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Suicide - Morally permissible?

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First, a little anecdote. I was in contact with this one friend of mine for quite a while. He was manic depressive and schizophrenic, and he really wanted to die. Like, life for him was a constant torture. So eventually he killed himself, and his entire group of friends (myself included) stepped in and did whatever we could to stop him from killing himself. His attempt failed, and what happened is he basically said "**** you" to everyone who had tried to save his life and cut off contact with us. He was pissed that we saved his life! It confused me for a little while, but then I sorta figured it out-if you don't want to live, living becomes a chore for you.

So here's the question-is it morally correct to kill yourself, if you are sure that you want to?

I support the position that yes, it is morally correct.
Who determines the worth of an individual's life? I believe that it is up to that individual, and nobody else. For normal humans, the thought of our life being worthless to the extent of not wanting to live it is laughable-we just don't have that thought. But if you do have those thoughts, suddenly your life doesn't feel valuable to you. It may be valuable to those who care about you, but they aren't you and they don't have the right to decide over your life.
From a slightly more practical perspective, it is also weeding the crop of humanity-depressive people are annoying to be around and kinda suck *** anyways, so if they decide to avoid help and kill themselves, then it's good for the rest of humanity, isn't it? This may sound callous, but I find the objective value of a human life to be close to 0. Subjectively? Oh yeah, it's high. But without a person to view a human life as valuable, it is not.
 

Lore

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Adults committing suicide is ok, but it isn't ok for teenagers to do it.

When you're going through puberty, you have a lot of hormones affecting you. It's not only wrong, it's flat out stupid to decide to kill yourself when you have so much affecting your decisions.

The same thing applies to any major, life-changing event during puberty, to be honest.
 

Sieguest

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I have to agree with you Budget. I see suicide as a choice. If someone wants to kill themselves, I won't try to stop them. I wouldn't suggest it and I think it's a permanent solution to a temporary problem, but I'm not going to stop them from doing what they will with themselves.

Yeah teenagers have a lot affecting them during puberty, but if they don't have the resolve or foresight to seek help in friends or know that things are going to get better, that's their own fault.
 

SuperBowser

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The problem with your question and subsequent answer is you make dangerous supposition. That these people possess the capacity to make such a decision about their. The vast majority of people who commit suicide suffer a mood disorder (most studies finding >90%) http://www.psychiatryonline.com/content.aspx?aID=56883 - you yourself acknowledge this fact in your first post. I put forward that it would be irresponsible, that it is morally wrong of society to allow such people to make a rash decision over their wellbeing.

I disagree letting depressed people kill themselves is good for humanity. Much more people that you realise will suffer from a mood disorder at some point in their life. Suicide is a tragedy - it is not just an individual loss, it is a loss to society. The impact and devastation it brings to family and close friends around that person are undeniably huge. What do you think your family would do if you disappeared one day?

The example you provide in your first post has, no doubt, been having a difficult time. But why would you let someone who is acutely mentally unwell kill themselves?! He's still so young. You don't know what he will be like in 3 months. Or 1 year. Or 3 years. Or 10 years. Even if it took that long before his disorder became manageable, he might have an exceptional quality of life from that point on. He needs to be given that opportunity. I've met several people who had attempted suicide in their past. Were they all better when I spoke to them? No (...or else I wouldn't have met them lol). But every single one of them was glad to be alive. All of them considered their past actions to be foolish. Even if they were to go on to kill themselves in the next 10 years, these people have acheived so much and done so much and contributed so much that they would not have done otherwise - they have had families, held jobs, done volunteer work, raised amazing children or kept their relationships with their parents and friends on good terms.

Mental health teams in England and Wales consider one fifth of suicides are considered preventable. http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1119835/. I think it's extremely important to prevent such deaths.


If somebody is of sound mind when they come to such a decision, then yes, I do agree with you. After all, what can we ultimately do with such people? We don't own their body to stop them. But in reality, these situations are the exception rather than the rule.
 

Dre89

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First, a little anecdote. I was in contact with this one friend of mine for quite a while. He was manic depressive and schizophrenic, and he really wanted to die. Like, life for him was a constant torture. So eventually he killed himself, and his entire group of friends (myself included) stepped in and did whatever we could to stop him from killing himself. His attempt failed, and what happened is he basically said "**** you" to everyone who had tried to save his life and cut off contact with us. He was pissed that we saved his life! It confused me for a little while, but then I sorta figured it out-if you don't want to live, living becomes a chore for you.

So here's the question-is it morally correct to kill yourself, if you are sure that you want to?

I support the position that yes, it is morally correct.
Who determines the worth of an individual's life? I believe that it is up to that individual, and nobody else. For normal humans, the thought of our life being worthless to the extent of not wanting to live it is laughable-we just don't have that thought. But if you do have those thoughts, suddenly your life doesn't feel valuable to you. It may be valuable to those who care about you, but they aren't you and they don't have the right to decide over your life.
From a slightly more practical perspective, it is also weeding the crop of humanity-depressive people are annoying to be around and kinda suck *** anyways, so if they decide to avoid help and kill themselves, then it's good for the rest of humanity, isn't it? This may sound callous, but I find the objective value of a human life to be close to 0. Subjectively? Oh yeah, it's high. But without a person to view a human life as valuable, it is not.
I disagree that it is the individual who determines the worth of their life. I believe it is what you are that determines that. If you have a depressed person who determines that his life is worthless, and a snail that considers its life valuable, it's ridiculous to assume that the snail's life has more worth.

Suicide is a tradgedy, but an emtional argument is that it can be selfish. People considering/committing suicide only do so because they have problems, and suicide is an escape, not a solution. Often, those problems will be shifted onto other parties, then there is also the devastation to loved ones, particularly the ones who have invested a plentitude of time, energy and resources into the life of the suicider.

