Suicide is one of the greatest concerns in psychiatric practice, with considerable efforts devoted to prevention. The psychiatric view of suicide tends to equate it with depression or other forms of mental illness. Ho...Suicide is one of the greatest concerns in psychiatric practice, with considerable efforts devoted to prevention. The psychiatric view of suicide tends to equate it with depression or other forms of mental illness. However, some forms of suicide occur independently of mental illness and within a framework of cultural sanctioning such that they aren't regarded as suicide at all. Despitepersistent taboos against suicide, euthanasia and physician-assisted suicide in the context of terminal illness is increasingly accepted as a way to preserve autonomy and dignity in the West. Seppuku, the ancient samurai ritual of suicide by self-stabbing, was long considered an honorable act of self-resolve such that despite the removal of cultural sanctioning, the rate of suicide in Japan remains high with suicide masquerading as seppuku still carried out both there and abroad. Suicide as an act of murder and terrorism is a practice currently popular with Islamic militants who regard it as martyrdom in the context of war. The absence of mental illness and the presence of cultural sanctioning do not mean that suicide should not be prevented. Culturally sanctioned suicide must be understood in terms of the specific motivations that underlie the choice of death over life. Efforts to prevent culturally sanctioned suicide must focus on alternatives to achieve similar ends and must ultimately be implemented within cultures to remove the sanctioning of self-destructive acts.展开更多
Euthanasia is presented by its advocates as the panacea for all pain and suffering.The terminally ill who struggle with multiple symptoms of their illness were assured of relief,but what that relief translates into is...Euthanasia is presented by its advocates as the panacea for all pain and suffering.The terminally ill who struggle with multiple symptoms of their illness were assured of relief,but what that relief translates into is the termination of life in what is known as mercy killing.So,there would be an end to pain and suffering.But,could we conclude there is an end(i.e.,termination)to pain and suffering with the advocates of euthanasia when all that are done is taking out the individual who is the subject of that experiential reality and goes beyond that one individual to affecting countless lives?Besides,there are terminally ill people who decide to end their lives but would not have made that choice except for the offer put before them by the euthanasia advocates.However,that very reality is responsible for pain and suffering,either terminal illness or loss persists.It is for this reason that this paper adopts a contrary view from the above.I argue that terminally ill individuals grappling with symptoms of their condition do not need termination of life,but an intervention that strongly underscores being present to the individual in need.In other words,a care-giver must be present before there can be any meaningful care given to the patient.And I am using the pastoral care model in elaborating the notion of presence,as I equally elaborate the notion of healing presence that stresses the spiritual element of the human person whereby through our presence to the other,we thrive in times of adversity and illness by drawing strengths and courage from our connectedness,which is what the presence of pastoral care offers and equally assures the terminally ill in those moments of need.展开更多
The main aim of this qualitative work is to explore the scope, nature of existing doubts, concerns, and objections, which arose in the mentality of selected groups of Japanese Roman Catholics, and to provide the typol...The main aim of this qualitative work is to explore the scope, nature of existing doubts, concerns, and objections, which arose in the mentality of selected groups of Japanese Roman Catholics, and to provide the typology of these findings. The method used in this research was based on specially devised questionnaires. This method aimed to collect qualitative data. The results obtained from questionnaires delivered in selected groups of Japanese Roman Catholics （Hokkaido prefecture） inform that there is a very deep gap between understanding of the concept of euthanasia and its acceptance/rejection. This investigation also reveals the hierarchy of values in the mentioned context. In conclusion, the concept of euthanasia is very often confused with so called ＂death with dignity＂ （Songenshi） and because of this fact it is not clear, what action is consistent with the religious doctrine and what is against. This confusion might be a crucial factor which determines the attitude towards rejection/acceptance/withdrawal from the decision concerning euthanasia in the group of Japanese Roman Catholics.展开更多
