Artículos de revistas: "Euthanasia, Passive"

1

Garrard, E. "Passive euthanasia". Journal of Medical Ethics 31, n.º 2 (1 de febrero de 2005): 65–68. http://dx.doi.org/10.1136/jme.2003.005777.

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손미숙. "On passive euthanasia". kangwon Law Review 42, n.º ll (junio de 2014): 173–212. http://dx.doi.org/10.18215/kwlr.2014.42..173.

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3

Tuffs, Annette. "Passive euthanasia in Germany?" Lancet 344, n.º 8928 (octubre de 1994): 1012. http://dx.doi.org/10.1016/s0140-6736(94)91660-8.

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4

Fischer, Johannes. "Aktive und passive Sterbehilfe". Zeitschrift für Evangelische Ethik 40, n.º 1 (1 de febrero de 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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5

Julesz, Máté. "Passive euthanasia and living will". Orvosi Hetilap 155, n.º 27 (julio de 2014): 1057–62. http://dx.doi.org/10.1556/oh.2014.29950.

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This article deals with the notional distinction between murder of first degree and passive euthanasia. In Hungary, active euthanasia is considered to be a murder of first degree, whilst the Netherlands, Belgium, Luxemburg and Switzerland have legalized the active form of mercy killing in Europe. The palliative terminal medicine, when e.g. giving pain-killer morphin to the patient, might result in shrinking the patient’s life-span, and thus causing indirect euthanasia. However, the legal institution of living will exists in several counter-euthanasia countries. The living will allows future patients to express their decision in advance to refuse a life-sustaining treatment, e.g. in case of irreversible coma. The institution of living will exists in Germany and in Hungary too. Nevertheless, the formal criteria of living will make it hardly applicable. The patient ought to express his/her will before notary in advance, and he/she should hand it over when being hospitalized. If the patient is not able to present his/her living will to his/her doctor in the hospital, then his/her only hope remains that he/she has given a copy of the living will to the family doctor previously, and the family doctor notifies the hospital. Orv. Hetil., 2014, 155(27), 1057–1062.

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6

Tuohey, John F. "Hospice care and passive euthanasia". American Journal of Hospice Care 4, n.º 6 (noviembre de 1987): 30–33. http://dx.doi.org/10.1177/104990918700400612.

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7

Penn, Katherine. "Passive euthanasia in palliative care". British Journal of Nursing 1, n.º 9 (10 de septiembre de 1992): 462–66. http://dx.doi.org/10.12968/bjon.1992.1.9.462.

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Tadros, George y Emad Salib. "Carers' views on passive euthanasia". International Journal of Geriatric Psychiatry 16, n.º 2 (2001): 230–31. http://dx.doi.org/10.1002/1099-1166(200102)16:2<230::aid-gps300>3.0.co;2-9.

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9

Sayers, Gwen. "Non-Voluntary Passive Euthanasia: The Social Consequences of Euphemisms". European Journal of Health Law 14, n.º 3 (2007): 221–40. http://dx.doi.org/10.1163/092902707x232980.

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AbstractNon-voluntary passive euthanasia, the commonest form of euthanasia, is seldom mentioned in the UK. This article illustrates how the legal reasoning in Airedale NHS Trust v Bland contributed towards this conceptual deletion. By upholding the impermissibility of euthanasia, whilst at the same time permitting 'euthanasia' under the guise of 'withdrawing futile treatment', it is argued that the court (logically) allowed (withdrawing futile treatment and euthanasia). The Bland reasoning was incorporated into professional guidance, which extended the court's ruling to encompass patients who, unlike Anthony Bland, were sentient. But since the lawfulness of (withdrawing futile treatment and euthanasia) hinges on the futility of treatment, and since the guidance provides advice about withdrawing treatment from patients who differ from those considered in court, the lawfulness of such 'treatment decisions' is unclear. Legislation s proposed in order to redress the ambiguity that arose when moral decisions about 'euthanasia' were translated into medical decisions about 'treatment'.

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Anwar, Wirani Aisiyah. "HUKUMAN DAN KEDUDUKAN HAK WARIS BAGI PELAKU EUTHANASIA". DIKTUM: Jurnal Syariah dan Hukum 16, n.º 2 (5 de diciembre de 2018): 208–29. http://dx.doi.org/10.35905/diktum.v16i2.619.

