euthanasia agree essay brainly

Do You Agree or Disagree With Euthanasia or Mercy Killing?

Euthanasia is the deliberate advancement of a person’s death for the benefit of that person. In most cases euthanasia is carried out because the person asks to die, but there are cases where a person can’t make such a request.

A person who undergoes euthanasia is usually terminally ill. Euthanasia can be carried out either by doing something, such as administering a lethal injection, or by not doing something necessary to keep the person alive (for example failing to keep their feeding tube going).

In my opinion it’s not moral to kill a person even if they are terminally ill because this person need a chance to live along and see his life, but there are people that disagree.

I have a debate in my college about this topic and I’d like to hear if you agree or disagree with euthanasia.

All the Yes points:

It frees up hospital beds and resources, it ends the patient life because he/she is already terminally ill, it relieves suffering, right to choose, relatives spared the agony of watching their loved ones deteriorate beyond recognition, it reduces the spread of diseases, the relationship between law and medical ethics, the ethical safeguards of pas, discrimination in palliative care and how pas can end it, how to save a life, all the no points:, it is not moral to end the patient’s life because he has the right to live longer, it is murder, sanctity of life, making the decision for yourself, or others, voluntary euthanasia gives doctors too much power, a lack of responsbility, the price they pay, the worst evil, yes because….

Terminally ill patients, or those in a permanent vegetative state, can take up valuable hospital beds for those who do want to get better. If they do not want to live, then they should not be allowed to take the beds and care of those that do. Long term palliative care for the terminally ill is a huge and ultimately wasteful drain on medical resources. Why waste these precious resources on someone who has expressed a desire to die, when they could be improving the life of someone who wants to live? In addition, these resources could be re-allocated to further the research of the specific disease the patient is suffering in order to allow future generations to either not have the disease or increase the quality level of care for future patients of this disease by alleviating the symptoms of the disease at the very least. In addition, if the patient is an organ donator and the organs are healthy, it may save up several lives which are ultimately invaluable. working in the care system with people with dementia i have to say in many cases its cruel to keep them alive, we are kinder to our pets when so ill. This is an awful disease which takes any quality of life away, One lady i know has been bed ridden for 5 years unable to communicate , move her limbs or anything if the nazis had done this to people it would be a war crime. This is not about god or any other belief its about common sense. Everyone should have the right to say while they are still of good mind if they get this or another illness at a certain stage they have their life ended, What i see every day is slow often distressing painful deaths which is no more than cruelty,we really have to change the way we think

No because…

Just because beds in hospitals are needed by others is no reason to allow a person to die! Some can be cared for at home, or in special hospices. If we stopped caring for the terminally ill at all where would we draw the line? Is treating the elderly also a waste of resources because they are nearing the end of their lives anyway? I think that to describe palliative care as a “huge and ultimately wasteful drain on medical resources” is rather harsh! I’m not sure that families of the terminally ill would agree with you there.

Terminally ill means terminally ill. This means that the patient, unless an absolute miracle happens, will die eventually regardless of how many interventions it takes to prolong his or her life expectancy. This time and money could be used to help others or cure others who aren’t mortally wounded or diseased. The rebuttal presupposes that an individual needs to wait for a hypothetical existence of a treatment being developed on an assumption that decisions that are finalized is not a justification for terminating a patient’s life at one’s explicit consent. If decisions made in your life were to be stagnated each and every time in order for an opportunity to arise everytime, the basis for this principle would not be a good one at the very least. Wait one day, wait one week, wait one month, we’ll stay back and see. An indecisiveness for something which might not exist within one’s lifetime would make a claim for which things ought to be reversible or decisions ought to be remade in order for things to be “controlled” in a manner. In this respect, of the practice of “Euthanasia”, death is the ultimate goal of avoidance and thus a finalized decision of upholding pain until the very last minute of life in respect to waiting for a treatment outweighs the ultimate outcome of death. The opposition makes a claim that reversibility of a decision that may be regretted later due to it being finalized is better on these grounds, however, if life was controllable in all aspects and under all possible circumstances, we were able to scroll back on our decisions, what meaningful would arise out of the circumstances for which our decisions are made on? What would the product of our actions, time and energy be? Aren’t these decisions philosophically what identify us as who we are even to the extent of a life or death situation? Also, even if a cure was possible, what complications will arise thereafter? What if the patient is of old age and will die anyways but has already lived a long healthy life? It cannot be justified to deem that waiting for something which might or might not exist in a future to occur outweighs the prospect of pain. Wait for a miracle “cure”, wait for a revolutionary science “discovery” to solve our problems, wait for a technological “innovation”…this line of thought may be wise in some situations but not necessarily in the case of Euthanasia.

The patient may be terminally ill but this statement aside from repeating other points discounts the possibility of new treatments being developed in time to cure the illness he or she is facing.

If a terminal patient faces a long, slow, painful death, surely it is much kinder to spare them this kind of suffering and allow them to end their life comfortably. Pain medications used to allieviate symptoms often have unpleasant side effects or may leave the patient in a state of sedation. It is not as if they are really ‘living’ during this time; they are merely waiting to die. They should have the right to avoid this kind of torturous existence and be allowed to die in a humane way. Appeal to “naturalism” is a very bad argument. We take medical pills, we put up an umbrella to avoid having rain fall on us, we try to not live in a tribal manner like our ancestors where we deem ourselves to live a civilized life where we do not simply kill eachother and rape eachother because its the “natural conclusion” of our actions. Suffering may a part of the human condition and it can be argued to be useful in preventing us from self-destructive habits, physical dismemberment or physiological damage due to negligence of the body, etc. However, does that justify that we ought to endure a pointless pain just because it must be part of life’s experience? Just because life is unfair doesn’t mean we should start treating others unfairly, or just because sex is a part of the human experience, that we have an obligation to perform intercourse. Also, if an argument of biological existence is made, then why is it limited to humans in the treatment of this manner? What is the difference between existence and living? Do people want to live in a state where they cannot progress, breathe, talk, hear, see, suffer from paralysis and slowly die? People do want to live, and merely existing is not enough. If we just had to exist, then why do we need a spectrum of other human experiences? Why do not we just limit ourselves to sleep, eat, reproduce, etc? There is more to life than existing in such a state.

There is a straight answer for this: Suffering is part of the human condition and part of life’s experience. Also medication can be improved to help a person’s quality of life and make their deaths as humane as possible. Futhermore even if a person is in a state of sedation they are still biologically existing and still have what some would say an obligation to live their life until its natural conclusion. i think that it is our fate and nothing happens in theis world just like that for no reason. Everything in this world happen for a reason that could be beneficial for that person but he or she may not realise it. You may say know that how if a person is suffering severly from ilness would that be a good thing for him or her ?? Bu toyu never know. I mean that i take as murder. We all say and agree that murder is something really bad and is not allowed so how come killing a person is the right thing?? Even if that person is suffering.What would you call it? Wouldn’t you call it killing. I will say that life is something complicated. It is not something that we could ever realise and understand 100 percent but each and every single person lives for a reason and when someone would die i definitly don’t have the choice to choose whether to kill that person or not even if he or she is suffering. Maybe yes a person would absolutely like to avoid suffering and have a relaxed life but sometimes and mostly always things don’t always turn out to be exactly like what we want. So I think it depends on how a person believes in God if he or she have faith in God then they will know that this is the will of God and will take it. We can’t say that there is a life with no suffering each and every person in his life have suffered in their life but it is how you deal with them that matters and not to run away because you’re afraid to face them or afraid that you would suffer because they alwaus say that you will always face your biggest fears in your life. So i would never kill a person and take the blame for it my entire life as i might someday sit alone and ask myself a question, did i kill my mother??

Our legal system accepts that people have a legal right to choose when to die, as demonstrated by the fact that suicide is legal. This right is denied to those who are incapable of taking their own lives unaided. Legalising euthanasia would redress this balance. Our legal system also recognises that assisting a suicide attempt is a crime. Human beings are independent biological entities, and as an adult, have the right to take and carry out decisions about themselves. A human being decides who they spend their life with, their career path, where they live, whether to bear children. So what is the harm in allowing a terminally ill patient to decide for themselves whether they die in a hospital or in their own home? Surely a terminally ill sufferer is better qualified to decide for themselves whether they are better off dead or alive? Their disease makes them so crippled they cannot commit suicide alone. A quote from The Independent in March 2002 stated that “So long as the patient is lucid, and his or her intent is clear beyond doubt, there need be no further questions” [[ The Independent” Editiorial Make euthansia available for those who can choose it http://www.independent.co.uk/opinion/leading-articles/make-euthanasia-available-for-those-who-can-choose-it-653034.html Accessed 03.09]]. Human beings should be as free as possible and unnecessary restraints on human rights are strongly discouraged. The opposition makes an arguement of inclination. However, it ought to be rejected that people, intuitions or legal entities should advocate the death of an individual. The life an individual rests in the considerations of the consequences of an individual’s actions. If we deny them this right, we make a claim that we own their life. We own the product of their time, energy and utility. This is something we must never fall into. Although it may be said from a financial sense, things aren’t good; we do attempt to put human life in an invaluable scale. It may be said that human beings are precious for various reasons, but the value of an individual’s life can never be determined by the state, another individual or entity. Even though life insurances are in place, the individual’s self-assigned worth is what gives the individual its own worth for its very own existence.

The right to choose is not something which our legal system has “accepted” we all have. This is far from the truth. Suicide was decriminalised in the UK solely for the reason that it is not a punishable offence – it is of course impossible to punish a dead person. This is by no means a reflection of the general opinion of society. Furthermore the European Court of Human Rights ruled in the case of Diane Pretty that a person does not has a recognised right to die as stated in this quote: “No right to die, whether at the hands of a third person or with the assistance of a public authority could be derived.” [[ BBC Online News “British woman denied right to die” http://news.bbc.co.uk/1/hi/health/1957396.stm%5D%5D Unfortunately giving any sort of ‘right to chose’ also denies a right to choose for others. If Euthanasia is allowed then people who are terminally ill, critically injured or simply old may well feel compelled to choose and option they don’t really want to take. If Euthanasia is allowed in some cases these people whose treatment may be costing relatives or the state a lot of money may well feel that they are not worth the cost of keeping them alive. This is not something we would want anyone to feel as in essence it takes away their freedom of choice on the matter.

A person dying from cancer feels weak; exhausted and loses the will to fight. Muscles waste away, appearance changes and the patient starts to look older. A cancer patient becomes confused, no longer recognising family and friends. Motor neurone disease causes the sufferer to lose mobility in the limbs, having difficulty with speech, swallowing and breathing. Those suffering with Huntington’s Disease develop symptoms of dementia, such as loss of rational thought and poor concentration. Involuntary movements, difficulties with speaking and swallowing, weight loss, depression and anxiety may also occur. Families of individuals suffering with such diseases see their bright, happy relative reduced to a shadow of their former self. Their loved one suffers a slow and painful death. Surely, it is kinder to put a mother, father, brother or sister out of their misery and allow them to die a peaceful death, as is their last wish.

Even if their relatives may be suffering from watching their loved one’s condition detiriorate, they have no right to either decide or put pressure on a person to end their own life because of their own sufffering. Just as it may be the individuals right to die it is also the right of the individuals right to “rage against the dieing of the light” with their support of their family so to speak. While it may be an ‘agony to watch a loved one deteriorate’ many will also want to spend as long as possible with their loved ones, and more than likely a family will be split on the matter meaning that the views of the family would have to have no impact on the matter.

When a person is sick, there a chance that a contagious agent exists within the host. The longer the duration that the individual is kept alive, it may increase the risk of others being affected by the disease if the individual is not handled properly.

isn’t that what a hospital has i mean many people are sick and have diseases which are contagious but they try to get cured that’s why they go to hospitals. This is not a reason for not keeping them alive because what if they actually get cured and got the chance to start a new life. I don’t think that it will REDUCE the spread of diseases becasue there are other people in the hospital that may suffer from different diseases which may be contagious right? so does it stop on terminally ill people that they have a contagious disease that’s why they should be killed??

At the core of a legalized physician assisted suicide (PAS) system is the principal that medical ethics should be governed and regulated by the professionals instead of lawmakers. A PAS system puts the expertise of the doctor and the experience of the patient at the forefront of the issue and views both perspectives rightly as the most credible in a given situation. The law cannot adapt to the specificity and multitude of ethical problems that arise on a situational basis. The law can only take into account circumstances that it foresees and can elaborate on. The highly personal and situational nature of this issue deems it insufficient for legislation, which exists outside the realm of the personal. The foundation of medical ethics relies upon the understanding of the consent (when applicable) of the patient to the procedure and the discretion, judgment, and experience of the medical profession to whom the patient has entrusted their care. The basis of good and ethical health and health systems relies upon the integrity of this. [[http://www.ur.umich.edu/9697/May20_97/artcl10.htm]]

Laws are codifications of what morals exist in a society. Side Opposition wonders how exactly ‘Medical Ethics’ would be defined in the status quo anywhere in the world if these things were not defined through the law. Furthermore, most nations have ways in which the law can in fact be changed, thus giving law the ability to adapt to the specificity and multitude of problems that do exist in regards to health care. Also, without the law then attempts to even test a society with PAS wouldn’t exists anyway. Simply put, the law is what safeguards patients, doctors, and everyone else in the medical field, anywhere. And still, any change in health care can directly affect not just what humans can do, but how humans think about being human (and, therefore, what rights and obligations humans should have). As issues of between medical ethics and the law come into play the importance of prudent use of law to protect health and safety becomes central. Finally, issues of social justice and resource allocation are presented more starkly in the medical care context than in any other context. [[http://academic.udayton.edu/health/syllabi/health/index.htm]]

To ensure that a system maintains the highest ethical standards, numerous safeguards will be implemented. To begin, The patient’s condition must be either a terminal one (meaning incurable) with no hope of recovery and death imminent (Two doctors must overlook the case to verify the diagnosis and prognosis) or suffering irreversible medical conditions that cause them suffering in ways they can no longer tolerate. Secondly, Euthanasia can only be undertaken at the request or with the permission of the patient (Oregon provides a good example by requiring two written requests at least 15 days apart, an oral request and other safeguards to ensure the capability of the patient to make such a serious decision. Also, two doctors must verify the decision-making capability of the patient.) Lastly, Doctors must perform the task of providing means and administering but only if necessary, otherwise the patient will self-administer. [[http://www.oregon.gov/DHS/ph/pas/docs/year1.pdf]]

In the medical profession, there is an unavoidable problem dealing with the prognosis of ‘terminal’ patients. Many problems arise when physicians try to diagnose a disease that will be terminal or try to recognize the terminal phases of an illness. For example, a person who has recently been infected with HIV can be considered to have a condition that will be terminal, yet 10% to 17% of such persons are still without sequelae of immunodeficiency at 20 years. Cardiac disease is the leading cause of death in the United States [34], but persons with atherosclerotic disease are not considered to be terminally ill even though their deaths may occur at any moment. This has much to do with why PAS is very hard to implement. These definitions will differ not just in the US, but in other nations around the world. At the point we recognize this to be true, proposition would be granting the right to PAS for some people, and yet not for others. This is why we look to palliative care, because, at the very least, the standards are clear. [[http://www.annals.org/cgi/content/full/126/2/146]] Furthermore, we say that patients who are terminally ill may have a single disease process (such as a brain tumor) that will, in and of itself, cause death; they may have a disease (such as leukemia) that weakens them to the point where a second condition (such as pneumonia) may overwhelm and kill them; or they may have a combination of diseases, each of which makes the other incurable (for example, severe lung disease and cardiac disease). The prognosis will alter as the patient makes decisions about treatment of the primary disease or intercurrent illnesses. But let’s talk about Oregon: In the first year Oregon voters put PAS into law, 15 patients had undergone PAS. However, only four of the candidates had psychological or psychiatric consultations. Eleven others did not. Since the way in which PAS has been provided in a current system has not been shown to be systematic, it has shown to not be fair either. Surgeons don’t operate without informing a patient of all their options, or doctors do not prescribe prescriptions without allowing for other options, yet PAS physicians have been able to let some patients undergo consulting while others don’t have as much help. Because of this, PAS is inherently unfair on the basis that some patients will have access to more knowledge than others – this is important because all patients are attempting to make the same choice.

