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2.3: Euthanasia, or Mercy Killing (Nathan Nobis)

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9 Euthanasia, or Mercy Killing Nathan Nobis 24

1. Introduction

Sadly, there are people in very bad medical conditions who want to die. They are in pain, they are suffering, and they no longer find their quality of life to be at an acceptable level anymore. Given all that, they want their lives to end: they want to be out of their misery. Some of these people are kept alive by machines or other medical treatments. If these machines were turned off or the medical interventions stopped, these people would die.

Can it be morally permissible , or not wrong , to turn off these machines or stop treatment and so let someone die, in circumstances like these? Many people think it can be. They believe that, morally, we do not have to do everything we can to keep someone alive, no matter their quality of life or what they want. Indeed, sometimes keeping someone alive, when they could be allowed to die, would be wrong: we really should just let them die.

Here I develop an argument for this view, that what’s usually called “passive euthanasia” can be morally permissible. More interestingly though, I explain how the reasons in favor of passive euthanasia suggest and support thinking that in some circumstances “active euthanasia” is justified, so it can be OK to actively kill some patients, for example, by giving them an overdose of drugs that will painlessly end their lives. So, I argue that if you think it can sometimes be OK and appropriate to let some patients die, then you should also think it can sometimes be OK and appropriate to actively kill some patients.

2. Definitions

Let’s begin with some definitions to better understand the issues.

First, our topic is euthanasia , which is sometimes called “mercy killing.” The word euthanasia relates to the idea of a “good death.” People typically seek euthanasia to avoid a very bad death full of agony, pain, and suffering and all that results from that: for example, people wracked with horrific pain might not be able to meaningfully experience their final days or weeks with loved ones, due to the constant agony: when you are in terrible pain, it’s hard to talk, and listen, and share.

The most common type of euthanasia involves someone euthanizing someone else. Another type involves someone performing euthanasia on themselves, or euthanizing themselves: this is a type of suicide.

Euthanasia is usually classified as three types: voluntary , non-voluntary and involuntary :

Here we will only discuss arguments about voluntary euthanasia, but readers can thoughtfully extend that discussion to the unique circumstances of non-voluntary euthanasia. Since involuntary euthanasia, passive or active, is generally wrong, it won’t be discussed further.

3. An Argument for Passive Euthanasia

‘No’ suggests that we must always do everything we can to keep someone alive, even if they are miserable, want to die, and say so. To many, that’s just cruel. If a dog or cat were in a similar condition, we would do the merciful and humane thing and put them out of their misery: this is perhaps the one way that animals are often treated better than humans.

The judgment that ‘yes, it can be OK to let someone die’ can be supported by both consequentialist (or utilitarian) and Kant-inspired moral reasoning. What Kant himself argued about these issues might be different from what’s argued here: Kant sometimes applied his own moral principles to practical issues in unconvincing ways.

For the consequentialist, the person being out of their misery is a better consequence for them, and overall, than their staying alive: killing them decreases the net unhappiness, pain, and badness in the world. For the Kantian, letting them die respects their autonomy (or personal self-governance): we should respect people’s decisions about profound issues in their own lives. Given their reasonable desires, respecting their wishes treats them as “end in themselves,” but forcing them to live in their unwanted condition treats them as a “mere means” toward our own ends, not their own.

‘Yes’ can also be supported by spelling out conditions in which it can be OK to let someone die. We begin with an ‘if’ and develop a moral principle:

If …

• someone is dying, and
• is in horrible pain and suffering, and
• that pain and suffering cannot be relieved, and
• that person wants to die and clearly says so, and
• informed, thoughtful and caring people agree that the person would be better off no longer living…,

then it can be permissible to let that person die.

To many people, a principle like this seems plausible. And it justifies passive euthanasia in many circumstances.

The details of a principle like this, however, take us to harder questions about euthanasia, harder than those that arise in most circumstances: for examples, what if someone wants to die now but isn’t currently in horrible pain and suffering, or is expecting to die, but many years later after a very slow decline? Should anyone else have “say” over your own life or judge whether some pain and suffering is “horrible enough” for you to reasonably wish to die? If so, who? What if someone isn’t dying and doesn’t even have a bad medical condition but just finds their life not worth living and so wants to die (and so, say, plans to starve themselves to death or do other things that will result in their death)? These harder questions, and others, would need to be addressed for a complete defense of this or similar principles and any arguments based on them.

In sum, a basic case for passive euthanasia can be supported by utilitarian, Kantian and common-sense moral thinking. Let’s consider two objections before moving on to the case for active euthanasia.