In this article, the logical implications of a right to life are examined. It is first argued that the prohibition of Termination of life on request confers an inalienable right to life. A fight is inalienable if it c...In this article, the logical implications of a right to life are examined. It is first argued that the prohibition of Termination of life on request confers an inalienable right to life. A fight is inalienable if it cannot legitimately be waived or transferred. Since voluntary euthanasia entails waiver of the right to life, the inalienability yields that it cannot be justified. Therefore, any ethical position that is in favor of voluntary euthanasia has to argue that the right to life is an inalienable right and accept the conclusion that killing on request is justified.展开更多
Background: Deep sedation, euthanasia and therapeutic relentlessness lead us today to rethink the paradigm of life and the contingency of human existence. Between therapeutic relentlessness, the unreasonable care whic...Background: Deep sedation, euthanasia and therapeutic relentlessness lead us today to rethink the paradigm of life and the contingency of human existence. Between therapeutic relentlessness, the unreasonable care which uses heavy therapeutic means which are often disproportionate to the expected benefit, namely keeping alive a patient whose condition is considered medically hopeless;and euthanasia which would precipitate the process of death would be sedation in the terminal phase of the illness. Should doctors and families of comatose patients decide the “life” and “death” of their patients? For anti-euthanasia associations, doctors, relatives of terminally ill patients and the State itself, if they accept the principle of euthanasia, they are “murderers”, while for pro-euthanasists, the dignity of the human being would recommend that the days of patients in situations considered critical be shortened, to avoid unnecessary suffering and humiliation. Methods: A systematic review of the literature was carried out to identify relevant articles relating to euthanasia, dysthanasia and sedation in the terminal phase of illness. The search was conducted in French or English in three databases: PubMed, Google Scholar and Science Direct. Objectives: The objectives of this article are: 1) define the terminologies and concepts of palliative sedation, deep sedation, deep and continuous sedation until death, euthanasia and dysthanasia;2) present aspects of the meaning of life and the human person in African cultures;and 3) propose an ethical reflection on the value of life. Results: After precisely defining the concepts of euthanasia, dysthanasia and sedation, this research presented the African anthropological and ethical approach to the mysteries of life and death. Conclusion: With this in mind, the golden rule of medicine always remains as such “Primum non nocere”.展开更多
In the criminological system, passive euthanasia is an act that meets the constitutive elements. We should discard the traditional view of distinguishing between acts and omissions, but use genuine consent or presumpt...In the criminological system, passive euthanasia is an act that meets the constitutive elements. We should discard the traditional view of distinguishing between acts and omissions, but use genuine consent or presumptive consent under the patient’s right to self-determination as the basis for its justification. In general, the patient’s genuine consent takes precedence, but in case of the unavail-ability of the patient’s genuine consent, his or her presumptive consent should be applied as a substitute. The judgment of presumptive con-sent should follow the subsequence, with the living will of the patient applied first and then the substitute decision-making. If the patient’s personal will cannot be inferred after exhausting all available possi-bilities, the principle of prioritizing the interests of life should prevail, and the ongoing life-sustaining medical care should not be interrupted or terminated.展开更多
Relying on euthanasia’s definitionally derived set of propositions to provide its purpose,claims,and benefit,we obtain the core concept.Nonetheless,given its core concept,euthanasia is demonstrated to provide no bene...Relying on euthanasia’s definitionally derived set of propositions to provide its purpose,claims,and benefit,we obtain the core concept.Nonetheless,given its core concept,euthanasia is demonstrated to provide no benefit to the animal to justify its use.Euthanasia 1)cannot possibly,and therefore does not,end unbearable suffering,2)it fails to hasten death,and 3)it,therefore,provides no perceptible relief to the patient.These findings are significant because the argument’s validity does not permit euthanasia to satisfy its definitionally derived purpose,claims,or benefit on logical grounds.In other words,the argument is that as a form of legalized assisted suicide,euthanasia is wrong but not in the way principled arguments would suggest.Additionally,irrespective of euthanasia actually doing what it claims,if it is allowed to be provisioned,then euthanasia will affect vulnerable populations exactly like nonprincipled arguments claim.Therefore,despite sharing aspects with each type of argument in the extant literature,my argument against euthanasia can be categorized as neither principled nor nonprincipled,which makes it significant because it may be the first of a new category of argument against the concept and practice to enter the discourse on euthanasia.As a corollary,since we prove that unbearable suffering logically entails death,when it is authentic signifying that death is imminent,because euthanasia’s only purpose is to end unbearable suffering by inducing death,euthanasia is completely obviated.展开更多