Those who have terminal disease that are less common often face more suffering. Without the lobbies and charities behind diseases like lung cancer, brain cancer, etc., palliative care cannot provide the same Quality of Life that other better-funded palliative measures do. [“This study suggests that patients with end stage COPD have significantly impaired quality of life and emotional well being which may not be as well met as those of patients with lung cancer, nor do they receive holistic care appropriate to their needs.” Those in the third world are the most discriminated against in the area of palliative care. They are denied basic analgesics because of their economic situation. “Morphine is a cheap, safe analgesic, yet most patients in developing countries are denied access to this drug.” Palliative care is also weakened in the Third World by “the lack of effective models for…delivery.” The palliative care options are often limited to those available to the family. Though physicians may be available, long-term palliative care is often ineffective as the physicians must respond to a large area of need and the constant support is left up to the family of the patient, who are limited in resources and training. Minority groups are less likely to be given palliative care. Dalits, African Americans, and other minority groups are systemically given poor health care coverage and treatment. The result is that they face more emergency care rather than preventative and more inpatient non-palliative deaths. Without the option for PAS, minority groups often face alienated deaths in the institutions that have alienated them.In the case of the Roma people, both an ethnic and a lifestyle minority are discriminated against without access to PAS. Because of their nomadic way of life, the European healthcare system allows them to fall through the many cracks. When they plead for the right to die, they are denied PAS on “ethical” grounds. The European healthcare system, like many worldwide, is inherently biased to those who have a lifestyle of the majority, i.e. with a permanent residence. [[http://thorax.bmj.com/cgi/content/abstract/55/12/1000]] [[http://www.pubmedcentral.nih.gov/pagerender.fcgi?artid=1295230&pageindex=1]] [[http://www.pubmedcentral.nih.gov/pagerender.fcgi?artid=1295230&pageindex=2#page ]] [[http://www.dalitsolidarity.org/health_overview.php]] [[http://books.google.com/books?id=XKQ-OV72P7YC&lpg=PA153&ots=GyTOY7p0K8&dq=palliative%20care%20blacks&pg=PA153 ]] [[http://www2.warwick.ac.uk/newsandevents/pressreleases/system_frustrates_terminally/ ]]

A inequality in palliative care in places around the world is not enough to justify its circumvention. If anything, the option of PAS not only decreases the growth of the success some palliative care has been able to prevent, but it will prevent it’s growth in the future as well. Legalizing physician-assisted suicide is merely a part of the debate about improving end-of-life care. It cannot be viewed as a quick and easy fix, or a way to protect patients from inadequate care arrangements. Too many people still suffer needlessly, often because doctors and families just do not know how to serve people who are dying. The main problem lies with a lack of knowledge. Many suffer because doctors fail to provide adequate medication for pain. To legalize physician-assisted suicide would make real reform, such as better pain control, less likely. And ultimately hurts the growth of the medical industry. Without the reform of pain medication, patients end up with no prospects to live well while dying. In this scenario, making suicide an option is not offering a genuine choice but instead forcing a decision on the patient who again loses rights under this plan the affirmative have presented. [[http://www.growthhouse.org/mortals/mort2526.html]]

In addition, if there are those whose death is inevitable who would like to be put out of their suffering early, it means that doctors will have a chance to examine their vital organs to see if they can be donated. At later stages of many terminal illnesses, organs are severely weakened and, in some cases, failing – it may not be possible to use them at that point. This will help alleviate the long waiting list there is for organ donations. Thus permitting assisted suicide through euthanasia will not only put the victim out of his/her suffering earlier, but may also help save more lives. More than 102,389 men women and children are waiting for organ transplants in the US alone with only 14,203 eligible donors. PAS is an effective and ethical avenue to decrease this vast and fatal gap. [[http://www.lifelineofohio.org/donation/resources/statistics.aspx]]

Regardless of whether or not a patient decides to under PAS, they have already made the decision to be an organ donor, or not, well before the procedure. There has not been a correlation shown between the number of people willing to be an organ donor if they underwent PAS (From the Oregon studies). We would also say that a push for organs would decrease the amount of care given even with a PAS. Because now the focus is not on the patient but on their organs. In the status quo, people who are registered donors are at times kept on life support against (against their will, something we though, the proposition did not like) to determine the organs sustainability for transplant. Finally, if patients who have been cleared for PAS under the guidelines set out by the proposition, then they are already terminally ill, and thus, have failing organs already, not in good enough condition for transplant. [[http://www.washingtonpost.com/wp-dyn/content/article/2007/04/03/AR2007040302062.html]]

When Michelangelo was asked how he created his masterpiece David, he simply said “I saw David through the stone and I simply chipped away everything that was not David”. Since we on the proposition are on a similar pursuit as Michelangelo in creating a masterpiece, lets first look at what supporting physician-assisted suicide is not: 1) Supporting PAS is not supporting the end of palliative care. The opposition has stated time and time again how palliative care can be a good thing but just needs reform. This offers no direct clash with our plan and our line of argumentation throughout the entire debate. We recognize that palliative care as a viable option for patients, but we also have pointed out some of the pitfalls of palliative care and how PAS can be a benefit to those who have to suffer in these pits in some countries currently. Reform can be achieved in both PAS and palliative care under our plan. Fundamentally, we respect the preference of the patient to choose whichever option. The proposition is on the side of options and a death with dignity for citizens. We denounce the self-proclaiming moral arbiters that would force citizens to die only on the terms that they deem “natural” and “right” in the face of intense suffering and unbearable pain being felt by the patient. 2) Supporting PAS is not supporting the disproportional killing of coerced poor people and stigmatized groups. While this concern is certainly respectable, it is based simply on predicative fears. These fears have been discredited with the empirical evidence that we have provided from countries and states in which PAS is already supported. While we support these groups getting access to PAS, we certainly aren’t forcing them and neither is any outside party, as the data shows. 3) Supporting PAS is not supporting new cultural norms or ideologies that declare some lives are ‘not worth living’. What PAS promotes is that citizen’s are in control of the choice of how they want to end their lives. This idea finds opposition not in the prevailing attitudes of the people, but in the ideologies that someone or something should be in control other than the actual individual, whether it be the government, religion or someone’s definition of nature. It is time to break free from the shackles of these ideals into a world where citizens are individually empowered by supporting the right-to-die. Day by day more and more governments and citizens are recognizing this right and are strongly disavowing the antiquated positions that our opposition has argued for. Now that we have removed what supporting assisted suicide is not, let’s look at what it is: 1) Supporting PAS is supporting a system that addresses the highly personal and situational manner of this issue while enforcing ethical safeguards that protect against any form of abuse to the utmost degree possible. Both sides agree that laws can indeed change, but when should these laws should change is where the debate lies. We refuse to maintain archaic laws in which the consent of the patient and expertise of the doctor is largely ignored. We believe that to support PAS is supporting a flexible and ethical system that can address this complex situation with the patient and doctor in mind and at the forefront. 2) Supporting PAS is supporting the idea that it is the state’s role to create conditions where citizens can make optimal decisions for themselves amongst viable options. We do not support an atmosphere where the state destroys options and makes the decision for its citizens, especially on the most sacred thing a person has, life. 3) Supporting PAS is supporting a system that not only ends lives more humanely, but saves lives as well. We are not advocating a vast increase in quantity but rather a quality increase in organ donation. We have stated that if these terminally ill patients are forced to live prolonged lives, vital organs will become increasingly weaker even if the disease does not directly affect specific organs. The system allows organ donation to be completed more efficiently, effectively and even at all in some cases. The proposition offers quality of life over just mere quantity, choice on how to preserve this quality, and a way to preserve life of many people on organ donation waiting lists. We strongly believe we offer a far better system for these very reasons, masterpiece or not.

Patients that are in comas and have not indicated that they wish to die have the right to continue thier lives until the natural end. Who are we to say that they should die when it is convenient to us? That should be left unto God to decide. This point should be erased. The debate specifically says “Do you agree or disagree with euthanasia or mercy killing?”. What is being advocated is the right of an individual to make a decision, not to have a say or coerce an individual to make the decision to want to die. Although in some cases, involuntary euthanasia has a dark region (grey area).

Coma patients are not ‘living until their natural end’ because modern medicine has developed so we can support them artificially. Perhaps it was God’s will that they die, and we are interefering in this plan by treating them? This point should be erased. The debate specifically says “Do you agree or disagree with euthanasia or mercy killing?”. What is being advocated is the right of an individual to make a decision, not to have a say or coerce an individual to make the decision to want to die. Although in some cases, involuntary euthanasia has a dark region (grey area).

There are strong proponents on both sides of the debate for and against euthanasia. The word euthanasia comes from two Greek words, ôeuö meaning good, and thanatos meaning death. Proponents of euthanasia believe it is everyone’s right to die at a time of their own choosing, and in a manner of their own choosing, when faced with terminal illness rather than suffer through to the bitter end. Opponents argue that euthanasia cannot be a matter of self-determination and personal beliefs, because it is an act that requires two people to make it possible and a complicit society to make it acceptable . They consider euthanasia the equivalent of murder, which is against the law everywhere in civilized society.So, we sould maintain the respect for human life in a secular pluralistic society

The first argument was removed. An appeal to a dictionary or a definition does not make it right or justified in its position. However, it may be speculated or conceived that it is not murder because the premeditated advancement of death by a person of another has been consented to in principle thereby the choice being made is a deliberate one for which one’s right in its very own nature permits the condition to be moral. Secondly for describing euthansia the Germans use the term Sterbehilfe which means “help to die” so while the person and maybe society may be complicit in the “killing of a person” they are accessories and not the actual agents of the killing as they are helping a person to die rather than determining that a person should die, something that would be viewed as murder [[Collins lanugage dictionary]] .

Religious and secular morality decrees that no one has the right to take the life of another human being, A principle stated in the Quaran “[2.28] [Allah] will cause you to die and again bring you to life, then you shall be brought back to Him.” This surah states that if a creator has created an individual than it p.b.u.h will decide whether you live or die and you can not take matters into your own hands.[[ University of Michigan “The Koran” http://quod.lib.umich.edu/cgi/k/koran/koran-idx?type=simple&q1=life&q2=&q3=&amt=0&size=more%5D%5D . This principle must be safeguarded by law, as moral absolutes of this kind are necessary for a functioning legal system.

While religious morality may be precise on who sets decides when a person dies secular values also recognise if a person is suffering unncessarilly they should be helped to eliminate that suffering. Futhermore a person may well be non religious and resent the imposition of religious or secular values on them, values which they may not belive in. [[ Dr Adams “Personal Story- Dignity in Dying” http://www.dignityindying.org.uk/personal-stories/uk/south-west/exeter/dr-adams-story-33.html Accessed 1.06.2009]] Additionally if this arguement is extended, certain individuals pick and choose biblical scripture (not wiping out the land of a certainr ace) or selectively identify parts as something obselete (i.e. agricultural practices). If an individual does this, the individual believes that there is a morality outside of religious morality above the standard for which the biblical or context in which religion takes place and thus it is moot whether the bible says so or not.

The problem that I have always had with euthanasia is that terminally ill patients may choose to die through feelings of guilt. They may feel guilty about the burden that they are putting on their families and choose to die for this reason alone.

Whatever their reasons, a person should be allowed to do as they see fit. It is their life and they have the right to choose how and when it ends.

The prestigious position of doctors could quite easily be abused if euthanasia were to become legalised. A prime example of this would be the late Dr Harold Shipman, who killed between 215 and 260 elderly women[[ Bonnie Malkin et al ” Harold Shipman in dictionary of biography” http://www.telegraph.co.uk/news/uknews/1574271/Harold-Shipman-in-dictionary-of-biography.html Acccessed 01.06.09]] Vulnerable, ill people trust their doctor and if he confidently suggested a course of action, it could be hard to resist. A patient and his family would generally decide in favour of euthanasia according to the details fed to them by their doctor. These details may not even be well founded: diagnoses can be mistaken and new treatment developed which the doctor does not know about. Surely it is wrong to give one or two individuals the right to decide whether a patient should live or die? On the contrary, the majority of doctors would make well-informed, responsible and correct decisions, but for those few like Harold Shipman, they can get away with murder, undetected, for 23 years.[[ Bonnie Malkin et al ” Harold Shipman in dictionary of biography” http://www.telegraph.co.uk/news/uknews/1574271/Harold-Shipman-in-dictionary-of-biography.html Acccessed 01.06.09]]

Harold Shipman committed his crimes when euthanasia was illegal, which illustrates that psychopaths can commit crimes whatever the legal situation. Legalising euthanasia would have no effect on the 0.000001% of society who do this sort of thing. In countries where euthanasia is currently legal, such as Switzerland and the Netherlands, strict legal guidelines are in place to ensure that the process does not include such problems. All patients who request euthanasia require the diagnoses of at least two doctors to verify the terminal nature of their illness, and undergo psychological examination by these doctors and often other experts to examine the reasons for their choice. It is not a situation of “Surely it is wrong to give one or two individuals the right to decide whether a patient should live or die?”; it is one of two medical professionals deciding whether the legal parameters allow them to enact the patient’s wishes. [[ Dutch Ministry of Foreign Affairs”A Guide to the Dutch Termination of life on Request and Assisted Suicide (review procedures) Act – April 2002″ p3 http://www.minbuza.nl/binaries/en-pdf/faq-2008/faq-euthanasie-2008-en.pdf%5D Accessed on 01.06.09]] It is worth noting that, at the moment, doctors can effectively use euthanasia anyway. Firstly, under the “doctrine of double effect”, a doctor is allowed to give a patient, upon their request, a dose of painkilling medication which as a secondary effect speeds up the death of the patient. [[ Alison McIntyre “Doctrine of Double Effect” Stanford Encyclopaedia of Philosophy http://plato.stanford.edu/entries/double-effect/ Accessed 01.06.09 ]]Secondly, all patients have both the right to refuse treatment, and the ability to make a “living will”, which doctors are compelled to consider if the patient is unable to express their wishes during illness. [[ Direct gov “Government, citizens and rights- How to make a living will-http://www.direct.gov.uk/en/Governmentcitizensandrights/Death/Preparation/DG_10029429 01.06.09]]

Ethical safe-guards may not be achieved in the time frame allotted by the affirmative. Oregon physicians, as well as the physicians of Netherland, have been given authority without being in a position to exercise it responsibly. They are expected to inform patients that alternatives are possible without being required to be knowledgeable enough to present those alternatives in a meaningful way, or to consult with someone who is. Meaning that physicians or mental health professionals are advising patients without a complete understanding of end-of-life care available to them, which again goes against the Hippocratic Oath all medical personal must take. They are expected to make decisions about involuntariness without having to see those close to the patient who may be exerting a variety of pressures, from subtle to coercive. They are expected to do all of this without necessarily knowing the patient for longer than 15 days, which is clearly not long enough to fully gain perspective on a person. Since physicians cannot be held responsible for wrongful deaths if they have acted in good faith, substandard medical practice is encouraged, physicians are protected from the con-sequences, and patients are left unprotected while believing they have acquired a new right, and ultimately defeats the purpose of legalizing PAS. [[http://www.psychiatrictimes.com/display/article/10168/54071?pageNumber=5]]

We believe this Argument and the rebuttal for the proposition’s “Ethical Safeguards” argument can be clubbed together, and they have both been responded to together in “Rebuttal: Ethical Safeguards”

The opposition stands with critics of PAS who have found that once assisted suicide is accepted as an available option for competent terminally ill adults, it may be permitted for ever-larger groups of persons, including the non-terminally ill, those whose quality of life is perceived to be diminished by a physical disability, persons whose pain is emotional instead of physical, and so forth. Critics point to the fact that permitting euthanasia and assisted suicide, as is done in the Netherlands, does not prevent violation of procedures (e.g., failure to report) which occurs frequently in the medical profession, or abuse (e.g., involuntary euthanasia). It is further contended by the opposition that adequate safeguards are not possible. For example, requiring written requests to be repeated over a period of time, such as 15 days, and witnessed by two unrelated witnesses while simultaneously involving at least two physicians AND a psychiatrist’s or psychologist’s examination is unrealistic. Persons at the end of their lives typically have neither the energy nor the ability to meet such conditions. In addition, the option of assisted suicide for mentally competent, terminally ill people could give rise to a new cultural norm of an obligation to speed up the dying process and subtly or not-so-subtly influence end-of-life decisions of all sorts. Which ultimately costs the patient one of the three inalienable rights, the pursuit of Life. [[http://www.apa.org/pi/eol/arguments.html]]

1) Many people who choose PAS and are not terminally ill have a physical injury or disease attached to their emotional pain. For instance, Daniel James [[http://www.timesonline.co.uk/tol/news/uk/article4969423.ece]] was paralyzed from a rugby accident and Chantal Sebire [[http://uk.reuters.com/article/idUKL1918252520080319]] whom had a swollen tumor in her sinuses that made her face severely disfigured. These people felt like prisoners to their own existence, their quality of life was in fact diminished not “perceived”. We believe no person or government has a right to keep these people entangled in a web of suffering. We recognize that people can continue their lives even in dire situations, but we believe the government should not force them to continue a life of suffering. 2) The opposition says that a “violation of procedures” can occur, such as a failure to report. Unfortunately we do not live in a world where the medical practice can be absolutely infallible. This is more an argument against any sort of medical procedure, life saving or life ending because these problems are not unique to any medical procedure, whether it be perceived as simple or complex . Involuntary euthanasia is not a problem with our safeguards and able and competent doctors in place. Any doctor that would commit involuntary euthanasia with any form of consent from their patient would do so even without a legal PAS system because they have no regard for ethics. 3) Firstly, it seems the opposition is unclear as to why they object to the conditions that need to be fulfilled; because they are not stringent enough or because they are too stringent to be fulfilled by people who wish to exercise this right? We are not exactly sure how our safeguards can be deemed “not possible” and “unrealistic” when they are the same safeguards put in place in the state of Oregon, which we have already stated in our opening arguments.[[http://www.leg.state.or.us/ors/127.html]] This is not a chimerical proposition as the opposition has dismissed it as but in fact an actual and real life working system that has been around for 11 years. [[http://www.oregonlive.com/opinion/index.ssf/2008/09/washington_states_assistedsuic.html]] This system, under which in fact the right to physician assisted suicide has been exercised by hundreds of patients since the law was passed in Oregon. [[http://www.wrd.state.or.us/DHS/ph/pas/docs/year8.pdf]] 4) Rights do not demand to be exercised. We support the inalienable pursuit of Life but we do not support force-feeding life to citizens whom declare that they no longer want to participate in this pursuit for the ethically justifiable reasons stated in our case. We also grant citizen’s freedom of speech but does that mean they we should ban silence? Where governments allow dissent, it would be ludicrous to demand that all citizens must dissent in order to exercise their right. Instead, any theory of rights must protect the exercising of rights as well as the citizen’s choice to not participate, to not exercise their right. The right to life has to be forfeited at some point, and we support the right for our citizens to choose when they want to forfeit it. We see this in the status quo already – governments have ceased to consider suicide a crime. Why should assisted suicide for terminally ill patients be any different?

A patient may accurately judge their current quality of life to be unacceptable, but adequate care would always increase their quality of life to the point where they would reconsider. In addition, there is also fear that accepting such thoughts as legitimate, rather than simply understandable, could comfort an ideology that considers some lives as being ‘not worth living’, even if the person living this life sees value in it. PAS limits the view of the patient to a mere biological mass. Palliative care providers emphasize compassion, and the will to care for the whole human being. The importance of caring for the whole individual rather than for an organ is underlined, as is the importance of interactions between psychological and physical suffering. For both PAS and palliative care, the worst evil is a poor quality of life. For palliative care providers, however, the worst evil is a poor quality of life that is an obstacle to valuing the time that is left, rather than seeking to destroy the natural life-cycle. [[http://www.psychiatrictimes.com/display/article/10168/54071?pageNumber=5]]

1) Legalizing physician assisted suicide does not mean that it will be forced on all suffering patients. The proposition strongly feels about the freedom of choice, but the opposition would like to eliminate options and funnel suffering people down a path they feel is the right one. 2) The only ideology that this supports is that a citizen’s life and its value is actually in the hands of and defined by citizens instead of some separate entity. We don’t see any sort of logical connection with this slippery slope that they would like us to ride down. 3) We are not advocating an end to palliative care; we believe both systems can co-exist. What we recognize is that there are some huge pitfalls in palliative care (See: “Discrimination in Palliative Care and how PAS can end it” argument) and that PAS can fill these ethically and efficiently. Stating why palliative care may be a good thing doesn’t address why a PAS should not also be a viable option for patients. 4) We don’t believe that anything that is “natural” is always inherently good and anything that is unnatural is inherently bad, as it seems the opposition believes. If we are to agree with this line of argumentation then any sort of medication, treatment and surgery, such as chemotherapy, that can save lives should not be exist either because they also destroy this “natural life-cycle” that our opposition has defined for all of humanity. We don’t believe that they are as omniscient as they seem to think and feel that they are trespassing into very dangerous territory when they attempt to define just how people should die, and force conformation to that definition.

I really like this article as it gives the pros and cons of mercy killing. I will be referencing this article for a school paper I’m writing .

Who is the author?