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Euthanasia is a term used in medical science (medical), activities carried out to speed up the death of the patient who is considered unable to survive anymore. With the sophistication of the modern world now euthasia is considered a necessity, while euthanasia in Islamic law equates its law to murder. Murder is categorized in three forms, namely intentional murder, murder resembles intentional, and murder by mistakes. And euthanasia is divided into two, namely active euthanasia and passive euthanasia. In Islamic law active eythanasia is considered the same as intentional murder so that the perpetrator is subject to a qishash, diat punishment and for heirs or applicants of euthanasia no heir can be said (not receive inheritance from the victim of euthanasia), whereas passive euthanasia is permissible in Islamic law.

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11

Burgermeister, Jane. "French parliamentary committee advocates passive euthanasia". BMJ 329, n.º 7464 (26 de agosto de 2004): 474.2. http://dx.doi.org/10.1136/bmj.329.7464.474-a.

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12

Gert, Bernard y Charles M. Culver. "Distinguishing Between Active and Passive Euthanasia". Clinics in Geriatric Medicine 2, n.º 1 (febrero de 1986): 29–36. http://dx.doi.org/10.1016/s0749-0690(18)30893-0.

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13

Nair-Collins, Michael. "Medical Futility and Involuntary Passive Euthanasia". Perspectives in Biology and Medicine 60, n.º 3 (2018): 415–22. http://dx.doi.org/10.1353/pbm.2018.0017.

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14

Banja, John D. "Nutritional Discontinuation: Active or Passive Euthanasia?" Journal of Neuroscience Nursing 22, n.º 2 (abril de 1990): 117–20. http://dx.doi.org/10.1097/01376517-199004000-00012.

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15

REICHENBACH, BRUCE R. "EUTHANASIA AND THE ACTIVE-PASSIVE DISTINCTION". Bioethics 1, n.º 1 (enero de 1987): 51–73. http://dx.doi.org/10.1111/j.1467-8519.1987.tb00004.x.

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16

Julesz, Máté. "Euthanasia". Orvosi Hetilap 154, n.º 17 (abril de 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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17

Wooddell, Victor y Kalman J. Kaplan. "An Expanded Typology of Suicide, Assisted Suicide, and Euthanasia". OMEGA - Journal of Death and Dying 36, n.º 3 (1 de enero de 1997): 219–26. http://dx.doi.org/10.2190/4u0v-9r10-4txm-d0jn.

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The present article proposes an expanded typology of suicide, assisted suicide, and euthanasia in doctor-patient relations. Three dimensions are distinguished: the active-passive nature of the act, the degree of doctor involvement, and the reaction of the doctor to the patient's wishes. Thirteen distinct categories emerge, each of which may be active or passive. Among these categories are: solitary suicide, disapproved suicide, observed suicide, assisted suicide, voluntary euthanasia, non-voluntary euthanasia, and involuntary euthanasia. Within the observed suicide, assisted suicide, and voluntary euthanasia categories, the patient's wish to die can either be discussed, accepted, or encouraged. This article provides clinical examples of many of these categories and discusses their legal status and implications.

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18

Moorman, Sara M. "RACIAL-ETHNIC DISPARITIES IN ATTITUDES TOWARD PASSIVE AND ACTIVE EUTHANASIA". Innovation in Aging 3, Supplement_1 (noviembre de 2019): S426. http://dx.doi.org/10.1093/geroni/igz038.1590.

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Abstract This paper examined racial/ethnic differences in opinions about passive euthanasia (withdrawing or withholding treatment), suicide, and physician-assisted suicide. Data came from 1,832 participants in the 2013 Pew Religion and Public Life Project. Respondents from all racial/ethnic backgrounds were most likely to favor multiple forms of euthanasia. However, persons of color had a wider variety of opinions about euthanasia than did non-Hispanic whites. In multivariate multinomial logistic regressions, non-Hispanic whites had a 63% chance of approving broadly of euthanasia, while non-Hispanic blacks had a 40% chance, and Hispanics, a 49% chance. Opposition to euthanasia was most common among people with multiple disadvantages (e.g., educational attainment, immigrant status). Neither trust in health care providers nor recent experience with the death of a loved one explained these group differences. Results highlight large differences of opinion between the people who set policy and practice guidelines and those who lack this power and access.

