Euthanasia is an act, and not the refraining from action. Second, the mercy killing must be voluntary by the performer, with indisputable permission from the patient. Third, the end result of the process must be intentional (van der Wal 1346). This definition may easily be misunderstood. However the meaning draws up several implications. Stopping treatment or even switching the method of treatment is not considered an action, but lethal injection does qualify. Infants and patients in a coma cannot consent, and, therefore, cannot fulfill the voluntary aspect of the definition. Also, in order to be considered euthanasia, death must be the primary goal (van der Wal 1346). The definition inherently implies that at no point in time is the
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Establishing a just protocol for euthanasia in America would allow for people without alternatives to speed up the process of certain death. Medical practices in the Netherlands allow doctors to “put down” these terminally ill patients in a merciful and painless manner. In American, however, we have not been able to achieve much headway because of a moral “trench-warfare stalemate” in regards to euthanasia (Dowbiggin 35). Americans are hesitant to approve legislation because of a fear that the government, not family members, will make the ultimate decision (Dowbiggin 14). A final problem is whether or not finances should play a part in the decision making process, due to a deficit of provided healthcare in America. These impediments can be overcome with a closer inspection of euthanasia practices in the Netherlands, a better understanding of the term, and insight into the Sander …show more content…
Even though the Catholic Church argues it is not a human’s place to end another human’s life (i.e. Thou shall not kill), we must submit that alleviating the suffering of the incurable is not immoral, but, instead our duty to our fellow man. A point on morality made by a Catholic, Joseph Sullivan, in his book Catholic Teaching on the Morality of Euthanasia, is that, if we allow the killing of people who desire death, we set the stage for further and immeasurable abuse of human life (Dowbiggin 17). This concern, known as the slippery slope argument, has not occurred in Holland in any overt manifestation. In fact, despite the requests of over 6000 people for induced death in 1990, only 2300 were granted (van der Wal 1346). This information shows that the dignity of life is preserved and that the procedure is reserved for only the most severe
Establishing a just protocol for euthanasia in America would allow for people without alternatives to speed up the process of certain death. Medical practices in the Netherlands allow doctors to “put down” these terminally ill patients in a merciful and painless manner. In American, however, we have not been able to achieve much headway because of a moral “trench-warfare stalemate” in regards to euthanasia (Dowbiggin 35). Americans are hesitant to approve legislation because of a fear that the government, not family members, will make the ultimate decision (Dowbiggin 14). A final problem is whether or not finances should play a part in the decision making process, due to a deficit of provided healthcare in America. These impediments can be overcome with a closer inspection of euthanasia practices in the Netherlands, a better understanding of the term, and insight into the Sander …show more content…
Even though the Catholic Church argues it is not a human’s place to end another human’s life (i.e. Thou shall not kill), we must submit that alleviating the suffering of the incurable is not immoral, but, instead our duty to our fellow man. A point on morality made by a Catholic, Joseph Sullivan, in his book Catholic Teaching on the Morality of Euthanasia, is that, if we allow the killing of people who desire death, we set the stage for further and immeasurable abuse of human life (Dowbiggin 17). This concern, known as the slippery slope argument, has not occurred in Holland in any overt manifestation. In fact, despite the requests of over 6000 people for induced death in 1990, only 2300 were granted (van der Wal 1346). This information shows that the dignity of life is preserved and that the procedure is reserved for only the most severe