Moral Issues of Dying Patient

What this implies, in many cases of terminally ill uncomplainings, is that the doctor becomes "paternal"- that is, he has to get to form purposes for the affected role (sometimes with or with bulge out family's knowledge or approval).

Death with dignity crosses respectable lines, from time to time. We have seen many cases- and not tho Dr. Kevorkian's - where terminally ill, suffering patients ask for a way out, to give them a last opportunity not to die in torture and agony. In some cases, doctors have over-medicated, perhaps disposed(p) too-strong a sedative which induces a coma and eventual death without the patient feeling anything. But, when a dying patient slips in and out of consciousness, what choice do doctors have for some sort of " communicate consent" to stop nutrition, water, or other life-giving stimulants. "Should they brace her up, or should they make treatment decisions on her behalf?" (Elger & Chevrolet 2000 18). The principle of autonomy clearly dictates that the patient should be awakened to make his or her own decisions. But, as the authors state, waking up a sedated patient in order to inform him and request a decision causes significant physiological and psychological suffering (18). One as well as has to invoke the idea of patient competency. And, if the patient is incompetent, can or should the doctor ask for decisions from the immediate family? What

Allmark, P. (2002). Death with dignity" London UK: Journal of medical examination Ethics, vol. 28, go away 4, pp 255-257.

From the medical profession's point of view, the ethical and moral predicaments they often slope be moving away from the traditional concept of ever saving a life, if at all possible. "The prohibition of killing, it is said, does not entail that the physician must al shipway preserve a life. While physicians must not intentionally cut con a patient's life, or engage in acts of euthanasia, they may sometimes, downstairs the principle of double effect - act in ways that will foreseeably but non-intentionally cause death" (Kuhse 2002 271) .

We know that physicians are not God, and often decline to act as His surrogate.

However, given a point of no return, it would only be median(a) of a person to make an autonomous request- or bequest- roughly being allowed a dignified, pain-free death? The real dilemma is: "Does it make much of a differenceawhether one causes or merely hastens death?" (Perkin 2002 164).

Of course, in the cases where physicians are literally forced to make a moral, ethical, and ultimately medical decision, they then are face with alternatives: dehydration, removal of tube-feeding, or over-sedation.

Kuhse, H. (2000). "The agony of trying to match sanctity of life and political-centered medical care" London UK: Journal of Medical Ethics, vol. 28, issue 4, pp 270-272.

Elger, B.S. and Chevrolet, J-C. (2000). Beneficence today-or autonomy tomorrow?" Hastings-on-Hudson NY: The Hastings subject matter Report, vol. 30, issue 1, pp 18-19.

(Cantor 2001 183). However, what is not clear, generally, is the difference between carry outing a lethal dose of sedatives and merely withdrawing life-giving nutritive or cellular respiration sustenance. It is easy, on the one hand, to merely let nature take its course by removing artificial tubes, etc. It is another to administer a death-providing medication. For a family member who has the ultimate de
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