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Journal articles on the topic 'Euthanasia, Passive – ethics'
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Garrard, E. "Passive euthanasia." Journal of Medical Ethics 31, no. 2 (February 1, 2005): 65–68. http://dx.doi.org/10.1136/jme.2003.005777.
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Haddadi, A., and F. Ravaz. "Historical Approaches to Euthanasia: The Unfinished Story of a Concept." Kutafin Law Review 8, no. 1 (April 30, 2021): 99–114. http://dx.doi.org/10.17803/2313-5395.2021.1.15.099-114.
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Various ethics committees in Belgium, Canada, Denmark, Luxembourg, Portugal, and France have made attempts to describe the notion of euthanasia. Opinion No 063 (January 27, 2000) of the National Advisory Committee on Ethics shows that there has been no concensus on the definition of this concept. It is therefore necessary to review historical background of euthanasia from ancient times to modern period to better understand its potential applications in divergent contexts.Studies devoted to euthanasia usually involve two modalities, namely active and passive. The active modality entails the act of deliberately killing a patient with or against their will in order to relieve persistent suffering, while the passive modality deals with the rational valid refusal of life-sustaining medical interventions necessary for the patient's life and health. The goal of this article is to present different historical approaches to euthanasia from two modalities and engage the bioethics community in a discussion on legal, social, and ethical issues of euthanasia all over the world.
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Fischer, Johannes. "Aktive und passive Sterbehilfe." Zeitschrift für Evangelische Ethik 40, no. 1 (February 1, 1996): 110–27. http://dx.doi.org/10.14315/zee-1996-0115.
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Abstract The author defends the distinction between active and passive euthanasia. A characteristic feature of passive euthanasia is that it preserves the situation of waiting for death. Active euthanasia is characterised by the fact that it terminates this situation or anticipates its occurrence in a phase when death has not yet announced itself. Provided the situation of waiting for death is preserved, passive euthanasia may very weil include actively life-shortening measures such as dehydration. The situation of waiting for death has primarily a ritual significance. It has the effect of leaving the participants with the consciousness that death as a definitive separation from a person was fate and not an act for which responsibility must be tak:en. This consciousness is important for the integrity of the personal relation to the deceased. Active euthanasia can therefore be considered only in extreme situations which leave no alternative. The author criticises the fact that the ritual aspect of medical action receives too little consideration in the discussion on euthanasia. Finally, conclusions relating to theological ethics are drawn.
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Modesto, Caroline Pereira, Ana Maria Lima Carneiro De Andrade, Lucas Tavares Cruz De Albuquerque, Kevellyn Cruz Aguilera, Taelis Araujo Granja, Ana Beatriz Tavares Cruz De Albuquerque, Géssica Gomes Pereira Modesto, Wine Suélhi Dos Santos, Cláudio Gleidiston Lima Da Silva, and Djailson Ricardo Malheiro. "Thanatology under the perspective of ethics and bioethics: a systematic review." Revista Eletrônica Acervo Saúde 12, no. 9 (July 16, 2020): e3734. http://dx.doi.org/10.25248/reas.e3734.2020.
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Objective: Clarify bioethical dilemmas and introduces the concepts of the various perspectives during the death process: patient with end-stage disease, dysthanasia, passive euthanasia, active euthanasia, assisted suicide, orthotoasia and kalotanasia. Methods: This is a systematic review whose data were extracted from the MEDLINE and BVS databases. In the first mentioned, the descriptors "thanatology" and "ethics" were used using the logical AND operator, which resulted in 45 articles, after refinement the sample registered 04 articles. In the second base, the search was performed with the same descriptors (n = 34), but only 12 were selected. Results: Stands out the concept of death, good death and terminality of life. In addition to exploring the ethical dilemmas, challenges and opportunities presented at death regarding dysthanasia, passive and active euthanasia, assisted suicide, orthopasia and organ transplantation. Final considerations: The conception of death is transformed over time, technological advances have allowed attempts to extend life and the introduction of ethical and bioethical impasses about the end of life.
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McKinnon, Brandi, and Menfil Orellana-Barrios. "Ethics in physician-assisted dying and euthanasia." Southwest Respiratory and Critical Care Chronicles 7, no. 30 (July 19, 2019): 36–42. http://dx.doi.org/10.12746/swrccc.v7i30.561.
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The definitions of physician-assisted dying, passive euthanasia, and active euthanasia arereviewed. The ethical implications of physician-assisted dying are also examined. Proponentsargue that physician-assisted dying is a more respectful and dignified way for terminally illpatients to die. However, opponents claim that physician-assisted dying devalues human life,which should be treasured and protected. A majority of the general population and physicianssupport physician-assisted dying, but there is a need for medical societies to develop training,support, and implementation standards to aid physicians in this process. Ethics committee’smay help fill this gap and provide institutional resources and mediation of value conflicts.
