Dying under a Description? Physician-Assisted Suicide, Persons, and Solidarity

2021 ◽  
Vol 27 (3) ◽  
pp. 298-311
Author(s):  
Darlene Fozard Weaver
Keyword(s):  
Assisted Suicide ◽  
Roman Catholic ◽  
Culture Wars ◽  
Physician Assisted Suicide ◽  
Moral Obligations

Abstract Debates over physician-assisted suicide (PAS) comprise a small portion of broader culture wars. Their role in the culture wars obscures an under-acknowledged consensus between those who support PAS and those who oppose it. Drawing insights from personalism, this essay situates PAS within larger moral obligations of solidarity with the dying and their caregivers. The contributions of Roman Catholic personalism relocate debates over PAS and allow us to harness shared moral impulses.

scholarly journals Christian Bioethics and the Partisan Commitments of Secular Bioethicists: Epistemic Injustice, Moral Distress, Civil Disobedience

2021 ◽  
Vol 27 (2) ◽  
pp. 123-139
Author(s):  
Mark J Cherry
Keyword(s):  
Assisted Suicide ◽  
Moral Distress ◽  
Civil Disobedience ◽  
Point Of View ◽  
Epistemic Injustice ◽  
Physician Assisted Suicide ◽  
Moral Obligations ◽  
Power Structures ◽  
Religious Groups ◽  
Moral Reality

Abstract Secular bioethicists do not speak from a place of distinction, but from within particular culturally, socially, and historically conditioned standpoints. As partisans of moral and ideological agendas, they bring their own biases, prejudices, and worldviews to their roles as ethical consultants, social advocates, and academics, attempting rhetorically to sway others and shift policy to a preferred point of view. Their pronouncements represent just one voice among others, even when delivered with strident rhetoric, in an educated and knowing tone, from within institutional positions of power. This essay argues that, given the hegemony of progressive secular bioethics, traditional Christians routinely face epistemic injustice within medicine. That is, Christian knowledge regarding moral reality is all too often demeaned or dismissed, unless such norms can be translated into and defended within a secular ethos. Given such systemic bias, I argue, Christians also experience significant moral distress: they are fully aware of their moral obligations and what they ought to do, but institutionalized power structures make it nearly impossible to so act. But, Christian physicians are not mere technicians, obliged to provide whatever patients request from the list of legally available treatments. That antireligious critics seek to remove the rights of Christian physicians to limit how they practice medicine, where they do not offer or refer for abortion, euthanasia, physician-assisted suicide, and other inappropriate forms of care, is unjustified and prejudicial, singling out Christians, and other religious groups, for singular treatment. Regardless of what the law requires or institutional policy demands, however, Christians are obliged to submit to God in all things. As a result, they may at times find themselves required to engage in acts of civil disobedience.

Euthanasia and Related Practices Worldwide

Crisis ◽  
1998 ◽  
Vol 19 (3) ◽  
pp. 109-115 ◽  
Author(s):  
Michael J Kelleher † ◽  
Derek Chambers ◽  
Paul Corcoran ◽  
Helen S Keeley ◽  
Eileen Williamson
Keyword(s):  
Assisted Suicide ◽  
International Association ◽  
Active Euthanasia ◽  
Physician Assisted Suicide ◽  
Passive Euthanasia ◽  
Medical Practitioners ◽  
General Acceptance ◽  
International Importance ◽  
Controversial Area ◽  
Active And Passive Euthanasia

The present paper examines the occurrence of matters relating to the ending of life, including active euthanasia, which is, technically speaking, illegal worldwide. Interest in this most controversial area is drawn from many varied sources, from legal and medical practitioners to religious and moral ethicists. In some countries, public interest has been mobilized into organizations that attempt to influence legislation relating to euthanasia. Despite the obvious international importance of euthanasia, very little is known about the extent of its practice, whether passive or active, voluntary or involuntary. This examination is based on questionnaires completed by 49 national representatives of the International Association for Suicide Prevention (IASP), dealing with legal and religious aspects of euthanasia and physician-assisted suicide, as well as suicide. A dichotomy between the law and medical practices relating to the end of life was uncovered by the results of the survey. In 12 of the 49 countries active euthanasia is said to occur while a general acceptance of passive euthanasia was reported to be widespread. Clearly, definition is crucial in making the distinction between active and passive euthanasia; otherwise, the entire concept may become distorted, and legal acceptance may become more widespread with the effect of broadening the category of individuals to whom euthanasia becomes an available option. The “slippery slope” argument is briefly considered.

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