The aim of the research is to present a level of hope in people in the terminal phase of cancer who differ in terms of mood: cheerful vs. sad. The study group consisted of 246 patients. Their average age was 59.5. The youngest respondent was 18 and the oldest was 90. The Personal Card tests by T. Witkowski (KI) and B.L. Block (NCN-36), designed for people struggling with serious life-threatening diseases, were used. The test consists of four scales distinguished by factor analysis. Each scale comprises of eight items. The following are used to study hope: the situational dimension—health; the telek-temporal dimension—goals; the spiritual dimension—religious beliefs; and the emotional-affective dimension—motivations. In the global view, the hope of the subjects was moderate. In the situational dimension—health, the telek-temporal dimension—goals, and the spiritual dimension—religious beliefs, people with a generally cheerful mood had stronger hope, in comparison to people with a sad mood. Only in the emotional-affective dimension—motivations, did people with a sad mood manifest stronger hope in comparison to people with a cheerful mood. The conducted research allowed us to conclude that mood is one of the determinants of hope in terminally ill cancer patients.

Brain death has been one of the most controversial issues in the medical and bioethical debate globally for more than fifty years. There is no unanimous acceptance of the understanding of brain death, and a single set of neurological criteria for the determination of human death that is accepted worldwide has yet to be established. Physicians from different specialisations understand brain death differently. Therefore, research is needed to understand and typologically classify their points of views as regards brain death. In Poland, this research is particularly important, as the views of anaesthesiologists, neurologists and transplantologists, who fully accept and support brain death as being synonymous with biological human death, have dominated the scholarly debate on this issue. This study presents the opinions of Polish physicians with various medical specialisations in relation to brain death. Free-form interviews with 28 doctors were conducted. Participants expressed their personal views on brain death, while exhibiting at the same time various emotions. We discuss our findings in relation to the existing framework of knowledge and debate concerning brain death and the Polish legal regulation in force when the interviews were carried out. Although participants had different beliefs with regard to brain death, the research team managed to classify their statements and opinions into five attitudes, taking into account what for them were the most important, namely: the escapist–protective attitude, the scientistic–medical attitude, the accepting–critical attitude, the ignorant–agnostic attitude, and the ambiguous attitude.

Despite the legal classification of cerebral death as the actual death of a human being and the continuous clarification of neurological criteria, the subject of death, particularly, when exactly it occurs, has been the subject of debate not only in the medical environment but also in other scientific communities for over sixty years. This issue is also present in social discourse. In Poland, as well as in other countries, the concepts of “death” and “cerebral death” have a legal basis. Considerations devoted to death are also important for tanatopedagogics, which focuses primarily on mortality. Indeed, the quality of relationships with other people depends to a large extent on the awareness of death. The study involved 113 pre-specialist physicians employed in various medical centers in Poland. An original questionnaire was used to study the understanding of human death in the light of legal and medical acts that came into force between 2007 and 2019. The study showed that only 7.08% of pre-specialist physicians could fully and correctly identify the basis for declaring a patient dead after diagnosing the irreversible cessation of brain function, and only 33.63% of all respondents understood death in accordance with legal acts currently in force in Poland. Moreover, nearly half of the study participants (47.79%) indicated that irreversible loss of consciousness is not adequate grounds for determining a patient’s death, while 56.64% felt that cerebral death is equal to the biological death of a human being. Women were significantly more likely to understand the concept of death (p = 0.028) as defined by current documents and to perceive the irreversible loss of consciousness as an insufficient basis for determining a patient’s death (p = 0.040) and also to correctly indicate on what basis cerebral death is identified with human death (p = 0.003), as expressed by current legal regulations in Poland.

