Academic literature on the topic 'Moral and ethical aspects of Euthanasia of animals'

Moral stress is a major concern in veterinary practice. Often, it is associated with the challenges in end-of-life situations. Euthanasia, however, is also meant to bring relief to animal patients and their owners. The reasons for the moral strain euthanizing animals causes to professional veterinarians need to be further clarified. This article investigates “euthanasia” from a philosophical, legal, and practical perspective. After introducing relevant aspects of euthanasia in small animal practice, the term is analyzed from an ethical point of view. That includes both a broad and a narrow definition of “euthanasia” and underlying assumptions regarding different accounts of animal death and well-being. Then, legal and soft regulations are discussed with regard to the theoretical aspects and practical challenges, also including questions of personal morality. It is argued that the importance of ethical definitions and assumptions concerning euthanasia and their intertwinement with both law and practical challenges should not be neglected. The conclusion is that veterinarians should clarify the reasons for their potential discomfort and that they should be supported by improved decision-making tools, by implementation of theoretical and practical ethics in veterinary education, and by updated animal welfare legislation.

Background: Medical Assistance in Dying, also known as euthanasia or assisted suicide, is expanding internationally. Canada is the first country to permit Nurse Practitioners to provide euthanasia. These developments highlight the need for nurses to reflect upon the moral and ethical issues that euthanasia presents for nursing practice. Purpose: The purpose of this article is to provide a narrative review of the ethical arguments surrounding euthanasia in relationship to nursing practice. Methods: Systematic search and narrative review. Nine electronic databases were searched using vocabulary developed from a stage 1 search of Medline and CINAHL. Articles that analysed a focused ethical question related to euthanasia in the context of nursing practice were included. Articles were synthesized to provide an overview of the literature of nursing ethics and euthanasia. Ethical Considerations: This review was conducted as per established scientific guidelines. We have tried to be fair and respectful to the authors discussed. Findings: Forty-three articles were identified and arranged inductively into four themes: arguments from the nature of nursing; arguments from ethical principles, concepts and theories; arguments for moral consistency; and arguments from the nature of the social good. Key considerations included nursing’s moral ontology, the nurse–patient relationship, potential impact on the profession, ethical principles and theories, moral culpability for acts versus omissions, the role of intention and the nature of the society in which euthanasia would be enacted. In many cases, the same assumptions, values, principles and theories were used to argue both for and against euthanasia. Discussion: The review identified a relative paucity of literature in light of the expansion of euthanasia internationally. However, the literature provided a fulsome range of positions for nurses to consider as they reflect on their own participation in euthanasia. Many of the arguments reviewed were not nursing-specific, but rather are relevant across healthcare disciplines. Arguments explicitly grounded within the nature of nursing and nurse–patient relationships warrant further exploration.

Background: Most studies on euthanasia fail to explain the intentions of health professionals when faced with performing euthanasia and are atheoretical. Research objective: The purpose of this study was to identify the psychosocial determinants of nurses’ intention to practise euthanasia in palliative care if it were legalised. Research design: A cross-sectional study using a validated anonymous questionnaire based on an extended version of the Theory of Planned Behaviour. Participants and research context: A random sample of 445 nurses from the province of Quebec, Canada, was selected for participation in the study. Ethical considerations: The study was reviewed and approved by the Ethics Committee of the Centre hospitalier universitaire de Québec. Findings: The response rate was 44.2% and the mean score for intention was 4.61 ± 1.90 (range: 1–7). The determinants of intention were the subjective (odds ratio = 3.08; 95% confidence interval: 1.50–6.35) and moral (odds ratio = 2.95; 95% confidence interval: 1.58–5.49) norms. Specific beliefs which could discriminate nurses according to their level of intention were identified. Discussion: Overall, nurses have a slightly positive intention to practise euthanasia. Their family approval seems particularly important and also the approval of their medical colleagues. Nurses’ moral norm was related to beneficence, an ethical principle. Conclusion: To our knowledge, this is the first study to identify nurses’ motivations to practise euthanasia in palliative care using a validated psychosocial theory. It also has the distinction of identifying the ethical principles underlying nurses’ moral norm and intention.

Theoretical ethics includes both metaethics (the meaning of moral terms) and normative ethics (ethical theories and principles). Practical ethics involves making decisions about every day real ethical problems, like decisions about euthanasia, what we should eat, climate change, treatment of animals, and how we should live. It utilizes ethical theories, like utilitarianism and Kantianism, and principles, but more broadly a process of reflective equilibrium and consistency to decide how to act and be.

