Ethics of Physician Assisted Suicide

Ethics of Physician Assisted Suicide Should we be allowed to take our own lives? In many cultures ancient and not so ancient suicide has been seen as the best option in certain circumstances.   Cato the Younger committed suicide rather than live under Caesar.   For the Stoics there was nothing necessarily immoral in suicide, which could be rational and the best option (Long 1986, 206).   Conversely, in the Christian tradition, suicide has largely been seen as immoral, defying the will of God, being socially harmful and opposed to nature (Edwards 2000).   This view, to follow Hume, ignores the fact that by dint suicide being possible it is not against nature or God (Hume 1986).   Nevertheless, the idea of being allowed to take our own lives impinges on the ethics of public policy in a variety of ways.   Here we will briefly examine the case of physician-assisted suicide (PAS) where an individual’s wish to die may be aided by the action of another. Hume considered suicide to be ‘free from every imputation of guilt or blame’ (Hume 1986, 20) and indeed suicide has not been a crime in the UK since 1961 (Martin 1997, 451).   Aiding, abetting, counselling or procuring a suicide is however a special statutory crime, although few prosecutions are brought.   Recently the issue of PAS has brought the debate about ‘whether and under what conditions individuals should be able to determine the time and manner of their deaths, and whether they should be able to enlist the help of physicians’ (Steinbock 2005, 235).   The British Medical Association opposes euthanasia (mercy killing) but accepts both legally and ethically that patients can refuse life-prolonging treatment – this that they can commit suicide (BMA 1998).   Failing to prevent suicide does not constitute abetting (Martin 1997, 451) although PAS ‘is no different in law to any other person helping another to commit suicide’ (BMA 1998).   In Oregon, however, PAS, restricted to competent individuals who request it, has been legalised (Steinbock 2005, 235, 238).   A distinction should be maintained between suicide and (mercy) killing, acts in which the agents differ, though of course exactly where the line should be drawn is part of the problem. The ethical arguments in support of PAS involve suffering and autonomy (Steinbock 2005, 235-6).   The first assertion is that is cruel to prolong the life of a patient who is in pain that cannot be medically controlled; the second, in the words of Dr Linda Ganzini based on her study in Oregon, involves the idea that ‘being in control and not dependent on other people is the most important thing for them in their dying days’ (quoted in Steinbock 2005, 235).   The logical outcome of these arguments is that, if PAS can be justified on the grounds of suffering or autonomy, why should it be restricted to competent individuals or the terminally ill?   Indeed the judge in Compassion in dying v State of Washington (1995) stated that ‘if at the heart of the liberty protected by the Fourteenth Amendment is this uncurtailable ability to believe and act on one’s deepest beliefs about life, the right to suicide and the right to assistance in suicide are the preroga tive of at least every sane adult.   The attempt to restrict such rights to the terminally ill is illusory’ (Steinbock 2005, 236). As noted above, religious disapproval of suicide has become less relevant an as arbiter of ethics and policy.   In democratic societies that might best be described as secular with a Christian heritage, the views of religious groups should not restrict the liberty of individuals in society (Steinbock 2005, 236).   Others argue that the role of the physician is to heal and help and not to harm, though supporters of PAS would say that death is not always harmful and assisted suicide is a help.   Indeed, in a country where PAS is not legal people who wish to die without criminalizing those who assist in their suicide may be driven abroad, as in the case of Reginald Crew who was dying of motor neurone disease and travelled to Switzerland for AS, dying in January 2002 (English et al. 2003, 119).   This may cause more harm through the stresses of dislocation and worry than allowing the PAS to take place.   The two most serious concerns are that PAS would be abused and would lead to negative changes in society.   This could happen in many ways through vulnerable groups such as the poor, the elderly etc, being pressured into choosing PAS (Steinbock 2005, 237).   The BMA emphasises a concern for the message that would be given to society about the value of certain groups of people (BMA 1998).   This is part of a wider concern also expressed in a Canadian Senate enquiry of 1995 (BMA 1998) which points to a policy of suicide prevention amongst some vulnerable groups that would be rendered anomalous by seeking to ease suicide amongst the disabled.   