In China, the definition ofeuthanasia given byChinese scholars is: thewhole process of allowingpatients on the verge ofdeath with incurabledisease and sustainextreme pains spirituallyand bodily to tide over thedeath s...In China, the definition ofeuthanasia given byChinese scholars is: thewhole process of allowingpatients on the verge ofdeath with incurabledisease and sustainextreme pains spirituallyand bodily to tide over thedeath stage and end lifeby artificial means uponthe request of thepatients or their familiesand with theconsent of doctors.But in China, euthanasiahas not been legalized.展开更多
This paper provides a comprehensive examination of euthanasia from various perspectives,including medical,legal,religious,philosophical,and moral.The study also explores the public perceptions and trends in Malta.The ...This paper provides a comprehensive examination of euthanasia from various perspectives,including medical,legal,religious,philosophical,and moral.The study also explores the public perceptions and trends in Malta.The medical perspective analyses the benefits and risks of euthanasia and its impact on the healthcare system.The legal perspective discusses the legality of euthanasia in Malta and the potential legal implications of legalizing the practice.The religious perspective explores the beliefs of various religious groups in Malta,particularly Catholicism,on euthanasia.The philosophical perspective discusses the ethical and moral considerations of euthanasia.The paper also analyses the results of surveys conducted in Malta,examining the public’s attitudes towards euthanasia.Overall,the study provides a thorough analysis of euthanasia from various angles,shedding light on the complex and controversial nature of the topic.展开更多
The article follows an analysis critical of the human rights convention from the perspective of abortion and euthanasia,bringing arguments for and against the right to life,starting at conception and to the final phas...The article follows an analysis critical of the human rights convention from the perspective of abortion and euthanasia,bringing arguments for and against the right to life,starting at conception and to the final phase of a human being.展开更多
This research examines the contentious issue of euthanasia and physician-assisted suicide in the context of China's unique conditions.Historically,the debate over euthanasia has been influenced by moral philosophy...This research examines the contentious issue of euthanasia and physician-assisted suicide in the context of China's unique conditions.Historically,the debate over euthanasia has been influenced by moral philosophy and ethics,and euthanasia is illegal in China at present.The research explores the difficulty in making euthanasia legalized across five key dimensions:financial,medical,social,legal,and psychological factors.We conclude that while there is a desire among some terminally ill patients for euthanasia,the current situation in China makes it unsuitable for legalization.The profound question of one's right to die remains a significant moral and judicial challenge,indicating the need for continued dialogue and nuanced understanding of this complex issue.展开更多
The primary aim of this paper is to critically evaluate the deductive model of ethical applications,which is based on normative ethical theories like deontology and consequentialism,and to show why a number of models ...The primary aim of this paper is to critically evaluate the deductive model of ethical applications,which is based on normative ethical theories like deontology and consequentialism,and to show why a number of models have failed to furnish appropriate resolutions to practical moral problems.Here,for the deductive model,I want to call it a“Linear Mechanical Model”because the basic assumption of this model is that if a normative theory is sacrosanct,then the case is as it is.The conclusion derived from the case will also be correct,true and acceptable.However,traditional ethicists used to apply their ethical theories,but they did not know which moral theory was effective on the ground level of reality.The study will show readers how ethical theories are in conflict with each other in the case of euthanasia.In more precise words,“which ethical theories are said to be applied,meta-ethical or normative,or both for the resolution of ethical problems?If normative theories are said to be applied,how the application can take place when it is contrary to our experience,that(then)in a situation of