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19

Kelleher †, Michael J., Derek Chambers, Paul Corcoran, Helen S. Keeley y Eileen Williamson. "Euthanasia and Related Practices Worldwide". Crisis 19, n.º 3 (mayo de 1998): 109–15. http://dx.doi.org/10.1027/0227-5910.19.3.109.

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

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20

Polishchuk, Mykola. "LIFE AND DEATH. EUTANASIA". JOURNAL OF THE NATIONAL ACADEMY OF MEDICAL SCIENCES OF UKRAINE, Issue 1; 2021 (20 de mayo de 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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21

M. Yunus, Fakhrurrazi y Amira Luthfiani. "Hak Waris Pemohon Euthanasia Pasif menurut Hukum Islam (Studi tentang Maqāṣid al-Syarī‘ah)". SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 3, n.º 2 (20 de noviembre de 2019): 438. http://dx.doi.org/10.22373/sjhk.v3i2.4386.

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Such rapid development of science and technology lately resulted in such rapid changes in the social life of the human culture, one of which is medical field. But although there has been no progress there may be some problems that have not been solved by human beings, such as the discovery of drugs or a potent bidder to cure deadly diseases such AS AIDS, cancer, and other malignant diseases. These deadly diseases are a reason for someone to end his life from having to endure a long time ill one of them by asking for family assistance to end his life, which in medicine is called euthanasia. This research aims to determine how the position of passive euthanasia and birthright position for applicants of euthanasia passive according to Islamic law when viewed in terms of maqāṣid al-Syarī'ah. This research is done by collecting the library materials in the form of books, encyclopedia, and scientific works related to this discussion. The results of this study gave the answer that stopping the treatment, or releasing the organ and respiratory aids from the sick or euthanasia passive the law may but only in the case of the sick suffer the death of the brainstem. Because while using these tools is contrary to sharia teachings among them, postponing the management of dead and its funeral without emergency reasons, postponing the division of inheritance and resigning the time of his wife. Therefore, the birthright position for the heir or the family that asks or plea for passive euthanasia is not hindered by the heir. Because the passive euthanasia in this case is not classified as an act of murder.

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22

KyungsukChoi. "Death with Dignity and Voluntary Passive Euthanasia". Korean Journal of Medical Ethics 12, n.º 1 (marzo de 2009): 61–76. http://dx.doi.org/10.35301/ksme.2009.12.1.61.

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23

Dufault, Sister Karin. "Active vs passive euthanasia—where's the distinction?" AORN Journal 41, n.º 6 (junio de 1985): 1090–94. http://dx.doi.org/10.1016/s0001-2092(07)62717-3.

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24

Sugarman, David B. "Active Versus Passive Euthanasia: An Attributional Analysis1". Journal of Applied Social Psychology 16, n.º 1 (febrero de 1986): 60–76. http://dx.doi.org/10.1111/j.1559-1816.1986.tb02278.x.

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25

Gert, B. "The distinction between active and passive euthanasia". Archives of Internal Medicine 155, n.º 12 (26 de junio de 1995): 1329b—1329. http://dx.doi.org/10.1001/archinte.155.12.1329b.

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26

Gert, Bernard. "The Distinction Between Active and Passive Euthanasia". Archives of Internal Medicine 155, n.º 12 (26 de junio de 1995): 1329. http://dx.doi.org/10.1001/archinte.1995.00430120123015.

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27

Ulsenheimer, K. "Legal Aspects of Active and Passive Euthanasia". Der Gynäkologe 33, n.º 10 (2 de octubre de 2000): 734–39. http://dx.doi.org/10.1007/s001290050630.

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28

Malik, Mohammad Manzoor. "Killing and Letting Die: An Irrelevant Distinction to Bioethics". Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (2 de febrero de 2012): 383–96. http://dx.doi.org/10.31436/jia.v8i0.272.

