By Simon Woods
Drawing on a philosophical framework, the writer explores end-of-life concerns to be able to contemplate the character of the nice dying and the way this can be completed. The booklet considers if it is permissible or fascinating to persuade the standard of loss of life: delivering palliative sedation as a potential substitute to terminal sedation, the argument is prolonged to check why a few kinds of assisted loss of life might be proven to be suitable with the guidelines of palliative care. attention can also be given to destiny advancements corresponding to existence extension strategies and the moral questions that that those thoughts may perhaps increase. As such, the booklet follows within the ongoing philosophical culture to critique and examine present proposal relating to dying, encouraging self-reflection within the reader and providing feedback for perform in end-of-life care.
Death’s Dominion is vital examining for college students and execs concerned with care of the death, in addition to people with an curiosity within the philosophical concerns surrounding end-of-life care.
Read or Download Death’s Dominion: Ethics at the End of Life PDF
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Additional info for Death’s Dominion: Ethics at the End of Life
My point, however, is that by using the approach to ethics, which I have used Harris’s work to illustrate, it is possible to see that such arguments imply that ethics has more precision than I believe ethics is capable of. A consequence of accepting the precision claim is the illusion that difficult moral problems can be definitively resolved. On the face of it Harris does acknowledge that there are some concerns over the precision of his theory: The problem is that we not only want reliable criteria for personhood, but we want detectable evidence of personhood.
I will now turn to identifying and exploring some of these parameters of the good death. Parameters of the good death The philosopher Wittgenstein once remarked cryptically that ‘death is not an event in life’ (1958: 193). A practical interpretation of this remark suggests that death is not an experience, unlike other events we experience, because death is not lived through. In other words, for something to be experienced as an event in one’s life there must be continuity of experience — a before and after experience.
Or, to use a different example, the death of Rob Hall, a high altitude mountain guide, who died on his return from the summit of Everest when he was caught in a now famously violent storm in which many climbers died. Hall died because he tried to save a client struggling in the storm and, although his death was a tragedy, dying in the place and the way he did, one can speculate, had a coherence with the rest of his life, which had he been killed crossing the road, would not. So the idea of the consistency of a death with the rest of a life suggests that a further parameter of the good death, at least at a simple intuitive level, is that of coherence.