moral crises,no one really applies a theory?”For that,my argument is the linear model has failed because it is rigid,often ignores the agents’intrinsic values,and has no space to amend it,no matter how bizarre the consequence is.Its alternative is the Inductive model.For that,the paper will take three moral principles(autonomy,beneficence including maleficence,and justice)of Beauchamp&Childress.This suggests us for resolving value-laden moral problems,we should consider some steps such as a)recognising moral issues to start with;b)developing the moral imagination;c)sharpening analytical/critical skills;d)testing out disagreements;e)effecting decisions and behavior;and f)implementation,closure,and process are of vital importance,in other words,it starts with the free and informed consensus of all interested parties,but this model also has been failed because the model could not give a systematic organization to their way of resolution.Here,my argument is that the inductive model provides resolution of the practical problem but ignores what is ethically obligatory,permissible,or wrong in that situation,and there are no appropriate suggestions in the case of a moral crisis.展开更多
Background:In today’s society the ongoing discussion about euthanasia triggers emotionally charged debates surrounding the delicate balance between valuing life and respecting an individual’s autonomy.With the persi...Background:In today’s society the ongoing discussion about euthanasia triggers emotionally charged debates surrounding the delicate balance between valuing life and respecting an individual’s autonomy.With the persistence of this debate,there has been the emergence of the concept of the so-called alternative:palliative care.Positioned as a substitute for euthanasia,palliative care aims to alleviate suffering in terminally ill patients without engaging in the ethical dilemmas associated with euthanasia.Methods:This paper explores the facets of palliative care highlighting its core objectives such as providing adequate pain relief as a compassionate alternative to euthanasia.Results:By examining palliative care as a comprehensive approach to end of life support,this study challenges the perceived necessity of euthanasia and advocates,for compassionate and dignified end of life experiences.Conclusion:In conclusion,palliative care emerges as a viable and ethically sound alternative to euthanasia,emphasizing the importance of compassionate end-of-life care and pain management.展开更多
This paper is based on an ethical analysis of 1,200 reports submitted to one of the five Regional Review Committees on Euthanasia in the Netherlands in the years 2005-09. Despite legal and professional safeguards with...This paper is based on an ethical analysis of 1,200 reports submitted to one of the five Regional Review Committees on Euthanasia in the Netherlands in the years 2005-09. Despite legal and professional safeguards with regard to euthanasia, and despite the overall high quality of care, the Dutch euthanasia practice is still not unproblematic. This paper identifies some important ethical issues： the sometimes obscure meaning of ＂patient autonomy＂; inferior quality of care or refusal to accept care, which aggravates a patient＇s suffering; insufficient spiritual, social, and psychological care; fears for a terrible death on the basis of outdated experiences in the past; and undue pressure from the side of relatives. Despite these concerns, and despite the fact that euthanasia remains a morally problematic death, however, the Dutch euthanasia practice can be described as morally solid.展开更多
文摘Suicide is one of the greatest concerns in psychiatric practice, with considerable efforts devoted to prevention. The psychiatric view of suicide tends to equate it with depression or other forms of mental illness. However, some forms of suicide occur independently of mental illness and within a framework of cultural sanctioning such that they aren't regarded as suicide at all. Despitepersistent taboos against suicide, euthanasia and physician-assisted suicide in the context of terminal illness is increasingly accepted as a way to preserve autonomy and dignity in the West. Seppuku, the ancient samurai ritual of suicide by self-stabbing, was long considered an honorable act of self-resolve such that despite the removal of cultural sanctioning, the rate of suicide in Japan remains high with suicide masquerading as seppuku still carried out both there and abroad. Suicide as an act of murder and terrorism is a practice currently popular with Islamic militants who regard it as martyrdom in the context of war. The absence of mental illness and the presence of cultural sanctioning do not mean that suicide should not be prevented. Culturally sanctioned suicide must be understood in terms of the specific motivations that underlie the choice of death over life. Efforts to prevent culturally sanctioned suicide must focus on alternatives to achieve similar ends and must ultimately be implemented within cultures to remove the sanctioning of self-destructive acts.
