Bioethics Euthanasia Flashcards

Euthanasia

1
Q

Euthanasia: Meaning of the Word

A

eu: good
thanatos: death
“painlessly” bringing about the death of a person who is suffering from a terminal or incurable disease or condition
more recently expanded to anyone who wants to die for basically any reason, or to people who others wish to die

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2
Q

Four Categories

A

Active
taking direct action to bring about a patient’s death

Voluntary
intentionally bringing about the death of a competent patient at his or her request

Passive
withholding or withdrawing medical treatment, resulting in a person’s death

Involuntary

causing the death of someone who does not consent
(see next slide)

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3
Q

Euthanasia

A

Active
Active involuntary: giving an incompetent person, such as an infant or person in coma, a lethal injection

Active voluntary: “physician-assisted suicide,” administering lethal injection at a person’s request

Passive
Passive involuntary:
withholding life support or medical treatment from an incompetent person

Passive voluntary:
withholding life support or medical treatment at the patient’s direct request of indirectly through living will

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4
Q

Voluntary euthanasia requires “competency”

A

Competent: rational and able to make own health care decisions
“The distinction between passive and active euthanasia is less straightforward since it often depends on the intention of the person carrying out the action.”
Some claim that “passive euthanasia” is not actually euthanasia since it does not involve intentional killing, but it is withholding treatment. By “treatment,” however, we should make a distinction between medical treatment and food/water/oxygen, which are essential to all life.

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5
Q

The text focuses on active euthanasia.

A

We will consider the morality of active euthanasia: taking direct action to bring about a patient’s death (whether voluntary or involuntary).
Let’s watch this. Probably, many of us have known people who were in situations like this. I certainly have.
https://youtu.be/p7RQL8ATEUA
This video is pretty cheesy, but the story is amazing:
https://youtu.be/3NQ_EPw73_c

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6
Q

Philosophies/Philosophers on Euthanasia

A

Primarily influenced by Greek, Jewish, and Christian ideas
Greeks: health=human ideal
Human worth and social usefulness depended on one’s state of health, so chronically ill people or people deemed subpar=expendable
Organization Not Dead Yet: http://notdeadyet.org/
https://youtu.be/T7rBmQQA38w

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7
Q

Greeks on Health and Able-Bodiedness

A

Plato: favored euthanasia of deformed and sickly infants because they would be a burden on the polis (infanticide)
Stoics: Humans ought to quit life nobly when they are no longer socially useful (same as John Hardwig’s “Duty to Die”)
Aristotle: Willful euthanasia is wrong. Virtue requires we face death bravely, not cowardly running from suffering.
Pythagoreans: wrote Hippocratic Oath, opposed euthanasia. Humans are divine possessions, life is inherently sacred.

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8
Q

Hippocratic Oath

A

“Never will I give a deadly drug, not even if I am asked for one, nor will I give any advice tending in that direction.”

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9
Q

Hebrews/Jewish Tradition

A

Humans are created by God and sustained by Him. Our lives are not our own, just as the rest of creation does not belong to us, but we are stewards of it. Humans are forbidden to take their own lives or the lives of others. Human life has inherent value. It is never utilitarian, it is an end in itself. Death should never be hastened. Physicians who hasten death are murderers.
https://www.biblegateway.com/passage/?search=genesis+2%3A2-27&version=NABRE
Similarly, Muslims tend to agree that taking life interferes with God’s will, but the Koran does provide various scenarios in which taking the life of another human is acceptable.

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10
Q

Job 1:21

A

“Naked I came forth from my mother’s womb, and naked shall I go back there.
The Lord gave and the Lord has taken away; blessed be the name of the Lord!”
Right, Job on the Dunghill, Carrasco
https://es.wikipedia.org/wiki/Archivo:Gonzalo_Carrasco_-Job_on_the_Dunghill-_Google_Art_Project.jpg

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11
Q

Buddhists

A

Self-willed death, even in cases of suffering and pain, violates the principle of the sanctity of life.
Suffering=dukkha=dissatisfaction
Suffering is an opportunity to work out bad karma.
A person who assists in suicide or euthanasia will be negatively karmically affected by this.
https://youtu.be/TK-MbNj83NM
Hinduism has a similar perspective.

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12
Q

St. Thomas Aquinas

A

Suicide is unnatural and immoral:
Everything naturally loves itself, therefore everything naturally wants to continue to exist (live).
Every part belongs to a whole, as in community. Killing oneself injures the whole community.
Life is God’s gift. Humans are subject to God’s power, and God alone gives and takes life. Anyone who takes his own life sins against God, because our lives belong to him.