Interestingly, suicide rates are much higher in irreligious countries than religious ones. I think part of the reason there is that secular societies are heavily individualised, it's always about what's best for the individual, not the community. Perhaps part of the reason why there are more suicides in irreligious countries is not so much about a lack of belief in a higher being, but because they are only concerned about what is best for themsleves rather than the community. Just a thought.

Also, from a more impersonal perspective, another issue is that suicide can't be universalised to all humanity, otherwise humanity would just end. As a result, society would have to discriminate against who it is 'morally permissable' for to commit suicide, and who it is not. A criteria would have to be established to determine who is morally permitted to commit suicide. Apart from the fact that the criteria would be completely arbitrary, the criteria would have to be structured as to rule out the possibility of the majority of humanity fitting it, otherwise further unjust discrimination would have to occur to preserve the species.
 
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Just a quick note here-you're talking to someone who is very widely desensitized. Like, if my grandmother died I would probably be like, "oh, that's a shame" and go on with my day.

The problem with your question and subsequent answer is you make dangerous supposition. That these people possess the capacity to make such a decision about their. The vast majority of people who commit suicide suffer a mood disorder (most studies finding >90%) http://www.psychiatryonline.com/content.aspx?aID=56883 - you yourself acknowledge this fact in your first post. I put forward that it would be irresponsible, that it is morally wrong of society to allow such people to make a rash decision over their wellbeing.
Why? Is it our business what a person wants to do with their life, sane or not? Is it our business to stop them from doing what they want as long as it directly affects only them?

I disagree letting depressed people kill themselves is good for humanity. Much more people that you realise will suffer from a mood disorder at some point in their life. Suicide is a tragedy - it is not just an individual loss, it is a loss to society. The impact and devastation it brings to family and close friends around that person are undeniably huge. What do you think your family would do if you disappeared one day?
Obviously, this requires a little rethinking. I have it below in this post.

The example you provide in your first post has, no doubt, been having a difficult time. But why would you let someone who is acutely mentally unwell kill themselves?! He's still so young. You don't know what he will be like in 3 months. Or 1 year. Or 3 years. Or 10 years. Even if it took that long before his disorder became manageable, he might have an exceptional quality of life from that point on. He needs to be given that opportunity.
Why bother though? He was given the opportunity and didn't want it. Multiple times, over the course of a few years. Just because a life has the potential to be better doesn't mean
-that people automatically are willing to wait
-that it will
-that even if it would, this person would be interested.


If somebody is of sound mind when they come to such a decision, then yes, I do agree with you. After all, what can we ultimately do with such people? We don't own their body to stop them. But in reality, these situations are the exception rather than the rule.
However, if someone isn't of sound mind, how far would we go to heal them?

It's almost like with active euthanasia-why the hell is that prohibited?

I disagree that it is the individual who determines the worth of their life. I believe it is what you are that determines that. If you have a depressed person who determines that his life is worthless, and a snail that considers its life valuable, it's ridiculous to assume that the snail's life has more worth.
Snails aren't self-aware; I wouldn't count their existence objectively as valuable for that reason (subjectively in the context of keeping food chains alive, snails may or may not be important).

Suicide is a tradgedy, but an emtional argument is that it can be selfish. People considering/committing suicide only do so because they have problems, and suicide is an escape, not a solution. Often, those problems will be shifted onto other parties, then there is also the devastation to loved ones, particularly the ones who have invested a plentitude of time, energy and resources into the life of the suicider.
It's a selfish, selfish act. However, isn't it also selfish of the family to get the person who really doesn't want to live to live? Isn't it more correct for them to do what they can to help said person live, and then accept that that person wants to die? Wouldn't this kinda mitigate the shock on the family as well?

Interestingly, suicide rates are much higher in irreligious countries than religious ones. I think part of the reason there is that secular societies are heavily individualised, it's always about what's best for the individual, not the community. Perhaps part of the reason why there are more suicides in irreligious countries is not so much about a lack of belief in a higher being, but because they are only concerned about what is best for themsleves rather than the community. Just a thought.
...and that, you know, there isn't this huge threat of burning in eternal hellfire automatically for killing yourself over your head. But this is a legitimate point.

Also, from a more impersonal perspective, another issue is that suicide can't be universalised to all humanity, otherwise humanity would just end. As a result, society would have to discriminate against who it is 'morally permissable' for to commit suicide, and who it is not. A criteria would have to be established to determine who is morally permitted to commit suicide. Apart from the fact that the criteria would be completely arbitrary, the criteria would have to be structured as to rule out the possibility of the majority of humanity fitting it, otherwise further unjust discrimination would have to occur to preserve the species.
This seems rather ludicrous. It's like saying it's not universifiable to whack your head against the wall every morning, or burn 2/3rds of all the money you own, or to hurt yourself-not everyone wants to. The problem with such universalifisms is that you can only really apply them to things that a large part of the population would actually be interested in doing (such as, say, doing drugs, or being allowed to steal-things that help the individual). I don't think you can apply universal theories to this because legalizing it wouldn't make more people want to do it.
 

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Just a quick note here-you're talking to someone who is very widely desensitized. Like, if my grandmother died I would probably be like, "oh, that's a shame" and go on with my day.
Fair enough.

Why? Is it our business what a person wants to do with their life, sane or not? Is it our business to stop them from doing what they want as long as it directly affects only them?
Because they do not have the capacity to make such a decision. The same reason a 5 year old cannot consent to sexual intercourse, an 90 year old chronic Alzheimer's patient cannot amend his will to donate his life savings to a random stranger or an acutely psychotic individual is not held fully responsible for their actions while in said state. Do you not consider these situations to be of society's concern? I will adjust the rest of my answer accordingly.

