In this paper, I will argue that killing is better than letting die if, in general, the intention is compassion rather than gratification. In other words, it is morally permissible to deliberately take action that results in another’s death if the motivation is out of compassion rather than gratification, and that this is significantly better than deliberately failing to take steps which are available and which would have saved another’s life – merely allowing someone to die.(definitions –cite NESBITT) ................
Determining the moral difference between killing and letting die has been a constant debate between many philosophers, with the basis of arguments cemented through the explanation of theoretical cases. However, as Winston Nesbitt states, the ethical theory that one holds determines their personal stance on the issue, and thus although to some extent individual morality is based on and developed by common societal grounds, it is not always clear what is morally correct on the whole. (NESBITT). This is evident in the example of John Lad’s case where the comparison is presented between killing someone by pushing them into river when you know they cannot swim verses not rescuing someone who is drowning in a river even if you are capable of doing so, thus letting them die. (LADD) Most would agree in this case that the behaviour in the first scenario would be notably morally worse than in the second. Nesbitt, however, believes that this is an inaccurate conclusion as we have only come to it due to the assumption that there are differences in motives, such that we are inclined to associate a malicious motive with the case of killing, while maybe only fear or indifference with the case of failing to save. Typical acts of ki...
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...onomous choices and that these must be respected as long as those choices do not result in harm to others. Thus choices regarding one’s manner and timing of death should be allowed. For example, one who is terminally ill, may wish to have their life taken as it is a better option that suffering.(ROBERT) Yet it is once again difficult define suffering as a blanket term that can apply to everyone as different individual’s have different perceptions of the limit of suffering in which death would be a better option. Take for example an individual who has recently become a quadriplegic and needs 24 hour assistance to survive. They may believe life now has no value for them and that death is a better alternative. Yet if in this case we are to respect their autonomy and kill them with the intent of compassion, it becomes morally questionable that if this truly is correct.
The boundaries of right to die with dignity are hard to determine. Keeping the terminal patient comfortable is the purpose of comfort care, however there could be a very thin line between what we consider terminal sedation and euthanasia. In theory, comfort care is quite different from euthanasia. Keeping the patient comfortable and letting the nature take its course is at the core of comfort measures (Gamliel, 2012). Yet, the line between keeping comfortable and facilitating death is often blurry. Euthanasia refers to the practice of intentionally ending a life in order to relieve pain and suffering (Gamliel, 2012). The purpose of this paper is to highlight the ethical issue of keeping comfortable vs. hastening death, and the ethical principles involved. Facilitating or hastening death is considered unethical or even illegal.
This may in fact even mean ending any suffering, by personal choice when there is simply no hope of any happiness. Thus, this decision would have been judged proper according to the utilitarianism approach. Moreover, when the baby boomers begin to experience end of life issues, this may become a necessary solution to end the suffering when there is a shortage of caretakers of the
Justification of Death through Utilitarian and Aristotelian Means. The justification of death in a Utilitarian or Aristotelian scenario relies on omissions from the norm or however seems fit the individual. The gray space between the rules of either theory allows for interpretations (misguided or educated guesses) and keeping facts only between the parties involved. Although Utilitarianism is a way to control the masses and allow for best possible performance out of the people following it, Aristotle’s Virtue Theory allows for the emotional understanding of a situation, as well as an individualized decision per scenario, without disrupting the norm.
The ‘Trolley Car Problem’ has sparked heated debates amongst numerous philosophical and jurisprudential minds for centuries. The ‘Trolley Car’ debate challenges one’s pre-conceived conceptions about morals, ethics and the intertwined relationship between law and morality. Many jurisprudential thinkers have thoroughly engaged with this debate and have consequentially put forward various ideologies in an attempt to answer the aforementioned problem. The purpose of this paper is to substantiate why the act of saving the young, innocent girl and resultantly killing the five prisoners is morally permissible. In justifying this choice, this paper will, first, broadly delve into the doctrine of utilitarianism, and more specifically focus on a branch
Mercy killing, the act of taking someone who is undertaking immense pain or suffering, is required in situations such as Lennie’s, where someone is in the utmost danger of a slow, painful, and torturous death. George and Lennie’s situation offers a prime example of a mercy kill in ethical circumstance which the assisted death of another should be excused as morally justifiable. Therefore, mercy killing should not only be allowed, but we are obligated to act in a situation where someone is suffering as much as
This paper will address some of the more popular points of interest involved with the euthanasia-assisted suicide discussion. There are less than a dozen questions which would come to mind in the case of the average individual who has a mild interest in this debate, and the following essay presents information which would satisfy that individual's curiosity on these points of common interest.
“Michael Manning, MD, in his 1998 book Euthanasia and Physician-Assisted Suicide: Killing or Caring?, traced the history of the word euthanasia: ‘The term euthanasia.originally meant only 'good death,'but in modern society it has come to mean a death free of any anxiety and pain, often brought about through the use of medication.” It seems there has always been some confusion and questions from our society about the legal and moral questions regarding the new science of euthanasia. “Most recently, it has come to mean'mercy killing' — deliberately putting an end to someone’s life in order to spare the individual’s suffering.’” I would like to emphasize the words “to spare the individual’s suffering”.