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13
Q

Christianity

A

Using the model of the crucified Christ, Christians emphasize the redemptive aspect of suffering. In conforming with Christ’s sufferings, humans unite themselves to him. Also, the more we suffer and the “smaller” we become, the more we depend on God.
https://youtu.be/tR25hk8NVio
https://youtu.be/7QpGxtXpEYA?t=75 (I edited this down a bit to make it shorter. He explains a little about redemptive suffering.)

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14
Q

John Locke

A

Locke regarded suicide as cowardly, contrary to nature and opposed to the commandments of God.
opposed active euthanasia
morally acceptable to withhold or discontinue treatment that is prolonging the dying process.

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15
Q

Immanuel Kant

A

Suicide and voluntary euthanasia=immoral
Does not fulfill the requirements of the categorical imperative because it involves a contradiction: exercising our autonomy to destroy our autonomy by destroying ourselves.
People who want to end their lives also show a lack of respect for themselves by viewing their lives as a means only rather than as an end itself.

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16
Q

Disability

A

“Disability” has long been viewed as a sufficient reason to kill a person, in many times and in many cultures. In Nazi Germany, those considered “disabled” or “mentally ill” were murdered first. The Nazis considered this “granting a mercy death.”
Please explore these important links, which detail how “euthanasia” of children. People with “disabilities” were declared “worthless life.” Watch this:
https://encyclopedia.ushmm.org/content/en/oral-history/benno-mueller-hill-antje-kosemund-paul-eggert-and-elvira-manthey-describe-the-euthanasia-program?parent=en%2F4032
https://www.ushmm.org/collections/bibliography/people-with-disabilities#h126
https://www.ushmm.org/information/exhibitions/online-exhibitions/special-focus/nazi-persecution-of-the-disabled
https://encyclopedia.ushmm.org/content/en/article/euthanasia-program

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17
Q

Mental Illness

A

Mental illness has historically been confused with developmental differences/neurodiversity. Only a couple of decades ago, for example, autism was referred to as “juvenile schizophrenia” and considered a mental illness, which it is not.
Mental illness has also been wrongly associated with violent crime. In reality, 96% of violent crimes in the U.S. are perpetrated by people who are not mentally ill.
People who have “mental illness” have been considered burdensome and less human. They are perceived as lacking the potential to learn or be socially productive. They have been subject to institutionalization without treatment (warehousing), abuse, and socially-sanctioned murder/euthanasia. That includes cultures as widely varying as indigenous cultures and ancient cultures around the world, Nazi Germany, Stalinist Russia, and twentieth-century America.

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18
Q

Principle of Double Effect

A

Roman Catholic Church position, originated with St. Thomas Aquinas in Summa Theologica.
If an act has two effects, one intended (to end pain and suffering) and the other unintended (death), terminating treatment may be morally permissible if it is the only way to bring about the intended effect.
https://plato.stanford.edu/entries/double-effect/
https://en.wikipedia.org/wiki/Principle_of_double_effect

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19
Q

Public Opinion

A

According to text, “Public opinion began shifting in favor of legalized euthanasia in the early 1970s.” By 2005, U.S. had 75% acceptance of the idea of euthanasia. Text implies there was a rise with the Terri Schiavo case.
Support for “physician-assisted suicide” is lower and has been on the decline, at 45% in 2011.
Support for both is high in Western Europe. Canada has recently begun the process legalizing euthanasia of children without the parental consent.

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20
Q

China

A

Support for euthanasia is high in China.
China has a history of euthanizing female children. Femicide is so extreme that there is a severe population imbalance.
Euthanasia is illegal in China.
Note: Japan’s Shinto influence makes self-willed death more culturally acceptable there.
Watch these:
https://www.cnn.com/videos/world/2015/08/05/intv-china-baby-pleitgen-amanpour-xinran.cnn
https://youtu.be/PsRrNpTdims

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21
Q

Islam=“Submission”

A

Text quotes “Do not take life, which Allah made sacred, other than in the course of justice.” (17:33) Key lies in the last phrase, “in the course of justice.” Many surahs in the Qur’an call for aggression against unbelievers, so there is not a consistent ethic here. Qur’an is not like many other forms of sacred literature because (1) it came into being at once and (2) is predominantly one type of literature, which is directives. For example:
9:5. Then when the Sacred Months have passed, then kill the Mushrikun [unbelievers] wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. If they repent and perform As-Salat [Islamic ritual prayers], and give Zakat [alms], then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful.
There are many others. Prominent among them are 8:39, 9:29, 9:33, etc.

