Where ethics and philosophers are concerned the debate over euthanasia is nothing cutting and it appears that philosophers have been as divided on the issue as the courts, religions and the medical community, "Plato, Thomas More, Francis Bacon, David Hume and Jeremy Bentham approved; Aristotle, Thomas Aquinas, Roger Bacon, John Locke and Karl Marx did not" (Hall 1). The primary and most vocal objection to any form of euthanasia comes from those who most strongly believe in God. The sound age of religions feel that it is the good obligation of the individual to live until they break dance from innate(p) causes. Ending one's life is not catch up withed as a personal choice, but is seen outside of the realm of individual authority. This conclude has often been used as a justification against any form of suicide, but the erosion of organized religion has pr even offted this think from being solid enough ground to create classical euthanasia laws. The most stringent and loudest non-religious objection to euthanasia comes from those who view the ending of your own life as a finality that is not rational, "The main non-religious objections stem from the belief, held by many people, that it is mistaken to want to commit suicide. In someone bent on suicide, it is argued, depression or mental illness-or even excruciating pain-must be interfering with the
Aside from passive or active euthanasia there is also the trace of doctor-assisted (which can be either passive or active) euthanasia as opposed to voluntary euthanasia. In voluntary euthanasia it is the patient who actually accelerates the death process by taking medication or "pulling the plug" with or without the straw man of a physician. In Australia, Dr. Philip Nitschke and computer analyst Des Carne develop a computer program that hooks the patient up to a computer which will administer a lethal dose of drugs once the patient moves through the software program's steps and clicks the button that signals their acknowledgement and agreement to end their own life.
Nonetheless, there is tremendous pressure on law makers to define the legal ramifications of any type of euthanasia because it places a tremendous moral and legal burden upon physicians who do not have recognise cut guidelines from which they can take action. Every religion has evolved a theological position on the issues. In the Jewish religion the doctrine which is looked to in this debate is known as the pikuah nefesh, a doctrine which "values life so highly that for the interest group of saving a life all Jewish religious laws are automatically suspended, the only exceptions being idolatry, illicit informal relations and murder" (Maissel 2). This view, much like the Christian fashion model believes that the decision regarding the end of life is not one that is in the hands of humans, regardless of the nature of the illness, the probability of a cure or the degree of pain to which a patient is subjected until natural death can occur, "In Halacha any positive act designed to hasten the death of a patient is equated with murder, even if death is hastened only by moments. None by the Creator, who bestows the leave of life, may relieve man of it, even when that life has locomote a burden" (Maissel 2). However, when one could argue that it is two react adults who have sexual intercourse that actually besto
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