If euthanasia were to be made legal in other countries apart from the Netherlands and Belgium, nurses would be faced with ethical dilemmas that could impact on their professional accountability and their personal moral beliefs. As a part of history has demonstrated, the introduction of the practice of euthanasia could also significantly change the relationship between nurses and patients. In Germany between 1940 and 1945, in response to a government directive, nurses participated in the practice of euthanasia and as a result many innocent German people were killed by what were considered to be ‘mercy deaths’. It is important to try and understand the moral thinking and examine the complex issues at this historical junction that led German nurses to participate in the killing of thousands of innocent people. Such reflection may help to stimulate an awareness of the moral issues that nurses in the twenty-first century could confront if euthanasia were to be made legal in their own country. This has implications for future nursing practice.

This article is aimed at identifying of legal framework and ethical problems of euthanasia in two of the five BRICS countries belonging to the Anglo-Saxon system of law - India and South Africa. In this format, the article analyzes the approaches of these countries that create patterns of admissibility of euthanasia, its potential and ethical and legal basis for today, based on analytical reflections on the information gathered from sources and literature from the list of sources and literature. The relevance of this research is due to the fact that a number of approaches to legislation and the judicial acts under study can be useful in finding answers to similar questions related to euthanasia on our, Russian legal order. The analyzed ethical and legal experience is reflected both in historical (1986, 1996, 2011) and in new (2015, 2018) judicial acts. Thus, this study serves to fill the existing gap. The author’s results are presented in the identified partial similarity of approaches based on adherence to the Anglo-Saxon system of law, and differences in the understanding of the grounds for the permissibility of euthanasia. The theoretical and practical significance of the results obtained is determined by the fact that Russian readers will be provided with up-to-date scientific information about the state of the Indian and South African approaches in the field under study, which in practical terms will contribute to understanding the gap (or lack thereof) with the approaches of Russian researchers and practitioners (lawyers, etc.).

One of the barriers between ordinarily compassionate animal researchers and pro-animal ethicists is that the ethicists are usually seen as asking for far too much. They are perceived as demanding the complete abandonment of careers. In consequence, the ethicist is often ignored. Ethicists rarely give clear-cut rules to animal researchers as to how they can continue in animal research while at the same time adopting an increasingly moral approach. The purpose of this paper is to provide some rules to help the animals by aiding conscientious researchers who are not (yet) in a position to give up their careers entirely. These are ethical rules and not, therefore, in quite the same category as Russell and Burch's “three Rs” (replacement, refinement, and reduction) or the proposal that experimenters should seek proper training and retraining in animal care, and in the skills of euthanasia, anaesthesia, and analgesia. Nor are ethical rules quite the same as the requirement that all experimenters should acquaint themselves with the latest techniques for improving the animals' quality of life (such as the techniques of environmental enrichment, for example) or the need to keep themselves up to date in alternative research techniques that do not use animals. All these steps are of great importance and should be taken in addition to the ethical rules I propose.

Laboratory animals have been widely used in biomedical research for centuries, and there is as much debate about the validity and acceptability of it. Since ancient times there are rules and moral practices, the law fixes the responsibility for the cruel treatment of animals. Currently, developed countries have accepted laws to protect animals, which are implemented through sophisticated mechanisms. Worldwide there is a growing recognition that attention to the observance of animal rights is one of the indicators of the civilization of society. Unfortunately, in Russia, the question of legislative regulation of moral concepts of animal treatment is highly relevant. Currently, in our country, there is no an effective system of control and punishment for violations of the rules of treatment of animals, so that the government cannot effectively influence the institutions in which do not apply ethical and legal norms of work with experimental animals. In addition, in the schools of biomedical and veterinary science, not enough attention is paid to the teaching of bioethics and the ethics of experiment on animals, which makes the level of training of graduates not corresponding to the modern requirements of the civilized countries of the world. It is necessary to develop a new modern documentary base in accordance with the spiritual, scientific and legal guidelines adopted throughout the world, which will determine not only the world recognition of domestic scientific research but also will be a clear indicator of the level of development of morality and civilization of Russia.

Abstract In this study, we explore trends in sexual-ethical permissiveness in the Netherlands during the last decades. Using Dutch data from the European Values Study (1981-2017), we show that tolerance towards homosexuality, abortion, divorce, euthanasia, and suicide increased in this period. About a third of this trend can be explained by cohort replacement: because younger, more permissive cohorts slowly replace older, less permissive cohorts, the moral climate in society changes. In turn, the differences in sexual-ethical permissiveness between cohorts can be explained by differences in level of education, church attendance and religious socialization. At the same time, the results of the counterfactual analyses show that all groups in Dutch society, including the lower educated and churchgoers, have become more permissive about sexual-ethical aspects of life. Apparently, a moral progressive consensus is present in the Netherlands. Finally, our results show that the youngest cohort, born between 1990 and 1999, appears somewhat less permissive than older cohorts. If these more conservative moral convictions persist in the future and are present in new generations as well, there may be a cultural backlash.