文摘Euthanasia is presented by its advocates as the panacea for all pain and suffering.The terminally ill who struggle with multiple symptoms of their illness were assured of relief,but what that relief translates into is the termination of life in what is known as mercy killing.So,there would be an end to pain and suffering.But,could we conclude there is an end(i.e.,termination)to pain and suffering with the advocates of euthanasia when all that are done is taking out the individual who is the subject of that experiential reality and goes beyond that one individual to affecting countless lives?Besides,there are terminally ill people who decide to end their lives but would not have made that choice except for the offer put before them by the euthanasia advocates.However,that very reality is responsible for pain and suffering,either terminal illness or loss persists.It is for this reason that this paper adopts a contrary view from the above.I argue that terminally ill individuals grappling with symptoms of their condition do not need termination of life,but an intervention that strongly underscores being present to the individual in need.In other words,a care-giver must be present before there can be any meaningful care given to the patient.And I am using the pastoral care model in elaborating the notion of presence,as I equally elaborate the notion of healing presence that stresses the spiritual element of the human person whereby through our presence to the other,we thrive in times of adversity and illness by drawing strengths and courage from our connectedness,which is what the presence of pastoral care offers and equally assures the terminally ill in those moments of need.
文摘The main aim of this qualitative work is to explore the scope, nature of existing doubts, concerns, and objections, which arose in the mentality of selected groups of Japanese Roman Catholics, and to provide the typology of these findings. The method used in this research was based on specially devised questionnaires. This method aimed to collect qualitative data. The results obtained from questionnaires delivered in selected groups of Japanese Roman Catholics （Hokkaido prefecture） inform that there is a very deep gap between understanding of the concept of euthanasia and its acceptance/rejection. This investigation also reveals the hierarchy of values in the mentioned context. In conclusion, the concept of euthanasia is very often confused with so called ＂death with dignity＂ （Songenshi） and because of this fact it is not clear, what action is consistent with the religious doctrine and what is against. This confusion might be a crucial factor which determines the attitude towards rejection/acceptance/withdrawal from the decision concerning euthanasia in the group of Japanese Roman Catholics.
文摘In this article, the logical implications of a right to life are examined. It is first argued that the prohibition of Termination of life on request confers an inalienable right to life. A fight is inalienable if it cannot legitimately be waived or transferred. Since voluntary euthanasia entails waiver of the right to life, the inalienability yields that it cannot be justified. Therefore, any ethical position that is in favor of voluntary euthanasia has to argue that the right to life is an inalienable right and accept the conclusion that killing on request is justified.
文摘Background: Deep sedation, euthanasia and therapeutic relentlessness lead us today to rethink the paradigm of life and the contingency of human existence. Between therapeutic relentlessness, the unreasonable care which uses heavy therapeutic means which are often disproportionate to the expected benefit, namely keeping alive a patient whose condition is considered medically hopeless;and euthanasia which would precipitate the process of death would be sedation in the terminal phase of the illness. Should doctors and families of comatose patients decide the “life” and “death” of their patients? For anti-euthanasia associations, doctors, relatives of terminally ill patients and the State itself, if they accept the principle of euthanasia, they are “murderers”, while for pro-euthanasists, the dignity of the human being would recommend that the days of patients in situations considered critical be shortened, to avoid unnecessary suffering and humiliation. Methods: A systematic review of the literature was carried out to identify relevant articles relating to euthanasia, dysthanasia and sedation in the terminal phase of illness. The search was conducted in French or English in three databases: PubMed, Google Scholar and Science Direct. Objectives: The objectives of this article are: 1) define the terminologies and concepts of palliative sedation, deep sedation, deep and continuous sedation until death, euthanasia and dysthanasia;2) present aspects of the meaning of life and the human person in African cultures;and 3) propose an ethical reflection on the value of life. Results: After precisely defining the concepts of euthanasia, dysthanasia and sedation, this research presented the African anthropological and ethical approach to the mysteries of life and death. Conclusion: With this in mind, the golden rule of medicine always remains as such “Primum non nocere”.