3.1. First, some claim that pain can always be controlled, and patients always kept comfortable, so there is never a need to let anyone die (or, of course, actively kill them).

In reply, medical professionals try their best to control pain and make patients comfortable and they often are effective. But the insistence that pain can always be made bearable for everyone is, unfortunately, not true: some patients’ pains cannot be controlled to their own satisfaction.

3.2. Second, some argue that “miracles” are always possible, so there’s always a chance that someone gets better and even survives, and so we shouldn’t let patients die.

These hopes are understandable, but there are conditions that nobody has ever recovered from, and so the chances are very slim. And we don’t usually make important decisions based on very unlikely chances: for example, you could be in an unlikely car accident where a seatbelt harms you, rather than helps you: nevertheless, wearing a seatbelt is the smart choice.

Also, no type of euthanasia, passive or active, would prevent a miracle, especially a genuine miracle involving divine intervention: turning off the machines could be the occasion for a miraculous recovery, and an overdose of painkillers could be miraculously transformed into life-saving medications. People hoping for a miracle shouldn’t forget what miracles really could be.

4. An Argument for Active Euthanasia

The basic argument for active euthanasia, that is, for intentionally killing people who, due to their medical conditions, wish to be killed and say so is fairly simple.

We begin by reflecting on the basic reasons why passive euthanasia can be OK: it gets people out their misery and respects what they want for their own lives. “Letting people die” is a means toward those ends or goals. However, these goals can be pursued more directly and immediately by actively killing patients who wish to die. Letting people die often takes a long time, and that time will often be filled with pain and suffering, which the patient wants to avoid. Killing people, when they want to be killed , achieves the goals that they want, that is, to be out of their misery, more quickly and with less pain. And that is what they want, so they get what they want, quicker.

So, the basic assumptions that less unwanted pain and suffering is typically better than more and people’s desires about profound matters affecting their own lives and deaths usually should be fulfilled sooner than later , and the fact that killing someone is often a more effective means towards those ends, justifies active euthanasia, at least in some circumstances.

5. Objections: Potentially Relevant Differences Between Active and Passive Euthanasia

There are many objections to this type of reasoning, all intended to explain why active euthanasia is wrong but passive euthanasia can be permissible. Let’s consider some of the most common.

5.1. First, some claim that it’s always wrong to intentionally kill someone, so passive euthanasia can be OK but active euthanasia is wrong.

In reply, while we should agree that it’s, at least, nearly always wrong to intentionally kill someone, we should observe that most people want to live and do not currently have lives full of pain, suffering, and misery. So, the rule against killing is good in general, but we can argue that there are justifiable exceptions to this rule and that euthanasia is one of them.

5.2. Second, some argue that allowing active euthanasia puts us on a “slippery slope” to murdering patients, and people in general, who are not in challenging medical circumstances or do not want to die. That’s wrong, so we shouldn’t allow euthanasia, which might lead to that.

In reply, we can rightly wonder why that would happen, since arguments for euthanasia are very specific on the conditions where it might be permissible. They are especially clear that if someone wants to live, they should not be euthanized.

5.3. Third, some argue there is always an important (moral) difference between “allowing” something to happen and “doing” something, and so passive euthanasia is OK but active is not.

We might wonder if there is a clear distinction here. Consider this example:

You see that someone is about to unknowingly walk and fall into a deep pit in the ground. You could easily warn them of the pit, but you keep quiet and they fall in and are seriously injured. You tell yourself that if you had pushed them into the pit, you’d be blameworthy, but since you have “done nothing” you are completely blameless.

Many would find this judgment unbelievable: you did do something: what you did was stay silent and not warn them of the pit. “Inaction” is itself an action: doing nothing is doing something . Furthermore, what you did (in “doing nothing”) was wrong. It would often be worse for you to push the person into the pit yourself (or maybe not?), but your letting them fall in was wrong: you partially caused their injury: had you acted differently, they wouldn’t have gotten hurt.

Examples like these suggest that there are not clear moral or conceptual differences between doing something and allowing something to happen . The objection above mistakenly assumes there are.

5.4. There’s an important (moral) difference between killing and letting die, and so passive euthanasia is OK but active is not.

This final objection is similar to the previous. James Rachels famously responds with an example like this:

An evil aunt will inherit lots of money if her five-year-old nephew dies. She plans to drown him in the bathtub and make it look like an accident. She will get away with it. He just started his bath and she’s on her way to the bathroom to drown him. She opens the bathroom door and is delighted to see that he has slipped in the bathtub and is drowning. She watches, ready to push him under if he steadies himself and is able to save his own life. But, as her luck would have it, he doesn’t and so he drowns. She never touches him throughout the ordeal and inherits the cash, never telling a soul what happened.