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22
Q

Text clarification

A

Text states “Judaism and Roman Catholicism, as well as some other Christian denominations, also prohibit euthanasia. However, some Catholics support euthanasia in cases of unremitting and severe pain or irreversible brain damage.” (The last part of this statement is untrue.)
Some liberal Protestants are not opposed to active euthanasia.
Not all Catholics are “Roman Catholics.” (There are 24 Catholic Churches, including the Ruthenian, Ukrainian, Russian, Maronite, Syro-Malabar, etc.) However, all Catholic Churches oppose active euthanasia in all circumstances.
Any Catholic who favors active euthanasia for any reason is in opposition to Catholic teaching on euthanasia an in no way represents the Church or its historical/contemporary teaching on the dignity of the human person from conception to natural death.

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23
Q

Legislation

A

1976 California Natural Death Act was the first law in the U.S. to address the issue of decision making on the part of incompetent individuals. The act allows adults under certain circumstances to make decisions in advance about the kind of treatment they would receive at the end of their lives. (text)
Living wills or “advance directives” are directions regarding one’s medical care or durable power of attorney for health care. Approximately 29% of Americans have prepared one.

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24
Q

Cruzan v. Director, Missouri Department of Health

A

1990: US Supreme Court ruled that every competent individual has a constitutional liberty right to be free of unwanted medical treatment if there is “clear and convincing evidence” of the patient’s desire to have the medical treatment withdrawn.” SCOTUS left it up to the states to decide for incompetent individuals. (text)
What problems do we see here? What could happen?

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25
Q

Oregon: 1994 “Death with Dignity Act”

A

Legalized euthanasia under certain conditions
Took effect in 1997 following lengthy court appeals process
Challenged 2002 (AG John Ashcroft), 2006, went to SC
Requirements:
Patients must be in final six months of terminal illness
Patients must make two oral requests and one written request to die, separated by two week period
Patients must be mentally competent to make decision
Two doctors must confirm diagnosis
What problems could exist? What could go wrong?

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26
Q

“Physician-Assisted Suicide”

A

Permitted only in Oregon, Washington, Montana (as of date of publication)
Legal in Canada, Netherlands, Switzerland, Luxembourg, Thailand, Belgium, etc.
Some think law in Netherlands is too lenient, possibility for abuse.
Unlike in Oregon, Netherlands physicians aren’t required to determine if patient is of sound mind or competent to make decision. At least half were suffering from serious depression or dementia when request occurred. Children who are “hopelessly ill” or handicapped are targeted for euthanasia in Netherlands. They have gone down the slippery slope, as have some other countries. Canada’s runaway train, killing the poor, disabled, etc.

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27
Q

“Physician-Assisted Suicide”

A

type of active euthanasia in which a physician assists the patient in bringing about his or her death

What is problematic about this idea?

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28
Q

U.S. States that Allow Medical Suicide as of 1/2023

A

California
Colorado
Hawaii
Maine
Montana
New Jersey
New Mexico
Oregon
Vermont
Washington
Washington D.C.
Currently, only Vermont and Oregon allow nonresidents.

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29
Q

“Physician-Assisted Suicide”

A

Dr. Jack Kevorkian, “Dr. Death,” “assisted” in the deaths of 130 people whom he hardly knew. Sentenced by Michigan judge in 1999 to 10-25 in prison for second-degree murder. Released on parole in 2007, died 2011. Sparked intense debate over morality of “physician-assisted suicide.”
Surgeon General C. Everett Koop denounced him as “a serial killer who should be put away.” right, with “death machine”

https://www.oregonlive.com/portland/index.ssf/2014/10/portland_woman_uses_suicide_ma.html
https://www.oregonlive.com/pacific-northwest-news/index.ssf/2011/06/washington_woman_who_witnessed_jack_kevorkians_first_assisted_suicide_recalls_her_friend_janet_adkin.html
https://www.nytimes.com/1990/06/06/us/doctor-tells-of-first-death-using-his-suicide-device.html
https://www.nytimes.com/1996/01/30/us/kevorkian-attends-another-death-woman-s-body-is-left-in-van.html
http://articles.latimes.com/1990-06-14/news/mn-248_1_janet-adkins

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30
Q

Hospice: What is it?

A

A setting for terminally ill patients that provides palliative care and companionship so they can live the last days of their lives as fully and pain-free as possible

https://www.slideshare.net/TheMesotheliomaCenter/am-i-ready-for-hospice-care

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31
Q

Hospice: What is it? Breakdown

A

Setting: Hospice can be a physical place or a philosophy of/approach to care (or both). Hospice can happen in a hospice location, such as a hospice floor of a hospital or a building that is a hospice center, or it can happen in the home. Hospice workers can come into the patient’s home.

