By Simon Woods
Drawing on a philosophical framework, the writer explores end-of-life matters so as to think about the character of the great loss of life and the way this can be accomplished. The booklet considers if it is permissible or fascinating to steer the standard of demise: delivering palliative sedation as a potential substitute to terminal sedation, the argument is prolonged to check why a few varieties of assisted death should be proven to be appropriate with the guidelines of palliative care. attention can also be given to destiny advancements resembling existence extension suggestions and the moral questions that that those innovations may possibly bring up. As such, the publication follows within the ongoing philosophical culture to critique and examine present inspiration with regards to dying, encouraging self-reflection within the reader and providing feedback for perform in end-of-life care.
Death’s Dominion is essential analyzing for college students and pros eager about care of the demise, in addition to people with an curiosity within the philosophical concerns surrounding end-of-life care.
Read Online or Download Death’s Dominion: Ethics at the End of Life PDF
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Additional resources for Death’s Dominion: Ethics at the End of Life
Sample text
Should palliative care embrace a form of positive hedonism and aim to enhance the dying person’s experiences? If so what boundaries might be imposed upon both the degree and the means of such enhancement?
The expressive and embodied individual is the starting point for moral significance. The conceptualization of the person as embodied and situated is a familiar one in phenomenological approaches to ethics. Emmanuel Levinas’s ethics reflects a central interest of phenomenology: the particular salience of the experience of another person — the Other (Levinas 1989). For Levinas the most salient aspect of this encounter with the Other is the face, since it is the face of the Other, which intrudes upon one’s own being with a moral force.
Without this basic discrimination ethics would be impossible. We need also to distinguish between things that deserve our moral concern from things that do not and crucially, to distinguish between things that can be imputed with moral responsibility and those that cannot. We can proceed in these tasks at a Ethics 17 fairly intuitive level and without the need for too much philosophical sophistication, and my opening example of stones and cats was designed to make this point. The basic argument is that the very idea of harming is related to the capacity a thing has to experience.