基金the Beijing Social Science Foundation Project (Project Number 20221BS0009).
文摘In the criminological system, passive euthanasia is an act that meets the constitutive elements. We should discard the traditional view of distinguishing between acts and omissions, but use genuine consent or presumptive consent under the patient’s right to self-determination as the basis for its justification. In general, the patient’s genuine consent takes precedence, but in case of the unavail-ability of the patient’s genuine consent, his or her presumptive consent should be applied as a substitute. The judgment of presumptive con-sent should follow the subsequence, with the living will of the patient applied first and then the substitute decision-making. If the patient’s personal will cannot be inferred after exhausting all available possi-bilities, the principle of prioritizing the interests of life should prevail, and the ongoing life-sustaining medical care should not be interrupted or terminated.
文摘Relying on euthanasia’s definitionally derived set of propositions to provide its purpose,claims,and benefit,we obtain the core concept.Nonetheless,given its core concept,euthanasia is demonstrated to provide no benefit to the animal to justify its use.Euthanasia 1)cannot possibly,and therefore does not,end unbearable suffering,2)it fails to hasten death,and 3)it,therefore,provides no perceptible relief to the patient.These findings are significant because the argument’s validity does not permit euthanasia to satisfy its definitionally derived purpose,claims,or benefit on logical grounds.In other words,the argument is that as a form of legalized assisted suicide,euthanasia is wrong but not in the way principled arguments would suggest.Additionally,irrespective of euthanasia actually doing what it claims,if it is allowed to be provisioned,then euthanasia will affect vulnerable populations exactly like nonprincipled arguments claim.Therefore,despite sharing aspects with each type of argument in the extant literature,my argument against euthanasia can be categorized as neither principled nor nonprincipled,which makes it significant because it may be the first of a new category of argument against the concept and practice to enter the discourse on euthanasia.As a corollary,since we prove that unbearable suffering logically entails death,when it is authentic signifying that death is imminent,because euthanasia’s only purpose is to end unbearable suffering by inducing death,euthanasia is completely obviated.
文摘In China, the definition ofeuthanasia given byChinese scholars is: thewhole process of allowingpatients on the verge ofdeath with incurabledisease and sustainextreme pains spirituallyand bodily to tide over thedeath stage and end lifeby artificial means uponthe request of thepatients or their familiesand with theconsent of doctors.But in China, euthanasiahas not been legalized.
文摘This paper provides a comprehensive examination of euthanasia from various perspectives,including medical,legal,religious,philosophical,and moral.The study also explores the public perceptions and trends in Malta.The medical perspective analyses the benefits and risks of euthanasia and its impact on the healthcare system.The legal perspective discusses the legality of euthanasia in Malta and the potential legal implications of legalizing the practice.The religious perspective explores the beliefs of various religious groups in Malta,particularly Catholicism,on euthanasia.The philosophical perspective discusses the ethical and moral considerations of euthanasia.The paper also analyses the results of surveys conducted in Malta,examining the public’s attitudes towards euthanasia.Overall,the study provides a thorough analysis of euthanasia from various angles,shedding light on the complex and controversial nature of the topic.
文摘The article follows an analysis critical of the human rights convention from the perspective of abortion and euthanasia,bringing arguments for and against the right to life,starting at conception and to the final phase of a human being.