Check out this beautiful article/slideshow of photos: https://www.nextavenue.org/hospice-photography-legacy-families/

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32
Q

Hospice: What is it? Breakdown

A

Terminally ill: having a disease that cannot be cured and that will ultimately lead to death
From the Latin, terminus, boundary/limit
From the Roman god of boundary markers, Terminus
https://en.wikipedia.org/wiki/Terminus_(god)
https://en.wiktionary.org/wiki/terminus

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33
Q

Hospice: What is it? Breakdown

A

Palliative: pain relief, comfort, compassion, goal-setting, planning (focus is not on curing)
Interesting article by hospice doctor describing what hospice is and is not: http://www.nuemblog.com/blog/palliative-care

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34
Q

Information from photo

A

This chart shows what palliative care is. One does not need to be in hospice to receive palliative care. Palliative care should be received by all patients because it will help them live full, happier lives and give meaning to their continued existence.

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35
Q

Hospice: What is it? Breakdown

A

Companionship: focus is on building relationships between family, friends, and even hospice workers

Photo credit: Amanda Reseburg

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36
Q

Hospice: What is it? Breakdown

A

Fully: Quality of life is key; allow the patient and his/her family to focus on enjoying life rather than on fighting disease. This means removing worry and the pain of “treatment” in whatever ways possible, and replacing these things with enjoyable and meaningful activities while the patient is well enough to participate in them.
Note: Hospice does not have to mean the immediate end of life. Hospice care can go on for years.
Photo credit: Amanda Reseburg

37
Q

Hospice: What is it? Breakdown

A

Pain-free: providing whatever drugs and comfort measures necessary

38
Q

Hospice: What is it? Breakdown

A

NOTE: Because of its philosophy of care, hospice unequivocally rejects active euthanasia.

39
Q

Hospice: The Hospice Team https://www.mclaren.org/mclaren-homecare-group/hospice-services.aspx

A

Interdisciplinary hospice team coordinates efforts on behalf of patient & family. Each team member provides support based on area of expertise. Working closely with patient & family, our hospice team develops a plan of care tailored to each patient’s needs & situation
Medical director: oversees each patient’s plan of care, advises hospice team, available 24/7
Registered nurse: visits patient at home regularly, provides nursing care, support, teaching, instructions to caregivers
Hospice aide: visits patient at home regularly, helps with personal care (assistance with bathing, dressing, eating)
Medical social worker: helps patient & family cope with emotional, social, physical & financial stress, provides counseling
Spiritual care coordinator: provides spiritual support to patient if desired, serves as liaison between patient/family and local clergy
Volunteers: specially trained community members who provide non-medical support/assistance to patients & families including respite care, companionship, help with errands
Registered dietitian: consults with hospice team, patient & family concerning nutritional needs & challenges Bereavement coordinator: arranges ongoing bereavement services, support, & education for grieving family/friends

40
Q

Hospice

A

Founded 1967 by British physician Cicely Saunders to help people die with dignity rather than with fear. First hospice in U.S.: 1974 (text)
Philosophy:
palliative care=pain relief, comfort, compassion to the dying (although palliative care should apply to all patients)
Attention to the emotional needs of the patient and the patient’s family
https://cicelysaundersinternational.org/dame-cicely-saunders/

41
Q

Some videos about hospice

A

https://youtu.be/KA3Uc3hBFoY This is a 1983 interview with Dr. (Dame) Cicely Saunders. It is 21 minutes, so too long to show in its entirety in class, but I found it really interesting. She was such a fascinating and unique person. She was a social worker, nurse, then physician, but also a committed Christian and a person of great compassion.
https://youtu.be/RyLKMo7WM_c?si=FoTfqnXa9feARobQ This is a 2-minute video in which people who reside at St. Christopher’s, the first hospice, discuss their situations.
https://youtu.be/YgAY1zBESRg?t=50 This is an eight-minute video of one family’s experience of hospice. A young daughter and sister died. Beautiful story

42
Q

Hospice

A

Hospice is continually expanding. There are currently about 5,000 hospice programs in the U.S., who helped more than 1.5 million in 2010. (text)
Hospice is opposed to the legalization of euthanasia. “If one of our patients requests euthanasia, it means we are not doing our job.” -Dr. Cicely Saunders

43
Q

Dr. Cicely Saunders, founder of hospice

A

“We are not so poor a society that we cannot afford time and trouble and money to help people live until they die. We owe it to all those for whom we can kill the pain which traps them in fear and bitterness. To do this we do not have to kill them…To make voluntary [active] euthanasia lawful would be an irresponsible act, hindering help, pressuring the vulnerable, abrogating our true respect and responsibility to the frail and the old, the disabled and dying.” -Dr. Cicely Saunders
https://youtu.be/EOyEM3Xg2K4 Dr. Saunders on hospice
https://youtu.be/r4_cDf4Ip1k Dr. Saunders on total pain

44
Q

Elisabeth Kubler-Ross and the Stages of Death/Grief

A

“DABDA”
Denial
Anger
Bargaining
Depression
Acceptance

“Fear and guilt are the only enemies of man.”