What an awful story. What an awful aunt. Her motives were awful and what she did was wrong. If she explained that she didn’t “do anything,” that she didn’t do anything wrong, that, at best, she merely “let someone die” – it’s not like she killed anyone! – she is profoundly mistaken: letting someone die can be just as bad (or nearly as bad) as killing someone. We might even say that a way to kill someone is to let them die.

The objection here depends on a clear moral distinction between killing and letting die. There is no such distinction.

5.5. Mistakes are possible, so we shouldn’t allow euthanasia.

A final objection is not to the ethics of euthanasia per se, but whether, as a social or legal policy, it should be allowed: it’s possible that we could think an action is, or can be, morally permissible, but that for various reasons, as society we shouldn’t allow it.

The concern is that where active euthanasia is allowed, some people who should not be killed could be killed. This is true: this is a possibility. It’s also true that where passive euthanasia is allowed, some people could be let die who should be kept alive. The argument is that since mistakes and wrongdoing regarding euthanasia are always possible, we should not allow it as a society. (This is consistent with thinking that euthanasia is sometimes morally permissible).

In reply, we cannot ignore the opposing truth that if euthanasia is not allowed, that would result in mistakes and wrongdoing also: people would be wrongly kept alive, and wrongly forced to endure more suffering than they can bear and their deepest desires for their own lives disrespected.

These possible mistakes, unlike the possible mistakes in allowing euthanasia, however, cannot be corrected or addressed by any safeguards or precautions, if euthanasia is not allowed. The wisest strategy then is to allow euthanasia, with limits and safeguards, and work to ensure that any mistakes and wrongdoing are minimized, and hopefully prevented completely.

6. Conclusions

There are, of course, more objections to these arguments, and other important arguments and concerns to discuss, and factual information to review, to have genuinely responsible views about these matters: this essay is just a start.

These issues of this essay are important and not just for people currently facing difficulties where euthanasia might be part of the response. These issues are important to all of us since we have no idea what will happen to us, and our loved ones, years down the road, tomorrow, or even later today: an accident or illness might befall us that forces us to ask and answer hard questions about whether our lives are still worth living. While we hope these questions aren’t forced on us, we should ask them now and work on answering them now, together and as individuals. Part of a good death is that it is an end of a good life, and an opportunity to begin a better life is always now.

James Rachels, “Active and Passive Euthanasia,” New England Journal of Medicine 1975; 292: 78-80.

For Further Reading

Young, Robert, “Voluntary Euthanasia”, The Stanford Encyclopedia of Philosophy (Spring 2019 Edition), Edward N. Zalta (ed.), forthcoming URL = < https://plato.stanford.edu/archives/spr2019/entries/euthanasia-voluntary/ >.

Cholbi, Michael, “Suicide”, The Stanford Encyclopedia of Philosophy (Fall 2017 Edition), Edward N. Zalta (ed.), URL = < https://plato.stanford.edu/archives/fall2017/entries/suicide/ >.

Woollard, Fiona and Howard-Snyder, Frances, “Doing vs. Allowing Harm”, The Stanford Encyclopedia of Philosophy (Winter 2016 Edition), Edward N. Zalta (ed.), URL = < https://plato.stanford.edu/archives/win2016/entries/doing-allowing/ >.

For Review and Discussion

1. What are the reasons someone might their life to end? Are those reasons strong enough to support their ending their life? Why or why not?

2. We regularly euthanize non-human animals, but euthanizing people is limited to certain countries (most notably The Netherlands). Is there a major difference between non-human animals and people that justifies our different use of euthanasia? Why or why not?

3. What is the strongest argument opposed to allowing active euthanasia? Is this argument stronger than the arguments in favor of active euthanasia? Why or why not?

Euthanasia - Essay Samples And Topic Ideas For Free

Euthanasia, also known as assisted dying or mercy killing, remains a deeply contested ethical and legal issue. Essays could delve into the various forms of euthanasia, such as voluntary, non-voluntary, and involuntary euthanasia, discussing the moral and legal implications of each. The discourse might extend to the examination of the cultural, religious, and societal attitudes towards euthanasia, exploring how different societies and religious groups perceive the right to die. Discussions could also focus on the experiences of countries and regions that have legalized euthanasia, examining the impact on healthcare practices, legal frameworks, and societal attitudes. Moreover, the broader implications of euthanasia on medical ethics, patient autonomy, and the sanctity of life could be explored to provide a comprehensive understanding of the complexities surrounding euthanasia and the ongoing debates on its legalization and practice. A substantial compilation of free essay instances related to Euthanasia you can find at Papersowl. You can use our samples for inspiration to write your own essay, research paper, or just to explore a new topic for yourself.

