https://doi.org/10.4081/mem.2009.250

Biopolitica e persona

V. 58 N. 2 (2009)
Pubblicato: aprile 30, 2009
Biopolitica, persona, etica / Biopolitics, human person, ethics
Abstract Views: 887
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Autori

Adriano Pessina
adriano.pessina@unicatt.it
Professore Ordinario di Filosofia morale, Facoltà di Scienze della Formazione, Università Cattolica del Sacro Cuore (UCSC), Italy.
La Dichiarazione universale dei Diritti dell'uomo del 1948 dell' ONU ha posto in termini politici, e non soltanto filosofici o religiosi, al centro stesso della logica della cittadinanza l'affermazione della dignità umana e della libertà come qualità innate e non acquisite. Affermare che tutti gli uomini nascono liberi ed eguali in dignità significa affermare di fatto che la dignità è un attributo ontologico, una qualità intrinseca (e quindi inalienabile) dell'essere umano, al di là di differenze di sesso, di salute, di stato sociale. L'uso della nozione di persona come sinonimo delle qualità dell'adulto rischia di frantumare questo guadagno della politica. La biopolitica liberale rischia di essere fonte di discriminazioni tra gli uomini quando adotta un concetto di persona distinto da quello di essere umano. In essa rivive il dualismo antropologico proprio del platonismo. Le tesi di Hannah Arendt, di Eva Kittay e di Martha Nussabaum ci permettono di evidenziare i caratteri della persona umana sia come soggetto sia come essere corporeo diveniente nel tempo, secondo quell'intuizione che fu propria di Tommaso d'Aquino. Se si torna a pensare alla persona umana come essere umano diveniente nel tempo, è possibile salvaguardare i diritti di tutti e in particolare difendere quelle fasi della vita umana in cui la persona umana è esposta, per le fasi dello sviluppo o per la malattia, alla dipendenza. Solo così si può pensare ad una giustizia che includa tutti e tutte le fasi dell'esistenza, anche quelle segnate dalla disabilità.
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The United Nations Universal declaration of human rights (1948) has centred the assertion of human dignity and freedom as innate (not acquired) qualities in the logic of citizenship itself; this claim has been made not only in philosophical and religious terms, but also in political terms. Affirming that all men born free and equal for what concerns their dignity means to affirm actually that dignity is an ontological attribute, an intrinsic quality (and therefore inalienable) of the human being, beyond sex, health and social standing differences. The use of the notion of person as synonym of the qualities of adult risks to crush this gain of politics. The liberal biopolitics risks to be a source of discriminations among men when it adopts a concept of person different from that of human being. According to this view, the anthropological dualism peculiar to the Platonism lives again. Hannah Arendt, Evas Kittay and Martha Nussabaum's thesis allow us to underline the human person characteristics as both subject and bodily being, according to the Thomas Aquinas' intuition. If we think again human person as human being, it is possible to safeguard the everybody rights and particularly to defend those phases of human life in which human person is exposed, for the phases of the development or for the illness, to the dependence. Only in this way justice could be thought including all and all the phases of the existence, also those marked by disability.

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Pessina, A. (2009). Biopolitica e persona. Medicina E Morale, 58(2). https://doi.org/10.4081/mem.2009.250

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