Yes. Because It can Save Lives & Preserve the Dignified Orderb of International Health Among Others, Especially Our Own Children! My Mother Died of Both TuberCulosis & Liver Cirrhosis In Combination! She Spat Endless Blood & Making a Terrible Mess in My House & Disturbing All Neighbors & Relatives, With All the Expense On My Own Back ALONE! Since I Was Not Yet Married, but Planned To be ….It May Sound Selfish, but I Truly Value the Safety Of Both My Own Health & Of My Own Neighbors! Now Nobody Wants To Catch TB! So I Used An Injection with ****** (I Am Not Allowed to Post This For Security Purposes) To My own Mother, 7 She Then Died A Happy Quiet & Dignified Death! My Neighbors Did Not Like the & Approve the Idea, But I Must Strongly Approve that it Was THe BEST SECURITY MEASUR OF DEFENSE FOR OWN HEALTH`S SAKE! In Order Not to Be CONTAMINATED From the Disease! Since Additionaly * WE LIVED IN A RUARAL PROVINCE & DID NOT HAVE ANY DOCTORS OR HOSPITALS NEARBY AT ALL!

It should be allowed. Everyone has a right to die.

How can we allow a person to suffer immense pain, and agony; to live each bit of his life cursing his fate? Why is it said that they have to suffer it all?????

In this I really disagree because life is one of the best things that God created.He created us to his image and likeness and in this it’s is a wonderful gift from God.We must thank God for this very wonderful and Beutiful Gift that he has given to us…Thank you very much God

you spelt beautiful wrong.

Give me proof that God exists

Ok tell me how can everything can everything come to being without any creator

As we have no right to choose our birth ,so is our death also the matter of obligation?!I believe that depending on the patient’s illness & age, he has the right to choose, life or death?! It’s so personal.Why should he tolerate pain and suffer?! Just to live a few more days or months. So what?!!!

Surely anyone with compassion who has watched the agony of a friend or relative dying in front of them, sometimes over many days or weeks would agree with euthanasia?? After all, it is usually only the difference between a few more mls of morphine!!! We only keep people in a “liveable” state (called palliative care!) with morphine and having watched my own mother trying to die over this past week I have nothing but contempt for people who are insistent it should be God’s will or the person should keep going until the very bitter end. Shame on you! You obviously enjoy watching someone suffer. I would not and never have allow any animal I have owned to suffer this fate.

I take care of my dad who has an end stage type of dementia. He can’t walk. He can’t talk. He can hardly keep his eyes open to see anymore. He might be living with just dementia, bit I’m living in a never-ending nightmare of taking care of someone that doesn’t know who I am. I don’t love this but because someone says euthanasia is illegal, i am living in slavery. Why is it ok for me to end the suffering of a pet bit I have to suffer and let my father suffer. Maybe drugs will ease his pain but is quality of life just living without pain? He can’t do anything meaningful and he doesn’t remember anything he does anyway. This is bullshit, the longer I deal with him, smothering him with a pillow seems more and more tempting. Then you can all complaint about my quality of life as I live rent free with free food in a prison cell that is being paid for with your tax dollars.

My husband and I talked alot about end of life when he was diagbnosed with Frontal Temporal Disease, from a mutation in the gene that resulted in 2 of his syblings dying from ALS. More research indicated that there had been 7 generations of the diease in his family. As we prepared our legal and financial documents and our living wills, he did not want to be kept alive by any means if he could not care for himself and he never wanted to be in a nursing home. He wanted to die quickly. Unfortunately he was healthy and strong but with a brain that was detiorating very quickly to the point where I could not care for him at home alone or with help since I was physically challenged myself. Most of the time his brain was not focused and communications was non existent; however there were occassions where he would plead for his life to be over. As he lost more of his physical abilities and his ability to walk and talk and his body was forgetting how to swallow you could see the pleading in his eyes. I know this is not how he wants his life to end but there are no options but to sit and watch him wadte away. This is just not right for someone who wants the optopn to end their life!

I think mercy killing should be allowed in my country. Having 2 alzheimer’s patients in hands is not easy. The symptoms are getting worse day by day. No medication can cure alzheimer’s nor at least stop it. We have to spend about 1 million per year for medication, and we dont take them to a nursing home. One is bedridden, cannot talk, and needs to be feeded. Another poops on the stairs or in front of the house. In this case, I would consider euthanasia as a good choice. You know, it does not mean we dont love the two of our family, but they will live in this world and can do nothing to make themselves happy. They cannot even remember themselves or what they just did 5 mins ago! Do you see any good on spending 1 million a year on this incurble disease? Or we pay just to keep them with us?

When there is nothing more to live for, physician assisted suicide should be allowed. What is the big deal? It is as simple as that. It is a solution not a problem.

I just think that they or their close family/close friends should have proof as to prevent any killings that were not wanted by the patient and his or her’s family/close friends.

Whether you agree or disagree, it doesn’t matter. People will take their own life with or without help. Let common sense prevail. We should not judge others people’s right to choose. Do we not allow women to choose to abort or not? It is the same thing. A life is a life, we can’t have it both ways and we must be consistent.

We accept mercy killing for animals but we do not care of the suffering and economic disaster of not allowing people to terminate his/her life

let others die in your hands not with your hands

thanks for the details

In Natures Law nothing is good or evil, it is how we interpret the situation. Euthanasia is just another part of natural occurring which happens to all sort of living beings. Just because we humans interpret it differently doesn’t mean such occurring shouldn’t happen.

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School Education /

Essay on Euthanasia: 100, 200 and 300 Words Samples

Updated on
Feb 22, 2024

Essay on Euthanasia: Euthanasia refers to the act of killing a person without any emotions or mercy. Euthanasia is an ethnically complex and controversial topic, with different perspectives and legal regulations on different topics. School students and individuals preparing for competitive exams are given assigned topics like essays on euthanasia. The objective of such topics is to check the candidate’s perspectives and what punishment should be morally and legally right according to them.

If you are assigned an essay on euthanasia, it means your examiner or teacher wants to know your level of understanding of the topic. In this article, we will provide you with some samples of essays on euthanasia. Feel free to take ideas from the essays discussed below.

Master the art of essay writing with our blog on How to Write an Essay in English .

This Blog Includes:

Essay on euthanasia in 150 words, euthanasia vs physician-assisted suicide, euthanasia classification, is euthanasia bad.

Euthanasia or mercy killing is the act of deliberately ending a person’s life. This term was coined by Sir Francis Bacon. Different countries have their perspectives and laws against such harmful acts. The Government of India, 2016, drafted a bill on passive euthanasia and called it ‘The Medical Treatment of Terminally Ill Patient’s Bill (Protection of Patients and Medical Practitioners).

Euthanasia is divided into different classifications: Voluntary, Involuntary and Non-Voluntary. Voluntary euthanasia is legal in countries like Belgium and the Netherlands, with the patient’s consent. On one side, some supporters argue for an individual’s right to autonomy and a dignified death. On the other hand, the opponents raise concerns about the sanctity of life, the potential for abuse, and the slippery slope towards devaluing human existence. The ethical debate extends to questions of consent, quality of life, and societal implications.

Also Read: Essay on National Science Day for Students in English

Essay on Euthanasia in 350 Words

The term ‘Euthanasia’ was first coined by Sir Francis Bacon, who referred to an easy and painless death, without necessarily implying intentional or assisted actions. In recent years, different countries have come up with different approaches, and legal regulations against euthanasia have been put forward.

In 2016, the government of India drafted a bill, where euthanasia was categorised as a punishable offence. According to Sections 309 and 306 of the Indian Penal Code, any attempt to commit suicide and abetment of suicide is a punishable offence. However, if a person is brain dead, only then he or she can be taken off life support only with the help of family members.

Euthanasia is the act of intentionally causing the death of a person to relieve their suffering, typically due to a terminal illness or unbearable pain.

Physician-assisted suicide involves a medical professional providing the means or information necessary for a person to end their own life, typically by prescribing a lethal dose of medication.

In euthanasia, a third party, often a healthcare professional, administers a lethal substance or performs an action directly causing the person’s death.

It is the final decision of the patient that brings out the decision of their death.

Voluntary Euthanasia

It refers to the situation when the person who is suffering explicitly requests or consents to euthanasia. A patient with a terminal illness may express his or her clear and informed desire to end their life to a medical professional.

Involuntary

It refers to the situation when euthanasia is performed without the explicit consent of the person, often due to the individual being unable to communicate their wishes.

Non-Voluntary

In this situation, euthanasia is performed without the explicit consent of the person, and the person’s wishes are unknown.

Active euthanasia refers to the deliberate action of causing a person’s death, such as administering a lethal dose of medication.

It means allowing a person to die by withholding or withdrawing treatment or life-sustaining measures.

Euthanasia and assisted suicide are a defeat for all. We are called never to abandon those who are suffering, never giving up but caring and loving to restore hope. — Pope Francis (@Pontifex) June 5, 2019

Shiva Tyagi

With an experience of over a year, I've developed a passion for writing blogs on wide range of topics. I am mostly inspired from topics related to social and environmental fields, where you come up with a positive outcome.

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Ann Med Surg (Lond)
v.75; 2022 Mar

Euthanasia and assisted suicide: An in-depth review of relevant historical aspects

Yelson alejandro picón-jaimes.

a Medical and Surgical Research Center, Future Surgeons Chapter, Colombian Surgery Association, Bogotá, Colombia

Ivan David Lozada-Martinez

b Grupo Prometheus y Biomedicina Aplicada a las Ciencias Clínicas, School of Medicine, Universidad de Cartagena, Cartagena, Colombia

Javier Esteban Orozco-Chinome

c Department of Medicine, RedSalud, Santiago de Chile, Chile

Lina María Montaña-Gómez

d Department of Medicine, Keralty Salud, Bogotá, Colombia

María Paz Bolaño-Romero

Luis rafael moscote-salazar.

e Colombian Clinical Research Group in Neurocritical Care, Latin American Council of Neurocritical Care, Bogotá, Colombia

Tariq Janjua

f Department of Intensive Care, Regions Hospital, Minnesota, USA

Sabrina Rahman

g Independent University, Dhaka, Bangladesh

End-of-life care is an increasingly relevant topic due to advances in biomedical research and the establishment of new disciplines in evidence-based medicine and bioethics. Euthanasia and assisted suicide are two terms widely discussed in medicine, which cause displeasure on many occasions and cause relief on others. The evolution of these terms and the events associated with their study have allowed the evaluation of cases that have established useful definitions for the legal regulation of palliative care and public policies in the different health systems. However, there are still many aspects to be elucidated and defined. Based on the above, this review aimed to compile relevant historical aspects on the evolution of euthanasia and assisted suicide, which will allow understanding the use and research of these terms.

• The history of euthanasia and assisted suicide has been traumatic.
• The church and research have been decisive in the definition of euthanasia.
• The legal framework on the use of euthanasia and assisted suicide has been strengthened.

1. Introduction

Euthanasia and assisted suicide are two topics discussed throughout history, mainly because they fall within the scope of life as a human right, which has been universally defended for many years [ 1 ]. However, the mean of the word euthanasia as good death generates conflicts at social, moral, and ethical levels. Mainly because death is a loss, it is difficult to understand it as something positive and; additionally, several historical events such as the Nazi experiments related the term euthanasia more to murder than to a kind and compassionate act [ 1 ]. More current texts mention that euthanasia is the process in which, through the use or abstention of clinical measures, the death of a patient in an incurable or terminal condition can be hastened to avoid excessive suffering [ 2 ].

The difference between euthanasia and assisted suicide is that in the latter, the patient takes the final action; however, both practices can be combined in the term assisted death [ 2 ]. At present, several countries authorize assisted death, including Holland, Luxembourg, and Canada [ 3 ]. Belgium and Colombia have regulations that decriminalize only euthanasia; other places where assisted suicide is legal are Switzerland and five states of the United America states, specifically Oregon, Vermont, Washington, California, and Montana [ 2 , 3 ]. Spain recently joined the list of countries that have legislated on euthanasia through the organic law March 2021 of March 24 that regulates euthanasia in that state in both public and private institutions [ 4 ]. The fact that more and more countries were joining the legislation on euthanasia and assisted suicide has brought to light the opinion of thinkers, politicians, philosophers, and physicians. Several nations have initiated discussions on the matter in their governmental systems. Latin America is trying to advance powerfully in this medical-philosophical field. Currently, in Chile, the “Muerte digna y cuidados paliativos” law, which seeks to regulate the issue of euthanasia and assisted suicide in the country, is being debated in Congress [ 5 ].

It is essential to know the point of view of physicians on euthanasia and assisted suicide, especially taking into account that these professionals who provide care and accompany patients during this moment, which, if approved, would involve the medical community in both public and private health systems. Although it seems easy to think that physicians have a position in favor of the act of euthanasia because they are in direct and continuous contact with end-of-life situations, such as palliative care, terminally ill, and critically ill patients. It is important to remember that the Hippocratic medical oaths taken at the time of graduation of professionals are mostly categorical in mentioning the rejection of euthanasia and assisted suicide [ 6 ]. Furthermore, it is also important to note that many of the oldest universities in the Western world originated through the Catholic Church; and just this creed condemns the practice of euthanasia and continues to condemn it to this day. This situation generates that many medical students in these schools have behaviors based on humanist principles under the protection of faith and religion and therefore reject the possibility of euthanasia [ 7 , 8 ].

The relevance of the topic and the extensive discussion that it has had in recent months due to the COVID-19 pandemic added to the particular interest of bioethics in this topic and the need to know the point of view of doctors and other health professionals on euthanasia and assisted suicide.

2. Origin and meaning of the term euthanasia

The word euthanasia derives from the Greek word “eu” which means good, and the word “thanatos” which means death; therefore, the etymological meaning of this word is “good death”. Over time the evolution of the meaning has varied; even as we will see below was considered a form of eradication of people categorized under the designation of leading a less dignified life. Assisted suicide is a condition in which the patient is the one who carries out the action that ends his life through the ingestion of a lethal drug but has been dispensed in the context of health care and therefore called assisted. This care is provided by a physician trained in the area. However, it requires the prior coordination of a multidisciplinary team and even the assessment by an ethics committee to determine that the patient is exercising full autonomy, free from coercion by the situation he/she is living and free from the fatalistic desires of a psychiatric illness [ 9 ]. In a more literary sense, the word euthanasia meaning of “giving death to a person who freely requests it in order to free himself from suffering that is irreversible and that the person himself considers intolerable” [ 9 ].

Some authors go deeper into the definition and consider that for the meaning of euthanasia, are necessary to consider elements that are essential in the word itself; such as the fact that it is an act that seeks to provoke death and that carried out to eliminate the suffering in the person who is dying. Other elements with a secondary character in the definition are the patient's consent (which must be granted respecting autonomy and freedom in the positive and negative sense; that means the fact must be not be coerced in any way). Another element is the terminal nature of the disease, with an irreversible outcome that generates precariousness and a loss of dignity. The third secondary element is the absence of pain of the death through the use of drugs such as high-potency analgesics, including opioids, high-potency muscle relaxants, and even anesthetic drugs. Finally, the last element is the health context in which the action is performed (essential in some legislations to be considered euthanasia) [ 10 ]. According to the World Health Organization, the union of these two components is the current definition of euthanasia, which describes as “the action performed by a person to cause the painless death of another subject, or not preventing death in case of terminal illness or irreversible coma. Furthermore, with the explicit condition that the patient must be suffering physical, emotional, or spiritual and that affliction is uncontrollable with conventional measures such as medical treatments, analgesics, among others; then the objective of euthanasia is to alleviate this suffering” [ 11 ]. Unfortunately, the term euthanasia has been misused over the years, and other practices have been named with this word. An example of this situation occurred during the Nazi tyranny when the word euthanasia concerned the murder of people with disabilities, mental disorders, low social status, or gay people. At that time, euthanasia was even a simultaneous practice to the Jewish genocide [ 11 ].

Not only has the term been misused; also exists an enormous variability of terms to refer to euthanasia. For example, the laws created to regulate euthanasia have different names around the world; in the Netherlands (Holland), the law that regulates this practice is known as the law of termination of life; in Belgium, it is called euthanasia law, in France, it is called euthanasia law too. In Oregon (USA), it is called the death with dignity act; in California, it is the end of life option act. In Canada is called the medical assistance in dying act. Victoria (Australia) is the voluntary assisted dying bill, but all these denominations refer to the already well-known term euthanasia [ 11 ].

3. Evolution of euthanasia and assisted suicide: digging into historical events

To understand the evolution and relevance of these concepts should analyze the history of euthanasia and assisted suicide; from the emergence of the term, going through its first manifestations in antiquity; mentioning the conceptions of great thinkers such as Plato and Hippocrates; going through the role of the Catholic Church; mainly in the Middle Age, where following the thought of St. Thomas Aquinas, self-induced death or death contemplated by own will, was condemned. Later, with the renaissance age and the resurgence of science, technology, and the arts, the term euthanasia made a transition to a form similar to what we know today from thinkers such as Thomas More and Francis Bacon. Finally, the first signs of eugenics were known in London, Sweden, Germany, and the United States in the twentieth century. There was a relationship with the term euthanasia that was later used interchangeably, especially in the Nazi regime, to denote a form of systemic murder that sought to eradicate those who were not worthy of living a life.

Since the sixties, with emblematic cases, the path towards the decriminalization of euthanasia began in some countries, especially concerning the cessation of extreme support measures in cases of irreversible illness or a terminal condition. The practice has progressed to the appearance of laws on euthanasia in several countries.

4. Euthanasia and assisted suicide in ancient times

In book III of Plato's “The Republic”, the author stated that those who live their lives amidst illnesses and medicines or who were not physically healthy should be left to die; implying that it was thought that people in these conditions suffered so much that their quality of life diminished, which seemed understandable to these thinkers. However, other authors such as Hippocrates and his famous Hippocratic oath sought the protection of the patient's life through medicine, especially in vulnerable health conditions prone to fatal outcomes. This Hippocratic oath is the same oath that permeates our times and constitutes an argument among those who mark their position against euthanasia and assisted suicide [ 12 , 13 ].

Other texts that collect thoughts of Socrates and his disciple Plato point out that it was possible and well understood to think of ceasing to live in the face of a severe illness; to consider death to avoid a long and torturous agony. This fact is compatible with the conception of current euthanasia since this is the end of this health care procedure [ 13 ].

In The Republic, the text by Plato, the physician Heroditus is also condemned for inventing a way to prolong death and over manage the symptoms of serious illnesses, which is currently known as distanasia or excessive treatment prolongs life. This kind of excessive treatment prolongs the sick person's suffering, even leading him to maintain biological signs present but in a state of alienation and absolute dependence on medical equipment such as ventilators and artificial feeding [ 13 ]. However, the strongest indication that Euthanasic suicide was encouraged in Greece lies in other thinkers such as the Pythagoreans, Aristotelians, and Epicureans who strongly condemned this practice, which suggests that it was carried out repeatedly as a method and was therefore condemned by these thinkers [ 12 , 13 ]. According to stoicism, the pain that exceeded the limits of what was humanly bearable was one of the causes for which the wise man separates himself from life. Referring to one of the nuances that euthanasia touches today, that is, at a point of elevated suffering, the dignity and essence of the person are lost, persisting only the biological part but in the absence of the person's well-being as a being. In this sense, Lucius Seneca said that a person should not love life too much or hate it; but that person should have a middle ground and end their life when they ceased to perceive life as a good, worthy, and longed-for event [ 1 , 12 ].