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How To Write An Essay On Euthanasia

Introduction to the concept of euthanasia.

When embarking on an essay about euthanasia, it’s crucial to begin with a clear definition of what euthanasia entails. Euthanasia, often referred to as "mercy killing," is the act of intentionally ending a person's life to relieve them of suffering, typically from a terminal illness or an incurable condition. In your introduction, outline the various types of euthanasia, such as voluntary, non-voluntary, and involuntary, and the ethical, legal, and moral questions they raise. This introductory segment sets the stage for an in-depth exploration of the arguments for and against euthanasia and its implications in the realms of medicine, ethics, and law.

Exploring the Arguments For and Against Euthanasia

The body of your essay should delve into the complex arguments surrounding euthanasia. On one hand, proponents argue that euthanasia is a compassionate response to unbearable suffering, respecting an individual's right to choose death over prolonged pain. They may also cite the importance of dignity in death and the reduction of medical costs for terminally ill patients. On the other hand, opponents raise concerns about the sanctity of life, the potential for abuse, and the slippery slope towards non-voluntary or involuntary euthanasia. They may also discuss the moral obligations of medical professionals to preserve life. This section should present a balanced view of the debate, providing a comprehensive understanding of the various perspectives on euthanasia.

Ethical and Legal Considerations

A crucial aspect of your essay should be an examination of the ethical and legal considerations surrounding euthanasia. Discuss the ethical principles involved, such as autonomy, beneficence, non-maleficence, and justice. Explore how different countries and cultures view and legislate euthanasia, noting the variations in legal frameworks and the criteria required for it to be carried out. This analysis should provide insight into the complexities of legalizing and regulating euthanasia, and the ethical dilemmas faced by healthcare providers, patients, and their families.

Concluding with Personal Reflections and Broader Implications

Conclude your essay by summarizing the key points and offering personal reflections on the topic. Reflect on the implications of euthanasia for society and the field of healthcare. Consider how advances in medical technology and changes in societal attitudes might influence the future of euthanasia. Your conclusion should not only provide closure to your essay but also encourage further thought and dialogue on this sensitive and contentious issue, highlighting the ongoing importance of ethical deliberation in decisions about life and death.

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Mercy Killing: An Ethical Argument with Regards to the Future Term Paper

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Mercy killing has been defined as the act of terminating life in a way that alleviates pain and suffering (Brill, 166). Over the years, the ethical nature of mercy killing has been largely debated.

Currently, only a few countries have legalized voluntary euthanasia. Although some people argue that mercy killing alleviates pain and is mainly a matter of choice for those requesting it, the act should be done away with since it demeans life. The future is built upon hope for better thing and mercy killing is in a form, the abandonment of hope. Mercy killing goes against all the principles of sustainability and as such should be done away with.

In order to form a valid argument it is important to understand the types of mercy killing. There are two types of mercy killing (euthanasia): Voluntary and involuntary euthanasia. Voluntary euthanasia is referred to as mercy killing by consent while involuntary occurs without the consent of the patient (Griffith and Tengnah. 356).

Under law, voluntary euthanasia is usually acceptable under certain conditions however this does not speak to the ethical nature of the act. Under close investigation, it can be proven that the act is highly unethical regardless of the type.

First, mercy killing highly depends on the mental competency of the patient. The mental competency of patients who have undergone years of pain and suffering is usually under question (Lesser, 331). Some of these patients may be under pressure from their caretakers to end their lives.

The pressure may be in the form of guilt whereby the patient feels that by committing suicide he or she may alleviate the suffering they are imposing on their love ones (Gill and Voss, 8). The act therefore may be not exclusively the wishes of the patient. Mercy killing opens pathways with which unscrupulous relatives and caregivers may put undue pressure on the patient to engage in the act.

While the patient may be able to provide the consent, the reasons behind it are questionable as they not only relate on their level of suffering or pain. Patients who are in comas may also be subject to mercy killing with the validation that they are in pain. However, it is impossible to say for certain that these patients actually feel pain and the degree of pain these patients feel. Mercy killing under this situation cannot be justified in any way.

Secondly, mercy killing might act as an obstacle to medical development due to reduced motivation. When the AIDS virus first appeared, many people thought that it was incurable. Those suffering from the virus were so scared of their impending doom that they opted for suicide. However, over the years, many medications have been developed that have made the disease manageable with patients living meaningful, long lives.

