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Physician assisted suicide and the Art of Attention

Physician assisted suicide and The Art of Attention

Abstract:

In an era of managed care, rationing of care and care technology is the art of attention. We live in a society that has given several options to do so? self-determine? a? s fate in death as one has been able to? self-determine? a? s fate in life itself. We have the medicines and technological capabilities and areas of the country that allows us to accelerate or postpone? s death. The purpose of this position paper is to outline the legal, ethical ramifications, religious and philosophical involved in physician assisted suicide (PAS) and how affect decisions that effect those related to this issue.

The benefits to the PAS are:

? People must have the right to die with dignity

? People should have the right to die with his senses intact

? People should have the right to die painlessly

? People should have the right to take charge of the futile care

The cons of PAS are:

? Slippery slope effect, or euthanasia acceptable and unacceptable

? There is no policy can effectively govern the scope the right to die

? true desires are difficult to discern due to communication problems

? Playing God

I'm just giving an overview, not a detailed analysis on this issue. My intention is to surface the issues and move PAS to philosophy of care that can minimize the people? s fear of death by using a type of care = The art of attention. The Art of Care will help people gain inner strength that can allow him or her to cope with external loss happens to your body. At the end of this work, I hope outlining practical ways people can help terminal patients dying in front of a body from one place within them which remains steadfast? his soul.

Introduction:

It was Karl Barth who said that? It is for God and God alone to end human life? and God gives life to us? Inalienable a loan.? (1) It is my belief that we give meaning and hope in all situations of life. This instinct to survive and find value in our entire existence makes me confident that there is much to learn at all stages of life. Our ability to trust in our Creator? S divine guidance and a plan to make us more than soul the body at the end of life is as important as other aspects of life as well. We do well to trust more and less control. It appears that the maturity teaches us all to let go and follow a path inside of us that do not always make sense for us abroad. As we do, we began to follow understanding. To see what is not from within can be seen from the outside is our soul? s desire to be known and on the surface of our lives.

In On Liberty, John Stuart Mill precautions? A person should be free to do what they want on their own concerns, but it should be free to do what he likes in the actions of another, under the pretext that the affairs the others are their own affairs. (2) The autonomy is so important to us that science and religious communities strive to honor and respect. For autonomy is within one's ability to discern for himself one? s needs, values, and your destination. This is a movement in art of care (science and religion) can work together to forge a healing response on the level of the soul when physical cure is no longer possible.

On the other side of this issue, it is clear the Oregon? S Death with Dignity Act has had its impact on America. Some people want this service even if it is chosen by a great number of people. The Oregon? s Death with Dignity Act has been used very sparingly and a slippery slope does not seem to be at the forefront today.? In 2001, twenty Oregon decided to end his life by ingesting a lethal dose of medication prescribed by a physician, representing 0.33% of the 6365 Oregon deaths from similar diseases. The number of Oregon who opt for physician-assisted suicide has remained fairly stable, ranging from sixteen, in 1998, the first year the law was in force, twenty-seven in 1999 and 2000. It is clear that there is no landslide in the making.? (3)

It seems then, that people still want to have some control over his death and autonomy remains widespread in the whole issue of PAS. This strong need to identify one? s path in the face of suffering gives us hope, faith and love in a sense of I do not easily defined without losing the grandeur of a trust in oneself to be led by the same power that led to our lives into existence. This is where we return the art of care that helps if not curative and has no Responses. Here, we begin where we end, in which trust in the wisdom same created us.

Senses, levels of attention and care approaches:

There are three levels to discern in the act of euthanasia:

There are three levels to discern in the act of euthanasia:

1. One is a patient who is coma or brain death. In these cases the physician is asked to? Pull the plug? or removing the patient from the respirator. These cases usually are not contested by the general public. It is an act of withdrawing or withholding necessary mechanisms used to sustain a life that can not stand. It is here that the recognition of one? s of personality is gone and the shell of a body is all that remains.