Although animal welfare workers overwhelmingly describe themselves as animal lovers the exigencies of day to day animal welfare work often require that they perform euthanasia of healthy animals as part of welfare shelter management, and animal population control. In this research study, the particular burdens placed upon seven South Animal welfare workers who are required to rescue, care for, nurture and rehabilitate the animals in their care; while simultaneously being required to kill these same – often physically and behaviourally healthy - animals after a specific period of time, or in response to various logistical, procedural and practical intricacies, ranging from lack of space and resources to an unavailability of suitable homes; are explored from an interpretative phenomenological approach using the Interpretative Phenomenological Method (IPA), and from a South African perspective. It was found that animal-loving individuals engaged in the care and subsequent euthanasia of healthy animals report experiencing profound personal, interpersonal and professional and ideological (dis)stress related to guilt, sorrow, moral unease and horror. Four themes emerged from interview data, which are discussed in relation to relevant research and literature. Experiences in a South African context were found to be very much aligned with those reported in previous research and literature pertaining to this topic. In particular, it was found that there is a need to articulate specifically, and precisely the nature of the act. It is proposed that the term “Agapéthanasia” would be appropriate and useful in this field.

Assignment (MPhil)--University of Stellenbosch, 2000.<br>ENGLISH ABSTRACT: This study was undertaken to evaluate whether a mentally competent mature human being, who is suffering an intolerable, irremediable existence resulting from an incurable agonising or devastating paralysing disease; has a moral, personal and civic right to end that life or have it ended by requesting assistance in meeting death in a humane, compassionate and dignified manner. ~ The righteousness of such assistance can only be gauged if it follows the repeated and voluntary request of someone who is presently not suffering from any psychiatric disorder, is presently mentally competent or had made such a written or verbal witnessed advance directive while mentally competent to do so. ~ This study will not deal with assistance in dying either active or passive which is performed on severely mentally and physically handicapped new-born babies with scant prospect of survival; nor with euthanasia for the relief of malignant or paralysing disease in those with life-long [anoxic, congenital, inflammatory or traumatic] mental incompetencies who have never had decision-making capacity. ~ This study will not address issues of aid-in-dying for mentally incompetent persons suffering from senile dementia, Alzheimer's disease, or permanent vegetative states due to brain pathology following anoxic, circulatory, infective, malignant or traumatic events, who have not made advance directives and who had never stated preferences concerning assisted euthanasia. The aim of this study is to outline the moral case advanced by those in favour of legalising Voluntary Assisted Euthanasia [VAE] also called Assisted Euthanasia [AE] and to develop ethically sound and practical proposals for policy and actions contributing towards the resolution of the moral dilemma faced daily by doctors when asked by mentally competent patients suffering from irremediable malignant or paralysing diseases or the agonising symptoms of end-stage Acquired Immune Deficiency Syndrome (AIDS) for assistance to end their lives. }ii> This study will cover and discuss the more important objections of those opposed to the legalising of assisted suicide for mentally-competent terminal patients who are irremediably suffering in their bodies or from dehumanising incurable endstage paralysing diseases and are near to an inevitable death. }ii> The insights of philosophers, theologians, physicians and sociologists on the subject of suicide and aid-in-dying, have been researched in the extensive literature that exists (both in print and in cyberspace) on these subjects and are presented with the study. }ii> The study tries to show that a competent adult in certain grim circumstances should have an inalienable human right, if not a constitutional one, to request assisted euthanasia or aid-in-dying or assistance in ending their lives. }ii> Such assistance must be subject to peer review, after careful assessment by a multidisciplinary team in the healing [both physical and spiritual] professions This paper will try to determine whether the actionalisation of voluntary assisted suicide or assisted euthanasia is murder or an act of compassion and empathy performed out of respect for a fellow human being's autonomy and in deference to their right to self-determination and self-realisation. ~ The relevance