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Golijan, Iva. "Ethical and legal aspects of the right to die with dignity." Filozofija i drustvo 31, no. 3 (2020): 420–39. http://dx.doi.org/10.2298/fid2003420g.
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The issue of euthanasia presents a contact area of ethics, law, and politics. This text provides a contribution to the expert public debate on the introduction of euthanasia into Serbian legislation. It does so first by clarifies the term - euthanasia (as a right to die with dignity). Further, it considers the obligations of other persons that arise from this right and the conditions under which they present a restriction on personality rights. By citing examples from the fields of ethics and law, the text states that the distinction between active and passive euthanasia is in fact a product of inadequate deliberation during the implementation of this differentiation.
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Kumaş, Gülşah, Gürsel Öztunç, and Z. Nazan Alparslan. "Intensive Care Unit Nurses' Opinions About Euthanasia." Nursing Ethics 14, no. 5 (September 2007): 637–50. http://dx.doi.org/10.1177/0969733007075889.
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This study was conducted to gain opinions about euthanasia from nurses who work in intensive care units. The research was planned as a descriptive study and conducted with 186 nurses who worked in intensive care units in a university hospital, a public hospital, and a private not-for-profit hospital in Adana, Turkey, and who agreed to complete a questionnaire. Euthanasia is not legal in Turkey. One third (33.9%) of the nurses supported the legalization of euthanasia, whereas 39.8% did not. In some specific circumstances, 44.1% of the nurses thought that euthanasia was being practiced in our country. The most significant finding was that these Turkish intensive care unit nurses did not overwhelmingly support the legalization of euthanasia. Those who did support it were inclined to agree with passive rather than active euthanasia (P = 0.011).
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Nair-Collins, Michael. "Medical Futility and Involuntary Passive Euthanasia." Perspectives in Biology and Medicine 60, no. 3 (2018): 415–22. http://dx.doi.org/10.1353/pbm.2018.0017.
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McLachlan, H. V. "The ethics of killing and letting die: active and passive euthanasia." Journal of Medical Ethics 34, no. 8 (August 1, 2008): 636–38. http://dx.doi.org/10.1136/jme.2007.023382.
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Bevacqua, Frank, and Sharon Kurpius. "Counseling Students' Personal Values and Attitudes toward Euthanasia." Journal of Mental Health Counseling 35, no. 2 (April 1, 2013): 172–88. http://dx.doi.org/10.17744/mehc.35.2.101095424625024p.
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This analogue study examined client autonomy in euthanasia situations and its relationship to the clinical experience, religious values, and attitudes toward euthanasia of 83 mental health counseling students. Participants were much more supportive of client autonomy for a 77-year-old client than for a 25-year-old client seeking active euthanasia. No differences were found for passive euthanasia. Counseling student religiosity and clinical experience were significant predictors of support for client autonomy, with more religiosity and less clinical experience related to less support for the client's right to make this decision about ending life. These findings are discussed in light of professional ethics and the role of counselor values in working with clients.
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Hopkins, Patrick D. "Why Does Removing Machines Count as "Passive" Euthanasia?" Hastings Center Report 27, no. 3 (May 1997): 29. http://dx.doi.org/10.2307/3528666.
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Minocha, Vivek R., and Arima Mishra. "Euthanasia: Ethical Challenges of Shift from “Right to Die” to “Objective Decision”." Annals of the National Academy of Medical Sciences (India) 55, no. 02 (April 2019): 110–15. http://dx.doi.org/10.1055/s-0039-1698362.
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AbstractEuthanasia is mercy killing to alleviate the pain and misery of moribund persons. The thought in this regard is “Right to Life” includes “Right to Die.” This paper examines the issue of euthanasia in advanced stage of terminal cases with no possibility of reversal and it has been argued that there is a case for lifting euthanasia from the domain of human rights “Right to Die,” bringing the issue as a matter for professional opinion, a kind of medical advice/prescription. Guidelines need to be framed and criteria are laid down and notified under which euthanasia can be recommended. The decision is taken whether or not the criteria laid down are fulfilled in an objective manner. Like for other medical interventions “informed consent” is essential. In consideration of safeguards the decision is entrusted to a medical board and is subject to a legal prescrutiny. Professionally prescribed decision will to a great extent reduce emotive response surrounding euthanasia. The family may not have to face a difficult dilemma in deciding about euthanasia. There may not be a necessity of “living will,” although it may still be useful. The change to treat euthanasia as a professional decision/medical advice will require making legal and administrative provisions to empower medical establishment to discharge responsibility of euthanasia. It is essential to legalize euthanasia with corresponding modifications of medical ethics and code of conduct prescribed by Medical Council of India, State Medical Councils, and other regulatory bodies. It is essential to identify the procedure for carrying out euthanasia and the personnel assigned to actually carry out. Injection of lethal substance in lethal dose may be a favored choice. Once final decision after legal prescrutiny is arrived for euthanasia, differentiating passive and active euthanasia is unnecessary. In one perspective, active euthanasia is less disturbing for the patient, family, and friends as withdrawal of supporting tubes leading to dehydration, wasting, and struggling for breath associated with passive euthanasia, which nullifies the basic tenet of euthanasia, can be avoided. There is a possibility of spill over benefit of “active euthanasia” in the form of opportunity to promote cadaveric organ transplantation. Caution has to be exercised for effective safeguards to prevent misuse. There is a case for consideration for brining decision-making process regarding euthanasia within medical professional assessment and implementation.