“Learn how to say no early.”

45
Q

Elisabeth Kubler-Ross and the Stages of Death/Grief

A

I strongly encourage you to read about her life or to watch the Oprah segment about her. She lived an incredibly interesting life, trying to help AIDS babies in the early days of the disease. Prior to that, she went to the concentration camps in WW2 to help the people. She was a doctor and wrote many books.
https://en.wikipedia.org/wiki/K%C3%BCbler-Ross_model (on the stages)
https://en.wikipedia.org/wiki/Elisabeth_K%C3%BCbler-Ross (on her life & works)
https://youtu.be/0kR8VianhSk This is pretty cool. It is a 19-minute segment from Oprah in 1997, all about her, and includes Ross’ last interview.

46
Q

Videos on the Kubler-Ross Model
Stages of Grief (DABDA)

A

The five stages in 20 seconds: https://www.youtube.com/watch?v=jYN4CllWuiM

Basics: https://www.youtube.com/watch?v=mq00IqO7Lvs (11 minutes)

The Stages of Grief in Finding Nemo: https://youtu.be/nft1YUIlhWc?t=60 (5 minutes)

47
Q

Actively Dying: Stages
What happens when we die?

A

Appetite and thirst: Loss of appetite, eating tapers off, thirst becomes minimal. Hydration keeps a dying person comfortable.

https://youtu.be/3oTxX5g0MpU (immediate process)

48
Q

Process of Death: Stages

A
  1. Sleep and alertness: The dying person spends more and more time asleep, in and out of consciousness. Functionally, this is to conserve energy, as the body is designed for survival. Eventually, it is very common for the dying person to become non-responsive and appear to be in a coma state. That does not mean that the individual is unable to hear or is unaware of what is occurring around him/her.
49
Q

Process of Death: Stages

A
  1. Temperature: Body temperature may change. Limbs will become cold to the touch before the rest of the body. This is to conserve energy. Circulation is reserved for the vital organs. Skin color may change as a result of altered circulation. It could become blotchy, darker, pale, or even bluish.
50
Q

Process of Death: Stages

A
  1. Incontinence: Due to decreased intake, the dying person will not urinate or defecate frequently. Sometimes, a dying person loses control of bowels/bladder. That is because the brain has stopped communicating with the sphincter and bladder. Urine may be more concentrated/discolored.
51
Q

Process of Death: Stages

A
  1. Increased secretions: As swallowing and coughing reflexes decrease, the dying person is less able to clear secretions in the throat. This causes a gurgling sound, which may be distressing to the loved ones. This is sometimes referred to as “the death rattle.” This is what the “death rattle” sounds like: https://youtu.be/iUTetN45Hp4
52
Q

Process of Death: Stages

A
  1. Breathing changes: Breathing patterns change and can be faster, slower, shallow, raspy, noisy, or even imperceptible. By the end, it is typical for breaths to become so far apart (15 or 20 seconds), those bedside may not know if the person is still alive or if s/he will take another breath. Blood pressure drops and there is less oxygen to the organs. Gasping for air is the body’s attempt to increase the respiratory rate. Doctors refer to this as air hunger. It can be distressing to watch, but can be relieved with medication (usually morphine).
53
Q

Process of Death: Stages

A
  1. Restlessness: It is not uncommon for a dying person to appear agitated. This is due in large part to decreased blood circulation to the brain.
54
Q

Process of Death: Measurement

A

Death is not a precise moment so much as a process. Death can be measured in various ways. Watch this: https://youtu.be/nUsdWOCPIQQ?t=80 (If you are not interested in the stages after death, you can stop at 3:55, making it a 2.5-minute video.)
Breathing stops totally.
No heartbeat or pulse can be felt.
The person cannot be woken up.
Eyelids may be half open.
Mouth may be open. (“the O”)
Pupils are fixed.