of this situation is that aid-in-dying is becoming one of the major, moral, religious, philosophical and bio-medical dilemmas at this time. ~ The author's position is that it is neither just nor ethical to prevent a mentallycompetent human being, who is tormented by agonising, incurable terminal physical or irremediable paralysing disease, from deciding to chose to die when he/she can no longer bear the torment and asking for professional assistance to effect this. This relief should be given not only to those who are able to make an enduring, informed contemporaneous decision, but also to those who [when they still had decision-making capacity] had previously made a considered informed advance directive about the use of ordinary and extraordinary medical methods of sustaining a life that had become merely an existence.<br>AFRIKAANSE OPSOMMING: Die studie is onderneem om te evalueer of 'n bevoegde, volwasse mens wat 'n onverduurbare en ongeneesbare bestaan het a.g.v. 'n ongeneesbare, folterende of vernietigende siekte, 'n morele, persoonlike of burgerlike reg het om daardie lewe te beeïndig of hulp te vra om dit te laat beeïndig, ten einde die dood op 'n menswaardige wyse tegemoet te gaan. ~ Die regverdigbaarheid van bogenoemde hulp kan slegs bepaal word as dit volg op die herhaalde en vrywillige versoeke van iemand wat nie, wanneer hy/sy dit versoek, ly aan 'n geestessiekte nie, wat bevoeg is of wat so 'n geskrewe of mondelinge versoek, met getuies, gemaak het terwyl die persoon kompetent was. ~ Die studie handel nie oor bystand-in-sterfte, aktief of passief, waar dit uitgevoer word op fisies of psigies ernstig gestremde pasgebore babas met 'n skrale kans op oorlewing nie; ook nie oor genadedood ter verligting van kwaadaardige of verlammende siekte in diegene met lewenslange [anoksiese, kongenitale, inflammatoriese of traumatiese] geestelike ongesteldhede, wat nog nooit besluitnemende kapasiteit gehad het nie. ~ Die studie ondersoek nie gevalle van bystand-met-sterfte waar inkompetente persone wat ly aan seniliteit, Alzheimer se siekte, of permanente vegetatiewe toestande a.g.v. brein patologie n.a.v. anoksiese, sirkulatoriese, infektiewe, kwaadaardige of traumatiese gebeure, nie direk gevra het vir genadedood of nooit die voorkeur vir geassisteerde genadedood uitgespreek het nie. Die doel van hierdie studie is om die morele saak van diegene ten gunste van die wettiging van Vrywillige Geassisteerde Genadedood, ook bekend as Geassisteerde Genadedood, te stel en om praktiese sowel as eties verantwoordbare voorstelle te maak vir beleid en optrede wat kan bydra tot die oplos van die morele dilemma wat dokters daagliks in die gesig staar wanneer hulle deur geestelik bevoegde pasiënte wat ly aan ongeneesbare, kwaadaardige of verlammende siektes, of die folterende simptome van die finale stadium van Verworwe Immuniteits Gebrek Sindroom [VIGS], gevra word vir bystand in die beeïndiging van hulle lewens. ~ Die studie sal die belangriker besware van diegene aanspreek wat teen die wettiging is van geassisteerde genadedood vir geestelik bevoegde terminale pasiënte wat ongeneesbaar ly of van dehumaniserende ongeneesbare finale stadium siektes en wat naby is aan 'n onafwendbare dood. ~ Die insigte van filosowe, teoloë, dokters en sosioloë oor bystand-met-sterfte en selfmoord, is nagevors in die wye literatuur beskikbaar is (beide in druk en kuberruimte) oor hierdie onderwerpe en word saam met die studie angebied. ~ Die studie probeer aantoon dat 'n bevoegde volwassene in sekere erge omstandighede 'n onvervreembare mensereg, indien nie 'n konstitusionele reg nie, behoort te hê om bystand tydens genadedood te versoek. ~ Sulke bystand moet onderworpe wees aan groepsevaluasie, na versigtige ondersoek deur 'n multi-dissiplinêre span in die gesondheidsprofessies [beide fisies en psigies]. Die studie sal probeer bepaal of die uitvoering van vrywillige geassisteerde selfmoord of geassisteerde genadedood moord is, of 'n aksie van empatie, uitgevoer uit respek vir 'n medemens se outonomie, sy/haar reg tot selfdeterminasie en self-realisasie. )lo- Die relevansie van hierdie situasie lê daarin dat bystand-met-sterfte besig is om een van die belangrikste morele, religieuse, filosofiese en biomediese dilemmas van ons tyd te word. )lo- Die outeur se posisie is dat dit nie regverdig of eties is om te verhoed dat 'n geestelik bevoegde mens, wat ly aan folterende, ongeneesbare terminale fisiese of ongeneesbare verlammende siekte, self kies om te sterf wanneer hy/sy nie meer die lyding kan verdra nie en vir professionele bystand vra om dit uit te voer. Die verligting behoort gegee te word, nie net aan diegene wat in staat is om 'n bindende en ingeligte besluit te maak nie, maar ook aan -diegene wat [toe hulle nog besluitnemende kapasitiet gehad het] vroeër 'n oorweegde, ingeligte vroegtydige versoek gemaak het aangaande die gebruik van gewone en buitengewone mediese metodes vir die verlenging van 'n lewe wat bloot 'n bestaan geword het.

