Firstly, I would like to argue that those who are under the circumstances of terminally ill and old age may find themselves incapable of performing daily mental and physical activities that are able to produce any kind of happiness in their lives. I do not mean happiness in the sense of neurological stimulation from chemical hallucinogens or the like. I mean a type of significant happiness that is associated from being able to live as a human being which includes interaction with others, being able to care for one self, being able to choose own’s goals, decisions, desires, thoughts, actions and a general sense of well-being of progressivism and meaningfulness.
If others find themselves in a state of self-destruction due to diseases or terminal illnesses, we have an obligation to provide care or to reduce pain as much as possible as physicians. Although pain is necessary for prevention of self-destructive habits and acts a survival mechanis...
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...d that our actions or the permanence of our actions give us meaning for what we do and what we consider to be. If all actions were reversible and decisions were simply made in a virtualized environment all the time, it would mean that the value of our actions would be severely diminished and that would mean any vision, goal or future-orientated desirable state would never be satisfactory or would all be achieved.
All in all, when an individual expresses judgement and wishes to partake or enact an action that will advance one’s death due to the nature of undesirable circumstances that precede within a very limited interval or have already occurred; it is to the absolute of moral bounds to either allow or grant such an action because of human dignity, human liberty and the implications of human value relative to other human beings out of moral obligation and duty.
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