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| About site: http://academics.vmi.edu/psy_dr/killing_yourself.htm |
Title: Death/Suicide/Morality - Killing Yourself Definitions and a short review of arguments against suicide and in defense of suicide.
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Killing Yourself
Killing Yourself: The Ethics of Suicide and Euthanasia
Definitions:
Suicide: killing oneself
Assisted suicide: killing oneself with help from another, e.g. taking pills that
someone else gets for you, injecting yourself with poison using a machine that Dr.
Kevorkian set up for you.
Euthanasia: killing someone else for their own good (active euthanasia), or
deliberately letting someone die for their own good (passive euthanasia).
Voluntary euthanasia: euthanasia at the request of the patient.
Non-voluntary euthanasia: euthanasia in cases where the patient cannot give
consent, perhaps because he or she is in a coma.
Involuntary euthanasia: euthanasia against the patient’s will. The only
difference (if any) between this and murder is that it is meant to be for the good of the
patient, who would supposedly be better off dead. Popular with the Nazis (by which I do
not mean their attempt to kill all Jewish people -- that was meant to be for the good of
the glorious Aryan race. The Nazis killed something like a quarter of a million
Aryans just because they were handicapped. That was supposedly an act of mercy, even
though the handicapped people did not see it that way.).
All of these acts are related, so arguments for or against one can often be used in
connection with others.
Arguments against suicide:
Pythagoras (6th century B.C.): the soul is temporarily imprisoned in the
body by God and it is a crime against God to let it out.
Plato (c.427-348 B.C.): we are the gods’ property and so have no right to
destroy ourselves.
Aristotle (384-322 B.C.): suicide is cowardly, and is a crime against society.
Augustine (354-430 A.D.): suicide is a blasphemous rejection of God and His gift of
life.
Aquinas (1225-1274): suicide is against the natural law of self-preservation, it is
a crime against the community (cf. Aristotle), and it is a crime against God (cf. Plato).
Kant (1724-1804): it is irrational (and therefore immoral, since reason is what is
highest in us) to use our free will to destroy our own freedom.
Arguments in defense of suicide:
The Stoics, e.g. Seneca (c.4 B.C.-65 A.D.): respect for human dignity sometimes
requires suicide. "The foulest death is preferable to the cleanest slavery."
Hume (1711-1776): Suicide cannot be a crime against God or the natural law, because
(a) God gave us the ability and, sometimes, the desire to commit suicide, (b) it is not
wrong to go against nature by building dams, diverting rivers, etc., and (c) it is not
wrong to interfere in matters of life and death, otherwise life-saving surgery would be
wrong. Nor can suicide be a crime against the community because being a hermit is not
wrong and suicide just takes this withdrawal from society one step further. Finally,
suicide cannot be a crime against the self because the individual knows best what is good
for him or her.
Contemporary views on euthanasia:
J. Gay-Williams
Euthanasia means intentionally taking the life of someone with no real hope of living
further, so it is not euthanasia to stop treating someone who is beyond help.
"Passive euthanasia" is not euthanasia at all, and is OK. Real euthanasia,
active euthanasia, is not OK, however.
The argument from nature: euthanasia is against nature because we have a natural
instinct to survive.
The argument from self-interest: it is better to stay alive when diagnosed with an
incurable disease because the diagnosis might be mistaken, a new treatment might be
developed, spontaneous recovery sometimes happens, and the desire to die might exist only
out of a concern not to be an emotional or financial burden on others.
The argument from practical effects: allowing euthanasia might harm doctors’
and nurses’ commitment to saving lives, and might put us on a slippery slope leading
to involuntary euthanasia.
James Rachels
There is no real moral difference between active and passive euthanasia. The intention
and the outcome are the same. As long as the doctor’s motives are humanitarian,
killing a patient is no worse than letting him or her die, and might be much better if the
death is quick and painless.
Joanne Lynn and James Childress
You would think that deliberately starving someone to death (one form of passive
euthanasia) would always be wrong, but in certain circumstances it is not. These
circumstances are (a) futile treatment--if the patient is going to die anyway and
the intervention necessary to provide nutrition would be very painful, (b) no
possibility of benefit--if the patient has permanently lost consciousness and the
family opposes intervention, (c) disproportionate burden--if the prognosis is
uncertain but providing artificial nourishment seems much more likely to increase pain and
suffering than not providing it.
It does not matter that food and water are parts of "ordinary" care, what
matters is whether the patient will benefit.
It is not good policy always to continue a mode of treatment, because such a policy
might make doctors reluctant even to start some modes of treatment.
If death is the best available option for the patient, doctors should get over their
unwillingness to be the unambiguous cause of death.
Starving someone does not show a lack of care or humanity, because true humanity is
concerned with the ultimate benefit of the patient.
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Definitions | and | a | short | review | of | arguments | against | suicide | and | in | defense | of | suicide. |
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http://academics.vmi.edu/psy_dr/killing_yourself.htm
Killing Yourself 2008 October
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Definitions and a short review of arguments against suicide and in defense of suicide.
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