55
Q

Process of Death: Two Stages

A

Clinical death occurs when a person’s heart stops beating. Four to six minutes later, brain cells start to die from loss of oxygen and biological death occurs. Resuscitation may be possible during clinical death. It’s not possible during biological death. Doctors may be able to delay biological death by cooling the body, extending the window for possible resuscitation.
The brain is the first organ to deteriorate after death. Bacteria begins to increase immediately, mostly from the bowels, and it causes a distinct smell historically referred to as the “smell of death.”
Resuscitation doctor talks about patients who have experienced and observed things after brain death: https://www.npr.org/2013/02/21/172495667/resuscitation-experiences-and-erasing-death

56
Q

Moral Issues

A

Autonomy/Self-Determination
Nonmaleficence/Ahimsa
Compassion/Principle of Mercy
Death with Dignity
Quality of Life/Pain & Suffering
Ordinary vs. Extraordinary Treatment
Principle of Double Effect: Letting Die vs. Actively Killing
Physician as Healer
Patient Competence
Justice/Principle of Equality
“Burdens to Society” & “Duty to Die”
Finality of Death vs. Hope of Recovery
Slippery Slope

57
Q

Sanctity of Life

A

Human life has intrinsic worth. Legalizing euthanasia will weaken respect for human life. If life has intrinsic worth, our right not to be killed cannot be overridden, even at our own request.
Religious argument is similar. Life is a gift from God. Only God can give or take life. Therefore human life has inherent worth.
Counterargument: Physicians interfere with natural process all the time. Is that interfering with God’s will?
Counter-counterargument: No, because (1) God created humans with free will and (2) God wishes the preservation of human life, so working toward that goal is in conformity with his will.

58
Q

Autonomy & Self-Determination

A

Two conditions of autonomy:
Freedom from outside control
Moral agency
According to Margaret (Peggy) Pabst Battin (right), autonomy is key principle in euthanasia debate. Autonomy requires that physicians respect a competent person’s choice in determining medical treatment, including euthanasia. If euthanasia is a positive right, physicians may even have a duty to assist dying patients.

59
Q

Autonomy & Self-Determination

A

Counterargument:
Some ethicists argue that autonomy and self-determination have been given too much weight in the euthanasia debate and that people do not have a right to do anything they want.
There is a logical leap between claiming that (1) people have a right to end their lives and (2) that it is morally acceptable for physicians to assist in this process.
(all from text)

60
Q

Nonmaleficence & Ahimsa

A

Nonmaleficence=do no harm. This is one of the strongest moral principles.
Ahimsa=nonharm, comes from Hinduism but is found in almost all Asian religions
Some now claim that doing no harm includes or even requires euthanasia.
Check out SBSK for the perspectives of many living with disabilities and their families. The only problem is that once you start watching the videos, you might not want to stop.
https://youtu.be/SMKRrHODekA https://youtu.be/mgiGW5o1Bgc

61
Q

Value/Purpose of Suffering

A

Learning valuable life lessons, including consequences for poor decisions
Learning empathy/sympathy
What other purposes can you think of?
Judaism and Christianity say that suffering can be fruitful and is a necessary part of life. Giving is not real unless it is sacrificial. Christians see the purpose of Jesus’ suffering sacrifice as life-giving, and see all of daily sufferings, small and large, can be similarly fruitful. Suffering produces endurance.
Buddhists, Hindus, and Jains essentially see suffering as something to be overcome, but the experience learned from it leads to a more evolved future life.

62
Q

Compassion & Mercy

A

Principle of mercy: based on duty of nonmaleficence
We have a duty to:
not cause further pain/suffering
relieve pain and suffering
Most ethicists agree that the first part of this duty justifies refusal of futile and painful treatment, even if it results in earlier death (passive euthanasia).
Rachels & Battin agree that pain relief is a universal duty of physicians and it may entail “positive obligation” to use active euthanasia when it is the only way to relieve suffering.

63
Q

Compassion & Mercy

A

Counterargument: This may be a “false dilemma.”
Hospice maintains that the appropriate response to suffering is compassionate care. (See previous slides about hospice movement.)
Catholic Church also states that all people have a right to proper nourishment and the relief of suffering. Things like feeding tubes are morally obligatory.

64
Q

Compassion & Mercy: Roman Catholic Catechesis

A

2276 Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible.

2277 Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded.

65
Q

Compassion & Mercy: Roman Catholic Catechesis

A

2278 Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of “over-zealous” treatment. Here one does not will to cause death; one’s inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected.
2279 Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a special form of disinterested charity. As such it should be encouraged.
https://www.kofc.org/en/catechism/index.html#

66
Q

“Death with Dignity”

A

Proponents of active euthanasia claim that euthanasia gives death “dignity.”
Counterargument: Euthanasia does not make death more “dignified” or “good,” but instead gives a sense of “control.” Most fear loss of control and loss of “dignity.”
Claiming that active euthanasia makes death “dignified” strongly implies that other forms of “natural death” are not dignified, and that stance is inherently disrespectful to both the dying person and the dying process.
(text)

67
Q

“Death with Dignity”

A

Opponents of active euthanasia believe that the good death involves courageously accepting the suffering entailed in dying.
J. Gay-Williams (pseudonym): Survival/inclination to continue living is a natural human goal. Since human dignity comes from seeking our ends, euthanasia is a violation of human dignity and therefore diminishes humanness.
(text)