When an undiagnosed schizophrenic man attacks a woman he believes was sent by the devil, he will undoubtedly be treated differently to the man that attacked a woman in cold blood. One would never have done such an act if they had received adequate medical attention. The other would have.

Why bother though? He was given the opportunity and didn't want it. Multiple times, over the course of a few years. Just because a life has the potential to be better doesn't mean
-that people automatically are willing to wait
-that it will
-that even if it would, this person would be interested.

It's a selfish, selfish act. However, isn't it also selfish of the family to get the person who really doesn't want to live to live? Isn't it more correct for them to do what they can to help said person live, and then accept that that person wants to die? Wouldn't this kinda mitigate the shock on the family as well?
As I said, he lacks the capacity to make such a decision, so it does not matter what he believes he wants at that point in time. The majority of patients suffering from mania improve once put on medication. As their symptoms dissipate, they regain the capacity to think logically and make decisions that they actually want to and would be characteristic of that individual - and here's the kicker. Once successfully treated from their acute episode, most will no longer kill themselves.

There is nothing selfish happenning here. A family wants their son or daughter or sister or mother or grandmother to be treated, not to suffer. I think you belittle the effects mental health disorders play on the human body and mind and vastly underestimate how treatable these conditions can be.

However, if someone isn't of sound mind, how far would we go to heal them?

It's almost like with active euthanasia-why the hell is that prohibited?
Do you want to know how far we currently go? Or is it a rhetorical question?

As things stand, if somebody is demonstrably mentally unwell and considered a danger to themselves or society at large, they can be held in a hosptial under the Mental Health Act for up to 6 months to receive treatment. If, after successful treatment, somebody still wants to kill themselves, sobeit. Please note I do not (nor do current laws) advocate locking up every individual that shows suicidal incliniations. Simply that those who are mentally unwell be treated first.

I personally don't believe euthanasia is wrong. But that's another debate.
 

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Wouldn't anyone considering suicide be considered to be in an irrational state of mind?
 

Dre89

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But wouldn't the argument be that if they're willing to go as far as suicide, the issues in their lives must be having such a heavy toll on them that they are affecting their host's judgement?
 

rvkevin

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Wouldn't anyone considering suicide be considered to be in an irrational state of mind?
Within a certain set of beliefs, it can be completely rational to commit suicide. However, those beliefs tend to be not justified by the evidence.
 

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What do you mean the beliefs tend not to be justified by the evidence?

As in there isn't sufficient evidence for those beliefs?
 

rvkevin

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"What a person believes happens after death determines his view of it"-Sam Harris
 

SuperBowser

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But wouldn't the argument be that if they're willing to go as far as suicide, the issues in their lives must be having such a heavy toll on them that they are affecting their host's judgement?
Use your imagination. A decision you do not agree with is not inherently irrational; you already read one example - euthanasia.
 

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It wasn't about so much what I disagree with by more that I thought that's what the general consensus thought, that if someone is contemplating taking their own life, they're probably not a right state of mind.
 

SuperBowser

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Fair enough. I figured my stance on euthanasia gave away enough. The Mental Health Act in UK (I suspect laws are similar in other western countries) only refers to people who suffer, err, mental health problems. It's possible to be suicidal and not qualify for being sectioned. However, you may wind up in a hospital for a few days for assessment before being discharged. It is also not uncommon to be suicidal and suffer a known mental health disorder and still not qualify for being sectioned. Depriving somebody of their rights is not inconsequential and nobody wishes to take such extreme action unless it will acheive something.

At the end of the day, people can speak to you, offer advice, provide services and ask you to not give up. Sometimes this just isn't enough and nothing more could have been done. I don't believe locking up every single person with suicidal inclinations is the answer. I earlier stated that mental health teams in England and Wales consider 21% of suicides to be preventable. These lives and the countless others that would be lost if we suddenly ignored suicide are the ones I am arguing for.

I believe it is morally repugnant to stand back and watch someone who suffers a treatable condition kill themselves.
 
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Because they do not have the capacity to make such a decision. The same reason a 5 year old cannot consent to sexual intercourse, an 90 year old chronic Alzheimer's patient cannot amend his will to donate his life savings to a random stranger or an acutely psychotic individual is not held fully responsible for their actions while in said state. Do you not consider these situations to be of society's concern? I will adjust the rest of my answer accordingly.
Well, I support killing the chronically ill (mentally or physical) and euthanizing anyone who gets past, say, 70-80 years old, plus I believe that humans that aren't self-aware or able to become quickly self-aware (think infants and fetuses) are not people either. :laugh: That should answer if I consider them to be society's concern. Yes, but not in the way you think. (I'd rather not back up those claims here because it's a rather long essay)

When an undiagnosed schizophrenic man attacks a woman he believes was sent by the devil, he will undoubtedly be treated differently to the man that attacked a woman in cold blood. One would never have done such an act if they had received adequate medical attention. The other would have.
Can you treat schizophrenia?

As I said, he lacks the capacity to make such a decision, so it does not matter what he believes he wants at that point in time. The majority of patients suffering from mania improve once put on medication. As their symptoms dissipate, they regain the capacity to think logically and make decisions that they actually want to and would be characteristic of that individual - and here's the kicker. Once successfully treated from their acute episode, most will no longer kill themselves.
All right.

There is nothing selfish happenning here. A family wants their son or daughter or sister or mother or grandmother to be treated, not to suffer. I think you belittle the effects mental health disorders play on the human body and mind and vastly underestimate how treatable these conditions can be.
Both, actually.

TBH I'm kind of revising my stance on this thing to "permissible once a more or less sane mental state is present".

Do you want to know how far we currently go? Or is it a rhetorical question?
Rhetorical.
 

rvkevin

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I believe that humans that aren't self-aware or able to become quickly self-aware (think infants and fetuses) are not people either.
What about someone in a coma?
 