Article 115 of the Swiss penal code considers assisting suicide a crime if and only if the motive is selfish. It actually condones assisting suicide for altruistic reasons. Normally, the permissibility of altruistic assisted suicide cannot be overridden by a duty to save life. Article 115 does not necessitate the involvement of a physician nor that the patient to be terminally ill. It only necessitate that the motive be unselfish. This dependence on a base motive rather than on the intent to kill to define a crime is foreign to Anglo-Saxon jurisprudence, but it can be crucial in continental Europe.
Physician -assisted suicide has been a conflict in the medical field since pre- Christian eras, and is an issue that has resurfaced in the twentieth century. People today are not aware of what the term physician assisted suicide means, and are opposed to listening to advocates’ perspectives. Individuals need to understand that problems do not go away by not choosing to face them. This paper’s perspective of assisted suicide is that it is an option to respect the dignity of patients, and only those with deathly illness are justified for this method.
The goal of this paper is to examine John Harris’ experiment of the “Survival Lottery.” Specifically, I want to argue that the lottery makes too high a demand on us to give up our lives. Especially, when I’m pretty sure everyone wants to live. Prior accounts show that Harris proposes that if the argument of the distinction between “killing” and “letting die” is properly contrived, then killing one person to save two could happen on a regular basis. It would be an exception to the obligation not to kill innocent people in regards to the argument that there is a distinction between "killing" and "letting die.” The difference between killing and letting die presents a moral difference. As far as this argument we are obligated not to kill. I
Have you ever wondered why people are so interested to learn about the suffrage of others? Over twenty-five years, the population of prisoners has nearly sextulped. Reaching about 1.7 million since 1996, which is almost equal to the population to Houston, Texas, the fourth largest city in the nation (Elliott Currie). All we focus on is how they did it? and why? In other words, many people interpret crime as entertainment, and don’t think about the negative effects taking place in the world or even more that individual. In some cases the innocent are being accused of unlikely punishment but how do they determine? Considerably, the death penalty has been the topic of discussion these past years. This so called “penalty” is becoming the prime consequence in most cases. I think that the use of the death penalty as punishment is wrong because of the psychological effects it has on prisoners, time spent on death row in cases of innocents, and the costly outcome.
A death penalty is the sentence of execution for murder and some other capital crimes. Capital punishment can also be applied for treason, espionage, and other crimes. The death penalty, or capital punishment, may be prescribed by Congress or any state legislature for murder and other capital crimes. The Supreme Court has ruled that the death penalty is not a per se violation of the Eighth Amendment 's ban on cruel and unusual punishment.
Today, medical interventions have made it possible to save or prolong lives, but should the process of dying be left to nature? (Brogden, 2001). Phrases such as, “killing is always considered murder,” and “while life is present, so is hope” are not enough to contract with the present medical knowledge in the Canadian health care system, which is proficient of giving injured patients a chance to live, which in the past would not have been possible (Brogden, 2001). According to Brogden, a number of economic and ethical questions arise concerning the increasing elderly population. This is the reason why the Canadian society ought to endeavor to come to a decision on what is right and ethical when it comes to facing death. Uhlmann (1998) mentions that individuals’ attitudes towards euthanasia differ. From a utilitarianism point of view – holding that an action is judged as good or bad in relation to the consequence, outcome, or end result that is derived from it, and people choosing actions that will, in a given circumstance, increase the overall good (Lum, 2010) - euthanasia could become a means of health care cost containment, and also, with specific safeguards and in certain circumstances the taking of a human life is merciful and that all of us are entitled to end our lives when we see fit.
Murder is considered a serious crime in our country. The loosely defined term of murder implies that a person who kills another human being with intent is known as being the worst kind of violent crime we see in our society. Any unlawful killing requires that a living person be killed and it does not mean that the guilty person feels any hatred or spite in order to plan and execute the act of murder. Moreover, the destructive acts that end peoples lives are classified as homicides which include manslaughter and first and second degree murder. More important, the justice system has put different labels on such crimes, but it also allows room for criminals to get away with murder.
Michael Sanders, a Professor at Harvard University, gave a lecture titled “Justice: What’s The Right Thing To Do? The Moral Side of Murder” to nearly a thousand student’s in attendance. The lecture touched on two contrasting philosophies of morality. The first philosophy of morality discussed in the lecture is called Consequentialism. This is the view that "the consequences of one 's conduct are the ultimate basis for any judgment about the rightness or wrongness of that conduct.” (Consequentialism) This type of moral thinking became known as utilitarianism and was formulated by Jeremy Bentham who basically argues that the most moral thing to do is to bring the greatest amount of happiness to the greatest number of people possible.