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Shala, Irena, and Kilda Gusha. "The Debate Over Euthanasia and Human Rights." European Scientific Journal, ESJ 12, no. 8 (March 30, 2016): 73. http://dx.doi.org/10.19044/esj.2016.v12n8p73.
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The present article analyzes the debate on issue of euthanasia (voluntary assisted suicide) and the relevance of international human rights norms to that debate. Euthanasia is one of the most complex issues facing human rights, especially given its ethical, legal, medical and religious dimensions. These include: modern medical technology and the availability of medical measures to prolong life; In historical terms inherit challenging laws by refusing euthanasia; The phenomenon of growing older population and the large the number of people affected by AIDS; And fall the impact of religious organizations that consider life to be sacred: terminating a life, for whatever reason, not only infringes religious beliefs but may transgress divine activities beyond the reach of human beings. Justice system is an essential player in the debate. Although euthanasia is generally unlawful, there is an increasing movement towards legalization, particularly in western jurisdictions. Serious political and legal actions taken by euthanasia advocates and their lawyers have brought assisted suicide to the brink of legal assistance. In fact, legislation allowing voluntary euthanasia has been passed in a small number of jurisdictions, and domestic courts in other countries are being repeatedly asked to consider whether the interests at stake with regard to the right to die should be recognized. Die due to euthanasia in Albania is a criminal offense which is considered a violation of the right to live and punished according to the Criminal Code. But in the Code of Ethics and Deontology of the Order of Physicians, there is a provision, which allows the application of a form of interference, which can be interpreted in as passive euthanasia. And this decision remains entirely to the discretion of the physician.
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Bakry, Kasman, Asnawati Patuti, and Andi Nur Afifah Ikrimah. "Euthanasia dalam Perspektif Kaidah Fikih al-Ḍararu Lā Yuzālu bi al-Ḍarar." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 4 (December 25, 2020): 692–708. http://dx.doi.org/10.36701/bustanul.v1i4.271.
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Eutanasia is an attempt, action and assistance carried out by a doctor intentionally accelerating the death of a person, which he estimates is nearing death with the aim of alleviating or freeing his suffering. This study aims to determine and understand the practice of Eutanasia in the perspective of the principle of fiqh al-ḍarar lā yuzālu bi al-ḍarar. The problems that the authors raise in this study are: First, how to apply Eutanasia in the perspective of medical ethics. Second, how is the concept of the principle of fiqh al-ḍararu lā yuzālu bi al-ḍarar. Third, what is the position of Eutanasia in the perspective of the rules of al-larar lā yuzālu bi al-ḍarar. To get answers to these problems, the authors use descriptive qualitative (non-statistical) research that focuses on the study of texts and texts. And using the method of historical, juridical-ormative and philosophical approaches. The research results found are as follows; First, Eutanasia is contrary to the medical code of ethics, although this practice is applied in several countries through procedures and requirements that must be met. The two harms must be removed but cannot be eliminated by the other harm. Third Eutanasia is divided into two, namely active Eutanasia and passive Eutanasia. Active Eutanasia of scholars agree that the law is haram, whereas passive Eutanasia there are differences in ulama in it.
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Szałata, Kazimierz. "Problem uporczywej terapii w świetle filozofii człowieka." Studia Ecologiae et Bioethicae 7, no. 2 (December 31, 2009): 9–18. http://dx.doi.org/10.21697/seb.2009.7.2.01.
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The problem of medical futility, which combines the issues of euthanasia, is one of the most difficult matter of medical ethics. The theraphy becomes futile when a patient is in an agonizing state and none of the extraordinary actions can restore the life processes, which are coming to the end. The documents of Catholic Church state that actions which do not serve human life any more should be stopped so that let a man in agony die with dignity. However, under any conditions it is allowed to cause death of a man in active or passive way. Euthanasia is not only against the medical ethos but also the content of the medicine which serves the human life. The author of the article defines the conception of medical futility at the level of anthropological philosophy and notices that in practice the designation of the moment, when we deal with the medical futility, belongs to the doctors who depends on his empiric knowledge and wisdom.