2. Another act of euthanasia is the use of morphine to patients hospitalized in the early stages end of his or her life with painful diseases such as cancer and AIDS.

3. The last category of euthanasia patients in relatively good health and the beginning of a terminal illness who wish to end their lives. Such cases such as Alzheimer's? s oppose and cancer patients seeking information on PAS. This is the most controversial of the three issues related to euthanasia (4).

Euthanasia originated from the Greek meaning? good death.? It is the deliberate termination of one life for another person capable of doing so by the request of the person who wishes to die. Here are some terms you need to know in defining PAS actions taking place.

Passive euthanasia is the hastening of death through alteration of some support and let nature take its course. This may include the removal of life support equipment, interruption of treatment or medical procedures, stopping food and water intake leads to dehydration or starve to death, and retention of CPR (cardiopulmonary resuscitation Lung). The most common use of PAS is to give patients large doses of morphine for pain control. The most likely suppresses pain relief and cause breathing death before what would have happened otherwise. This is also done in patients in a vegetative state persistive or patients failed to regain consciousness due brain damage.

is the acceleration of a death by altering some support and let nature take its course. This may include removal life support equipment, interruption of treatment or medical procedures, stopping food and water intake leads to dehydration or starve to death, and retention of CPR (Cardio Pulmonary Resuscitation) The most common use of PAS is to give patients large doses of morphine. pain control. Most likely is that pain relief suppress breathing and cause death before what would have happened otherwise. This practice is common in patients in a vegetative state or persistive patients could not regain consciousness due to brain damage.

Active euthanasia is the use deliberate means of causing the death of a person through direct action. Dr. Jack Kevorkian, a Michigan physician made this known in 1998 with a patient who had ALS (Lou Gehrig? S disease). His patient was afraid of suffering long involved in ALS and wanted to die a quick and painless death. Dr. Kevorkian injected substances controlled in this patient and caused death. Kevorkian was charged with first degree murder but the jury found him guilty of first degree murder March 2, 1999.

is the intentional use of means to cause the death of a person through direct action. Dr. Jack Kevorkian, a Michigan physician made this known in 1998 with a patient he had ALS (Lou Gehrig? s Disease). His patient was afraid of suffering long involved in ALS and wanted to die a quick and painless death. Dr. Kevorkian injected controlled substances in this patient and caused death. Kevorkian was charged with first degree murder but the jury found him guilty of first degree murder March 02 1999.

Medically Assisted Suicide is the provision of information or the means to a dying patient, with the intention of committing suicide.

Physician assisted suicide is the provision of information or the means to a dying patient, with the intention to commit suicide.

Involuntary euthanasia is the end of a life without a clear patient's request.

Involuntary euthanasia is the end of a life without a clear patient's request.

? There are many reasons why patients want to use PAS. Some are just clinical depression, of which one? s disease has brought on or one? s emotional processing and mental illness has led to suffering in forms beyond the body. Others live in chronic pain due to lack of health coverage or the means to obtain the medication. This group later prefer die early and do not incur medical expenses on their loved ones. A serious disorder or disease, such as ASL, Huntington? s disease, multiple sclerosis, AIDS, Alzheimer? s, etc are just some of the people prefer to avoid disease lose their independence and finances. Somehow, this gives people a sense of control on the process of his life.? (5)

Philosophical approaches:

When all is said and done, there are two philosophical approaches to suicide: Thomas Aquinas (c. 1225-1274 AD) condemned all suicide (whether assisted or not) because it goes against you? S natural desire live, it harms other people, and life is a gift from God and therefore only included by God. Michel de Montaigne (1533-1592 AD) argued that suicide was a matter of personal choice and a human right. (6)

These two philosophies are still issues in 2003. Suicide was a criminal act. Now is no longer carrying much weight. But assisted suicide remains a criminal act throughout North America except in the state of Oregon. In Oregon, is allowed under conditions strictly controlled.