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James Rachels’s distinction between killing and letting die maintains that there is morally no difference between killing a terminally ill patient and letting him/her die. Therefore, active and passive euthanasia dichotomy is a distinction without a difference. Hence, if passive euthanasia is allowed, active euthanasia should be permitted too. The paper demonstrated that the distinction between killing and letting die is: (1) irrelevant to euthanasia(2) extraneous to the medical profession, and (3) methodologically degressive. Furthermore, the paper demonstrated invalidity of the bare difference argument of Rachels based on the distinction because of four reasons: (1) irrelevance to American Medical Association’s statement; (2) differences between the cases such as intentionality, causality, and agency; (3) straw man fallacy, (4) and weak analogy. Therefore, the paper concluded that relating the distinction between killings and letting die to bioethics and euthanasia is unjustifiable.

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29

Helme, Tim. "Stances towards euthanasia". Psychiatric Bulletin 15, n.º 1 (enero de 1991): 1–3. http://dx.doi.org/10.1192/pb.15.1.1.

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Active voluntary euthanasia may be defined as the deliberate taking of a patient's life, or the facilitation of his or her suicide, with the informed consent and at the express request of the patient. It may therefore be distinguished from passive euthanasia, when no positive step is taken to hasten death but when potentially life-saving measures are intentionally withheld, and also from non-voluntary euthanasia, when the patient is unable to participate in the decision, or is incapable of providing an adequately informed consent.

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30

Haddadi, A. y F. Ravaz. "Historical Approaches to Euthanasia: The Unfinished Story of a Concept". Kutafin Law Review 8, n.º 1 (30 de abril de 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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31

Ozcelik, Hanife, Ozlem Tekir, Sevgin Samancioglu, Cicek Fadiloglu y Erdem Ozkara. "Nursing Students' Approaches Toward Euthanasia". OMEGA - Journal of Death and Dying 69, n.º 1 (agosto de 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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32

Hopkins, Patrick D. "Why Does Removing Machines Count as "Passive" Euthanasia?" Hastings Center Report 27, n.º 3 (mayo de 1997): 29. http://dx.doi.org/10.2307/3528666.

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Salib, Emad y George Tadros. "Passive Euthanasia in Dementia: Killing … or Letting Die?" Medicine, Science and the Law 41, n.º 3 (julio de 2001): 237–40. http://dx.doi.org/10.1177/002580240104100306.

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Emanuel, Ezekiel J. "The Distinction Between Active and Passive Euthanasia-Reply". Archives of Internal Medicine 155, n.º 12 (26 de junio de 1995): 1329. http://dx.doi.org/10.1001/archinte.1995.00430120123016.

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35

Gesang, Bernward. "Passive and active euthanasia: What is the difference?" Medicine, Health Care and Philosophy 11, n.º 2 (15 de agosto de 2007): 175–80. http://dx.doi.org/10.1007/s11019-007-9087-x.

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Weiss, Gregory L. y Lea N. Lupkin. "First-Year College Students' Attitudes about End-of-Life Decision-Making". OMEGA - Journal of Death and Dying 60, n.º 2 (marzo de 2010): 143–63. http://dx.doi.org/10.2190/om.60.2.c.

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This study analyzes attitudes about treatment of the terminally ill among a group of first-year undergraduate students—a cohort that was in high school when intense publicity and extensive political and judicial involvement in the Terri Schiavo case occurred. Data for the study were collected by structured personal interviews with 201 randomly selected, first-year students in the first half of fall semester, 2005. Students clearly make distinctions in the propriety of active euthanasia, passive euthanasia, and physician-assisted death. Presented with a situation of a terminally ill patient in considerable pain, 65.1% of the students supported or strongly supported withdrawal of life-sustaining technology (passive euthanasia), 34.3% supported the physician providing the means of death to the patient (physician-assisted death), and 28.3% supported the physician actually administering a lethal injection (active euthanasia). A review of the literature of correlates of euthanasia attitudes in a variety of samples produced five potential types of influences: 1) general philosophical and religious beliefs; 2) fears about one's own death and dying process; 3) amount of information about and exposure to the issue of euthanasia; 4) characteristics of the community in which one lives; and 5) certain personal background characteristics. These categorical types produced 19 specific variables that were potentially related to euthanasia attitudes. The strongest predictor of attitudes varied among the three types of euthanasia, but political party affiliation had the most overall influence. Students self-identifying as Democrats were more likely than those self-identifying as Republicans to support euthanasia.