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Leisinger, Klaus M. "Bioethics Here and in Poor Countries: A Comment." Cambridge Quarterly of Healthcare Ethics 2, no. 1 (1993): 5–8. http://dx.doi.org/10.1017/s0963180100000566.
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There has been a tremendous increase in interest in bioethics, which has come in direct response to the substantial advances in biomedical research and medical technology over the past 30 years. The more sophisticated medical science and technology becomes, the more sophisticated are questions that are raised: Who has the right to decide whether a medical treatment should be initiated, continued, or stopped? How much information are healthcare professionals required to give to patients? When should a patient's right to confidentiality be violated? When, if ever, is active or passive euthanasia or abortion justified, and who has the right to decide on these issues?
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Julesz, Máté. "Euthanasia." Orvosi Hetilap 154, no. 17 (April 2013): 671–74. http://dx.doi.org/10.1556/oh.2013.29576.
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The problem of euthanasia emerges again and again in today’s Europe. The Dutch type of regulation of euthanasia could be introduced into the Hungarian legal system. Today, in Hungary, the ethical guidelines of the chamber of medicine, the criminal law and the administrative health law also forbid active euthanasia. In Hungary, the criminal code reform of 2012 missed to liberalise the regulation of euthanasia. Such liberalisation awaits bottom-up support from the part of the society. In Europe, active euthanasia is legal only in the Netherlands, Belgium, Luxemburg and Switzerland. In Hungary, a passive form of euthanasia is legal, i.e. a dying patient may, under strict procedural circumstances, refuse medical treatment. The patient is not allowed to refuse medical treatment, if she is pregnant and foreseeably capable to give birth to her child. Orv. Hetil., 2013, 154, 671–674.
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Μπούτλας (George Boutlas), Γεώργιος, and Στέλιος Βιρβιδάκης (Stelios Virvidakis). "Προγενέστερες οδηγίες και το θέμα της προσωπικής ταυτότητας." Bioethica 4, no. 2 (December 22, 2018): 17. http://dx.doi.org/10.12681/bioeth.19688.
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Advance directives (ADs) are directives that a competent person gives in advance, for her treatment in case she is characterized (legally or by medical evaluation) incompetent for rational decision making that can guide action. ADs may be demands for active or passive euthanasia, raising legal and moral issues concerning their acceptance.In bioethics, although the view supporting the decisive authority of ADs, without any presuppositions, as expressions of self determination and of “critical interests”, remains dominant, there are strong philosophical objections to their unconditional acceptance. There are two opposed views on this issue: a) The so called extension view that supports the moral authority of ADs. b) The moral authority objection view that questions the moral acceptance of ADs, focusing on the continuity of personal identity (PI) and on the existence of experiential interests. In this paper we attempt to criticize the dominant bioethical view about the moral justification of ADs based on the extension view, dwelling mainly on cases of “happy demented” patients, who have strong experiential interests that can conflict with the “extended” critical interests.We thus examine first the more influential PI theories in bioethical discourse. These are the biological, the anthropological, the narrative and the psychological theories. Both psychological and narrative conceptions of PI adopt experiential data that are subject to relativistic evaluations and can lead to limitations of, and exceptions from, the concept of personhood. They both demand a thick first person identification of PI, which is then established as personal identity, supposedly grounding the authority of ADs. Despite their dominant position in bioethics, insofar as they lend support to the extension view, they face several objections.We try to defend the moral authority objection regarding ADs, by adopting a Kantian transcendental account of PI, which provides a rigid kernel that grounds a conception of human dignity as independent from any experiential assessment of abilities. This conception of human dignity also includes patients incompetent to express their will, and is endangered by the unconditional acceptance of ADs. We also investigate a possible moral justification of ADs in Kantian ethics which appeals to Kant’s positions on suicide.
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Ozcelik, Hanife, Ozlem Tekir, Sevgin Samancioglu, Cicek Fadiloglu, and Erdem Ozkara. "Nursing Students' Approaches Toward Euthanasia." OMEGA - Journal of Death and Dying 69, no. 1 (August 2014): 93–103. http://dx.doi.org/10.2190/om.69.1.f.