Sucumbio

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infants aren't people? what are they, chickens? trees? I must be missing something...

So here's the question-is it morally correct to kill yourself, if you are sure that you want to?
First I have to ask you to clarify what you mean by "moral correctness." Are you referring to the act of suicide as perceived by a specific moral code or edict? Are we talking about its validity as an "okay" decision in Western Society? I ask because without some specifics the question is extremely broad, and as such its answer would boil down to "it depends on what you consider to be morally correct."

Who determines the worth of an individual's life?
Hm, well this is an interesting question for a couple of reasons. We often value the lives of others based upon how our own lives are enhanced by their existence. If one were to somehow quantify this you could argue that some people are worth more (to them) than others. Oftentimes people higher on the scale are friends, family, lovers, co-workers, etc. Thus the death of a parent, or even a dog (a good friend to some) would effect them far more profoundly than say, the death of a random actor or actress. In this respect, the "who" determining the worth of a person is those that are associated with the person, but simultaneously, that value is held within those others, and typically unknown to the subject unless it's shared (as in a girlfriend telling you how much she adores you, etc.) Based on this sharing, the individual will begin to examine their own self-worth, and base their own estimation of their life's value upon such interactions. This can arguably lead to complexes, especially when said individual is suddenly isolated. Being able to balance ones own self-assessment between personal opinions and the opinions of others is key to maintaining a healthy psyche. To add to this complexity, it is with a certain parallel that our own self-worth is judged. By maintaining relationships and social interactions, we establish a value-system by which we measure others and ultimately ourselves.

I believe that it is up to that individual, and nobody else. For normal humans, the thought of our life being worthless to the extent of not wanting to live it is laughable-we just don't have that thought. But if you do have those thoughts, suddenly your life doesn't feel valuable to you. It may be valuable to those who care about you, but they aren't you and they don't have the right to decide over your life.
I would say most people entertain the idea of ending their own lives at least once. It's natural to at least ponder the outcome of such an event. True others ought not have the right to decide over whether you live or die, as this precludes total personal freedom, but as members of a society, we have accepted that we live within certain constraints which bar us from total personal freedom, even in societies that proclaim personal freedom as of paramount importance (such as the United States). In other words, as members of society we accept a personal responsibility to that society, and understand that some actions or inactions are inappropriate, such as suicide. This would be why historically suicide was considered illegal, and only recently has seen a change in legislation. It is, however still considered a violation of unwritten "common law" which leads to courts requiring establishment the individual was "of unsound mind."

From a slightly more practical perspective, it is also weeding the crop of humanity-depressive people are annoying to be around and kinda suck *** anyways, so if they decide to avoid help and kill themselves, then it's good for the rest of humanity, isn't it? This may sound callous, but I find the objective value of a human life to be close to 0. Subjectively? Oh yeah, it's high. But without a person to view a human life as valuable, it is not.
I agree, this seems a bit sardonic. Many people who are suicidal suffer from brain-chemistry malfunctions or deficiencies that are treatable. One could argue that people who are in lots of pain from an injury and over an extended period of time "kinda suck ***" after a while (to be around), yet we'd not really kill them (though we may want to). Also, the objective value of a human life is indeed very high. To prove this you simply need only to look at numbers from events. Such as, The Alamo. This confrontation shows us that only a handful of people were able to overcome incredible odds in battle. Each person's worth during that conflict was such that they as a group far outlasted their enemy who greatly outnumber them. Another example is the rescue workers of 9/11. Though smaller in number compared to the number of rescue workers throughout the whole country on that date, those few were far more valuable to the people inside the downed buildings and rubble. "Strength in numbers." The pyramids of Egypt, another example. Without those valuable workers (slaves) they'd have not gotten built.
 

Sieguest

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infants aren't people? what are they, chickens? trees? I must be missing something...
The individual interpretation of the Personhood Argument. If a potential human doesn't have X traits. Then it's not a human yet. In a nutshell.

The definition of personhood is rather open ended. Depending on the individual's interpretation on when an potential human becomes a human the argument may change. But the basic concept is the same.




Hm, well this is an interesting question for a couple of reasons. We often value the lives of others based upon how our own lives are enhanced by their existence. If one were to somehow quantify this you could argue that some people are worth more (to them) than others. Oftentimes people higher on the scale are friends, family, lovers, co-workers, etc. Thus the death of a parent, or even a dog (a good friend to some) would effect them far more profoundly than say, the death of a random actor or actress. In this respect, the "who" determining the worth of a person is those that are associated with the person, but simultaneously, that value is held within those others, and typically unknown to the subject unless it's shared (as in a girlfriend telling you how much she adores you, etc.) Based on this sharing, the individual will begin to examine their own self-worth, and base their own estimation of their life's value upon such interactions. This can arguably lead to complexes, especially when said individual is suddenly isolated. Being able to balance ones own self-assessment between personal opinions and the opinions of others is key to maintaining a healthy psyche. To add to this complexity, it is with a certain parallel that our own self-worth is judged. By maintaining relationships and social interactions, we establish a value-system by which we measure others and ultimately ourselves.
That makes sense.


I would say most people entertain the idea of ending their own lives at least once. It's natural to at least ponder the outcome of such an event. True others ought not have the right to decide over whether you live or die, as this precludes total personal freedom, but as members of a society, we have accepted that we live within certain constraints which bar us from total personal freedom, even in societies that proclaim personal freedom as of paramount importance (such as the United States). In other words, as members of society we accept a personal responsibility to that society, and understand that some actions or inactions are inappropriate, such as suicide. This would be why historically suicide was considered illegal, and only recently has seen a change in legislation. It is, however still considered a violation of unwritten "common law" which leads to courts requiring establishment the individual was "of unsound mind."
Making suicide illegal always made me wonder. How would they go about enforcing that law. I mean they can't arrest someone who's dead.
I can understand arresting accomplices in assisted suicide though.


