TURNING POINTS AT LIFE'S END LECTURE IV
Who Has The Rights To Die?
IV. Death Control
On the 19th September, 1999, I received a phone call from my sister giving me the news that one of our friends died. More shocking was that she killed herself. She was young. 27 years old. She was a middle class girl and single, and she was very beautiful. And yet I cannot understand that act of her - all has taken a minute to make herself to disappear.
We must ask, what kind of psychological disorders she has? Does she have what the psychologists call “depression” or she has that irrational thought about “fatness or ugliness“?
She did not have all these kinds. She was a beautiful, young girl; she has that perfect body, and she has that adjustment to her own thoughts. There was something that had popped out of her head and she did not want to live any more. Or has she that hypochondriac complaints like self-centered mind?
In the consciousness of L, we need not hidden the principle of human -- that principles that creates such nonsense of recognition.
Death control can be monitored and transformed it from the inner object of sustainable lost to subject of living interest.
Suicide is one of the leading cause of death in the world. 17-74 percent of teens who have committed suicide have made at least one previous attempt, and 90 percent of teenagers who have succeeded they have given definite warning of their intention. What was respect of L., and what kind of plan or personal items she has given away for the past six months and what kind of poems she has been written where QUESTIONS seemed to mix her own feeling in front of the world.
A. Making the Decision by Itself
Suicide is not limited to the global warning of a person. We are not protected by visible hand when we want to execute ourselves because we are in that powerless position to ourselves. Many factors contributed to this act; that our life does not have any moralistic values to hold on, and that our humanistic view to the world is a waste, and that our attitudes that supply our soul has such negativistic limitation of living ourselves along the ignorant. But there comes the question that appears to vanish all what we have said before: Who care for those senseless souls who want to kill themselves?
More than we think!
From the earliest days Christians considered suicide sinful. First, it is important to realize that there will not be any salvation for those rightly who want to kill themselves by their hands, and second, it is accurately understood that those who have killed themselves will not go next to God. However, the suicide attempts are not by such purpose but the realm of help. Their attention seems urgent to their own morality from some doctors who have been assisting suicide.
We think, not by presuming any needs or being defiant, that human being like our friend “L” does not have rights the end the life by such drastic movements of swallowing pills. And when these focus more to young people, not because there is a great value of life here, rather that a metaphysical sense is struggling before the adults.
In the book of Derek Humphry and Ann Wickett, The Right To Die, there is a careful examination to the promises (pp114-125). Although we focus more on the gruesome “ no right to kill themselves“, it can be transformed entirely to the way we see death as the only escape of living.
Unlike other religious teaching, the “itself killing” is stunningly short time. Others cannot wait to explore the human capacity in decide what kind fact they are going to find to the other region of death. Although most teenagers and adults derive their suicidal knowledge of killing as the only escape, they seem very confused, and unaware toward their world. In Histoire du suicide: La socié té occidentale face à la mort volontaire by Georges Monois, a translation of Cockrane, Mr. Minois tells us between madness and despair. “Life detestable” as he has titled one his chapter. But suicide seems to have that premium choice that appears to rebound to the contradiction of being -- a convenient -- a way of personal ( “emotion“) detachment.
How can we understand suicide within a meaning? How L has killed herself without being noticed or recognized by those around her? What power we perceive to identify with critical sentiment, if a teen or an elder wants to exist from this world because we cannot judge them as humans? For example, the Socratic suicide is based of rejection or pity, that produced an inapprehensible meaning before his philosophical realities, and not by the interpretation of life itself. To understand this, without being contradictory, we must base it largely to fear of responsibility. For instance, Hitler or others who seemed to create a double dimension of their own act and now their logical fear is to kill themselves as a way of their failure. But we do not want to confront it as a reasonable end of our choices but a waste.
And although we are deepening ourselves in that contradictory paths of understanding, we appear to be more dark for the exhaustively determination we face it.
C. Death In The Family