The aim of this study is to characterize the cognitive aspect of the semantic space of hope in patients in the terminal stage of cancer. This was confirmed in the research on hope by C. R. Snyder and B. Schrank. Hope is of great importance in all the great world religions and belief systems, both as regards a personal God or impersonal deities. Hoping is a human capacity with varying affective, cognitive and behavioral dimensions. Psychological, pedagogical (particularly in the framework of special needs pedagogy and thanatological pedagogy) and theological reflection on hope can provide support for dying people. In order to conduct the research, the semantic differential research method was selected. The research technique employed was a therapeutic conversation, and the research tool was the B.L. Block’s DSN-3 test. The DSN-3 test allows one to assess hope in the semantic space in three aspects: cognitive, emotional and functional. For the purposes of this study, only the cognitive aspect was taken into account. The study was begun on 1 April 2010 and ended in the last days of December 2020. It included 110 male patients in the terminal stage of cancer. The youngest respondent was 19 years old and the oldest was 94 years old. The surveyed men most often perceived hope in the semantic space in the cognitive aspect as more true, wise, meaningful and real than false, stupid, meaningless and deceptive. Their attitude to hope was, therefore, more affirmative than negative. The research did not reveal the importance of the age of the respondents on the degree of affirmation/negation of hope in the cognitive aspect in the semantic space; however, men in the period of late maturity and professional activity expressed the lowest level of the affirmation of hope. It is worthwhile to conduct further research concerning hope in other aspects (especially emotional and functional) in the semantic space in order to use the obtained results to consider what to take into account when providing patients in the terminal stage of cancer with better personalized holistic care than before.

Background/Objectives: The aim of this study was twofold: first, to assess the extent to which patients diagnosed with lung cancer accept their condition and, second, to characterize the profiles and dimensions of the hope experienced by these patients. Methods: In order to achieve the aforementioned goals, the following research tools were utilized: the NCN-36 scale to examine hope, the AIS to ascertain the acceptance of one’s condition, and the KI scale to present socio-demographic–temperamental variables. Results: The patients exhibited an average level of acceptance of their disease while simultaneously demonstrating a high level of hope. Cluster analysis identified four groups of patients that differed significantly in terms of disease acceptance and felt hope (p < 0.001). Significantly higher acceptance of the disease was found in urban patients (p = 0.038) and those with higher education (p = 0.011), while lower acceptance was noted in those aged over 75 (p = 0.006). In turn, the experienced hope was influenced by variables such as age, place of residence, education, housing situation (living alone or with family), overall pace of activity, basic mood, and social and professional status. Conclusions: The researchers identified four distinct attitudes among the patients based on their disease-related experiences. These attitudes were categorized as follows: non-accepting–fearful, indifferent–desperate, non-accepting–fighting, and accepting–trusting.

W Kościele prawosławnym prokreacja jest postrzegana nie tylko jako aktywność ludzka mająca na celu przedłużenie gatunku, ale również jako dar Boga, Który jest absolutnym i jedynym Władcą życia człowieka. Zrozumienie prokreacji, z chrześcijańskiego punktu widzenia, wymaga odniesienia do sakramentu małżeństwa. W ramach bowiem małżeństwa sakramentalnego, które jest monogamiczne, heteroseksualne i pobłogosławione w Kościele, popęd seksualny podlega transformacji. Poczęcie i zrodzenie potomstwa jest owocem miłości obojga rodziców. Początek istnienia duszy i ciała każdej osoby ludzkiej dokonuje się równocześnie. Liczne świadectwa pochodzące z tradycji kanonicznej, liturgicznej i patrystycznej chrześcijaństwa wschodniego dowodzą, iż od pierwszych wieków aborcja była traktowana jako zabójstwo i grzech ciężki, wymagający długotrwałej pokuty. Współcześnie Kościół prawosławny podejmuje wyzwania związane z rozwojem technologii wspomagania rozrodu. W oficjalnych dokumentach prawosławnych podkreśla się, że podejmowanie decyzji skorzystania ze wspomaganej prokreacji powinno uwzględniać zarówno nauczanie doktrynalne, jak i sytuację egzystencjalną danej pary małżeńskiej. Szczegółowe zalecenia dotyczą pozaustrojowego zapłodnienia in vitro. Prawosławni bioetycy wypowiadają się przeciwko stosowaniu technik klonowania oraz eksperymentom z komórkami ludzkimi z grupy zarodkowych.