68
Q

“Quality of Life” and Pain/Suffering

A

To be human is more than biology.
Battin (picture right): Basic goods are relationships with family/friends, hopes for the future, to live without constant pain. Isolation, pain, suffering may outweigh the possibility of enjoying the basic goods of life. At that point, she says, “quality of life” becomes a negative value and death may be preferable.
(text)

69
Q

“Quality of Life” and Pain/Suffering

A

Many counterarguments in this case are factual in nature:
Pain can be relieved in up to 90% of cases. Therefore, the choice between suffering and death is a false dilemma in many cases.
Many terminally ill people aren’t offered palliative care!
National survey found that 59% of people gave quality of end-of-life care a fair or poor rating (re: pain/comfort). This may be due to fear of drug addiction/abuse.
Other types of suffering exist: some lifelong disabilities, loneliness, depression, etc. Should there be a moral distinction between wanting to die because one is depressed or pain associated with chronic disease? If suffering is the criterion, then where do we draw the line? (text)

70
Q

“Quality of Life” and Pain/Suffering

A

How do we determine “quality of life”? This is not an exact measurement. What about people who are in comas or young children with disabilities? Who, if anyone, should decide if their lives are worth living? (See https://www.youtube.com/channel/UC4E98HDsPXrf5kTKIgrSmtQ)
If we answer that euthanasia should only be voluntary, is it fair that incompetent people be “doomed” to lives of suffering and hopelessness? The reverse side is the idea that “competency” has to be defined. How do we determine this?
(text)

71
Q

“Quality of Life” and Pain/Suffering

A

Hardwig asks if it is fair that society and families be forced to bear the “burden” of maintaining the lives of hopelessly ill people.
However, opponents of active euthanasia argue that lives that entail suffering have inherent meaning. Most families that include people with illness or disability love their members and want to care for them, even when it is difficult.
Is viewing people who suffer as “burdens” dehumanizing?

72
Q

Ordinary vs. Extraordinary Treatment

A

The AMA opposes active euthanasia. It allows the withdrawal of extraordinary treatment.
extraordinary treatment: medical treatment that provides no reasonable hope of benefiting a patient
ordinary treatments: medical treatment that provides reasonable hope of benefiting the patient
What is reasonable hope? What is beneficial? This is personal and subjective.

73
Q

Ordinary vs. Extraordinary Treatment

A

When does treatment become extraordinary?
How should we draw the line between prolonging life and prolonging the dying process?
Is using chemotherapy on an ailing 85-year-old with cancer ordinary or extraordinary? Who decides? What if insurance companies decide (and they do) who and what they are willing to pay for? What counts as “reasonable hope”?

74
Q

Ordinary vs. Extraordinary Treatment: Questions

A

Does the dying process (which can last many years, depending on the situation), have value?
Does suffering have value? Can one find meaning in a life that has suffering? Don’t we all have some degree of suffering?
Is there an objective set of standards that can be applied to when suffering is “too much,” or is it totally subjective and personal? If it is subjective, then what happens when this decision is made on behalf of another? The result is that an “incompetent” individual, who could be a minor or a person who has a disability, is given a death sentence. What if the individual actually wants to live and believes that his/her life does have meaning?

75
Q

Principle of Double Effect:
Letting Die vs. Actively Killing

A

Traditional distinction between active and passive euthanasia rests on intention.
active euthanasia: intention is to cause the death of another person
passive euthanasia: “double effect” occurs, death of the person is unintended consequence of an intended act, the elimination of pain and suffering
(text)

76
Q

Principle of Double Effect:
Letting Die vs. Actively Killing

A

Some philosophers claim the distinction between active and passive euthanasia is hypocritical and that physicians are morally responsible for both intended and unintended (but foreseen) consequences.
James Rachels argues that knowing that high doses of painkillers may hasten death is an action similar to lethal injection on request. Both involve decision and action on the part of the physician. He claims that there are situations in which active euthanasia may be more humane. http://www.jamesrachels.org/ (text)

77
Q

Physician’s Role as Healer

A

Some opponents of “physician assisted suicide” and euthanasia, such as Gay-Williams, argue that expecting physicians to be agents of death runs contrary to their training as healers and comforters and may damage trust in the patient-physician relationship. (text)
I do not understand the counterargument the text offers, which is that a class of specialist physicians could exclusively deal in euthanasia. To me, that still does not overcome the above argument, which is that the inherent nature of the physician is to heal and according to the Hippocratic Oath, precludes killing.

