delivered between 1979 and 1984. According to George Weigel, the papal biographer and author of Witness to Hope, “the Theology of the Body is a theological time-bomb set to go off with dramatic consequences…”. You can find the texts of the audiences here below.
It sounds like something out of a sci-fi movie – being able to “upload” our minds to computers to live on after we die, to freeze our bodies only to bring them back in the future, or to pop pills to enhance our mood and intelligence.
While these may seem like impossible notions, these are the kinds of things the transhumanism and posthumanism movements are hoping for and working toward. However, as with most technological advancements, these proposals have bioethicists and theologians questioning: just because we can, does that mean we should?
Le 12ème Colloque de bioéthique de Paray-le-Monial (F) en 2013 avait pour thème “L’Homme dans tous ses états”. Durant trois jours, philosophes, théologiens, médecins et juristes ont croisé les regards pour tenter de redéfinir ce qu’est l’être humain, sa vocation, sa grandeur, sa spécificité. Dans ce vidéos, le propos de quelques intervenants.
It is simply impossible to agree on ethics, on how to act, on what is good and what is not, if you disagree about metaphysics or anthropology. And since ethics is unavoidable, so is anthropology. Of the two words in the term “Christian anthropology,” I assume that I don’t need to define the word Christian because the Church has been doing that for two thousand years — they’re called creeds. But what about anthropology?