Assisted Suicide and the Value of Life

"Existence is special in itself. The natural desire to live is self-evident that life is regarded to be good in contrast to death and suffering, whereby individuals are reminded of the lack of control of life, and neediness for support from others is a reflection of that condition. It is the neediness of the human person, that refuses to acknowledge full self-control, is the human strength, whereby we depend on one another not only to survive, but to flourish (Hauerwas, 1976)

To wipe away the vocabulary of suffering among the living, in the name of naive self-autonomy is to create illusion of self-control and instant cures, which reduces the complexity of life into controllable variables and perfected conditions. To claim that one particular type of suffering is unacceptable to the human experience like the horrors of war, is healthy conscience but to claim that all suffering is ought to be eliminated rather than to cope with, is betraying the very core of the human existence.

This need for one another, Hauerwas (1976) asserts, as an expression for value of life, places demand from society, as a community of individuals to protect and care for the weak and suffering with justice. Euthanasia therefore, can be seen as an absolution from that responsibility. Hauerwas feared that “the demand for euthanasia comes because we lack the skills humanely to know how to be with and care for the dying… We must be careful that the mercy we dispense, especially when it takes the form of ending life, is not necessary because of our original uncare” (p.591).
A question to be raised from this argument would be why should the value of life be antithetical against the noble reason of patient wellbeing and autonomy? Isn’t the ability of one to choose what is best for one’s self a determinant of one’s wellbeing?

In a plural society which may not subscribe to Judeo-Christian idea of the ‘sanctity of life’, the argument may be insufficient to override the arguments for autonomy and wellbeing. But an affirmation of the goodness of the human existence, does suggest the need for justice and protection from society, which sometimes may be conflicting with autonomy and beneficence.

To seek the welfare of the living, through the alleviation of pain and suffering, evidenced by the hospice and palliative care movement, is a much authentic expression of promoting beneficence, rather than assisted-dying. With better care, pain management and palliative medicine, there is very little justification for euthanasia."