As you can see, there is a recurring theme within these two approaches. Both reflect the need to look within yourself for direction personal. Although both appear to be opposite ends of the spectrum, each encouraging people to find strength in one terminal? s inner self and trust the guidance that is consistent with the person? s personality.

Ethical and Religious considerations:

Some patients with terminal illnesses in so much pain that they prefer to end his life that continue to suffer and experience poor quality of life. Due to physical limitations and mental pain sufferers have a very different view on the lives of people in good health. This view changed a few choose certain courses of care a debilitating disease that he or she can not even consider in a healthy state of being. Many health professionals claim that the terminally ill? s the pain can be controlled to acceptable levels with good pain management, however, there are tens of millions of patients who have no access to adequate pain management in the U.S. only.

Many religious organizations believe that suffering can be used to purify. This purification can be for the caregiver and the patient. It is a time to learn and become aware of how the body becomes more soul in the transformation process associated with death and death. Christians believe that life is a gift from God and God does not send any experience that can not handle. Islam says in the Qur'an? a,? Be the life which Allah made sacred otherwise than in the course of justice.? Y? As not believe us, we do not own our bodies.? Orthodox Judaism states? That is an issue critical constitutional and moral tradition speaks clearly Jewish. We believe that recognition of a constitutional right to die for the terminally ill is a clear statement against the recognition and the sanctity of human life?.? (7)

Clearly, the religious influence of PAS as an act as going against one? s Creator, and as such, the need to pray and discern the direction of one? s life and death must be consultation of a clerical state? s own faith. To override this influence would be an autonomous individual whose beliefs have taken him or her of what religion can know what can be known through them by the same force that gave them life. This is where terminally ill patients choose a course of action from the nucleus of a? s of being that transcends their belief in their creator (religious) which leads to an active participation? s assessed values (personal change) that includes their religious influence, but not limited to it as well.

U.S. Supreme Court Decisions:

? The Supreme Court's decision in the case of New York and Washington on June 26 1997. They found that the average American has no constitutional right to an attending physician suicide. The vote was 9-0, an unusual move, unanimously. Thus, New York and Washington, that the laws prohibiting these suicides are constitutional. On the other hand, the court suggested that there is no constitutional obstacle prevents a State from adopting a law allowing physician assisted suicide. Oregon has done just that. Therefore, the battle must be fought on a state by state. Rehnquist wrote:? Throughout the nation, Americans are engaged in an earnest and profound debate about the morality, legality and feasibility of suicide medically attended. Our holding permits this debate to continue, as it should in a democratic society. (8)

This act seems to indicate government a central value in the United States that challenges PAS. Autonomy is a personal choice and value in high esteem in our country. Although there are cases that the rights do not imply that some options are right to choose, these cases are conducted on a case by case, too. Sometimes, simply futile care makes no sense. These cases are treated sensitive and time, medicine and technology can not cure issues.

Pain Relief Promotion Act:

Currently, there are no drugs approved by the Food and Drug Administration for use to kill the patients. Drugs are made to treat the disease, not to end a life.

1996? July: Bill passes House subcommittee, a bill was approved by the Constitution Subcommittee of the Judiciary Committee of the House of Representatives called the Law of Pain Relief Promotion. Was aimed at preventing doctors help patients obtain medical assistance in suicide.

1999? October: Bill passes the House: "It has been approved by a vote of 271-156. Lori Hougens, spokesman for the National Right to Life movement was satisfied. He said,? Just sent Congress a message strong bipartisan that the appropriate role of a doctor is going to help their patients, or pushing off a bridge? Doctors should not kill their patients, should be helping.? (9)

With this in mind and the history of pain in patients who report levels of suffering mentioned earlier in this document, it appears that more work in the supply of money and resources in the study and application of palliative care are in order. We have come a long way in defining and discussing PAS now to move towards the relief of pain may give much hope in his death through scientific means. Religion attempts to do so in the search for meaning in the suffering. Science needs to step up to the plate and provide the knowledge and assistance can alleviate suffering. In 2003, we call spiritual care methodologies beyond the scope of the church membership complementary care. On this side of the question about suffering, science has to catch up the modalities of complementary medicine. Therefore, it is clear that science and religion has its own strengths and pull each other. Ni, the eldest of the two without losing what that inspires people to care for those most in need.

