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Euthanasia in sentence

62 examples of Euthanasia in a sentence

In The Netherlands, voluntary euthanasia accounted for 1.7% of all deaths in 2005 – exactly the same level as in 1990.
In Belgium, although voluntary euthanasia rose from 1.1% of all deaths in 1998 to 1.9% in 2007, the frequency of ending a patient’s life without an explicit request fell from 3.2% to 1.8%.
The Canadian panel therefore concluded that there is strong evidence to rebut one of the greatest fears that opponents of voluntary euthanasia or physician-assisted dying often voice – that it is the first step down a slippery slope towards more widespread medical killing.
The panel also found inadequate several other objections to legalization, and recommended that the law in Canada be changed to permit both physician-assisted suicide and voluntary euthanasia.
Surveys show that more than two-thirds of Canadians support legalization of voluntary euthanasia – a level that has held steady for several decades.
I suspect that, above all, mainstream politicians fear religious institutions that oppose voluntary euthanasia, even though individual believers often do not follow their religious leaders’ views.
Polls in various countries have shown that a majority of Roman Catholics, for example, support legalization of voluntary euthanasia.
The confluence of economic considerations and the culture of euthanasia is nowhere as visible as in Holland.
People may differ about the ethics of euthanasia itself.
But a negative by-product of a policy which allows doctors to practice euthanasia is that the taboo against terminating human life diminishes.
In Holland, patients are virtually helpless against the new “culture of euthanasia.”
Although Belgium recently followed the Dutch way of regulating voluntary active euthanasia in a strictly medicalized framework, it is precisely this sort of regulation that is increasingly challenged.
Recent developments in the Netherlands have also shown that euthanasia is discussed more in the context of autonomy, control, and rational choice rather than of uncontrollable medical symptoms.
Whilst the Dutch Medical Association does not oppose the profession’s role in the practice of euthanasia, current evidence suggests a continuing unwillingness on the part of Dutch doctors to report cases of assistance in dying to the authorities, and a return to practices that are closer to a medical context, such as terminal sedation.
The other is whether voluntary euthanasia is ethically defensible.
But it does so at the cost of rendering incoherent its own vigorous opposition to assisted suicide and voluntary euthanasia.
Critics allege that the legalization of voluntary euthanasia has led to a breakdown of trust in the medical profession and all sorts of other dire consequences.
Despite a change of government in the Netherlands since voluntary euthanasia was legalized, no effort has been made to repeal the measure.
The Dutch know how voluntary euthanasia is practiced in their country, they know that legal euthanasia has improved, rather than harmed, their medical care, and they want the possibility of assistance in dying, if they should want and need it.
When Doctors KillPRINCETON – Of all the arguments against voluntary euthanasia, the most influential is the “slippery slope”: once we allow doctors to kill patients, we will not be able to limit the killing to those who want to die.
There is no evidence for this claim, even after many years of legal physician-assisted suicide or voluntary euthanasia in the Netherlands, Belgium, Luxembourg, Switzerland, and the American state of Oregon.
Roman Catholic thinkers have been among the most vocal in invoking the “slippery slope” argument against the legalization of voluntary euthanasia and physician-assisted dying.
The most compassionate measure that the US, and Saudi Arabia, should take is a form of political euthanasia.
The old and sick would be killed by euthanasia; the rest sterilised and vaccinated.
On the No side: a disparate coalition drawn from both the far right and the far left, including ultra-Catholics and unreconstructed Marxists, has sought to whip up hysteria about supposed threats ranging from military conscription to euthanasia and abortion.
At the same time, native Europeans must learn to accept that Islam may offer new vantage points on such moral issues as euthanasia, abortion, individuality, and solidarity.
Nor does it rule out euthanasia if that is in the interest of individual apes whose suffering cannot be relieved.
Ten percent of all deaths in that country, he recently claimed, are from euthanasia, half of which are forced upon helpless patients.
As the Post pointed out, there is no such thing as involuntary euthanasia in the Netherlands.
But insights into the changing moral landscape, in which issues like animal rights, abortion, euthanasia, and international aid have come to the fore, have not come from religion, but from careful reflection on humanity and what we consider a life well lived.
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