However, the presentation is slightly disingenuous, since there is a difference in the reason for potential suicide that must be investigated. For example, seeking to prevent suicide amongst the youth may involve programmes of social inclusion or increasing life prospects, and this style of solution is not applicable in the case of those who may seek PAS.   In Oregon at least, it seems that fears about PAS have not materialised, and one doctor suspects that the relatively low use of PAS is indicative of it being too restrictive (Steinbock 2005, 238).   Users of PAS, rather than being the poor and socially vulnerable as predicted, tended to be middle class and educated, with younger patients more likely to choose it than the elderly, and most were enrolled in hospice care.   Issues about PAS and euthanasia need to be clarified and argued separately.   In the context of this issue at least, the question of whether suicide should be allowed is the wrong one to ask.   A starting point is to ask how competent individuals can be allowed to fulfil their wishes as to life and death issues without endangering other people, whether doctors or loved ones and whether all embracing legislation is feasible. Bibliography BMA. 1998. Euthanasia and physician assisted suicide: Do the moral arguments differ? London: BMA. Edwards, P. 2000. ‘Ethics of suicide’, in The Routledge Encyclopedia of Philosophy. London: Routledge, 870-71. English, V. Romano-Critchley, G., Sheather J. and Sommerville, A. 2003. ‘Ethics Briefings’, Journal of Medical Ethics 29: 118-119 Hume, D. 1986. ‘Of Suicide’, in Singer, P. (ed.) 1986. Applied Ethics. Oxford: Oxford University Press, 19-27. Martin, E.A. (ed.) 1997. A Dictionary of Law. Oxford: Oxford University Press. Steinbock, B. 2005. ‘The case for physician assisted suicide: not (yet) proven’, Journal of Medical Ethics 31: 235-41.

Traditional Ways of Meranao Courtship

TRADITIONAL WAYS OF MERANAO COURTSHIP Introduction: Marriage in Meranao society is not just a simple romantic one-to-one relationship between boy and girl; rather, it is a fusion by defiant ties of two families seeking to establish socioeconomic and political relations with one another. I. Courtship A. Selecting a mate B. Courtship prior to marriage C. Manifesting the intent for marriage D. Deliberation of the proposal E. The engagement periodF. Training to assume rights and duties INTRODUCTION Marriage in Meranao society is not just a simple romantic one-to-one relationship between boy and girl; rather, it is a fusion by affiant ties of two families seeking to establish socioeconomic and political relations with one another. Traditional marriage has therefore always been contracted through parents, although the practice is slowly becoming modified to conform to the times.It is, therefore, clear why the reckoning of the salsila genealogical record, occupies a significant niche in the Meranao mind. In fact, in considering marriage, what the pananalsila ‘salsila expert' says or reveals about the lineage of the parties concerned can become crucial in the decision to proceed with the marriage or not. It is part of one's group consciousness or pride (maratabat) to see the individual's marriage establishes strong family relations.The study will only focus to the traditional ways of courtship and marriage of Maranao and on how courtship and marriage happen. The objective of this study was to know more about the traditional ways of courtship and marriage of Maranao man and woman because the time is now escalating the western influences and it causes forgetfulness of Maranao culture. The study was made possible to the internet websites, books, magazines, and news. I. Courtship A.Selecting a mate The Meranao courtship may start either prior to or after marriage. There are proofs to show the existence of courtship prior to marriage. There are a number of cases in wh ich the couple does not see each other until their wedding day because their selection of a partner is usually undertaken by parents, kin, or the community. In some cases, children may be betrothed as infants or promises may be made between families regarding children still unborn.Even children who are allowed to confide to their parents their wish to marry, because of personal attraction, is subject to the decision of the parents or kindred. Arranged marriage is prevalent in Meranao society because of family social and economic factors which are given prime importance, that is, marriage is seen as an institution establishing a union between two families. It is a bond uniting two families in which the sharing of problems and happiness is the major consideration.Thus children