78
Q

Patient Competence

A

Two problems in deciding who should be a candidate for euthanasia:
Determining competency
Determining sincerity of the request vs. cry for help
We are back to intentionality.
If patient is “incompetent,” how do we decide what is in his/her best interests?
Is there a danger (see Susan Wolf, photo right) in assuming that family always has the best intentions for dependents?

79
Q

Susan Wolf on Women as “Burdens”

A

Wolf has a special concern for women, who as common caretakers of others, often do not want to feel that they are “burdens” to others, and who may be pressured into making a request for euthanasia.
“Women have historically been seen as fit objects for bodily invasion, self-sacrifice, and death at the hands of others. The task before us is to challenge all three…”

80
Q

Justice and the Principle of Equality

A

Some opponents of euthanasia maintain that it is always unjust because it involves the death of an innocent person.
Battin maintains that the duty of justice may require euthanasia, especially in cases in which keeping a person alive is tremendously expensive. (text)
Counterargument: Should expense ever play a factor in the worthiness of a person’s life and whether it deserves saving? Do insurance companies or the federal/state governments have the right to make a determination that a person’s life is too expensive to maintain and therefore not worthwhile?

81
Q

Justice and the Principle of Equality: Women

A

Women as vulnerable to euthanasia: Susan Wolfe expresses concern that euthanasia may be unjust because it unfairly targets certain groups. In societies that hold up self-sacrifice as a virtue for women, women are especially vulnerable to pressures to put the needs and desires of others before their own.

82
Q

Justice and the Principle of Equality

A

“Disabled”: Our society and many others view those who are “disabled” negatively and their lives are devalued. Some say that the disabled fall outside the scope of this argument because the vast majority of disabled people are not “terminally ill.” Nevertheless, historically, those viewed as disabled have been on the front-lines for mistreatment, abuse, death. That is why the disability rights community is pretty uniformly opposed to euthanasia.

83
Q

“Burdens to Society” and “Duty to Die”

A

Majority of Dutch* and American doctors favor physician-assisted suicide for a patient in excruciating pain. However, they differ in their justification of euthanasia. American doctors are more likely to consider a patient’s fear of being a burden as a justification for euthanasia.
Both Hardwig and Battin argue that when costly medical resources are needed to sustain a human life, the principle of justice may warrant involuntary active euthanasia. It only costs a few dollars to kill a patient via lethal injection.
*2023: Netherlands & Canada allow active euthanasia for children.

84
Q

“Burdens to Society” and “Duty to Die”

A

Women as vulnerable to euthanasia: Susan Wolfe expresses concern that euthanasia may be unjust because it unfairly targets certain groups. In societies that hold up self-sacrifice as a virtue for women, women are especially vulnerable to pressures to put the needs and desires of others before their own.

85
Q

Justice and the Principle of Equality

A

“Disabled”: Our society and many others view those who are “disabled” negatively and their lives are devalued. Some say that the disabled fall outside the scope of this argument because the vast majority of disabled people are not “terminally ill.” Nevertheless, historically, those viewed as disabled have been on the front-lines for mistreatment, abuse, death. That is why the disability rights community is pretty uniformly opposed to euthanasia.

86
Q

Finality of Death vs. Hope of Recovery

A

Once a decision is made to remove support, it may not be possible to reverse. In this case, we see that medical technology has advanced or found new helps, like this drug: https://youtu.be/J4CG8DYkp9A
There are cases in which a patient comes out of a coma or makes a miraculous recovery despite a prognosis of imminent death. (text) (Note: Personally, I do not think these cases are nearly so rare as we think. I have seen it happen.)

87
Q

Slippery Slope

A

Even if euthanasia can be morally justified in principle, there may still be problems when it comes to legalizing it because of the difficulty of drawing the line between who should and who should not be eligible.
If there is no definite line to stop abuses, it will be easy to slip down the slope toward greater acceptance of euthanasia. A report from the Netherlands found that Dutch physicians “sometimes act without patient requests in performing euthanasia and that there was a sense among some patients that they had a duty to die.”

88
Q

Slippery Slope: Duty to Die

A

The “right to euthanasia” can become a “duty to die.”
If euthanasia is an option, it will also be easy to redefine chronic medical conditions as terminal illnesses to justify the euthanasia of people who have all manner of illnesses, disabilities, or conditions.
Never forget: https://youtu.be/jROK_RmzXiY

89
Q

Methods of Evaluation

A

If active euthanasia is acceptable, we have decided that sometimes, murder/homicide is morally acceptable. If we advocate for active euthanasia, we say that sometimes, personhood is not sufficient reason to protect a person’s life. We must determine:
when life is no longer beneficial (What are the criteria? Under what circumstances?)
who gets to decide who is killed (or “euthanized”)