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Background: In Turkey, which is a secular, democratic nation with a majority Muslim population, euthanasia is illegal and regarded as murder. Nurses and students can be faced with ethical dilemmas and a lack of a legal basis, with a conflict of religious beliefs and social and cultural values concerning euthanasia. The aim of this study was to investigate undergraduate nursing students' attitudes towards euthanasia. Method: The study, which had a descriptive design, was conducted with 600 students. The 1st, 2nd, 3rd, and 4th year nursing students at a school of nursing were contacted in May 2009, and 383 students (63.8% of the study population of a total of 600 students) gave informed consent. Two tools were used in accordance with questionnaire preparation rules. Results: The majority of students were female and single (96.9%), and their mean age was 21.3 ± 1.5 years. A majority (78.9%) stated they had received no training course/education on the concept of euthanasia. Nearly one-third (32.4%) of the students were against euthanasia; 14.3% of the students in the study agreed that if their relatives had an irreversible, lethal condition, passive euthanasia could be performed. In addition, 24.8% of the students agreed that if they themselves had an irreversible, lethal condition, passive euthanasia could be performed. Less than half (42.5%) of the students thought that discussions about euthanasia could be useful. There was a significant relation between the study year and being against euthanasia ( p < 0.05), the idea that euthanasia could be abused ( p < 0.05), and the idea that euthanasia was unethical ( p < 0.05). Conclusion: It was concluded that the lack of legal regulations, ethical considerations, religious beliefs, and work experience with dying patients affect nursing students' attitudes towards euthanasia.
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Polishchuk, Mykola. "LIFE AND DEATH. EUTANASIA." JOURNAL OF THE NATIONAL ACADEMY OF MEDICAL SCIENCES OF UKRAINE, Issue 1; 2021 (May 20, 2021): 63–68. http://dx.doi.org/10.37621/jnamsu-2020-1-7.
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Euthanasia is a good death in Greek. According to Wikipedia, «euthanasia» is the termination of a person's life in a quick, painless way. Euthanasia is used in people who have incurable diseases and no longer want to suffer from pain, their condition. The term «euthanasia» was first used by F. Bacon to denote easy death in the 17th century. Since 2020, certain types of euthanasia are legally allowed in Belgium, Luxembourg, the Netherlands, Portugal, Switzerland, Germany, Canada, parts of Australia, and in some of the sUS states. Palliative and hospice care is sometimes seen as a relative alternative to euthanasia. There are two types of euthanasia – active, which involves the administration of a dying person, drugs that cause rapid death, and passive – intentional cessation of maintenance therapy to the patient. Active euthanasia is often considered suicide with medical help, if the doctor gives the patient a drugs that will shorten his life at the request of the patient.. In Ukraine, the actions of a doctor for euthanasia are considered premeditated murder. The coronavirus pandemic has shown that many countries of the world are ready to introduce passive euthanasia, that is, in the event of mass morbidity, not only ideas are spread, but also projects about the inaccessibility of medical care for the elderly in order to save young people, about limiting the hospitalizations of elderly people with a serious illness, which requires mechanical ventilation with a shortage of ventilators and hospitals that can provide oxygenation. The debate over euthanasia revolves around the following issues: people have the right to self-determination and independent choice of destiny; helping the sick people to die may be a better choice than suffering; the difference between active and passive euthanasia is insignificant; permission for euthanasia does not necessarily lead to adverse consequences. Disputes often take place at the ethical or religious level. Opponents of euthanasia defend the right for life under any circumstances, and the adoption of the law expands the cohort of patients with euthanasia and hope for life. Keywords: euthanasia, death, life, consciousness, stroke.
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Gesundheit, Benjamin, Alan Jotkowitz, and Reuven Or. "Euthanasia: History, Definitions and Clinical Guidelines from Classical Jewish Sources." Blood 106, no. 11 (November 16, 2005): 5572. http://dx.doi.org/10.1182/blood.v106.11.5572.5572.
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Abstract Background : End-of-life care is a central ethical problem for clinicians. The definition of euthanasia is complex and difficult causing confusion for its practical application. Historically, the term was abused leading to medical atrocities. We trust that during medical training and in continuous medical education programs ethical topics relevant for clinical practice should be addressed systematically in their cultural context. The awareness for these crucial topics will improve clinical performance. Objective : To define philosophical concepts, to present historical events, to discuss classical attitudes in modern bioethics and to analyze classical Jewish sources which are helpful to elaborate practical guidelines for clinicians in euthanasia and end-of-life care. Reflection on these concepts by discussing classical Jewish sources might help clinicians in their judgment and process of decision-making. Methods : A historical overview with philosophical definitions of the concepts of active versus passive euthanasia, physician assisted suicide etc are given. Sources from the classical Jewish literature are presented and analyzed also according to later traditional interpretation. Their relevance and application in modern clinical medicine is elaborated. Results : Philosophically, the distinction between active versus passive euthanasia is crucial. Jewish sources certainly support the obligation to ease the ongoing process of dying; there is no duty to prolong the agony of the actively dying patient, which is actually prohibited. On the other hand, no practical involvement is allowed to actively induce death of the terminal patient. Conclusion : The historical overview and the review of the literature support the need to define concepts of euthanasia for clinicians dealing with end-of-life issues, since this term caused historically and philosophically major confusion. Therefore, ethical issues should be included in formal training for physicians and other health care providers, in order to improve the clinical approach for these challenging aspects of clinical medicine. We believe, that classical Jewish sources might contribute to elaborate clinical definitions and to provide meaningful approaches for practical guidelines for clinicians.