During the Roman Empire and in the territories under its rule, it was believed that the terminally ill who commit suicide had sufficient reasons to do so; so since suicide caused by impatience and lack of resolution to pain or illness was accepted, when there was no access to medicines. In addition, there was little development in medicine during that time, and many of the sick died without treatment [ 12 ]. This situation changed later with the emergence of the Catholic church; in this age, who attempted against own life, was deprived of burial in the ground. Saint Augustine said that the suicide was an abominable and detestable act; from 693 AD, anyone who attempted against his physical integrity was excommunicated. Rejecting to the individuals and their lineage, depriving them of the possibility of attending the funeral and even expelled from cities and stripped of the properties they owned [ 12 , 13 ].

4.1. Euthanasia and assisted suicide in the Middle Age

During the Middle Age, Catholicism governed the sciences, arts, and medicine; the sciences fell asleep. Due to this solid religious tendency and the persistence of Augustinian thought, suicide was not well seen. It was not allowed to administer a lethal substance to a person to end the suffering of a severe or terminal illness [ 9 , 12 ]. People who took their own lives at this time could not be buried “Christianly”; therefore, they did not have access to a funeral, nor to the accompaniment of their family in a religious rite. Physical suffering and pain were then seen as a path to glorification. Suffering was extolled as the form that god purified the sin, similar to the suffering that Jesus endured during his Calvary days. However, a contrary situation was experienced in battles; a sort of short dagger-like weapon was often used to finish off badly wounded enemies and thus reduce their suffering, thus depriving them of the possibility of healing and was called “mercy killing” [ 12 ].

5. Euthanasia in renaissance

With the awakening of science and philosophy, ancient philosophers' thoughts took up again, giving priority to man, the world, and nature, thus promoting medical and scientific development. In their discourse, Thomas More and Francis Bacon refer to euthanasia; however, they give a eugenic sense to the concept of euthanasia, similar to that professed in the book of Plato's Republic. It is precise with these phylosophers that the term euthanasia got its current focus, referring to the acceleration of the death of a seriously ill person who has no possibility of recovery [ 12 ]. In other words, it was during this period that euthanasia acquired its current meaning, and death began to be considered the last act of life. Therefore, it was necessary to help the dying person with all available resources to achieve a dignified death without suffering, closing the cycle of life that ends with death [ 13 , 14 ].

In his work titled “Utopia”, Thomas More affirmed that in the ideal nation should be given the necessary and supportive care to the dying. Furthermore, in case of extraordinary suffering, it can be recommended to end the suffering, but only if the patient agrees, through deprivation of food or with the administration of a lethal drug; this procedure must be known to the affected person and with the due permission of authorities and priests [ 12 , 13 ]. Later, in the 17th century, the theologian Johann Andreae, in his utopia “Christianopolis”, contradicts the arguments of Bacon and Moro, defending the right of the seriously ill and incurably ill to continue living, even if they are disturbed and alienated, advocating for the care based on support and indulgence [ 15 , 16 ]. Similarly, many physicians rejected the concepts of Plato, Moro, and Bacon. Instead, they focused on opposing euthanasia, most notably in the nineteenth century. For example, the physician Christoph Hufeland mentioned that the doctor's job was only to preserve life, whether it was a fate or a misfortune, or whether it was worth living [ 16 ].

5.1. Euthanasia in the 20th century

Before considering the relevant aspects of euthanasia in the 20th century, it is vital to highlight the manuscript by Licata et al. [ 17 ], which narrates two episodes of euthanasia in the 19th century. The first one happened in Sicily (Italy) in 1860, during the battle of Calatafimi, where two soldiers were in constant suffering, one because he had a serious leg fracture with gangrene, and the other with a gunshot wound. The two soldiers begged to be allowed to die, and how they were in a precarious place without medical supplies, they gave them an opium pill, which calmed them until they died [ 17 ]. The second episode reported by Licata et al. [ 17 ] was witnessed by a Swedish doctor named Alex Munthe; who evidenced the pain of many patients in a Parisian hospital. So he decided to start administering morphine to help people who had been seriously injured by wolves and had a poor prognosis; therefore, the purpose of opioid use was analgesia while death was occurring.

It is also important to highlight the manuscript entitled “Euthanasia” by S. Williams published in 1873 in “Popular Science Monthly”, a journal that published texts by Darwin, Edison, Pasteur, and Beecher. This text included the report for the active euthanasia of seriously ill patients without a cure, in which the physicians were advised to administer chloroform to these patients or another anesthetic agent to reduce the level of consciousness of the subject and speed up their death in a painless manner [ 16 ].

Understanding that euthanasia was already reported in the nineteenth century, years after, specifically in 1900, the influence of eugenics, utilitarianism, social Darwinism, and the new currents of thought in England and Germany; it began in various parts around the world, projects that considered the active termination of life, thus giving rise to euthanasia societies in which there were discussions between philosophers, theologians, lawyers, and medical doctors. Those societies discussed diverse cases, such as the tuberculous patient Roland Gerkan, who was considered unfit and therefore a candidate to be released from the world [ 16 ]. The scarcity of resources, famine, and wars were reasons to promote euthanasia as a form of elimination of subjects considered weak or unfit, as argued in texts such as Ernst Haeckel's. However, opponents to the practice, such as Binding and Hoche, defended the principle of free will in 1920 [ 16 ].

5.2. Euthanasia in the time of the Nazis

As mentioned above, the term euthanasia was misused during this period; approximately 275,000 subjects (as reported at the Nuremberg International Military Tribunal 1945–1946), who had some degree of physical or mental disability, were killed during Adolf Hitler's Euthanasia program [ 13 ]. However, the Nazis were not the first to practice a form of eugenics under the name of euthanasia, since the early 1900s in London had already begun the sterilization of the rejected, such as the blind, deaf, mentally retarded, people with epilepsy, criminals, and rapists. This practice spread to different countries like Sweden and the United States [ 13 , 16 ].

For the Nazis, euthanasia represented the systematic murder of those whose lives were unworthy of living [ 13 ]. The name given to this doctrine was “Aktion T4”. At first and by law, from 1939, the hospitals were obliged to account for all disabled newborns, which led to the execution of more than 5000 newborns utilizing food deprivation or lethal injection [ 12 , 18 ].

A year before that law, in 1938, one of the first known cases of euthanasia in children arose in Germany. That history called the story of child K, in which it was the father of the minor who asked Hitler in writing for euthanasia for his son because the child had a severe mental disability and critical morphic disorders. Hitler gave his consent to carry out the procedure on child K, and thus the program began to spread throughout the Aleman territory. Since then, physicians and nurses had been in charge of reporting the newborns with alterations, arising the “Kinderfachabteilugen” for the internment of children who would be sentenced to death after a committee's decision [ 12 , 18 , 19 ]. A list of diseases and conditions that were considered undesirable to be transmitted to Hitler's superior Aryan race was determined; thus, any child with idiocy, mongolism, blindness, deafness, hydrocephalus, paralysis, and spinal, head, and hip malformations were eligible for euthanasia [ 19 ].

Subsequently, the program was extended to adults with chronic illness, so those people were selected and transported by T4 personnel to psychiatric sanatoriums strategically located far away. There, the ill patients received the injection of barbiturate overdoses, and carbon monoxide poisoning was tested as a method of elimination, surging the widely known gas chamber of the concentration camp extermination; this situation occurred before 1940 [ 12 , 19 ]. Again, physicians and nurses were the ones who designated to the patients to receive those procedures; in this case, these health professionals supported Nazi exterminations. They took the patients to the sanatoriums, where psychiatrists evaluated them and designated with red color if they should die and with a blue color if they were allowed to live (this form of selection was similar in children) [ 12 , 13 , 19 ]. In this case, the pathologies considered as criteria for death were those generating disability such as schizophrenia, paralysis, syphilis with sequelae, epilepsy, chorea, patients with chronic diseases with many recent treatments, subjects of non-German origin and individuals of mixed blood [ 19 ]. Once in the sanatoriums, they were informed that they would undergo a physical evaluation and take a shower to disinfect themselves; instead, they were killed in gas chambers [ 12 , 13 ]. Despite the church's action in 1941 against Nazis and after achieving suspension of the Aktion T4 project; the Nazi supporters kept the practices secretly, resuming them in 1942, with the difference that the victims were killed by lethal injection, by an overdose of drugs, or left to starve to death, instead of the use of gas chambers. This new modified form of euthanasia, which did not include gas chambers, became known as “savage euthanasia” [ 12 , 13 , 19 ].

5.3. Euthanasia since the 1960s

In September 1945, trials began for crimes perpetrated by Nazi supporters; the victorious Allied forces conducted these trials at the end of the war. During these tribunals, cases of human experimentation were identified and the public exposure of the Nazi euthanasia program. After the Nuremberg trials and the abolition of Nazi experiments, a series of seven documents emerged, among which the Nuremberg code containing the ten basic principles for human research stood out [ 20 , 21 ].

After these judgments, biotechnology was accelerated, with the apparition of new techniques to intervene in the health-disease process. Additionally, the increase in life expectancy and the appearance of diseases that chronically compromise the state of health of people generated a change in the conception of the critically ill patient and the terminal state of life [ 20 , 21 ]. Cases such as Karen Ann Quinlan brought to the forefront the issue of euthanasia and precisely the control of extreme treatment measures. Karen, a young American woman, was left in a vegetative state due to severe neurological damage following alcohol and barbiturate intoxication. After six months in that state and under the guardianship of a Catholic priest, Karen's parents requested the removal of the artificial respirator, arguing that in her state of consciousness prior to the incident, she had stated that she disagreed with artificially maintaining life in comatose patients. The hospital refused to remove the ventilator, arguing the legal issues for the date, and the parents went to court, which in the first instance granted the hospital the right. Nevertheless, the New Jersey Supreme Court granted Karen Ann's right to die in peace and dignity. Despite the withdrawal of the artificial respirator, he continued to live until 1985, when he finally died [ [21] , [22] , [23] ].

Another important case was Paul Brophy, which also occurred in the United States. Paul was a firefighter in Massachusetts and went into a deep coma due to the rupture of a basilar artery aneurysm; initially, his family advocated for support measures but later requested the hospital to disconnect these means to allow death, as Paul had indicated when he was still conscious. The hospital refused to carry out this procedure, so the family went to court, where the removal of the support measures (gastrostomy) was initially denied. Hence, the family went to the state supreme court, achieving the transfer of Paul to another medical center where the gastrostomy was removed, leading to his death within a few days [ 23 ].

The case of Arthur Koestler, an influential English writer and activist diagnosed with Parkinson's disease and later with leukemia, who served as vice-president of the voluntary euthanasia society (Exit) and wrote a manual book with practical advice for euthanasia called “Guide to Self-Liberation”. He stood out because he applied one of his advice and ingested an overdose of barbiturates, causing his self-death. According to his writings, Koestler was not afraid of death but of the painful process of dying [ 23 ]. In this sense, it was a relevant case because it involved someone who held an important position in an association that advocated euthanasia, in addition to being the author of several works, which made him a recognized public figure [ 23 ].

Baby Doe was a case that also occurred in the United States; it was a small child with Down syndrome who had a tracheoesophageal fistula and esophageal atresia; in this case, surgery was necessary. On the advice of the obstetrician, the parents did not allow surgery, so the hospital managers took the case before a judge who ruled that parents could decide to perform or not the surgery. The case was appealed before a county judge who upheld the parents' power to make the decision, in the course of which the case became public and many families offered to take care of the child; however, before the case reached the supreme court, the child died at six days of age [ 23 ].

In the case of Ingrid Frank, a German woman who was in a quadriplegic state by a traffic accident, who initially sought rehabilitation but later insisted on being allowed to die; it was provided with a drink containing a cyanide solution that she drank. At the same time, she was filmed, which shows a kind of assisted suicide. For that reason, this is another case that deals with this issue and is important to know as background in the development of euthanasia and assisted suicide [ 22 , 23 ].

6. Current and future perspectives

The definition of brain death, the rational use of the concept of euthanasia and assisted suicide, and scientific literacy are the objectives of global bioethics to regulate euthanasia and assisted suicide, which can be accessible in all health systems [ [24] , [25] , [26] , [27] , [28] , [29] , [30] ]. End-of-life care will continue to be a subject of debate due to the struggle between biomedical principles, the different existing legal frameworks, and the general population's beliefs. Medical education and preparation in the perception of death, especially of a dignified death, seems to be the pillar of the understanding of the need to develop medical-legal tools that guarantee the integrity of humans until the end of their existence [ 31 , 32 ]. This is the reason why the new generations of physicians must be trained in bioethics to face these ethical conflicts during the development of their professional careers.

In addition, although the conception of bioethics belongs to the Western world, it is crucial to take into account the point of view of other cultures and creeds, for example, a study carried out in Turkey, where nursing students were questioned, found that many of them understood the reasons for performing euthanasia; however, they know that Islam prohibits it, as well as its legislation, and therefore they would not participate in this type of procedure [ 33 ]. Furthermore, Christianism and Islam prohibit euthanasia, but Judaism also prohibits it; in general, the so-called Abrahamic religions are contrary to any form of assisted death, whether it is active euthanasia, passive, or assisted suicide [ 34 ].

7. Conclusiones

The history and evolution of euthanasia and assisted suicide have been traumatic throughout human history. The church, politics, and biomedical research have been decisive in defining these concepts. Over the years, the legal framework and bioethical concepts on euthanasia have been strengthened. However, there is still much work to educate the general population and health professionals about end-of-life care and dignified death.

It is also important to remember that life is a concept that goes beyond biology. Currently, bioethics seeks to prioritize the concept of dignity, which must be linked to the very definition of life. Although the phrase is often heard that it is not necessary to move to be alive, what is important is that person feels worthy even if they have limited movement. The person's treatment must be individualized in bioethics since each individual is a unique unit. Therefore, medical paternalism must be abandoned. Instead, the subject must be more involved to understand their context and perception of life and dignity.

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All authors equally contributed to the analysis and writing of the manuscript.

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Sabrina Rahman. Independent University, Dhaka, Bangladesh. [email protected] .

Declaration of interests

The authors declare that they have no known competing financial interests or personal relationships that could have appeared to influence the work reported in this paper.

Arguments in Favor of Euthanasia Essay

Mankind has always struggled to deal with numerous illnesses that have been in existence at different periods of time. Different treatment alternatives have been employed ranging from those by traditional medicine men to the modern scientific methods.

All these efforts have been motivated by the desire to remain alive for as long as one can (Buse 7). However, there are situations when living is more problematic and either the victim or other stakeholders contemplate ending life. This is referred to as euthanasia.

It is the act of deliberately terminating life when it is deemed to be the only way that a person can get out of their suffering (Johnstone 247). Euthanasia is commonly performed on patients who are experiencing severe pain due to terminal illness.

For one suffering from terminal illness, assisted death seems to be the better way of ending their suffering. The issue of euthanasia has ignited heated debate among the professionals as well as the law makers and the general public (Otlowski 211).

The physicians should do everything humanly possible to save lives of their patients, however, euthanasia should be considered as the only alternative to save extreme cases like the terminally ill patients from their perpetual pain and suffering.

Euthanasia can either be active/voluntary, non-voluntary, or involuntary. In voluntary euthanasia, the patient suffering from terminal illness may give consent to be assisted end his/her prolonged severe pain through death (Bowie and Bowie 215).

The patient may also decline to undergo burdensome treatment, willingly terminating treatment procedures like removal of life support machinery, and simply starving. Non-voluntary euthanasia, on the other hand, involves who cannot make sound decisions.

They may be too young, in a coma, senile, mentally challenged, or other severe brain damage (Gorsuch 86). Involuntary euthanasia involves ending the life of the patient without his/her consent. This usually happens when the patient is willing to live despite being in the most dangerous situations.

For instance, an infantry man has his stomach blown up by an explosive and experiences great pain. The army doctor, realizing that the soldier would not survive and has no pain relievers decide to spare the man further suffering and executes him instantly.

Also, a person could be seen on the 10 th floor of a building on fire, the person’s clothes are on fire and cries out for help. The person on ground has a rifle and decides to shoot him dead with a strong conviction that the individual would have experience a slow and painful death from the fierce fire.

Due to the sensitivity of the issue, laws that will protect the rights of both the patient and the physicians who practice euthanasia should be put in place.

A patient has the right to demand or refuse a given form of medication as long as it will alleviate their suffering (Bowie and Bowie 216). It amounts to violation of the patient’s rights if the physician does not respect the will of the patient.

Each one has a right to determine what direction their lives should take and is their own responsibility (Buse 7). A study conducted among adult Americans indicates that about 80% of them support the idea.

They argue that someone suffering from terminal illness, a condition which no medical intervention can reverse, should be allowed to undergo euthanasia. It is inappropriate to subject an individual into a slow but painful death. Such an individual ought to be assisted to end his/her life in order to avoid a prolonged painful death.

The laws guiding the practice of euthanasia in the state of Oregon are quite clear. Active euthanasia should only be performed on a patient who is 18 years and above, of sound mind and ascertained by at least three medical doctors that assisted death is the only alternative of helping the patient (Otlowski 212).

Under such a situation, the doctor prescribes the drugs but is not allowed to administer them. The patient in question takes the drug (s) voluntarily without any assistance from the doctor. The patient will then die in dignity, without any intense pain that living with the condition would bring.

It is evident that some terminal illness may not present unbearable pain to the patient. Instead, a chronically ill patient who is in a no-pain state will not be in a humanly dignified state. The patient of doctor may propose euthanasia as the better treatment alternative.

This has been occasioned by the advancement in the field of medicine where pain can be significantly control (Buse 8). All patients are entitled to pain relief. However, most physicians have not been trained on pain management and hence the patients are usually left in excruciating pain (Johnstone 249).

Under such a condition, the patient suffers physically and emotionally causing depression. Leaving the patient in this agonizing state is unacceptable and euthanasia may be recommended.

Moreover, the physician who practices euthanasia should be protected by the law. This can be achieved by giving him/her the ‘right’ to kill. A doctor handling a patient who is in excruciating pain should be in a position to recommend euthanasia so as to assist the patient have a dignified death.

It is not required by law or medical ethics that a patient should be kept alive by all means. Hence, the patient should be allowed to demand death if he/she considers it necessary (Gorsuch 88).

It would be inhumane and unacceptable to postpone death against the wish of the patient. It would also be unwise to insist on curing a condition which has been medically regarded as irreversible or incurable.

Most terminal illnesses are very expensive to cure although they are known to be incurable. The patient as well as family members ought to be relieved of the accompanying financial burden (Buse 8). The patient, considering the amount of money and other resources used in an attempt to keep him alive, may demand to be assisted to die.

This can only be possible through euthanasia (Johnstone 253). In fact, spending more on the patient would only serve to extend the individual’s suffering. Human beings are caring by nature and none would be willing to live their loved ones to suffer on their own.

They would therefore dedicate a lot of time providing the best care that they can afford. Some would even leave their day to day activities in order to attend to the terminally or chronically ill relative or friend.