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Kożuchowski, Józef. "Problem eutanazji w ujęciu Roberta Spaemanna". Studia Philosophica Wratislaviensia 14, n.º 2 (7 de junio de 2019): 61–73. http://dx.doi.org/10.19195/1895-8001.14.2.3.

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The problem of euthanasia as seen by Robert SpaemannThe main aim of the article is to present some aspects of euthanasia in the perspective of Robert Spaemann—one of the most significant contemporary German thinkers. First of all, the paradox of the right to euthanasia derived from one’s own decision is pointed out. It is illustrated by the practice of legalising these acts in the Netherlands, Belgium and Luxembourg. On the one hand, such acts are to be motivated by our personal right to self-determination, but on the other, relevant decisions are taken by a doctor. Ultimately, the law protects the doctor, not the patient. Next, the nature of two main types of euthanasia is discussed and defined: active euthanasia and passive euthanasia. Also, an attempt is made to show the inevitable consequences of the right to kill oneself by answering the question whether the right to euthanasia breeds a sense of duty. Finally, a polemic between Robert Spaemann and Peter Singer is presented, which gives us an opportunity to see the three fundamental differences between these philosophers in their views on the problem of the so-called good death.The author of the article emphasizes that the patient’s living will, introduced in Germany in 2009 Patientenverfugung, may indirectly imply consent to passive euthanasia, which is omitted in specialist literature. He then indicates the specificity of the philosophical argumentation of the eminent thinker against euthanasia. He also highlights two aspects of Spaemann’s discussion with Singer: one concerns the downward spiral argument which undermines the legitimacy of euthanasia legalisation, and the other distinguishes two ways of abandoning the treatment if a person faces death.

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Kumaş, Gülşah, Gürsel Öztunç y Z. Nazan Alparslan. "Intensive Care Unit Nurses' Opinions About Euthanasia". Nursing Ethics 14, n.º 5 (septiembre de 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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39

Julesz, Máté. "Euthanasia outside Europe". Orvosi Hetilap 155, n.º 32 (agosto de 2014): 1259–64. http://dx.doi.org/10.1556/oh.2014.29978.

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The passive form of euthanasia is legalized almost in every civilized country. Its active form is not a generally accepted legal institution. In Europe, active euthanasia is legalized only in The Netherlands, Belgium, Luxembourg and Switzerland. In Australia, the Act on the Rights of the Terminally Ill of 1995 legalized the institution of assisted suicide, which is not identical to active euthanasia. The difference lies in the fact that legalized active euthanasia means that the author of a murder is not punishable (under certain circumstances), whilst assisted suicide is not about murder, rather about suicide. In the first case, the patient is killed on his or her request by someone else. In the second case, the patient himself or herself executes the act of self-killing (by the assistance of a healthcare worker). In Australia, the institution of assisted suicide was repealed in 1997. Assisted suicide is legal in four USA member states: in Vermont, Washington, Montana and Oregon. In Uruguay, the active form of euthanasia has been legal since 1932. Orv. Hetil., 2014, 155(32), 1259–1264.

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Minocha, Vivek R. y Arima Mishra. "Euthanasia: Ethical Challenges of Shift from “Right to Die” to “Objective Decision”". Annals of the National Academy of Medical Sciences (India) 55, n.º 02 (abril de 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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Golijan, Iva. "Ethical and legal aspects of the right to die with dignity". Filozofija i drustvo 31, n.º 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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Đurđević, Tijana. "The right to refuse medical treatment and passive euthanasia". Glasnik Advokatske komore Vojvodine 92, n.º 2 (2020): 259–365. http://dx.doi.org/10.5937/gakv92-25592.

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Siegel-Itzkovich, Judy. "Israelis turn to timer device to facilitate passive euthanasia". BMJ 331, n.º 7529 (8 de diciembre de 2005): 1357.2. http://dx.doi.org/10.1136/bmj.331.7529.1357-a.

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Varelius, Jukka. "Mental Illness, Natural Death, and Non-Voluntary Passive Euthanasia". Ethical Theory and Moral Practice 19, n.º 3 (20 de noviembre de 2015): 635–48. http://dx.doi.org/10.1007/s10677-015-9664-7.