Survey of physicians:

Dr. Diane Meier of Mount Sinai School of Medicine in New York, NY gave a survey of 1,902 doctors questioned about the use of PAS. The survey around the age-related patients and patients die. The following are the areas PAS patients often ask:

? 6.4% of respondents admitted to helping at least one patient commit suicide

? The actual number is probably much higher because most doctors are not allowed to help someone commit suicide? this would be a criminal act.

Patients gave several reasons for wanting to die:

? 79% cited other discomfort that pain

? 53% cited loss of dignity

? 52% fear before uncontrollable symptoms (10)

As can be seen in this survey, there? Someone? cases beyond medical knowledge to care for people? s pain adequately. This does not mean that the PAS is the answer. It is an indicator of how much more study is needed in the field of palliative care. adequate care for the terminally ill is a priority to be find resources, so you can take care of themselves at the end of life as we do at birth and to maturity.

Program Hospice: Politics of suicide:

? Hospice care is a philosophy and a program for qualified and pain symptom management aimed at reducing physical, emotional, mental and spiritual pain. Hospice does not hasten or postpone death. In essence, the hospice staff does not participate in actions that support only one patient? s intention to commit suicide.

Procedure:

Procedure:

1. If a patient intends to commit suicide, the staff has the following:

1. If a patient intends to commit suicide, the staff does the following:

A. Encourage patients to talk about what brought him / her to this decision;

B. Assess the patient for increased pain and suffering, depression, suicidal tendencies, competition, impaired thinking, confusion, dementia, and manipulation by others.

C. Tell the patient that information must be shared with family, medical and hospice staff.

D. Confirm with patients and family members does not help the terminally ill suicide.

E. Notifications Coordinator and Coordinator of Hospice Nursing

F. Present this information to the interdisciplinary team and decide on a plan of care that can cause further exploration of this issue by a psychiatrist, a psychiatric nurse or psychologist. Increased attention Support will also be initiated.

G. Doctor notices as required upgrades.

2. When a patient seeks Hospice staff for help to commit suicide, we will do the following:

A. Reconfirm with the PT and the family of the hospice's policy against assisted suicide.

B. Inform supervisors, the interdisciplinary team, the patient? s doctor, etc? the patient? s intentions and specific plans.

C. Continue to supervise and monitor the care plan and reassess as they modify the development.

Used with permission Emerson Hospital (11)

 

Closing Remarks:

? The Hippocratic oath that forbids killing doctors, began in ancient Greece at the time of Socrates. It is often considered the origin of medical ethics but the common impression was played in 1931 by Ludwig Edelstein, a historian of medicine. (12) On March 26, 1998, the first known legal, PAS occurred in America. This case occurred in Oregon. A doctor gave a woman with terminal breast cancer who were prescribed lethal drugs legally. Many doctors did not like this new role doctors, but many people thought it was a good thing.

There are no easy conclusions to the PAS. There are a large number of people favor and those who are against PAS. The debate has not been determined by the government indicating that a democratic society has to determine for itself the direction of life and death, therefore, sending this issue in the individual states to determine the direction of its citizens. One thing is clear: the United States America continues to have the autonomy and individual rights of Americans to determine the course of his life. And it appears that the PAS is not a problem to be determined in the near future.

* My central argument of this paper is not convincing to be for or against PAS. Research indicates that there are so many good reasons for it or against it. It is for each one of us decide for ourselves the direction of our lives. Anyone who has had children or children are known to grow autonomy is alive and well in all of us. The force that guides us inspired to love, let go, and embrace life again in all its transitions. As we mature, we realize that it is not the experiences of our lives that give meaning and value: in contrast, is the expression within these experiences that give us life.

