1568:"In general, Jewish law supports employing palliative measures to reduce suffering, such as those utilized at hospices. This even includes gradually increasing morphine injections as long as one intends to reduce pain and not to hasten a patientâs death. At the same time, Jewish law prohibits suicide or so-called âmercy killings.â For this reason, Israel and many other countries do not permit active euthanasia or even the slightly more moderate model of physician-assisted suicide whereby healthcare professionals provide the necessary tools for the patient to take his own life. However, Jewish bioethicists significantly disagree regarding âpassive euthanasia,â which can constitute either the withholding or withdrawing of treatment from the terminally ill. In the 16th century, Rabbi Moshe Isserles codified three major principles regarding the treatment of patients approaching death (goses): (1) One should not cause them to die more slowly; (2) One may not do any action that hastens the death; (3) One may remove something that is merely hindering the soulâs departure. Unfortunately, these principles remain subject to different interpretations..."
624:, condemning euthanasia as a "violation of the divine law, an offense against the dignity of the human person, a crime against life, and an attack on humanity". It noted that advances in medical technology had blurred the line between ordinary and extraordinary means of sustaining life, but allowed terminally ill patients to refuse life-prolonging treatment in situations in which a physician believes the treatment's harm would outweigh the benefit. The declaration stated that a patient's refusal of disproportionate or extraordinary treatment "is not the equivalent of suicide", but instead "should be considered as an acceptance of the human condition". On 22 September 2020, the Congregation for the Doctrine of the Faith issued the letter "Samaritanus bonus", restating the church's opposition to euthanasia and physician-assisted suicide, criticising end-of-life protocols such as
861:
1995 study of public opinion found that the tendency to see a distinction between active euthanasia and suicide was clearly affected by religious affiliation and education. In
Australia, more doctors without formal religious affiliation were sympathetic to active voluntary euthanasia, and acknowledged that they had practiced it, than were doctors who gave any religious affiliation. Of those identifying with a religion, those who reported a Protestant affiliation were intermediate in their attitudes and practices between the agnostic/atheist and the Catholic groups. Catholics recorded attitudes most opposed, but even so, 18 percent of Catholic medical respondents who had been so requested, recorded that they had taken active steps to bring about the death of patients.
519:"Should any bhikkhu intentionally deprive a human being of life, or search for an assassin for him, or praise the advantages of death, or incite him to die (thus): 'My good man, what use is this wretched, miserable life to you? Death would be better for you than life,' or with such an idea in mind, such a purpose in mind, should in various ways praise the advantages of death or incite him to die; he also is defeated and no longer in communion."
857:
smaller role than one may think. An analysis of the connection between the religion of US adults and their view on euthanasia was done in order to see how they combine. The findings concluded that the religious affiliation one associates with does not necessarily connect with their stance on euthanasia. Research shows that while many belong to a specific religion, they may not always see every aspect as relevant to them.
628:, urging Catholic hospitals and health-care workers not to engage in "plainly immoral conduct", including referring patients to other hospitals where they might undergo euthanasia, and accusing lawmakers who approved of euthanasia of being "accomplices of a grave sin". However, the letter also repeated the church's allowance for terminally ill patients to refuse life-extending treatments.
835:, 69% of the religious organisations agree with the act of voluntary passive euthanasia. The corresponding figure was 75% when the family asked for it. In Shinto, the prolongation of life using artificial means is a disgraceful act against life. Views on active euthanasia are mixed, with 25% Shinto and Buddhist organisations in Japan supporting voluntary active euthanasia.
784:, one must not have the desire to live or desire to die. Practitioner shouldn't recollect the pleasures enjoyed or, long for the enjoyment of pleasures in the future. The process is still controversial in parts of India. Estimates for death by this means range from 100 to 240 a year. Preventing santhara invites social ostracism.
595:
was a vocal critic of euthanasia in the 1940s, but in 1957, he wrote "The
Prolongation of Life: An Address of Pope Pius XII to an International Congress of Anesthesiologists" in which he declared that physicians did not have an obligation to prolong patients' lives with extraordinary treatments, such
560:
exemplified and shaped mainstream
Christian views on suicide. He condemned suicide for violating the natural inclination towards self-preservation and self-perpetuation, for injuring other people and the community, and for defying divine authority over life. Western opinions against suicide among the
587:
contended that while one must use ordinary means to preserve life, one is not obligated to use ordinary means with no hope of benefit. He also maintained that there is a clear moral distinction between actively killing oneself and allowing death to occur naturally by refusing burdensome treatments.