I agree, this seems a bit sardonic. Many people who are suicidal suffer from brain-chemistry malfunctions or deficiencies that are treatable. One could argue that people who are in lots of pain from an injury and over an extended period of time "kinda suck ***" after a while (to be around), yet we'd not really kill them (though we may want to). Also, the objective value of a human life is indeed very high. To prove this you simply need only to look at numbers from events. Such as, The Alamo. This confrontation shows us that only a handful of people were able to overcome incredible odds in battle. Each person's worth during that conflict was such that they as a group far outlasted their enemy who greatly outnumber them. Another example is the rescue workers of 9/11. Though smaller in number compared to the number of rescue workers throughout the whole country on that date, those few were far more valuable to the people inside the downed buildings and rubble. "Strength in numbers." The pyramids of Egypt, another example. Without those valuable workers (slaves) they'd have not gotten built.
But isn't that value subject to interpretation based on the value a person places on those events? As you said in the 9/11 example, those rescue workers were valued very highly by the people in the downed buildings. I would wager more so than someone in another country.

Also, what do those three examples say about Joe Schmoe who just works and watches T.V. every day? Or the hobo searching for scraps? If the objective value of human life is high, then how come we don't hold them in any regard?
 

Dre89

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The individual interpretation of the Personhood Argument. If a potential human doesn't have X traits. Then it's not a human yet. In a nutshell.
]
I swear you stole that from me. If you did, I'm flattered.


Making suicide illegal always made me wonder. How would they go about enforcing that law. I mean they can't arrest someone who's dead.
I can understand arresting accomplices in assisted suicide though.

You could punish the guilty party's family, similar to how the burden of paying back any kind of loan is often shifted their loved ones. It would seem unjust, but it may make the person contemplating suicide reconsider.
 

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I swear you stole that from me. If you did, I'm flattered.
Well I learned about it the Abortion thread and only one person brought it up in that thread. :)






You could punish the guilty party's family, similar to how the burden of paying back any kind of loan is often shifted their loved ones. It would seem unjust, but it may make the person contemplating suicide reconsider.
I can understand the payment shift, because someone has to pay the money owed to someone at some point. That's an obligation.

But suicide holds no obligation to anybody. So I think it would be unnecessary punishment to roll it over on to the family.
Even though I do see how it could be used to dissuade potential suicides. On another note, can the family plead insanity on the person who commited suicide?
 

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The insanity plea would defeat the purpose of the punishment, which was to persuade the person away from committing suicide. In true cases of insanity it would be justified, but you can imagine how many families will make it look like insanity, plus the suiciders may make themselves appear insane before they take their own lives to avoid punishment for their families.

I just want to make clear this isn't an action I actually support, just something I suggested for the sake of the discussion.
 

Sieguest

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The insanity plea would defeat the purpose of the punishment, which was to persuade the person away from committing suicide. In true cases of insanity it would be justified, but you can imagine how many families will make it look like insanity, plus the suiciders may make themselves appear insane before they take their own lives to avoid punishment for their families.
That's exactly my point. A punishment like that could be circumvented. Someone considering suicide could start to act insane a few weeks/months before their death and then the family could circumvent the punishment. That law would have almost no hold.

I just want to make clear this isn't an action I actually support, just something I suggested for the sake of the discussion.
All right. That's fine.
 

Sucumbio

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The individual interpretation of the Personhood Argument. If a potential human doesn't have X traits. Then it's not a human yet. In a nutshell.
Well if you're identifying the human as "potential human" then that's automatically not human, because you stuck the word "potential" in there. I just find it foolish to identify an infant as only -potentially- human, because it suggests that it could become something else as it grows, which we both know is not the case. I'd even take this a step further and say calling a fetus only "potentially" human is equally foolish and for the same reason. I think we've covered this before in another thread but in essence I find labeling a human as somehow not human YET because they aren't of a certain age is just semantic nonsense. But on the flip side to this, a fetus isn't a human. It's a fetus, or human fetus. It's not a person yet, technically. Nor is a zygote, embryo, etc etc. So in essence one has to choose to abandon the more accurate descriptive nouns in an effort to embellish the idea that though not technically "human" ... due to their eventual state of being, they ARE human, just humans in a pre-developed form. And this then collides with lawmaking, which is where I have suggested that a human's "right to life" should be extended to include a pre-born human's right to life, as too an infant human's right to life, etc.

Making suicide illegal always made me wonder. How would they go about enforcing that law. I mean they can't arrest someone who's dead.
I can understand arresting accomplices in assisted suicide though.
It's less about punishing the survivors of a dead person and more punishing those who attempt suicide and fail. For instance, a building jumper who gets talked down and brought safely down, would go straight to the hospital for observation, and then would face paying a fine for their behavior (because they pose public safety risks, etc.)

But isn't that value subject to interpretation based on the value a person places on those events? As you said in the 9/11 example, those rescue workers were valued very highly by the people in the downed buildings. I would wager more so than someone in another country.

Also, what do those three examples say about Joe Schmoe who just works and watches T.V. every day? Or the hobo searching for scraps? If the objective value of human life is high, then how come we don't hold them in any regard?
It really depends on what it is you're examining. A human's life value increases based on their necessity to others. This can be weighed and measured. It may seem calculated to weigh life, but military generals have to do it all the time. They take the sum of their armies, and march them to certain doom. Their numbers are what places their value within a specific, quantifiable scope. This could be said for any categorical analogy, but I think the military example speaks for itself in terms of humans, numbers and value of life.
 

