Is the Distinction Between Active and Passive Euthanasia Morally Significant?

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In his essay Active and Passive Euthanasia, James Rachels argues that the reason why it is considered bad to be responsible for one’s death is because ‘death is considered as a great evil’ (1975). Indeed, the act of not breathing, walking, speaking and most vitally, existing is the greatest evil which could happen to a person. Nevertheless, there are numerous cases in which due to unfortunate circumstances people are deprived of the ability to breathe, walk or speak by themselves. Yet, whether having an incurable disease, being elderly, or suffering in other ways, these people are not deprived of existing. Even though they need external help such as life supporting systems or medications, they are alive. Even though they are in a huge amount of pain and in most cases will never be able to lead the life they once led, they are still living. However, apart from the biological signs of life, is that painful and miserable type of existence really living? Furthermore, as in most cases, when the outcome of this suffering is a medically guaranteed death, is there a point of slowly walking the path to it, when the pain can easily be soothed. Isn’t it an even greater evil to watch these people suffer if you have the capacity to help them by giving them a lethal injection and ending their pain? Hence, why is that act of killing then wrong? This essay aims to consider how active euthanasia is nearly identical to passive euthanasia and discuss how the difference between them makes no difference to their moral assessments. In order to clearly distinguish active from passive euthanasia, Rachels outlines the difference between ‘killing’ and ‘letting die’. In both the cases, the doctor who is trying to help his/her patient and/or his family has the same intended end: the death of the patient. Peter Singer considers the importance of the fact that in both active and passive
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