Euthanasia, therefore, serves to spare the relatives the agony of constantly watching their family member undergo intense suffering and painful death. In most occasions, attempts to keep a patient alive would mean that he/she be hospitalized for a very long period of time (Bowie and Bowie 216).

Terminally ill patients in hospitals imply that facilities would be put under great pressure at the expense of other patients who would benefit from using the same services. These facilities include; bed space, medical machines, drugs, human resource, among others. Even if they were to be given homecare, a lot of time resource and facilities would be overstretched.

Other than the issue of homecare and the financial obligations that may arise, there is also the issue of personal liberty and individual rights. Those who front this argument explain that the patient has the right to determine when and how they die.

Since the life of a person belongs to that person only, then the person should have the right to decide if he or she wants to end it, if ending life would also mean ending irreversible suffering (CNBC News para 4).

This mean that individual undergoing great and irreversible suffering have the power to chose “a good death” and thus decide when they want to die (para 7).. Furthermore, these patients are dependent on life sustaining medication, which adds only adds the misery.

This brings forth the question about whether such patients can be forced to take life sustaining drugs if the said drugs only lead to extended life full of suffering.

The law should provide for such individuals to refuse to take such drugs and also to request drugs that will lead to end of their misery, even it if mean that these drugs will end their lives.

Therefore patients in this condition should be allowed the legal tight to end their miseries through assisted suicide.

Those who oppose any form of euthanasia argue that a terminally ill patient or a person suffering irreversible pain from an incurable disease should be assisted to live by all means including any medical procedure that guarantees that they live the longest possible period.

This argument is valid but has logical flows. The argument presupposes that such patients need to be prevented from dyeing through any possible means. In reality though, this efforts are futile as when a patient has determined that death is the easier way out of the misery they are suffering, the emotional distress will only pull them closer to death (Morgan 103).

Furthermore, such efforts to prolong the patients’ lives do not prevent death, as but just postpone it at the same time extending the patients suffering. This is because such patient’s life is hanging by the thread and they have been brought near to death by the virtue of their illness.

In severe cases such patient may result to suicide, as in the case of Sue Rodriguez, Canadian woman who suffered Lou Gehrig’s disease, and was refused the right for assisted death (CNBC News para 2). As such efforts to prolong their lives pushed them closer to death

While some countries such as The Netherlands, Belgium and Denmark have embraced the idea of euthanasia, others have move at a snails pace in this direction. Canada, one of the most developed countries is such countries.

Euthanasia is still illegal in Canada and any person found trying it is subject to prosecution. Furthermore, any person found to have assisted another person commit suicide is also liable to prosecution for up to 14 years in prison.

Still in Canada, the law after many years of legal battle has differentiated euthanasia and assisted suicide. Assisted suicide is what is otherwise referred to as active euthanasia where a terminally ill patient asks for help to end life.

The law in Canada has also allowed for these patients to refuse life sustaining medication if such medication does not in any way improve the quality of their lives (CNBC para 17).

If the law acknowledges the power of a person to refuse such medication then it must also allow such a person the legal right to determine the condition and the manner in which they die. This means that there is light, though, at the end of the tunnel for Canadians patients who may wish to end their lives.

Such argument for any form of euthanasia tends to conglomerate around two valid arguments. First, if a terminally ill patient who is suffering extreme and irreversible pain is determined to be of sound mind and is adult then such patients should be allowed to make judgment about their lives.

If such a patient decides that ending their lives will be end their misery, then no doctor has the legal as well as moral obligation of coercing the patient to continue taking medication that only prolongs their suffering (Morgan 145).

If doctors manage to successfully administer the drugs against the wishes of such a patient, they will have committed an assault against the patient and this is a legal as well as a professional misconduct (Morgan 146). Secondly, the desires of such a patient are supreme.

This means that the patients’ right to self determination overrides the fundamental but not absolute belief that life is holy and should only be ended by the maker.

Therefore such patient’s should be treated as competent enough to make decisions about their lives and that no medical officer has the legal or moral right to determine that such a patient is wrong. Any medical help provide to such a patient thus be for the benefit of the patient.

From a religious point of view, it can be argued that God is love and people of God should demonstrate compassion. If someone is undergoing intense pain and a slow but sure death, it would be evil to allow such a person to experience the full extent (Gorsuch 89).

Euthanasia would therefore be the better option. Helping the patient have a dignified death can be the best show of agape love. There is also the issue of quality of life where if someone is leading low quality or worthless life, then one should opt for euthanasia.

The essay has discussed several points in favor of euthanasia as an alternative when it comes to treating people suffering from terminal illness or responding to perplexing situations where death is the ultimate end although one may go through severe pain and agonizing moments.

It has also highlighted three main forms of euthanasia; voluntary/active, non-voluntary, and involuntary. Anyone can argue against the points raised in this essay but it would be difficult to justify why an individual should be allowed to suffer for a long time either willingly or unwillingly.

The doctors should do everything humanly possible to save lives of their patients, however, euthanasia should be considered as the only alternative to save extreme cases like the terminally ill patients from their perpetual pain and suffering.

Works Cited

Bowie, Bob & Bowie, Robert A. Ethical Studies: Euthanasia (2 nd ed). Neslon Thornes, 2004, Pp. 215-216.

Buse, Anne-Kathrin. Euthanasia: Forms and their Differences . GRIN Verlag, 2008, Pp. 7-8.

CNBC news. “ The Fight for the Right to Die. ” CNBC Canada . 2011.

Gorsuch, Neil M. Euthanasia- The Future of Assisted Suicide . Princeton University Press, 2009, Pp. 86-93.

Johnstone, Megan-Jane. Euthanasia: Contradicting Perspectives (5 th ed). Elsevier Health Sciences, 2008, Pp. 247-262.

Morgan, John. An Easeful Death?: Perspectives On Death, Dying And Euthanasia. S ydney: Federation press Pty Ltd. 1996. Print.

Otlowski, Margaret. Euthanasia and the Common Law . Oxford University Press, 2000, Pp. 211-212.

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Active Euthanasia: Ethical Dilema
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When Ethics and Euthanasia Conflict?
Attitudes Related to Euthanasia and Physician-Assisted Suicide Among Terminally Ill Patients
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The Ethics of Euthanasia
Analysis of Abortion as an Ethical Issue
Advanced Diagnostic Procedures: The Individual Impact of Genetic Diagnosis
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A New Fight to Legalize Euthanasia

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The Ethics of Euthanasia

Categories: Euthanasia

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Words: 804 |

Published: Jan 30, 2024

Words: 804 | Pages: 2 | 5 min read

Introduction, advantages of euthanasia, disadvantages of euthanasia, counterarguments and rebuttals, relieving pain and suffering, autonomy and personal choice, reducing medical costs, moral and ethical implications, the risk of abuse, impact on medical professionals, ethical considerations and alternatives, safeguards against abuse and potential solutions.

New England Journal of Medicine. https://www.nejm.org/doi/full/10.1056/NEJMp0804651
Journal of Medical Ethics. https://jme.bmj.com/content/early/2013/05/15/medethics-2012-101093

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Related Essays on Euthanasia

Euthanasia, also known as mercy killing, is the act of intentionally ending a person's life to relieve their suffering. This controversial topic has been the subject of much debate and ethical consideration in the medical and [...]

Euthanasia, the practice of ending the life of a suffering patient through the use of barbiturate or paralytic injections, remains a highly controversial medical procedure. While it is legal in the majority of European Union [...]

Euthanasia is the act of intentionally ending a life to relieve pain and suffering. It is a controversial topic that has been debated for centuries due to its ethical, legal, and social implications. This essay will provide an [...]

Darren, Sweeper. "Euthanasia - Pros and Cons of Mercy Killing." (n.d.). 2010. Web. "Definition of Euthanasia." 1998. Web. Fletcher, Joseph. "The Courts and Euthanasia." Law, Medicine & Health Care 15.4 (1987/1988): 223-230. [...]

Battin, M. P., Rhodes, R., & Silvers, A. (2015). The Patient as Victim and Vector: Can Ethics Abandon the Ideal of the Autonomous Patient? The American Journal of Bioethics, 15(3), 3-14.Pereira, J. M. (2011). Legalizing [...]

Imagine facing a terminal illness with no hope for recovery, only prolonged suffering and pain. In such situations, the concept of euthanasia, or assisted suicide, becomes a controversial but increasingly relevant topic. [...]

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Why is it Better to Suffer and Not to Die through Euthanasia? A Multi-perspective Analysis

Author: Jabin J. Deguma, Melona C. Deguma, Honorio C. Añora, Venus Z. Loremia, Ann Frances P. Cabigon, Hayde S. Case

Date published: 12/07/2020

To read full content: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3599151

How to cite: Deguma, J. J., Deguma, M. C., Añora, H. C., Loremia, V. Z., Cabigon, A. F. P., & Case, H. S. (2020). Why is it Better to Suffer and Not to Die through Euthanasia? A Multi-perspective Analysis. A Multi-perspective Analysis (May 12, 2020). Journal of Social and Political Sciences, 3(2).

Where is the Church in the Time of COVID-19 Pandemic: Preferring the Poor via G. Gutierrez’ ‘Liberation’ and the Catholic Church’s Social Teaching in the Philippine Setting

Author: Jabin J. Deguma, Melona C. Deguma, Jemima N. Tandag, Harlene Marie B. Acebes

To read full content: https://bit.ly/2NrnltN

How to cite: Deguma, J. J., Deguma, M. C., Tandag, J. N., & Acebes, H. M. B. (2020). Where is the Church in the Time of COVID-19 Pandemic: Preferring the Poor via G. Gutierrez’’Liberation’and the Catholic Church’s Social Teaching in the Philippine Setting. Journal of Social and Political Sciences, 3(2).

Improving Work-Related Outcomes in Education Contexts

Author: Juvy Earl Josep, Jonathan O. Etcuban, Jude Charrel Paez, Cristie Ann Jaca, Marvin Aventuna, Al Horteza

To read full content: https://eric.ed.gov/?id=EJ1264586

How to cite: Josep, J. E., Etcuban, J. O., Paez, J. C., Jaca, C. A. L., Aventuna, M., & Horteza, A. (2020). Improving Work-Related Outcomes in Educational Contexts. International Journal of Education and Practice, 8(2), 309-322.

Computer Aided Instruction to Teach Concepts in Education

Author: Roberto Suson and Eugenio Ermac

To read full content: https://d1wqtxts1xzle7.cloudfront.net/63887326/ComputerAidedInstructiontoTeachconceptsinEducationRobertoLeopoldoSuson2035j220200710-26351-zuhido-with-cover-page-v2.pdf?Expires=1660809734&Signature=G5RlPQJqN~jXGfWu2GFT8-y7TR0mgYJ8XgPwqkwEGyyj7OzLbmglXdbPEmoELEXGAcN53Q~xPcJs8JnZNcc3aB3p-FCBXRoy9ps5cw1rdEQDO-kPQkx2x4lWctKcf8IYWi9jd9T5ifA~kYHk4a54jssuXEUpF5xc4NnX6VLmTY4MfgtkSrb81SaEhV8XlULE4qRAJAQ5Q8durwmg9xgjYD7G4AwgyoNgUJtRn8WZkA7stF~lTaaa35R~4LV0WSF3AQzb5l~7uEH1W2T9hp-HUOnKgz1XCAOIMPdbxQkaPvMj584pQFbOz6x~ukauiWDuGsivW3cbxie8DphMibPQFQ__&Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA

How to cite: Suson, R., & Ermac, E. (2020). Computer aided instruction to teach concepts in education. International Journal on Emerging Technologies, 11(3), 47-52.

Using Delphi and fuzzy DEMATEL for analyzing the intertwined relationships of the barriers of university technology transfer: Evidence from a developing economy

Author: Renissa S Quiñones, June Anne A Caladcad, Celbert M Himang, Hubert G Quiñones, Charena J Castro, Shirley Ann A Caballes, Dharyll Prince M Abellana, Eula Margareth Y Jabilles, Lanndon A Ocampo

Date published: 01/11/2020

To read full content: https://www.sciencedirect.com/science/article/pii/S2096248720300357

How to cite: Quiñones, R. S., Caladcad, J. A. A., Himang, C. M., Quiñones, H. G., Castro, C. J., Caballes, S. A. A., … & Ocampo, L. A. (2020). Using Delphi and fuzzy DEMATEL for analyzing the intertwined relationships of the barriers of university technology transfer: Evidence from a developing economy. International Journal of Innovation Studies, 4(3), 85-104.

Characterizing Tourism Destination and Policies Forward: The Case in Bantayan Island, Philippines

Author: Kafferine D Yamagishi, Ann Myril C Tiu, Reciel Ann B Tanaid, Maria Esther F Medalla, Eula Margareth Y Jabilles, Shirley Ann A Caballes, Dharyll Prince M Abellana, Celbert M Himang, Lanndon A Ocampo

Date published: 04/08/2020

To read full content: https://www.ingentaconnect.com/content/cog/tri/2020/00000024/f0020002/art00005

How to cite: Yamagishi, K. D., Tiu, A. M. C., Tanaid, R. A. B., Medalla, M. E. F., Jabilles, E. M. Y., Caballes, S. A. A., … & Ocampo, L. A. (2020). Characterizing tourism destination and policies forward: The case in Bantayan Island, Philippines. Tourism Review International, 24(2-3), 143-165.

Educational research productivity road map: Conclusions from the identified research barriers and variables

Author: Roberto Suson, Reylan Capuno, Rebecca Manalastas, Nolasco Malabago, Amelia Girly Aranas, Eugenio Ermac, Janine Joy Tenerife

Date published: 01/10/2020

To read full content: https://un-pub.eu/ojs/index.php/cjes/article/view/5162

How to cite: Suson, R., Capuno, R., Manalastas, R., Malabago, N., Aranas, A. G., & Ermac, E. (2020). Educational research productivity road map: Conclusions from the identified research barriers and variables. Cypriot Journal of Educational Sciences, 15(5), 1160-1175.

Priority challenges of university technology transfer with interpretative structural modeling and MICMAC analysis

Author: Renissa S. Quinones, June Anne A. Caladcad, Hubert G. Quinones, Charena J. Castro, Shirley Ann A. Caballes, Dharyll Prince M. Abellana, Eula Margareth Y. Jabilles, Celbert M. Himang and Lanndon A. Ocampo

Date published: 2020

To read full content: https://www.worldscientific.com/doi/abs/10.1142/S0219877020500388

How to cite: Quiñones, R. S., Caladcad, J. A. A., Quiñones, H. G., Castro, C. J., Caballes, S. A. A., Abellana, D. P. M., … & Ocampo, L. A. (2020). Priority challenges of university technology transfer with interpretative structural modeling and MICMAC analysis. International Journal of Innovation and Technology Management, 17(05), 2050038.

Where is the Church in the Time of COVID-19 Pandemic: Preferring the Poor via G. Gutierrez’ “Liberation” and the Catholic Church’s Social Teaching in the Philippine Setting

Author: Jabin J. Deguma, Melona S. Case, Jemima N. Tandag, Harlene Marie B. Acebes

To read full content: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3581766

Prototype learning activities: Road map to academic achievement

Author: Roberto L. Suson, Eugenio A. Ermac, Wilfredo G. Anoos, Nino Jess D. Tomabiao, Ireneo M. Taperla Jr, Larry C. Gantalao, Mae D. Capuyan, Mary Jane P. Cortes, Joedel B. Belette, Raymond C. Espina

To read full content: https://un-pub.eu/ojs/index.php/cjes/article/view/5296

How to cite: Suson, R., Ermac, E. A., Anoos, W. G., Anero, M. B., Tomabiao, N. J. D., Taperla Jr, I. M., … & Espina, R. C. (2020). Prototype learning activities: Road map to academic achievement. Cypriot Journal of Educational Sciences, 15(6), 1535-1543.

Modelling a decision-making network for sustainable manufacturing strategy

Author: Lanndon A. Ocampo,Eppie E. Clark, Anthony S.F. Chiu, Raymond R. Tan

Date published: 12/02/2020

To read full content: https://www.inderscienceonline.com/doi/abs/10.1504/PIE.2020.105197

How to cite: Ocampo, L. A., Clark, E. E., Chiu, A. S., & Tan, R. R. (2020). Modelling a decision-making network for sustainable manufacturing strategy. Progress in Industrial Ecology, an International Journal, 14(1), 58-88.

Hybrid SVR-SARIMA model for tourism forecasting using PROMETHEE II as a selection methodology: a Philippine scenario

Dharyll Prince Mariscal Abellana, Donna Marie Canizares Rivero, Ma. Elena Aparente and Aries Rivero

Date published: 04/05/2020

To read full content: https://www.emerald.com/insight/content/doi/10.1108/JTF-07-2019-0070/full/html

How to cite: Abellana, D. P. M., Rivero, D. M. C., Aparente, M. E., & Rivero, A. (2020). Hybrid SVR-SARIMA model for tourism forecasting using PROMETHEE II as a selection methodology: a Philippine scenario. Journal of Tourism Futures, 7(1), 78-97.

Low-Cost Garbage Level Monitoring System in Drainages Using Internet of Things in the Philippines

Author: Rio Allen G. Parilla, Oliver Joseph C. Leorna, Roces Dave P. Attos, Maria Gemel B. Palconit, Jun-Jun A. Obiso

Date published: 31/05/2020

To read full content: http://122.3.236.219/index.php/mjst/article/view/387/140 https://www.researchgate.net/publication/341913934_Low-Cost_Garbage_Level_Monitoring_System_in_Drainages_Using_Internet_of_Things_in_the_Philippines

How to cite: Parilla, R. A. G., Leorna, O. J. C., Attos, R. D. P., Palconit, M. G. B., & Obiso, J. J. A. (2020). Low-cost garbage level monitoring system in drainages using internet of things in the Philippines. Mindanao Journal of Science and Technology, 18(1).

Holistically addressing uncertainty in group decision-making: the case of a ‘quasi-collaborative’ group structure

Author: Lanndon A. Ocampo, Eppie E. Clark, Anthony S.F. Chiu, Raymond R. Tan

To read full content: https://www.inderscienceonline.com/doi/abs/10.1504/IJMOR.2020.106905

How to cite: Ocampo, L. A., Clark, E. E., Chiu, A. S., & Tan, R. R. (2020). Holistically addressing uncertainty in group decision-making: the case of a’quasi-collaborative’group structure. International Journal of Mathematics in Operational Research, 16(3), 316-353.

Mapping Strategy to Best Practices for Sustainable Food Manufacturing Using Fuzzy DEMATEL-ANP-TOPSIS

Author: Lanndon Ocampo,Chrys Brent Deiparine and Adrian Lance Go

Date published: 23/03/2020

To read full content: https://www.tandfonline.com/doi/full/10.1080/10429247.2020.1733379

How to cite: Ocampo, L., Deiparine, C. B., & Go, A. L. (2020). Mapping strategy to best practices for sustainable food manufacturing using fuzzy DEMATEL-ANP-TOPSIS. Engineering Management Journal, 32(2), 130-150.