The expressions of life are the flow of life moving through us and not from us allowing us to learn the true meaning of autonomy. We can say that our autonomy is our soul? S code. That can be our authentic selves drawing our attention within us to be heard. This voice is a message of hope in death that allows those who care for a dying patient to hear his own authentic voice. Perhaps greater attention placed on what can be known through us (The art of care) and what we know (Sciences) will help us build a bridge between two fields of attention they are after a similar goal.

It is my hope that the art of care that is the spirit of any movement will inspire healing and will remain the guiding force in this topic. If we to spend more time in creating a better service and response to the needs of patients suffering in a caring way, I can? t help but wonder if the suicide physician assisted more than one option would be hardly considered. In my work with hospice patients in the last 12 years, I've noticed that people are pain-free track and make the most of his days. Hospice does not delay or accelerate a? s death. We are a service that provides a number of issues of mental pain, emotional, physically and spiritually.

There is a saying in the hospice does not add days to one? S life, but it does add more life to one? S days. Not much to learn in life and our death. As a patient begins to die, a flood of memories fill your heart, mind and soul. This inner life or one? s soul awakens a powerful force of nature. Here, a dying patient becomes more soul than the body, giving way to a presence of awareness within all of us.

This awareness is filled with those who care for a dying patient with a sense of the sacred. It helps all of us involved in caring for a dying patient to embrace what can not be touched with hands man. In doing so, we connect to an eternal awareness within the other who has been with us all the time. It is the soul? S desire to be known, blessed, care and love. PAS life disrupts this process until the end. And patients who die have much to share with us during this process from death to eternal life.

On my work with dying patients taught me the art of caring. The art of care is the willingness to bear the burden of another person until they die. This connection with a sincere human being makes us realize that what is most sacred to us is often more humane. Over time, we connect deeply into the creative order around us. It is not easy to let go. With care, love and support, a dying patient can put aside the known world and open to the mysterious world known as the soul. It is a sacred? not made with human hands. As such, through prayer, let go, and openness to guidance from within, we find a spirit within of us who has led the world through him, and has the creative intelligence that will lead us home. It is the center of creation and perhaps the heart of our Creator as well.

An Alternative assisted suicide:

An alternative medical suicide Attended:

The above findings, I want to keep my thoughts on what I mean by the art of caring in dealing with people who are considering PAS. The following thoughts are considerations and concerns. My hope is to offer an alternative approach to people and broaden the discussion beyond the care body, and in the care of the soul. Because I have served for more than 12 years in palliative care, you hear a bias in this regard the inclusion of the element of care soul, or the art of attention. In the following short essay, I expose what I believe is a quality of care that speaks to the care of an artificial means an awakening? S soul in the process of death.

We live in an age in which the PAS is an option, and therefore, what has entered our consciousness is the epitome of personal autonomy. We found another way to deliver us into another? Right.? In a society where these rights often supersede the responsibility, avoidance of pain? whether emotional, mental or physical? becomes paramount. In our society, the pleasure is preferred at first. However, what we become as a result of our challenges develops our character. We become better people. We feel better about ourselves. And we relate better to others when the character is an honor.

I am aware of many people making decisions in favor of PAS, and these options reflect the character from their point of view. But the purpose of this version in this document is to clarify an alternative. physical and emotional pain has a way of leading to peace.

In pain, we are born. In varying degrees of pain, we leave this world. When we are in pain, seek external forms to get through it. When you foresee any pain relief other than death, we tend to look inward for direction. For this reason, the following are the spiritual concerns that I raise on the PAS.

PAS prevents the natural process of life we call death. In the name of compassion, PAS aims to promote piety. This is an attempt to restore a body? s state of equilibrium or peace. It an attempt to relieve the pain of a big body? dis-ease.? It is in these times of malaise that extends beyond our mind and body for hope.

In the midst of despair, we cry for hope? a hope that will sustain us through our pain, to lead us deeper into and through our suffering, we remember our central focus, to seek the Holy? s attention on the face of pain and pain lead us to peace.