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Kyrsanova, Maryna. "The right to euthanasia in the context of the right to life guaranteed by the European Convention of human rights". Law and innovations, n.º 2 (30) (2 de junio de 2020): 105–10. http://dx.doi.org/10.37772/2518-1718-2020-2(30)-16.

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Problem setting. Increasingly, European countries are legalizing euthanasia nationally. At the same time, this issue is a circle for scientific debate, as some experts believe that it is a natural human right that can be disposed of at its discretion. Others emphasize that no one can interrupt a person’s life, even herself. In order to summarize all positions and to determine unanimity on certain aspects of euthanasia, it is necessary to refer to the provisions of the European Convention of Human Rights, which in art. 2 proclaims the right to life and the case law of the European Court of Human Rights, which has argued for the possibility of a “right to die” as part of the right to life. The purpose. Analysis of the legal position of the European Court of Human Rights regarding the possibility of applying the euthanasia procedure, exploring the prospects of introducing this procedure into the national law. Analysis of recent research and publications. The problem of euthanasia is a matter of debate in the scientific community. This topic was researched by А.В. Malko, AS Nikiforova, O.V Khomchenko, I.O Koval, O.M Mironets, O.A Miroshnichenko, Yu.S. Romashova, K. Basovskaya, Yu.M. Rybakova, O.M Shchokin, S.V Chernichenko. Article’s main body. In science will distinguish 2 types of euthanasia - active and passive. Active euthanasia involves actions aimed at ending the life of a sick person, for example, by administering a lethal injection. Passive euthanasia involves discontinuation of medical care for a patient at his will, which in the future leads to death. Considering the issue of passive euthanasia, the European Commission concluded that it could not be interpreted art. 2 of the Convention as such, which gives the right to death, but everyone has the right to dispose of his life by giving appropriate instructions in the event of an incurable disease.. The issue of the “right to die”, the right to active euthanasia has been resolved in the case of Pritty v. The United Kingdom. The European Court of Human Rights in this case was not convinced that the “right to life” guaranteed by Article 2 of the Convention could be interpreted negatively. As for Ukraine, euthanasia in our country is being prosecuted and considered a crime. In particular, according to the Fundamentals of Healthcare Legislation, medical professionals are prohibited from taking deliberate actions aimed at ending the life of a patient who is terminally ill to end his or her suffering. The Civil Code of Ukraine contains a similar warning about the prohibition to deprive a person of his life at his request. Conclusions.The European Court of Human Rights does not consider that the content of art. 2 of the Convention it is possible to derive the “right to die”. This right does not come from the right not life, is not an independent right, can not be a fundamental right, to which all the guarantees of art. 2 of the Convention. With regard to passive euthanasia, the ECtHR does not, in fact, prohibit it; it proceeds from the human right to dispose of one’s life. Speaking about the introduction of the euthanasia procedure in the national legal order, the ECtHR did not give a clear assessment on this issue. In fact, the ECtHR has taken the position that it is not entitled to assess national legislation in terms of introducing effective mechanisms to protect their citizens’ right to life.

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Bevacqua, Frank y Sharon Kurpius. "Counseling Students' Personal Values and Attitudes toward Euthanasia". Journal of Mental Health Counseling 35, n.º 2 (1 de abril de 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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Yun, Young Ho, Kyoung-Nam Kim, Jin-Ah Sim, Shin Hye Yoo, Miso Kim, Young Ae Kim, Beo Deul Kang et al. "Comparison of attitudes towards five end-of-life care interventions (active pain control, withdrawal of futile life-sustaining treatment, passive euthanasia, active euthanasia and physician-assisted suicide): a multicentred cross-sectional survey of Korean patients with cancer, their family caregivers, physicians and the general Korean population". BMJ Open 8, n.º 9 (septiembre de 2018): e020519. http://dx.doi.org/10.1136/bmjopen-2017-020519.