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Well if you're identifying the human as "potential human" then that's automatically not human, because you stuck the word "potential" in there. I just find it foolish to identify an infant as only -potentially- human, because it suggests that it could become something else as it grows, which we both know is not the case. I'd even take this a step further and say calling a fetus only "potentially" human is equally foolish and for the same reason. I think we've covered this before in another thread but in essence I find labeling a human as somehow not human YET because they aren't of a certain age is just semantic nonsense. But on the flip side to this, a fetus isn't a human. It's a fetus, or human fetus. It's not a person yet, technically. Nor is a zygote, embryo, etc etc. So in essence one has to choose to abandon the more accurate descriptive nouns in an effort to embellish the idea that though not technically "human" ... due to their eventual state of being, they ARE human, just humans in a pre-developed form. And this then collides with lawmaking, which is where I have suggested that a human's "right to life" should be extended to include a pre-born human's right to life, as too an infant human's right to life, etc.
Red: A common misconception of the argument. It's not labeling you as a human by when you achieve a certain age. But when you acquire certain developmental characteristics.

Lime: That's the heart of the argument right there: developmental stages, when are they considered human? Should they be given the right to life even though they haven't reached a certain stage in development such as the specialization of cells, or the formation of organs? You've even said it yourself. Technically they are not "human" yet. So with the current law system, they technically are not protected. Is that right? Or should the zygote be considered human at conception and have a right to life? This could become another argument.




It's less about punishing the survivors of a dead person and more punishing those who attempt suicide and fail. For instance, a building jumper who gets talked down and brought safely down, would go straight to the hospital for observation, and then would face paying a fine for their behavior (because they pose public safety risks, etc.)
Oh I see.



It really depends on what it is you're examining. A human's life value increases based on their necessity to others. This can be weighed and measured. It may seem calculated to weigh life, but military generals have to do it all the time. They take the sum of their armies, and march them to certain doom. Their numbers are what places their value within a specific, quantifiable scope. This could be said for any categorical analogy, but I think the military example speaks for itself in terms of humans, numbers and value of life.
So can we really say that there is an objective value for human life?
 

rvkevin

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So can we really say that their is an objective value for human life?
No, but I don't think he was referring to objective value. I think he was referring to his standard of value. Simply saying that some people have more value in his eyes than others. Take for example Bill Gates, Kim Il-Jong, and a child from Africa. If you had to choose who had to die, you would some form of criteria to decide, chances are the totalitarian dictator would have to go. What if the decision was in between Bill Gates and the child, what criteria would you use? The impact that it would have on others? If so, then the child would have to go. The length of life completed? If so, then Bill Gates would have to go. If you were to say that all people have equal intrinsic value, then you would not be able to decide, there would be no reasons to choose one over the other, resulting in a random decision. While there would not be an objective value, it would essentially boil down to how much one weights their reasons.
 

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Well, I support killing the chronically ill (mentally or physical) and euthanizing anyone who gets past, say, 70-80 years old, plus I believe that humans that aren't self-aware or able to become quickly self-aware (think infants and fetuses) are not people either. :laugh: That should answer if I consider them to be society's concern. Yes, but not in the way you think. (I'd rather not back up those claims here because it's a rather long essay)
OoOoo. That's controversial haha.

Personally I don't believe age has anything to do with our final years. You will get 60 year olds who spend the final 5 years (arbitrary length of time) of their life with severe disease and you will get 90 year olds who spend the final 5 years of their life with severe disease. Being old does not necessitate morbidity. Just to throw an example out there: my grandad is an 83 year old Harvard graduate. He still runs a HIV/leprosy hospital, continues to facilitate and publish research and treats several patients. He is **** good at his job. His hospital used to be the largest centre for leprosy in the world. I assure you he has many years left in him and it would be a great loss to society as a whole if he were to die right now (prematurely). He is fit and well.

As for the idea of killing those that are chronically ill, I guess it's best to leave that for another topic lol. If you don't want to go further on this point I'll stop here. Although I feel it's integral to why I believe it's wrong to allow a mentally ill person kill themselves.

Can you treat schizophrenia?
Absolutely. The positive symptoms (ie. psychosis, delusions, paranoia etc) will nearly always be controlled by medication. The negative symptoms are more difficult. however there's been some great advances in recent years in and the treatment, management and prognosis of schizophrenia will improve (as it has continued to do so since 1900's). http://ajp.psychiatryonline.org/cgi/reprint/160/12/2202.pdf. Manfred Bleuler's original study in 1972 estimated a rule of thirds - 1/3 recover, 1/3 have an undulating course, 1/3 suffer a chronic disease. Modern psychiatrists would regard this pessimistic. Perhaps ~20% suffer a chronic course. The prognosis will likely improve in the next few decades.

TBH I'm kind of revising my stance on this thing to "permissible once a more or less sane mental state is present".
In that case I think the discussion turns to where Succumbio has already taken it :) My personal take, though, is society should still do its best to prevent such occurrences. Even if these people may be ''morally correct''. Suicide is damaging and it hurts you too, even if you do not realise it. Perhaps the man who delivers your paper lost their son and will no longer work. Perhaps a good friend of yours will suffer a bout of depression when their father dies and subsequently drop out of school. Perhaps the person that died could have acheived something great and now you will never know.

To put forward a more emotional arguement, too, I just think it is sad when somebody feels such little hope in their life that they must remove themselves from this planet. I can't help but feel that we, as a society, have failed that person. That their death is a symptom of a much greater problem.