The problem is that people want immediate results to alleviate this pain. This is understandable. However, I can? T help but think PAS has evolved from an alternative faith, but, inspired faith in a power greater than ourselves. If you think it, our lives are in the hands of skilled doctors and nurses who care for us. These health professionals are equipped. They are equipped with a power greater than themselves. Some may call this genetic or DNA patterns since birth, but as we age, we come to know that all things are beyond even the person with the most knowledge.

PAS addresses outcomes of care to relieve physical pain, but the effects of this increased attention to questions and doubts and lack of spiritual resolve. PAS undermines contemplation, character, and faith in the end of life. This does not mean that some cases may require scientific intervention such as terminal sedation to alleviate the burden of pain. I just want to say that I am not convinced PAS offers much in the way of attention soul at a time in life that is as vital as life itself. Often, it is not until we lose our roles, expressions of personalities, the ability to act in our character that the soul is revealed in our death. As the mind and body? s expressions vanish at death, our loved ones die we take care of them in a gentle awareness beyond these external expressions? your spirit. It is here that souls are the creation of invisible links never forget.

PAS spiritual reflection on the short end of life. PAS aims to provide comfort and care of the mind and body. However, we are more than a mind and body. We are interconnected with a sacred universe. This dimension of our being is cut into the PAS, and has no chance of Sacred grow through one of its biggest challenges. transformed for life? s challenges. So why not extend this to die? Death is a part of life, so I put in doubt the global nature of the PAS.

PAS is not only a moral and legal debate. PAS prevents us from exploring life until we die. Often, our spirit inspires us to continue participating in life when there is apparent hope you can find. Here is where we find our greatest capacity for faith. Spirit has a natural life process revealing. Evolved into the world, we evolve through it, and evolve from it. Each of us comes from somewhere, and we are each going somewhere. Along the way, we engage in the experience and become a part of those experiences. Nothing really dies on this level of consciousness to become aware that we are more a body.

PAS disrupts this natural flow. It is usually based on fear of pain and be a burden to others. The focus at present is in the escape. Instead, it could be the integration of courage in adversity. On the other hand, may even be losing at the end of life on a gift made possible by our Creator.

Not guaranteed a life free from suffering, but we can be free of our suffering. This hope can not be found in a pill. This hope is far deeper. If we choose PAS, we cut this hope revealed in the birth. It is the eternal dance of the spirit manifested in the cycles of life. Here, we are reminded that life must go on, no matter what changes occur in physical reality. In the deepest part of us, it's vital to be engaged in life withdraw from it. Otherwise, no one had learned to crawl or walk alone after birth. In spirit, beyond our fears, and we are reborn in the eternal dance of life is not defined by pain.

What I am referring in this last section is the identification with our essence. Remember when it was child the first time I rode a bike. You first saw others do it. Then, you imagine yourself doing it. Then they got on the bike and tested. At first, you fall. But inside you are saying to yourself, if I try hard enough, maybe I can do. You can travel for a moment and notice you are riding a bicycle and fall again. And then you reach deep inside to a place that no longer identifies with his body. You say that no matter what happens to my body, I'll get on that bike ride and her. It's like magic at this time because it gets at this time and ride everywhere. There is something within each of us who know use this source of strength for more skills beyond our own capabilities. Is this part of us that know that they should interfere in the art of caring too.

PAS is a choice between control and accountability. PAS is an option to end what is not ours. It is an option to consider staffing requirements on the development of conscience collective humanity. In the process of dying, a person? S mind and body deteriorate, moving their attention inward. In a sense, dying patients are making connections with their inner life. This is the private part of us communicate with every day. It is our communication with the subtle aspects of what we are. It is a vital source of strength and courage. From this part of us, draw forth memories of our past, anticipating the future and the destiny of our present consciousness.