to be â€Å"married off† are always told the practical reasons for the union such as: the other family can give you happiness, or can bring up; it has many members who help one another, who do not bother their in-laws, who belong to the royal blood; the intended spouses will be a good wife or a husband, responsible one, and many others. These social and economic considerations subordinate the romantic factors in marriage, although the latter is not totally ignored. The marriageable children have themselves no much choice in the marriage.Meranao parents who â€Å"marry off† their children usually do not ask for their approval. The prospective spouse is usually chosen first from among the relatives. If no relative qualifies the search movies on to the neighborhood and if there is no one there either continues on to other people elsewhere. Meranao do not like their children to marry non-Meranao women, but especially non-Meranao men. Deviats of this norm have been made almost outcasts of the society. Consciousness of kind is very strong among Meranao.Because of the practice of arranged marriage, actual courtship of the individual bride herself may continue or begin after the wedd ing ceremony. This is the boy’s task, with his parents and in-laws acting as the pressure group for the girl’s acceptance of the marriage. The mechanism or procedure is not established, as it is based on individual personal ability or patience. B. Courtship prior to marriage Courtship prior to marriage is given importance in Meranao society. It is highly regulated, which practically makes it a very delicate task to handle.There are norms that must be followed. Violation of these norms brings violence in the community. As already stated, courtship is either an individual or group endeavor. As an individual work, it is expected of a man not of the woman and, traditionally, the act is not primarily directed at the latter herself. It is may be directed at her guardians, kin or any other influential person who has the say in the conduct of her marriage. If ever it is directed at the girl, her influential kin must not be disregarded or the boy will meet obstacles when his ma rriage is proposed.In the rural areas, it is usually done at a nocturnal visit in the house of the girl, in a gathering, or in the working place. The boy must behave in the most acceptable manner without showing any aggressiveness to the girl. When he comes up in the house, he is not entertained by the girl but any old folk in the house, particularly the girl’s mother. He may be served cigarettes or a betel quid or, nowadays, a snack. This encounter is usually characterized by a display of skills in pananaroon or tobad-to-bad (short poetic love poem in classical Meranao language) by both parties.In most instances, this tobad-to-tobad triggers the boy’s emotion to propose marriage by requesting or confiding to his parents or to his close relatives about his wish to be married off. It may also scare him so that he will disappear from the house especially if he finds the situation not suitable. In the past aside from the vocal renditions, musical instruments have been emp loyed to convey the sentiment of the both parties. In this case, the boy and the girl enjoyed themselves but they were left alone since the activity was a group endeavor. The girl had her company; so had the boy.Her parents would even participate. The musical instruments were either the insi (bamboo flute) or a three-string guitar called kotiyapi or the musical activity could have been a kalilang (playing of musical instruments composed of two big gongs, 7 small graduated gongs and a drum). A boy may also express his love by sending a kirim (highly poetic love letter) to the girl. This kirim, however, is not kept confidential. The girl shows it to her companions, to her mother or to other old folks, not only because there is pride in having received it but also to solicit opinions on how to handle it.Aside from nocturnal visit, a boy can also court in any appropriate gatherings, as in a kanggawi or a vigil or in group games by boys and girls; or in a kalilang, where boys and girls e xhibit their expertise (a practice inhibited since Martial Law). C. Manifesting the intent for marriage When the parents like to marry off their son, they usually look for a go-between to do preliminary negation, called the kapangakap o kapanokatokay (literally, â€Å"knowing†). This go-between talks secretly to the parents of the girl regarding the intent.As go-between, he may be frankly told by the parents of the girl not to pursue the intent in some reasons, or he may be made to feel their openness to the proposal. Whatever may be the result, the go-between conveys it to the parents of the boy in euphemistic language. If the result of his