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Eibach, U. "M. Nagel , Passive Euthanasie. Probleme bei Behandlungsabbruch bei Patienten mit apallischem Syndrom." MedR Medizinrecht 21, no. 8 (August 1, 2003): 1. http://dx.doi.org/10.1007/s00350-003-0936-1.
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Miller, Franklin G. "A Communitarian Approach to Physician-Assisted Death." Cambridge Quarterly of Healthcare Ethics 6, no. 1 (1997): 78–87. http://dx.doi.org/10.1017/s0963180100007635.
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The standard argument in favor of the practice of voluntary physician-assisted death, by means of assisted suicide or active euthanasia, rests on liberal, individualistic grounds. It appeals to two moral considerations: (1) personal self-determination—the right to choose the circumstances and timing of death with medical assistance; and (2) individual well-being—relief of intolerable suffering in the face of terminal or incurable, severely debilitating illness. One of the strongest challenges to this argument has been advanced by Daniel Callahan. Callahan has vigorously attacked the practice of physician-assisted death and the goal of legalization as deep affronts to values of community: “By assuming that the relief of suffering is a goal important enough to legitimate killing as a way of achieving it, we corrupt the idea of such relief as a social goal and duty. We cease helping to bear one another's suffering, but eliminate altogether the person who suffers. We thereby jeopardize both the future of self-determination and the kind of community that furthers its members' capacity to bear one another's suffering. Why bear what can be eliminated altogether?” In another passage Callahan remarks, “For there is a deep sense in which suicide and euthanasia are likely to represent, at least in part, a failure of the community, whether that of the intimate community of family and friends, or the larger civic community, to respond to the needs of another.”
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Ceylan, Özge, and Ünsal Umdu Topsakal. "Determination of Bioethical Perceptions of Gifted Students." Journal of Education and Training Studies 6, no. 5 (April 9, 2018): 160. http://dx.doi.org/10.11114/jets.v6i5.3051.
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This research was carried out to reveal the bioethical values that special, talented students have about the socioscientific issues that they may encounter in everyday life. Scanning model was used in the research from quantitative research methods. The study's working group is composed of special talented fifth, sixth, seventh, eighth, ninth, and tenth-grade students (N = 100) who have already been diagnosed with a special talent individual in the 2017-2018 academic year and who continue to science and art centers. The Bioethics Value Inventory developed by Kurt (2011) was used as a data collection tool. The inventory consists of five scenarios and contains frequently encountered dilemmas. Scenario issues include active and passive euthanasia, organ donation, GMO products, embryology technologies. In the analysis of the data, descriptive statistics were used for the answers given by the students to the script. Besides, Chi-square test was applied by SPSS package program to determine whether there is a difference in bioethical value and main decision options according to gender, grade level, mother education level and father education level. According to the scenario in the inventory, the students' ethical values (The Utilitarian, The rights, The justice, The virtue, The normative, The theological, preference for natural, The science and technology-based, Belief in Humans' Superiority to Other Living Beings) were calculated by calculating percentages. There are various outcomes in the Chi-square test for each scenario. Despite the fact that private/gifted individuals are few in the society, they need to develop their ethical values, especially when considering the contribution each country can make. For this reason, the ethical values of special, talented individuals should first be identified in their current bioethics, and then the bioethical value education should be given to the privatized programs directed to them. Nowadays, with the emphasis on bioethics education, it is expected that the study will be a source of many kinds of researchers on bioethics education of specially talented children. The study is becoming important in these aspects.
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Poreddi, Vijayalakshmi, Nikhil Reddy SS, and Dharma Reddy Pashapu. "Attitudes of Indian Medical and Nursing Students Towards Euthanasia: A Cross-Sectional Survey." OMEGA - Journal of Death and Dying, October 8, 2020, 003022282096531. http://dx.doi.org/10.1177/0030222820965311.
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This cross-sectional survey was carried out among medical internees (n = 92) and nursing students (n = 228) to investigate their attitudes towards euthanasia. The data was collected by administering a Euthanasia Attitude questionnaire. The findings revealed that a majority (61%) of the participants were in support of euthanasia. Yet ethical dilemmas prevail among students about active and passive euthanasia and legalization of euthanasia. Further, age, gender, religion, education and exposure to patients who require euthanasia were significantly differed with euthanasia attitudes (p < 0.05). Therefore, it is strongly recommended that health care students should receive ethics education to prepare them in dealing with euthanasia related issues in their professional practice.
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Brassington, Iain. "What passive euthanasia is." BMC Medical Ethics 21, no. 1 (May 14, 2020). http://dx.doi.org/10.1186/s12910-020-00481-7.
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"A Favorites Reading List from the Cambridge Consortium for Bioethics Education." Cambridge Quarterly of Healthcare Ethics 20, no. 1 (January 2011): 139–42. http://dx.doi.org/10.1017/s0963180110000708.