It takes great courage, faith and hope to face each day. These are spiritual qualities that describe the inner life of a soul. We must be committed to them and make the most of any challenge. Behind these qualities are powers greater than ourselves. They contain the energy that restores a dying patient? s of the body (although it always should be kept as a possibility). However, the courage, faith and hope are in possession of an energy that leads to a moment of introspection.

Here, we move from our perceptions and emotions relating to the transition from life experience to another, thus leading our whole body and mind in our Creator? S will. At this time, a person is graced with the feeling of being loved gets a person? s death. His spirit will have an anchor, a reason, and a focal full of vitality and trust. It is the spirit intended by our Creator. It's an energy of spiritual maturity to prepare the soul for a journey that will never die. (The latter section is an article I wrote through Healing Ministry Journal, Vol.5, No. 6, November / December 1998? adaptations to this item? June 2003).

Suggestions for the art of care to alleviate suffering in the terminally ill patient:

Suggestions for the art of care to alleviate suffering in the terminal stage patient:

Many people are alone when the news that he or she is dying? just come.

Do not fear to talk openly with someone about his death.

Talk about God or one? S high power.

Listen without judging a dying patient to tell his story.

Allow yourself to learn something from a patient dying.

Offer very little advice.

Remember, this is a patient? s death - not ours.

These suggestions very few simple ideas on the art of care and the trajectory of each of us will be used to travel throughout life and especially at the end. If these suggestions do not know how to drive, but the ideas are engaged each of us our greatest potential of artistic attention. As we listen attentively with an open heart to loved ones die, this union of shared grief and shared the joy may be sufficient to encourage a loved one die to live fully, as they can until they die. This does not completely eliminate the incredible pain for dying patients, but at least your pain will be treated at a level only souls can embrace. And for me, this is the deepest level of suffering and care that nobody should be without. And, when we live fully, from birth to death, we can leave this world with a "whole" or "full" perspective of life we were given at birth.

Web Sites and Books on the PAS:

? Euthanasia.com

? Deathwithdignity.org

? Compassionindying.org

? Bioethics? In a liberal society? Max of Charlesworth (1993)

? Is life sacred? by Geoffrey Drutchas (1999)

? The Good Death: The new American search to reshape the end of life? By Marilyn Webb (1997)

? Last rights: The struggle for the right to die? by Sue Woodman (1998)

Notes:

Notes:

1. K. Barth, Church Dogmatics, Vol III: Doctrine of Creation, Part 4, ed. B> W.

1. K. Barth, Church Dogmatics, Vol III: The Doctrine of Creation Part 4, ed. B> W.

Bromily and TF Torrance, tr. AT Mackay et al. (Edinburgh: T. & T. Clark, 1961), 404 425

2. JS Mill, On freedom, ed. CV Shields (Indianapolis, Ind.: The Bobbs-Merrill Co., Inc. 1956), 127.

3. Daniel E. Lee,? Physician-assisted suicide: A conservative criticism of the Intervention?

Hastings Center report 33, no. 1 (2003): 17-19

4. Right to die?. Http: / / www.geocities.com/HotSPrings/3872/euth.htm

5. Euthanasia and PAS ....... http://www.religioustolerance.org/euth1.htm

6.? Suicide, The Internet Encyclopedia of Philosophy? http://utm.edu/research/iep/s/suicide.htm

7. religioustolerance.org

8. Religioustolerance.org

9. Jeff Johnson,? Pain relief promotion act of going home? Family news in focus: family.org/cforum/fnif/news/a0008306.htm1.

10.? Doctor assisted suicide is not rare in U.S., Study Finds,? Reuters News Agency, 1998-April-23.

11. 1998 Copyright by The National Hospice and Palliative Care, Org. Item Number 714,556, ISBN 0-931207-53-3

12. Ludwig Edelstein, Ancient Medicine: Collected Essays of Ludwig Edelstein, O.

Temkin, L. Temkin, eds., Johns Hopkins University Press, Baltimore, MD, 1967.

Sam Oliver, author of "The Path to Healing"

About the Author

For more on this author; http://www.soulandspirit.org