preliminary talk is negative, he does not openly tell the parents of the boy so, in order to avoid embarrassment. He finds other reasons to explain why their intent is not viable. But if the result has been a positive, he tells to pursue their intent.Thus the next move of the parents and kin of the boy, accompanied by the go-between, is t o visit the girl’s parents. In this visit, they may not mention anything about their intent, or formally propose the marriage of their son. This procedure is called kapangilaylay (citing). In opening the proposal, the spokesman of the boy’s parents, usually the go-between, states their intent by saying: â€Å"We come here because of our intent to let [mentioning the name of the boy] live with you, if you do not mind. † Later, he states the betang they can afford.He does not say it explicitly in plain language but expresses it as a lot (potluck) of the boy. The girl’s parents or their representative makes a response, which is neither acceptance nor refusal, but a deferment of their decision on the matter. The delay may be days, weeks or months, depending upon the time they need to convene their relatives who will decide the matter. But, before they make the response, they claim the kawasa tig or diyalaga. This is an amount ranging from P100 and up for the opening of the discussion for marriage; some say it is a token of honor to the bangsa (descent) of the girl.But actually, the amount is used to defray expenses incurred during the discussion of the marriage proposal. D. Deliberation of the proposal and the taalik After the girl’s side has decided on the betang, it conveys the decision to boy’s side, or both parties come on a set date to formally deliberate on the matter. If they meet on cetain date to deliberate on it, both parties bring their maongangen (a person who has wisdom in public speaking). In this open meeting, both parties display their poetic and oratorical skills.The girl’s side formally states its response to the proposal. The boy’s side may ask for postponement in order to study some point in question, say the betang, or bargain secretly if there has been no prior bargaining made. Usually, however, they readily accept the response of the girl’s party. This smooth agreement in the ope n is made possible because there usually has been already a previous underground negotiation and agreement made with the go-between before the formal opening of the public ceremony.Everybody knows that what is publicly displayed has been already privately agreed upon. When both parties have agreed on the betang, the taalik is set. It is usually chosen by the boy’s side with the consent of the girl’s kin. It is may be several days, months or years hence, depending upon the capabilities of the boy to put up the demanded betang and/ or the maturity of prospective bride and groom in the case of children marriages. When the taalik comes and the boy’s parents wish to move it for some reasons, they may ask for postponement.They are allowed postponement three times but for each one, they are required to put up part of the betang to make sure they do not back out of the agreement.. The interim before the taalik is time for both parties to observe one another’s cha racters, and the boy and his parents’ opportunity to prove their best to their prospective in-laws so that when the wedding comes, they may be able to reduce the betang if they connot completely put it up. It is also time for them to pool together resources to meet the betang, that is, to collect the expected share of every relative in the betang no matter how poor the may be.If the boy’s side fails to put up the betang on the final date, the marriage proposal is annulled, especially if the girl’s parents do not give it any further chance. If this happens all the expenditures of the boy’s side are forfeited. On the other hand, if the girl’s side rejects the proposal before the taalik has came it shall refund all the expenses of the boy and pay a fine imposed for the breach of contract, unless there is a grave offense committed against the girl of the family honor and integrity, such as oral defamation, slander or some other insult.The fine shall be determined by the taritib and igma or by amicable settlement by the go-between through the kokoman a kambatabataa. E. The engagement period While waiting for the taalik to come, many things are expected to happen. The relatives of the boy may perform the kapaniwaka or siwaka. This is a gift-giving of raw food by the parents of the boy to the parents of the girl. In the past, it is composed mainly of betel nut and leaves, lime, tobacco (or imbama) and other items in bundles or sacks. Kapaniwaka is believed to be determinant of status of both parties.It carries with it prestige: the greater the items