860:
Some metadata analysis has supported the hypothesis that nursesâ attitudes towards euthanasia and physician assisted suicide are influenced by religion and world view. Attributing more importance to religion also seems to make agreement with euthanasia and physician assisted suicide less likely. A
856:
Religious views on euthanasia are both varied and complicated. While one's view on the matter doesn't necessarily connect directly to their religion, it often impacts a person's opinion. While the influence of religion on one's views towards palliative care do make a difference, they often play a
818:
A study performed in 2010 investigated elderly Jewish women who identified themselves as either
Hasidic Orthodox, non-Hasidic Orthodox, or secularized Orthodox in their faith. The study found that all of the Hasidic Orthodox responders disapproved of voluntary euthanasia whereas a majority of the
582:
distinguished between ordinary means of preserving life, such as eating and procuring clothing, and extraordinary means, such as painful medical procedures. He asserted that while one is morally obligated to eat and cloth oneself, one is not morally obligated to undergo the amputation of a limb to
693:
There are two Hindu points of view on euthanasia. By helping to end a painful life a person is performing a good deed and so fulfilling their moral obligations. Euthanasia may also be acceptable if it is used for selfless motives. On the other hand, by helping to end a life, even one filled with
697:
It is clearly stated in the Vedas that man has only two trustworthy friends in life, the first is called Vidya (knowledge), and the 2nd is called Mrityu (Death). The former is something that is beneficial and a requirement in life, and the latter is something that is inevitable sometimes even
491:
An important value of
Buddhism teaching is compassion. Some Buddhists use compassion to justify euthanasia because the person suffering is relieved of pain. However, it is still immoral "to embark on any course of action whose aim is to destroy human life, irrespective of the quality of the
815:, the preponderance of anti-euthanasia sentiment has shifted in recent years to increasing support for certain passive euthanasia options. Secular Judaism is a separate category with increasing support for euthanasia. A popular sympathiser for euthanasia is Rabbi Miriam Jerris.
843:
The
Unitarian Universalist Association (UUA) recommends observing the ethics and culture of the resident country when determining euthanasia. In 1988 the UUA gathered to share a commitment to The Right to Die with Dignity document which included a resolution supporting
632:
noted that the letter did not alter church doctrine, but instead reiterated existing doctrines in stronger language at a time when governments around the world, including those of some traditionally
Catholic countries, were liberalising end-of-life care options.
698:
unexpected. It is not the euthanasia that is the act of sin, but worldly attachment which causes euthanasia to be looked upon as an act of sin. Even a
Sannyasin or Sannyasini if they decide to, are permitted to end his or her life with the hope of reaching
694:
suffering, a person is disturbing the timing of the cycle of death and rebirth. This is a bad thing to do, and those involved in the euthanasia will take on the remaining karma of the patient. Death is a natural process, and will come in time.
1630:
Baeke, Goedele, Jean-Pierre Wils, and Bert
Broeckaert, ââWe are (not) the master of our bodyâ: elderly Jewish womenâs attitudes towards euthanasia and assisted suicide,â Ethnicity and Health 16, no. 3 (2011): 259-278, SocINDEX with full text,
710:
Muslims are against euthanasia. They believe that all humans life is sacred because it is given by God, and that God chooses how long each person lives. Human beings should not interfere in this. It is forbidden for a
1682:
671:, along with other Eastern Orthodox Churches, also opposes euthanasia, stating that it must be condemned as murder stating that, "Euthanasia is the deliberate cessation to end human life."
571:, More appears to advocate for active euthanasia (though the specific term did not exist at the time), but some scholars have questioned whether More's position was serious or satirical.
1516:
Colors of Truth
Religion, Self and Emotions: Perspectives of Hinduism, Buddhism, Jainism, Zoroastrianism, Islam, Sikhism and Contemporary Psychology by Sonali Bhatt Marwaha, 2006:125.