The use of the Delphi method with non-parametric analysis for identifying sustainability criteria and indicators in evaluating ecotourism management: the case of Penang National Park (Malaysia)

Author: Marzieh Fallah, Lanndon Ocampo

Date published: 02/11/2020

To read full content: https://link.springer.com/article/10.1007/s10669-020-09790-z

How to cite: Fallah, M., & Ocampo, L. (2021). The use of the Delphi method with non-parametric analysis for identifying sustainability criteria and indicators in evaluating ecotourism management: the case of Penang National Park (Malaysia). Environment Systems and Decisions, 41(1), 45-62.

Modeling the lockdown relaxation protocols of the Philippine government in response to the COVID-19 pandemic: An intuitionistic fuzzy DEMATEL analysis

Author: Lanndon Ocampo, Kafferine Yamagishi

Date published: 02/07/2020

To read full content: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7331560/

How to cite: Ocampo, L., & Yamagishi, K. (2020). Modeling the lockdown relaxation protocols of the Philippine government in response to the COVID-19 pandemic: An intuitionistic fuzzy DEMATEL analysis. Socio-Economic Planning Sciences, 72, 100911.

Critical success factors in implementing Industry 4.0 from an organisational point of view: a literature analysis

Author: Miriam Bongo; Dharyll Prince Abellana; Shirley Ann Caballes; Rosein Ancheta Jr.; Celbert Himang; Jun-Jun Obiso; Lanndon Ocampo; Custer Deocaris

To read full content: https://www.inderscience.com/info/inarticle.php?artid=109804

How to cite: Bongo, M., Abellana, D. P., Caballes, S. A., Jr, R. A., Himang, C., Obiso, J. J., … & Deocaris, C. (2020). Critical success factors in implementing Industry 4.0 from an organisational point of view: a literature analysis. International Journal of Advanced Operations Management, 12(3), 273-301.

An Integrated Entropy-TOPSIS Methodology for Evaluating Green Energy Sources

Author: Chiranjib Bhowmik, Mohamad Amin Kaviani, Amitava Ray, Lanndon Ocampo

Date published: 01/07/2020

To read full content: https://www.igi-global.com/article/an-integrated-entropy-topsis-methodology-for-evaluating-green-energy-sources/258270

How to cite: Bhowmik, C., Kaviani, M. A., Ray, A., & Ocampo, L. (2020). An integrated entropy-TOPSIS methodology for evaluating green energy sources. International Journal of Business Analytics (IJBAN), 7(3), 44-70.

Warehouse location selection with TOPSIS group decision-making under different expert priority allocations

Author: Lanndon Ocampo, Gianne Jean Genimelo, Jerome Lariosa, Raul Guinitaran, Philip John Borromeo, Maria Elena Aparente, Teresita Capin, Miriam Bongo

Date published: 31/12/2020

To read full content: https://www.researchgate.net/publication/350691297_Warehouse_location_selection_with_TOPSIS_group_decision-making_under_different_expert_priority_allocations

How to cite: Ocampo, L., Genimelo, G. J., Lariosa, J., Guinitaran, R., Borromeo, P. J., Aparente, M. E., … & Bongo, M. (2020). Warehouse location selection with TOPSIS group decision-making under different expert priority allocations. Engineering Management in Production and Services, 12(4), 22-39.

Can the Bonding Social Capital be Used to Mitigate the Impact of Natural Hazards?: The Case of a Flood-Prone Suburban Community in the Philippines

Author: Simeon Corro Bernados Jr, Lanndon A. Ocampo, Edwin A. Pilapil

To read full content: https://www.igi-global.com/article/can-the-bonding-social-capital-be-used-to-mitigate-the-impact-of-natural-hazards/251865

How to cite: Bernados Jr, S. C., Ocampo, L. A., Pilapil, E. A., & Zamora, N. F. (2020). Can the bonding social capital be used to mitigate the impact of natural hazards?: The case of a flood-prone suburban community in the Philippines. International Journal of Social Ecology and Sustainable Development (IJSESD), 11(3), 26-36.

Information Education Campaign for Ecological Solid Waste Management

Author: Jleian Mard M. Loseñara

Date published: 02/10/2020

To read full content: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3703828

How to cite: Loseñara, J. M. M. (2020). Information Education Campaign for Ecological Solid Waste Management. IOER International Multidisciplinary Research Journal, 2(3), 109-117.

Farm Labor and Non-farm Activities: Can Traditional Practices Be Used as a Poverty-Reduction Strategy?

Author: Simeon Jr Bernados

Date published: 16/09/2020

To read full content: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=3666953

How to cite: Bernados Jr, S. (2020). Farm Labor and Non-farm Activities: Can Traditional Practices Be Used as a Poverty-Reduction Strategy?. Available at SSRN 3666953.

Modeling the hierarchical structure of secondhand clothing buying behavior antecedents of millennials

Author: Esther F Medalla, Kafferine Yamagishi, Ann Myril Chua Tiu, Reciel Ann Tanaid, Abellana Dharyll Prince, Shirley Ann Caballes, Eula Margareth Y. Jabilles, Celbert Mirasol Himang, ,Miriam Bong,Lanndon A Ocampo

Date published: 13/11/2020

To read full content: https://www.emerald.com/insight/content/doi/10.1108/JM2-08-2019-0207/full/html

How to cite: Medalla, M. E., Yamagishi, K., Tiu, A. M., Tanaid, R. A., Abellana, D. P. M., Caballes, S. A., … & Ocampo, L. (2020). Modeling the hierarchical structure of secondhand clothing buying behavior antecedents of millennials. Journal of Modelling in Management.

Acceptability Evaluation of a Developed Thermal Infrared Device for Fire Risk Management: Using the Unified Theory of Acceptance and Use of Technology (UTAUT) Model

Author: Celbert M. Himang, Harrold U. Beltran, Lanndon Ocampo, Jose Maria S. Garcia II, Rosein A. Ancheta Jr., Melanie M. Himang, Egberto F. Selerio Jr., Ella Joyce I. Luzano

To read full content: https://www.igi-global.com/article/acceptability-evaluation-of-a-developed-thermal-infrared-device-for-fire-risk-management/256577

How to cite: Himang, C. M., Beltran, H. U., Ocampo, L., Garcia II, J. M. S., Ancheta Jr, R. A., Himang, M. M., … & Luzano, E. J. I. (2020). Acceptability Evaluation of a Developed Thermal Infrared Device for Fire Risk Management: Using the Unified Theory of Acceptance and Use of Technology (UTAUT) Model. International Journal of Sociotechnology and Knowledge Development (IJSKD), 12(3), 1-25.

Defining stages of the Industry 4.0 adoption via indicator sets

Author: Celbert Himang, Lanndon Ocampo, Jun-jun Obiso, Miriam Bongo, Shirley Ann Caballes, Dharyll Prince Abellana, Custer Deocaris, Rosein Ancheta Jr

Date published: 23/07/2020

To read full content: https://content.sciendo.com/view/journals/emj/12/2/article-p32.xml

How to cite: Himang, C., Ocampo, L., Obiso, J. J., Bongo, M., Caballes, S. A., Abellana, D. P., … & Ancheta, R. (2020). Defining stages of the Industry 4.0 adoption via indicator sets. Engineering Management in Production and Services, 12(2), 32-55.

Himang, C., Ocampo, L., Obiso, J. J., Bongo, M., Caballes, S. A., Abellana, D. P., … & Ancheta, R. (2020). Defining stages of the Industry 4.0 adoption via indicator sets. Engineering Management in Production and Services, 12(2), 32-55.

Author: Antonio Ramirez, Celbert Himang, Egberto Selerio, Rebecca Manalastas, Melanie Himang, Wilma Giango, Lanndon Ocampo

Date published: 26/11/2020

To read full content: https://link.springer.com/article/10.1007/s40299-020-00542-w

How to cite: Ramirez, A., Himang, C., Selerio, E., Manalastas, R., Himang, M., Giango, W., & Ocampo, L. (2020). Exploring the hedonic and eudaimonic motivations of teachers for pursuing graduate studies. The Asia-Pacific Education Researcher, 1-18.

The Way of Expending Technology Acceptance – Open Innovation Dynamics

Author: Ma Casquejo, Celbert Himang, Lanndon Ocampo, Rosein Ancheta, Melanie Himang, Miriam Bongo

To read full content: https://www.mdpi.com/2199-8531/6/1/8

How to cite: Casquejo, M. N., Himang, C., Ocampo, L., Ancheta Jr, R., Himang, M., & Bongo, M. (2020). The way of expanding technology acceptance—open innovation dynamics. Journal of Open Innovation: Technology, Market, and Complexity, 6(1), 8.

Host range and geographical distribution of Babesia sp. Mymensingh

Author: Thillaiampalam Sivakumar, Bumduuren Tuvshintulga, Hemal Kothalawala Seekkuge S. P. Silva Dinh T. B. Lan Phung T. Long, Adrian P. Ybañez, Rochelle H. D. Ybañez, Daniel F. Benitez, Dickson S. Tayebwa Alan C. C. De Macedo, Leonhard Schnittger, Naoaki Yokoyama

Date published: 13/03/2020

To read full content: https://doi.org/10.1111/tbed.13546

How to cite: Sivakumar, T., Tuvshintulga, B., Kothalawala, H., Silva, S. S., Lan, D. T., Long, P. T., … & Yokoyama, N. (2020). Host range and geographical distribution of Babesia sp. Mymensingh. Transboundary and Emerging Diseases, 67(5), 2233-2239.

Molecular survey of tick-borne pathogens infecting backyard cattle and water buffaloes in Quezon province, Philippines

Author: Eloiza May S. GALON, Rochelle Haidee D. YBAÑEZ, Paul Franck ADJOU MOUMOUNI, Maria Agnes TUMWEBAZE, Ralph Joselle A. FABON, Mary Ruth R. CALLANTA, Kim Joseph E. LABUTONG, Gloria B. SALAZAR, Mingming LIU, Jixu LI, Benedicto BYAMUKAMA, Yongchang LI, Shengwei JI, Seung-Hun LEE, Adrian P. YBAÑEZ, Florencia G. CLAVERIA, Xuenan XUAN

Date published: 15/05/2020

To read full content: https://www.jstage.jst.go.jp/article/jvms/advpub/0/advpub_19-0636/_article

How to cite: Galon, E. M. S., Ybañez, R. H. D., Moumouni, P. F. A., Tumwebaze, M. A., Fabon, R. J. A., Callanta, M. R. R., … & Xuan, X. (2020). Molecular survey of tick-borne pathogens infecting backyard cattle and water buffaloes in Quezon province, Philippines. Journal of Veterinary Medical Science, 19-0636.

First molecular detection and identification of Trypanosoma evansi in goats from Cebu, Philippines using a PCR-based assay

Author: Afraa Elata, Eloiza May Galon, Paul Franck Adjou Moumouni, Rochelle Haidee D.Ybanez, Ehab Mossaad, Caro B.Salces, Guindolino P.Bajenting, Adrian P.Ybanez, Xuenan Xuan, Noboru Inoue, Keisuk Suganuma

To read full content: https://www.sciencedirect.com/science/article/abs/pii/S2405939020300654

How to cite: Elata, A., Galon, E. M., Moumouni, P. F. A., Ybanez, R. H. D., Mossaad, E., Salces, C. B., … & Suganuma, K. (2020). First molecular detection and identification of Trypanosoma evansi in goats from Cebu, Philippines using a PCR-based assay. Veterinary Parasitology: Regional Studies and Reports, 21, 100414.

TroCCAP recommendations for the diagnosis, prevention and treatment of parasitic infections in dogs and cats in the tropics

Author: FilipeDantas-Torres, Jennifer Ketzis, Andrei D.Mihalca, Gad Baneth, Domenico Otranto, Gabriela Perez Tort, Malaika Watanabe, Bui Khanh Linh, Tawin Inpankaew, Pablo D .Jimenez Castro, Pablo Borrás, Sangaran Arumugam, Barend L.Penzhorn, Adrian P. Ybañez, Peter Irwin, Rebecca J.Traub

To read full content: https://www.sciencedirect.com/science/article/abs/pii/S0304401720301473

How to cite: Dantas-Torres, F., Ketzis, J., Mihalca, A. D., Baneth, G., Otranto, D., Tort, G. P., … & Traub, R. J. (2020). TroCCAP recommendations for the diagnosis, prevention and treatment of parasitic infections in dogs and cats in the tropics. Veterinary Parasitology, 283, 109167.

Review on the Current Trends of Toxoplasmosis Serodiagnosis in Humans

Author: Rochelle Haidee D. Ybañez, Adrian P. Ybañez and Yoshifumi Nishikawa

Date published: 08/05/2020

To read full content: https://www.frontiersin.org/articles/10.3389/fcimb.2020.00204/full

How to cite: Ybañez, R. H. D., Ybañez, A. P., & Nishikawa, Y. (2020). Review on the current trends of toxoplasmosis serodiagnosis in humans. Frontiers in cellular and infection microbiology, 10, 204.

Species composition, relative abundance, and distribution of land snail species in Mt. Lantoy Key Biodiversity Area, Cebu, Philippines

Author: RAAMAH ROSALES1, EDGARDO LILLO2, STEVE MICHAEL ALCAZAR2, LEACOLITA1, JOED CABALLERO1, ARCHIEBALD BALTAZAR MALAKI

To read full content: https://smujo.id/biodiv/article/view/6714

How to cite: ROSALES, R., LILLO, E., ALCAZAR, S. M., COLITA, L., CABALLERO, J., & MALAKI, A. B. (2020). Species composition, relative abundance, and distribution of land snail species in Mt. Lantoy Key Biodiversity Area, Cebu, Philippines. Biodiversitas Journal of Biological Diversity, 21(11).

Diversity and Distribution of Ferns in Forest Over Limestone in Cebu Island Key Biodiversity Areas (KBAs), Philippines

Author: Edgardo P. Lillo, Archiebald Baltazar B. Malaki, Steve Michael T. Alcazar, Raamah Rosales, Bernardo R. Redoblado, Erwin Pantinople, Ritche U. Nuevo, Roberto C. Cutillar, Arnaldo Almirante, Incencio E. Buot Jr.

Date published: 01/01/2020

To read full content: https://www.smujo.id/biodiv/article/view/4515

How to cite: Lillo, E., Malaki, A. B., Alcazar, S. M. T., Rosales, R., Redoblado, B. R., Pantinople, E., … & Almirante, A. (2020). Diversity and distribution of ferns in forest over limestone in Cebu Island Key Biodiversity Areas (KBAs), Philippines. Biodiversitas Journal of Biological Diversity, 21(1).

Short Communication: Leaf Architecture Characteristics of Cinnamomum cebuense Kosterm. (Lauraceae) Distributed in Different Geographical Locations, Taxonomic Identification and Conservation Concerns

Author: Edgardo P. Lillo, Archiebald Baltazar B. Malaki, Steve Michael T. Alcazar, Raamah Rosales, Bernardo R. Redoblado, Inocencio E. Buot Jr.

To read full content: https://smujo.id/biodiv/article/view/4379

How to cite: Lillo, E., BUOT JR, I. E., Malaki, A. B., Alcazar, S. M. T., Rosales, R., Diaz, J. L. B., … & Gealon, G. G. G. (2020). Leaf architectural characteristics of Cinnamomum cebuense Kosterm.(Lauraceae) distributed in different geographical locations, taxonomic identification and conservation concerns. Biodiversitas Journal of Biological Diversity, 21(1).

First Distribution Record of North Philippine Temple Pitviper (Tropidolaemmus subannulatus Gray, 1842) in Cebu Island, Philippines

Author: Archiebald Baltazar B. Malaki, Steve Michael T. Alcazar, Edgardo P. Lillo, Raamah C. Rosales, Bernardo A. Redoblado, John Lou B. Diaz, and Inocencio E. Buot Jr.

Date published: 01/09/2020

To read full content: https://philjournalsci.dost.gov.ph/images/pdf/pjs_pdf/vol149no3/first_distribution_record_of_north_Phil_temple_pitviper_.pdf

How to cite: Malaki, A. B. B., Alcazar, S. M. T., Lillo, E. P., Rosales, R. C., Redoblado, B. A., Diaz, J. L. B., & Buot Jr, I. E. (2020). First Distribution Record of North Philippine Temple Pitviper (Tropidolaemus subannulatus Gray, 1842) on Cebu Island, Philippines. Philippine Journal of Science, 149(3), 669-673.

Native Trees on Mount Lantoy Key Biodiversity Areas (KBA), Argao, Cebu, Philippines

Author: Edgardo P. Lillo, Archiebald B. Malaki, Steve Michael T. Alcazar, Ritchie U. Nuevo, and Raamah Rosales

To read full content: https://smujo.id/biodiv/article/view/6194/4204

How to cite: Lillo, E. P., Malaki, A. B. B., Alcazar, S. M. T., Nuevo, R. U., & Rosales, R. (2019). Native Trees on Mount Lantoy Key Biodiversity Areas (KBA), Argao, Cebu, Philippines. Philippine Journal of Science, 148(2), 359-371.

Short communication:Diversity of cave-dwelling bats in Cebu Island, Philippines

Author: Steve Michael T. Alcazar, Ireneo L. Lit Jr., Carmelita M. Rebancos, Aimee Lynn A. Barionn-Dupo, Anna Pauline O Deguia, Nathaniel C. Bantayan, James DV. Alvarez

To read full content: https://smujo.id/biodiv/article/view/5838

How to cite: Alcazar, S. M. T., Lit, I. L., Rebancos, C. M., Dupo, A. L. B., De Guia, A. P. O., Bantayan, N. C., & Alvarez, J. D. (2020). Diversity of cave-dwelling bats in Cebu Island, Philippines. Biodiversitas Journal of Biological Diversity, 21(7).

Native trees in Nug-as forest Key Biodiversity Area, Cebu, Philippines

Author: Edgardo P.Lillo, Archiebald B.Malaki, Steve Michael T. Alcazar, Bernardo R. Redoblado, Johnlou B.Diaz, Juanita P. Pinote, Raamah Rosales, Inocencio E.Buot Jr.

To read full content: https://smujo.id/biodiv/article/view/6194#:~:text=A%20total%20of%20135%20native,Meliaceae%2C%20Fabaceae%2C%20and%20Rutaceae.

How to cite: Lillo, E., Malaki, A. B., Alcazar, S. M. T., Redoblado, B. R., Diaz, J. L. B., Pinote, J. P., … & BUOT JR, I. E. (2020). Native trees in Nug-as forest Key Biodiversity Area, Cebu, Philippines. Biodiversitas Journal of Biological Diversity, 21(9).