given, the higher is the prestige of the giver and receiver. Kapaniwaka actually is a courtship mechanism designed to win the love of the girl and her kin. Aside from the kapaniwaka, the boy may start eating with girl, a ceremonial act and status called kaatoang. The prospective bride and groom eat from a brass tray (tabak); in the urban area a table is used. During first meal together, chaperons accompany them. After sometime, the two are left alone at the meal, but they are always under watch secretly by the people in the house.This situation makes the boy extra careful in his dealing with his sweetheart. Before the boy can eat with the girl, however, a leka sa dulang (literally, opening of the food on the tray) is asked of him by the guardians of the girl. This is an amount which varies from one place to another and the family of the girl. It ranges, however, from P100 to a few thousands. In the past the claim is isa tao (literally, one person) or one person which can be substituted in cash (paras). F. Training to assume rights and dutiesWhen the proposal for marriage is accepted, rights and duties of both parties defined by the tradition take effect. Neither of them can back out the agreement, otherwise a fine shall be imposed on the violator without a substantial ground. The boy has the right to sleep in the house of the girl and show his best behavior to the girl and her parents, not only to win their love (so that if there is a little difference in the betang he can bargain for it), but also as a kind of training for him be treated with even more difference than one’s own parents.During the boy’s first night in the house, he is given the best available malong (circular blanket with openings at both ends) as his souvenir which he uses during the engagement period and keeps for himself. The gesture symbolizes honor and welcome. The boy’s permission must be sought when the girl goes out to attend some gathering or to some important business. He is expected to accompany her not only to ensure her safety but to provide for her financial expenses, if any.If the girl is attending a social gathering like kalilang, he must go with her, because if she plays the kolintang he is expected to accompany her on the agong, otherwise he will be demeaned if some other boy plays the accompaniment. This practice appears to have died ou t since the Martial Law period. The girl’s failure to seek the permission of the prospective husband can be a ground for breaking the proposal, or else the parents of the girl are fined a certain amount (sala) to be negotiated by the go-between or to be determined by the datu in the community, in accordance with the taritib and igma.This practice is not strongly adhered to in recent time especially in the City. The boy may help this prospective parents-in-law in their work. This is highly recommended in order that he would gain their esteem and appreciation. He is also expected to provide some assistance in the form of foodstuff, like rice or money. If the girl smokes, he has to bring her cigarettes.

Gender and Sex Worksheet Essay

What is gender? What is sex in biological terms? Are gender and sex the same thing? Explain why or why not? Gender is your social configuration of male or female. In biological terms sex is your male or female parts and pyscial features. Sometimes gender and sex are not the same because there are so people that feel differently about who they are want to be so they have surgeries to change or alter their biological parts. How do gender and sex contribute to the concepts and constructions of masculinity and femininity? Gender and sex contribute to the concepts and constructions of masculinity and femininity because masculinity is the properties characteristic of the male sex, and feminity is the trait of behaving in ways considered typical for women. Typical meaning traditionally speaking. Do our concepts of gender and sex contribute to the ways we embrace gender and sex in diversity? Yes, I think that our concepts of gender and sex contribute to the ways we embrace gender and sex in diversity. Knowledge is power and I feel a lot of people for whatever reason whether because of ignorance or stereotyping etc†¦. People define the concepts of gender and sex inaccurately. Do our concepts of gender and sex contribute to our understanding of sexual orientation? Explain. Yes, I feel that for the last couple years this has been first a very sensitive topic and then and new and confusing topic as well. The lines seem to be blurring when it comes to what people want sometimes and how they feel. It use to be just male and female but now the 2 concepts are crossing cause a lot of people confusion because what they are for example males feeling feminine or females feeling more masculine.