This thesis examines questions concerning the place of animals within our moral thought. In particular it is an investigation of the rationale behind extending our ethical systems to encompass the inclusion of animals. The thesis begins with a presentation of a general framework defining rights and their relationship to obligations. It then includes an assessment of whether or not animals, according to the general framework, can properly be called rights bearers. In order to do this, the questions of whether or not animals have value independent of their value to human beings and whether or not animals have interests are examined.<br>Though the thesis concerns itself with animals it is not merely an examination of animal rights. In order to investigate fully the place of animals within our moral thought, many concepts which are central to ethics such as "rights", "equality", "value", and "affinity" are examined. The thesis concludes with the implications its findings have on human actions.

Thesis (MA)--Stellenbosch University, 2001.<br>ENGLISH ABSTRACT: Suicide is a truly philosophical problem. Judging whether life is or not worth living amounts to answering the fundamental question of philosophy. In Africa, suicide is not uncommon as evidenced by the Botswana experience. Suicide acts are the forefront of the daily existence even today. Suicide is felt in different areas of Botswana and while the study draws heavily on Africa especially Botswana, reference is also made to countries outside Africa. Hence, suicide in this thesis is not addressed in a restrictive manner. But its manifestation in essence is assessed in a general mode. This implies that the escalation of suicide is viewed from the sociological, psychological and philosophical implications. Although it is not easy to accept and live with suicide, people are beginning to accommodate it as an inevitable concept. However, the family and friends of a person who has committed suicide still feels ashamed, humiliated and sometimes guilty. The aim of this assignment is to analyse and evaluate the moral argument for and against suicide and to focus on the moral implications of committing suicide. While agreeing that individuals' autonomy are personal, the writer tries to suggest a way out of this self-destruction (suicide) which is just a means to an end and not an end in itself. The writer in the concluding chapter tries to explore the pros and cons of suicide, and comes up with the conclusion that the right to live should be given attention than the right to die, at least to preserve its generations which all creatures strive for. Areas of focus: • The concept of Suicide • The nature and incidence of Suicide. • Arguments in favour of Suicide • Arguments against Suicide • The Suicide I Euthanasia Debate<br>AFRIKAANSE OPSOMMING: Selfmoord is 'n ware filosofiese probleem. Om te oordeel of 'n lewe die moeite werd is om gelewe te word, vereis 'n antwoord op 'n fundamentele vraag van filosofie. In Afrika is selfmoord nie ongewoon nie, soos gesien in die geval van Botswana. Selfmoord kom baie algemeen daar voor. Selfmoord word aangetref in verskeie areas in Botswana, en, alhoewel die studie fokus op Afrika - en spesifiek Botswana, word daar ook verwys na lande buite Afrika. Maar die manifestasie daarvan word in essensie en in die algemeen aangespreek. Dit beteken dat die toename in selfmoord in terme van die verskynsel se sosiologiese, sielkundige en filosofiese implikasies aangespreek word. Alhoewel dit nie maklik is on selfmoord te aanvaar en mee saam te leef nie, begin mense dit aanvaar as 'n onvermydelike verskynsel. Maar die familie van 'n persoon wat selfmoord gepleeg het voel steeds skaam, verneder en soms skuldig. Die doel van hierdie werkstuk is om die argumente vir en teen selfmoord te analiseer, te evalueer, en om te fokus op die morele implikasies van selfmoord. Alhoewel die outeur saamstem dat individue outonoom is, word sterk teen die morele aanvaarbaarheid van selfmoord geargumenteer. In die gevolgtrekking ondersoek die outeur die voordele en nadele van selfmoord en eindig met die bevinding dat die reg tot lewe meer aandag behoort te kry as die sg. reg om te sterf. Areas waarop gefokus word: • Die konsep "selfmoord" as sodanig • Die aard van selfmoord en (hoe algemeen dit voorkom.) • Argumente ten gunste van selfmoord • Argumente teen selfmoord • Die selfmoord -genadedood debat

<p>It is not possible in this paper to deal with all the moral problems revolving at the &ldquo<br>beginning&rdquo<br>and &ldquo<br>end&rdquo<br>of human life in the modern world. However, something must be said about the question regarding respect for human life vis-&agrave<br>-vis abortion and euthanasia, since they are widely discussed today and since they strike at the very heart of traditional morality. The dignity and worth of individual life cannot be derived from analysis of individual life itself. Humanity is not the measure of all things. Whatever value human beings have is strictly transitory unless it is in our relationship to some ultimate source of value outside us. Christian faith understands human value as being established by our relationship with God - a relationship created and given by God himself. It is because we have our being from God and are sustained by God that we can meaningfully affirm the value of individual human life.</p>