1673:
Moulton, Benjamin E., Terrence D. Hill, and Amy Burdette. "Religion and Trends in Euthanasia Attitudes among U.S. Adults, 1977â2004." Sociological Forum 21.2 (2006): 249-72. Web.
804:
thinkers oppose voluntary euthanasia, often vigorously, though there is some backing for voluntary passive euthanasia in limited circumstances. Likewise, within the
780:
only when certain requirements are fulfilled. It is not considered suicide as the person observing it, must be in a state of full consciousness. When observing
251:
194:
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churches have worked with Roman Catholics on a sanctity of life approach, though some Evangelicals may be adopting a more exceptionless opposition.
1218:
933:
615:
174:
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argued that a person does not violate the obligation to protect and preserve life if they choose not to take medicine prescribed by a doctor.
1765:
679:
Groups claiming to speak for Christians rather than the official viewpoints of the Christian clergy have sprung up in a number of countries.
351:
457:
548:
Catholic opposition to active euthanasia can be traced back to ancient Jewish and early Christian attitudes towards suicide. Later in the
870:
574:
In the early modern period, Catholic theologians considered moral questions pertaining to refusing medical treatment and passive dying.
996:
541:
on the grounds that life is a gift from God and should not be prematurely shortened. However, the church allows dying people to refuse
169:
1791:
1744:
1411:
1350:
364:
106:
1262:
1809:
1365:"Christians Supporting Choice for Voluntary Assisted Dying â Also known as Christians Supporting Choice for Voluntary Euthanasia"
1012:
Fye, W. Bruce (1978). "Active Euthanasia: An Historical Survey of Its Conceptual Origins and Introduction into Medical Thought".
320:
1233:
950:
1163:
Dugdale, Lydia S.; Alcott Ridenour, Autumn (2011). "Making Sense of the Roman Catholic Directive to Extend Life Indefinitely".
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daily recites the simple formula: "I undertake the precept to abstain from destroying living beings." For Buddhist monastics (
325:
346:
300:
69:
668:
390:
244:
1507:"Fasting to Death" in: Docker C, Five Last Acts â The Exit Path, 2013:428-432 (details benefits and difficulties)
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131:
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75:
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The Catholic Church became one of the leading opponents of the modern euthanasia movement in the early 1900s.
1609:
901:
Keown, Damien. âEnd of life: the Buddhist View,â Lancet 366 (2005): 954. SocINDEX with full text, EBSCOhost.
892:
Keown, Damien. âEnd of life: the Buddhist View,â Lancet 366 (2005): 953. SocINDEX with full text, EBSCOhost.
656:
483:
270:
164:
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There are many views among Buddhists on the issue of euthanasia, but many are critical of the procedure.
793:
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1685:. The subject is also dealt with at length in Johannes A. van der Ven, Hans-Georg Ziebertz (eds.)
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Religion and Nursesâ Attitudes to Euthanasia and Physician Assisted Suicide, Nursing Ethics 2009
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Panicola, Michael (2001). "Catholic Teaching on Prolonging Life: Setting the Record Straight".
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vary widely on their approach to euthanasia and physician assisted death. Since the 1970s,
1664:
Euthanasia: A Reference Handbook - Page 24, Jennifer Fecio McDougall, Martha Gorman - 2008
1554:
1542:
1526:
1039:
Sargent, Lyman Tower (2016). "Five Hundred Years of Thomas More's Utopia and Utopianism".
937:
545:
that would minimally prolong life without hope of recovery, a form of passive euthanasia.
534:
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509:) however the rules are more explicitly spelled out. For example, in the monastic code (
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to plan, or come to know through self-will, the time of his own death in advance.
1779:
1645:"9.3. Implications of Japanese religious views toward life and death in medicine"
772:, which means to thin out. Properly thinning out of the passions and the body is
688:
562:
553:
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1001:. New York: New York State Task Force on Life and the Law. 1994. p. 79-80.
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237:
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When Death is Sought: Assisted Suicide and Euthanasia in the Medical Context
808:
movement, there has been increasing support for passive euthanasia (PAD) In
111:
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sick were near-uniform until the mid-19th century, though Catholic thinker
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have become divided, partly on denominational lines, over euthanasia and
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Pulling the plug: What does Jewish law say about 'passive euthanasia?'