Who Moved My Cheese - 876 Words

Change is inevitable and occurs all around us, from health, behavior, and attitude to the change in the environment (buildings, roads, etc). According to Merriam Webster, change is defined as a transformation, alteration or substitution in behavior, position, or to break away from routine. In the video â€Å"Who Moved My Cheese?† the mice that were less complex minded, inventoried their food â€Å"cheese† daily and realized the need for change with situation (shortage). On the other hand, the two little men got comfortable in familiar surroundings, letting their guard down, and not realizing the subtle changes in their environment. The two little men followed their daily route to the food, only to notice the food was gone. â€Å"Hem† one of the two men believed that the cheese would come back if they followed their routine. The fear of changes from their comfort zone overcame the need for food. The two little men denied the change and eventually worked hard er without change in the outcome while the mice found a new location of food. In the health field change occurs daily based on evidence based practice. When change is unplanned or little time for change occurs, it can cause stress and employee dissatisfaction. A recent change in our hospital occurred with the employment of a new director of acute care. The employment of the new director brought on changes to what was expected by the nursing staff. Some changes that were implemented include the charge nurse having to audit theShow MoreRelatedWho Moved My Cheese by Spencer Johnson1037 Words   |  4 PagesWho Moved My Cheese? is a motivational book written by Spencer Johnson in the form of a business fable. The book was said to be written to reveal profound truths to individuals and organizations dealing with change. 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This paper is being written with the objective of identifying the character in the fable whichRead MoreWho Moved My Cheese1896 Words   |  8 PagesIntroduction Who Moved My Cheese? tells a story of change, of how we react to it, and the trouble we can find ourselves in when we dont follow that change. The story is about four characters, two mice, and two little people. The characters live in a maze chasing cheese. The cheese represents anything we chase after in life and believe it will make us happy. The story details the trials and troubles we all have in daily lives. Book Summary Who Moved My Cheese?, by Spencer Johnson, is a parableRead MoreWho Moved My Cheese?817 Words   |  4 PagesWho Moved My Cheese? â€Æ' Ever read a story that relates to your personal life? I just recently read the story Who Moved My Cheese? , By Spencer Johnson. I’m not much of a reader, but this story really made me think. This story makes you think about the way you live your life and how you deal with change in your life. The author could have easily just given the message in a few paragraphs, but he gave the messages in a story involving two mice and two little people stuck in a maze. They all areRead MoreWho Moved My Cheese1509 Words   |  7 PagesAbstract â€Å"Who Moved My Cheese† is a story about the simplicities and complications of life. The differences between the four characters depict each of our emotional states and how we react to change in our lives. Who Moved My Cheese is a story about the simplicities and complications of life. The differences between the four characters depict each of our emotional states and how we react to change in our lives. The four characters are Sniff, Scurry, Hem and Haw who reveal the different stages weRead MoreWho Moved My Cheese?905 Words   |  4 PagesWho Moved My Cheese? is a story of four characters: two mice ( Sniff and Scurry) and two little people ( Hem and Haw), The characters live in a maze and are in constant search for cheese. Every morning the mice and the humans went their separate ways, through the corridors and hallways of the maze, in search of cheese. One day both groups stumble upon a â€Å"Cheese Station C.† This corridor had more cheese than any other. Pleased with their findings, Hem and Haw started to get more and more comfortableRead MoreReflection on Who Moved My Cheese1731 Words   |  7 PagesWho Moved My Cheese? This book, by Spencer Johnson, reveals the truths about how we deal with change that happens in our lives which effects us in so many ways, either positively or negatively. The book takes an amusing approach to what happens when you don’t adapt to change and what happens when you do. In the book, cheese is used as a metaphor for what you want to have in life. All my life I wanted the nice house, the beautiful wife, the kids, money, the dog, the nice tuck to pull the niceRead MoreEssay On Who Moved My Cheese1629 Words   |  7 Pages I felt that with â€Å"Who Moved My Cheese† by Spencer Johnson. Many things within the book struck a chord within me. It was as if I was illustrating the book within my own maze and cheese in my life. Further on, I will discuss how it impacted me. The â€Å"cheese† in Johnson’s book is a metaphor in many ways. The â€Å"cheese† represents what we want most in our lives. It is different for all of us, as we all have different end-goals. Lately, I’ve been reaching the â€Å"small amount of cheese† Johnson writes about