Thesis (M.A.)--Stellenbosch University, 2001.<br>ENGLISH ABSTRACT: The purpose of this study was to determine the attitudes older adults (65 years and older) have towards euthanasia. The subjects of the study were people 65 years of age and older who reside in homes for the aged within the Cape Metropolis. An equal number of subjects from the African, Coloured and European communities were randomly selected. A biographical questionnaire as well as the Euthanasia Attitude Scale and the Purpose In Life Test, were administered. The influence of four variables were focused on, namely age, ethnicity, meaning in life and health. Pearson correlation coefficient analysis and one-way ANOV A analysis were used. Ethnicity, meaning in life and health were not found to have a significant correlation with euthanasia. Age was the only variable found to have a significant correlation with euthanasia. The findings were discussed and certain recommendations were made.<br>AFRIKAANSE OPSOMMING: Die doel van die studie was om vas te stel wat die houding van ouer volwassenes (65 jaar en ouer) is ten opsigte van genadedood. Die proefpersone was almalouer as 65 jaar en woonagtig in ouetehuise binne die Kaapse Metropool. 'n Gelyke aantal proefpersone van die Afrika, Kleurling en Europese gemeenskappe is willekeurig gekies. 'n Biografiese vraelys, asook die "Euthanasia Attitude Scale" en "Purpose In Life Test", is gebruik. Die invloed van vier veranderlikes, naamlik: ouderdom, kultuur, betekenis in die lewe en gesondheid, is ondersoek. Pearson korrelasionele koëffisiënt en een-rigting ANOV A ontledings is gebruik. Etnisiteit, betekenis in die lewe en gesondheid het nie beduidend met genadedood gekorreleer nie, ouderdom was die enigste veranderlike wat beduidend met genadedood gekorreleer het. Die bevindinge is bespreek en sekere aanbevelings is gemaak.

This work examines the use of nonhuman animals in the farming industry and seeks to understand why this practice takes place and what supports its continuation. The research is approached from a critical realist perspective and after a description of past and current practices in the industry, it uses abduction and retroduction to determine the essential conditions for the continuation of the phenomenon of nonhuman animal farming. One essential condition is found to be the existence of negative discourses relating to nonhuman animals and this aspect is examined in more detail by analyzing a corpus of texts from a farming magazine using Critical Discourse Analysis. Major discourses which were found to be present were those of production, science and slavery which construct the nonhumans respectively as objects of scientific investigation, as production machines and as slaves. A minor discourse of achievement relating to the nonhumans was also present. Further analysis of linguistic features examined the way in which the nonhumans are socially constructed in the discourses. Drawing on work in experimental psychology by Millgram, Zimbardo and Bandura it was found that the effects of these discourses fulfil many of the conditions for bringing about moral disengagement in people thus explaining why billions of people are able to support animal farming in various ways even though what happens in the phenomenon is contrary to their basic ethical and moral beliefs.

This thesis is an examination of euthanasia, eugenics, the ethic of patient care, and linguistic propaganda in the Second World War. The examination of euthanasia discusses not only the history and involvement of the facility at Hadamar in Germany, but also discuss the current euthanasia debate. Euthanasia in World War II arose out of the Nazi desire to cleanse the Reich and was greatly influenced by the American eugenics movement of the early 20th century. Eugenics was built up to include anyone considered undesirable and unworthy of life and killed many thousands of people before the invasion of allied troops in 1944. Paramount to euthanasia is forced sterilization, the ethic of patient care, and how the results of the research conducted on euthanasia victims before their deaths should be used. The Nazis were able to change the generally accepted terms that researchers use to describe their experiments and this change affected how modern doctors and researchers use the terms in current research. This thesis includes research conducted in Germany and the United States from varied resources.

This thesis moves beyond the traditional approaches of how we ought to treat animals, and instead concentrates on the best strategy for preventing animal suffering in the farming industry. Chapter 1 considers the question of how we can know that animals feel pain, and concludes not only that it is rational to believe that they can, but also that this is a significant fact. Chapter 2 then analyses one possible strategy for helping to prevent animal suffering, namely demi-vegetarianism. For a number of reasons, however, this strategy is found to be flawed, therefore Chapter 3 analyses a second possible strategy, namely vegetarianism, and concludes that this is, in fact, the best strategy for helping to prevent animal suffering in the farming industry.