1234:"Vatican Reiterates Its Opposition to Euthanasia and Assisted Suicide"
832:
801:
712:
699:
1106:
1364:
828:
738:) and is best known for it. Jainism recommends voluntary death or
1617:
474:, although many moral theologians are critical of the procedure.
1292:"Vatican Steps up Opposition to Euthanasia and Assisted Suicide"
1717:
Professed religious affiliation and the practice of euthanasia
1780:"A Jain Tradition of Liberating the Soul by Fasting Oneself"
1263:"Vatican: Assisted Suicide, Euthanasia "Intrinsically Evil""
608:
in some circumstances without violating Christian doctrine.
1701:
Euthanasia: American attitudes towards the physician's role
776:
A person is allowed to fast unto death or take the vow of
1737:
A Merciful End: The Euthanasia Movement in Modern America
1221:. Congregation for the Doctrine of the Faith. 5 May 1980.
600:
support for patients without hope of recovery. Historian
1479:
1477:
1739:. Oxford: Oxford University Press. p. 182-183.
1446:. University of Southern California. Hadith 35.6480.
1430:. University of Southern California. Hadith 35.6485.
888:
886:
1321:"Methodists and Catholics Unite against Euthanasia"
819:secularized Orthodox responders approved of it.
951:"Religious Groups' Views on End-of-Life Issues"
978:
976:
451:
252:The Future of Assisted Suicide and Euthanasia
8:
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1156:
1084:
1082:
1343:"The Orthodox Christian view on Euthanasia"
732:is based on the principle of non-violence (
1232:Povoledo, Elisabetta (22 September 2020).
616:Congregation for the Doctrine of the Faith
458:
444:
195:World Federation of Right to Die Societies
28:
1147:
1135:
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750:(householders) at the end of their life.
675:Christian groups in support of euthanasia
1687:Human Rights and the Impact of Religion,
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228:
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1290:Pullella, Philip (22 September 2020).
1261:Winfield, Nicole (22 September 2020).
565:may have been a notable exception. In
352:Rights of the Terminally Ill Act 1995
1705:Soc Sci Med. 1995 Jun;40(12):1671-81.
1483:
1456:
1407:Translation of Sahih Bukhari, Book 71
659:, have largely eschewed euthanasia.
7:
1495:
1468:
1443:Translation of Sahih Muslim, Book 35
1427:Translation of Sahih Muslim, Book 35
1385:"Religion & Ethics - Euthanasia"
1353:from the original on 12 August 2017.
1014:Bulletin of the History of Medicine
871:Catholic Church and Nazi euthanasia
914:. It has various interpretations.
792:Like the trend among Protestants,
170:Death with Dignity National Center
25:
1757:Acharya Umasvami's Tattvùrthsûtra
1412:University of Southern California
995:"Chapter 5: The Ethical Debate".
831:, where the dominant religion is
365:Washington Death with Dignity Act
107:Euthanasia and the slippery slope
1053:10.5325/utopianstudies.27.2.0184
1721:J Med Ethics 1995;21(1): 49â54.
1714:Baume P, O'Malley E, Bauman A,
702:i.e. emancipation of the soul.
1581:and, for earlier speculation,
1319:Moran, Dan (7 November 2018).
537:opposes active euthanasia and
1:
472:religious views on euthanasia
347:1994 Oregon Ballot Measure 16
18:Christian views on euthanasia
852:Influence of religious views
800:since the 1970s. Generally,
1219:"Declaration on Euthanasia"
655:denominations, such as the
1831:
1610:"Rabbi Miriam Jerris, Phd"
1596:"Physician-Assisted Death"
1347:www.orthodoxchristian.info
1165:The Hastings Center Report
1091:The Hastings Center Report
764:) is made up of two words
722:
686:
669:Orthodox Church in America
539:physician-assisted suicide
481:
391:Principle of double effect
245:The Peaceful Pill Handbook
910:This is the first of the
768:(meaning 'properly') and
626:do-not-resuscitate orders
621:Declaration on Euthanasia
1541:Such as the writings of
929:Buddhist Monastic Code I
604:notes that this permits
543:extraordinary treatments
165:Compassion & Choices
1810:Religion and euthanasia
1754:Jain, Vijay K. (2011),
1735:Dowbiggin, Ian (2003).