You could punish the guilty party's family, similar to how the burden of paying back any kind of loan is often shifted their loved ones. It would seem unjust, but it may make the person contemplating suicide reconsider.
Rather than working with perceived benefits that incur dubious legal repercussions (such a law would be literally impossible to implement for so many reasons), we can study the aetiology behind suicide and take evidence-based measures. http://www.dh.gov.uk/prod_consum_dh...@dh/@en/documents/digitalasset/dh_4019548.pdf. Current efforts in the UK include:

-focusing effort on identified high-risk groups
-promoting the understanding of mental health in the general population, and therefore reducing discrimination
-promoting the mental health of people who suffer such disorders
-reducing availability of lethal suicidal methods
-promoting further research on suicide and suicide prevention
-improving the media's understanding and reporting of suicide


EDIT: this is going pretty off topic, but since old age was mentioned and I replied, I may as well provide evidence for my claims.

http://www.ageing.ox.ac.uk/files/workingpaper_206.pdf

There's a few theories about increasing life expectancy and its associated morbidity and as things currently stand, there isn't enough evidence to support one view over annother. The theory you've implied is the ''expansion of morbidity'' - old people are inherently ill and therefore a drain. That modern medicine only prevents the outcome of death in these people who are ill, that we merely prolong the course of chronic disease and therefore disability. Such a theory falls flat for a few reasons. You assume modern medicine only prevents fatality and does nothing more. Evidence-based medicine shows us the wide and varied effects of secondary prevention and our ability to slow down progression of many diseases and ward off their subsequent disabilities. It is also well understood that environmental factors play a huge role; like my grandfather shows, it is not inevitable to suffer degenerative conditions by a certain age. If we understand the aetiology behind conditions such as COPD and stroke, we can work to extend time to development of such conditions. Finally, it's believed that relatively few people will have a life of severe disability prolonged. If there is an expansion in morbidity for these people, it is of relatively little consequence.

However your references to those with chronic diseases may ring true though in terms of the burden they lay.

It is, however, seriously questionable whether the data are good enough to support
any kind of coherent story about current trends in health expectancies – and the
expansion or contraction of morbidity in later life. The essential problem lies in the
relationship between chronic disease, functional impairment and disability.
Disability is a ‘social construct’ in the sense that it refers to an individual’s capacity to
function or carry out a role in a given social and environmental context. The extent to
which individuals are disabled as a result of functional impairment (e.g. mobility
impairment) depends on this context – and in recent years it has changed enormously.
It is vitally important, in other words, to be able to ‘factor out’ the contextual and
attitudinal elements in measures that purport to tell us about real changes over time
(as well differences between different countries) in the ‘intrinsic’ health status of the
older population – and a great deal of the available evidence on health expectancies is
vulnerable to precisely this kind of criticism.

Where does this leave us? It means that the kind of evidence that is needed to support
solid conclusions about the expansion or contraction of morbidity is simply not
available for most countries in the developed world (including the United Kingdom).
This is not to say of course that the evidence contained in a time-series such as the
General Household Survey can be ignored or discounted. It certainly looks as though
total life expectancy in the UK is increasing faster than either the expectation of life
in good health or the expectation of life ‘without limiting longstanding illness’ (see
figure 2). But in the absence of more detailed information about changes in physical
and mental functioning, it would be premature to declare that we are at the beginning
of ‘an epidemic of frailty’ or a significant expansion of the period of ill-health and
disability at the end of life.
 

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Red: A common misconception of the argument. It's not labeling you as a human by when you achieve a certain age. But when you acquire certain developmental characteristics.
This is why I said "semantic nonsense." Please tell me how reaching the age of approximately 11 weeks in utero is different than "the final stage of embryogensis" (blastocyst to embryo) -source

They're the same time frame, it's a simple difference in reference words. Eleven weeks in utero vs. final stage of embrogensis. Either way you say it, you're still referring to the same point in time. This follows true for any other period of time. Puberty vs 11-14 years old. See? And by this, we establish that regardless of -how- you say it, you're still saying the same thing. You're saying that a human isn't a human until it's reached a certain age or developmental stage. It's only technically correct to say that, it's not accurate in the least.

Humans:
kingdom: animalia
phylum: chordata
class: mammalia
order: primate
family: homindae
genus: homo
species: homo sapiens

The offspring of any species is still considered a member of that species. So, the offspring of humans, regardless of age/developmental state is still human.
 

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This is why I said "semantic nonsense." Please tell me how reaching the age of approximately 11 weeks in utero is different than "the final stage of embryogensis" (blastocyst to embryo) -source

They're the same time frame, it's a simple difference in reference words. Eleven weeks in utero vs. final stage of embrogensis. Either way you say it, you're still referring to the same point in time. This follows true for any other period of time. Puberty vs 11-14 years old. See? And by this, we establish that regardless of -how- you say it, you're still saying the same thing. You're saying that a human isn't a human until it's reached a certain age or developmental stage. It's only technically correct to say that, it's not accurate in the least.
Age is merely a number. You can't always correlate age to development. Example being someone who sets personhood at the ability for cognitive response consider someone of any age in a vegetative state to be not human.

Also, as the zygote develops and such, the time frame is not the exact same for each being reaching a certain developmental stage. There is a error of a few days. Those few days can change the time of development from 5 to 6 weeks. Hence, not all pregnancies are the same. And hence why we can't do a truly week by week sketch of pregnancies, but general attributes in blocks of time. See here.

Humans:
kingdom: animalia
phylum: chordata
class: mammalia
order: primate
family: homindae
genus: homo
species: homo sapiens

The offspring of any species is still considered a member of that species. So, the offspring of humans, regardless of age/developmental state is still human.
If I showed you two pictures of zygotes. One for a human and one for an animal. Would you be able to tell the difference?