Thesis (MPhil)-- Stellenbosch University, 2001.<br>ENGLISH ABSTRACT: This ethical case study of public slaughter has indicated that there is an urgent need to address the issue of public slaughter, because it has resulted in animosity and polarisation between black and white people living in the Goldfields. Black people feel that their rights are violated, and they are not protected by the government because they encounter problems when practising their rituals. White people feel that the government is not protecting them from the health hazards caused by black people. The ultimate aim of the study is to contribute to and amplify the existing body of knowledge with regard to the extent of the problem experienced by people in the Goldfields, its impact in their every day lives and to propose guidelines that will help when regulations governing environmental issues are drawn. In order to accomplish these aims the following objectives should be realised by this study: • South Africa is a multi-racial country so a uniting policy is needed. • Each culture is unique and it has a special value, so no culture must be marginalised. • The old policy needs to be revised and amendments made. • Identify the actual causes of these problems. Are they racist driven or are they driven by genuine health concerns? This ethical study also indicates that the following are central values that should inform decision-making: • Health. • Respect and tolerance. • Communication. • Participation. Transparency. • Commitment. Based on the findings from the research conducted it is clear that both clashing parties (black and white people) need to live in peace at the ultimate end although their description of peaceful life differs, so the following recommendations are made as to how to address and alleviate problems caused by public slaughter. • A formal meeting must be convened to discuss this critical issue. • Drafted proposals must be produced. • The proposals must be debated. • The proposal must be adopted. • The existing bylaws must be changed.<br>AFRIKAANSE OPSOMMING: In hierdie gevallestudie in etiek oor slagtery in die openbaar is bevind dat daar 'n dringende behoefte bestaan om die probleem van slagtery in die openbaar aan te spreek, veralomdat dit in die verlede reeds tot spanning en polarisasie tussen swart en wit groepe in die Goudveld aanleiding gegee het. Swartmense voel dat hulle regte aangetas word en dat hulle nie genoegsaam deur die owerheid beskerm word om hulle rituele uit te voer nie. Witmense voel weer dat die owerheid hulle nie beskerm teen gesondheidsgevare wat geskep word deur swartmense nie. Die uiteindelike doel van hierdie ondersoek is om 'n bydrae te lewer tot die uitbouing van bestaande kennis oor die omvang van die probleem wat mense in die Goudveld ondervind met slagtery in die openbaar, wat die impak daarvan is op die alledaagse lewens van mense, en om voorstelle aan die hand te doen wat gebruik kan word wanneer regulasies opgestel word oor omgewingskwessies soos hierdie. Om hierdie oogmerke te bereik sal die volgende punte in hierdie studie aandag ontvang: • Suid-Afrika is 'n veelrassige land, so 'n beleid word benodig wat mense verenig. • Elke kultuur is uniek en het 'n besondere waarde, dus geen kultuur mag gemarginaliseer word nie. • Die bestaande beleid moet hersien en aangepas word. • Die werklike oorsake van die probleme moet geïdentifiseer word. Is hulle rassisties van aard, of gebaseer op werklike gesondheidsoorweginge ? In hierdie etiese studie is ook vasgestel dat die volgende kern-waardes die proses van besluitneming behoort te beïnvloed: • Gesondheid. • Respek en verdraagsaamheid. • Kommunikasie. • Deelname. • Deursigtigheid. • Verbintenis ("commitment"). Vanuit die bevindinge van die navorsing is dit duidelik dat albei die botsende partye (swart- en witmense) uiteindelik in vrede met mekaar moet saamleef, alhoewel hulle omskrywings van 'n vreedsame lewe verskil van mekaar. Gevolglik is die volgende aanbevelings gemaak om die probleem van slagtery in die openbaar aan te spreek: • 'n Formele byeenkoms moet saamgeroep word om die kritiese probleem te bespreek. • Skriftelike voorstelle moet vir so 'n byeenkoms opgestel word. • Die voorstelle moet bespreek word. • 'n Voorstel moet aanvaar word. • Die bestaande regulasies moet verander word.

AbstractThis paper considers whether we have any moral responsibility to offer supplemental feeding to wild animals who have lost food access due to climate change. It takes as a particular case the situation of some individual polar bears who, over the next decade, are likely to be threatened with abrupt loss of food access due to changes in sea ice, potentially causing starvation. The paper argues that, as is implied by most positions in animal ethics, there are ethical reasons to assist individual polar bears by supplemental feeding. However, there are also good reasons to hesitate, and to consider potential harms both to bears and to other animals, as well the loss of wildness value that may be involved. From some ethical positions, the likely harms involved make euthanasia ethically preferable to supplemental feeding. But on other plausible ethical arguments, these likely harms are not decisive. We need to know more about the possible effects of supplemental feeding of polar bears. So, the paper concludes that when the first bears are threatened by abrupt loss of food access, a trial of supplementary feeding should be considered in consultation with relevant native peoples.