940:. Retrieved 2007-11-11.
657:United Methodist Church
484:Buddhism and euthanasia
1778:Kakar, Sudhir (2014),
1551:Shlomo Zalman Auerbach
839:Unitarian Universalism
492:individual's motive."
1698:Caddell D, Newton R,
1181:10.1353/hcr.2011.0058
931:: Chapter 4, Parajika
798:end of life treatment
794:Jewish medical ethics
412:Consistent life ethic
806:Conservative Judaism
576:Francisco de Vitoria
1760:, Vikalp Printers,
1173:The Hastings Center
1099:The Hastings Center
959:Pew Research Center
955:Pew Research Center
653:Mainline Protestant
611:On 5 May 1980, the
396:Palliative sedation
1598:. 25 October 2019.
1531:Eliezer Waldenberg
1414:. Hadith 7.71.670.
1239:The New York Times
961:. 21 November 2013
936:2009-04-27 at the
924:Thanissaro Bhikkhu
846:self-determination
606:passive euthanasia
497:Theravada Buddhism
427:Groningen Protocol
221:Barbara Coombs Lee
185:Final Exit Network
180:Exit International
1767:978-81-903639-2-1
1689:Koninklijke 2013.
1647:. www.eubios.info
1323:. Juicy Ecumenism
1076:, p. 182-183
663:Eastern Orthodoxy
583:save one's life.
468:
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422:Euthanasia device
117:Freedom of choice
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470:There are many
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432:Suicide tourism
386:Palliative care
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216:Philip Nitschke
190:Hemlock Society
102:Culture of life
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1295:
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1273:. Retrieved
1266:
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1244:. Retrieved
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404:Other issues
373:Alternatives
360:Baby Doe Law
250:
243:
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139:Right to die
121:
26:
774:sallekhana.
689:Prayopavesa
649:Evangelical
618:issued the
563:Thomas More
554:Renaissance
550:Middle Ages
529:Catholicism
354:(Australia)
316:Switzerland
306:New Zealand
301:Netherlands
81:Involuntary
1804:Categories
1651:2009-02-14
1631:EBSCOhost.
1484:Kakar 2014
1457:Kakar 2014
1391:2009-02-14
1370:2019-09-25
1271:. New York
1242:. New York
1047:(2): 185.
1020:(4): 494.
877:References
848:in dying.
782:sallekhana
778:sallekhana
753:Sallekhana
740:sallekhana
725:Sallekhana
687:See also:
642:Protestant
598:ventilator
512:Patimokkha
501:lay person
291:Luxembourg
238:Final Exit
42:Euthanasia
1496:Jain 2011
1469:Jain 2011
1175:: 28â29.
1101:: 14â25.
1061:151902232
742:for both
271:Australia
122:Religious
112:Free will
66:Voluntary
1351:Archived
1327:19 April
1304:7 August
1300:. London
1275:7 August
1246:7 August
1205:42781856
1197:21495514
1189:41059015
1123:12945451
1026:44450518
965:7 August
934:Archived
926:(1994).
865:See also
813:responsa
758:Santhara
744:ascetics
683:Hinduism
478:Buddhism
417:Eugenics
175:Dignitas
132:Catholic
127:Buddhist
34:a series
32:Part of
1729:Sources
1297:Reuters
1115:3527778
788:Judaism
770:lekhana
748:srÄvaka
730:Jainism
719:Jainism
630:Reuters
613:Vatican
506:bhikkhu
331:Uruguay
276:Belgium
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823:Shinto
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700:moksha
568:Utopia
296:Mexico
281:Canada
203:People
152:Groups
56:Animal
1387:. BBC
1201:S2CID
1185:JSTOR
1171:(2).
1111:JSTOR
1097:(6).
1057:S2CID
1022:JSTOR
829:Japan
706:Islam
311:Spain
286:India
229:Books
89:Views
61:Child
48:Types
1788:ISBN
1762:ISBN
1741:ISBN
1577:See
1329:2022
1306:2022
1277:2022
1248:2022
1193:PMID
1119:PMID
967:2022
746:and
667:The
552:and
533:The
499:, a
339:Laws
1177:doi
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