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ObjectivesThis study determined attitudes of four groups—Korean patients with cancer, their family caregivers, physicians and the general Korean population—towards five critical end-of-life (EOL) interventions—active pain control, withdrawal of futile life-sustaining treatment (LST), passive euthanasia, active euthanasia and physician-assisted suicide.Design and settingWe enrolled 1001 patients with cancer and 1006 caregivers from 12 large hospitals in Korea, 1241 members of the general population and 928 physicians from each of the 12 hospitals and the Korean Medical Association. We analysed the associations of demographic factors, attitudes towards death and the important components of a ‘good death’ with critical interventions at EoL care.ResultsAll participant groups strongly favoured active pain control and withdrawal of futile LST but differed in attitudes towards the other four EoL interventions. Physicians (98.9%) favoured passive euthanasia more than the other three groups. Lower proportions of the four groups favoured active euthanasia or PAS. Multiple logistic regression showed that education (adjusted OR (aOR) 1.77, 95% CI 1.33 to 2.36), caregiver role (aOR 1.67, 95% CI 1.34 to 2.08) and considering death as the ending of life (aOR 1.66, 95% CI 1.05 to 1.61) were associated with preference for active pain control. Attitudes towards death, including belief in being remembered (aOR 2.03, 95% CI 1.48 to 2.79) and feeling ‘life was meaningful’ (aOR 2.56, 95% CI 1.58 to 4.15) were both strong correlates of withdrawal of LST with the level of monthly income (aOR 2.56, 95% CI 1.58 to 4.15). Believing ‘freedom from pain’ negatively predicted preference for passive euthanasia (aOR 0.69, 95% CI 0.55 to 0.85). In addition, ‘not being a burden to the family’ was positively related to preferences for active euthanasia (aOR 1.62, 95% CI 1.39 to 1.90) and PAS (aOR 1.61, 95% CI 1.37 to 1.89).ConclusionGroups differed in their attitudes towards the five EoL interventions, and those attitudes were significantly associated with various attitudes towards death.

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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 y Djailson Ricardo Malheiro. "Thanatology under the perspective of ethics and bioethics: a systematic review". Revista Eletrônica Acervo Saúde 12, n.º 9 (16 de julio de 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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Wasserman, Jason, Jeffrey Michael Clair y Ferris J. Ritchey. "A Scale to Assess Attitudes toward Euthanasia". OMEGA - Journal of Death and Dying 51, n.º 3 (noviembre de 2005): 229–37. http://dx.doi.org/10.2190/fghe-yxhx-qjea-mtm0.

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The topic of euthanasia has been a matter of public debate for several decades. Although empirical research should inform policy, scale measurement is lacking. After analyzing shortcomings of previous work, we offer a systematically designed scale to measure attitudes toward euthanasia. We attempt to encompass previously unspecified dimensions of the phenomenon that are central to the euthanasia debate. The results of our pretest show that our attitude towards euthanasia (ATE) scale is both reliable and valid. We delineate active and passive euthanasia, no chance for recovery and severe pain, and patient's autonomy and doctor's authority. We argue that isolating these factors provides a more robust scale capable of better analyzing sample variance. Internal consistency is established with Cronbach's alpha = .871. Construct external consistency is established by correlating the scale with other predictors such as race and spirituality.

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Julesz, Máté. "Aktív eutanázia Kolumbiában és asszisztált öngyilkosság Kaliforniában". Orvosi Hetilap 157, n.º 5 (enero de 2016): 174–79. http://dx.doi.org/10.1556/650.2016.30358.

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The institution of active euthanasia has been legal in Colombia since 2015. In California, the regulation on physician-assisted suicide will come into effect on January 1, 2016. The legal institution of active euthanasia is not accepted under the law of the United States of America, however, physician-assisted suicide is accepted in an increasing number of member states. The related regulation in Oregon is imitated in other member states. In South America, Colombia is not the first country to legalize active euthanasia: active euthanasia has been legal in Uruguay since 1932. The North American legal tradition markedly differs from the South American one and both are incompatible with the Central European rule of law. In Hungary and in most European Union countries, solely the passive form of euthanasia is legal. In the Benelux countries, the active form of euthanasia is legal because the supranational law of the European Union does not prohibit it. Notwithstanding, European Union law does not prescribe legalization of either the active form of euthanasia, or the physician-assisted suicide. Orv. Hetil., 2016, 157(5), 174–179.

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