This chapter turns to one of the most important and controversial issues in medical ethics: euthanasia and physician-assisted suicide (PAS). The intensely personal scale of mercy killing makes it possible to consider practice in a very concrete way, including activities that shape the situations of very ill people and their relations with a variety of other moral agents, from family members and physicians to policymakers. The chapter explores not only human euthanasia and PAS but also killings of nonhuman animals, including both the euthanasia of beloved pets and the killing of homeless dogs and cats in shelters. This comparison highlights the difference that relationships make in ethical arguments. It also reveals how much species runs through ethical argumentation, in the form of unquestioned assumptions about what makes a life valuable.

I examine the philosophical perspectives of Aristotle on issues of medical ethics and on his social ethics in general, including the moral issues of abortion, euthanasia, and other issues of social ethics such as the issue of cloning. I have chosen the domain of applied ethics as viewed from the Aristotelian point of view precisely because certain issues have been virtually unexamined by scholars. I shall direct attention to certain treatises of the Aristotelian corpus such as On the History of Animals, On the Generation of Animals, On the Soul, The Nicomachean Ethics and The Politics. My main objective is to provide a more systematic account of the Aristotelian perspectives on the above controversial issues and to establish the Stagirite’s main approach to social ethics. For this reason, issues like the notion of personhood, his attitude towards death, and his theory of the will and ethical conduct of a moral citizen-agent will be examined. Throughout this investigation, the close interrelation between philosophy and medicine, both in antiquity and in modern times, will also become more apparent.

Consumption is an essential everyday process. By very nature, it is a means of expressing our moral identities and an outlet for ethical obligations. In more recent years, ethical aspects of consumption have come under greater scrutiny with the emergence of ethical consumption discourses, and are currently associated with a range of consumer behaviours and responsible business practices. To this end, religion is an undeniably powerful and concurrently the most successful marketing force that can shape the ethical behaviour, yet under-investigated in consumption practices despite Corporate Socially Responsibility provoked ethical behaviour. Ethical consumption practices are regularly characterised as consumption activities that avoid harm to other people, animals or the environment where basic Buddhist teachings become more pertinent and practiced in Buddhist communities. This study conceptualises the importance of religious beliefs in ethical consumer behaviour and through researcher introspection methodology, the study empirically explore whether and how ethical consumerism is reflected through Five Precepts of Buddhism [i.e. (1) abstain from taking life, (2) abstain from stealing, (3) abstain from sexual misconduct, (4) abstain from false speech, and (5) abstain from intoxicants that cloud the mind]. The study contributes to the theory and teaching in the marketing discipline by linking how religious beliefs enhance ethical consumerism that remains largely unexplored.

To be ethical and professional are terms that are synonymous with being an engineer. The work of engineers frequently affects public safety and health, and can influence business, and even politics. Professional Engineering Associations provide ethical guidelines so that engineers will know how to avoid misconduct, negligence, incompetence, and corruption, which could lead to formal complaints and discipline. Knowledge about ethical decision-making guides engineers facing complex and difficult moral dilemmas (Andrews, 2005, pp. 46). Biomedical engineers doing research and development will undoubtedly be involved in projects that impact humans and/or animals, and thus must be informed on all aspects of ethics that guide such research. They should be particularly aware of the specific guidelines of the institution where the work is to be carried-out and be familiar with the application process to obtain a certificate, allowing the research to proceed. There is clearly a need to guide biomedical engineering students and practitioners in performing a balanced analysis of difficult questions and issues, while respecting societal values that may differ greatly from their own (Frize, 1996; Frize, 2005; Saha &amp; Saha, 1997; Wueste, 1997). There exists a number of articles discussing biomedical engineering and ethics specifically aimed at clinical engineers (Goodman, 1989; Saha &amp; Saha, 1986). These are helpful readings for anyone involved in biomedical research or clinical engineering.

Consumption is an essential everyday process. By very nature, it is a means of expressing our moral identities and an outlet for ethical obligations. In more recent years, ethical aspects of consumption have come under greater scrutiny with the emergence of ethical consumption discourses, and are currently associated with a range of consumer behaviours and responsible business practices. To this end, religion is considered an undeniably powerful and concurrently the most successful marketing force that can shape the ethical behaviour, yet under-investigated in consumption practices despite the Corporate Socially Responsibility provoked ethical behaviour. Ethical consumption practices are regularly characterised as consumption activities that avoid harm to other people, animals or the environment where basic Buddhist teachings become more pertinent and practiced in Buddhist communities. This Chapter aims to conceptualise the importance of religious beliefs in ethical consumer behaviour and present the findings of a study that explored whether and how ethical consumerism is reflected through Five Precepts of Buddhism [i.e. (1) abstain from taking life, (2) abstain from stealing, (3) abstain from sexual misconduct, (4) abstain from false speech, and (5) abstain from intoxicants that cloud the mind]. The content of the Chapter contributes to the theory and teaching in the marketing discipline by linking how religious beliefs enhance ethical consumerism that remains largely unexplored.