文摘This research examines the contentious issue of euthanasia and physician-assisted suicide in the context of China's unique conditions.Historically,the debate over euthanasia has been influenced by moral philosophy and ethics,and euthanasia is illegal in China at present.The research explores the difficulty in making euthanasia legalized across five key dimensions:financial,medical,social,legal,and psychological factors.We conclude that while there is a desire among some terminally ill patients for euthanasia,the current situation in China makes it unsuitable for legalization.The profound question of one's right to die remains a significant moral and judicial challenge,indicating the need for continued dialogue and nuanced understanding of this complex issue.
文摘The primary aim of this paper is to critically evaluate the deductive model of ethical applications,which is based on normative ethical theories like deontology and consequentialism,and to show why a number of models have failed to furnish appropriate resolutions to practical moral problems.Here,for the deductive model,I want to call it a“Linear Mechanical Model”because the basic assumption of this model is that if a normative theory is sacrosanct,then the case is as it is.The conclusion derived from the case will also be correct,true and acceptable.However,traditional ethicists used to apply their ethical theories,but they did not know which moral theory was effective on the ground level of reality.The study will show readers how ethical theories are in conflict with each other in the case of euthanasia.In more precise words,“which ethical theories are said to be applied,meta-ethical or normative,or both for the resolution of ethical problems?If normative theories are said to be applied,how the application can take place when it is contrary to our experience,that(then)in a situation of moral crises,no one really applies a theory?”For that,my argument is the linear model has failed because it is rigid,often ignores the agents’intrinsic values,and has no space to amend it,no matter how bizarre the consequence is.Its alternative is the Inductive model.For that,the paper will take three moral principles(autonomy,beneficence including maleficence,and justice)of Beauchamp&Childress.This suggests us for resolving value-laden moral problems,we should consider some steps such as a)recognising moral issues to start with;b)developing the moral imagination;c)sharpening analytical/critical skills;d)testing out disagreements;e)effecting decisions and behavior;and f)implementation,closure,and process are of vital importance,in other words,it starts with the free and informed consensus of all interested parties,but this model also has been failed because the model could not give a systematic organization to their way of resolution.Here,my argument is that the inductive model provides resolution of the practical problem but ignores what is ethically obligatory,permissible,or wrong in that situation,and there are no appropriate suggestions in the case of a moral crisis.
文摘Background:In today’s society the ongoing discussion about euthanasia triggers emotionally charged debates surrounding the delicate balance between valuing life and respecting an individual’s autonomy.With the persistence of this debate,there has been the emergence of the concept of the so-called alternative:palliative care.Positioned as a substitute for euthanasia,palliative care aims to alleviate suffering in terminally ill patients without engaging in the ethical dilemmas associated with euthanasia.Methods:This paper explores the facets of palliative care highlighting its core objectives such as providing adequate pain relief as a compassionate alternative to euthanasia.Results:By examining palliative care as a comprehensive approach to end of life support,this study challenges the perceived necessity of euthanasia and advocates,for compassionate and dignified end of life experiences.Conclusion:In conclusion,palliative care emerges as a viable and ethically sound alternative to euthanasia,emphasizing the importance of compassionate end-of-life care and pain management.
文摘This paper is based on an ethical analysis of 1,200 reports submitted to one of the five Regional Review Committees on Euthanasia in the Netherlands in the years 2005-09. Despite legal and professional safeguards with regard to euthanasia, and despite the overall high quality of care, the Dutch euthanasia practice is still not unproblematic. This paper identifies some important ethical issues： the sometimes obscure meaning of ＂patient autonomy＂; inferior quality of care or refusal to accept care, which aggravates a patient＇s suffering; insufficient spiritual, social, and psychological care; fears for a terrible death on the basis of outdated experiences in the past; and undue pressure from the side of relatives. Despite these concerns, and despite the fact that euthanasia remains a morally problematic death, however, the Dutch euthanasia practice can be described as morally solid.