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At the Cambridge Consortium for Bioethics Education held in New York in April 2010 (refer to CQ Vol. 19, No. 4, p. 430), participants were asked to submit three to five of their favorite bioethics readings, ones they recommend for curriculum lists as well as those they find personally useful. Their responses are compiled below. Some entries received several mentions, others a single one. Some picks are traditional favorites, others are less well known. As a point of interest, the reading most often recommended was Rachels J. Active and passive euthanasia. New England Journal of Medicine 1975;292(2):78–80.
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Septiana, Dewi, Al Sentot Sudarwanto, and Adi Sulistiyono. "IMPLEMENTASI PENGHENTIAN BANTUAN HIDUP PADA PASIEN TERMINAL DALAM PRESPEKTIF PERLINDUNGAN HAK HIDUP." Jurnal Hukum dan Pembangunan Ekonomi 5, no. 2 (July 2, 2017). http://dx.doi.org/10.20961/hpe.v5i2.18264.
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<p>Abstract<br />This article aims to determine withholding of life support in terminal patients and the protection right of life in terminalpatients. This research uses method a literature review juridical-normative, by analysis the legislation directly and reference-law. The result of this research is the withholdingof life support is a passive euthanasia, which can shorten the patient’s life indirectly. This can be done in accordance with the regulation of the Minister of Health No. 37 of 2014. The implementation of withholdingof life support by doctors is also contrary to the code of medical ethics.<br />Keywords:Withholding life support; patient terminal; the protection of the right to life</p><p>Abstrak<br />Artikel ini bertujuan untuk mengetahui penghentian bantuan hidup pada pasien terminal dan perlindungan hak hidup pada pasien terminal. Penelitian ini menggunakan metode penelitian telaah pustaka yang bersifat yuridis-normatif, dengan melakukan analisisperaturan perundang-undangandan melalui refrensi-refrensi hukum. Hasil dari penelitian ini adalah penghentian bantuan hidup merupakan euthanasia pasif, yang dapat memperpendek kehidupan pasien secara tidak langsung. Hal ini dapat dilakukan sesuai dengan Peraturan Menteri Kesehatan Nomor 37 Tahun 2014.Namun pelaksanaan tindakan penghentian bantuan hidup yang dilakukan oleh dokter bertentangan dengan Kode Etik Kedokteran.<br />Kata Kunci: penghentian bantuan hidup; pasien koma; perlindungan hak hidup</p>
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Welie, Jos V. M., and Henk A. M. J. Ten Have. "The ethics of forgoing life-sustaining treatment: theoretical considerations and clinical decision making." Multidisciplinary Respiratory Medicine 9 (March 11, 2014). http://dx.doi.org/10.4081/mrm.2014.421.
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Withholding or withdrawing a life-sustaining treatment tends to be very challenging for health care providers, patients, and their family members alike. When a patient’s life seems to be nearing its end, it is generally felt that the morally best approach is to try a new intervention, continue all treatments, attempt an experimental course of action, in short, do something. In contrast to this common practice, the authors argue that in most instances, the morally safer route is actually to forgo life-sustaining treatments, particularly when their likelihood to effectuate a truly beneficial outcome has become small relative to the odds of harming the patient. The ethical analysis proceeds in three stages. First, the difference between neglectful omission and passive acquiescence is explained. Next, the two necessary conditions for any medical treatment, i.e., that it is medically indicated and that consent is obtained, are applied to life-sustaining interventions. Finally, the difference between withholding and withdrawing a life-sustaining treatment is discussed. In the second part of the paper the authors show how these theoretical- ethical considerations can guide clinical-ethical decision making. A case vignette is presented about a patient who cannot be weaned off the ventilator post-surgery. The ethical analysis of this case proceeds through three stages. First, it is shown that and why withdrawal of the ventilator in this case does not equate assistance in suicide or euthanasia. Next, the question is raised whether continued ventilation can be justified medically, or has become futile. Finally, the need for the health care team to obtain consent for the continuation of the ventilation is discussed.
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Mukhopadhyay, Swarnali. "'EUTHANASIA': AN ACT OF PERFORMANCE UNDER THE PURVIEW OF ETHICAL AND CONSTITUTIONAL ASPECTS." INDIAN JOURNAL OF APPLIED RESEARCH, January 1, 2021, 76–79. http://dx.doi.org/10.36106/ijar/4815567.