Genome-wide transcriptional response of papain-like cysteine protease-mediated resistance against Xanthomonas oryzae pv. oryzae in rice

Author: Marjohn C. Niño, Kwon Kyoo Kang, Yong-Gu Cho

Date published: 28/01/2020

To read full content: https://link.springer.com/article/10.1007/s00299-019-02502-1

How to cite: Niño, M. C., Kang, K. K., & Cho, Y. G. (2020). Genome-wide transcriptional response of papain-like cysteine protease-mediated resistance against Xanthomonas oryzae pv. oryzae in rice. Plant cell reports, 39(4), 457-472.

Genome-wide identification and molecular characterization of cysteine protease genes in rice

Author: Marjohn C. Niño, Me Sun Kim, Kwon Kyoo Kang, Yong-Gu Cho

Date published: 01/02/2020

To read full content: https://link.springer.com/article/10.1007/s11816-019-00583-8#citeas

Higher eductaion institution (HEI) enrollment forecsting using data mining technique

Author: Adeline P. Dela Cruz, Ma. Leslie B. Basallo, Benjamin A. Bere, III, Jerome B. Aguilar, Cheneta Kenny P. Calvo, Jan Carlo T. Arroyo, Allemar Johne P. Delima

Date published: 01/03/2020

To read full content: https://doi.org/10.30534/ijatcse/2020/179922020

How to cite: Calvo, P., Arroyo, J. C. T., & Delima, A. J. P. (2020). Higher education institution (HEI) enrollment forecasting using data mining technique. International Journal, 9(2).

LSB Image Steganography with Data Compression Technique Using Goldbach G0 Code Algorithm

Author: Jan Carlo T. Arroyo, Allemar Jhone P. Delima

Date published: 31/07/2020

To read full content: https://www.semanticscholar.org/paper/LSB-Image-Steganography-With-Data-Compression-Using-Arroyo-Delima/64a2b73bfa5805d51b448e7838e547955eb323de

How to cite: Arroyo, J. C. T., & Delima, A. J. P. (2020). LSB image steganography with data compression technique using goldbach G0 code algorithm. International Journal, 8(7).

Caesar Cipher with Goldbach Code Compression for Efficient Cryptography

To read full content: https://www.researchgate.net/profile/Allemar_Jhone_Delima/publication/342591742_Caesar_Cipher_With_Goldbach_Code_Compression_For_Efficient_Cryptography/links/5f2631cca6fdcccc43a24731/Caesar-Cipher-With-Goldbach-Code-Compression-For-Efficient-Cryptography.pdf

How to cite: Arroyo, J. C. T., & Delima, A. J. P. (2020). Caesar cipher with goldbach code compression for efficient cryptography. Int. J. Emerg. Trends Eng. Res.

A Keystream-Based Affine Cipher for Dynamic Encryption

To read full content: http://www.warse.org/IJETER/static/pdf/file/ijeter06872020.pdf

How to cite: Arroyo, J. C. T., & Delima, A. J. P. (2020). A Keystream-Based Affine Cipher for Dynamic Encryption. International Journal, 8(7).

An Enhanced K-Nearest Neighbor Predictive Model through Metaheuristic Optimization

Author: Allemar Jhone P. Delima

To read full content: https://pdfs.semanticscholar.org/4ad3/ab6c1692ae0e0004f03f3bdcc0a90f7c6bd9.pdf?_ga=2.7605490.1525974824.1599802274-1188968234.1599802274

How to cite: Delima, A. J. P. (2020). An enhanced K-nearest neighbor predictive model through metaheuristic optimization. International Journal of Engineering and Technology Innovation, 10(4), 280.

A Novel ASCII Code-based Polybius Square Alphabet Sequencer as Enhanced Cryptographic Cipher for Cyber Security Protection (APSAlpS-3CS)

Author: Jan Carlo T. Arroyo, Ariel Roy L. Reyes, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/343365290_A_Novel_ASCII_Code-based_Polybius_Square_Alphabet_Sequencer_as_Enhanced_Cryptographic_Cipher_for_Cyber_Security_Protection_APSAlpS-3CS

How to cite: Arroyo, J. C. T., Reyes, A. R. L., & Delima, A. J. P. (2020). A Novel ASCII Code-based Polybius Square Alphabet Sequencer as Enhanced Cryptographic Cipher for Cyber Security Protection (APSAlpS-3CS). International Journal of Advanced Computer Science and Applications, 11(7).

MuseoDabawenyo: An Interactive Virtual Reality Museum Application using Unity

Author: Nizle Rosh H. Cabibil, Antonio V. Lopez Jr., Kezia Channen T. Obero, Jan Carlo T. Arroyo, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342637839_MuseoDabawenyo_An_Interactive_Virtual_Reality_Museum_Application_using_Unity

How to cite: Ocampo, L., & Yamagishi, K. (2021). Multiple criteria sorting of tourist sites for perceived COVID-19 exposure: the use of VIKORSORT. Kybernetes.

Constructo App: A Multi-platform Android and Web Application with Single Page Architecture for Ordering of Building Materials

Author: Lloyd Kristoper Lim, Leopoldo Abing Jr., Pitz Jerald Rabe, Jan Carlo T. Arroyo, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342656514_Constructo_App_A_Multi-platform_Android_and_Web_Application_with_Single_Page_Architecture_for_Ordering_of_Building_Materials

Android-based Application Utilizing Image Processing with Artificial Neural Network for Detecting Ringworm and Yeast Infections for Dogs Using Neuroph Framework

Author: Reand Michael M. Mellores, Jessa Carrisse D. Salvoza, Shantal O. Flores, Jan Carlo T. Arroyo, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342630759_Android-based_Application_Utilizing_Image_Processing_with_Artificial_Neural_Network_for_Detecting_Ringworm_and_Yeast_Infections_for_Dogs_Using_Neuroph_Framework

How to cite: Mellores, R. M. M., Salvoza, J. C. D., Flores, S. O., Arroyo, J. C. T., & Delima, A. J. P. (2020). Android-based Application Utilizing Image Processing with Artificial Neural Network for Detecting Ringworm and Yeast Infections for Dogs Using Neuroph Framework. International Journal (Toronto, Ont.), 9(3).

Cross-Platform Course Assessment Mobile Application for the University of Mindanao using Text Analytics API and Weighted Incremental Algorithm

Author: Kyle Nurville C. Jaham, Sheila Mae E. Young, Annah Thalia T. Cabante, Jan Carlo T. Arroyo, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342637830_Cross-Platform_Course_Assessment_Mobile_Application_for_the_University_of_Mindanao_using_Text_Analytics_API_and_Weighted_Incremental_Algorithm

How to cite: Jaham, K. N. C., Young, S. M. E., Cabante, A. T. T., Arroyo, J. C. T., & Delima, A. J. P. (2020). Cross-Platform Course Assessment Mobile Application for the University of Mindanao using Text Analytics API and Weighted Incremental Algorithm. International Journal, 9(3).

GoonAR: A Bilingual Children Storybook through Augmented Reality Technology Using Unity with Vuforia Framework

Author: Art Jake R. Desierto, Adah Sushmita A. Reciña, Jan Carlo T. Arroyo, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342637928_GoonAR_A_Bilingual_Children_Storybook_through_Augmented_Reality_Technology_Using_Unity_with_Vuforia_Framework

How to cite: Desierto, A. J. R., Reciña, A. S. A., Arroyo, J. C. T., & Delima, A. J. P. (2020). GoonAR: A bilingual children storybook through augmented reality technology using unity with Vuforia framework. Int. J. Adv. Trends Comput. Sci. Eng, 9.

MUSICHUB: A Web and Android Based Rehearsal Studio Locator and Reservation System in Davao City Utilizing Geolocation API and Rabin-Karp Algorithm

Author: Sushmita M. Gomez, Anacel P. Guantero, Joeharie A. Bulgao, Jan Carlo T. Arroyo, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342637877_MUSICHUB_A_Web_and_Android_Based_Rehearsal_Studio_Locator_and_Reservation_System_in_Davao_City_Utilizing_Geolocation_API_and_Rabin-Karp_Algorithm

How to cite: Gomez, S. M., Guantero, A. P., Bulgao, J. A., Arroyo, J. C. T., & Delima, A. J. P. (2020). MUSICHUB: A Web and Android Based Rehearsal Studio Locator and Reservation System in Davao City Utilizing Geolocation API and Rabin-Karp Algorithm. International Journal, 9(3).

An Efficient Least Significant Bit Image Steganography with Secret Writing and Compression Techniques

Author: Jan Carlo T. Arroyo, Jenny A. Espadero, Marife A. Ganas, Randy F. Ardeña, Ramcis N. Vilchez, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342626725_An_Efficient_Least_Significant_Bit_Image_Steganography_with_Secret_Writing_and_Compression_Techniques

How to cite: Arroyo, J. C. T., Espadero, J. A., Ganas, M. A., Ardeña, R. F., Vilchez, R. N., & Delima, A. J. P. (2020). An efficient least significant bit image steganography with secret writing and compression techniques. International Journal, 9(3), 3280-3286.

An Improved Image Steganography through Least Significant Bit Embedding Technique with Data Encryption and Compression Using Polybius Cipher and Huffman Coding Algorithm

Author: Jan Carlo T. Arroyo, Charisse P. Barbosa, Meljohn V. Aborde, Fe B. Yara, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342635483_An_Improved_Image_Steganography_through_Least_Significant_Bit_Embedding_Technique_with_Data_Encryption_and_Compression_Using_Polybius_Cipher_and_Huffman_Coding_Algorithm

How to cite: Arroyo, J. C. T., Barbosa, C. P., Aborde, M. V., Yara, F. B., & Delima, A. J. P. (2020). An Improved Image Steganography through Least Significant Bit Embedding Technique with Data Encryption and Compression Using Polybius Cipher and Huffman Coding Algorithm. International Journal, 9(3).

The Use of Schoology as Learning Management System in the College of Computing Education: A Response Assessment using Data Mining Techniques

Author: Allemar Jhone P. Delima, Jan Carlo T. Arroyo, Markdy Y. Elape, Michelle C., Orong

To read full content: https://www.researchgate.net/publication/342637754_The_Use_of_Schoology_as_Learning_Management_System_in_the_College_of_Computing_Education_A_Response_Assessment_using_Data_Mining_Techniques

How to cite: Delima, A. J. P., Arroyo, J. C. T., Elape, M. C., & Orong, M. Y. (2020). The Use of Schoology as Learning Management System in the College of Computing Education: A Response Assessment using Data Mining Techniques. International Journal, 9(3).

An Enhanced Nihilist Cipher Using Blum Blum Shub Algorithm

To read full content: https://www.researchgate.net/publication/342656271_An_Enhanced_Nihilist_Cipher_Using_Blum_Blum_Shub_Algorithm

How to cite: Delima, A. J. P., & Arroyo, J. C. T. (2020). An enhanced nihilist cipher using blum blum shub algorithm. International Journal, 9(3).

An Improved Affine Cipher using Blum Blum Shub Algorithm

To read full content: https://www.researchgate.net/publication/342626513_An_Improved_Affine_Cipher_using_Blum_Blum_Shub_Algorithm

How to cite: Arroyo, J. C. T., & Delima, A. J. P. (2020). An improved affine cipher using blum blum shub algorithm. International Journal, 9(3).

A Modified Nihilist Cipher Based on XOR Operation

To read full content: https://www.researchgate.net/publication/342626467_A_Modified_Nihilist_Cipher_Based_on_XOR_Operation

How to cite: Arroyo, J. C. T., & Delima, A. J. P. (2020). A Modified Nihilist Cipher Based on XOR Operation. International Journal, 9(3).Arroyo, J. C. T., & Delima, A. J. P. (2020). A Modified Nihilist Cipher Based on XOR Operation. International Journal, 9(3).

Polybius Square in Cryptography: A Brief Review of Literature

Author: Jan Carlo T. Arroyo, Cristina E. Dumdumaya, Allemar Jhone P. Delima

To read full content: https://www.researchgate.net/publication/342637897_Polybius_Square_in_Cryptography_A_Brief_Review_of_Literature

How to cite: Arroyo, J. C. T., Dumdumaya, C. E., & Delima, A. J. P. (2020). Polybius Square in Cryptography: A Brief Review of Literature. International Journal of Advanced Trends Computer Science and Engineering.

Assessment on Tubalan Marine Sanctuary in Conserving Existing Coastal Habitat Using Data Mining Techniques

Author: Orlando E. Ang, Allemar Jhone P. Delima, Jan Carlo T. Arroyo

To read full content: chrome- extension://efaidnbmnnnibpcajpcglclefindmkaj/https://www.warse.org/IJATCSE/static/pdf/file/ijatcse197922020.pdf

How to cite: Ang, O. E., Delima, A. J. P., & Arroyo, J. C. T. (2020). Assessment on Tubalan Marine Sanctuary in Conserving Existing Coastal Habitat Using Data Mining Techniques. International Journal, 9(2).

Transcriptional Modulation of Resistance against Xanthomonas oryzae pv. oryzae Korean Race K2 in japonica Rice

Author: Marjohn C Niño, Yong-Gu Cho

Date published: 1/07/2020

To read full content: https://www.mdpi.com/2073-4395/10/7/960

How to cite: Niño, M. C., & Cho, Y. G. (2020). Transcriptional Modulation of Resistance against Xanthomonas oryzae pv. oryzae Korean Race K2 in japonica Rice. Agronomy, 10(7), 960.

In Situ Digestibility of Cogon Grass (Imperata cylindrica L.) in Various Forms and Harvesting Intervals in Rumen-Fistulated Brahman Cattle

Author: Elmar M. Patiga, Lolito C. Bestil, Hershey P. Mondejar

Date published: July – December 2020

To read full content: https://mjst.ustp.edu.ph/index.php/mjst/article/view/536

How to cite: Patiga, E. M., Bestil, L. C., & Mondejar, H. P. (2020). In Situ Digestibility of Cogon Grass (Imperata cylindrica L.) in Various Forms and Harvesting Intervals in Rumen-Fistulated Brahman Cattle. Mindanao Journal of Science and Technology, 18(2).

Dimensions of Motivation in Teaching: Relations with Social Support Climate, Teacher Efficacy, Emotional Exhaustion, and Job Satisfaction

Author: Gamaliel Gonzales ,1 Roselyn Gonzales ,2 Felix Costan ,2 and Celbert Himang 3

To read full content: https://www.hindawi.com/journals/edri/2020/8820259/

How to cite: Gonzales, G., Gonzales, R., Costan, F., & Himang, C. (2020). Dimensions of motivation in teaching: relations with social support climate, teacher efficacy, emotional exhaustion, and job satisfaction. Education Research International, 2020.

Filipino Teacher’s Compartmentalization Ability, Emotional Intelligence and Teaching Performance

Author: Go, Marivel B.; Golbin, Rodolfo A., Jr.; Velos, Severina P.; Bate, Glynne P.

To read full content: https://myjms.mohe.gov.my/index.php/AJUE/article/view/7912

How to cite: Go, M. B., Golbin Jr, R. A., Velos, S. P., & Bate, G. P. (2020). Filipino Teachers’ Compartmentalization Ability, Emotional Intelligence, and Teaching Performance. Asian Journal of University Education, 16(3), 27-42.

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Doctors' opinions on...

Doctors' opinions on euthanasia, end of life care, and doctor-patient communication: telephone survey in France

Related content
Peer review
P Peretti-Watel , researcher ( peretti{at}marseille.inserm.fr ) 1 ,
M K Bendiane , researcher 2 ,
H Pegliasco , chairman 3 ,
J M Lapiana , director of palliative care centre 4 ,
R Favre , professor 5 ,
A Galinier , consultant 6 ,
J P Moatti , professor 7
1 Regional Center for Disease Control of South-Eastern France, 13006 Marseille, France
2 Health and Medical Research National Institute, Research Unit 379, Social Sciences Applied to Medical Innovation, Institut Paoli Calmettes, Marseille,
3 Departmental Center of Private Health Professionals, Marseille
4 La Maison, Gardanne, France
5 Assistance Publique Hôpitaux de Marseille, Service of Medical Oncology, Marseille
6 Assistance Publique-Hôpitaux de Marseille, Department of Penitentiary Care, Marseille, France
7 Department of Economics, University of Aix-Marseille II, France
Correspondence to: P Peretti-Watel
Accepted 28 July 2003

Introduction

During the past decade, the debate about legalising euthanasia has grown in many developed countries, including France. Medical journals have reflected this: surveys have assessed doctors' attitudes toward euthanasia and bioethics articles have discussed the pros and cons. Supporters of legalisation argue that euthanasia is a continuation of palliative care and that doctors must respect patients' autonomy, including a wish to die. 1 The latter argument suggests that cultural differences shape opinions about euthanasia, because the emphasis on autonomy is greater in English speaking countries than in other developed countries. 2 3

We assessed French doctors' opinions toward euthanasia and collected data about their attitudes and practices. We compared medical specialties which demand different amounts of palliative care and different amounts of empathy toward and communication with terminally ill patients.

Participants, methods, and results

In 2002, the Regional Center for Disease Control of South-Eastern France and the Health and Medical Research National Institute did a telephone survey of a sample of doctors, stratified by specialty. We selected general practitioners, oncologists, and neurologists randomly from all French doctors, kept on file by the National Health Insurance Fund.

We investigated respondents' involvement in end of life care and palliative care, their attitude toward terminally ill patients, and whether “euthanasia should be legalised, as in the Netherlands.” We compared medical specialties with Pearson's χ 2 .

We contacted 1552 doctors, and 917 (59%) agreed to participate. Response rate was greater for oncologists (217/261; 83%) and neurologists (198/287; 69%) than for general practitioners (502/1004; 50%). Doctors who did not respond were generally too busy; they did not differ in sex, age, or size of town from respondents.

Only a minority of respondents were trained in palliative care, especially neurologists (24/198; 12.1%). Oncologists treated more terminally ill patients during the past year (mean 26.3 patients v 9.4 for neurologists and 7.0 for general practitioners; P < 0.05), and general practitioners practised less often in palliative care units ( table ). Oncologists were less likely to feel uncomfortable with terminally ill patients (7.8% v 16.7% among general practitioners and 27.8% among neurologists; P < 0.001) and more prone to systematically communicate the objectives of treatment (65.9% v 57.2% among general practitioners and 47.0% among neurologists; P < 0.01) and the diagnosis to competent terminally ill patients. Oncologists were also less in favour of legalising euthanasia (35.5% v 44.8% of general practitioners and 46.5% of neurologists; P < 0.05).

French doctors' involvement in end of life care and palliative care, their attitude to and communication with patients, and their opinion on legalising euthanasia, 2002. Values are numbers (percentages) unless otherwise stated

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Many French doctors want euthanasia to be legalised. This opinion is more common among general practitioners and neurologists than among oncologists, who are more experienced in end of life care, more frequently trained in palliative care, and show greater comfort and better communication with terminally ill patients. Because most proponents of legalisation argue that euthanasia is a continuation of end of life care and that doctors should respect patients' autonomy, including a wish to die, we expected to find the reverse.

Our study has several limitations. Answering questions about a sensitive topic on the telephone can be difficult, a questionnaire with a fixed choice of answers prevented doctors from qualifying or justifying their responses, and we lacked detailed information about doctors who did not respond.