No, but I don't think he was referring to objective value. I think he was referring to his standard of value. Simply saying that some people have more value in his eyes than others. Take for example Bill Gates, Kim Il-Jong, and a child from Africa. If you had to choose who had to die, you would some form of criteria to decide, chances are the totalitarian dictator would have to go. What if the decision was in between Bill Gates and the child, what criteria would you use? The impact that it would have on others? If so, then the child would have to go. The length of life completed? If so, then Bill Gates would have to go. If you were to say that all people have equal intrinsic value, then you would not be able to decide, there would be no reasons to choose one over the other, resulting in a random decision. While there would not be an objective value, it would essentially boil down to how much one weights their reasons.
So every human has a value, depending on the criteria on which you use to differentiate them. Is that what you're getting at?
 

rvkevin

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So every human has a value, depending on the criteria on which you use to differentiate them. Is that what you're getting at?
Kind of, value relies on the valuer. Some people may not value life at all. But for the majority of us, there is a certain criteria for how valuable we deem life to be. According to that criteria, each person would have a certain value.
 

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First off let me say that I don't wish to get sucked into this one. Saying that, let me say that the person committing the act probably doesn't care about the morality of the issue. As the first post said, it is a chore to continue living in their own personal hell, because that is what life has become for them. But I do believe that their fellow man does hold a certain obligation to try and get them help. If a person really wants to die, then they will more than likely find a way to do it help or not.
 

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someone who sets personhood at the ability for cognitive response consider someone of any age in a vegetative state to be not human.
That's exactly my issue with Personhood arguments. They're still biologically human, according to scientific classification (ergo homo sapien). Consciousness does NOT equal Human. It's a facet of -being- human, but it's not a requirement. People in vegetative states experience "spikes" in brain activity, electrostatic charges, etc. We could use these people's Personhood arguments to say that no one is human while they're asleep for instance, it's hogwash.

Also, as the zygote develops and such, the time frame is not the exact same for each being reaching a certain developmental stage. There is a error of a few days.
Hit the nail on the head, here. This is not really grounds for saying Age is different than Developmental Stage. The reason is in looking at the classic difference between Precision and Accuracy. It's accurate to say that at the end of the embryogenetic cycle the blastocyst is transformed to embryo. It's also accurate to say that the embryo is formed approximately 11 weeks after fertilization. Neither is terribly precise, because of the fact that it can happen +- a few days from that mark. So in essence they're saying the same thing, but one is using a number value for time frame, the other is using a blanket time-frame definition (end of embryogensis).

If I showed you two pictures of zygotes. One for a human and one for an animal. Would you be able to tell the difference?
Actually, yes, provided I was afforded a microscope, and the "picture" was that of a DNA slice. Now if you're meaning a couple of photos in a text book, obviously not but that says nothing, I can show you plenty of side by side photos of 2 trees at close up and you'd not be able to tell the difference, and yet they are in fact different.
 

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That's exactly my issue with Personhood arguments. They're still biologically human, according to scientific classification (ergo homo sapien). Consciousness does NOT equal Human. It's a facet of -being- human, but it's not a requirement. People in vegetative states experience "spikes" in brain activity, electrostatic charges, etc. We could use these people's Personhood arguments to say that no one is human while they're asleep for instance, it's hogwash.
Exactly, so you can say that someone who is a vegetable mentally at age thirty is as developmentally advanced as the typical high school student?

That's exactly the point I'm getting at when it's said that age= PA. Age is only a potential factor to be thrown it. Not a solid part of it.

Anyway, I was only defining what the PA was, I don't really support it.





Hit the nail on the head, here. This is not really grounds for saying Age is different than Developmental Stage. The reason is in looking at the classic difference between Precision and Accuracy. It's accurate to say that at the end of the embryogenetic cycle the blastocyst is transformed to embryo. It's also accurate to say that the embryo is formed approximately 11 weeks after fertilization. Neither is terribly precise, because of the fact that it can happen +- a few days from that mark. So in essence they're saying the same thing, but one is using a number value for time frame, the other is using a blanket time-frame definition (end of embryogensis).
But isn't five weeks and three days, a different age from five weeks and four days?



Actually, yes, provided I was afforded a microscope, and the "picture" was that of a DNA slice. Now if you're meaning a couple of photos in a text book, obviously not but that says nothing, I can show you plenty of side by side photos of 2 trees at close up and you'd not be able to tell the difference, and yet they are in fact different.
Well of course, provided that you had a microscope, but you don't, so how can you determine it's a human?

As to the trees. You can, a Redwood doesn't look like an Oak. An Oak doesn't look like the Joshua Tree.

And why is the picture up close? I didn't mention an up close picture of a zygote. You could take a pictures of two whole zygotes and not be able to tell the difference by looking at them. With trees, you can, if you know what to look for.
 

Sucumbio

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Exactly, so you can say that someone who is a vegetable mentally at age thirty is as developmentally advanced as the typical high school student?
:laugh: actually! nah, bad joke is bad. but it still was pretty funny, lol.

Well of course, provided that you had a microscope, but you don't, so how can you determine it's a human?
Can't, need the microscope. But I don't see what that proves. My point was that the offspring of humans is still human regardless of developmental stage, purely based on classification drill down. Showing that I need a modern device to truly know what I'm comparing doesn't disprove this. It just proves that modern scientific classification may require a microscope during observation at early stages of development/age in the organism (I mean you can't even see a zygote w/o one so why not go the extra mile and compare DNA strands.)
 

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:laugh: actually! nah, bad joke is bad. but it still was pretty funny, lol.
The sad part is that your joke might actually have some truth in it. Some of the people I see at school..... :laugh:




Can't, need the microscope. But I don't see what that proves. My point was that the offspring of humans is still human regardless of developmental stage, purely based on classification drill down. Showing that I need a modern device to truly know what I'm comparing doesn't disprove this. It just proves that modern scientific classification may require a microscope during observation at early stages of development/age in the organism (I mean you can't even see a zygote w/o one so why not go the extra mile and compare DNA strands.)

True.
 
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