According to Brill (166), many physicians do agree that it is impossible to point out which diseases are incurable. By allowing mercy killing, people not only act impatiently but also impede the motivation behind the development of new cures and developments that may prolong life (Savage, 330). Technological development in the modern world takes place in a very fast pace.

It is impossible to say what will be developed tomorrow or the day after that may serve as a reprieve for patients from pain and suffering. Mercy killing does not focus on the future but rather on the present and mainly the past. How can something be termed as right if it negates the possibility for others to receive better treatment in the future? Regardless of personal feelings, society has a responsibility of preserving and maintaining life for as long as possible.

The invention of life support machines seeks to prolong life as long as possible while alternate cures or medical procedures are being investigated. By randomly killing those deem incurable or terminally ill, we also kill the motivation for the development of better medicines or procedures that may save people in the future or eliminate the sickness completely.

Mercy killing also promotes discrimination against those who are terminally ill and those with incurable illnesses. The government usually spends a lot of money caring for the terminally ill and those with incurable diseases. It is therefore advantageous for those who have been declared physically and mentally incurable to be allowed to die.

According to Savage (330), Mike Ervin a journalist with muscle dystrophy argued that although he requires 24 hour care every day, he is still a functioning member of society. He adds that mercy killing is demoralizing as it acts as a reminder of how the sick and those with disabilities are unwelcomed by the society.

Lesser points out that mercy killing may lead humanity to situation he terms as “the slippery slope” (332). He argues that mercy killing may be used as it was used in Nazi Germany to purify the race. If mercy killings for those who are terminally ill or with incurable diseases are allowed, who will stop the elimination of the old, mentally ill or criminally insane? Society has a lot of individuals who can be termed as socially unfit hence a liability to the society.

When mercy killing is accepted by the society, it is a matter of time before these social misfits are subjected to death under the guise of mercy killing. Those suffering from hunger and famine, unable to support themselves might soon find themselves being “put down” for their own good. The search for a pure race has always existed amongst society with people seeking for a disease free, intelligent and superior race (Lesser, 332). Mercy killing can thus serve as a starting point for the achievement of this dream in the future.

Finally, mercy killing also destroys the fabric of human civilization: the rule of law. Civilization was built upon sympathy and the respect of life. In the past, the sick and those afflicted with incurable diseases were left out to die. The rule of law was founded upon moral and ethical principles. By allowing mercy killing, however justified, the line between plain murder and “assisted” suicide can become blurred (Griffith and Tengnah, 356).

Many cases have been witnessed whereby the care takers take upon their own hands to terminate the lives of their patients. Savage (330) highlights a case where a mother shot her sons in the head as she believed that they were in too much suffering. By allowing mercy killings, cases like this can become very common. It is important to note that prolonged sickness makes it hard to distinguish who is suffering more, the caretakers or the patients themselves.

Under too much stress, the caregivers might misinterpret their own pain with that of their patients. Human beings are just evolved animals with the same urges of killing. Mercy killing may thus become a common defense against murder (Savage, 329). If voluntary mercy killing is allowed or justified by society, it can be used to take the lives of those who did not request it. Finally, people claim that everyone has a right to choose whether to live or die.

However, when the rights of one person infringe upon the rights of many, that right is negated under law. When mercy killing is allowed for one person, it may act as a precedence whereby others suffering from the same condition are persuaded to follow the same action (Brill, 166).

This is the same situation that takes place in mass suicide where people follow the teachings of one person believing it to be true and the only way. Society cannot take chance with mercy killing as the future of others depends on what is carried out by a few individuals.

Mercy killing has elicited a lot of debate on its ethical nature and legality. Some governments have allowed mercy killing on the condition that is voluntary.

However, it can be seen that mercy killing has to be stamped out completely in the world. If mercy killings are not eradicated, we might soon be living in a world whereby discrimination of the terminally ill or the disabled is rampart and the rule of law is twisted with murders being committed under the guise of mercy killings.

Developments in medicine can also be hampered living countless people suffering from conditions that could have been cured given more patience and dedication.

The main benefit of abolishing mercy killings is that life will always be valued by society. Nothing important happens when people are dead and it is only by preserving life that humanity develops and prospers. Pain and suffering is part of life, and while it is unfair for some to undergo extreme amount of these two, death can never be justified not when there are chances for a better tomorrow.