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'Euthanasia' is the most debatable issue and has been a burning topic all over the world. The word 'Euthanasia' has been derived from Greek word 'Eu' means 'goodly' or 'well' and 'Thanatos' means 'death'. The lexicographical meaning of the word 'Euthanasia' is 'mercy killing' in which the intentional termination of the life of a terminally ill person is carried out by the assistance of another person. It is a process of carrying out a gentle and easy death of a terminally ill person when his death is desired to free him from his terribly painful life. 'Euthanasia' generally can happen in two ways – i. Passive Euthanasia and ii. Active Euthanasia. In Passive Euthanasia, the treating doctors withdraw life-support machines or withhold any further treatment to shorten the life of a dying person. In Active Euthanasia, the treating doctors apply overdose of painkillers or some other medications to quicken the death of a dying person. Some countries have legalized passive and some have legalized active euthanasia under certain legal guidelines. In this article, the subject of euthanasia has primarily been discussed from the perspective of its righteousness under the constitutional laws and its enshrinement. I also intended for a debate on the preference of active euthanasia over the passive euthanasia for quickening the death of a terminally ill person.
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Lal, Tusharindra, Riya Kataria, and Priyadarshee Pradhan. "EUTHANASIA: AIMING TO KILL WITH A COUNTER FULL OF OPTIONS?" INDIAN JOURNAL OF APPLIED RESEARCH, July 1, 2021, 13–14. http://dx.doi.org/10.36106/ijar/7000489.
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Euthanasia or assisted suicide has been a matter of contention for many years with various types of euthanasia including voluntary, non-voluntary, involuntary, active and passive euthanasia being argued for around the world. This article highlights the types of euthanasia while analyzing the ethical, legal, economical and spiritual dilemmas surrounding them. It also compares euthanasia laws of countries around the world with the Indian stand taken by the Supreme Court in legalizing passive euthanasia. There exists a ne line between life and death. It is the duty of a medical practitioner to assess these situations critically while preserving a patient's autonomy. To deny a person the right to end their life with dignity is equivalent to depriving them of a meaningful existence.
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Gutierrez-Castillo, Alejandro, Javier Gutierrez-Castillo, Francisco Guadarrama-Conzuelo, Amado Jimenez-Ruiz, and Jose Luis Ruiz-Sandoval. "Euthanasia and physician-assisted suicide: a systematic review of medical students’ attitudes in the last 10 years." Journal of Medical Ethics and History of Medicine, December 15, 2020. http://dx.doi.org/10.18502/jmehm.v13i22.4864.
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This study aimed at examining the approval rate of the medical students’ regarding active euthanasia, passive euthanasia, and physician-assisted-suicide over the last ten years. To do so, the arguments and variables affecting students’ choices were examined and a systematic review was conducted, using PubMed and Web of Science databases, including articles from January 2009 to December 2018. From 135 identified articles, 13 met the inclusion criteria. The highest acceptance rates for euthanasia and physician-assisted suicide were from European countries. The most common arguments supporting euthanasia and physician-assisted suicide were the followings: (i) patient’s autonomy (n = 6), (ii) relief of suffering (n = 4), and (ii) the thought that terminally-ill patients are additional burden (n = 2). The most common arguments against euthanasia were as follows: (i) religious and personal beliefs (n = 4), (ii) the “slippery slope” argument and the risk of abuse (n = 4), and (iii) the physician’s role in preserving life (n = 2). Religion (n = 7), religiosity (n = 5), and the attributes of the medical school of origin (n = 3) were the most significant variables to influence the students’ attitude. However, age, previous academic experience, family income, and place of residence had no significant impact. Medical students' opinions on euthanasia and physician-assisted suicide should be appropriately addressed and evaluated because their moral compass, under the influence of such opinions, will guide them in solving future ethical and therapeutic dilemmas in the medical field.
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Alley, Mark L. "Welfare implications for dairy bull calves." CAB Reviews: Perspectives in Agriculture, Veterinary Science, Nutrition and Natural Resources 15, no. 058 (March 1, 2020). http://dx.doi.org/10.1079/pavsnnr202015058.
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Abstract Dairy bull calves may experience compromised welfare as a result of production practices and management techniques implemented on farm. This includes high disease incidence due to poor ventilation, pain experienced as a by-product of processing procedures, social isolation, and hunger from inappropriate nutrition. Although dairy heifer calves may experience similar issues, these conditions are often exacerbated for dairy bull calves due to the low economic value of the individual animal. In addition, given the bull calf will likely not remain on the farm, this group of animals are more likely to receive less adequate care in the first weeks of life. Welfare issues such as increased rates of dystocia, failure of passive transport, dehorning, castration, and long transportation distances are all critical and will be discussed in this review. Therefore, the objectives of this article are to (1) evaluate current welfare concerns specific to dairy bull calves, (2) identify areas for improvement to mitigate poor welfare outcomes, and (3) review proper euthanasia techniques and protocols specific for calves. Ultimately there is still much to learn about specific areas for improvement relating to the welfare of dairy bull calves and future studies are needed. However, the industry should properly manage the welfare challenges of bull calves, identify opportunities within the industry to increase their value, and uphold our ethical responsibility to these animals.