Previous studies found similar patterns, but the French counterparts to Italian general practitioners and US oncologists were more in favour of legalising euthanasia. 3 4 Our findings contradict the argument that opinions on euthanasia are related to cultural differences in English speaking countries; comparative studies are needed. 2 In France, the support shown for euthanasia may be due to a lack of professional knowledge on palliative care. 5 Improving such knowledge would improve end of life care and may also clarify the debate over euthanasia.

Acknowledgments

We thank H Granier, Y Obadia, B Planchet-Barraud, F Ravallec, M Rotily, and O Priolo.

Contributors MKB, HP, JML, RF, and AG designed the survey and reviewed and improved the paper. JPM and PP-W did the statistical analysis and wrote the paper. PP-W is guarantor.

Funding Departmental Centre of Private Health Professionals (grant from the fund for improving ambulatory care), Assistance Publique-Hôpitaux de Marseilles (within the hospital programme for clinical research), and Cancer Research Foundation (ARC).

Competing interests None declared.

Ethical approval Not needed.

Hermsen MA ,
ten Have HA
Magnani K ,
Emanuel EJ ,
Fairclough D ,
Clarridge BC ,
Penley WC ,
Ben Diane MK ,
Pegliasco H ,
Galinier A ,
Lapiana JM ,
Peretti-Watel P ,

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Ross Douthat

The birth dearth and the smartphone age.

By Ross Douthat

Opinion Columnist

My newsroom colleagues Jason Horowitz and Gaia Pianigiani have a lovely report this week about family-friendly policies in the Italian province of Alto Adige-South Tyrol, which has the highest birthrate of any region in an aging, depopulating Italy.

Their story is a portrait not just of a particular policy matrix but also the culture that policy can help foster. In particular, it highlights the extent to which the province offers not just direct funding for parents — for the family with six kids profiled in the story, that means 200 euros a month for each child until they turn 3, on top of the family benefits offered by Italy’s national government — but also a more comprehensive attempt to build a child-friendly social order. The province’s parents “enjoy discounted nursery schools, baby products, groceries, health care, energy bills, transportation, after-school activities and summer camps.” Teachers are encouraged “to turn their apartments into small nurseries,” workplaces offer breastfeeding breaks, and one workplace lobby is filled with “fliers advertising ‘Welcome Baby’ backpacks loaded with tips for new parents and picture books.”

As a portrait of a family-friendly exception to a larger anti-natal rule, the story dovetails with arguments in a new book from Tim Carney of The Washington Examiner, “ Family Unfriendly : How Our Culture Made Raising Kids Much Harder Than It Needs to Be,” which focuses on the ways that American society conspires to make parenting seem incredibly high-effort, well-nigh impossible.

Some of what Carney describes is a set of habits that’s beyond the reach of policy. (I don’t think there’s much the government can do to persuade parents to “Have Lower Ambitions for Your Kids,” to select one of his more striking chapter titles.) But some of the sense of overwhelmingness that comes with modern parenting seems like it could be mitigated, not just through a once-a-year benefit or tax credit, but also through small consistent signals of support: the family discount on groceries, the convenient in-home child care option, the open play space, the flexible work space.

If the developed world isn’t going to disappear into a gray and underpopulated future, there needs to be some “change in the overall ethos and structure of parenting,” as my Opinion colleague Jessica Grose put it last year, some rewiring of both parental and societal expectations — a rewiring that one Italian province, in my colleagues’ account, seems to have partly achieved.

But emphasize that “partly.” Last week, The Financial Times’s data maven, John Burn-Murdoch, ran a story under the headline “Why family-friendly policies don’t boost birthrates.” That claim seems to conflict with the lessons of Alto Adige-South Tyrol, but really what Burn-Murdoch meant wasn’t that such policies have no effect at all. It’s just that they don’t seem to boost birthrates enough to make up for whatever social and cultural and economic forces keep pushing them below replacement and then even lower still.

And that’s what you see in the Italian example. My colleagues mention that attempts at family-friendly policymaking in the neighboring province of Trentino, which borders Alto Adige-South Tyrol to the south, have been more disappointing: “Its birthrate has nevertheless plunged to 1.36 children per woman,” which is “much closer to the dismal national average.” This is true, but it’s also true that a birthrate of 1.36 is higher than in any other region in Italy.

So Trentino’s efforts are a failure in the sense that they haven’t matched their neighbor’s more impressive results or prevented stark decline. But maybe they’re also a success relative to the no-policy alternative, a case study in how family-friendly efforts make an important difference at the margin even if they can’t simply overcome larger trends.

What might actually overcome those trends? The harsh answer for the moment appears to be, well, nothing. But a more optimistic answer would reach for some larger idea of meaning and mission as the thing that low-birthrate cultures need to somehow recover.

Part of the explanation for the special fecundity of Alto Adige-South Tyrol, my colleagues suggest, lies in its particular heritage as a Germanic enclave absorbed into the Italian republic, which may instill a special interest in its own cultural survival. Likewise, Carney’s book discusses the Israeli exception to the general rule of rich societies having below-replacement birthrates — an exception that includes secular Israelis as well as the ultra-Orthodox and clearly has something to do with a sense of national mission that the Israeli experiment retains. And another new book, “ Hannah’s Children : The Women Quietly Defying the Birth Dearth,” from Catherine Ruth Pakaluk at the Catholic University of America, looks at a different exceptional group, American women having five or more kids, and finds a similar sense of mission, usually religious, as their defining commonality. (I should note that I’ll be moderating a conversation with Pakaluk and Carney at Catholic University in Washington on the evening of April 29.)

How you would translate this sense of mission from the smaller to the larger scale, from small regions and countries and particularly religious cohorts to mass societies, is a question whose lack of obvious answers leads us back to pessimism. At the very least it’s clear that any sweeping kind of fertility recovery would have to defy current expectations and integrate structures of meaning, habits of family formation and modern lifestyles in a way that nobody can quite see coming yet.

Which brings me to smartphones. One of the best reviews of Carney’s book, from Leah Libresco Sargeant in First Things, pairs it with Jonathan Haidt’s “ The Anxious Generation : How the Great Rewiring of Childhood Is Causing an Epidemic of Mental Illness,” about the effect of phones and screens and social media on childhood and adolescence. Carney’s book has a discussion of the screen world’s negative effects on family life, and Haidt’s book offers a portrait of what’s gone wrong with Western childhood in the smartphone age, the loss of independence and unscheduled play and face-to-face interactions between kids, that would be fully at home in “Family Unfriendly.”

Uniting these accounts, Sargeant makes the point that screens have arguably become a substitute for better forms of family friendliness, a way of managing kids in a society that doesn’t want to really deal with all their disruptive energy, their irreducible non-adultness. It’s a new way of making them seen and not heard, or neither seen nor heard: “A child stooped over a phone,” after all, “is quiet, nondisruptive, and doesn’t have to be in public at all.” If screens are possibly making them unhappier, they’re also making them more tractable in a way that substitutes for any larger social transformation that might make them welcome.

We talked about Haidt’s book a bit on our Times Opinion podcast this week , and there’s much more to say about his argument and the critiques that it has generated. But let’s stay with this question of how screens help manage childhood.

All my biases make me agree with the anti-smartphone case, and indeed my strong suspicion is that the culture smartphones create among not just kids but also 20-something adults helps explain the acceleration of the fertility decline in recent years. But because those are my biases, it’s useful to push against them. So consider a different read on Sargeant’s argument: If screens make kids more manageable, shouldn’t they potentially make it easier to have and rear them?

Yes, in this timeline, their use is often intertwined with helicopter parenting and obsessive achievement culture, and may feed into anti-child tendencies in the wider social landscape. But just as a bare fact of parental life, an iPad really can make a long family trip or plane ride much more bearable for a beleaguered mom or dad. A family network of phones really can make it easier to juggle the responsibility for multiple kids and all their play dates and activities. There really are times when it’s OK for kids to be seen but not heard and for streaming entertainment to play a crucial role in letting a parent get dinner on the table.

Likewise for adults and their screens. My phone distracts me from my kids, it sets a bad example for them, but it also makes it possible for me to be present in all kinds of important ways, even when I have work obligations. Remote work seems to make it easier to have kids and to live in houses and neighborhoods that give them space, to escape the potentially fertility-crushing effects of urban density. The internet makes it easier to encourage eccentric childhood interests, to run a home-schooling cooperative, to connect with grandparents in distant states and more.

In our podcast discussion, I was perhaps a bit more optimistic than my co-hosts about our capacity to create a more smartphone-free form of childhood. But I will concede that we are not going to build a smartphone-free society on any non-apocalyptic timeline.

So to imagine a transformed culture that’s friendlier to families and more welcoming to kids is necessarily to imagine one that employs screens in all kinds of ways, but with a mastery over their effects and an intentionality about their uses that we have not yet been able to achieve.

Jonathan Haidt and Tyler Cowen in friendly combat .

Bryan Garsten on liberalism as a refuge .

Jessica Winter on liberalism as a meltdown .

Matthew Rose on the radical right .

Noah Smith on the incentives of euthanasia.

Was the “Seinfeld” finale actually good ?

The library of Nayib Bukele.

This Week in Decadence

— Derek Thompson, “ The True Cost of the Churchgoing Bust ,” The Atlantic (April 3)

… America didn’t simply lose its religion without finding a communal replacement. Just as America’s churches were depopulated, Americans developed a new relationship with a technology that, in many ways, is the diabolical opposite of a religious ritual: the smartphone. As the social psychologist Jonathan Haidt writes in his new book, “The Anxious Generation,” to stare into a piece of glass in our hands is to be removed from our bodies, to float placelessly in a content cosmos, to skim our attention from one piece of ephemera to the next. The internet is timeless in the best and worst of ways — an everything store with no opening or closing times. “In the virtual world, there is no daily, weekly, or annual calendar that structures when people can and cannot do things,” Haidt writes. In other words, digital life is disembodied , asynchronous , shallow and solitary . Religious rituals are the opposite in almost every respect. They put us in our body, Haidt writes, many of them requiring “some kind of movement that marks the activity as devotional.” Christians kneel, Muslims prostrate and Jews daven. Religious ritual also fixes us in time, forcing us to set aside an hour or day for prayer, reflection or separation from daily habit. (It’s no surprise that people describe a scheduled break from their digital devices as a “Sabbath.”) Finally, religious ritual often requires that we make contact with the sacred in the presence of other people, whether in a church, mosque, synagogue or over a dinner-table prayer. In other words, the religious ritual is typically embodied , synchronous , deep and collective . … Finding meaning in the world is hard too; it’s especially difficult if the oldest systems of meaning-making hold less and less appeal. It took decades for Americans to lose religion. It might take decades to understand the entirety of what we lost.

Advertisements for Myself

I will be participating in two debates next week: Arguing the negative for the proposition “ Is Assisted Dying Moral? ” at Stanford University on Tuesday, April 9 at 5 p.m., and moderating a debate on campus free speech amid the Israel-Hamas war, in Cambridge, Mass., on Thursday, April 11 at 7 p.m. Both events are free but require registration.

Ross Douthat has been an Opinion columnist for The Times since 2009. He is the author, most recently, of “The Deep Places: A Memoir of Illness and Discovery.” @ DouthatNYT • Facebook

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Khimki-Podmoskovye Moscow Region vs MBA Moscow live scores, head to head, schedule, predictions and stats

Khimki-Podmoskovye Moscow Region is playing against MBA Moscow on Apr 27, 2022 at 8:00:00 AM UTC.

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Preview: Valencia Basket vs. Khimki Moscow Region 22 december 2020

On Wednesday, December 23, 2020 Khimki Moscow Region will face Valencia Basket, Spain in a EuroLeague round 16 game. The game will be played in Valencia at La Fonteta. Tip-off at 23:00 msk.

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ESSAY: Euthanasia
Euthanasia requests of people with intellectual disability or autism in the Netherlands
Medical Ethics
Euthanasia between Legalization and Criminalization. Professor Amer Fakhoury
Canadians’ ‘intelligence’ questioned for voting in Justin Trudeau
The Nostalgia of Something Terrible

COMMENTS

Do You Agree or Disagree With Euthanasia or Mercy Killing?
Euthanasia is the deliberate advancement of a person's death for the benefit of that person. In most cases euthanasia is carried out because the person asks to die, but there are cases where a person can't make such a request. A person who undergoes euthanasia is usually terminally ill. Euthanasia can be carried out either by doing ...
Argumentative essay about Do you agree or disagree with ...
They are in pain, they are suffering, and they no longer find their quality of life to be at an acceptable level anymore.When people like this are kept alive by machines or other medical treatments, can it be morally permissible to let them die?Advocates of "passive euthanasia" argue that it can be. Their reasons, however, suggest that it ...
Do You Agree or Disagree With Euthanasia or Mercy Killing?
Euthanasia is the deliberate advancement of a person's death for the benefit of that person. In most cases euthanasia is carried out because the person asks to die, but there are cases where a person can't make such a request. A person who undergoes euthanasia is usually terminally ill. Euthanasia can be carried out either by doing ...
BBC
because life and death are God's business with which we shouldn't interfere. because most people don't want to die. because it violates our autonomy in a drastic way. The first two reasons form ...
Euthanasia: agreeing to disagree?
Abstract. In discussions about the legalisation of active, voluntary euthanasia it is sometimes claimed that what should happen in a liberal society is that the two sides in the debate "agree to disagree". This paper explores what is entailed by agreeing to disagree and shows that this is considerably more complicated than what is usually ...
Top 10 Pro & Con Arguments
1. Legalization. "The right to die should be a matter of personal choice. We are able to choose all kinds of things in life from who we marry to what kind of work we do and I think when one comes to the end of one's life, whether you have a terminal illness or whether you're elderly, you should have a choice about what happens to you….
Euthanasia
euthanasia, act or practice of painlessly putting to death persons suffering from painful and incurable disease or incapacitating physical disorder or allowing them to die by withholding treatment or withdrawing artificial life-support measures. Because there is no specific provision for it in most legal systems, it is usually regarded as either suicide (if performed by the patient himself) or ...
Euthanasia: Right to life vs right to die
The word euthanasia, originated in Greece means a good death 1.Euthanasia encompasses various dimensions, from active (introducing something to cause death) to passive (withholding treatment or supportive measures); voluntary (consent) to involuntary (consent from guardian) and physician assisted (where physician's prescribe the medicine and patient or the third party administers the ...
For Euthanasia: a Moral and Ethical Debate
Euthanasia, a topic fraught with moral and ethical complexity, stands at the intersection of personal autonomy, suffering, compassion, and empathy.In this in-depth exploration, we will delve into the profound moral and ethical arguments in favor of euthanasia and how it can provide a means for individuals to end their lives with dignity while respecting their autonomy and the principles of ...
BBC
Euthanasia is against the law in the UK where it is illegal to help anyone kill themselves. Voluntary euthanasia or assisted suicide can lead to imprisonment of up to 14 years. The issue has been ...
Argumentative essay about should euthanasis be legalized
Answer. Euthanasia, also known as assisted suicide or mercy killing, is the act of ending a person's life in order to relieve them of their suffering. The practice remains controversial, with many people arguing that it should be legalized, while others believe that it is morally wrong and should be prohibited.
Essay on Euthanasia: 100, 200 and 300 Words Samples
Essay on Euthanasia in 150 Words. Euthanasia or mercy killing is the act of deliberately ending a person's life. This term was coined by Sir Francis Bacon. Different countries have their perspectives and laws against such harmful acts. The Government of India, 2016, drafted a bill on passive euthanasia and called it 'The Medical Treatment ...
Euthanasia and assisted suicide: An in-depth review of relevant
3. Evolution of euthanasia and assisted suicide: digging into historical events. To understand the evolution and relevance of these concepts should analyze the history of euthanasia and assisted suicide; from the emergence of the term, going through its first manifestations in antiquity; mentioning the conceptions of great thinkers such as Plato and Hippocrates; going through the role of the ...
Arguments in Favor of Euthanasia
This is referred to as euthanasia. It is the act of deliberately terminating life when it is deemed to be the only way that a person can get out of their suffering (Johnstone 247). Euthanasia is commonly performed on patients who are experiencing severe pain due to terminal illness. For one suffering from terminal illness, assisted death seems ...
The Ethics of Euthanasia: [Essay Example], 804 words
This essay will explore both the advantages and disadvantages of euthanasia, as well as counterarguments and rebuttals, ultimately providing insight into the ongoing ethical debate surrounding this topic. Advantages of Euthanasia . Euthanasia may have several advantages for individuals facing unbearable pain and suffering, as well as the healthcare system as a whole.
Why is it Better to Suffer and Not to Die through Euthanasia? A Multi
Previous Previous post: Reflecting on the Personality of Artificiality: Reading Asimov's Film Bicentennial Man through Machine Ethics
Doctors' opinions on euthanasia, end of life care, and doctor-patient
During the past decade, the debate about legalising euthanasia has grown in many developed countries, including France. Medical journals have reflected this: surveys have assessed doctors' attitudes toward euthanasia and bioethics articles have discussed the pros and cons. Supporters of legalisation argue that euthanasia is a continuation of palliative care and that doctors must respect ...
Write an essay on euthanasia for and against
Euthanasia, also known as mercy killing, is the medical procedure of painlessly killing of a person suffering from a very painful and incurable disease. The decision is taken by the patient or by the closest family members in case the patient is unable to answer due to coma or lost of his or her sense. It is legal in India but it is frowned ...
Can someone help me start my argurment essay, Euthanasia ...
Starting an argumentative essay on the topic of euthanasia, the essay will explore whether euthanasia should be considered murder or an act of mercy.. In the introductory paragraph of the argumentative essay on euthanasia, it is essential to provide a brief overview of the topic and present the main argument or thesis statement.. The introduction should grab the reader's attention and provide ...
Businesses in: Moscow Region, Khimki, Panfilova Street, 7
Panfilova Street, 7, Khimki, Moscow Region, 141407. Coordinates:. 55.883934, 37.429088
Opinion
Carney's book has a discussion of the screen world's negative effects on family life, and Haidt's book offers a portrait of what's gone wrong with Western childhood in the smartphone age ...
Protests and civil society in Russia: The struggle for the Khimki
Earlier in this essay we quoted Lisa McIntosh Sundstrom's statement that "public disinterest, not repression, is the number one problem facing civil society movements" in Russia ... This author would agree that it is entirely justifiable for people in the West (or anywhere else in the world) to criticize violations of human rights and ...
Khimki-Podmoskovye Moscow Region vs MBA Moscow scores ...
About the match. Khimki-Podmoskovye Moscow Region is playing against MBA Moscow on Apr 27, 2022 at 8:00:00 AM UTC. Here you can find previous Khimki-Podmoskovye Moscow Region vs MBA Moscow results sorted by their H2H games. Sofascore also allows you to check different information regarding the match, such as: Box score (points and rebounds)
Preview: Valencia Basket vs. Khimki Moscow Region
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