Works Cited

Brill, A. A. “Is ‘Mercy Killing’ Justified? With a Reply to Dr. Alexis Carrel,” Vital Speeches of the Day . Ed. Orgel, Samuel. New York: EBSCO publishing, 2003: 165-167

Gill, Carol and Larry Voss. “Views of Disabled People Regarding Legalized Assisted Suicide Before and After a Balanced Informational Presentation”. Journal of Disability Policy Studies 16.1 (2005): 6-15

Griffith, Richard and Cassam Tengnah. “Assisted Suicide: Increased Support for a Change in the Law.” British Journal of Community Nursing 14.8 (2010): 356-362

Lesser, Harry. “Should it be Legal to Assist Suicide?” Journal of Evaluation in Clinical Practice 16 (2010): 330-334

Savage, Teresa. “An Argument Against Mercy Killing: A response to Caitlin’s ‘Normalization, Chronic Sorrow and Murder’.” Pediatric Ethics, Issues, and Commentary 29.4 (2003): 329-330

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Structuring of an argumentative essay on euthanasia

The topic of euthanasia has been on headlines of many arguments on whether it is morally correct to practice it. Writing an argumentative essay on euthanasia can be interesting since it covers a lot and touches on an issue that has emerged in recent years

Euthanasia or mercy killing as some people like to refer to is the act of painless killing of suffering patients to relieve them from the pain they are experiencing. The word has brought a lot of controversies as people are divided on whether they support or not. Getting to know how to write a good argumentative essay is important. The essay is aimed at giving the reader all the points that are involved with euthanasia while still convincing them as to why you, the author stand in a particular stance.

Important tips on which to focus

Captivating title: the topic that you are going to discuss is on euthanasia and the title for the essay should not divert from the topic but it should at the same time bee catchy to the reader. A catchy title will make the reader be ready to read through your essay eager to know the content. A good and original title will aim at giving a preview of the essay’s content.

Introduction: the introduction will aim at explaining the title to the reader and at the same time introducing the topic of euthanasia. While writing the essay your introduction should be able to provide relevant information that will inform the reader on your topic.

Create a thesis statement: this is the statement that comes at the end of the introduction paragraph. The thesis statement should sum up what you view is about the whole issue of euthanasia. The thesis should be straight to the point so as it sticks in the mind of the reader from the beginning so as to flow with you in the rest of the essay.

The body: the body of an argumentative essay should consist of both the evidence that supports the opposition and also the evidence that supports your claim. State the evidence correctly about the opposition but be able to provide stronger evidence about your stand in the argument. Be able to include counterarguments; this is statements that show the reader why your choice of the stand is better than the rest of the opposition statements.

Conclusion: while writing the conclusion to your essay make sure it is aimed at asserting your argument that you created at the introduction of the essay. In addition, the conclusion aims at persuading the reader also to join you and support your side of the argument. Avoid also introducing new information in conclusion. The conclusion is to just have a summary of the whole article.

Proper researching and citation

 Do the research: doing proper research on the topic of euthanasia is important since it will give you content on what to write. Visit the library and choose the books that correspond to your topic. In addition, look for reliable sources from the internet. It is advisable to look for sources that discuss on both extremes, not just the points that support your argument. Collecting proper information for what supports your stand and also the opposing side will make your essay be strong.

• Provide sources that are reputable: sources that are peer reviewed are the best when doing your search for content. Also, make sure that the sources are from recent years so as to give an argument basing on the current ideas that are circulating. However, do not forget about the old resources since they will give you information that can be trusted since they have been viewed over and over again.
• Choose powerful quotes to include in your essay : having powerful quotes that support the points you have in the argumentative essay is important so as to make it more credible. Use scholarly sources to get your quotes since they have been written by scholars who are experts in the field. Avoid blogs since they can be written by anyone and posted on the internet for anyone to access.
• Citation: Finally, when you use quotes in your easy it is required that you cite your sources at the end of the essay. Not providing citation will be rendered plagiarism since you did not give credit to the original owner of the quote. Learn how to cite with different formatting styles.

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Euthanasia: Right to life vs right to die

Suresh bada math.

Department of Psychiatry National Institute of Mental Health & Neuro Sciences (Deemed University) Bangalore 560 029, India

Santosh K. Chaturvedi

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 medication to cause death) 2 , 3 . Request for premature ending of life has contributed to the debate about the role of such practices in contemporary health care. This debate cuts across complex and dynamic aspects such as, legal, ethical, human rights, health, religious, economic, spiritual, social and cultural aspects of the civilised society. Here we argue this complex issue from both the supporters and opponents’ perspectives, and also attempts to present the plight of the sufferers and their caregivers. The objective is to discuss the subject of euthanasia from the medical and human rights perspective given the background of the recent Supreme Court judgement 3 in this context.

In India abetment of suicide and attempt to suicide are both criminal offences. In 1994, constitutional validity of Indian Penal Code Section (IPC Sec) 309 was challenged in the Supreme Court 4 . The Supreme Court declared that IPC Sec 309 is unconstitutional, under Article 21 (Right to Life) of the constitution in a landmark judgement 4 . In 1996, an interesting case of abetment of commission of suicide (IPC Sec 306) came to Supreme Court 5 . The accused were convicted in the trial court and later the conviction was upheld by the High Court. They appealed to the Supreme Court and contended that ‘right to die’ be included in Article 21 of the Constitution and any person abetting the commission of suicide by anyone is merely assisting in the enforcement of the fundamental right under Article 21; hence their punishment is violation of Article 21. This made the Supreme Court to rethink and to reconsider the decision of right to die. Immediately the matter was referred to a Constitution Bench of the Indian Supreme Court. The Court held that the right to life under Article 21 of the Constitution does not include the right to die 5 .

Regarding suicide, the Supreme Court reconsidered its decision on suicide. Abetment of suicide (IPC Sec 306) and attempt to suicide (IPC Sec 309) are two distinct offences, hence Section 306 can survive independent of Section 309. It has also clearly stated that a person attempts suicide in a depression, and hence he needs help, rather than punishment. Therefore, the Supreme Court has recommended to Parliament to consider the feasibility of deleting Section 309 from the Indian Penal Code 3 .

Arguments against euthanasia

Eliminating the invalid : Euthanasia opposers argue that if we embrace ‘the right to death with dignity’, people with incurable and debilitating illnesses will be disposed from our civilised society. The practice of palliative care counters this view, as palliative care would provide relief from distressing symptoms and pain, and support to the patient as well as the care giver. Palliative care is an active, compassionate and creative care for the dying 6 .

Constitution of India : ‘Right to life’ is a natural right embodied in Article 21 but suicide is an unnatural termination or extinction of life and, therefore, incompatible and inconsistent with the concept of ‘right to life’. It is the duty of the State to protect life and the physician's duty to provide care and not to harm patients. If euthanasia is legalised, then there is a grave apprehension that the State may refuse to invest in health (working towards Right to life). Legalised euthanasia has led to a severe decline in the quality of care for terminally-ill patients in Holland 7 . Hence, in a welfare state there should not be any role of euthanasia in any form.

Symptom of mental illness : Attempts to suicide or completed suicide are commonly seen in patients suffering from depression 8 , schizophrenia 9 and substance users 10 . It is also documented in patients suffering from obsessive compulsive disorder 11 . Hence, it is essential to assess the mental status of the individual seeking for euthanasia. In classical teaching, attempt to suicide is a psychiatric emergency and it is considered as a desperate call for help or assistance. Several guidelines have been formulated for management of suicidal patients in psychiatry 12 . Hence, attempted suicide is considered as a sign of mental illness 13 .

Malafide intention : In the era of declining morality and justice, there is a possibility of misusing euthanasia by family members or relatives for inheriting the property of the patient. The Supreme Court has also raised this issue in the recent judgement 3 . ‘Mercy killing’ should not lead to ‘killing mercy’ in the hands of the noble medical professionals. Hence, to keep control over the medical professionals, the Indian Medical Council (Professional Conduct, Etiquette and Ethics) Regulations, 2002 discusses euthanasia briefly in Chapter 6, Section 6.7 and it is in accordance with the provisions of the Transplantation of Human Organ Act, 1994 14 . There is an urgent need to protect patients and also medical practitioners caring the terminally ill patients from unnecessary lawsuit. Law commission had submitted a report (no-196) to the government on this issue 15 .

Emphasis on care : Earlier majority of them died before they reached the hospital but now it is converse. Now sciences had advanced to the extent, life can be prolonged but not to that extent of bringing back the dead one. This phenomenon has raised a complex situation. Earlier diseases outcome was discussed in terms of ‘CURE’ but in the contemporary world of diseases such as cancer, Aids, diabetes, hypertension and mental illness are debated in terms best ‘CARE’, since cure is distant. The principle is to add life to years rather than years to life with a good quality palliative care. The intention is to provide care when cure is not possible by low cost methods. The expectation of society is, ‘cure’ from the health professionals, but the role of medical professionals is to provide ‘care’. Hence, euthanasia for no cure illness does not have a logical argument. Whenever, there is no cure, the society and medical professionals become frustrated and the fellow citizen take extreme measures such as suicide, euthanasia or substance use. In such situations, palliative and rehabilitative care comes to the rescue of the patient and the family. At times, doctors do suggest to the family members to have the patient discharged from the hospital wait for death to come, if the family or patient so desires. Various reasons are quoted for such decisions, such as poverty, non-availability of bed, futile intervention, resources can be utilised for other patients where cure is possible and unfortunately majority of our patient's family do accordingly. Many of the terminally ill patients prefer to die at home, with or without any proper terminal health care. The societal perception needs to be altered and also the medical professionals need to focus on care rather in addition to just cure. The motive for many euthanasia requests is unawareness of alternatives. Patients hear from their doctors that ‘nothing can be done anymore’. However, when patients hear that a lot can be done through palliative care, that the symptoms can be controlled, now and in the future, many do not want euthanasia anymore 16 .

Commercialisation of health care : Passive euthanasia occurs in majority of the hospitals across the county, where poor patients and their family members refuse or withdraw treatment because of the huge cost involved in keeping them alive. If euthanasia is legalised, then commercial health sector will serve death sentence to many disabled and elderly citizens of India for meagre amount of money. This has been highlighted in the Supreme Court Judgement 3 , 17 .

Research has revealed that many terminally ill patients requesting euthanasia, have major depression, and that the desire for death in terminal patients is correlated with the depression 18 . In Indian setting also, strong desire for death was reported by 3 of the 191 advanced cancer patients, and these had severe depression 19 . They need palliative and rehabilitative care. They want to be looked after by enthusiastic, compassionate and humanistic team of health professionals and the complete expenses need to be borne by the State so that ‘Right to life’ becomes a reality and succeeds before ‘Right to death with dignity’. Palliative care actually provides death with dignity and a death considered good by the patient and the care givers.

Counterargument of euthanasia supporters

Caregivers burden : ‘Right-to-die’ supporters argue that people who have an incurable, degenerative, disabling or debilitating condition should be allowed to die in dignity. This argument is further defended for those, who have chronic debilitating illness even though it is not terminal such as severe mental illness. Majority of such petitions are filed by the sufferers or family members or their caretakers. The caregiver's burden is huge and cuts across various domains such as financial, emotional, time, physical, mental and social. Hence, it is uncommon to hear requests from the family members of the person with psychiatric illness to give some poison either to patient or else to them. Coupled with the States inefficiency, apathy and no investment on health is mockery of the ‘Right to life’.

Refusing care : Right to refuse medical treatment is well recognised in law, including medical treatment that sustains or prolongs life. For example, a patient suffering from blood cancer can refuse treatment or deny feeds through nasogastric tube. Recognition of right to refuse treatment gives a way for passive euthanasia. Many do argue that allowing medical termination of pregnancy before 16 wk is also a form of active involuntary euthanasia. This issue of mercy killing of deformed babies has already been in discussion in Holland 20 .

Right to die : Many patients in a persistent vegetative state or else in chronic illness, do not want to be a burden on their family members. Euthanasia can be considered as a way to upheld the ‘Right to life’ by honouring ‘Right to die’ with dignity.

Encouraging the organ transplantation : Euthanasia in terminally ill patients provides an opportunity to advocate for organ donation. This in turn will help many patients with organ failure waiting for transplantation. Not only euthanasia gives ‘Right to die’ for the terminally ill, but also ‘Right to life’ for the organ needy patients.

Constitution of India reads ‘right to life’ is in positive direction of protecting life. Hence, there is an urgent need to fulfil this obligation of ‘Right to life’ by providing ‘food, safe drinking water and health care’. On the contrary, the state does not own the responsibility of promoting, protecting and fulfilling the socio-economic rights such as right to food, right to water, right to education and right to health care, which are basic essential ingredients of right to life. Till date, most of the States has not done anything to support the terminally ill people by providing for hospice care.

If the State takes the responsibility of providing reasonable degree of health care, then majority of the euthanasia supporters will definitely reconsider their argument. We do endorse the Supreme Court Judgement that our contemporary society and public health system is not matured enough to handle this sensitive issue, hence it needs to be withheld. However, this issue needs to be re-examined again after few years depending upon the evolution of the society with regard to providing health care to the disabled and public health sector with regard to providing health care to poor people.

The Supreme Court judgement to withhold decision on this sensitive issue is a first step towards a new era of health care in terminally ill patients. The Judgment laid down is to preserve harmony within a society, when faced with a complex medical, social and legal dilemma. There is a need to enact a legislation to protect terminally ill patients and also medical practitioners caring for them as per the recommendation of Law Commission Report-196 15 . There is also an urgent need to invest in our health care system, so that poor people suffering from ill health can access free health care. Investment in health care is not a charity; ‘Right to Health’ is bestowed under ‘Right to Life’ of our constitution.

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